T47n1987A_撫州曹山元證禪師語錄
大正藏第 47 冊 No. 1987A 撫州曹山元證禪師語錄
No. 1987A
曹山大師語錄序
本寂禪師之於洞山。蓋瀉瓶而已。自一去不變異處。至住持大法之道。則大與餘者別矣。唯因真唱。使人至真證也。唯真也深玄精粹。是以難卒見焉。世以為平坦無活用雄略。嗚呼浮淺之人。胡知時世因真偽以致道之否泰哉。實不知之。故有诐辭。夫師之語要。在三墮示修治分位。異類通凡聖。明道之生熟也。洞祖所言道合人人合道。老不老事體妙者是也。茍知之不可瞞。只今唯瞞也多矣。元文之間。有與洞山錄並行焉。而此亦不便多眾之遮眼。庚辰之秋。吉祥之眾衲就予集錄焉。刊版欲與洞祖錄並行。而以反正時世妄訛也。可謂好心。冀有好報。且來請引語。乃敘錄中至要。以冠其首。但因曹山意見其道範。足一發其意云爾。維時
寶曆十一年辛巳正月穀旦。印指月盥香敘。
撫州曹山元證禪師語錄
遠孫沙門慧印校訂
師諱本寂。泉州莆田黃氏子。少業儒。年十九往福州靈石出家。二十五登戒。尋謁洞山。山問。阇黎名甚麼。師曰本寂。山曰。向上更道。師曰不道。山曰為什麼不道。師曰。不名本寂。山深器之。自此入室。盤桓數載。乃辭去。山遂密授
洞山宗旨。復問曰。子向甚麼處去。師曰。不變異處去。山曰。不變異處豈有去耶。師曰。去亦不變異。遂往曹溪禮祖塔回吉水。眾向師名。乃請開法。師志慕六祖。遂名山為曹。尋值賊亂。乃之宜黃。有信士王若一。舍何王觀。請師住持。師更何王為荷玉。由是法席大興。學者云萃。洞山之宗至師為盛。
因有僧問五位君臣旨訣。師曰。正位即空界。本來無物。偏位即色界。有萬象形。正中偏者背理就事。偏中正者舍事入理。兼帶者冥應眾緣。不墮諸有。非染非凈。非正非偏。故曰虛玄大道無著真宗。從上先德推此一位最妙最玄。當詳審辨明。君為正位。臣為偏位。臣向君是偏中正。君視臣是正中偏。君臣道合是兼帶語。進云。如何是君。師曰。妙德尊寰宇。高明朗大虛。云如何是臣。師曰。靈機弘聖道。真智利群生。云如何是臣向君。師曰。不墮諸異趣。凝情望聖容。云如何是君視臣。師曰。妙容雖不動。光燭本無偏。云如何是君臣道合。師曰。混然無內外。和融上下平。師又曰。以君臣偏正言者。不欲犯中。故臣稱君不敢斥言是也。此吾法宗要。乃作偈曰。學者先須識自宗。莫將真際雜頑空。妙明體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終。復作
【現代漢語翻譯】 現代漢語譯本： 洞山宗的宗旨。有人問：『您要到哪裡去？』 師父說：『到不變異的地方去。』 洞山說：『不變異的地方難道還有去處嗎？』 師父說：『去也是不變異的。』 於是前往曹溪禮拜六祖慧能的塔，之後回到吉水。很多人仰慕師父的名聲，於是請他開壇講法。師父心懷六祖，於是將山命名為曹山。不久遇到戰亂，於是前往宜黃。有信徒王若一，捨棄何王觀，請師父來住持。師父將何王觀改為荷玉。從此，佛法興盛，學者雲集。洞山宗到師父這裡最為興盛。
有僧人問五位君臣旨訣的要義。師父說：『正位即是空界（sunyata），本來什麼都沒有。偏位即是色（rupa），有萬象形。正中偏，是背離真理而遷就事物。偏中正，是捨棄事物而進入真理。兼帶，是暗中適應各種因緣，不落入各種有（bhava），非染非凈，非正非偏。』 所以說虛玄大道沒有執著的真宗。從前的先德推崇這一位最為微妙玄奧，應當詳細審辨明白。君為正位，臣為偏位。臣向君是偏中正，君視臣是正中偏。君臣道合是兼帶語。僧人進一步問：『如何是君？』 師父說：『妙德尊貴覆蓋寰宇，高明照亮廣闊的虛空。』 僧人問：『如何是臣？』 師父說：『靈機弘揚聖道，真智利益眾生。』 僧人問：『如何是臣向君？』 師父說：『不落入各種不同的境地，凝聚心神仰望聖容。』 僧人問：『如何是君視臣？』 師父說：『妙容雖然不動，光芒照耀本來沒有偏頗。』 僧人問：『如何是君臣道合？』 師父說：『渾然一體沒有內外，和諧融合上下太平。』 師父又說：『用君臣偏正來表達，是不想冒犯中道。所以臣稱呼君，不敢直接說「是」啊。』 這是我宗的要旨。於是作偈說：『學者首先必須認識自己的宗，不要將真際與頑空混雜。微妙的光明完全顯現才知道傷觸，力量在於逢緣而不依靠中。說出的話直接就能燃燒，潛行必須與古人相同。無身有事超越歧路，無事無身落入始終。』 又作
【English Translation】 English version: The essence of the Dongshan (洞山) school. Someone asked: 'Where are you going?' The Master said: 'I am going to the place of non-change.' Dongshan (洞山) said: 'Is there a place to go in the place of non-change?' The Master said: 'Going is also non-change.' Thereupon, he went to Caoqi (曹溪) to pay respects at the pagoda of the Sixth Patriarch Huineng (六祖慧能), and then returned to Jishui (吉水). Many people admired the Master's reputation, so they invited him to open a Dharma assembly. The Master cherished the Sixth Patriarch, so he named the mountain Cao Mountain (曹山). Soon after, he encountered war, so he went to Yihuang (宜黃). A faithful follower, Wang Ruoyi (王若一), donated He Wang Temple (何王觀) and invited the Master to reside there. The Master changed He Wang Temple to Heyu (荷玉). From then on, the Dharma flourished greatly, and scholars gathered. The Dongshan (洞山) school reached its peak with the Master.
A monk asked about the essential meaning of the 'Five Ranks of Sovereign and Minister' (五位君臣). The Master said: 'The Right Position (正位) is the realm of emptiness (空界), originally without anything. The Oblique Position (偏位) is form (色), with myriad forms. The Right within the Oblique (正中偏) is turning away from principle and accommodating things. The Oblique within the Right (偏中正) is abandoning things and entering into principle. The Combined (兼帶) is responding mysteriously to all conditions, not falling into any existence (諸有), neither defiled nor pure, neither right nor oblique.' Therefore, it is said that the Mysterious Great Way (虛玄大道) has no attachment to the true essence. The former sages praised this position as the most subtle and profound, and it should be carefully examined and understood. The sovereign is the Right Position, and the minister is the Oblique Position. The minister facing the sovereign is the Oblique within the Right, and the sovereign viewing the minister is the Right within the Oblique. The union of sovereign and minister is the Combined. The monk further asked: 'What is the sovereign?' The Master said: 'Wonderful virtue is honored throughout the universe, and high intelligence illuminates the vast emptiness.' The monk asked: 'What is the minister?' The Master said: 'Spiritual capacity propagates the holy path, and true wisdom benefits all beings.' The monk asked: 'What is the minister facing the sovereign?' The Master said: 'Not falling into various different realms, concentrating the mind and gazing upon the holy countenance.' The monk asked: 'What is the sovereign viewing the minister?' The Master said: 'Although the wonderful countenance does not move, its light illuminates without any bias.' The monk asked: 'What is the union of sovereign and minister?' The Master said: 'Completely integrated without inside or outside, harmoniously blended with peace above and below.' The Master also said: 'Using the terms sovereign and minister, oblique and right, is to avoid offending the middle way. Therefore, the minister addresses the sovereign and does not dare to directly say "is".' This is the essence of my school. Thereupon, he composed a verse: 'The student must first recognize their own school, do not mix true reality with stubborn emptiness. Subtle light is fully revealed to know the injury, strength lies in meeting conditions without relying on the middle. Words spoken directly should burn without catching fire, hidden conduct must be the same as the ancients. Without body, there are affairs that transcend divergent paths, without affairs, without body, falling into beginning and end.' Again, he composed
五相<
雲門問。如何是沙門行。師曰。吃常住苗稼者是。門云。便恁么去時如何。師曰。爾還畜得么。門云畜得。師曰。爾作么生畜。門云。著衣吃飯有甚麼難。師曰。何不道披毛戴角。門便禮拜。
師示眾曰。諸方盡把格則。何不與他道一轉語令他不疑去。雲門在眾出問。密密處為甚麼不知有。師曰。只為密密所以不知有。門云。此人如何親近。師曰。莫向密密處親近。門云。不向密密
【現代漢語翻譯】 現代漢語譯本 五相偈說：『即使是穿白衣的俗人，也應該禮拜宰相，這事並不奇怪。世代為官的人家，不要說落魄的時候。』（五相：佛教術語，指佛或菩薩的五種相狀） 偈說：『子時正是陽氣升起的時候，光明正大在於君臣之間。還沒有離開兜率天（Tushita Heaven），就像烏雞在雪地上行走。』（兜率天：佛教欲界六天之一） 偈說：『火焰中結出寒冰，九月里楊花飛舞。泥做的牛在水面上吼叫，木頭做的馬追逐風嘶鳴。』 偈說：『王子剛降生的時候，玉兔（月亮）也不能離開。如果不能領悟不費功夫的旨意，人天（人和天神）為何如此遲疑？』 偈說：『混混沌沌地藏著理和事，預兆最終難以明白。威音王佛（Wei Yin Wang Buddha）時尚且不明白，彌勒佛（Maitreya）又怎麼會覺醒？』 禪師行腳的時候，問烏石觀禪師：『什麼是毗盧遮那佛（Vairocana Buddha）法身的主體？』烏石說：『我如果向你說了，就變成另外的東西了。』禪師把這話告訴洞山禪師（Dongshan），洞山說：『好一個話頭，只是缺少進一步的追問。為什麼不問他為什麼不說呢？』禪師回去追問。烏石說：『如果說我不說，就等於我自己啞了；如果說我說了，就等於我口吃了。』禪師回來把這話告訴洞山，洞山說：『古佛！』 雲門禪師（Yunmen）問：『什麼是沙門（Sramana）的修行？』禪師說：『吃常住（monastery）苗稼的人就是。』雲門說：『如果就這樣下去會怎麼樣？』禪師說：『你還能養活他們嗎？』雲門說：『養活得了。』禪師說：『你打算怎麼養活？』雲門說：『穿衣吃飯有什麼難的？』禪師說：『為什麼不說披毛戴角（披著毛，戴著角，指轉生為畜生）？』雲門便禮拜。 禪師開示大眾說：『各方都用固定的規則，為什麼不給他一個轉語，讓他不再疑惑呢？』雲門在人群中出來問：『在隱秘的地方為什麼不知道有？』禪師說：『正因為隱秘，所以不知道有。』雲門說：『這個人如何親近？』禪師說：『不要向隱秘的地方親近。』雲門說：『不向隱秘』
【English Translation】 English version The Five Aspects Gatha says: 'Even a commoner in white robes should bow to the prime minister; this is not strange. Families who have held official positions for generations should not speak of times of decline.' (Five Aspects: Buddhist term, referring to the five aspects of a Buddha or Bodhisattva) The Gatha says: 'The hour of Zi (midnight) is when Yang energy rises, and righteousness lies between ruler and subject. Not yet having left the Tushita Heaven, it is like a black chicken walking on snow.' (Tushita Heaven: one of the six heavens of the desire realm in Buddhism) The Gatha says: 'Cold ice forms in the flames, and willow catkins fly in the ninth month. A clay ox roars on the surface of the water, and a wooden horse neighs chasing the wind.' The Gatha says: 'On the day the prince is first born, the jade rabbit (moon) cannot leave. If one cannot grasp the meaning of effortless attainment, why are humans and gods so hesitant?' The Gatha says: 'In a confused state, principles and matters are hidden, and omens are ultimately difficult to discern. Even Wei Yin Wang Buddha did not understand, how could Maitreya awaken?' (Wei Yin Wang Buddha: a past Buddha; Maitreya: the future Buddha) When the Chan master was traveling, he asked Chan Master Wushi Guan: 'What is the main body of the Dharmakaya (Dharma body) of Vairocana Buddha?' Wushi said: 'If I tell you, it will become something else.' The Chan master told this to Chan Master Dongshan, who said: 'A good topic, but lacking further questioning. Why not ask him why he doesn't say?' The Chan master went back to ask. Wushi said: 'If I say I don't say, I would be making myself mute; if I say I do say, I would be making myself stammer.' The Chan master returned and told this to Dongshan, who said: 'Ancient Buddha!' Yunmen asked: 'What is the practice of a Sramana?' The master said: 'Those who eat the crops of the monastery are.' Yunmen said: 'What if it goes on like this?' The master said: 'Can you still support them?' Yunmen said: 'I can support them.' The master said: 'How do you plan to support them?' Yunmen said: 'What's so difficult about providing clothes and food?' The master said: 'Why not say wearing fur and horns (implying rebirth as an animal)?' Yunmen then bowed. The master addressed the assembly, saying: 'All directions use fixed rules, why not give him a turning phrase so that he no longer doubts?' Yunmen came out from the crowd and asked: 'Why is there no awareness in the secret place?' The master said: 'Precisely because it is secret, there is no awareness.' Yunmen said: 'How should this person be approached?' The master said: 'Do not approach the secret place.' Yunmen said: 'Not towards the secret'
處時如何。師曰。始解親近。門云諾諾。又問。不改易底人來。師還接不。師曰。曹山無恁么閑工夫。
因米和尚至。未相見。米遂坐卻禪床。師更不出。米便去。主事遂問。和尚禪床為什麼被別人坐卻。師曰。去後卻還來。米果回與師相見。
智炬到參問云。古人提持那邊人。學人如何體悉。師曰。退步就己萬不失一。炬于言下頓忘玄解。
金峰志至。師問曰。作甚麼來。志曰。蓋屋來。師曰。了也未。志云。這邊則了。師曰。那邊事作么生。志云。候下工日向和尚。師曰。如是如是。
僧清銳問。某甲孤貧。請師拯濟。師曰。銳阇黎近前來。銳近前。師曰。泉州白家三盞酒。吃后猶道未沾唇。
鏡清問。心徑苔生時如何。師曰。難得道(音導)者。清云。向甚麼處去也。師曰只見苔生。不知向甚麼處去。又問。清虛之理畢竟無身時如何。師曰。理即如此。事作么生。清云。如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。清云。若無諸聖眼。爭鑒得個不恁么。師曰。官不容針。私通車馬。
師問德上座。菩薩在定聞香象渡河。出甚麼經。僧云。出涅槃經。師曰。定前聞定后聞。僧云。和尚流也。師曰。道也太殺道。始道得一半。僧云。和尚如何。師曰。灘下接取。師又問
【現代漢語翻譯】 現代漢語譯本： 問：處於某種境地時該如何？ 師（曹山）說：開始懂得如何親近（真理）。 門人說：是，是。 又問：不改變根本的人來了，師父您還接納嗎？ 師說：曹山我沒有那麼多閑工夫。
因為米和尚來了，還沒見面，米就坐上了禪床。師父（曹山）始終沒有出來。米就離開了。主事於是問：和尚的禪床為什麼被別人坐了？ 師說：走了以後還會再來。 米果然回來與師父相見。
智炬來參拜，問道：古人提持的那邊的人，學人如何才能體會領悟？ 師說：退一步反觀自身，萬無一失。 智炬在師父的言語下頓時忘卻了玄妙的解釋。
金峰志來了，師父問：做什麼來了？ 志說：蓋房子來了。 師父問：完成了嗎？ 志說：這邊（指蓋房子）完成了。 師父問：那邊的事（指修行）怎麼樣了？ 志說：等下工那天向和尚您稟報。 師父說：是這樣，是這樣。
僧人清銳問：我非常孤單貧窮，請師父救濟。 師說：清銳阇黎（年輕僧人）靠近前來。 清銳走近前。 師說：泉州白家的三杯酒，喝了之後還說沒沾到嘴唇。
鏡清問：心路長滿青苔時該如何？ 師說：難得有引導者。 清說：向什麼地方去了呢？ 師說：只看見青苔生長，不知道向什麼地方去了。 又問：清虛的道理畢竟沒有形體時該如何？ 師說：道理是這樣，事又該如何？ 清說：如理如事。 師說：瞞過我曹山一個人還可以，怎麼能瞞過諸佛菩薩的眼睛呢？ 清說：如果沒有諸佛菩薩的眼睛，怎麼能鑑別出不這樣的東西呢？ 師說：官府不容許針，私下裡卻通行車馬。
師父問德上座：菩薩在禪定中聽到香象渡河的聲音，出自哪部經？ 僧人說：出自《涅槃經》。 師父問：是入定前聽到的還是入定后聽到的？ 僧人說：和尚您落入俗套了。 師父說：說得太過了，才說對了一半。 僧人說：和尚您怎麼說？ 師父說：在河灘下接住。 師父又問
【English Translation】 English version: Question: How should one be when in a certain situation? The Master (Caoshan) said: Beginning to understand how to be close (to the truth). The disciple said: Yes, yes. Asked again: If someone who doesn't change their fundamental nature comes, will you still accept them? The Master said: I, Caoshan, don't have that much free time.
Because Monk Mi arrived, before they met, Mi sat on the meditation bed. The Master (Caoshan) never came out. Mi then left. The chief attendant then asked: Why was the Abbot's meditation bed sat on by someone else? The Master said: After leaving, he will come back. Mi indeed returned to see the Master.
Zhi Ju came to pay respects and asked: How should a student understand the ancient people who uphold that side? The Master said: Take a step back and reflect on yourself, and you won't lose anything. Zhi Ju, upon hearing the Master's words, instantly forgot the mysterious explanations.
Jin Feng Zhi arrived. The Master asked: What have you been doing? Zhi said: Building a house. The Master asked: Is it finished? Zhi said: This side (referring to building the house) is finished. The Master asked: What about the affairs on that side (referring to practice)? Zhi said: I will report to you, Abbot, on the day the work is completed. The Master said: So it is, so it is.
The monk Qing Rui asked: I am very lonely and poor, please save me, Master. The Master said: Qing Rui, come closer. Qing Rui came closer. The Master said: The three cups of wine from the Bai family in Quanzhou, after drinking them, they still say they haven't touched their lips.
Jing Qing asked: What should be done when the path of the heart is covered with moss? The Master said: It's rare to have a guide. Qing said: Where has it gone? The Master said: You only see the moss growing, but you don't know where it has gone. Asked again: What should be done when the principle of pure emptiness ultimately has no form? The Master said: The principle is like this, but what about the matter? Qing said: As the principle, so the matter. The Master said: You can deceive me, Caoshan, but how can you deceive the eyes of all the Buddhas and Bodhisattvas? Qing said: If there were no eyes of all the Buddhas and Bodhisattvas, how could one discern what is not like this? The Master said: The government does not allow needles, but private traffic allows carts and horses.
The Master asked the Venerable De: Which sutra does it come from that a Bodhisattva in meditation hears the sound of an elephant crossing the river? The monk said: It comes from the Nirvana Sutra. The Master asked: Was it heard before entering meditation or after entering meditation? The monk said: You, Abbot, have fallen into the mundane. The Master said: You've said too much, you've only said half of it correctly. The monk said: What do you say, Abbot? The Master said: Catch it on the riverbank. The Master asked again
。佛真法身猶若虛空。應物現形如水中月。作么生說應底道理。德曰。如驢覷井。師曰。道則太殺道。只道得八成。德曰。和尚又如何。師曰。如井覷驢。
紙衣道者來參。師問。莫是紙衣道者否。云不敢。師曰。如何是紙衣下事。道者云。一裘才掛體。萬法悉皆如。師曰。如何是紙衣下用。道者近前應諾便立脫。師曰。汝只解恁么去。何不解恁么來。道者忽開眼問云。一靈真性不假胞胎時如何。師曰。未是妙。道者云。如何是妙。師曰。不借借。道者珍重便化。師示頌曰。覺性圓明無相身。莫將知見妄疏親。念異便於玄體昧。心差不與道為鄰。情分萬法沈前境。識鑒多端喪本真。如是句中全曉會。瞭然無事昔時人。
僧舉。陸亙大夫問南泉。姓甚麼。泉曰姓王。亙云。王還有眷屬也無。泉曰。四臣不昧。亙云。王居何位。泉曰。玉殿苔生。問師。玉殿苔生意旨如何。師曰。不居正位。僧云。八方來朝時如何。師曰。他不受禮。僧云。何用來朝。師曰。違則斬。僧云。違是臣分上。未審君意如何。師曰。樞密不得旨。僧云。恁么則燮理之功全歸臣相也。師曰。爾還知君意么。僧云。外方不敢論量。師曰。如是如是。
僧問。學人通身是病。請師醫。師曰不醫。僧云。為甚麼不醫。師曰。教汝求生不
【現代漢語翻譯】 現代漢語譯本：佛的真如法身就像虛空一樣，應物而顯現的形像如同水中的月亮。怎麼說這應現的道理呢？德（指僧人）說：『如同驢子看井。』 師父說：『說得太過了，只說對了八成。』 德說：『和尚您又怎麼說呢？』 師父說：『如同井看驢子。』 一位身穿紙衣的道者前來參拜。師父問：『莫非是紙衣道者嗎？』 道者說：『不敢當。』 師父說：『什麼是紙衣下的事？』 道者說：『一件裘衣才掛在身上，萬法都如如不動。』 師父說：『什麼是紙衣下的用處？』 道者走近前來應諾一聲便站著圓寂了。師父說：『你只懂得這樣離去，為何不懂得這樣回來？』 道者忽然睜開眼睛問道：『一靈真性不假借父母胞胎時是怎樣的？』 師父說：『還不是最妙。』 道者說：『如何才是妙？』 師父說：『不借也無須借。』 道者珍重告別便化去了。師父作偈頌說：『覺悟的自性圓滿光明，沒有固定的形相，不要用知見妄加分別親疏。念頭一有差異，便使玄妙的本體昏昧，心念稍有偏差，便與真道背道而馳。情感執著于萬法，沉溺於過去的境界，識見分別越多，越喪失本來的真性。如果能完全明白這些話中的道理，便會了然無事，恢復昔日的本來面目。』 有僧人舉例說：陸亙（人名）大夫問南泉（地名）：『您姓什麼？』 南泉說：『姓王。』 陸亙說：『王還有眷屬嗎？』 南泉說：『四臣不昧。』 陸亙說：『王居住在什麼位置？』 南泉說：『玉殿苔生。』 問師父：『玉殿苔生的意旨是什麼？』 師父說：『不居於正位。』 僧人說：『八方來朝拜時怎麼樣？』 師父說：『他不受禮。』 僧人說：『為何還要來朝拜？』 師父說：『違抗就斬首。』 僧人說：『違抗是臣子的本分，不知君王的意思如何？』 師父說：『樞密使沒有得到旨意。』 僧人說：『這樣說來，燮理的功勞全歸於臣相了。』 師父說：『你還知道君王的意思嗎？』 僧人說：『外方不敢妄加評論。』 師父說：『正是這樣，正是這樣。』 有僧人問：『學人我通身都是病，請師父醫治。』 師父說：『不醫治。』 僧人說：『為什麼不醫治？』 師父說：『教你求生不得。』
【English Translation】 English version: The true Dharma body of the Buddha is like empty space, and its manifestations are like the moon in water. How can one explain the principle of this manifestation? De (referring to a monk) said, 'Like a donkey looking into a well.' The master said, 'That's too much; you've only said eight tenths of it.' De said, 'What would the master say?' The master said, 'Like the well looking at the donkey.' A paper-clothed Daoist came to visit. The master asked, 'Are you the paper-clothed Daoist?' The Daoist said, 'I dare not claim that.' The master said, 'What is the matter beneath the paper clothes?' The Daoist said, 'A single robe just covers the body, and all dharmas are as they are.' The master said, 'What is the use beneath the paper clothes?' The Daoist stepped forward, responded, and then died standing. The master said, 'You only know how to go like that; why don't you know how to come like that?' The Daoist suddenly opened his eyes and asked, 'What is it like when the one true spirit does not rely on the womb?' The master said, 'It's not yet the most wonderful.' The Daoist said, 'What is the most wonderful?' The master said, 'Neither borrowing nor needing to borrow.' The Daoist respectfully bid farewell and then transformed. The master composed a verse: 'The enlightened nature is perfectly clear and without form; do not use knowledge and views to falsely distinguish between near and far. A slight difference in thought obscures the profound essence; a slight deviation in mind separates one from the Dao. Emotional attachment to the myriad dharmas sinks one into past realms; excessive discrimination loses the original truth. If you fully understand the meaning of these words, you will be clear and without affairs, returning to your original self.' A monk cited an example: Minister Lu Geng (name) asked Nanquan (place name), 'What is your surname?' Nanquan said, 'My surname is Wang.' Lu Geng said, 'Does Wang have any family?' Nanquan said, 'The four ministers are not ignorant.' Lu Geng said, 'Where does Wang reside?' Nanquan said, 'Moss grows in the jade palace.' He asked the master, 'What is the meaning of moss growing in the jade palace?' The master said, 'Not residing in the proper position.' The monk said, 'What happens when all directions come to pay homage?' The master said, 'He does not accept the rituals.' The monk said, 'Why do they still come to pay homage?' The master said, 'Disobedience will be punished by death.' The monk said, 'Disobedience is the duty of a minister; I wonder what the king's intention is?' The master said, 'The privy councilor has not received the decree.' The monk said, 'In that case, the merit of governing entirely belongs to the ministers.' The master said, 'Do you know the king's intention?' The monk said, 'Outsiders dare not comment.' The master said, 'So it is, so it is.' A monk asked, 'This student's whole body is sick; please, master, heal me.' The master said, 'I will not heal you.' The monk said, 'Why will you not heal me?' The master said, 'I will teach you to seek life in vain.'
得求死不得。
僧問。古人曰。吾有大病。非世所醫。未審是甚麼病。師曰。攢簇不得底病。僧云。一切眾生還有此病也無。師曰。人人盡有。僧云。和尚還有此病也無。師曰。此覓起處不得。僧云。一切眾生為甚麼不病。師曰。一切眾生若病即非眾生。僧云。未審諸佛還有此病也無。師曰有。僧云。既有為甚麼不病。師曰。為伊惺惺。
僧問。沙門豈不是具大慈悲底人。師曰是。僧云。忽遇六賊來時如何。師曰。亦須具大慈悲。僧云。如何具大慈悲。師曰。一劍揮盡。僧云。盡后如何。師曰。始得和同。
僧問。眉與目還相識也無。師曰。不相識。僧云。為甚麼不相識。師曰。為同在一處。僧云。恁么則不分也。師曰。眉且不是目。目且不是眉。僧云。如何是目。師曰。端的去。僧云。如何是眉。師曰。曹山卻疑。僧云。和尚為什麼卻疑。師曰。若不疑即端的去也。
僧問。五位對賓時如何。師曰。汝即今問那個位。僧云。某甲從偏位中來。請師向正位中接。師曰不接。僧云。為甚麼不接。師曰。恐落偏位中去。師卻問僧。只如不接。是對賓是不對賓。僧云。早是對賓了也。師曰。如是如是。
僧問。萬法從何而生。師曰。從顛倒生。僧云。不顛倒時萬法何在。師曰在。僧云。在甚
【現代漢語翻譯】 現代漢語譯本 得求死不得。
僧人問：『古人說：「我有大病，非世間醫術所能治癒。」不知是什麼病？』 師父說：『無法聚集的病。』 僧人說：『一切眾生也有這種病嗎？』 師父說：『人人都有。』 僧人說：『和尚您也有這種病嗎？』 師父說：『這病找不到起處。』 僧人說：『一切眾生為什麼不病呢？』 師父說：『一切眾生如果病了，就不是眾生了。』 僧人說：『不知諸佛（Buddhas）還有這種病嗎？』 師父說：『有。』 僧人說：『既然有，為什麼不病呢？』 師父說：『因為他們清醒。』
僧人問：『沙門（Śrāmaṇa，出家修道者）難道不是具有大慈悲的人嗎？』 師父說：『是。』 僧人說：『如果遇到六賊（眼、耳、鼻、舌、身、意）來時如何？』 師父說：『也必須具有大慈悲。』 僧人說：『如何具有大慈悲？』 師父說：『一劍揮盡。』 僧人說：『揮盡之後如何？』 師父說：『才得和同。』
僧人問：『眉毛和眼睛還互相認識嗎？』 師父說：『不認識。』 僧人說：『為什麼不認識？』 師父說：『因為同在一處。』 僧人說：『這樣說來就不分開了？』 師父說：『眉毛且不是眼睛，眼睛且不是眉毛。』 僧人說：『什麼是眼睛？』 師父說：『端的去。』 僧人說：『什麼是眉毛？』 師父說：『曹山（Cáoshān，人名）卻懷疑。』 僧人說：『和尚您為什麼卻懷疑？』 師父說：『若不懷疑，就端的去也。』
僧人問：『五位對賓時如何？』 師父說：『你現在問哪個位？』 僧人說：『我從偏位中來，請師父向正位中接引。』 師父說：『不接。』 僧人說：『為什麼不接？』 師父說：『恐怕落入偏位中去。』 師父反問僧人：『像這樣不接，是對賓還是不對賓？』 僧人說：『早已是對賓了。』 師父說：『如是如是。』
僧人問：『萬法從何而生？』 師父說：『從顛倒生。』 僧人說：『不顛倒時萬法何在？』 師父說：『在。』 僧人說：『在什麼地方？』
【English Translation】 English version One cannot seek death and not find it.
A monk asked: 'An ancient person said, "I have a great illness that cannot be cured by worldly medicine." I wonder, what is this illness?' The master said: 'An illness that cannot be gathered together.' The monk said: 'Do all sentient beings also have this illness?' The master said: 'Everyone has it.' The monk said: 'Does the venerable master also have this illness?' The master said: 'This illness cannot be found at its origin.' The monk said: 'Why are all sentient beings not ill?' The master said: 'If all sentient beings were ill, they would not be sentient beings.' The monk said: 'I wonder, do all Buddhas (Buddhas) also have this illness?' The master said: 'Yes.' The monk said: 'Since they have it, why are they not ill?' The master said: 'Because they are awake.'
A monk asked: 'Are Śrāmaṇas (Śrāmaṇa, wandering ascetics) not people who possess great compassion?' The master said: 'Yes.' The monk said: 'What should be done if the six thieves (eye, ear, nose, tongue, body, and mind) come?' The master said: 'One must also possess great compassion.' The monk said: 'How does one possess great compassion?' The master said: 'With one sword, cut them all down.' The monk said: 'What happens after they are all cut down?' The master said: 'Then one attains harmony.'
A monk asked: 'Do the eyebrows and eyes still recognize each other?' The master said: 'They do not recognize each other.' The monk said: 'Why do they not recognize each other?' The master said: 'Because they are in the same place.' The monk said: 'In that case, they are not separate?' The master said: 'Eyebrows are not eyes, and eyes are not eyebrows.' The monk said: 'What are eyes?' The master said: 'Go directly to it.' The monk said: 'What are eyebrows?' The master said: 'Cáoshān (Cáoshān, a person's name) doubts it.' The monk said: 'Why does the venerable master doubt it?' The master said: 'If there were no doubt, one would go directly to it.'
A monk asked: 'What is it like when the five ranks are facing a guest?' The master said: 'Which rank are you asking about now?' The monk said: 'I come from the biased rank. Please, master, receive me in the correct rank.' The master said: 'I will not receive you.' The monk said: 'Why will you not receive me?' The master said: 'I fear falling into the biased rank.' The master then asked the monk: 'Like this, not receiving, is it facing the guest or not facing the guest?' The monk said: 'It has already been facing the guest.' The master said: 'So it is, so it is.'
A monk asked: 'From where do the myriad dharmas arise?' The master said: 'They arise from delusion.' The monk said: 'When there is no delusion, where are the myriad dharmas?' The master said: 'They are there.' The monk said: 'Where are they?'
么處。師曰。顛倒作么。
僧問。不萠之草為甚麼能藏香象。師曰。阇黎幸是作家。又問曹山作么。
僧問。三界擾擾六趣昏昏如何辨色。師曰。不辨色。僧云。為甚麼不辨色。師曰。若辨色即昏也。
師聞鐘聲乃曰。阿㖿阿㖿。僧問。和尚作甚麼。師曰。打著我心。僧無對。
師問維那。甚處來。云牽醋槽去來。師曰。或到險處又作么生牽。維那無對。
師一日入僧堂向火。有僧云。今日好寒。師曰。須知有不寒者。僧云。誰是不寒者。師筴火示之。僧云。莫道無人好。師拋下火。僧云。某甲到這裡卻不會。師曰。日照寒潭明更明。
僧問。不與萬法為侶者是甚麼人。師曰。汝道洪州城裡如許多人甚麼處去。
僧問。如何是無刃劍。師曰。非淬鍊所成。僧云。用者如何。師曰。逢者皆喪。僧云。不逢者如何。師曰。亦須頭落。僧云。逢者皆喪則固是。不逢者為甚麼頭落。師曰。不見道能盡一切。僧云。盡后如何。師曰。方知有此劍。
僧問。于相何真。師曰。即相即真。僧云。當何顯示。師提起托子。
僧問。幻本何真。師曰。幻本元真。僧云。當幻何顯。師曰。即幻即顯。僧云。恁么則始終不離於幻也。師曰。覓幻相不可得。
僧問。即心即佛即
【現代漢語翻譯】 現代漢語譯本：
僧問：『如何是佛法大意？』師父說：『顛倒作甚麼？』 僧問：『不萌芽的草為什麼能藏匿香象（比喻大智慧者）？』師父說：『阇黎（梵語，意為親教師）幸好是內行。』又問曹山（禪宗大師）如何？ 僧問：『三界（欲界、色界、無色界）擾擾攘攘，六趣（地獄、餓鬼、畜生、阿修羅、人、天）昏昏沉沉，如何辨別顏色？』師父說：『不辨別顏色。』僧人說：『為什麼不辨別顏色？』師父說：『如果辨別顏色，就昏沉了。』 師父聽到鐘聲，於是說：『阿㖿阿㖿。』僧人問：『和尚做什麼？』師父說：『打著我的心。』僧人無言以對。 師父問維那（寺院中的職務，負責管理僧眾的事務）：『從哪裡來？』維那說：『牽著醋槽回來。』師父說：『如果到了危險的地方，又怎麼牽？』維那無言以對。 師父一日進入僧堂烤火。有僧人說：『今天好冷。』師父說：『須知有不冷的人。』僧人說：『誰是不冷的人？』師父用火鉗夾著火給他看。僧人說：『莫說無人好。』師父拋下火。僧人說：『某甲（古代人自稱的謙詞）到這裡卻不會。』師父說：『日照寒潭明更明。』 僧人問：『不與萬法為伴侶的是什麼人？』師父說：『你說洪州城裡這麼多人去哪裡了？』 僧人問：『如何是無刃劍？』師父說：『非淬鍊所成。』僧人說：『用劍的人如何？』師父說：『逢到的人都喪命。』僧人說：『沒有逢到的人如何？』師父說：『也必須頭落。』僧人說：『逢到的人都喪命，這固然是這樣，沒有逢到的人為什麼頭落？』師父說：『不見道能窮盡一切。』僧人說：『窮盡后如何？』師父說：『才知道有此劍。』 僧人問：『在現象上什麼才是真？』師父說：『即現象即真。』僧人說：『應當顯示什麼？』師父提起托子（茶托）。 僧人問：『幻化的根本什麼才是真？』師父說：『幻化的根本原本就是真。』僧人說：『在幻化中應當顯現什麼？』師父說：『即幻化即顯現。』僧人說：『這樣說來，始終不離於幻化了。』師父說：『尋找幻化的相狀是不可得的。』 僧人問：『即心即佛即……』
【English Translation】 English version:
Monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'What are you doing upside down?' Monk asked: 'Why can grass that doesn't sprout hide the fragrant elephant (a metaphor for a person of great wisdom)?' The Master said: 'Fortunately, you, Acharya (Sanskrit for 'respected teacher'), are an expert.' Then asked, 'What about Caoshan (a Chan master)?' Monk asked: 'The Three Realms (Desire Realm, Form Realm, Formless Realm) are turbulent, the Six Paths (hell, hungry ghosts, animals, asuras, humans, gods) are dim and confused, how can one distinguish colors?' The Master said: 'Do not distinguish colors.' The monk said: 'Why not distinguish colors?' The Master said: 'If you distinguish colors, you will be confused.' The Master heard the sound of the bell and then said: 'A-ya, A-ya.' The monk asked: 'What are you doing, Master?' The Master said: 'It strikes my heart.' The monk had no reply. The Master asked the Vina (a monastic office in charge of managing the affairs of the Sangha): 'Where are you coming from?' The Vina said: 'Coming back from pulling the vinegar cart.' The Master said: 'If you get to a dangerous place, how will you pull it?' The Vina had no reply. One day, the Master entered the monks' hall to warm himself by the fire. A monk said: 'It's so cold today.' The Master said: 'You must know that there are those who are not cold.' The monk said: 'Who are those who are not cold?' The Master showed him the fire with the fire tongs. The monk said: 'Don't say that no one is good.' The Master threw down the fire. The monk said: 'I, moujia (an ancient humble way of referring to oneself), don't understand when I get here.' The Master said: 'The sun shines on the cold pool, brighter and brighter.' A monk asked: 'What kind of person is it who is not a companion to the myriad dharmas?' The Master said: 'Where do you say so many people in Hongzhou City have gone?' A monk asked: 'What is a sword without a blade?' The Master said: 'Not made by tempering.' The monk said: 'What about the one who uses it?' The Master said: 'Whoever encounters it perishes.' The monk said: 'What about the one who doesn't encounter it?' The Master said: 'Their head must also fall.' The monk said: 'It is certain that whoever encounters it perishes, why does the one who doesn't encounter it have their head fall?' The Master said: 'Haven't you heard that it can exhaust everything?' The monk said: 'What happens after it is exhausted?' The Master said: 'Only then will you know that this sword exists.' A monk asked: 'What is true in phenomena?' The Master said: 'Phenomena are truth.' The monk said: 'What should be shown?' The Master picked up a tuozi (tea coaster). A monk asked: 'What is true in the root of illusion?' The Master said: 'The root of illusion is originally true.' The monk said: 'What should be revealed in illusion?' The Master said: 'Illusion is revelation.' The monk said: 'In that case, it never departs from illusion from beginning to end.' The Master said: 'Seeking the appearance of illusion is unattainable.' A monk asked: 'Mind is Buddha, mind is...'
不問。如何是非心非佛。師曰。兔角不用無。牛角不用有。
問如何是常在底人。師曰。恰遇曹山暫出雲。如何是常不在底人。師曰難得。
僧問。擬豈不是類。師曰。直是不擬亦是類。僧云。如何是異。師曰。莫不識痛癢。
人問。古人曰。人人盡有。弟子在塵蒙。還有也無。師曰。過手來。僧過手。乃點指曰。一二三四五足。
僧問。魯祖面壁用表何事。師以手掩耳。
僧問。承古有言。未有一人倒地不因地而起。如何是倒。師曰。肯即是。僧云。如何是起。師曰起也。
僧問。子歸就父。為甚麼父全不顧。師曰。理合如是。僧云。父子之恩何在。師曰。始成父子之恩。僧云。如何是父子之恩。師曰。刀斧斫不開。
問靈衣不掛時如何。師曰。曹山孝滿。云孝滿后如何。師曰。曹山好顛酒。
問承教有言。大海不宿死屍。如何是海。師曰。包含萬有。僧云。為什麼不宿死屍。師曰。絕氣者不著。僧云。既是包含萬有。為甚麼絕氣者不著。師曰。萬有非其功。絕氣有其德。僧云。向上還有事也無。師曰。道有道無即得。爭奈龍王按劍何。
問具何知解善能對眾問難。師曰。不呈句。僧云。問難個甚麼。師曰。刀斧斫不入。僧云。能恁么問難。還更有不肯者
【現代漢語翻譯】 現代漢語譯本： 問：如何是非心非佛？（如何既不是心也不是佛？） 師父說：兔子的角本來就沒有，牛的角本來就有。
問：什麼是常在的人？（什麼是始終存在的人？） 師父說：恰好遇到曹山（洞山良價的弟子，曹洞宗的創始人之一）暫時外出。 問：什麼是常不在的人？（什麼是從不存在的人？） 師父說：很難得。
僧人問：擬議豈不是一種類別？（如果試圖去思考，那不就是落入分別了嗎？） 師父說：即使不擬議，也是一種類別。 僧人說：什麼是不同？ 師父說：難道不識得痛癢嗎？（難道你沒有感覺嗎？意思是不要執著于分別。）
有人問：古人說，人人都有佛性。弟子被塵世矇蔽，還有佛性嗎？ 師父說：拿過來給我看看。（意思是放下你的執著。） 僧人伸出手，師父就點著他的手指說：一、二、三、四、五，足矣。（意思是佛性本來具足，無需外求。）
僧人問：魯祖（達摩祖師）面壁是爲了表明什麼？ 師父用手摀住耳朵。（意思是不可說，不可說。）
僧人問：承蒙古人說，沒有一個人倒地不是因為地而起來的。什麼是倒？ 師父說：承認就是倒。（意思是承認自己的不足。） 僧人說：什麼是起？ 師父說：起就是起。（意思是當下即是。）
僧人問：兒子迴歸父親，為什麼父親完全不理睬？ 師父說：理應如此。 僧人說：父子之恩在哪裡？ 師父說：這才成就了父子之恩。 僧人說：什麼是父子之恩？ 師父說：刀斧也劈不開。（意思是父子之恩是無法割捨的。）
問：靈衣不掛的時候如何？（當放下一切外在形式的時候如何？） 師父說：曹山守孝期滿。（意思是迴歸本真。） 問：守孝期滿后如何？ 師父說：曹山喜歡喝醉酒。（意思是無拘無束，自由自在。）
問：承蒙教誨說，大海不容留死屍。什麼是海？ 師父說：包含萬有。 僧人說：為什麼不容留死屍？ 師父說：斷絕氣息的不能停留。（意思是不能執著于虛妄。） 僧人說：既然是包含萬有，為什麼斷絕氣息的不能停留？ 師父說：包含萬有不是它的功勞，斷絕氣息的有它的德行。（意思是萬有是自然而然的，斷絕氣息是修行所得。） 僧人說：向上還有事嗎？（還有更高的境界嗎？） 師父說：說有說無都可以，只是龍王按劍怎麼辦？（意思是不可說，說了就會引起爭端。）
問：具備什麼樣的知解才能善於應對眾人的提問？ 師父說：不呈現固定的語句。（意思是不要執著于語言文字。） 僧人說：提問什麼？ 師父說：刀斧也砍不進去。（意思是無法用語言文字來解釋。） 僧人說：能這樣提問，還有不認可的人嗎？
【English Translation】 English version: Question: What is neither mind nor Buddha? (What is neither mind nor Buddha?) The master said: A rabbit's horn is inherently non-existent, while a cow's horn is inherently existent.
Question: What is a person who is always present? (What is a person who is always present?) The master said: Just happens to meet Caoshan (a disciple of Dongshan Liangjie, one of the founders of the Caodong school) temporarily out. Question: What is a person who is never present? (What is a person who is never present?) The master said: It's rare.
A monk asked: Isn't conceptualization a category? (If you try to think, aren't you falling into discrimination?) The master said: Even without conceptualization, it is still a category. The monk said: What is different? The master said: Don't you recognize pain and itching? (Don't you have feelings? Meaning don't be attached to distinctions.)
Someone asked: The ancients said that everyone has Buddha-nature. This disciple is obscured by the dust of the world, is there still Buddha-nature? The master said: Bring it over here for me to see. (Meaning let go of your attachments.) The monk extended his hand, and the master pointed to his fingers and said: One, two, three, four, five, enough. (Meaning Buddha-nature is inherently complete, no need to seek it externally.)
A monk asked: What did Patriarch Lu (Bodhidharma) intend to express by facing the wall? The master covered his ears with his hands. (Meaning it cannot be spoken, it cannot be spoken.)
A monk asked: I have heard the ancients say that no one falls to the ground without rising because of the ground. What is falling? The master said: Acknowledging is falling. (Meaning acknowledging one's shortcomings.) The monk said: What is rising? The master said: Rising is rising. (Meaning the present moment is it.)
A monk asked: When a son returns to his father, why does the father completely ignore him? The master said: It should be so. The monk said: Where is the kindness between father and son? The master said: This is what completes the kindness between father and son. The monk said: What is the kindness between father and son? The master said: Even knives and axes cannot cut it open. (Meaning the kindness between father and son is inseparable.)
Question: What is it like when the spiritual robe is not worn? (What is it like when all external forms are let go?) The master said: Caoshan's mourning period is over. (Meaning returning to one's true nature.) Question: What is it like after the mourning period is over? The master said: Caoshan likes to get drunk. (Meaning unrestrained and free.)
Question: I have heard it taught that the great ocean does not harbor corpses. What is the ocean? The master said: It contains all things. The monk said: Why does it not harbor corpses? The master said: Those who have lost their breath cannot stay. (Meaning one cannot be attached to illusions.) The monk said: Since it contains all things, why can't those who have lost their breath stay? The master said: Containing all things is not its merit, those who have lost their breath have their virtue. (Meaning all things are natural, losing one's breath is the result of practice.) The monk said: Is there anything beyond this? (Is there a higher state?) The master said: Saying there is or there isn't is fine, but what about the Dragon King holding his sword? (Meaning it cannot be spoken, speaking of it will cause conflict.)
Question: What kind of knowledge and understanding is needed to be good at answering questions from the crowd? The master said: Not presenting fixed phrases. (Meaning don't be attached to words and language.) The monk said: What is being questioned? The master said: Knives and axes cannot cut through it. (Meaning it cannot be explained with words and language.) The monk said: If one can question like this, are there still those who do not agree?
也無。師曰有。僧云。是什麼人。師曰曹山。
僧問。世間甚麼物最貴。師曰。死貓兒頭最貴。僧云。為甚麼死貓兒頭最貴。師曰。無人著價。
僧問。無言如何顯。師曰。莫向這裡顯。僧云。向甚麼處顯。師曰。昨夜床頭失卻三文錢。
僧問。日未出時如何。師曰。曹山也曾恁么來。僧云。日出后如何。師曰。猶較曹山半月程。
師問僧。作甚麼。僧云掃地。師曰。佛前掃佛后掃。僧云。前後一時掃。師曰。與曹山過靸鞋來。
僧問。抱璞投師。請師雕琢。師曰。不雕琢。僧云。為甚麼不雕琢。師曰。須知曹山好手。
僧問。如何是曹山眷屬。師曰。白髮連頭戴。頂上一枝花。
僧問。古德道。盡大地惟有此人。未審是甚麼人。師曰。不可有第二月也。僧云。如何是第二月。師曰。也要老兄定當。僧云。作么生是第一月。師曰險。
僧問。學人十二時中如何保任。師曰。如經蠱毒之鄉水不得沾著一滴。
僧問。如何是法身主。師曰。謂秦無人。僧云。這個莫便是否。師曰斬。
僧問。親何道伴即得常聞于未聞。師曰。同共一被蓋。僧云。此猶是和尚得聞。如何是常聞于未聞。師曰。不同於木石。僧云。何者在先何者在後。師曰。不見道常聞于未聞。
【現代漢語翻譯】 現代漢語譯本 僧人問：『（說）沒有（佛性），是這樣嗎？』 曹山（Caoshan，人名，禪宗大師）說：『有。』 僧人說：『（你說的有佛性）是什麼人？』 曹山說：『（就是）曹山。』 僧人問：『世間什麼東西最貴？』 曹山說：『死貓的頭最貴。』 僧人說：『為什麼死貓的頭最貴？』 曹山說：『因為沒有人給它定價。』 僧人問：『不用言語如何顯現（真理）？』 曹山說：『不要在這裡顯現。』 僧人說：『向什麼地方顯現？』 曹山說：『昨晚在床頭丟了三文錢。』 僧人問：『太陽未出來的時候是什麼樣的？』 曹山說：『曹山也曾經這樣過來。』 僧人說：『太陽出來后是什麼樣的？』 曹山說：『（那）還比曹山差半個月的路程。』 曹山問僧人：『（你）在做什麼？』 僧人說：『掃地。』 曹山說：『（是）在佛前掃，還是在佛后掃？』 僧人說：『前後一起掃。』 曹山說：『給曹山拿過（一雙）拖鞋來。』 僧人問：『（我）懷抱璞玉來拜見您，請您雕琢。』 曹山說：『不雕琢。』 僧人說：『為什麼不雕琢？』 曹山說：『要知道曹山是好手。』 僧人問：『什麼是曹山的眷屬？』 曹山說：『白頭髮連在一起戴著，頭頂上一枝花。』 僧人問：『古人說，整個大地只有這個人，不知道是什麼人？』 曹山說：『不可能有第二個月亮。』 僧人說：『什麼是第二個月亮？』 曹山說：『也要老兄你來確定。』 僧人說：『怎樣才是第一個月亮？』 曹山說：『危險！』 僧人問：『學人在一天十二個時辰中如何保持（覺悟）？』 曹山說：『就像經過蠱毒的地方，水一點都不能沾身。』 僧人問：『什麼是法身之主？』 曹山說：『（就像）說秦國沒有（可以稱得上是）人（的人才）。』 僧人說：『這個莫非就是（正確的）答案？』 曹山說：『斬！』 僧人問：『親近什麼樣的道友才能經常聽到未曾聽聞的（佛法）？』 曹山說：『（就是）同蓋一床被子（的人）。』 僧人說：『這還是和尚您聽到的，如何才是經常聽到未曾聽聞的（佛法）？』 曹山說：『（要）不同於木頭和石頭。』 僧人說：『什麼在先，什麼在後？』 曹山說：『沒聽說過（要）經常聽聞未曾聽聞的（佛法）嗎？』
【English Translation】 English version A monk asked: 『Is it that there is nothing?』 Caoshan (Caoshan, a name, a Zen master) said: 『There is.』 The monk said: 『What kind of person is it?』 Caoshan said: 『Caoshan.』 A monk asked: 『What is the most valuable thing in the world?』 Caoshan said: 『A dead cat's head is the most valuable.』 The monk said: 『Why is a dead cat's head the most valuable?』 Caoshan said: 『Because no one sets a price for it.』 A monk asked: 『How to reveal (the truth) without words?』 Caoshan said: 『Do not reveal it here.』 The monk said: 『Where to reveal it?』 Caoshan said: 『Last night, I lost three coins at the head of the bed.』 A monk asked: 『What is it like before the sun rises?』 Caoshan said: 『Caoshan has also come this way.』 The monk said: 『What is it like after the sun rises?』 Caoshan said: 『It is still half a month's journey behind Caoshan.』 Caoshan asked a monk: 『What are you doing?』 The monk said: 『Sweeping the floor.』 Caoshan said: 『Sweeping in front of the Buddha or behind the Buddha?』 The monk said: 『Sweeping in front and behind at the same time.』 Caoshan said: 『Bring Caoshan his slippers.』 A monk asked: 『I come to see you with uncarved jade, please carve it.』 Caoshan said: 『I will not carve it.』 The monk said: 『Why not carve it?』 Caoshan said: 『You must know that Caoshan is a good craftsman.』 A monk asked: 『What are Caoshan's family members like?』 Caoshan said: 『White hair connected on the head, with a flower on top.』 A monk asked: 『An ancient master said, 'The whole earth only has this person.' I wonder who this person is?』 Caoshan said: 『There cannot be a second moon.』 The monk said: 『What is the second moon?』 Caoshan said: 『You, brother, must determine it.』 The monk said: 『What is the first moon like?』 Caoshan said: 『Dangerous!』 A monk asked: 『How should a student maintain (enlightenment) during the twelve hours of the day?』 Caoshan said: 『Like passing through a land of poison, not a single drop of water should touch you.』 A monk asked: 『What is the master of the Dharmakaya (法身)?』 Caoshan said: 『(It's like) saying there is no (worthy) person in Qin.』 The monk said: 『Is this the (correct) answer?』 Caoshan said: 『Cut!』 A monk asked: 『What kind of spiritual companion should one be close to in order to constantly hear what has not been heard (of the Dharma)?』 Caoshan said: 『(It is the one) who shares the same blanket.』 The monk said: 『This is still what you, the monk, have heard. What is constantly hearing what has not been heard?』 Caoshan said: 『(It is to) be different from wood and stone.』 The monk said: 『What comes first, and what comes after?』 Caoshan said: 『Haven't you heard that one should constantly hear what has not been heard?』
僧問。國內按劍者是誰。師曰曹山。僧云。擬殺何人。師曰。但有一切總殺。僧云。忽逢本父母又作么生。師曰。揀甚麼。僧云。爭奈自己何。師曰。誰奈我何。僧云。為什麼不殺。師曰。無下手處。
師問僧。時節恁么熱。向甚處迴避。僧曰。鑊頭爐炭里迴避。師曰。彼中若何迴避。僧曰。眾苦不能到。師默置。
僧問。家貧遭劫時如何。師曰。不能盡底去。僧云。為甚麼不能盡底去。師曰。賊是家親。
僧問。一牛飲水五馬不嘶時如何。師曰。曹山解忌口。又別曰。曹山孝滿。
僧問。常在生死海中沉沒者是甚麼人。師曰。第二月。僧云。還求出離也無。師曰。也求出離。只是無路。僧云。出離什麼人接得伊。師曰。擔鐵枷者。
僧問。雪覆千山。為甚麼孤峰不白。師曰。須知有異中異。僧云。如何是異中異。師曰。不墮諸山色。
僧舉。藥山問僧。年多少。云七十二。山曰。是七十二么。云是。山便打。此意如何。師曰。前箭猶似可。后箭射人深。僧云。如何免得此棒。師曰。王敕既行諸侯避道。
僧問香嚴。如何是道。香嚴曰。枯木里龍吟。僧云。如何是道中人。香嚴曰。髑髏里眼睛。僧不領。乃問石霜。如何是枯木里龍吟。石霜曰。猶帶喜在。僧云。
【現代漢語翻譯】 現代漢語譯本：
有僧人問：『國內按劍者是誰？』 師父說：『是曹山（人名，此處指代一種狀態）。』 僧人問：『打算殺什麼人？』 師父說：『只要有，一切都殺。』 僧人問：『如果遇到自己的親生父母又該怎麼辦？』 師父說：『揀選什麼？』 僧人問：『奈何自己呢？』 師父說：『誰能奈何我？』 僧人問：『為什麼不殺？』 師父說：『沒有下手的地方。』 師父問僧人：『時節這麼熱，到什麼地方迴避？』 僧人說：『到鑊頭爐炭里迴避。』 師父問：『在那裡如何迴避？』 僧人說：『眾多的苦難不能到達。』 師父沉默不語。 有僧人問：『家貧遭遇搶劫時如何是好？』 師父說：『不能完全被搶光。』 僧人問：『為什麼不能完全被搶光？』 師父說：『賊是自家人。』 有僧人問：『一頭牛飲水，五匹馬不嘶叫時如何？』 師父說：『曹山（人名，此處指代一種狀態）懂得忌口。』 又說：『曹山（人名，此處指代一種狀態）孝滿。』 有僧人問：『常在生死海中沉沒的是什麼人？』 師父說：『第二個月（虛幻不實之物）。』 僧人問：『還求出離嗎？』 師父說：『也求出離，只是沒有路。』 僧人問：『出離后什麼人接引他？』 師父說：『是戴著鐵枷的人。』 有僧人問：『雪覆蓋千山，為什麼孤峰不白？』 師父說：『須知有異中之異。』 僧人問：『如何是異中之異？』 師父說：『不墮入諸山的顏色。』 有僧人舉例說：『藥山（人名）問僧人：『年齡多少？』 僧人說：『七十二。』 藥山（人名）說：『是七十二嗎？』 僧人說是。藥山（人名）就打了他。』 這其中的意思是什麼？ 師父說：『前一箭還算可以，后一箭射人更深。』 僧人問：『如何才能免得捱打？』 師父說：『王上的命令既然已經頒佈，諸侯都要避讓。』 有僧人問香嚴（人名）：『如何是道？』 香嚴（人名）說：『枯木里龍吟。』 僧人問：『如何是道中人？』 香嚴（人名）說：『髑髏里眼睛。』 僧人不能領會，於是問石霜（人名）：『如何是枯木里龍吟？』 石霜（人名）說：『猶帶喜在。』 僧人問：
【English Translation】 English version:
A monk asked: 'Who is the sword-bearer in the country?' The Master said: 'It is Caoshan (name of a person, here referring to a state).' The monk asked: 'Whom does he intend to kill?' The Master said: 'As long as there is anything, kill everything.' The monk asked: 'What if he encounters his own parents?' The Master said: 'What to choose?' The monk asked: 'What about oneself?' The Master said: 'Who can do anything to me?' The monk asked: 'Why not kill?' The Master said: 'There is no place to start.' The Master asked a monk: 'It's so hot, where do you go to avoid it?' The monk said: 'I avoid it in the cauldron and furnace.' The Master asked: 'How do you avoid it there?' The monk said: 'The many sufferings cannot reach me.' The Master remained silent. A monk asked: 'What if the family is poor and encounters robbery?' The Master said: 'It cannot be completely robbed.' The monk asked: 'Why can't it be completely robbed?' The Master said: 'The thief is family.' A monk asked: 'What happens when one cow drinks water and five horses do not neigh?' The Master said: 'Caoshan (name of a person, here referring to a state) knows how to be mindful of speech.' He also said: 'Caoshan (name of a person, here referring to a state) has fulfilled his filial duties.' A monk asked: 'Who is the person who is constantly sinking in the sea of birth and death?' The Master said: 'The second moon (an unreal thing).' The monk asked: 'Does he still seek liberation?' The Master said: 'He also seeks liberation, but there is no way.' The monk asked: 'Who will receive him after liberation?' The Master said: 'The one who carries iron shackles.' A monk asked: 'Snow covers thousands of mountains, why is the solitary peak not white?' The Master said: 'You must know that there is difference within difference.' The monk asked: 'What is difference within difference?' The Master said: 'It does not fall into the color of the mountains.' A monk cited an example: 'Yaoshan (name of a person) asked a monk: 'How old are you?' The monk said: 'Seventy-two.' Yaoshan (name of a person) said: 'Is it seventy-two?' The monk said yes. Yaoshan (name of a person) then hit him.' What is the meaning of this? The Master said: 'The first arrow is still acceptable, the second arrow shoots people deeper.' The monk asked: 'How can I avoid being hit?' The Master said: 'Since the king's order has been issued, the princes must give way.' A monk asked Xiangyan (name of a person): 'What is the Dao?' Xiangyan (name of a person) said: 'A dragon's roar in a withered tree.' The monk asked: 'What is a person in the Dao?' Xiangyan (name of a person) said: 'Eyes in a skull.' The monk could not understand, so he asked Shishuang (name of a person): 'What is a dragon's roar in a withered tree?' Shishuang (name of a person) said: 'Still carrying joy.' The monk asked:
如何是髑髏里眼睛。石霜曰。猶帶識在。又不領。乃舉似師。師曰。石霜老聲聞作這裡見解。因示頌曰。枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清。僧遂又問師。如何是枯木里龍吟。師曰。血脈不斷。云如何是髑髏里眼睛。師曰。幹不盡。云未審還有得聞者么。師曰。盡大地人未有一人不聞。云未審枯木里龍吟是何章句。師曰。不知是何章句。聞者皆喪。
僧問。如何是佛法大意。師曰。填溝塞壑。
僧問。如何是師子。師曰。眾獸近不得。僧云。如何是師子兒。師曰。能吞父母者。僧云。既是眾獸近不得。為甚麼卻被兒吞。師曰。豈不見道。子若哮吼祖父俱盡。僧云。盡后如何。師曰。全身歸父。僧云。未審祖盡時父歸何所。師曰。所亦盡。僧云。前來為甚道全身歸父。師曰。譬如王子能成一國之事。又曰。阇黎此事不得孤滯。直須枯木上更擦些子花。
僧問。才有是非紛然失心時如何。師曰斬斬。
師讀杜順傅大士所作法身偈乃曰。我意不欲與么道。門弟子請別作之。既作偈又註釋之。其詞曰。渠本不是我(非我)。我本不是渠(非渠)。渠無我即死(仰汝取活)。我無渠即余(不別有)。渠如我是佛(要且不是佛)。我如渠即驢(二俱不立)。不食空王俸
【現代漢語翻譯】 現代漢語譯本 僧問：『如何是髑髏（dú lóu，死人頭骨）里的眼睛？』石霜（Shí Shuāng，人名）說：『還帶著識（shí，意識）在。』那僧人不領會，就拿去問師父。師父說：『石霜老聲聞（shēng wén，小乘佛教徒）作這樣的見解。』於是作頌開示說：『枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辨濁中清。』那僧人於是又問師父：『如何是枯木里的龍吟？』師父說：『血脈不斷。』（僧人）問：『如何是髑髏里的眼睛？』師父說：『幹不盡。』（僧人）問：『請問還有能聽聞這些的嗎？』師父說：『盡大地人沒有一個不能聽聞。』（僧人）問：『請問枯木里的龍吟是什麼章句？』師父說：『不知是什麼章句，聽聞者都喪失（自我）。』 僧人問：『如何是佛法大意？』師父說：『填溝塞壑（tián gōu sè hè，填滿溝壑，比喻利益眾生）。』 僧人問：『如何是師子（shī zi，獅子）？』師父說：『眾獸近不得。』僧人問：『如何是師子兒？』師父說：『能吞父母者。』僧人問：『既然是眾獸近不得，為什麼卻被兒子吞了？』師父說：『豈不見道，子若哮吼祖父俱盡。』僧人問：『盡后如何？』師父說：『全身歸父。』僧人問：『請問祖盡時父歸何所？』師父說：『所亦盡。』僧人問：『先前為什麼說全身歸父？』師父說：『譬如王子能成一國之事。』又說：『阇黎（shé lí，梵語，意為阿阇梨，導師）此事不得孤滯，直須枯木上更擦些子花。』 僧人問：『才有是非紛然失心時如何？』師父說：『斬斬。』 師父讀杜順（Dù Shùn，人名）傅大士（Fù Dàshì，人名）所作法身偈（fǎ shēn jì，描述法身的偈頌）乃說：『我意不欲與么道。』門弟子請（師父）另外作之。既作偈又註釋之。其詞曰：『渠本不是我（非我），我本不是渠（非渠），渠無我即死（仰汝取活），我無渠即余（不別有），渠如我是佛（要且不是佛），我如渠即驢（二俱不立），不食空王俸。』
【English Translation】 English version A monk asked: 'What are the eyes in a skull (dú lóu, dead person's skull)?' Shishuang (Shí Shuāng, a name) said: 'They still carry consciousness (shí, consciousness).' The monk did not understand, so he asked his master. The master said: 'Old Shishuang, a Shravaka (shēng wén, a follower of Hinayana Buddhism), makes such an interpretation.' Then he gave a verse to enlighten him, saying: 'A withered tree's dragon roar truly sees the Way, a skull without consciousness, the eyes first become clear. Rejoice when consciousness is exhausted and news ceases, how can one distinguish the clear from the turbid?' The monk then asked the master again: 'What is the dragon's roar in a withered tree?' The master said: 'The bloodline is unbroken.' (The monk) asked: 'What are the eyes in a skull?' The master said: 'They are not completely dry.' (The monk) asked: 'May I ask if there are any who can hear these?' The master said: 'There is not a single person in all the earth who cannot hear.' (The monk) asked: 'May I ask what chapter or verse is the dragon's roar in a withered tree?' The master said: 'I do not know what chapter or verse it is; those who hear it lose (themselves).' A monk asked: 'What is the great meaning of the Buddha Dharma?' The master said: 'Filling ditches and blocking ravines (tián gōu sè hè, filling ditches and ravines, a metaphor for benefiting sentient beings).' A monk asked: 'What is a lion (shī zi, lion)?' The master said: 'The beasts cannot approach it.' The monk asked: 'What is a lion cub?' The master said: 'One who can devour his parents.' The monk asked: 'Since the beasts cannot approach it, why is it devoured by its cub?' The master said: 'Have you not heard it said that if the cub roars, the grandfather and father are both exhausted?' The monk asked: 'What happens after exhaustion?' The master said: 'The whole body returns to the father.' The monk asked: 'May I ask where the father goes when the grandfather is exhausted?' The master said: 'The place is also exhausted.' The monk asked: 'Why did you say earlier that the whole body returns to the father?' The master said: 'It is like a prince who can accomplish the affairs of a country.' He also said: 'Ajari (shé lí, Sanskrit, meaning Acharya, teacher), this matter must not be isolated; you must rub some flowers on the withered tree.' A monk asked: 'What happens when right and wrong are confused and one loses one's mind?' The master said: 'Cut it off, cut it off.' The master read the Dharma Body Gatha (fǎ shēn jì, verses describing the Dharmakaya) composed by Dushun (Dù Shùn, a name) and Fu Dashi (Fù Dàshì, a name) and said: 'I do not wish to say it that way.' The disciples asked (the master) to compose another one. Having composed the gatha, he also annotated it. The words were: 'It is fundamentally not me (not me), I am fundamentally not it (not it), it without me is dead (relying on you to take life), I without it am superfluous (not separately existing), it like me is Buddha (but not Buddha), I like it is a donkey (both are not established), not eating the salary of the Empty King.'
(若遇御飯直須吐卻)。何假雁傳書(不通訊)。我說橫身唱(為信唱)。君看背上毛(不與爾相似)。乍如謠白雪(將謂是白雪)。猶恐是巴歌(傳此句無注)。
師垂語曰。有一人。向萬丈崖頭騰身直下。此是甚麼人。眾無對。道延出雲不存。師曰。不存個甚麼。延云。始得撲不碎。師深肯之。
僧舉。西園一日自燒浴次。僧問。何不使沙彌。西園撫掌三下。問師。師曰。一等是拍手撫掌。就中西園奇怪。俱胝一指頭禪。蓋為承當處不諦當。僧卻問師。西園撫掌豈不是奴兒婢子邊事。師曰是。云向上更有事也無。師曰有。云如何是向上事。師叱曰。這奴兒婢子。
南州帥南平鐘王雅聞師有道。盡禮致之。不赴。但書大梅偈曰。摧殘枯木倚寒林。幾度逢春不變心。樵客見之猶不顧。郢人何得苦追尋。附使贈之遂不赴。
師作四禁偈曰。莫行心處路。不掛本來衣。何須正恁么。切忌未生時。
示學人偈曰。從緣薦得相應疾。就體消停得力遲。瞥起本來無處所。吾師暫說不思議。
云眾曰。僧家在此等衣線下。理須會通向上事。莫作等閑。若也承當處分明。即轉他諸聖向自己背後方得自由。若也轉不得。直饒學得十成。卻須向他背後叉手。說甚麼大話。若轉得自己。則一切粗重境
【現代漢語翻譯】 現代漢語譯本：'(如果遇到美味的飯菜，也要立刻吐掉)。何必像大雁傳書一樣(互不相通)。我說挺身而出歌唱(爲了誠信而歌唱)。你看我背上的羽毛(和你不一樣)。乍一看像白雪一樣(還以為是白雪)。還擔心是粗俗的巴歌(這一句沒有註釋)。'
老師開示說：'有一個人，從萬丈懸崖上縱身跳下。這是什麼樣的人？' 眾人沒有回答。道延說：'出雲不存。' 老師說：'不存什麼？' 道延說：'才得以粉身碎骨。' 老師深深地認可了他。
有僧人舉例說：'西園有一天自己燒水洗澡，僧人問：為什麼不讓沙彌(小和尚)來做？' 西園拍了三下手。問老師。老師說：'同樣是拍手，西園的做法卻很奇怪。俱胝(一位禪師)的一指頭禪，是因為承當之處不真實。' 僧人反問老師：'西園拍手難道不是奴僕做的事情嗎？' 老師說是。僧人說：'向上還有更高的境界嗎？' 老師說有。僧人說：'如何是向上的境界？' 老師呵斥說：'你這奴僕！'
南州節度使南平鐘王，早就聽說老師有道行，非常恭敬地邀請他，老師沒有應允，只是寫了一首大梅偈(大梅山法常禪師的偈頌)說：'摧殘的枯木倚靠在寒冷的樹林，幾度春天來臨也不改變心。樵夫看見了尚且不理睬，郢地的人又何必辛苦地追尋。' 附在使者的信中贈送給他，於是沒有前去赴約。
老師作四禁偈(告誡之偈)說：'不要走心意識的路，不要穿本來的衣。何必一定要這樣呢？切記未出生的時候。'
開示學人的偈(偈頌)說：'從因緣中領悟，相應得很快；在本體上停留，得力就很慢。忽然生起的念頭本來沒有處所，我的老師暫且說不可思議。'
云眾(僧眾)說：'僧人在這裡，在衣線下，理應會通向上的事情，不要等閒視之。如果承當之處分明，就能把諸聖都轉到自己背後，才能得到自由。如果轉不過來，即使學到十分，也只能在他背後叉手，說什麼大話？如果能轉變自己，那麼一切粗重的境界'
【English Translation】 English version: '(If you encounter delicious food, you must spit it out immediately). Why bother with geese carrying letters (not communicating with each other). I say stand up and sing (sing for sincerity). Look at the feathers on my back (not like you). At first glance, it's like white snow (mistaken for white snow). Still worried it's a vulgar Ba song (this sentence has no annotation).'
The teacher instructed: 'There is a person who jumps straight down from a ten-thousand-zhang cliff. What kind of person is this?' The crowd had no answer. Daoyan said: 'Chuyun does not exist.' The teacher said: 'What does not exist?' Daoyan said: 'Only then can it be smashed to pieces.' The teacher deeply agreed with him.
A monk cited an example: 'Xiyuan was burning water for bathing one day, and a monk asked: Why not let the Shami (novice monk) do it?' Xiyuan clapped his hands three times. Asked the teacher. The teacher said: 'The same is clapping, but Xiyuan's approach is strange. Juchi's (a Zen master) one-finger Zen is because the undertaking is not real.' The monk asked the teacher: 'Isn't Xiyuan clapping something that servants do?' The teacher said yes. The monk said: 'Is there a higher realm above?' The teacher said yes. The monk said: 'What is the higher realm?' The teacher scolded: 'You servant!'
The Nanping Zhong King, the military governor of Nanzhou, had long heard that the teacher was virtuous, and invited him very respectfully. The teacher did not agree, but wrote a Damei Gatha (Damei Fachang Zen Master's Gatha) saying: 'The withered tree leans on the cold forest, and its heart does not change even after several springs. The woodcutter does not even bother to look at it, so why should the people of Ying work hard to pursue it.' He attached it to the messenger's letter and sent it to him, so he did not go to the appointment.
The teacher made the Four Prohibitions Gatha (admonishing Gatha) saying: 'Do not walk the path of the mind, do not wear the original clothes. Why must it be like this? Remember the time before birth.'
The Gatha (hymn) for instructing students says: 'Understanding from cause and condition is quick; staying in the body is slow to gain strength. The thought that suddenly arises has no place, my teacher temporarily says it is inconceivable.'
The Yunzhong (Sangha) said: 'The monks are here, under the clothing line, and should understand the upward things, do not take it lightly. If the undertaking is clear, you can turn all the saints behind you to gain freedom. If you can't turn it around, even if you learn ten percent, you can only cross your hands behind him, what big words are you talking about? If you can transform yourself, then all the rough realms'
來。皆作得主宰。假如泥里倒地。亦作得主宰。如有僧問藥山曰。三乘教中還有祖意也無。答曰有。僧云。既有達磨又來作么。藥山曰。只為有所以來。豈非作得主宰轉得歸自己乎。如經云。大通智勝佛十劫坐道場。佛法不現前。不得成佛道。言劫者滯也。謂之十成亦云斷滲漏也。只是十道頭絕矣。不忘大果故。云守住耽著名為取次承當不分貴賤。我常見叢林好論一般兩般。還能成立得事么。此等但是說向去事露布。汝不見。南泉曰饒汝十成猶較王老師一線道也。大難事到此。直須仔細始得明白自在。不論天堂地獄餓鬼畜生。但是一切處不移易。元是舊時人。只是不行舊時路。若有忻心。還成滯著。若脫得揀甚麼。古德云。只恐不得輪迴。汝道作么生。只如今人。說個凈潔處。愛說向去事。此病最難治。若是世間粗重事卻是輕。凈潔病為重。只如佛味祖味。盡為滯著。先師曰。擬心是犯戒。若也得味是破齋。且喚什麼作味。只是佛味祖味。才有忻心便是犯戒。若也如今說破齋破戒。即今三羯磨時早破了也。若是粗重貪瞋癡雖難斷。卻是輕。若也無為無事凈潔。此乃重無以加也。祖師出世亦只為這個。亦不獨為汝。今時莫作等閑。黧奴白牯修行卻快。不是有禪有道。如汝種種馳求覓佛覓祖乃至菩提涅槃。幾時休歇成辦乎
【現代漢語翻譯】 現代漢語譯本： 來，都能夠成為自己的主宰。假如在泥里跌倒，也能成為自己的主宰。如有僧人問藥山禪師：『三乘教法中還有祖師的意旨嗎？』藥山回答說：『有。』僧人說：『既然有達摩祖師，又來做什麼呢？』藥山說：『正因為有，所以才來。』這難道不是能夠成為自己的主宰，轉而回歸自己嗎？如經中所說：『大通智勝佛坐道場十劫，佛法沒有顯現，不能成就佛道。』所說的『劫』，就是滯留的意思。也可以說是十成，也可以說是斷絕滲漏。只是十道都斷絕了。因為不忘記大果，所以說守住而耽著于名，名為隨便承擔，不分貴賤。我常見叢林中喜歡談論一般兩般，這樣能夠成就事情嗎？這些都只是說些過去的事情，到處宣揚。你沒看見嗎？南泉禪師說：『即使你十成，還比王老師差一線。』大事到了這裡，必須仔細才能明白自在。不論天堂地獄餓鬼畜生，只要在一切處不改變，原本就是舊時人，只是不走舊時的路。如果有欣喜之心，反而成了滯著。如果脫離了，還選擇什麼呢？古德說：『只怕不能輪迴。』你說怎麼辦？就像現在的人，說個清凈的地方，喜歡說過去的事情，這種病最難治。如果是世間粗重的事情，反而輕，清凈的病才重。就像佛味祖味，都成了滯著。先師說：『擬心就是犯戒，如果得到味道就是破齋。』且說什麼叫做味道？只是佛味祖味。才有一點欣喜之心就是犯戒。如果現在說破齋破戒，那麼在三羯磨時早就破了。如果是粗重的貪嗔癡，雖然難斷，卻還輕。如果無為無事清凈，那就重得無以復加了。祖師出世也只是爲了這個，也不僅僅是爲了你們。現在不要等閒視之。黧奴白牯修行反而快，不是因為有禪有道。像你們這樣種種馳求，覓佛覓祖，乃至菩提涅槃，什麼時候才能休歇成就呢？ （大通智勝佛：Mahābhijñābhū，古佛名；達摩：Bodhidharma，禪宗初祖；藥山：Yaoshan，唐代禪師；南泉：Nanquan，唐代禪師；王老師：Teacher Wang，指一般禪師；三羯磨：Trikāya-karma，佛教儀式；菩提：Bodhi，覺悟；涅槃：Nirvana，寂滅；黧奴白牯：dark-skinned servant and white cow，比喻沒有心機的人）
【English Translation】 English version: Come, all can become masters of themselves. Even if you fall in the mud, you can still be the master of yourself. If a monk asks Zen Master Yaoshan: 'Is there still the intention of the Patriarch in the teachings of the Three Vehicles?' Yaoshan answers: 'Yes.' The monk says: 'Since there is Bodhidharma, why come again?' Yaoshan says: 'Precisely because there is, that's why I come.' Isn't this being able to become the master of oneself, turning back to oneself? As the sutra says: 'Mahābhijñābhū Buddha sat in the Bodhimaṇḍa for ten kalpas, but the Buddha-dharma did not appear, and he could not attain Buddhahood.' The 'kalpa' mentioned means stagnation. It can also be said to be ten perfections, or the cutting off of leakage. It's just that the ten paths are cut off. Because one does not forget the great fruit, it is said that holding on to and clinging to the name is called casually taking on, without distinguishing between noble and base. I often see people in monasteries who like to talk about this and that, but can this accomplish anything? These are just talking about past events, spreading them everywhere. Haven't you seen? Zen Master Nanquan said: 'Even if you have ten perfections, you are still one thread short of Teacher Wang.' When a great matter comes to this point, you must be careful to understand and be at ease. Regardless of heaven, hell, hungry ghosts, or animals, as long as you do not change in all places, you are originally the old person, just not walking the old path. If there is a joyful mind, it becomes attachment. If you break free, what do you choose? An ancient worthy said: 'I only fear not being able to reincarnate.' What do you say to do? Just like people today, talking about a clean place, they like to talk about past events, this disease is the most difficult to cure. If it is a coarse and heavy matter in the world, it is light, but the disease of cleanliness is heavy. Just like the flavor of the Buddha and the flavor of the Patriarch, they all become attachments. The former teacher said: 'To contemplate is to break the precepts, and if you get a taste, you break the fast.' What is called taste? It is just the flavor of the Buddha and the flavor of the Patriarch. If there is even a little joyful mind, it is breaking the precepts. If you talk about breaking the fast and breaking the precepts now, then you have already broken them during the Trikāya-karma. If it is coarse and heavy greed, anger, and delusion, although difficult to cut off, it is still light. If it is non-action, non-affair, and cleanliness, then it is heavy beyond measure. The Patriarch's appearance in the world is only for this, and not just for you. Do not take it lightly now. A dark-skinned servant and a white cow cultivate quickly, not because they have Zen or the Tao. Like you, seeking and searching in various ways, seeking the Buddha, seeking the Patriarch, and even Bodhi and Nirvana, when will you rest and accomplish it? (Mahābhijñābhū: A Buddha in the past; Bodhidharma: The first Patriarch of Zen; Yaoshan: A Zen Master in the Tang Dynasty; Nanquan: A Zen Master in the Tang Dynasty; Teacher Wang: Teacher Wang, refers to ordinary Zen masters; Trikāya-karma: Buddhist rituals; Bodhi: Enlightenment; Nirvana: Extinction; dark-skinned servant and white cow: dark-skinned servant and white cow, a metaphor for people without scheming)
。皆是生滅心。所以不如黧奴白牯兀兀無知。不知佛不知祖乃至菩提涅槃及以善惡因果。但饑來吃草渴來飲水。若能恁么不愁不成辦。不見道。計較不成。是以知有。乃能披毛戴角牽犁拽來。得此便宜始較些子。不見彌勒阿閦及諸妙喜等世界。被他向上人喚作無慚愧懈怠菩薩亦曰變易生死。尚恐是小懈怠。在本分事合作么生。大須仔細始得。人人有一坐具地。佛出世侵他不得。恁么體會修行。莫趁快利。欲知此事。饒令成佛成祖去也。只這是便墮三塗地獄六道去也。只這是雖然沒用處。要且離他不得。須與他作主宰始得。若作得主宰。即是不變易。若作主宰不得。便是變易也。不見永嘉云。莽莽蕩蕩招殃禍。問如何是莽莽蕩蕩招殃禍。曰只這個總是。云如何免得。曰知有即得。用免作么。但是菩提涅槃煩惱無明等總是。不要免。乃至世間粗重之事。但知有便得。不要免。免即同變易去也。乃至成佛成祖菩提涅槃。此等殃禍為不小。因甚麼如此。只為變易。若不變易。直須觸處自由始得。
上堂僧問。如何是大闡提人。師曰。不懼業。僧云。如何是無明人。師曰。始終不覺悟。僧云。此二人誰在前。師曰。無明者。僧云。闡提人為什麼在後。師曰。向去者。僧云。恁么則無明者不從今日去也。師曰是。僧云。既不
【現代漢語翻譯】 現代漢語譯本：這些都是生滅之心。因此，還不如黑色的奴隸和白色的老牛那樣愚鈍無知。他們不知道佛，不知道祖師，甚至不知道菩提（bodhi，覺悟）涅槃（nirvana，寂滅）以及善惡因果。只是餓了就吃草，渴了就喝水。如果能夠這樣，就不愁不能成就。沒聽過嗎？計較是不能成功的。因此，知道『有』，才能披毛戴角，牽犁拉磨。得到這個便宜才算稍微好一點。沒看到嗎？像彌勒（Maitreya，未來佛）、阿閦（Akshobhya，不動佛）以及諸妙喜等世界，被那些向上的人叫做無慚愧懈怠菩薩，也叫做變易生死。還恐怕是小的懈怠。在本分事上該怎麼做呢？必須仔細才行。人人有一塊坐具地，佛出世也侵佔不了。這樣體會修行，不要貪圖快速便利。想要知道這件事，即使成了佛成了祖師，也只是墮入三塗地獄六道之中。雖然沒有用處，卻又離不開它。必須要做它的主宰才行。如果能做主宰，就是不變易。如果做不了主宰，就是變易。沒看到永嘉（Yongjia，唐代禪師）說：『莽莽蕩蕩招殃禍。』問：『如何是莽莽蕩蕩招殃禍？』答：『就是這個。』問：『如何免得？』答：『知道『有』就得了，用免做什麼？』但是菩提涅槃煩惱無明等都是這樣，不要免。乃至世間粗重之事，只要知道『有』就得了，不要免。免就同變易去了。乃至成佛成祖菩提涅槃，這些殃禍可不小。因為什麼如此？只因爲變易。如果不變易，就必須觸處自由才行。
上堂時，有僧人問：『如何是大闡提人（icchantika，斷善根者）？』師父說：『不懼怕業報的人。』僧人問：『如何是無明人（avidya，不明白事理的人）？』師父說：『始終不覺悟的人。』僧人問：『這二人誰在前？』師父說：『無明者。』僧人問：『闡提人為什麼在後？』師父說：『面向未來的人。』僧人問：『這樣說，無明者不是從今天才開始的？』師父說是。僧人問：『既然不…
【English Translation】 English version: These are all minds of arising and ceasing. Therefore, they are not as good as a black slave or a white ox, dull and ignorant. They do not know the Buddha, do not know the Patriarchs, and do not even know Bodhi (bodhi, enlightenment), Nirvana (nirvana, liberation), or the cause and effect of good and evil. They simply eat grass when hungry and drink water when thirsty. If you can be like that, you won't have to worry about not succeeding. Haven't you heard it said? Calculation does not succeed. Therefore, knowing 'existence' allows one to wear fur and horns, pulling the plow and dragging the millstone. Only by obtaining this advantage can one be considered slightly better. Haven't you seen that worlds like Maitreya (Maitreya, the future Buddha), Akshobhya (Akshobhya, the immovable Buddha), and the various Joyous Realms are called shameless and lazy Bodhisattvas by those who strive upwards, and are also called changeable births and deaths. It is still feared that it is a small laziness. What should one do in one's fundamental affairs? One must be careful. Everyone has a piece of sitting cloth ground, which even the Buddha's appearance in the world cannot encroach upon. Practice and cultivate in this way, do not rush for quick gains. If you want to know this matter, even if you become a Buddha or a Patriarch, it is still falling into the three evil realms and the six paths of reincarnation. Although it is useless, you cannot be separated from it. You must be its master. If you can be the master, then it is unchangeable. If you cannot be the master, then it is changeable. Haven't you seen Yongjia (Yongjia, a Chan master of the Tang Dynasty) say: 'Reckless and unrestrained, inviting disaster.' Asked: 'What is reckless and unrestrained, inviting disaster?' Answered: 'This is it.' Asked: 'How can one avoid it?' Answered: 'Knowing 'existence' is enough, what is the use of avoiding it?' But Bodhi, Nirvana, afflictions, ignorance, etc., are all like this, do not avoid them. Even worldly coarse matters, just knowing 'existence' is enough, do not avoid them. Avoiding is the same as changing. Even becoming a Buddha or a Patriarch, Bodhi, Nirvana, these disasters are not small. Why is it so? Only because of change. If there is no change, one must be free in all situations.
During an assembly, a monk asked: 'What is a great Icchantika (icchantika, one who has severed their roots of goodness)?' The master said: 'One who does not fear karma.' The monk asked: 'What is a person of ignorance (avidya, one who does not understand things)?' The master said: 'One who is never enlightened.' The monk asked: 'Which of these two comes first?' The master said: 'The ignorant one.' The monk asked: 'Why is the Icchantika behind?' The master said: 'The one facing the future.' The monk asked: 'So, the ignorant one is not starting from today?' The master said: 'Yes.' The monk asked: 'Since it is not...'
從今日去。無明從何處來。師曰。光處不敢入。僧云。豈不是不明不暗。師曰是。僧云。正恁么時如何。師曰。不受觸。師復曰。闡提有多種。一類者是殺父殺母。出佛身血。破和合僧。毀壞伽藍。此克定實報受種種苦。一類者亦所作如前。此則為殺無明父貪愛母。不信有佛法僧可破。有伽藍可壞。計為業心所得。故墮亦受種種虛妄果報如前。升降不同。一類者知有自己本來事。呼為父母。不因外得。無修無證。非因非果。不因師受。不從證行所得。不起父見曰殺。不起母見曰害。即是一切本分事不敢不存。故曰殺害。才有纖毫奉重得味。不成知有自己事也。故曰大闡提。以此動撥妙力。即是從上宗乘體會家事承當。要截玄道破諸迂曲。即如新豐老人所玄示也。
忠國師驀喚侍者。侍者來立。國師低頭。侍者立多時出去。國師喚侍者。如是三度了曰。將謂我孤負汝。汝卻孤負我。百丈舉問趙州。國師三喚侍者意作么生。州曰。如人暗裡書字。字雖不成。文彩已彰。又後有人舉問師。國師三喚侍者意作么生。師曰。侍者第二遍回來。云某甲不信和尚喚。
南泉曰。未具胞胎時還有語也無。有人舉問云峰。峰曰。道有道無則吃三十棒。又問招慶。慶曰。從他自道。又舉問師。師曰有。云請和尚傍瞥。師曰。將
【現代漢語翻譯】 現代漢語譯本： 從今天開始說起。無明（avidyā，佛教術語，指對真理的無知）從何處來？ 師父說：『光明之處不敢進入。』 僧人問：『豈不是既非不明也非明？』 師父說：『是。』 僧人問：『正在這樣的時候如何？』 師父說：『不受觸碰。』 師父又說：『一闡提（icchantika，斷善根的人）有多種。一類是殺父殺母，出佛身血，破壞和合僧團（sangha），毀壞伽藍（samarama，寺院）。這類人必定在實報土（真實果報的處所）承受種種苦難。另一類人也做如前的事情，但這可以解釋為殺死無明之父，貪愛之母，不相信有佛法僧可以破壞，有伽藍可以毀壞，認為這是業心所導致的。所以墮落後也承受種種虛妄的果報，和前一類人一樣。但升降的情況不同。還有一類人知道自己本來的事情，稱之為父母，不是從外在得到的，沒有修也沒有證，非因也非果，不是從老師那裡學來的，也不是從證悟修行中得到的。不起父見就叫做殺，不起母見就叫做害，這就是一切本分的事情，不敢不儲存。所以叫做殺害。只要有絲毫的看重和品味，就不能算是知道自己的事情。所以叫做大闡提。用這種動撥的妙力，就是從上宗乘（Mahāyāna，大乘）體會家事，承擔責任，要截斷玄妙的道路，破除各種迂迴曲折。就像新豐老人所玄妙地揭示的那樣。』 忠國師（年代不詳）突然叫喚侍者。侍者應聲而來站立。國師低下頭。侍者站立很久后離開。國師又叫喚侍者。像這樣三次之後說：『本以為我辜負了你，卻是你辜負了我。』 百丈（Baizhang Huaihai，749-814）舉這個例子問趙州（Zhaozhou Congshen，778-897）：『國師三次叫喚侍者，意圖是什麼？』 趙州說：『就像人在黑暗中寫字，字雖然不成形，但文采已經顯現。』 後來有人舉這個例子問師父：『國師三次叫喚侍者，意圖是什麼？』 師父說：『侍者第二次回來時，說某甲不相信和尚叫喚。』 南泉（Nanquan Puyuan，748-835）說：『未形成胞胎時，還有語言嗎？』 有人舉這個例子問云峰（Yunfeng Yue，年代不詳）：云峰說：『說有說無，就吃三十棒。』 又問招慶（Zhaoqing Daokuang，年代不詳）：招慶說：『任憑他自己說。』 又舉這個例子問師父：師父說：『有。』 那人說：『請和尚稍微透露一下。』 師父說：『拿來。』
【English Translation】 English version: Starting from today. Where does ignorance (avidyā) come from? The master said, 'One dares not enter where there is light.' The monk asked, 'Isn't it neither ignorance nor light?' The master said, 'It is.' The monk asked, 'What about at just such a time?' The master said, 'It is not touched.' The master further said, 'There are many kinds of icchantikas (those who have severed their roots of goodness). One kind is those who kill their father and mother, draw blood from the body of a Buddha, destroy the harmonious sangha (community), and ruin the monastery (samarama). These are definitely destined to receive all kinds of suffering in the true reward realm (the place of true retribution). Another kind also does as before, but this can be interpreted as killing the father of ignorance, being greedy for the mother of love, not believing that there are Buddhas, Dharma, and Sangha that can be destroyed, or monasteries that can be ruined, considering it to be caused by karmic mind. Therefore, after falling, they also receive all kinds of false retributions, like the previous kind. But the ascent and descent are different. There is also a kind who knows their own original matter, calling it father and mother, not obtained from the outside, without cultivation or realization, neither cause nor effect, not learned from a teacher, nor obtained from enlightenment practice. Not arising the view of father is called killing, not arising the view of mother is called harming, which is all one's own inherent matter, daring not to not preserve it. Therefore, it is called killing and harming. As long as there is the slightest regard and taste, it cannot be considered knowing one's own matter. Therefore, it is called a great icchantika. Using this wonderful power of stirring and turning, it is from the superior Mahāyāna (Great Vehicle) to understand family affairs and take responsibility, to cut off the mysterious path and break through all kinds of detours. It is just like what the old man of Xinfeng mysteriously revealed.' National Teacher Zhong (dates unknown) suddenly called the attendant. The attendant came and stood. The National Teacher lowered his head. The attendant stood for a long time and then left. The National Teacher called the attendant again. After doing this three times, he said, 'I thought I was failing you, but you are failing me.' Baizhang (Baizhang Huaihai, 749-814) raised this example and asked Zhaozhou (Zhaozhou Congshen, 778-897), 'What was the National Teacher's intention in calling the attendant three times?' Zhaozhou said, 'It's like a person writing characters in the dark. Although the characters are not formed, the literary brilliance is already apparent.' Later, someone raised this example and asked the master, 'What was the National Teacher's intention in calling the attendant three times?' The master said, 'The second time the attendant came back, he said that he didn't believe the monk was calling.' Nanquan (Nanquan Puyuan, 748-835) said, 'Before the formation of the womb, is there language or not?' Someone raised this example and asked Yunfeng (Yunfeng Yue, dates unknown): Yunfeng said, 'Saying there is or there isn't, you'll get thirty blows.' He also asked Zhaoqing (Zhaoqing Daokuang, dates unknown): Zhaoqing said, 'Let him say it himself.' He also raised this example and asked the master: The master said, 'There is.' The person said, 'Please, monk, reveal it slightly.' The master said, 'Bring it here.'
什麼物聞。云聾者還聞也無。師曰。聾者若得聞則具耳目。云什麼人得聞。師曰。未具胞胎者。
僧問師。教云。一句能吞百千萬義。如何是一句。師曰。針劄不入。
有一座主辭南泉。泉問。什麼處去。對云。山下去。泉曰。第一不得謗王老師。對云。爭敢謗和尚。泉噴水曰。多少。座主便出去。師曰賴也。
溈山一日喚院主。院主來。山曰。我喚院主。汝來作什麼。院主無對。師代曰。也知和尚不喚某甲。溈山又令侍者喚第一座。第一座來。山曰。我喚第一座。汝來作什麼。師代曰。若令侍者喚恐不來。
師舉。有僧辭藥山歸鄉去。藥山曰。有一人遍身紅爛臥在荊棘之中。僧云。恁么則學人不歸去。藥山曰。但知歸去。與爾休糧方。云如何是休糧方。山曰。每日上堂不咬破一粒米也。師曰。只如有古佛云遍身紅爛底人。只是醜陋底人。一切人近不得。無拈掇處。更道臥在荊棘之中。只道在如今日用也。亦無作拈掇處護持保任邊事。時有僧問。遍身紅爛時如何。師曰荷負。云荷負什麼人。師曰。勿紅爛到阇黎。又問。醜陋人與滿身紅爛底人。阿那個是重。師曰。大醜陋底人重。師又舉問僧。大保任底人保任個什麼。僧無對。自代曰。終日在背後。不曾覷著。
俱胝和尚凡有詰問唯舉
【現代漢語翻譯】 現代漢語譯本 什麼東西在聽？（什麼物聞）那僧人說：『聾子還能聽見嗎？』（云聾者還聞也無）趙州禪師說：『聾子如果能聽見，那就具備了耳和眼。』（聾者若得聞則具耳目）那僧人又問：『什麼樣的人能聽見？』（云什麼人得聞）趙州禪師說：『還沒有形成胎體的人。』（未具胞胎者）
有僧人問趙州禪師：『教義上說，一句能包含百千萬種意義，（教云。一句能吞百千萬義）什麼是這一句呢？』（如何是一句）趙州禪師說：『針都扎不進去。』（針劄不入）
有一位座主（寺院中的高僧）向南泉禪師告辭。（有一座主辭南泉）南泉禪師問：『你要去哪裡？』（泉問。什麼處去）座主回答說：『下山去。』（山下去）南泉禪師說：『千萬不要誹謗王老師。』（第一不得謗王老師）座主回答說：『怎麼敢誹謗和尚您呢？』（爭敢謗和尚）南泉禪師向他噴水，說：『多少？』（泉噴水曰。多少）座主便離開了。趙州禪師說：『幸虧他走了。』（師曰賴也）
溈山禪師有一天呼喚院主（寺院主管），（溈山一日喚院主）院主來了。（院主來）溈山禪師說：『我呼喚院主，你來做什麼？』（山曰。我喚院主。汝來作什麼）院主無言以對。趙州禪師代為回答說：『他也知道和尚您不是在叫我。』（也知和尚不喚某甲）溈山禪師又讓侍者呼喚第一座（寺院中職位最高的僧人），（溈山又令侍者喚第一座）第一座來了。（第一座來）溈山禪師說：『我呼喚第一座，你來做什麼？』（山曰。我喚第一座。汝來作什麼）趙州禪師代為回答說：『如果讓侍者呼喚，恐怕他不會來。』（若令侍者喚恐不來）
趙州禪師舉例說，有僧人向藥山禪師告辭，要回鄉去。（師舉。有僧辭藥山歸鄉去）藥山禪師說：『有一個人全身紅爛，躺在荊棘之中。』（藥山曰。有一人遍身紅爛臥在荊棘之中）僧人說：『這樣的話，那我就不回去了。』（僧云。恁么則學人不歸去）藥山禪師說：『只要知道回去，就給你斷絕糧食的方法。』（藥山曰。但知歸去。與爾休糧方）僧人問：『什麼是斷絕糧食的方法？』（云如何是休糧方）藥山禪師說：『每天上堂說法，也不咬破一粒米。』（山曰。每日上堂不咬破一粒米也）趙州禪師說：『如果真有古佛所說的全身紅爛的人，那只是個醜陋的人，所有人都無法靠近，沒有可以拿來利用的地方。』（師曰。只如有古佛云遍身紅爛底人。只是醜陋底人。一切人近不得。無拈掇處）更說『躺在荊棘之中』，只是說在如今日常的運用中，也沒有可以拿來利用的地方，只能守護保持。（更道臥在荊棘之中。只道在如今日用也。亦無作拈掇處護持保任邊事）當時有僧人問：『全身紅爛的時候怎麼樣？』（時有僧問。遍身紅爛時如何）趙州禪師說：『荷負。』（師曰荷負）僧人問：『荷負什麼人？』（云荷負什麼人）趙州禪師說：『不要紅爛到你。』（勿紅爛到阇黎）又問：『醜陋的人和滿身紅爛的人，哪個更重？』（又問。醜陋人與滿身紅爛底人。阿那個是重）趙州禪師說：『大醜陋的人更重。』（大醜陋底人重）趙州禪師又舉例問僧人：『大保任（完全承擔）的人，保任什麼？』（師又舉問僧。大保任底人保任個什麼）僧人無言以對。趙州禪師自己代為回答說：『終日在背後，不曾看見。』（自代曰。終日在背後。不曾覷著）
俱胝和尚（俱胝和尚）凡是遇到詰問，就只舉起一指。（俱胝和尚凡有詰問唯舉一指）
【English Translation】 English version What hears? (什麼物聞) The monk said, 'Can a deaf person hear?' (云聾者還聞也無) Zhaozhou Chan Master said, 'If a deaf person can hear, then they possess ears and eyes.' (聾者若得聞則具耳目) The monk then asked, 'What kind of person can hear?' (云什麼人得聞) Zhaozhou Chan Master said, 'One who has not yet formed a fetus.' (未具胞胎者)
A monk asked Zhaozhou Chan Master, 'The teachings say that one phrase can encompass hundreds of thousands of meanings, (教云。一句能吞百千萬義) what is this one phrase?' (如何是一句) Zhaozhou Chan Master said, 'A needle cannot penetrate it.' (針劄不入)
There was a senior monk (座主) who was taking his leave of Nanquan Chan Master. (有一座主辭南泉) Nanquan Chan Master asked, 'Where are you going?' (泉問。什麼處去) The senior monk replied, 'Down the mountain.' (山下去) Nanquan Chan Master said, 'Above all, do not slander Teacher Wang.' (第一不得謗王老師) The senior monk replied, 'How dare I slander you, Master?' (爭敢謗和尚) Nanquan Chan Master sprayed water at him and said, 'How much?' (泉噴水曰。多少) The senior monk then left. Zhaozhou Chan Master said, 'Fortunately, he left.' (師曰賴也)
One day, Weishan Chan Master called for the head of the monastery (院主). (溈山一日喚院主) The head of the monastery came. (院主來) Weishan Chan Master said, 'I called for the head of the monastery, what are you doing here?' (山曰。我喚院主。汝來作什麼) The head of the monastery had no reply. Zhaozhou Chan Master answered on his behalf, 'He also knows that the Master is not calling for me.' (也知和尚不喚某甲) Weishan Chan Master then had the attendant call for the first seat (第一座, the most senior monk in the monastery). (溈山又令侍者喚第一座) The first seat came. (第一座來) Weishan Chan Master said, 'I called for the first seat, what are you doing here?' (山曰。我喚第一座。汝來作什麼) Zhaozhou Chan Master answered on his behalf, 'If you had the attendant call, I'm afraid he wouldn't have come.' (若令侍者喚恐不來)
Zhaozhou Chan Master cited an example, saying that a monk was taking his leave of Yaoshan Chan Master to return to his hometown. (師舉。有僧辭藥山歸鄉去) Yaoshan Chan Master said, 'There is a person whose entire body is red and festering, lying in thorns.' (藥山曰。有一人遍身紅爛臥在荊棘之中) The monk said, 'In that case, I will not return.' (僧云。恁么則學人不歸去) Yaoshan Chan Master said, 'As long as you know to return, I will give you a method for ceasing to eat grain.' (藥山曰。但知歸去。與爾休糧方) The monk asked, 'What is the method for ceasing to eat grain?' (云如何是休糧方) Yaoshan Chan Master said, 'Every day when lecturing in the hall, do not break even a single grain of rice.' (山曰。每日上堂不咬破一粒米也) Zhaozhou Chan Master said, 'If there really is a person with a body that is entirely red and festering, as the ancient Buddha said, that is just an ugly person, and no one can get close to them, there is nothing to pick up and use.' (師曰。只如有古佛云遍身紅爛底人。只是醜陋底人。一切人近不得。無拈掇處) Furthermore, saying 'lying in thorns' just means that in everyday use, there is also nothing to pick up and use, one can only guard and maintain it. (更道臥在荊棘之中。只道在如今日用也。亦無作拈掇處護持保任邊事) At that time, a monk asked, 'What is it like when the entire body is red and festering?' (時有僧問。遍身紅爛時如何) Zhaozhou Chan Master said, 'Bearing the burden.' (師曰荷負) The monk asked, 'Bearing the burden for whom?' (云荷負什麼人) Zhaozhou Chan Master said, 'Do not let the festering spread to you.' (勿紅爛到阇黎) He also asked, 'Which is heavier, the ugly person or the person with the entire body red and festering?' (又問。醜陋人與滿身紅爛底人。阿那個是重) Zhaozhou Chan Master said, 'The extremely ugly person is heavier.' (大醜陋底人重) Zhaozhou Chan Master then cited an example and asked the monk, 'What does the person who takes on the great responsibility (大保任) take on?' (師又舉問僧。大保任底人保任個什麼) The monk had no reply. Zhaozhou Chan Master answered on his behalf, 'All day long it is behind you, and you have never seen it.' (自代曰。終日在背後。不曾覷著)
Whenever anyone questioned him, Kuti (俱胝和尚) always just raised one finger. (俱胝和尚凡有詰問唯舉一指)
一指。後有童子。因外人問。和尚說何法要。童子亦豎起一指。胝聞遂以刃斷其指。童子負痛號哭而去。胝復召之。童子回首。胝卻豎起指。童子忽然領悟。胝將順世。謂眾曰。吾得天龍一指頭禪。一生用不盡。言訖而寂。師曰。俱胝承當處莽鹵。只認得一機一境。
僧問。維摩默然文殊贊善。未審還稱得維摩意么。師曰。爾還縛得虛空么。僧云。恁么則不稱維摩意也。師曰。他又爭肯。僧云。畢竟有何所歸。師曰。若有所歸即同彼二公也。僧云。和尚又作么生。師曰。待爾患維摩病始得。
師于天覆辛酉夏夜問知事曰。今日是幾何日月。對云。六月十五。師曰。曹山平生行腳。到處只管九十日為一夏。明日辰時吾行腳去。及時焚香宴坐而化。閱世六十二。臘三十七。葬全身於山之西阿。謚元證禪師。塔曰福圓。
解釋洞山五位顯訣(諸揀統會)
自下本光重編
別時揀云。夫先師所明偏正與兼帶。等用先師本意。不為明功進修之位兼涉教句。直是格外玄談要絕妙旨。只明從上物體現前。冥葉古聖之道。今見諸學士詮揀先人意度。似有誤彰(音障)不免聊為敘其差。當愧(音貴)在不混其功。于中或有借位明功借功明位。緣緒多端。功在臨時。看語來勢。不負來機。妙在佳致爾。
【現代漢語翻譯】 現代漢語譯本： 俱胝禪師只伸出一根手指。後來有個童子，因為有外人問他，和尚（俱胝禪師）說的什麼佛法要旨，童子也伸出一根手指。俱胝禪師聽說了，就用刀砍斷了童子的手指。童子疼痛難忍，哭著跑開了。俱胝禪師又叫他回來，童子回頭。俱胝禪師卻伸出一根手指，童子忽然領悟了。俱胝禪師將要圓寂時，對眾人說：『我得到了天龍禪師的一指頭禪，一生都用不完。』說完就圓寂了。我說，俱胝禪師當初的承當太莽撞了，只認識到了一種機緣一種境界。 有僧人問：『維摩詰（Vimalakirti，一位在家菩薩）默然不語，文殊菩薩（Manjusri，智慧的象徵）讚歎稱善，不知是否符合維摩詰的心意？』禪師說：『你能束縛住虛空嗎？』僧人說：『如此說來，就是不符合維摩詰的心意了。』禪師說：『他又怎麼肯呢？』僧人說：『究竟有什麼歸宿呢？』禪師說：『如果有所歸宿，就和維摩詰、文殊菩薩一樣了。』僧人說：『和尚您又是怎麼樣的呢？』禪師說：『等你得了維摩詰的病再說吧。』 洞山禪師在天覆辛酉年夏夜問知事僧：『今天是什麼日子？』知事僧回答說：『六月十五。』禪師說：『曹山禪師（Caoshan，洞山禪師的弟子）平生行腳，到處都只管九十天為一夏。』第二天辰時，洞山禪師行腳而去，及時焚香宴坐而圓寂。世壽六十二歲，僧臘三十七年，全身葬在山的西邊，謚號元證禪師，塔名福圓。 解釋洞山五位顯訣（諸揀統會） 自下本光重編 別時揀云：先師所明的偏正與兼帶，等同於先師的本意，不是爲了闡明功行進修的位次，也不涉及教義語句，而是格外玄妙的談論，要斷絕一切絕妙的旨趣，只是爲了闡明從上以來之物顯現在前，暗合古聖之道。現在看到各位學士詮釋先人的意圖，似乎有所誤解，不免要略微敘述其中的差別，應當謹慎，不要混淆其中的功用。其中或者有借位闡明功用，或者借功闡明位次，因緣頭緒繁多。功用在於臨時，看語言的來勢，不辜負來者的機緣，妙處在於美好的意境罷了。
【English Translation】 English version: Zen Master Jushi (俱胝, Judhi) only raised one finger. Later, a young boy, when asked by an outsider what Dharma essence the abbot (Zen Master Jushi) was teaching, also raised one finger. When Zen Master Jushi heard of this, he cut off the boy's finger with a knife. The boy, in unbearable pain, cried and ran away. Zen Master Jushi then called him back. The boy turned his head. Zen Master Jushi then raised one finger, and the boy suddenly understood. When Zen Master Jushi was about to pass away, he said to the assembly: 'I have obtained the One-Finger Zen of Tianlong (天龍, Tenryu), which I will never exhaust in my lifetime.' After saying this, he passed away. I say, Zen Master Jushi's initial understanding was too rash, only recognizing one opportunity and one state. A monk asked: 'Vimalakirti (維摩詰, Vimalakirti) remained silent, and Manjusri (文殊菩薩, Manjusri) praised it as excellent. I wonder if this accords with Vimalakirti's intention?' The Zen master said: 'Can you bind emptiness?' The monk said: 'In that case, it does not accord with Vimalakirti's intention.' The Zen master said: 'How could he agree to that?' The monk said: 'Ultimately, where does one return to?' The Zen master said: 'If there is a place to return to, then one is the same as Vimalakirti and Manjusri.' The monk said: 'What about you, Zen master?' The Zen master said: 'Wait until you suffer from Vimalakirti's illness.' On a summer night in the year Xinyou (辛酉) of the Tianfu (天覆) era, Zen Master Dongshan (洞山, Tozan) asked the monastery officer: 'What day is it today?' The officer replied: 'The fifteenth day of the sixth month.' The Zen master said: 'Zen Master Caoshan (曹山, Sozan), throughout his life of pilgrimage, always regarded ninety days as one summer.' The next day, at the hour of Chen (辰, dragon hour, 7-9 am), Zen Master Dongshan departed on his pilgrimage, burning incense and sitting in meditation, and passed away. He lived for sixty-two years, with thirty-seven years as a monk. His whole body was buried on the west side of the mountain, and he was given the posthumous title of Zen Master Yuanzheng (元證), and his pagoda was named Fuyuan (福圓). Explanation of Dongshan's Five Ranks (洞山五位顯訣, Tozan's Gokui Kenketsu) (Various Selections and Comprehensive Understanding) Re-edited by Ben Guang (本光) from below Bie Shi Jian (別時揀云) says: The bias and correctness, and the combination of the former teacher's teachings, are equal to the original intention of the former teacher, not to clarify the position of meritorious practice and advancement, nor to involve doctrinal statements, but rather to be an extraordinary and profound discussion, to cut off all wonderful intentions, just to clarify that the object from above appears before us, secretly conforming to the way of the ancient sages. Now seeing that you scholars interpret the intentions of the predecessors, there seems to be some misunderstanding, so I must briefly describe the differences, and be careful not to confuse the functions. Among them, there may be using position to clarify function, or using function to clarify position, with many causes and clues. The function lies in the moment, looking at the momentum of the language, not failing the opportunity of the comer, and the wonder lies in the beautiful artistic conception.
正位卻偏。就偏辨得是圓兩意 逐位揀出曰。正位卻偏者。為不對物。雖不對物卻具 別揀曰。正位卻偏。正中無用為偏。全用為圓。是兩意問如何是全。云不頑者得底人也。此位不明來也。若佛出世也恁么。若佛不出世也恁么。所以千聖萬聖皆歸正位承當 別時揀曰。正中偏卻具。此一位。第一不得動著。
偏位雖偏亦圓兩意。緣中辨得是有語中無語 逐位揀曰。偏位雖偏亦圓兩意者。為用處不立的的。的的則真不常用也 別揀曰。偏位雖偏亦圓者。用中無物無觸。是兩意雖就用中明。為語中不傷。此乃竟日道如不道 別時揀曰。偏位卻圓亦具緣中不觸。
或有正位中來者。是無語中有語 逐位揀曰。正位中來者。不兼緣。如藥山云。我有一句子。未曾向人說。道吾云。相隨來。此是他妙會得。如湖南觀察使語。此例甚多。須合出不得混尊卑。呼為無語中有語 別揀曰。正位中來者。句句無語。不立尊貴。不落左右。故云正中來也。又引正中來語例者。如黑豆未生芽時作么生。又引一句子未曾向人說。又如雲有一人無出入息。又云未具胞胎時還有言句也無。此例亦多。喚作無語中有語 別時揀曰。正位來明正位不涉緣。亦有正位中來。無語中有語如雲黑豆未生芽時。十方諸佛出身處。又我有一句子
【現代漢語翻譯】 現代漢語譯本 『正位卻偏』（Zhengwei Quepian，指看似正確的位置卻有所偏差）。即使有所偏差，也能辨別出其中包含圓融的兩層含義。逐一分析：『正位卻偏』，指的是不對機。雖然不對機，卻具備別樣的意味。另外一種解釋是，『正位卻偏』，正中沒有用處就是偏，完全發揮作用就是圓融，這是兩層含義。問：如何是『全』（quan，指完全）？答：不頑固的人才能領會。這個位置不容易明白。如果佛出世是這樣，如果佛不出世也是這樣。所以，千聖萬聖都回歸正位承擔。另一種解釋是，正中包含偏頗，這一位置，最忌諱觸動。
『偏位雖偏亦圓兩意』（Pianwei Sui Pian Yi Yuan Liangyi，指即使位置有所偏差，也包含圓融的兩層含義）。從因緣中辨別，就能明白其中有語和無語的道理。逐一分析：『偏位雖偏亦圓兩意』，指的是在運用時不設立固定的模式。如果過於執著于固定的模式，就無法真正地靈活運用。另一種解釋是，『偏位雖偏亦圓』，在運用中不執著于任何事物，不被任何事物所觸動，這是兩層含義。雖然是從運用中來闡明，但語言本身並沒有任何損害。這就是整天在說法，卻好像什麼都沒說一樣。另一種解釋是，位置即使偏差，也具備圓融的含義，在因緣中不被觸動。
『或有正位中來者』（Huo You Zhengwei Zhong Lai Zhe，指或者有從正位中來的情況），這是無語中有語。逐一分析：『正位中來者』，不涉及因緣。比如藥山（Yaoshan，禪師名）說：『我有一句話，未曾向人說。』道吾（Daowu，禪師名）說：『我一直跟隨你。』這是他巧妙地領會了。比如湖南觀察使（Hunan Guanchashi，官名）所說的話。這樣的例子很多，必須結合實際情況來判斷，不能混淆尊卑。這可以稱之為無語中有語。另一種解釋是，『正位中來者』，句句都沒有言語，不設立尊貴，不落入左右兩邊，所以說是從正中來的。又引用從正中來的例子，比如：黑豆未生芽時是什麼樣子？又引用『一句子未曾向人說』。又比如雲：有一個人沒有出入息。又說：未具胞胎時還有言句嗎？這樣的例子也很多，可以稱之為無語中有語。另一種解釋是，從正位來闡明正位，不涉及因緣。也有從正位中來的情況，無語中有語，比如：黑豆未生芽時，是十方諸佛出身的地方。又如我有一句話。
【English Translation】 English version 『Zhengwei Quepian』 (正位卻偏, 'Correct Position but Deviating'): Even with deviation, one can discern the two layers of meaning it contains. Analyzing each position: 『Zhengwei Quepian』 refers to being out of sync. Although out of sync, it possesses a distinct meaning. Another interpretation is that 『Zhengwei Quepian』 means that the center is useless, which is deviation; fully utilizing it is completeness, these are two layers of meaning. Question: What is 『quan』 (全, 'complete')? Answer: Those who are not stubborn can comprehend it. This position is not easy to understand. If the Buddha appears in the world, it is like this; if the Buddha does not appear in the world, it is also like this. Therefore, all the sages return to the correct position to take responsibility. Another interpretation is that the center contains deviation; this position is most taboo to be touched.
『Pianwei Sui Pian Yi Yuan Liangyi』 (偏位雖偏亦圓兩意, 'Deviating Position, Though Deviating, Also Contains Two Layers of Completeness'): Discern from the conditions, and one can understand the principle of having words and having no words. Analyzing each position: 『Pianwei Sui Pian Yi Yuan Liangyi』 refers to not establishing a fixed pattern in application. If one is too attached to a fixed pattern, one cannot truly apply it flexibly. Another interpretation is that 『Deviating Position, Though Deviating, Is Also Complete』: in application, one is not attached to anything, not touched by anything, these are two layers of meaning. Although it is explained from application, the language itself does not cause any harm. This is like speaking all day long, but as if nothing has been said. Another interpretation is that even if the position deviates, it possesses the meaning of completeness, and is not touched by conditions.
『Huo You Zhengwei Zhong Lai Zhe』 (或有正位中來者, 'Or There Are Those Who Come from the Correct Position'): This is having words in no words. Analyzing each position: 『Those who come from the correct position』 do not involve conditions. For example, Yaoshan (藥山, a Zen master) said: 『I have a sentence that I have never said to anyone.』 Daowu (道吾, a Zen master) said: 『I have been following you.』 This is his subtle understanding. For example, what the Hunan Guanchashi (湖南觀察使, an official title) said. There are many such examples, and one must combine them with the actual situation to judge, and not confuse the distinction between superior and inferior. This can be called having words in no words. Another interpretation is that 『Those who come from the correct position』 have no words in every sentence, do not establish nobility, and do not fall into the left and right sides, so it is said to come from the center. Also citing examples of coming from the center, such as: What is it like when black beans have not yet sprouted? Also citing 『a sentence that I have never said to anyone.』 Also, for example, it is said: There is a person who has no incoming or outgoing breath. Also saying: Are there any words before the womb is formed? There are many such examples, which can be called having words in no words. Another interpretation is that coming from the correct position clarifies the correct position, without involving conditions. There are also cases of coming from the correct position, having words in no words, such as: When black beans have not yet sprouted, it is the place where all Buddhas in the ten directions are born. Also, like I have a sentence.
。未曾向人說。此句答家須就出不得乖角。乖角則不知有故。
或有偏位中來者。是有語中無語 逐位揀曰。偏中來者則兼緣。如雲即今往來底喚作甚麼則得。洞山云不得不得。此例亦多。呼為有語中無語 別揀曰。偏位中來者。語從四大聲色中來。不處所是非。故云緣中辨得是偏位中來也。又引偏位中來語例者。如雲甚麼物恁么來。亦云光境俱忘復是何物。亦云定慧等學明見佛性。此例亦多。喚作有語中無語。更有挾功極則。呼為偏位中來。此難辨。須揀得出 別時揀曰。偏位來明偏位涉緣。緣性無體皆同正位。偏位中來者。就物明體。如雲甚麼物恁么來。亦云光境俱忘復是何物。此一例語寄功明位。余舊舉。又甚麼物恁么來。此一例語雖緣中得。不同向去。又如定慧等學明見佛性。此一例語亦余初舉例語。又如光境俱忘。為是教中之則。不同玄學。只要於他教則出宗門中玄學外事。只如出息不依眾緣。入息不居蘊界而住。此語全是功不同緣中認得。亦是余舊舉例。亦主家抽入正位云。有一人無出入息。令渠知有正位。又有借事正位中來者。此一位答家須向偏位中明其物體。不得入正位明也。此一句要如。先師問新羅僧。未過海時在甚麼處。無對。自代云。只今過海也甚麼處。又如先師代慎微長老出拄杖語云
【現代漢語翻譯】 現代漢語譯本：未曾向人說，這句話回答的人必須就事論事，不能出錯。出錯就是不知道有原來的東西。
或者有從偏位中來的情況，這是有語中無語。逐位揀別說：從偏中來的人則兼帶因緣。例如問：『現在來來往往的，叫作什麼？』洞山回答說：『不得不得。』這樣的例子很多，稱為有語中無語。特別揀別說：從偏位中來的人，話語從四大聲色中來，不涉及處所是非，所以說在因緣中辨別得出是從偏位中來的。又引用偏位中來的話語例子，例如問：『什麼東西這樣來？』也問：『光境俱忘后又是什麼？』也說：『定慧等學，明見佛性。』這樣的例子很多，稱作有語中無語。更有挾帶功用的極致，稱為從偏位中來，這很難辨別，必須揀別得出。特別時節揀別說：偏位來顯明偏位涉入因緣，因緣的自性沒有本體，都和正位相同。從偏位中來的人，就事物來闡明本體。例如問：『什麼東西這樣來？』也問：『光境俱忘后又是什麼？』這一類話語寄託功用以闡明位。其餘的是以前舉過的。又問：『什麼東西這樣來？』這一類話語雖然從因緣中得到，但不同於趨向。又如『定慧等學，明見佛性』，這一類話語也是我最初舉的例子。又如『光境俱忘』，是教中的法則，不同於玄學。只要在其他教的法則之外，顯出宗門中的玄學之外的事情。就像出息不依賴眾緣，入息不居於蘊界而住，這句話全是功用，不同於在因緣中認識到的。也是我以前舉過的例子。也由主家抽入正位說：『有一個人沒有出入息』，讓他知道有正位。又有借用事情從正位中來的情況，這一位回答的人必須向偏位中闡明其物體，不能進入正位來闡明。這一句話要像先師問新羅僧：『未過海時在什麼地方？』沒有回答。自己代替回答說：『現在過海又在什麼地方？』又如先師代替慎微長老說出拄杖語說：
【English Translation】 English version: 'Has not spoken to anyone.' The respondent to this phrase must address the matter directly and avoid errors. An error indicates a lack of awareness of the original essence.
Or there are those who come from a biased position. This is 'speech with no speech.' Discriminating each position says: Those who come from a biased position are involved with conditions. For example, asking, 'What is it called that is coming and going right now?' Dongshan answers, 'Cannot, cannot.' There are many such examples, called 'speech with no speech.' Separately discriminating says: Those who come from a biased position, their words come from the four great elements and forms, not involving the rights and wrongs of location. Therefore, it is said that one can discern from conditions that they come from a biased position. Also citing examples of speech from a biased position, such as asking, 'What thing comes like that?' Also asking, 'After forgetting light and realm, what is it?' Also saying, 'Through the study of samadhi and wisdom, one clearly sees the Buddha-nature.' There are many such examples, called 'speech with no speech.' Furthermore, there are those who carry extreme merit, called coming from a biased position. This is difficult to discern and must be distinguished. Separately discriminating at different times says: A biased position comes to clarify the biased position involving conditions. The nature of conditions has no substance and is the same as the correct position. Those who come from a biased position clarify the substance based on things. For example, asking, 'What thing comes like that?' Also asking, 'After forgetting light and realm, what is it?' This type of speech entrusts merit to clarify position. The rest are examples previously cited. Also, 'What thing comes like that?' This type of speech, although obtained from conditions, is different from going towards. Also, like 'Through the study of samadhi and wisdom, one clearly sees the Buddha-nature,' this type of speech is also an example I initially cited. Also, like 'Forgetting light and realm,' it is a principle in the teachings, different from metaphysics. One only needs to show matters outside of metaphysics in the Zen school, outside of the principles of other teachings. Just like outgoing breath not relying on numerous conditions, and incoming breath not residing in the aggregates and realms, this phrase is entirely merit, different from recognizing it in conditions. It is also an example I previously cited. Also, the host draws into the correct position, saying, 'There is a person without outgoing and incoming breath,' letting them know there is a correct position. Furthermore, there are cases where one borrows an event to come from the correct position. The respondent in this position must clarify its substance towards the biased position and must not enter the correct position to clarify it. This sentence should be like the late teacher asking the Silla monk, 'Where were you before crossing the sea?' There was no answer. He answered on his behalf, saying, 'Where are you now crossing the sea?' Also, like the late teacher speaking the staff phrase on behalf of Elder Shenwei, saying:
。如今出也有人辨得么。此例雖緣中認得。不同向去。辨不得。恐後人收落功勛。將為向上事。
或有相兼帶來者。這裡不說有語無語。語里直須正面而去。這裡不得不圓轉。事須圓轉。然在途之語總是病。夫當人先須辨得語句正面而去。有語是恁么來。無語是恁么去。作家中不無言語。不涉有語無語。這個喚作兼帶語。全無的的也。他智上座臨遷化時向人道。云巖不知有。我悔當時不向伊說。雖然如是。且不違于藥山蔡子。看他智上座合作么生老婆也。南泉喚作異類中行。且密阇黎不知 逐位揀曰。相兼帶來者。為語勢不偏不正不有不無。如全不全似虧不虧。唯得正面而去也。則的不立。的不立則至妙之言。境不圓常情之事也。如先師對文殊喫茶語云。借取這個看得么。亦如翠微云。每日噇甚麼。亦有功勛中兼帶。似向上事。臨時辨取。如落凈妙之處。則須知有事在。要去則去。要止則止。千萬圓轉不得莽鹵。如大無明底人。為全體。不同闡提。闡提則知有事卻鞔。雖鞔卻成孝養。鞔者不存祖佛及自己本分父母也。紅爛底人為不歸全擔荷。不立至尊。大保任底人為刺腳入泥里。非小小護持 別揀曰。相兼帶來者。不落有語無語。如藥山帶刀語。此是兼帶語。臨時看語來勢。或當頭正面而去。或異中虛(句)此
【現代漢語翻譯】 現代漢語譯本：現在還有人能辨別出來嗎？這個例子雖然是從緣起中認識到的，但與未來的方向不同，無法辨別。恐怕後人會把這些收攝的功勛，當作是向上之事。
或者有相兼帶來的情況。這裡不說有語無語。在言語中必須正面而去。這裡不得不圓轉，事情必須圓轉。然而在途中的言語總是有毛病的。當事人首先必須辨別出語句的正面含義而去。有語是這樣來的，無語是那樣去的。真正的行家並非沒有言語，而是不涉及有語無語。這叫做兼帶語，完全沒有確定的東西。他智上座臨終時對人說：『云巖不知道有，我後悔當時沒有告訴他。』雖然如此，且不違背藥山蔡子。看看他智上座應該如何做老婆呢？南泉稱之為異類中行。且密阇黎不知道。逐位揀曰：相兼帶來者，因為語勢不偏不倚，不有不無，如全不全，似虧不虧，唯有正面而去。則的不立，的不立則是至妙之言，境不圓常情之事也。如先師對文殊（Manjusri，菩薩名）喫茶語云：『借取這個看得么？』也像翠微云：『每日噇甚麼？』也有功勛中兼帶，像是向上之事，臨時辨別。如落凈妙之處，則須知有事在。要去則去，要止則止，千萬圓轉不得莽鹵。如大無明底人，為全體，不同闡提（Icchantika，斷善根者）。闡提則知有事卻鞔，雖鞔卻成孝養。鞔者不存祖佛及自己本分父母也。紅爛底人為不歸全擔荷，不立至尊。大保任底人為刺腳入泥里，非小小護持。別揀曰：相兼帶來者，不落有語無語，如藥山帶刀語，此是兼帶語，臨時看語來勢，或當頭正面而去，或異中虛（句）此
【English Translation】 English version: Now, is there anyone who can discern this? Although this example is recognized from dependent origination, it is different from the future direction and cannot be discerned. I fear that later generations will regard these collected merits as matters of upward progress.
Or there may be cases of bringing along something combined. Here, we don't talk about having words or not having words. In speech, one must go directly forward. Here, one has to be tactful, and things must be handled tactfully. However, words on the way are always flawed. The person involved must first discern the direct meaning of the words and go forward. Having words is how it comes, not having words is how it goes. True masters are not without words, but they do not involve having words or not having words. This is called combined speech, with absolutely nothing definite. When Upasaka Tachi (智上座) was about to pass away, he said to people: 'Un'gan (雲巖) did not know about having, I regret not telling him at the time.' Even so, it does not violate Yakusan (藥山) and Tsai-tzu (蔡子). See how Upasaka Tachi should act as a wife? Nanquan (南泉) called it 'walking among different kinds.' And Milaje (密阇黎) does not know. Picking out each position: Those who bring along something combined, because the force of the words is neither biased nor leaning, neither having nor not having, like complete yet incomplete, like deficient yet not deficient, only going directly forward. Then 'this' is not established, and if 'this' is not established, then it is the most subtle speech, a realm that is not round and constant, a matter of ordinary sentiment. For example, the late teacher's words to Manjusri (文殊, Bodhisattva's name) while drinking tea: 'Can you borrow this to see?' It is also like Cuiwei (翠微) saying: 'What do you eat every day?' There are also combined merits, like matters of upward progress, discern them at the time. If one falls into a pure and wonderful place, then one must know that there is something to be done. If one wants to go, then go; if one wants to stop, then stop; by all means, do not be tactful and reckless. Like a person with great ignorance, it is the whole body, different from Icchantika (闡提, one who has severed the roots of goodness). Icchantika knows there is something to be done but covers it up, although covering it up becomes filial piety. The one who covers it up does not preserve the ancestors, Buddhas, and one's own inherent parents. The person with a completely rotten bottom does not fully bear the burden and does not establish the supreme. The person with great assurance is like sticking their foot into the mud, not a small protection. Another selection: Those who bring along something combined do not fall into having words or not having words, like Yakusan's words about carrying a knife, this is combined speech, look at the momentum of the words at the time, either going directly forward head-on, or empty in the difference (sentence) this.
(句)若不妙會。則千里萬里也。又引相兼帶來語例。如文殊喫茶語兼這個人甚麼處去也。云巖云作么作么。又云即今作么生。此例甚多 別時揀曰。相兼帶不涉偏正二途。此一位等絕。妙旨難辨。呼為兼帶。皆為明這個一段事。況復正位不同 學士揀曰。問祖師意。答待特牛生兒則向汝說。揀云此是正位中來。此一例語切不得呼為正位中來。可云玄學路中問答。俱然也。別是一路。又不得呼為相兼帶。為顯明故。縱賓主回互。亦只得呼為有病兼帶。又問玄旨。答如死人舌。又如問十二時中將何奉獻云無物。此二例語不得呼為偏位中來。須各揀。若是玄旨一例語可同於祖師意也。又如十二時中將何奉獻答無物。此一例語可同於功勛也。此二例語並不得呼為偏位及兼帶也。前已明破了。是借功明位。借位明功。同於此也。又獨脫物外。起眾聖前。云是正位卻圓。其實屈正位也。此例是古人道過跡尚在。猶未得語中無語。此復呼為非正位也。為語中有語故。此可呼為有病兼帶。為語中有語故。不得呼為相兼帶來。夫相帶兼來者。直須似文殊喫茶語。及先師答云巖鋤姜語。並安和尚法堂語。及藥山布衲洗佛語。于中最妙兼帶無過藥山答云巖帶刀語。及百丈下堂。大眾欲散未散時。索云。是甚麼。藥山遙聞此語云在此。便道暗
頭兼帶。借功明物。借物明功。借過明功。借功明過。等來。若是藥山與新豐並前諸德所出。超過入正位。是玄談奇特句已。次到小小得力者。即且抽入正位。此例吾常用也。吾緣住持多緒。不及子細。略明少分許。汝等諸人不須容易輕慢。若更有疑帶。旋當決了。直須厲力修行令未來際不斷。此事不得慢泄。或值純忖者。是奇器也。亦不可隱耳。
逐位頌並注別揀
正中偏 揀云。暗裡黠頭。
三更初夜月明前 揀云。黑白未交時辨取。又云。萠芽未生之時。又別揀云。只今是甚麼時。又云。此中無日月。不說前後去也。
莫怪相逢不相識 揀云。忘卻也。又云就也。又別揀云。甚麼劫中違背來。恁么則拱手去。
隱隱猶懷舊日妍 揀云。此兩句一意終不相似。又云。圓也則不自欺得。又別揀云。今日重甚麼。又云恁么。
偏中正 揀云。緣中會也。
失曉老婆逢古鏡 揀云露也。適來又記得。又別揀云。是甚麼模樣。又云。恁么則別不呈色。
分月覿面別無真 揀云。即今會也。又云。只這個便是也。又別揀云失。又云。恁么則未有真時較些子。
休更迷頭還認影 揀云。不是本來頭。又云。莫認影即是。又別揀云。終不記得。又云。恁么則改不得也。
【現代漢語翻譯】 現代漢語譯本 『頭兼帶』。『借功明物』（通過功用顯明事物）。『借物明功』（通過事物顯明功用）。『借過明功』（通過過失顯明功用）。『借功明過』（通過功用顯明過失）。等等。如果是藥山（Yaoshan，人名）與新豐（Xinfeng，地名）以及之前各位大德所說，超過而進入正位，這就是玄妙談論中的奇特語句了。其次是稍微得到力量的人，就暫且抽回進入正位。這個例子我經常使用。我因為主持事務繁多，沒有時間詳細說明，略微說明少許。你們這些人不要輕易輕慢。如果還有疑問，之後應當解決。必須努力修行，使未來永不斷絕。這件事不得怠慢泄露。如果遇到純粹揣測的人，這是奇特的器物啊。也不可隱瞞不告訴他。
逐位頌並注別揀
『正中偏』，揀云：『暗裡黠頭』（暗中聰明的傢伙）。
『三更初夜月明前』，揀云：『黑白未交時辨取』（在黑白未交融時辨別）。又云：『萠芽未生之時』（萌芽未生的時候）。又別揀云：『只今是甚麼時』（現在是什麼時候）。又云：『此中無日月，不說前後去也』（這裡沒有日月，不說前後過去）。
『莫怪相逢不相識』，揀云：『忘卻也』（忘記了）。又云：『就也』（就是）。又別揀云：『甚麼劫中違背來』（什麼劫中違背而來）。『恁么則拱手去』（這樣就拱手離去）。
『隱隱猶懷舊日妍』，揀云：『此兩句一意終不相似』（這兩句一個意思終究不相似）。又云：『圓也則不自欺得』（圓融了就不會自欺）。又別揀云：『今日重甚麼』（今天重視什麼）。又云：『恁么』（這樣）。
『偏中正』，揀云：『緣中會也』（在因緣中領會）。
『失曉老婆逢古鏡』，揀云：『露也』（顯露了）。『適來又記得』（剛才又記起來了）。又別揀云：『是甚麼模樣』（是什麼模樣）。又云：『恁么則別不呈色』（這樣就不另外顯現顏色）。
『分月覿面別無真』，揀云：『即今會也』（現在領會了）。又云：『只這個便是也』（就是這個）。又別揀云：『失』（失去了）。又云：『恁么則未有真時較些子』（這樣就沒有真實的時候，稍微比較一下）。
『休更迷頭還認影』，揀云：『不是本來頭』（不是本來的頭）。又云：『莫認影即是』（不要認為影子就是）。又別揀云：『終不記得』（始終不記得）。又云：『恁么則改不得也』（這樣就改不了了）。
【English Translation】 English version 'Head combined with'. 'Borrowing merit to illuminate things' (using merit to illuminate things). 'Borrowing things to illuminate merit' (using things to illuminate merit). 'Borrowing faults to illuminate merit' (using faults to illuminate merit). 'Borrowing merit to illuminate faults' (using merit to illuminate faults). And so on. If it is what Yaoshan (Yaoshan, a person's name) and Xinfeng (Xinfeng, a place name) and the previous virtuous ones said, surpassing and entering the correct position, then this is the unique phrase in mysterious discussions. Next are those who have gained a little strength, who should temporarily be withdrawn into the correct position. I often use this example. Because I am busy with many affairs as abbot, I do not have time to explain in detail, so I will explain a little. You people must not easily be careless or disrespectful. If there are still doubts, they should be resolved later. You must strive to cultivate so that the future will never be cut off. This matter must not be neglected or leaked. If you encounter someone who is purely speculating, this is a unique vessel. It should not be hidden from them either.
Verses on Each Position with Separate Notes and Selections
'The biased within the correct', selected saying: 'A clever head in the dark'.
'Before the bright moon of the first watch of the third night', selected saying: 'Discern when black and white have not yet merged'. Also saying: 'When sprouts have not yet grown'. Another selection says: 'What time is it now?'. Also saying: 'There are no sun or moon here, and there is no talk of going before or after'.
'Don't be surprised if you don't recognize each other when you meet', selected saying: 'Forgotten'. Also saying: 'It is'. Another selection says: 'From what kalpa did you come in opposition?'. 'Then go with hands folded'.
'Faintly still cherishing the beauty of the old days', selected saying: 'These two sentences have one meaning but are ultimately dissimilar'. Also saying: 'If it is complete, then you cannot deceive yourself'. Another selection says: 'What is important today?'. Also saying: 'Like this'.
'The correct within the biased', selected saying: 'Meeting in conditions'.
'An old woman who lost her dawn meets an ancient mirror', selected saying: 'Revealed'. 'Just now I remembered again'. Another selection says: 'What does it look like?'. Also saying: 'Then it will not show any other color'.
'Facing each other, distinguishing the moon, there is no truth', selected saying: 'Now I understand'. Also saying: 'This is it'. Another selection says: 'Lost'. Also saying: 'Then there is no true time to compare a little'.
'Stop being deluded by recognizing the shadow as the head', selected saying: 'It is not the original head'. Also saying: 'Don't recognize the shadow as it'. Another selection says: 'Never remember'. Also saying: 'Then it cannot be changed'.
正中來 揀云過也。
無中有路隔塵埃 揀云。無句中有句。又云。相隨來。又別揀云。從來事作么生。又云。恁么則不相借也。
但能不觸當今諱 揀云。傍這個。又云。早是傍也。又云。恁么則盡大地無第二人也。
也勝前朝斷舌才 揀云非默。又云。更切于這個。又別揀云。終不切齒。又云。恁么叮嚀不得者。
偏中至 揀云。有句中來。
兩刃交鋒不相避 揀云。主客不相觸。又云。彼彼不傷也。箭箭相拄。脈脈不斷。又別揀云。不相敵者。又云。恁么則卻不相管。
好手猶如火里蓮 揀云。壞不得。又云。誰是得便者。又別揀云。弱於阿誰。又云。恁么則終不作第二人也。
宛然自有沖天氣 揀云。不從人得。又云。恁么則不借也。又別揀云。非本有。又云。恁么則己亦不存。又云。非己有。
兼中到 揀云妙挾。
不落有無誰敢和 揀云。不當頭。又云。他是作家。又別揀云。正好。商量喚甚麼作商量。道將來。云問。
人人盡欲出常流 揀云。皆欲出類。又云。有甚麼出頭處。又別揀云。動則死。又云。恁么則隨處快活也。
摺合還歸炭里坐 揀云。即可知。也將知。合作么生。又別揀云。謾他不得。又云。恁么則賴得
【現代漢語翻譯】 現代漢語譯本： 正中來——揀云說，'已經過去了。'
無中生有路，隔絕了塵埃——揀云說，'無句中自有句。' 又說，'相隨而來。' 又特別揀云說，'從來的事情是怎樣的？' 又說，'這樣說來，就不互相借用了。'
只要不觸犯當今的禁忌——揀云說，'靠近這個。' 又說，'早就靠近了。' 又說，'這樣說來，整個大地就沒有第二個人了。'
也勝過前朝斷舌之才——揀云說，'並非沉默。' 又說，'比這個更重要。' 又特別揀云說，'終究不會咬牙切齒。' 又說，'這樣叮囑也得不到。'
偏中至——揀云說，'從有句中來。'
兩刃交鋒，互不相避——揀云說，'主客互不相觸。' 又說，'彼此都不會受傷。箭箭相拄，脈脈不斷。' 又特別揀云說，'不相敵對。' 又說，'這樣說來，就不互相管束。'
好手猶如火里蓮（喻指在困境中也能保持清凈的人）——揀云說，'壞不了。' 又說，'誰是得便的人？' 又特別揀云說，'弱於誰？' 又說，'這樣說來，終究不會做第二個人。'
宛然自有沖天氣概——揀云說，'不從別人那裡得到。' 又說，'這樣說來，就不借用。' 又特別揀云說，'並非本來就有。' 又說，'這樣說來，自己也不存在。' 又說，'並非自己所有。'
兼中到——揀云說，'巧妙地挾持。'
不落入有無，誰敢附和——揀云說，'不當頭。' 又說，'他是作家。' 又特別揀云說，'正好。商量叫什麼作商量？說出來。' 云問。
人人都想超出常流——揀云說，'都想出類拔萃。' 又說，'有什麼出頭的地方？' 又特別揀云說，'動就死。' 又說，'這樣說來，隨處都快樂。'
摺合起來還是回到炭里坐——揀云說，'就可以知道。也將知道。合作什麼？' 又特別揀云說，'騙不了他。' 又說，'這樣說來，依賴得到。'
【English Translation】 English version: 'Coming from the Center' - Jianyun says, 'It has passed.'
'In nothingness, there is a road, separated from the dust' - Jianyun says, 'Within the phrase of nothingness, there is a phrase.' And says, 'Coming along.' And especially Jianyun says, 'What is the matter from the beginning?' And says, 'In that case, they do not borrow from each other.'
'As long as one does not offend the current taboo' - Jianyun says, 'Close to this.' And says, 'Already close.' And says, 'In that case, there is no second person in the entire earth.'
'It is better than the tongue-cut talent of the previous dynasty' - Jianyun says, 'Not silence.' And says, 'More important than this.' And especially Jianyun says, 'Ultimately, one will not gnash one's teeth.' And says, 'Such exhortations cannot be obtained.'
'Arriving from the Partial' - Jianyun says, 'Coming from within the phrase.'
'Two blades clash without avoiding each other' - Jianyun says, 'Host and guest do not touch each other.' And says, 'Neither will be hurt. Arrows support each other, the pulse is continuous.' And especially Jianyun says, 'Not opposing each other.' And says, 'In that case, they do not interfere with each other.'
'A good hand is like a lotus in the fire' (metaphor for someone who can remain pure in adversity) - Jianyun says, 'Cannot be destroyed.' And says, 'Who is the one who benefits?' And especially Jianyun says, 'Weaker than whom?' And says, 'In that case, one will never be the second person.'
'Clearly, there is a soaring spirit' - Jianyun says, 'Not obtained from others.' And says, 'In that case, it does not borrow.' And especially Jianyun says, 'Not originally there.' And says, 'In that case, self does not exist either.' And says, 'Not owned by oneself.'
'Arriving in the Combined' - Jianyun says, 'Skillfully holding.'
'Not falling into existence or non-existence, who dares to agree?' - Jianyun says, 'Not head-on.' And says, 'He is the author.' And especially Jianyun says, 'Just right. What is deliberation called deliberation? Speak it out.' Yun asks.
'Everyone wants to go beyond the ordinary' - Jianyun says, 'All want to excel.' And says, 'Where is the place to stand out?' And especially Jianyun says, 'Movement is death.' And says, 'In that case, one is happy everywhere.'
'Folding it up and returning to sit in the charcoal' - Jianyun says, 'Then you can know. Will also know. What to cooperate with?' And especially Jianyun says, 'Cannot deceive him.' And says, 'In that case, one can rely on it.'
某甲。
五位旨訣
正中來者。太過也。全身獨露。萬法根源。無咎無譽。偏中至者。中孚也。隨物不礙。木舟中虛。虛通自在。正中偏者。巽也。虛空破片。處處圓通。根塵寂爾。偏中正者。兌也。水月映象。本無生滅。豈有軌跡。兼中到者。重離也。正不必虛。偏不必實。無背無向。又曰。心機泯絕。色空俱忘(是云正)到頭無諱。曾無變動(是雲中)更無覆藏。全體露現(是云偏)是曰正中偏。山是山。水是水。無人安名字。無物堪比倫。是曰偏中正。凈裸裸赤灑灑。面目堂堂。盡天盡地。獨尊無二。是曰正中來。宛如寰中天子。不借禹湯堯舜令。眼見耳聞。終不借他力。耳之不入聲中。聲之不塞耳根。里頭才轉身。塵中未帶名。是曰偏中至。不是心。不是境。不是事。不是理。從來離名狀。天真忘性相。是曰兼中到。
三種墮
師曰。凡情聖見是金銷玄路。直須回互。夫取正命食者。須具三種墮。水牯牛。不受食。不斷聲色(今案)只墮去。是甚麼人分上事 揀曰。欲知則是入異類中。不認沙門邊事。所以古人權借水牯牛為異類。只是事上異類。非言語中異類(須看取四種異類中)。
時稠布衲問。水牯牛是甚麼墮。曰披毛戴角是沙門墮。不受食是甚麼墮。曰是尊貴墮。不斷
【現代漢語翻譯】 現代漢語譯本： 某甲。
五位旨訣
正中來者，太過也。全身獨露，萬法根源，無咎無譽。偏中至者，中孚也。隨物不礙，木舟中虛，虛通自在。正中偏者，巽也。虛空破片，處處圓通，根塵寂爾。偏中正者，兌也。水月映象，本無生滅，豈有軌跡。兼中到者，重離也。正不必虛，偏不必實，無背無向。又曰：心機泯絕，色空俱忘（是云正），到頭無諱，曾無變動（是雲中），更無覆藏，全體露現（是云偏），是曰正中偏。山是山，水是水，無人安名字，無物堪比倫。是曰偏中正。凈裸裸赤灑灑，面目堂堂，盡天盡地，獨尊無二。是曰正中來。宛如寰中天子，不借禹湯堯舜令，眼見耳聞，終不借他力。耳之不入聲中，聲之不塞耳根，里頭才轉身，塵中未帶名。是曰偏中至。不是心，不是境，不是事，不是理，從來離名狀，天真忘性相。是曰兼中到。
三種墮
師曰：凡情聖見是金銷玄路，直須回互。夫取正命食者，須具三種墮。水牯牛（shuǐ gǔ niú，水牛），不受食，不斷聲色（shēng sè，聲音和美色），只墮去。是甚麼人分上事？揀曰：欲知則是入異類中，不認沙門（shā mén，出家修道的人）邊事。所以古人權借水牯牛為異類，只是事上異類，非言語中異類（須看取四種異類中）。
時稠布衲問：水牯牛是甚麼墮？曰：披毛戴角是沙門墮。不受食是甚麼墮？曰：是尊貴墮。不斷
【English Translation】 English version: Someone.
The Essential Meaning of the Five Positions
That which comes from the center of the center is excess. The whole body is uniquely revealed, the root source of all dharmas, without fault or praise. That which arrives from the side of the center is inner truth. Following things without obstruction, like a wooden boat with an empty center, emptiness pervades freely. That which is the center within the side is gentleness. Like a broken piece of emptiness, everywhere is complete and unobstructed, the root and dust are still and silent. That which is the side within the center is joy. Like the moon's reflection in water, fundamentally without arising or ceasing, how could there be any traces? That which arrives encompassing all is refulgence. The center need not be empty, the side need not be solid, without back or front. Furthermore, it is said: When the mind's machinations are extinguished, both form and emptiness are forgotten (this is called the center). Reaching the end without concealment, never changing (this is called the middle). No longer covered up, the whole body is revealed (this is called the side). This is called the side within the center. Mountains are mountains, water is water, no one affixes names, nothing can be compared. This is called the center within the side. Pure, naked, and bare, with a dignified countenance, filling heaven and earth, uniquely honored without a second. This is called coming from the center. Like the Son of Heaven within the realm, not borrowing the commands of Yu, Tang, Yao, or Shun, seeing with the eyes and hearing with the ears, ultimately not relying on other's power. The ears do not enter into sound, sound does not block the root of the ears, only turning around inside, not carrying a name in the dust. This is called arriving from the side. It is not mind, not environment, not event, not principle, always separate from names and forms, natural and forgetting nature and characteristics. This is called arriving encompassing all.
Three Kinds of Degeneration
The master said: Worldly feelings and saintly views are the gold that melts the mysterious path, one must directly reciprocate. Those who take food for right livelihood must possess three kinds of degeneration. The water buffalo (shuǐ gǔ niú, water buffalo), does not receive food, does not cease from sound and color (shēng sè, sounds and sights), only degenerates. What kind of person's affair is this? Picking up, he said: If you want to know, then it is entering into different categories, not recognizing the affairs of the side of the śrāmaṇa (shā mén, one who leaves home to cultivate the Way). Therefore, the ancients temporarily borrowed the water buffalo as a different category, it is only a different category in terms of affairs, not a different category in terms of language (one must look at the four kinds of different categories).
At that time, the coarse-clothed monk asked: What kind of degeneration is the water buffalo? The master said: Wearing fur and horns is the śrāmaṇa's degeneration. What kind of degeneration is not receiving food? The master said: It is noble degeneration. Not ceasing
聲色是甚麼墮。曰是隨類墮。師又曰。若是言語中異類。則是往來言語儘是類。所以南泉道。智不到處。切忌道著。道著則頭角生。喚作如如。早是變也。直須向異中行。如今須向異中道取異中事。夫語中無語。始得若是。南泉病時。有人問。和尚百年後向甚麼處去。泉曰。我向山下檀越家。作一頭水牯牛去。某甲擬隨和尚去。還得么。泉曰。若隨我含一莖草來 揀曰。這個是沙門轉身語。所以道。汝擬近銜一莖草來親近渠。是呼為無漏始堪供養渠。
又曰。隨類墮者。只今於一切聲色物物上。轉身去不墮階級。喚作隨類墮。又曰。尊貴墮者。法身法性是尊貴邊事。亦須轉卻。是尊貴墮。只如露地白牛。是法身極。則亦須轉卻免他坐一色無辨處。並(法身白牛)是稱斷供養邊事。欲須供養。須得此食。所以無味之味。亦曰。無漏是堪供養。並余觸污之食。非無漏解脫之食也。有人問百丈。以何為食。曰無漏為食。云巖曰。莫將以味為供養。道吾曰。知有保任處儘是供養。
又曰。不受食尊貴墮者。食者是本分事。知有不取。故曰尊貴墮。披毛戴角沙門墮者。不執沙門邊事及諸聖報位也(須看異類開示)不斷聲色隨類墮者。為初心知有自己本分事。回光之時。擯出色聲香味觸法。得寧謐。則成功勛后。卻不
【現代漢語翻譯】 現代漢語譯本 『聲色是甚麼墮？』（什麼是墮落？）回答說：『是隨類墮。』（是隨著類別而墮落。） 老師又說：『若是言語中異類，則是往來言語儘是類。』（如果說是言語中的不同類別，那麼所有來往的言語就都是類別了。）所以南泉（Nanquan，禪宗大師）道：『智不到處，切忌道著。道著則頭角生。』（智慧無法到達的地方，切記不要說破。說破了就會生出頭角。） 『喚作如如，早是變也。』（稱作『如如』，早就變了。）直須向異中行，如今須向異中道取異中事。』（必須要在不同中行走，如今必須要在不同中說出不同的事情。）『夫語中無語，始得若是。』（言語中沒有言語，才能達到這種境界。） 南泉病時，有人問：『和尚百年後向甚麼處去？』（南泉生病的時候，有人問：『和尚百年之後會去哪裡？』）南泉曰：『我向山下檀越（Dan Yue，施主）家，作一頭水牯牛去。』（南泉說：『我到山下的施主家，去做一頭水牛。』）『某甲擬隨和尚去，還得么？』（我打算跟隨和尚去，可以嗎？）南泉曰：『若隨我含一莖草來。』（南泉說：『如果跟隨我，就含著一根草來。』） 揀（Jian，禪宗大師）曰：『這個是沙門（Shamen，出家人）轉身語。』（揀說：『這是沙門轉身的話語。』）所以道：『汝擬近銜一莖草來親近渠，是呼為無漏（wulou，沒有煩惱）始堪供養渠。』（所以說：『你打算靠近含著一根草來親近他，這才能稱作無漏，才能夠供養他。』） 又曰：『隨類墮者，只今於一切聲色物物上，轉身去不墮階級，喚作隨類墮。』（又說：『隨著類別墮落，就是現在對於一切聲色事物，轉身離去而不墮入階級，稱作隨著類別墮落。』） 又曰：『尊貴墮者，法身（fashen，佛的化身）法性（faxing，佛法的本質）是尊貴邊事，亦須轉卻，是尊貴墮。』（又說：『尊貴墮落，法身法性是尊貴的事情，也必須轉變，才是尊貴墮落。』） 『只如露地白牛，是法身極，則亦須轉卻免他坐一色無辨處。』（就像露地白牛，是法身的極致，也必須轉變，以免它停留在一種顏色而無法分辨的地方。）『並(法身白牛)是稱斷供養邊事，欲須供養，須得此食。』（法身白牛是稱斷供養的事情，想要供養，必須得到這種食物。） 『所以無味之味，亦曰：無漏是堪供養。』（所以無味的味道，也說：無漏是能夠供養的。）『並余觸污之食，非無漏解脫之食也。』（其餘接觸污染的食物，不是無漏解脫的食物。） 有人問百丈（Baizhang，禪宗大師）：『以何為食？』（有人問百丈：『以什麼為食物？』）曰：『無漏為食。』（說：『以無漏為食物。』）云巖（Yunyan，禪宗大師）曰：『莫將以味為供養。』（云巖說：『不要把味道當作供養。』）道吾（Daowu，禪宗大師）曰：『知有保任處儘是供養。』（道吾說：『知道有保任的地方都是供養。』） 又曰：『不受食尊貴墮者，食者是本分事，知有不取，故曰尊貴墮。』（又說：『不受食的尊貴墮落，吃東西是本分的事情，知道有而不取，所以說是尊貴墮落。』） 『披毛戴角沙門墮者，不執沙門邊事及諸聖報位也。』（披毛戴角的沙門墮落，是不執著沙門的事情以及諸聖的報應地位。）『(須看異類開示)』（必須看不同類別的開示） 『不斷聲色隨類墮者，為初心知有自己本分事，回光之時，擯出色聲香味觸法，得寧謐，則成功勛后，卻不。』（不斷聲色隨著類別墮落，是因為初心知道有自己的本分事，回光的時候，摒棄色聲香味觸法，得到寧靜，那麼成功勛之後，卻不。）
【English Translation】 English version 『What is falling according to sound and form?』 The answer is: 『It is falling according to category.』 The master also said: 『If it is a different category in language, then all the language that comes and goes is a category.』 Therefore, Nanquan (Zen master) said: 『Where wisdom cannot reach, be careful not to speak of it. Speaking of it will cause horns to grow.』 『Calling it 「suchness」 is already a change.』 One must walk in the midst of difference; now one must speak of things in the midst of difference. 『If there is no language in language, then one can attain this.』 When Nanquan was ill, someone asked: 『Where will the master go after a hundred years?』 Nanquan said: 『I will go to the house of a benefactor (Dan Yue, a donor) at the foot of the mountain and become a water buffalo.』 『If I want to follow the master, is that possible?』 Nanquan said: 『If you follow me, come holding a blade of grass.』 Jian (Zen master) said: 『This is a turning-word of a Shamen (Shamen, a monk).』 Therefore, it is said: 『If you intend to approach him by holding a blade of grass in your mouth, it is called non-outflow (wulou, without afflictions), and then you are worthy to make offerings to him.』 Again, he said: 『Falling according to category means that right now, in all sounds, forms, and things, turning away and not falling into ranks is called falling according to category.』 Again, he said: 『Falling from nobility means that the Dharmakaya (fashen, the body of the Buddha) and Dharmata (faxing, the nature of Dharma) are matters of nobility, and they must also be transformed; this is falling from nobility.』 『Just like the white ox in the open, which is the extreme of the Dharmakaya, it must also be transformed to avoid it sitting in a place of one color without distinction.』 『And (the Dharmakaya white ox) is a matter of cutting off offerings; if you want to make offerings, you must obtain this food.』 『Therefore, the flavor of no flavor is also said: non-outflow is worthy of offerings.』 『And other foods that are touched and defiled are not foods of non-outflow liberation.』 Someone asked Baizhang (Zen master): 『What do you take as food?』 He said: 『Non-outflow is food.』 Yunyan (Zen master) said: 『Do not take flavor as an offering.』 Daowu (Zen master) said: 『Knowing that there is a place of assurance is all offering.』 Again, he said: 『Falling from nobility by not accepting food means that eating is one's duty, but knowing that there is and not taking it is called falling from nobility.』 『Falling as a Shamen wearing fur and horns means not being attached to the affairs of a Shamen and the positions of reward of all the sages.』 『(Must look at the teachings of different categories)』 『Falling according to category by not cutting off sound and form means that the beginner knows his own duty, and when turning the light inward, rejects form, sound, smell, taste, touch, and Dharma, and attains tranquility; then after success and merit, does not.』
執六塵。墮而不昧。任之無礙。故曰。外道六師是汝之師。彼師所墮汝亦隨墮。乃可取食。食者則是正命食也。亦本分事也。只是就六根門頭見聞覺知。不被他染污。呼為墮。不同向前怕他。本分事尚不取。況其餘。故云。子細子細 揀曰。作水牯牛是什麼墮。代曰。不處正位。不揀其身。始喚作沙門墮。不斷聲色是什麼墮。代曰。凡情得盡。聖量亦忘。聲色塵中不應更斷。乃可取食。是為隨類墮不受食是什麼墮。代曰。了達正因。不存勝解。故云尊貴墮也又曰。沙門墮者。亦不無其行。亦不無其間。雖有其間。常無其間。雖有其行。常無其行。此事切須知時節莫東西。
問如何是隨類墮。曰不斷聲色。又不失香味。如何是彼師。曰六處。如何是彼師所墮。曰田舍老翁入聚落。眼耳鼻舌俱失卻。如何是汝亦隨墮。曰存。存個什麼。曰不得動著。又不離聲色。又溈山曰。我百年後作一頭水牯牛。左脅上書溈山僧某甲一行字。汝道當見之時喚作甚麼。無對。后曹山代曰。喚作水牯牛。問未審此水牯牛還解耕稼否。曰灼然。是什麼類。曰披毛戴角者。四時食何水草。曰不入口者。如何是水牯牛。曰不證聖。如何是銜一莖草。曰毛羽根似去。是超聖是超類。曰是超聖。問如何是水牯牛。曰冥冥濛蒙。如何是含一莖草來。
【現代漢語翻譯】 現代漢語譯本 執著於六塵（色、聲、香、味、觸、法），是『墮』，但若能不被其迷惑，任其自然，便沒有障礙。所以說，外道六師（富蘭那·迦葉、末伽黎·拘舍梨子、散惹夷·毗羅梨子、阿耆多·翅舍欽婆羅、迦羅鳩馱·迦旃延、尼犍子·若提子）是你的老師。他們墮落之處，你也隨之墮落，這樣才可以接受供養。接受供養，就是以正當的方式謀生，也是本分之事。關鍵在於，在六根（眼、耳、鼻、舌、身、意）接觸外境時，見聞覺知，但不被它們染污。這被稱為『墮』，與之前害怕被染污不同，那時連本分之事都不敢做，更何況其他。所以說，要仔細，再仔細。 揀師父說，『做水牯牛是什麼墮？』 代答說，『不處在正位，不辨別自身，才叫做沙門墮。』 不斷絕聲色是什麼墮？ 代答說，『凡夫的情感完全消盡，聖人的境界也一併忘卻，在聲色塵境中就不應該再斷絕，這樣才可以接受供養。』 這是隨順種類而墮落。 不受供養是什麼墮？ 代答說，『了達正確的因，不存有殊勝的見解，所以說是尊貴的墮落。』 又說，『沙門墮落，也不是沒有修行，也不是沒有間斷。雖然有間斷，卻常常沒有間斷；雖然有修行，卻常常沒有修行。』這件事一定要知道時節因緣，不要顛倒東西。 問：什麼是隨類墮？ 答：不斷絕聲色，又不失去香味。 問：什麼是彼師？ 答：六處（眼、耳、鼻、舌、身、意）。 問：什麼是彼師所墮？ 答：鄉下的老翁進入城市，眼耳鼻舌都失去了作用。 問：什麼是汝亦隨墮？ 答：存。 問：存個什麼？ 答：不得動著，又不離開聲色。 又，溈山（溈山靈佑，唐代禪僧）說：『我百年之後，做一頭水牯牛，左邊脅上寫著「溈山僧某甲」一行字。你們說當見到這頭牛的時候，應該叫它什麼？』 沒有人回答。 後來曹山（曹山慧霞，唐代禪僧）代答說：『叫它水牯牛。』 問：『不知道這頭水牯牛還會耕田種地嗎？』 答：『當然會。』 問：『是什麼種類？』 答：『披毛戴角的。』 問：『四時吃什麼水草？』 答：『不入口的。』 問：『什麼是水牯牛？』 答：『不證聖。』 問：『什麼是銜一莖草？』 答：『毛羽根似去。』 問：『是超聖還是超類？』 答：『是超聖。』 問：『什麼是水牯牛？』 答：『冥冥濛蒙。』 問：『什麼是含一莖草來？』
【English Translation】 English version Clinging to the six dusts (rupa, shabda, gandha, rasa, sparsa, dharma) is 'falling,' but if one is not deluded by them and allows them to be natural, there is no obstacle. Therefore, it is said that the six heretical teachers (Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta) are your teachers. Where those teachers fall, you also fall, and then you may accept offerings. Accepting offerings is earning a living in a proper way, and it is also one's duty. The key is that when the six roots (eye, ear, nose, tongue, body, mind) come into contact with the external world, seeing, hearing, perceiving, and knowing, but not being defiled by them. This is called 'falling,' which is different from being afraid of being defiled before, when even one's duty was not dared to be done, let alone other things. Therefore, it is said, be careful, be very careful. Master Jian asked, 'What kind of falling is it to be a water buffalo?' The substitute answer said, 'Not being in the right position, not distinguishing oneself, is called a Sramana's (Buddhist monk) fall.' What kind of falling is it to not cut off sound and form? The substitute answer said, 'The emotions of ordinary people are completely exhausted, and the realm of sages is also forgotten. One should not cut off sound and form in the realm of dust, and then one may accept offerings.' This is falling according to the category. What kind of falling is it to not accept offerings? The substitute answer said, 'Understanding the correct cause and not having superior views, so it is called a noble fall.' It is also said, 'A Sramana's fall is not without practice, nor is it without interruption. Although there is interruption, there is often no interruption; although there is practice, there is often no practice.' You must know the timing of this matter, do not reverse east and west. Question: What is falling according to category? Answer: Not cutting off sound and form, and not losing fragrance and taste. Question: Who are those teachers? Answer: The six entrances (eye, ear, nose, tongue, body, mind). Question: What is the fall of those teachers? Answer: An old farmer from the countryside enters the city, and his eyes, ears, nose, and tongue all lose their function. Question: What is 'you also fall'? Answer: Preserve. Question: Preserve what? Answer: Do not touch it, and do not leave sound and form. Also, Weishan (Weishan Lingyou, a Zen monk of the Tang Dynasty) said, 'After I die in a hundred years, I will become a water buffalo, with the line "Monk Weishan Moujia" written on its left flank. What do you say should be called when you see this buffalo?' No one answered. Later, Caoshan (Caoshan Huixia, a Zen monk of the Tang Dynasty) answered on behalf of him, 'Call it a water buffalo.' Question: 'I wonder if this water buffalo can still plow the fields?' Answer: 'Of course.' Question: 'What kind is it?' Answer: 'One with fur and horns.' Question: 'What water and grass does it eat in the four seasons?' Answer: 'That which does not enter the mouth.' Question: 'What is a water buffalo?' Answer: 'Not attaining sainthood.' Question: 'What is holding a blade of grass?' Answer: 'The hair and roots seem to be gone.' Question: 'Is it beyond sainthood or beyond category?' Answer: 'It is beyond sainthood.' Question: 'What is a water buffalo?' Answer: 'Dark and obscure.' Question: 'What is coming with a blade of grass in its mouth?'
曰古人道了也毛羽相似去(荷玉向自道取答古人語奈何)又曰。一草者只是明得不變異也又曰。祖佛不知有。貍奴白牯卻知有。為什麼貍奴白牯卻知有。曰只是百無所解。只如祖佛為什麼不知有。曰祖為執印佛為相似。只如貍奴白牯。知有個甚麼。曰只知有貍奴白牯。如何是貍奴白牯知有底事。曰不從西東來。不從三十二相得。如何是祖。曰上有。如何是佛。曰相似去。
四種異類
一者往來異類。謂如今一切聲色言語階級地位舍父逃逝。盡皆卻向上祖父得為異類。又天堂地獄餓鬼畜生修羅等皆是異類。
二者菩薩同異類謂失明自己。然後卻入生死異類中攝他。已證涅槃之果。不捨生死之類。自利利他。愿一切眾生悉皆成佛我從末後成佛。所以大權菩薩若不先化眾生。己事無由得成辦。故南泉曰。先過那邊知有。卻來這邊行李。又曰。菩薩具六度萬行。教云。若有一眾生未度者。吾終不成正覺。誓願無邊。眾生無邊。如是行持故名菩薩同異類(下云同中異類是同)。
三者沙門異類(后云披毛截角)謂先知有本分事了。喪盡今時一切凡聖因果德行。始得就體一般。名為獨立底人。亦名沙門稱斷事。始得表裡情忘三世事盡。得無遺漏。得名佛邊事。亦云一手指天地。亦云具大沙門。轉卻沙門稱
斷邊事。不入諸勝報位。始得名為沙門行。亦云沙門轉身。亦云披毛戴角。亦喚作水牯牛。恁么時節始得入異類。亦云色類邊事。所以古人道頭長三尺頸短(吉祥宗祖手澤中不云長)二寸。只是這個道理不得別會。
四者宗門中異類謂如南泉曰。智不到處切忌道著。道著則頭角生。喚作如如。早是變也。直須向異類中行道取異類中事。洞山曰。此事直須妙會。事在其妙。體在妙處。曹山自道。此事直須虛一位全無的的也。覿面兼帶始得若是。作家語不偏不正不有不無。呼為異類中虛。此事直須作家橫身。逢木著木。逢竹著竹。須護觸犯。囑囑囑囑。僧問(自下問答皆以無舌語為中下道取上四異類)如何是異。余曰。我若向汝道。驢年得異么。所以有人問南泉和尚。百年後向什麼處去。泉曰。山下檀越家。作一頭水牯牛去。云某甲隨和尚去得否(彼此文別宗豈有異)泉曰。爾若隨我。含一莖草來。余曰。此水牯牛不同沙門水牯牛。直須子細始得不迷時候。
問如何是往來異類。余曰。未知有自己。又曰。一切言語聲色是非。總是往來異類。如何是(菩薩)同中異類。余曰。不擇其身。如何是披毛戴角(沙門)異類。余曰。不立觸凈。又非時答(當也)觸即觸。遇凈即凈。如何是宗門中異類。余曰。要頭則研
【現代漢語翻譯】 現代漢語譯本 斷邊事（超出常規的事情）。不進入各種殊勝的果報之位，才開始能被稱為沙門（Śrāmaṇa，勤息，指出家修道者）的行為。也可以說是沙門轉身，也可以說是披毛戴角（比喻改變形象），也可以叫做水牯牛（shuǐ gǔ niú，水牛）。在這樣的時節才能進入異類（yì lèi，不同的種類）。也可以說是色類邊事（sè lèi biān shì，超出常規的色界事物）。所以古人說頭長三尺，頸短二寸（吉祥宗祖的手澤中沒有說長），只是這個道理，不能另外理解。
四者，宗門（zōng mén，禪宗）中的異類，比如南泉（Nán quán，人名）說：『智慧達不到的地方，切忌說出來。』說出來就會長出頭角。叫做如如（rú rú，真如），已經是變化了。必須在異類中修行，取得異類中的事情。洞山（Dòng shān，人名）說：『這件事必須巧妙地領會，事情在於其妙處，本體在於妙處。』曹山（Cáo shān，人名）自己說：『這件事必須空出一個位置，完全沒有實在的東西。』面對面地兼帶才能做到這樣。作家（zuò jiā，指有成就的禪師）的語言不偏不倚，不有不無，稱之為異類中的虛。這件事必須作家橫身（héng shēn，全身心投入），遇到木頭就順著木頭，遇到竹子就順著竹子，必須守護，不要觸犯。囑咐，囑咐，囑咐，囑咐。僧人問（以下的問答都是用無舌語來表達上面四種異類）：如何是異？』我回答說：『我如果告訴你，要到驢年才能明白嗎？』所以有人問南泉和尚：『百年之後到什麼地方去？』南泉說：『到山下檀越（dān yuè，施主）家，做一頭水牯牛去。』（僧人）問：『我可以跟隨和尚去嗎？』（彼此的文字不同，宗門哪裡會有差異？）南泉說：『你如果跟隨我，含一根草來。』我回答說：『這水牯牛不同於沙門的水牯牛，必須仔細才能不迷惑。』
問：『如何是往來異類？』我回答說：『未知有自己。』又說：『一切言語聲色是非，總是往來異類。』如何是（菩薩，Púsà）同中異類？』我回答說：『不選擇其身。』如何是披毛戴角（沙門）異類？』我回答說：『不立觸凈。』又不是按時回答（正當其時），觸即是觸，遇到凈即是凈。如何是宗門中的異類？』我回答說：『要頭就磨。』
【English Translation】 English version 'Breaking the boundary' affairs. Without entering the positions of various superior rewards, one can then be called a Śrāmaṇa's (Śrāmaṇa, meaning diligent and quiescent, referring to a monastic practitioner) conduct. It can also be said to be a Śrāmaṇa's transformation, or wearing fur and horns (a metaphor for changing appearance), or called a water buffalo (shuǐ gǔ niú). Only at such a time can one enter a different category (yì lèi, different kind). It can also be said to be a matter of 'color category boundary' (sè lèi biān shì, extraordinary phenomena of the form realm). Therefore, the ancients said, 'The head is three feet long, and the neck is two inches short' (the handwriting of Patriarch Jixiang does not say 'long'), this is just this principle, and it should not be understood separately.
Fourthly, the 'different category' in the Zen school (zōng mén, Zen Buddhism), such as Nanquan (Nán quán, a person's name) said: 'Where wisdom cannot reach, be careful not to speak of it.' Speaking of it will cause horns to grow. Calling it 'Tathata' (rú rú, suchness) is already a change. One must practice in the 'different category' and obtain matters within the 'different category'. Dongshan (Dòng shān, a person's name) said: 'This matter must be skillfully understood, the matter lies in its subtlety, and the essence lies in the subtlety.' Caoshan (Cáo shān, a person's name) himself said: 'This matter must leave a position empty, completely without anything substantial.' Only by facing each other and carrying it together can one achieve this. The words of a master (zuò jiā, referring to an accomplished Zen master) are neither biased nor upright, neither existent nor non-existent, and are called 'emptiness within the different category'. This matter requires a master to throw himself into it (héng shēn, wholeheartedly), meeting wood, follow the wood; meeting bamboo, follow the bamboo. One must protect against offense. Be careful, be careful, be careful, be careful. A monk asked (the following questions and answers all use 'tongueless language' to express the above four 'different categories'): 'What is 'different'?' I replied: 'If I tell you, will you understand it in the year of the donkey?' Therefore, someone asked the Venerable Nanquan: 'Where will you go after a hundred years?' Nanquan said: 'To the house of a patron (dān yuè, benefactor) at the foot of the mountain, to become a water buffalo.' (The monk) asked: 'Can I follow you, Venerable?' (The words are different, how can there be differences in the Zen school?) Nanquan said: 'If you follow me, bring a blade of grass.' I replied: 'This water buffalo is different from the Śrāmaṇa's water buffalo, one must be careful not to be confused.'
Asked: 'What is the 'different category of coming and going'?' I replied: 'Not yet knowing oneself.' And said: 'All words, sounds, sights, and rights and wrongs are all 'different categories of coming and going'.' What is the 'different category within the same' (Bodhisattva, Púsà)?' I replied: 'Not choosing one's body.' What is the 'different category of wearing fur and horns' (Śrāmaṇa)?' I replied: 'Not establishing contact with purity.' And not answering on time (at the right time), contact is contact, meeting purity is purity. What is the 'different category' in the Zen school?' I replied: 'If you want a head, grind it.'
將去。
僧舉似。洞山大師因僧問沙門行。大師曰。頭長三尺頸短二寸。此意如何(新古兩本無有別異)余曰。勝句妙句。喚什麼作勝句妙句。余曰。勝句妙句有三種。一者世尊出世。四十九年施設方便。十二分教。百千三昧妙門。門門穿究。儘是勝句妙句。此是出世邊說。二者從凡入聖。洞達自己。與佛無異。得無遺漏。始得通身。始喚作一塵一念十方婆伽梵一路涅槃門。到恁么時節。不處正位。不擇其身。卻入異類中。披毛戴角無異念。故云。一切物類比況不得。諸佛諸祖計挍不成。所以古人道沙門語不得將尺寸語與人。故喚作勝句妙句。此是色類邊語。三者一切所有底物比不得。始呼為勝句妙句。所以古人道千般比不得。萬物況不成。智者不能知。上根亦不識。亦云本來無相似。故勝句妙句。勝句妙句者。天上人間測度不得底事。故古人云喚作超始終句。藉此為語類邊說行(至下益詳)稠布衲問。如何是色類。余曰。披毛戴角。如何是語類。曰曹山只有一雙眉。如何是水牯牛。曰濛濛瞳瞳。此意如何。曰不知有天地。
稠又舉。上座問云居。洞山古佛有言。自少養得一個兒子。頭長三尺頸短二寸。直至如今不奈何。如何是自少養得底兒子。居曰。日給難忘。如何是頭長三尺。曰不奈何。如何是頸短
【現代漢語翻譯】 現代漢語譯本：
僧人將此事稟告洞山大師。有僧人問洞山大師什麼是沙門行。大師說：『頭長三尺，頸短二寸。』這是什麼意思？（新古兩本沒有區別）我說：『這是勝句妙句。』（僧人）問：『憑什麼稱作勝句妙句？』我說：『勝句妙句有三種。第一種是世尊（釋迦牟尼佛的尊稱）出世，四十九年間施設方便法門，宣講十二分教（佛教經典的分類），以及百千三昧（禪定）的微妙法門。每一法門都深入研究，窮盡其理，這都是勝句妙句。』這是從出世的角度來說。
『第二種是從凡夫入聖，洞達自己的本性，與佛沒有差別，沒有絲毫遺漏，這才算通身徹悟。這才可以稱作一塵一念都通向十方婆伽梵（Bhagavan，佛的稱號，意為『有德』）一路涅槃（Nirvana，佛教術語，指解脫）之門。到了這個時候，不執著于正位，不選擇自己的身軀，卻進入異類之中，披毛戴角也沒有任何不同的念頭。』所以說，『一切物類都無法比擬，諸佛諸祖也無法計算衡量。』因此古人說，沙門的話不能用尺寸來衡量。所以稱作勝句妙句。這是從色類（現象）的角度來說。
『第三種是一切所有的事物都無法比擬，才可以稱作勝句妙句。』所以古人說，『千般比擬不得，萬物也無法比況，智者不能知，上根之人也不認識。』也說『本來就沒有相似之處。』所以是勝句妙句。勝句妙句，是天上人間都無法測度的事情。所以古人說，稱作超始終句。藉此作為語類（語言）的角度來說。（下文會更加詳細）稠布衲問：『什麼是色類？』我說：『披毛戴角。』（稠布衲）問：『什麼是語類？』（我）說：『曹山只有一雙眉毛。』（稠布衲）問：『什麼是水牯牛？』（我）說：『濛濛瞳瞳。』這是什麼意思？（我）說：『不知有天地。』
稠布衲又舉例說，有上座問云居，洞山古佛有言：『自小養得一個兒子，頭長三尺，頸短二寸，直至如今不奈何。』什麼是自小養得的兒子？云居說：『日給難忘。』什麼是頭長三尺？（云居）說：『不奈何。』什麼是頸短？
【English Translation】 English version:
A monk presented this to Master Dongshan. A monk asked Master Dongshan about the conduct of a Shramana (Śrāmaṇa, a wandering ascetic). The master said, 'The head is three feet long, and the neck is two inches short.' What does this mean? (There is no difference between the old and new versions.) I said, 'It's a superior phrase, a wonderful phrase.' (The monk) asked, 'What makes it a superior phrase, a wonderful phrase?' I said, 'There are three kinds of superior phrases and wonderful phrases. The first is when the World-Honored One (a title for Shakyamuni Buddha) appeared in the world, establishing expedient teachings for forty-nine years, expounding the twelve divisions of the teachings (a classification of Buddhist scriptures), and the wonderful gates of hundreds of thousands of Samadhis (meditative states). Each gate is thoroughly investigated and its principles exhausted; all of these are superior phrases and wonderful phrases.' This is speaking from the perspective of transcending the world.
'The second is entering sagehood from being an ordinary person, penetrating one's own nature, being no different from the Buddha, without any omissions; only then is it considered complete enlightenment. Only then can it be called a single dust, a single thought, all leading to the gate of Nirvana (Nirvāṇa, a Buddhist term referring to liberation) of the Bhagavan (Bhagavan, a title for the Buddha, meaning 'Blessed One') in the ten directions. At such a time, one does not cling to the correct position, nor does one choose one's own body, but instead enters into different categories of beings, wearing fur and horns without any different thoughts.' Therefore, it is said, 'All kinds of things cannot be compared, and all Buddhas and Patriarchs cannot calculate or measure.' Therefore, the ancients said that the words of a Shramana cannot be measured with inches. Therefore, it is called a superior phrase, a wonderful phrase. This is speaking from the perspective of phenomena.
'The third is that everything that exists cannot be compared; only then can it be called a superior phrase, a wonderful phrase.' Therefore, the ancients said, 'A thousand kinds cannot be compared, and ten thousand things cannot be likened; the wise cannot know, and those with superior roots also do not recognize it.' It is also said, 'Originally, there is no similarity.' Therefore, it is a superior phrase, a wonderful phrase. A superior phrase, a wonderful phrase, is something that cannot be measured in heaven or on earth. Therefore, the ancients said it is called a phrase that transcends beginning and end. This is used as a way of speaking from the perspective of language. (More details below.) The mendicant Chou asked, 'What is phenomena?' I said, 'Wearing fur and horns.' (Chou) asked, 'What is language?' (I) said, 'Caoshan only has one pair of eyebrows.' (Chou) asked, 'What is a water buffalo?' (I) said, 'Dim and hazy.' What does this mean? (I) said, 'Not knowing there is heaven and earth.'
Chou also cited the example of an elder who asked Yunju, 'The ancient Buddha Dongshan said, 'Since childhood, I have raised a son, whose head is three feet long and whose neck is two inches short, and even now I can't do anything about it.' What is the son that has been raised since childhood?' Yunju said, 'Daily sustenance is hard to forget.' What is a head three feet long?' (Yunju) said, 'Can't do anything about it.' What is a short neck?
二寸。曰至今還奈何得否。問(一本作后舉問師。一本連上猶為云居話)如何是日給難忘。余曰。常在則是。如何是常在。曰不違背則是。如何是不奈何。曰到恁么時甚麼人奈何得。至今還奈何得否。此意如何。曰三世諸佛不奈何(一本迄此云居山話)如何是頭長三尺頸短二寸。曰不是從來底事。如何是從來底事。曰喚作甚麼。
問沙門行個什麼行。曰畜生行。如何是畜生行。曰披毛戴角。如何是(披毛戴角)沙門行。曰物物不間斷。不間斷底事如何。曰始得行。如何是披毛戴角底人。曰不懼業。為甚麼到恁么地。曰若不懼業。甚麼處不到。
問從凡入聖則不問。從聖入凡時如何。曰水牯牛。如何是水牯牛。曰濛濛瞳瞳。此意如何。曰但念水草余無所知。成得個甚麼邊事。曰只是逢草吃草。逢水飲水。師又曰。這個語有力。欲知有力。此人不執沙門邊事。亦不入諸聖報位。便是入異類。此異類是披毛戴角。喚作沙門行。亦喚作沙門行李處。亦喚作頭長三尺頸短二寸。欲知此意到沙門行時。不欲將尺寸分親疏。不得說張三李四。又頭長三尺者。只得從小至大今日功成。得到恁么時。喚作勝句妙句。頸短二寸者。是不坐沙門位。亦不處諸聖報位。故為頸短二寸。恁么時不得說著稱與不稱。所以道不將尺寸來向
【現代漢語翻譯】 現代漢語譯本 二寸。問：『至今還能奈何它嗎？』（一本作『后舉問師』，一本作連上，猶為云居話）問：『如何是日給難忘？』我答：『常在就是。』問：『如何是常在？』答：『不違背就是。』如何是『不奈何』？答：『到那個時候，什麼人能奈何得了？』『至今還能奈何它嗎？』此意如何？答：『三世諸佛都奈何不了。』（一本到此為止為云居山話）問：『如何是頭長三尺頸短二寸？』答：『不是從來就有的事。』如何是『從來就有的事』？答：『叫作什麼？』 問：『沙門行的是什麼行？』答：『畜生行。』如何是『畜生行』？答：『披毛戴角。』如何是（披毛戴角）沙門行？答：『物物不間斷。』『不間斷』是怎麼回事？答：『才算開始修行。』如何是『披毛戴角』的人？答：『不懼怕業報。』為什麼會到那種地步？答：『如果不懼怕業報，什麼地方去不了？』 問：『從凡入聖則不問，從聖入凡時如何？』答：『水牯牛（shuǐ gǔ niú，水牛）。』如何是『水牯牛』？答：『濛濛瞳瞳（méng méng tóng tóng，迷糊的樣子）。』此意如何？答：『只知道吃水草，其他一無所知。』成就了什麼邊事？答：『只是逢草吃草，逢水飲水。』師父又說：『這句話很有力量。想要知道它為什麼有力量，是因為這個人不執著于沙門的事情，也不進入諸聖的報位，便是進入了異類。』這個異類是披毛戴角。可以稱作沙門行，也可以稱作沙門行李處，也可以稱作頭長三尺頸短二寸。想要知道這個意思，到了沙門行的時候，不要用尺寸來分親疏，不要說張三李四。又『頭長三尺』，只是從小到大，今日功成。到了那個時候，稱作勝句妙句。『頸短二寸』，是不坐在沙門的位置上，也不處在諸聖的報位上，所以說是頸短二寸。到那個時候，不得說稱職與不稱職。所以說不要用尺寸來衡量。
【English Translation】 English version Two inches. Asked: 'Can anything be done about it now?' (One version says 'Later, asked the master,' another connects it to the previous, still Yunju's words). Asked: 'What is daily provision hard to forget?' I replied: 'Being constantly present is.' Asked: 'What is being constantly present?' Replied: 'Not deviating is.' What is 'nothing can be done'? Replied: 'When it comes to that, what person can do anything about it?' 'Can anything be done about it now?' What does this mean? Replied: 'The Buddhas of the three worlds can do nothing about it.' (One version ends here, saying Yunju Mountain's words). Asked: 'What is a head three feet long and a neck two inches short?' Replied: 'It's not something that has always been.' What is 'something that has always been?' Replied: 'What is it called?' Asked: 'What practice does a Shramana (Śrāmaṇa, a wandering ascetic) practice?' Replied: 'The practice of an animal.' What is the 'practice of an animal?' Replied: 'Wearing fur and horns.' What is the (wearing fur and horns) practice of a Shramana? Replied: 'Things are uninterrupted.' What is 'uninterrupted?' Replied: 'Only then does practice begin.' What is a person who is 'wearing fur and horns?' Replied: 'Not fearing karma.' Why does it come to that point? Replied: 'If not fearing karma, where can't one go?' Asked: 'Entering sagehood from ordinariness is not asked about. What about entering ordinariness from sagehood?' Replied: 'Water buffalo (Śūnya, emptiness).' What is a 'water buffalo?' Replied: 'Dazed and confused (Moha, delusion).' What does this mean? Replied: 'Only knowing to eat grass and drink water, knowing nothing else.' What kind of situation is achieved? Replied: 'Just encountering grass and eating grass, encountering water and drinking water.' The master also said: 'This saying has power. If you want to know why it has power, it's because this person is not attached to the affairs of a Shramana, nor does he enter the reward positions of the sages, but enters a different category.' This different category is wearing fur and horns. It can be called the practice of a Shramana, it can be called the place where a Shramana carries his baggage, it can be called a head three feet long and a neck two inches short. If you want to know this meaning, when it comes to the practice of a Shramana, don't use measurements to distinguish closeness and distance, don't talk about Zhang San and Li Si. Also, 'a head three feet long' is just from small to large, today's accomplishment. When it comes to that time, it's called a victorious phrase, a wonderful phrase. 'A neck two inches short' is not sitting in the position of a Shramana, nor is it in the reward position of the sages, so it's said to be a neck two inches short. At that time, don't talk about being competent or incompetent. Therefore, it's said not to use measurements to measure.
這裡思量也。雖然如此。猶是類邊事。須知有異類中事。不見道。智不到處不得說著。說著即頭角生。喚作如如。早是變也。須向異類中行。喚作虛一位。喚作覿面兼帶。全無的的也。問如何是類。曰披毛戴角。如何是異。曰作么作么。如何是行。曰要頭則斫將去。只如異類成得個什麼邊事。曰此事有二種異類。一者沙門異類。二者事上異類。事上異類者。貍奴白牯是也。沙門異類者。觸處得自由。始得不變易。不同那個。先師問余。甚麼處去。曰不變易處去。又曰。此不變易事有二種。一者人人盡有本分事。二者知有底人。不捨一切聲色是非。於一切物物上不滯。呼為一切處不易(蓋去聲音異)亦喚作披毛戴角。亦喚作入泥入水。亦喚作行李底漢。問如何是入泥入水。曰不變易。轉身也否。曰不轉身。此人屋裡事如何。曰諸聖測不得。為什麼測不得。曰是伊不同諸聖。此猶是類邊事還有向上事否。曰有。如何是向上事。曰向汝道。則恐落類邊去。
三然燈(前後正三)
師曰。謂然燈前有二種。一未知有。同於類血之乳。二知有。猶如意未萌時得本物。此名然燈前。一種知有。往來言語聲色是非。亦不屬正照用。亦不得記。同類血之乳。是漏失邊事。此名然燈后。直是三際事盡。表裡情忘。得無間斷。
【現代漢語翻譯】 現代漢語譯本 這裡仔細思量。即便如此，仍然只是同類的事情。要知道還有異類的事情。沒聽過嗎？智慧達不到的地方就不要妄加評論，評論了就會惹出麻煩。稱之為『如如』（Tathata），就已經變味了。必須在異類中行走，稱之為『虛一位』（empty position），稱之為『覿面兼帶』（meeting face to face and simultaneously），完全沒有固定的東西。問：什麼是『類』（category/similarity）？答：披毛戴角（披著毛戴著角，指畜生）。問：什麼是『異』（difference/uniqueness）？答：作么作么（做什麼做什麼，反問）。問：什麼是『行』（practice/conduct）？答：要頭就砍了拿去。只是這異類能成就什麼事情呢？答：這件事有兩種異類，一是沙門異類（指修行人），二是事上異類（指事物本身）。事上異類，比如貍貓和白牛。沙門異類，是說觸處都能得到自由，才能不改變。和那個不同。先師問我，去哪裡？答：去不改變的地方。又說，這不改變的事情有兩種，一是人人都有的本分事，二是知道底細的人，不捨棄一切聲色是非，對於一切事物都不執著，稱之為一切處不易（大概是去掉聲音的差異），也叫做披毛戴角，也叫做入泥入水，也叫做行李底漢（指有能力的人）。問：什麼是入泥入水？答：不改變。轉身了嗎？答：不轉身。這人屋裡的事怎麼樣？答：諸聖都無法測度。為什麼測度不到？答：因為他和諸聖不同。這仍然是同類的事情，還有更進一步的事情嗎？答：有。什麼是更進一步的事情？答：告訴你，恐怕又落入同類的事情里去了。
三然燈（前後正三）
老師說，所謂然燈前有兩種情況，一是未知有，如同類血之乳（指未開悟的狀態），二是知有，猶如意念未萌發時就得到了根本的東西。這叫做然燈前。一種是知有，往來言語聲色是非，也不屬於正照用（指真正的智慧），也不可以記錄，如同類血之乳，是漏失的事情。這叫做然燈后。直接就是三際事盡（過去、現在、未來），表裡情忘（內外的情感都忘記），得到沒有間斷的狀態。
【English Translation】 English version Here, contemplate carefully. Even so, it's still a matter of the same category. You must know there are matters beyond categories. Haven't you heard it said, 'Where wisdom cannot reach, do not speak of it. Speaking of it will only cause trouble.' Calling it 'Tathata' (如如, suchness) is already a transformation. You must walk in the realm beyond categories, called 'empty position,' called 'meeting face to face and simultaneously,' where there is absolutely nothing fixed. Question: What is 'category' (類, similarity)? Answer: Wearing fur and horns (披毛戴角, wearing fur and horns, referring to animals). Question: What is 'difference' (異, uniqueness)? Answer: What to do? What to do? (作么作么, What to do? What to do?, a rhetorical question). Question: What is 'practice' (行, conduct)? Answer: If you want the head, then chop it off and take it. But what can this difference accomplish? Answer: This matter has two kinds of difference: one is the difference of the Shramana (沙門, monks), and the other is the difference in things themselves. The difference in things themselves is like the tabby cat and the white ox. The difference of the Shramana is that they attain freedom everywhere, and thus remain unchanged. It is different from that. My former teacher asked me, 'Where are you going?' I replied, 'I am going to the place of no change.' He also said, 'This matter of no change has two aspects: one is the inherent duty that everyone has, and the other is the person who knows the bottom line, who does not abandon all sounds, sights, rights and wrongs, and is not attached to anything. This is called 'unchanging in all places' (everything is not easy, probably removing the difference in sound), also called 'wearing fur and horns,' also called 'entering mud and water,' also called 'a capable person.' Question: What is entering mud and water? Answer: Not changing. Does he turn around? Answer: He does not turn around. What is the matter inside this person's house like? Answer: All the sages cannot fathom it. Why can't they fathom it? Answer: Because he is different from all the sages. This is still a matter of the same category. Is there anything beyond this? Answer: Yes. What is beyond this? Answer: If I tell you, I fear it will fall into the same category.
Three Burning Lamps (Before, After, and Correct Three)
The teacher said, 'Regarding 'before burning the lamp,' there are two situations: one is not knowing there is, like the milk of the same category (referring to the state of not being enlightened), and the other is knowing there is, like obtaining the fundamental thing before the thought arises. This is called 'before burning the lamp.' One is knowing there is, the coming and going of speech, sights, sounds, rights and wrongs, does not belong to the correct illumination (指真正的智慧, referring to true wisdom), and cannot be recorded, like the milk of the same category, which is a matter of leakage. This is called 'after burning the lamp.' Directly, it is the exhaustion of the three times (三際事盡, past, present, and future), forgetting emotions inside and out (表裡情忘, forgetting emotions inside and out), attaining a state without interruption.'
此始得名正然燈。乃云得記。
撫州曹山元證禪師語錄(終)
【現代漢語翻譯】 現代漢語譯本： 從此才真正得到了然燈（指燃燈佛，梵文：Dīpaṃkara）這個名字，於是被授記（指預言未來成佛）。
撫州曹山元證禪師語錄（終）
【English Translation】 English version: From this, he truly obtained the name Dīpaṃkara (meaning 'Lamp Bearer' or 'Light Maker'). Then, it was said that he received the prediction (referring to the prophecy of future Buddhahood).
The Recorded Sayings of Zen Master Yuanzheng of Caoshan in Fuzhou (End)