T47n1987B_撫州曹山本寂禪師語錄
大正藏第 47 冊 No. 1987B 撫州曹山本寂禪師語錄
No. 1987B
曹洞語錄序
荊山之璞。非逢明世與和氏。則空藏荊石之中。燦然連城之美。豈得顯乎哉。玉實不乏。明世與和氏。實難相逢而已。新豐荷玉之語錄。初先是往。盛行於世。魚目淆珠。純金在沙。宜默上座傷其弊深矣。就郭氏五宗錄暨群籍之中。取其精。舍其粗。錄終成矣。余與上座。方外之交甚厚。俾寄余讀之。余曰。上座也其豐玉之和氏乎。雖有和氏。復非逢。
明世。則何以能至於斯哉。於戲懿哉。吾大東文明之徴。至於有今日之美。孔門之徒。豈何敢不美其美喜其喜乎哉。新豐之錄。雕梓已成。荷玉之錄。今亦成。不佞書其所以美而喜。俾大方之人知上座之正法眼也。
元文庚申八月望
郡山柳澤里恭公美書于綠竹書室南窗
曹山語錄序
古人有言曰。意不在言。又曰。得意忘言。意者旨也。言者標也。旨乎不易得之。標乎不難得之。所以假易得之標。得難得之旨。茍得其旨。忘標可也。若失其旨。標其安用。故古人為唯執其標者。謂之葛藤也。又謂之敲門瓦子也。云州禪者契宜默。得荷玉大師語于郭正中之五宗錄。又得慧霞廣暉晦然等所著陳編。校讎同異。
【現代漢語翻譯】 現代漢語譯本 大正藏第 47 冊 No. 1987B 撫州曹山本寂禪師語錄
No. 1987B
曹洞語錄序
荊山的璞玉，如果不是遇到明世和和氏（春秋時楚國人，發現了玉璞），就會一直藏在荊山的石頭裡。燦爛如連城的寶玉，又怎麼能顯現出來呢？玉石實際上並不缺乏，只是明世和和氏實在難以遇到啊。新豐荷玉的語錄，最初在世上盛行，但其中魚目混珠，純金也埋沒在沙中。宜默上座深感其弊端，於是從郭氏的《五宗錄》以及其他典籍中，選取精華，捨棄粗糙的部分，最終完成了這部語錄。我與上座，是方外之交，情誼深厚，他讓我拜讀這部語錄。我說：『上座您就是豐玉的和氏啊！』即使有和氏，又沒有遇到明世，又怎麼能達到這樣的成就呢？啊！多麼美好啊！我們大東文明的徵兆，以至於有了今天的美好。孔門的弟子，又怎麼敢不讚美這美好，歡喜這歡喜呢？新豐的語錄，已經雕版印成，荷玉的語錄，現在也完成了。我不才，寫下我讚美和歡喜的原因，讓大方之家知道上座的正法眼啊。
元文庚申八月望
郡山柳澤里恭公美書于綠竹書室南窗
曹山語錄序
古人有話說：『意不在言。』又說：『得意忘言。』意，指的是宗旨；言，指的是標幟。宗旨不容易得到，標幟卻不難得到。所以憑藉容易得到的標幟，來獲得難以得到的宗旨。如果得到了宗旨，忘記標幟也可以。如果失去了宗旨，標幟又有什麼用呢？所以古人把那些只執著于標幟的人，稱作葛藤（比喻糾纏不清的事務）。又稱作敲門瓦子（敲門后就被丟棄的瓦片，比喻無用之物）。云州禪者契宜默，從郭正中的《五宗錄》中得到了荷玉大師的語錄，又從慧霞、廣暉、晦然等人所著的舊籍中，校勘比對，辨別同異。
【English Translation】 English version T47 No. 1987B Records of Zen Master Caoshan Benji of Fuzhou
No. 1987B
Preface to the Records of the Caodong School
The jade of Mount Jing, if not encountered by a wise age and He Shi (a man from the state of Chu during the Spring and Autumn period who discovered a jade), would be hidden within the stones of Mount Jing. How could the beauty of a jade as brilliant as a chain of cities be revealed? Jade is not actually lacking, but a wise age and He Shi are truly difficult to encounter. The records of Xin Feng Heyu initially became popular in the world, but among them, imitation pearls were mixed with genuine ones, and pure gold was buried in the sand. Superior Seat Yimo deeply felt the harm of this, so he selected the essence and discarded the coarse parts from Guo Shi's 'Records of the Five Schools' and other classics, and finally completed these records. My relationship with the Superior Seat is one of profound friendship beyond the mundane world, and he asked me to read these records. I said, 'Superior Seat, you are the He Shi of Fengyu!' Even with He Shi, if one does not encounter a wise age, how can one achieve such accomplishments? Ah! How wonderful! The signs of our great Eastern civilization have led to the beauty of today. How could the disciples of Confucius dare not praise this beauty and rejoice in this joy? The records of Xin Feng have already been printed, and the records of Heyu have now also been completed. I, in my inadequacy, write down the reasons for my praise and joy, so that people of great virtue may know the Superior Seat's eye of true Dharma.
August of the Gengshen year of Yuanwen
Respectfully written by Gongmei of Yanagisawa Village, Gunyama, at the South Window of the Green Bamboo Study
Preface to the Records of Caoshan
The ancients had a saying: 'The meaning is not in the words.' And also said: 'Having grasped the meaning, forget the words.' Meaning refers to the purpose; words refer to the symbols. The purpose is not easy to obtain, but the symbols are not difficult to obtain. Therefore, one relies on the easily obtained symbols to obtain the difficult-to-obtain purpose. If one obtains the purpose, forgetting the symbols is permissible. If one loses the purpose, what use are the symbols? Therefore, the ancients called those who only clung to the symbols 'entanglements' (a metaphor for complicated and unclear matters). They were also called 'door-knocking tiles' (tiles discarded after knocking on a door, a metaphor for useless things). The Zen practitioner Qi Yimo of Yunzhou obtained the records of Master Heyu from Guo Zhengzhong's 'Records of the Five Schools,' and also from the old books written by Huixia, Guanghui, Huiran, etc., collating and comparing them to distinguish similarities and differences.
辨驗真訛。題曰曹山語錄。附曏者所刊洞山語錄。以廣其傳。大哉志於。其自隗始。然予未嘗知之。果其得意者乎。抑又執言者乎。將以為敲門瓦子者乎。請質之禪者是歲寬保辛酉之春。鷹峰源光主人請詢和南拜稽首撰焉。
虛玄無著。妙轉靈機。金鴉夜翥。木馬風嘶。四禁三墮。掌上然犀。重離五相。鼻尖斫泥。青原白家酒。醉人失束西。眉目不相識。阿師猶自迷。蟲毒鄉曾經歷。滴水也難沾兮。者個描來那個聻。流佈云仍辨端倪。
林泉沙門元趾和南拜題
重集曹山元證大師語錄自序
語錄者何。荷玉大師元證之所說也。其所說也。存乎古。存乎今。自其存乎今者。而校其存乎古者。則古者可也。今者未可也。若其取之。抑取古而可乎。將取今而可乎。寧並取今古而可乎。嗚呼何取何舍。不如校讎今古而取其可也。大凡稱大師語錄而行於世者。率屬訛撰。如夫作上堂示徒者。或如四禁頌加助辭。以作上堂曰者。其所訛撰。可以知矣。洞曹語錄之於支那。郭黎眉所輯錄也。是亦今而古則未也。雖然非全璧。光潤亦非燕石之屬也。於是不佞。拔出荷玉之教於五宗錄中。取其所取。舍其所舍。或陳編以補其闕。語錄成矣。於戲古人垂教後世。負其志者。為之前焉。徴垂其教。居后之世。負其志
【現代漢語翻譯】 現代漢語譯本：辨別真偽。題為《曹山語錄》，附上先前刊印的《洞山語錄》，以擴大其流傳。偉大啊，有志於此的人！是從隗開始的。然而我從未了解過他。他真的是得意之作嗎？還是又一個執著于言辭的人呢？還是將它作為敲門磚呢？請向禪者請教。這一年是寬保辛酉年春天，鷹峰源光主人恭敬地請求詢問並撰寫了此文。
虛玄而無所執著，巧妙地運轉靈機。金烏在夜晚飛翔，木馬在風中嘶鳴。四禁三墮，掌上點燃犀角。重離五相，鼻尖上砍泥。青原白家的酒，醉人得失去了東西南北。眉目不相識，阿師仍然自迷。蟲毒之鄉曾經經歷過，一滴水也難以沾染啊。這個描繪來了，那個又是什麼呢？流傳開來，後人辨別其端倪。
林泉沙門元趾恭敬地題寫
重集《曹山元證大師語錄》自序
什麼是語錄？是荷玉大師元證所說的。他所說的，存在於古代，存在於今天。從它存在於今天來看，來校對它存在於古代的部分，那麼古代的部分還可以，今天的部分還不行。如果取捨，是取古代的可以的呢？還是取今天的可以的呢？寧可並取今古而可以嗎？唉，取什麼舍什麼呢？不如校對今古而取其可以的。大凡稱為大師語錄而流傳於世的，大多是訛誤編撰的。例如那些作上堂說法開示弟子的，或者像四禁頌加上助詞，來作為上堂說法，那些訛誤編撰的地方，就可以知道了。《洞曹語錄》在支那（China），是郭黎眉所輯錄的。這也是今天的，而古代的則還不行。雖然不是完美無瑕，但光潤也並非燕石之類。因此我不才，從五宗錄中拔出荷玉的教義，取其所取，舍其所舍，或者用舊的篇章來彌補它的缺失，語錄就完成了。唉，古人將教義流傳給後世，承擔其志向的人，為之前行，徵求流傳其教義，居住在後世的人，承擔其志向。
【English Translation】 English version: Distinguishing truth from falsehood. Titled 'Caoshan's Sayings,' appended with the previously published 'Dongshan's Sayings' to broaden its dissemination. Great are those who aspire to this! It began with Kui. However, I have never known him. Is it truly his masterpiece? Or is it another who clings to words? Or is it to be used as a mere stepping stone? Please inquire of the Chan practitioners. This year is the spring of Kanhō Xinyou, the master of Yingfeng Yuanguang respectfully requests inquiry and composes this text.
Empty and profound, without attachment, subtly turning the spiritual mechanism. The golden crow flies at night, the wooden horse neighs in the wind. Four prohibitions and three falls, lighting a rhinoceros horn on the palm. Double departure from the five aspects, chopping mud on the tip of the nose. The wine of Qingyuan Bai's family, intoxicating people and causing them to lose their sense of direction. Eyes and eyebrows do not recognize each other, the teacher is still deluded. The land of insect poison has been experienced, even a drop of water is difficult to touch. This one is depicted, what about that one? Spreading and continuing, descendants discern the clues.
Linquan Shramana Yuanzhi respectfully inscribes.
Preface to the Recompiled 'Sayings of Great Master Yuanzheng of Caoshan'
What are the sayings? They are what Master Heyu Yuanzheng said. What he said exists in the ancient and exists in the present. From its existence in the present, to compare it with its existence in the ancient, then the ancient part is acceptable, but the present part is not yet acceptable. If choosing, is it better to choose the acceptable ancient part? Or to choose the acceptable present part? Would it be better to choose both the ancient and the present? Alas, what to choose and what to discard? It is better to collate the ancient and the present and choose what is acceptable. Generally, those called 'Sayings of a Great Master' that circulate in the world are mostly erroneous compilations. For example, those who give sermons and instructions to disciples, or like the Four Prohibitions Ode with added auxiliary words, to serve as sermons, those erroneous compilations can be known. The 'Dongcao Sayings' in Zhina (China), is compiled by Guo Limei. This is also of the present, but not yet of the ancient. Although it is not flawless, its luster is also not of the category of Yan stones. Therefore, I, being unworthy, extract the teachings of Heyu from the Five Schools Records, taking what should be taken, discarding what should be discarded, or using old chapters to supplement its deficiencies, and the sayings are completed. Alas, the ancients passed down teachings to later generations, those who bear their aspirations go before them, seeking to spread their teachings, those who live in later generations bear their aspirations.
者。安得前焉。不佞所以欲捃摭古人之機語。校正古今之真訛。廣傳其教而亹亹也。敢請。居后之世。負其志者。為之前焉。為之入焉。為之體焉。若其如此。可謂吾與祖師。同乘一龜泛泛乎游泳于深池之中矣。豈不愉快乎。
元文五年庚申之冬大日本國沙門宜默玄契和南拜撰
撫州曹山本寂禪師語錄捲上
無地地主人郭凝之編集
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。洞山問。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。洞山深器之(僧寶傳。師名耽章。此燈錄所載。遂仍之)自此入室。盤桓數載。乃辭去。洞山遂密授洞上宗旨。復問云。子向甚麼處去。師云。不變異處去。洞山云。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。
師示眾曰。凡情聖見。是金鎖玄路。直須回互。夫取正命食者。須具三種墮。一者披毛戴角。二者不斷聲色。三者不受食。時稠布衲問曰。披毛戴角
【現代漢語翻譯】 現代漢語譯本：這樣，怎麼能走在他們前面呢？我想要收集古人的精妙話語，校正古今的真偽訛誤，廣泛傳播他們的教義，孜孜不倦地努力。我斗膽請求，在後世，那些有志向的人，為他們開路，為他們深入研究，為他們身體力行。如果能夠這樣，就可以說我和祖師們，一同乘坐一隻烏龜，悠然自得地在深池中游泳了。這難道不是一件愉快的事情嗎？ 元文五年庚申年冬季，大日本國沙門宜默玄契和南拜撰。 撫州曹山本寂禪師語錄捲上 無地地主人郭凝之編集 師父法諱本寂（Benji），泉州莆田黃氏之子。年少時學習儒學，十九歲時前往福州靈石出家，二十五歲受具足戒。之後拜訪洞山（Dongshan）。洞山問：『阇黎（Ajari，梵語，意為導師）法名是什麼？』師父回答：『本寂（Benji）。』洞山說：『更向上說一句。』師父說：『不說。』洞山說：『為什麼不說？』師父說：『不名本寂（Benji）。』洞山深深器重他（《僧寶傳》記載，師父法名耽章（Danzhang），這裡採用《燈錄》的記載，就沿用它）。從此進入洞山的房間，住了幾年，於是告辭離去。洞山於是秘密地傳授了洞上宗的宗旨。又問：『你打算去什麼地方？』師父說：『去不變異的地方。』洞山說：『不變異的地方，難道還有去嗎？』師父說：『去也是不變異。』於是前往曹溪（Caoxi），禮拜六祖的塔。返回吉水（Jishui），大眾仰慕師父的名聲，於是請他開法。師父仰慕六祖，於是將山命名為曹山（Caoshan）。不久遇到賊寇作亂，於是前往宜黃（Yihuang）。有信士王若一（Wang Ruoyi），捨棄何王觀（He Wang Temple），請師父住持。師父將何王觀（He Wang Temple）改為荷玉（Heyu Temple）。從此，師父的法席大興，學者雲集。洞山（Dongshan）的宗派，到師父這裡最為興盛。 師父向大眾開示說：『凡夫的情感和聖人的見解，都是金鎖玄路。必須回互運用。想要以正命為食的人，必須具備三種墮落。一是披毛戴角，二是不斷聲色，三是不受食。』當時，稠布衲（Chou Buna）問道：『披毛戴角（Pi Mao Dai Jiao）』
【English Translation】 English version: How can one be ahead of them in that case? I wish to collect the subtle words of the ancients, correct the true and false errors of ancient and modern times, and diligently spread their teachings. I dare to ask that in later generations, those who have aspirations should pave the way for them, delve deeply into them, and practice them personally. If it can be like this, it can be said that I and the ancestral masters are riding on the same turtle, leisurely swimming in the deep pond. Wouldn't that be a pleasant thing? Written in the winter of the fifth year of Genbun, corresponding to the year of the Metal Monkey, by the Japanese Shramana Gimo Genkei, reverently. The Record of Zen Master Benji of Caoshan Mountain, Fuzhou, Volume 1 Compiled by Guo Ningzhi, Master of No-Ground Ground The Master's name was Benji (Benji), son of the Huang family of Putian, Quanzhou. He studied Confucianism in his youth. At the age of nineteen, he went to Lingshi in Fuzhou to become a monk, and at twenty-five he received the full precepts. Later, he visited Dongshan (Dongshan). Dongshan asked, 'What is the Ajari's (Ajari, Sanskrit for teacher) name?' The Master replied, 'Benji (Benji).' Dongshan said, 'Say something more profound.' The Master said, 'I won't say.' Dongshan said, 'Why won't you say?' The Master said, 'It's not named Benji (Benji).' Dongshan deeply valued him (according to the 'Biographies of Sangha Treasures', the Master's name was Danzhang (Danzhang), but this record follows the 'Transmission of the Lamp', so we will continue to use it). From then on, he entered Dongshan's room and stayed for several years before taking his leave. Dongshan then secretly transmitted the principles of the Dongshan school. He also asked, 'Where are you going?' The Master said, 'I am going to a place that does not change.' Dongshan said, 'A place that does not change, is there even a going?' The Master said, 'Going is also not changing.' Then he went to Caoxi (Caoxi) to pay respects to the Sixth Patriarch's stupa. Returning to Jishui (Jishui), the masses admired the Master's name and invited him to open the Dharma. The Master admired the Sixth Patriarch, so he named the mountain Caoshan (Caoshan). Soon after, he encountered banditry and went to Yihuang (Yihuang). A faithful follower, Wang Ruoyi (Wang Ruoyi), abandoned the He Wang Temple (He Wang Temple) and invited the Master to reside there. The Master changed the name of He Wang Temple (He Wang Temple) to Heyu Temple (Heyu Temple). From then on, the Master's Dharma seat flourished greatly, and scholars gathered like clouds. The Dongshan (Dongshan) school reached its peak with the Master. The Master instructed the assembly, saying: 'The feelings of ordinary people and the views of sages are both golden locks on the mysterious path. They must be used reciprocally. Those who wish to eat with right livelihood must possess three kinds of falling. The first is wearing fur and horns, the second is not cutting off sound and form, and the third is not accepting food.' At that time, Chou Buna (Chou Buna) asked, 'Wearing fur and horns (Pi Mao Dai Jiao)'
。是甚麼墮。師曰。是類墮。云不斷聲色。是甚麼墮。師曰。是隨墮。云不受食。是甚麼墮。師曰。是尊貴墮。
師因僧問五位君臣旨訣。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。當詳審辯明。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。僧問。如何是君。師曰。妙德尊寰宇。高明朗太虛。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。復作五相。<
【現代漢語翻譯】 問：什麼是類墮（是哪種墮落）？ 師父回答：是類墮（同類的墮落）。 問：不斷絕聲色（不停止追求聲色），是什麼墮？ 師父回答：是隨墮（隨順世俗的墮落）。 問：不受飲食供養，是什麼墮？ 師父回答：是尊貴墮（自視清高的墮落）。
師父因為有僧人問五位君臣的旨訣。 師父說：正位即是空界（正位就是空性的境界），本來什麼都沒有。偏位即是**（此處原文缺失），有萬象的形相。正中偏，是背離真理而趨向事相。偏中正，是捨棄事相而進入真理。兼帶，是暗中應和各種因緣，不落入各種有為法，非染非凈，非正非偏。所以說虛玄大道，無著真宗。從前的先德，推崇這個位，最妙最玄。應當詳細審察辨明。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。 僧人問：如何是君？ 師父說：妙德尊貴于寰宇，高明照亮太虛。 問：如何是臣？ 師父說：靈機弘揚聖道，真智利益眾生。 問：如何是臣向君？ 師父說：不墮入各種不同的境趣，凝聚心神仰望聖容。 問：如何是君視臣？ 師父說：妙容雖然不動，光明照耀本來沒有偏頗。 問：如何是君臣道合？ 師父說：渾然一體沒有內外之分，和諧融合上下平等。 師父又說：用君臣偏正來談論，是不想冒犯中道。所以臣稱呼君，不敢直接說出，就是這個意思。這是我法門的宗旨要點。 於是作偈說：學者首先要認識自己的宗，不要將真際混雜于頑空。妙明之體窮盡時要知道傷觸，力量在於逢緣而不借助於中。說出的話直接了當燒不著，暗中修行必須與古人相同。無身有事超越歧路，無事無身落入始終。 又作五相偈說：白衣須要拜相，這件事並不奇怪。累世為官的人，不要說落鼻之時。
【English Translation】 Question: What is 'category fall' (what kind of fall is it)? The Master replied: It is 'category fall' (a fall into the same category). Question: Not ceasing from sound and form (not stopping the pursuit of sound and form), what kind of fall is it? The Master replied: It is 'following fall' (a fall that follows worldly desires). Question: Not accepting food offerings, what kind of fall is it? The Master replied: It is 'noble fall' (a fall into self-importance).
The Master, because a monk asked about the essential principles of the five ranks of ruler and minister. The Master said: The 'right position' is the realm of emptiness (the right position is the realm of emptiness), originally there is nothing. The 'biased position' is ** (the original text is missing here), having the forms of myriad phenomena. 'Right within biased' is turning away from truth and towards phenomena. 'Biased within right' is abandoning phenomena and entering truth. 'Combined' is secretly responding to all conditions, not falling into various conditioned dharmas, neither defiled nor pure, neither right nor biased. Therefore, it is called the Mysterious Great Way, the True Sect of Non-attachment. The former virtuous ones revered this position as the most wonderful and profound. One should carefully examine and discern it. The ruler is the right position, the minister is the biased position. The minister facing the ruler is 'biased within right'. The ruler looking at the minister is 'right within biased'. The ruler and minister uniting in the Way is 'combined speech'. The monk asked: What is the ruler? The Master said: Wonderful virtue is honored throughout the universe, high intelligence illuminates the great void. Question: What is the minister? The Master said: Spiritual capacity propagates the holy path, true wisdom benefits all beings. Question: What is the minister facing the ruler? The Master said: Not falling into various different realms, concentrating the mind and gazing at the holy countenance. Question: What is the ruler looking at the minister? The Master said: Although the wonderful countenance does not move, its light illuminates without any bias. Question: What is the ruler and minister uniting in the Way? The Master said: Completely integrated without inner or outer divisions, harmoniously blended with equality above and below. The Master also said: Speaking in terms of the ruler and minister's bias and rightness is to avoid offending the middle way. Therefore, the minister addresses the ruler, not daring to speak directly, that is the meaning. This is the essential point of my Dharma school. Then he composed a verse saying: The student must first recognize their own sect, do not mix true reality with stubborn emptiness. When the body of wonderful illumination is exhausted, know to be mindful of injury, the power lies in meeting conditions without relying on the middle. Words spoken directly cannot be burned, secret practice must be the same as the ancients. Without a body, there are affairs that transcend divergent paths, without affairs and without a body, one falls into beginning and end. He also composed a verse on the five aspects, saying: A layman must bow to the prime minister, this matter is not strange. Those who have worn official hats for generations, do not speak of the time of falling nose.
gif偈曰。子時當正位。明正在君臣。未離兜率界。烏雞雪上行。○偈曰。焰里寒冰結。楊花九月飛。泥牛吼水面。木馬逐風嘶。○偈曰。王宮初降日。玉兔不能離。未得無功旨。人天何太遲。●偈曰。渾然藏理事。朕兆卒離明。威音王未曉。彌勒豈惺惺。
師行腳時。問烏石觀禪師。如何是毗盧師。法身主。烏石曰。我若向爾道。即別有也。師舉似洞山。洞山曰。好個話頭。只欠進語。何不問為甚麼不道。師卻去。進前語。烏石曰。若言我不道。即啞卻我口。若言我道。即謇卻我舌。師歸舉似洞山。洞山深肯之。
雲門問。如何是沙門行。師曰。吃常住苗稼者是。雲門云。便恁么去時如何。師曰。爾還畜得么。雲門云。畜得。師曰。爾作么生畜。雲門云。著衣吃飯。有甚麼難。師曰。何不道披毛戴角。雲門便禮拜。
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(云竇別云達磨來也)雲門云。此人如何親近。師曰。莫向密密處親近。雲門云。不向密密處時如何。師曰。始解親近。雲門云。諾諾(妙喜云。濁油更著黑燈心)。
雲門問。不改易底人來。師還接否。師曰。曹山無恁么閑工夫
【現代漢語翻譯】 現代漢語譯本：偈語說：子時正是定位之時，光明正在君臣之間。尚未離開兜率天宮（Tushita Heaven），烏雞在雪地上行走。偈語說：火焰中寒冰凝結，九月里楊花飛舞。泥牛在水面上吼叫，木馬追逐著風嘶鳴。偈語說：在王宮初降生的日子，玉兔（月亮）也不能離開。如果不能領悟無功之旨，人天（人和天神）為何如此遲疑？偈語說：渾然一體地藏著理和事，朕兆突然離開了光明。威音王佛（ অতীতের仏）尚未覺曉，彌勒佛（未來仏）又怎能醒悟？ 禪師在行腳參訪時，問烏石觀禪師：『什麼是毗盧師（Vairocana），法身（Dharmakaya）之主？』烏石說：『我如果向你說了，就成了另外的東西了。』禪師把這話告訴洞山禪師，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，進一步追問。烏石說：『如果說我不說，就等於啞了自己的口；如果說我說了，就等於結巴了自己的舌頭。』禪師回來把這話告訴洞山，洞山深以為然。 雲門禪師問：『什麼是沙門（Shramana）的修行？』禪師說：『吃常住（寺院）苗稼的人就是。』雲門說：『如果就這樣下去會如何？』禪師說：『你還能畜養得了嗎？』雲門說：『畜養得了。』禪師說：『你怎樣畜養？』雲門說：『穿衣吃飯，有什麼難的？』禪師說：『為什麼不說披毛戴角（像畜生一樣）？』雲門便禮拜。 禪師對大眾開示說：『各方都拿著格則（規矩），為什麼不為他們說一句轉語（轉換觀念的話），讓他們不再疑惑呢？』雲門在人群中，出來問道：『在密密處，為什麼不知道有？』禪師說：『正因為密密，所以不知道有。』（云竇禪師另外說：達磨（Bodhidharma）來了。）雲門說：『這個人如何親近？』禪師說：『不要向密密處親近。』雲門說：『不向密密處時如何？』禪師說：『這才開始懂得親近。』雲門說：『諾諾（是是）。』（妙喜禪師說：濁油更添黑燈芯。） 雲門禪師問：『不改變本性的人來了，禪師還接引嗎？』禪師說：『曹山（禪師自己）沒有那麼閑的工夫。』
【English Translation】 English version: A verse says: The hour of Zi (midnight) is the time for correct positioning, brightness is right between the ruler and his ministers. Not yet having left the Tushita Heaven (Tushita Heaven), a black chicken walks on the snow. A verse says: In the flames, cold ice congeals; in the ninth month, willow catkins fly. A mud ox roars on the water's surface; a wooden horse neighs as it chases the wind. A verse says: On the day of his initial descent into the royal palace, the jade rabbit (moon) cannot leave. If one cannot grasp the meaning of effortless attainment, why are humans and gods so hesitant? A verse says: Completely and naturally, it conceals principle and phenomena; omens suddenly depart from clarity. Even the Buddha Wei Yin Wang (past Buddha) has not awakened, how can Maitreya (future Buddha) be enlightened? When the master was traveling on foot, he asked Zen Master Wu Shi Guan: 'What is Vairocana (Vairocana), the master of the Dharmakaya (Dharmakaya)?' Wu Shi said: 'If I tell you, it will become something else.' The master told this to Zen Master Dongshan, who said: 'A good topic, but it lacks further questioning. Why not ask him why he doesn't say it?' The master went back and asked further. Wu Shi said: 'If I say I don't say, I would be silencing my own mouth; if I say I do say, I would be stuttering my own tongue.' The master returned and told this to Dongshan, who deeply approved of it. Zen Master Yunmen asked: 'What is the practice of a Shramana (Shramana)?' The master said: 'One who eats the crops of the Sangha (monastery) is.' Yunmen said: 'What if it goes on like this?' The master said: 'Can you still afford to support it?' Yunmen said: 'I can afford to support it.' The master said: 'How do you support it?' Yunmen said: 'Wearing clothes and eating rice, what's so difficult?' The master said: 'Why not say wearing fur and horns (like a beast)?' Yunmen then bowed. The master addressed the assembly, saying: 'All directions hold onto rules and regulations, why not say a turning phrase (a phrase that transforms the concept) for them, so they no longer doubt?' Yunmen, in the assembly, came out and asked: 'In the secret place, why is there no awareness?' The master said: 'Precisely because it is secret, there is no awareness.' (Zen Master Yundou said separately: Bodhidharma (Bodhidharma) has come.) Yunmen said: 'How does one approach this person?' The master said: 'Do not approach in the secret place.' Yunmen said: 'What if not in the secret place?' The master said: 'Then you begin to understand how to approach.' Yunmen said: 'Yes, yes.' (Zen Master Miaoxi said: Adding black wick to muddy oil.) Zen Master Yunmen asked: 'If someone who does not change their fundamental nature comes, will the master still receive them?' The master said: 'Caoshan (the master himself) does not have such leisure time.'
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師因米和尚至。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。問師云。古人提持那邊人。學人如何體悉。師曰。退步就已。萬不失一。炬于言下。頓忘玄解。
師問金峰志曰。作甚麼來。金峰云。蓋屋來。師曰。了也未。金峰云。這邊則了。師曰。那邊事作么生。金峰云。候下工日白和尚。師曰。如是如是。
僧清稅問。某甲孤貧。請師賑濟。師曰。稅阇黎近前來。銳近前師曰。泉州白家三盞酒吃后猶道未沾唇(玄覺云。甚麼處。是與他酒吃)。
鏡清問。清虛之理。畢竟無身時如何。師曰。理即如此。事作么生。鏡清云。如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。鏡清云。若無諸聖眼。爭鑒得個不恁么。師曰。官不容針。私通車馬(大溈哲云。曹山雖然善能切磋琢磨。其奈鏡清玉本無瑕。要會么。不經敏手。終成廢器)。
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。
紙衣道者來參。師問。莫是紙衣道者否。云不敢。師曰。
【現代漢語翻譯】 現代漢語譯本：
因為米和尚的緣故，（溈山靈祐禪師）到了。還沒見面，米和尚就坐上了禪床。溈山靈祐禪師沒有出來阻止。米和尚就離開了。主事於是問：（溈山）和尚的禪床，為什麼被別人坐了？溈山靈祐禪師說：『離開后還會回來。』米和尚果然回來了，與溈山靈祐禪師相見。
智炬來參拜。（智炬）問溈山靈祐禪師說：『古人提持的是哪邊的人？學人如何才能體會明白？』溈山靈祐禪師說：『退一步就對了，萬無一失。』智炬在（溈山靈祐禪師）的言語之下，頓時忘記了玄妙的解釋。
溈山靈祐禪師問金峰志（禪師）說：『做什麼來了？』金峰（禪師）說：『蓋房子來了。』溈山靈祐禪師說：『完成了嗎？』金峰（禪師）說：『這邊完成了。』溈山靈祐禪師說：『那邊的事怎麼樣了？』金峰（禪師）說：『等下工那天稟告和尚。』溈山靈祐禪師說：『如是如是。』
僧人清稅問：『我孤苦貧窮，請和尚賑濟。』溈山靈祐禪師說：『稅阇黎（對清稅的尊稱）近前來。』清稅走近前，溈山靈祐禪師說：『泉州白家的三盞酒喝了之後還說沒沾到嘴唇。』（玄覺（禪師）說：『什麼地方，是給他酒喝？』）
鏡清（禪師）問：『清虛的道理，畢竟沒有身體的時候怎麼樣？』溈山靈祐禪師說：『理是這樣，事怎麼樣？』鏡清（禪師）說：『如理如事。』溈山靈祐禪師說：『瞞過曹山（禪師）一個人還可以，怎麼能瞞過諸聖的眼睛呢？』鏡清（禪師）說：『如果沒有諸聖的眼睛，怎麼能鑑別出個不這樣的東西呢？』溈山靈祐禪師說：『官府不容針，私下裡卻能通行車馬。』（大溈哲（禪師）說：『曹山（禪師）雖然善於切磋琢磨，但是鏡清（禪師）的玉本來就沒有瑕疵。想要明白嗎？不經過敏銳的手，終究會成為廢品。』）
溈山靈祐禪師問德上座（對僧人的尊稱）：『菩薩在禪定中，聽到香象渡河的聲音，出自什麼經？』僧人說：『出自《涅槃經》。』溈山靈祐禪師說：『定前聽到的？定后聽到的？』僧人說：『和尚落入俗套了。』溈山靈祐禪師說：『說得太過了，才說對了一半。』僧人說：『和尚您怎麼說？』溈山靈祐禪師說：『在河灘下接住。』
紙衣道者來參拜。溈山靈祐禪師問：『莫非是紙衣道者嗎？』（紙衣道者）說：『不敢當。』溈山靈祐禪師說：
【English Translation】 English version:
Because of Monk Mi, (Weishan Lingyou Chan Master) arrived. Before they met, Monk Mi sat on the meditation bed. Weishan Lingyou Chan Master did not come out to stop him. Monk Mi then left. The administrator then asked: 'Why was the meditation bed of (Weishan) Monk occupied by someone else?' Weishan Lingyou Chan Master said: 'He will return after leaving.' Monk Mi indeed returned and met with Weishan Lingyou Chan Master.
Zhiju came to pay respects. (Zhiju) asked Weishan Lingyou Chan Master: 'Which kind of person did the ancients uphold? How can a student understand this?' Weishan Lingyou Chan Master said: 'Take a step back, and you will be right; you won't miss it by a mile.' Zhiju, upon hearing these words, instantly forgot all abstruse explanations.
Weishan Lingyou Chan Master asked Jinfeng Zhi (Chan Master): 'What have you been doing?' Jinfeng (Chan Master) said: 'Building a house.' Weishan Lingyou Chan Master said: 'Is it finished?' Jinfeng (Chan Master) said: 'This side is finished.' Weishan Lingyou Chan Master said: 'What about the other side?' Jinfeng (Chan Master) said: 'I will report to the Monk on the day the work is completed.' Weishan Lingyou Chan Master said: 'So it is, so it is.'
The monk Qing Shui asked: 'I am lonely and poor; please, Master, give me alms.' Weishan Lingyou Chan Master said: 'Shui Sheli (an honorific for Qing Shui), come closer.' Shui came closer, and Weishan Lingyou Chan Master said: 'After drinking three cups of the Bai family's wine in Quanzhou, you still say you haven't wet your lips.' (Xuanjue (Chan Master) said: 'Where is the place where he is given wine to drink?')
Jingqing (Chan Master) asked: 'The principle of pure emptiness, what happens when there is ultimately no body?' Weishan Lingyou Chan Master said: 'The principle is like this, but what about the matter?' Jingqing (Chan Master) said: 'As the principle, so the matter.' Weishan Lingyou Chan Master said: 'You can deceive Cao Shan (Chan Master) alone, but how can you deceive the eyes of all the sages?' Jingqing (Chan Master) said: 'If there were no eyes of all the sages, how could one discern something that is not like this?' Weishan Lingyou Chan Master said: 'The government does not allow a needle, but private traffic allows carts and horses.' (Dawei Zhe (Chan Master) said: 'Although Cao Shan (Chan Master) is good at cutting and polishing, Jingqing's (Chan Master) jade is inherently flawless. Do you want to understand? Without a skillful hand, it will ultimately become waste.')
Weishan Lingyou Chan Master asked the senior monk De (an honorific for monks): 'When a Bodhisattva is in samadhi, hearing the sound of a fragrant elephant crossing the river, from which sutra does this come?' The monk said: 'It comes from the Nirvana Sutra.' Weishan Lingyou Chan Master said: 'Heard before samadhi? Or heard after samadhi?' The monk said: 'Master, you are being conventional.' Weishan Lingyou Chan Master said: 'You've said too much; you've only said half of it correctly.' The monk said: 'What does Master say?' Weishan Lingyou Chan Master said: 'Catch it at the bottom of the shoal.'
The paper-clothed Daoist came to pay respects. Weishan Lingyou Chan Master asked: 'Are you the paper-clothed Daoist?' (The paper-clothed Daoist) said: 'I dare not claim to be.' Weishan Lingyou Chan Master said:
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。南泉曰。姓王。亙云。王還有眷屬也無。南泉曰。四臣不昧。亙云。王居何位。南泉曰。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。教汝求生不得。求死不得。
僧問師。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。正覓起處不得。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是紙衣道者（指修行人）的根本？道者說：『一件裘衣勉強遮身，萬法都如是。』 師父說：『什麼是紙衣道者的作用？』 道者走近前來應答，隨即站立而逝。 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：『還未到妙處。』 道者說：『如何才是妙處？』 師父說：『不借也不借。』 道者行禮告別，隨即火化。 師父作偈頌說：覺性圓明，沒有固定的形體，不要用知見妄加分別親疏。念頭一有差異，玄妙的本體就闇昧不明；心念稍有偏差，就與道不相合。情感執著于萬法，沉溺於過去的境界；分別意識越多，越會喪失本真。如果能完全明白這些話，就會了然無事，回到最初的本來面目。 有僧人舉陸亙大夫問南泉禪師：『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。』 僧人問師父：『玉殿苔生的意旨是什麼？』 師父說：『不居於正位。』 僧人說：『八方來朝拜時如何？』 師父說：『他不受禮。』 僧人說：『為何要來朝拜？』 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，治理的功勞，全歸於臣相了。』 師父說：『你還知道君王的意思嗎？』 僧人說：『外臣不敢妄加揣測。』 師父說：『正是這樣，正是這樣。』 有僧人問：『學人全身都是病，請師父醫治。』 師父說：『不醫治。』 僧人說：『為什麼不醫治？』 師父說：『讓你求生不得，求死不得。』 有僧人問師父：『古人說：『我有大病，不是世間所能醫治的。』 不知是什麼病？』 師父說：『無法聚集的病。』 僧人說：『一切眾生，還有這種病嗎？』 師父說：『人人都有。』 僧人說：『和尚您還有這種病嗎？』 師父說：『正在尋找病起的源頭而不得。』
【English Translation】 English version: Question: What is the fundamental matter beneath the paper robe (referring to a practitioner)? The Daoist said, 'A single robe barely covers the body; all dharmas are thus.' The Master said, 'What is the function beneath the paper robe?' The Daoist stepped forward and responded, then immediately passed away while standing. The Master said, 'You only know how to depart in this way; why don't you know how to return in this way?' The Daoist suddenly opened his eyes and asked, 'What is it like when the one true nature does not rely on the womb?' The Master said, 'It's not yet the subtle point.' The Daoist said, 'What is the subtle point?' The Master said, 'Neither borrowing nor borrowing.' The Daoist paid his respects and then was cremated. The Master composed a verse, saying: 'The awakened nature is perfectly clear and without form; do not use knowledge and views to falsely discriminate between near and far. A difference in thought obscures the profound essence; a slight deviation of mind is not in harmony with the Dao. Emotional attachment to the myriad dharmas sinks into past realms; excessive discrimination loses the original truth. If one fully understands these words, one will be clear and without affairs, returning to the original person of old.' A monk cited the story of Minister Lu Geng asking Zen Master Nanquan, 'What is your surname?' Nanquan said, 'My surname is Wang.' Lu Geng said, 'Does the Wang family have any relatives?' Nanquan said, 'The four ministers are not in the dark.' Lu Geng said, 'Where does the Wang reside?' Nanquan said, 'Moss grows in the jade palace.' The monk 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 homage.' The monk said, 'Why come to pay homage?' The Master said, 'Disobedience will be beheaded.' The monk said, 'Disobedience is the duty of a minister; I wonder what the ruler's intention is?' The Master said, 'The privy councilor has not received the decree.' The monk said, 'In that case, the merit of governance entirely belongs to the ministers.' The Master said, 'Do you know the ruler's intention?' The monk said, 'An outsider dares not speculate.' The Master said, 'Just so, just so.' A monk asked, 'This student's entire body is sick; please, Master, cure me.' The Master said, 'I will not cure you.' The monk said, 'Why will you not cure me?' The Master said, 'I will cause you to be unable to seek life and unable to seek death.' A monk asked the Master, 'An ancient person said, 'I have a great illness that cannot be cured by the world.' I wonder what illness it is?' The Master said, 'An illness that cannot be gathered together.' The monk said, 'Do all sentient beings have this illness?' The Master said, 'Everyone has it.' The monk said, 'Does the Master also have this illness?' The Master said, 'I am precisely unable to find where it arises.'
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。
僧問師。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。恁么則不分去也。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。和尚為甚麼卻疑。師云。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。在甚麼處。師曰。顛倒作么。
僧問。不萌之草。為甚麼能藏香象。師云。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
【現代漢語翻譯】 現代漢語譯本 僧人問：『一切眾生，為什麼沒有病？』 師父說：『一切眾生如果生病，那就不是眾生了。』 僧人問：『請問諸佛還有這種病嗎？』 師父說：『有。』 僧人問：『既然有，為什麼不病呢？』 師父說：『因為他們清醒。』
僧人問：『沙門（Shramana，出家修行者）難道不是具有大慈悲的人嗎？』 師父說：『是。』 僧人問：『如果遇到六賊（指色、聲、香、味、觸、法六種能劫奪功德的感官對像）來時怎麼辦？』 師父說：『也必須具有大慈悲。』 僧人問：『如何具有大慈悲？』 師父說：『一劍揮盡。』 僧人問：『揮盡之後如何？』 師父說：『才得和同。』
僧人問師父：『眉毛和眼睛，還互相認識嗎？』 師父說：『不認識。』 僧人問：『為什麼不認識？』 師父說：『因為同在一處。』 僧人問：『這樣說來，就不分開了？』 師父說：『眉毛終究不是眼睛，眼睛終究不是眉毛。』 僧人問：『什麼是眼睛？』 師父說：『端的去（直接了當的去認識）。』 僧人問：『什麼是眉毛？』 師父說：『曹山（Caoshan，人名，指曹山禪師）卻懷疑。』 僧人問：『和尚（指師父）為什麼卻懷疑？』 師父說：『如果不懷疑，就直接了當的去認識了。』
僧人問：『五位（指禪宗的五位君臣）對賓時如何？』 師父說：『你現在問的是哪個位？』 僧人問：『我從偏位中來，請師父向正位中接引。』 師父說：『不接引。』 僧人問：『為什麼不接引？』 師父說：『恐怕落入偏位中去。』 師父反問僧人：『像這樣不接引，是對賓，還是不對賓？』 僧人說：『早已是對賓了。』 師父說：『如是如是（是的，是的）。』
僧人問：『萬法從何而生？』 師父說：『從顛倒生。』 僧人問：『不顛倒時，萬法何在？』 師父說：『在。』 僧人問：『在什麼地方？』 師父說：『顛倒作么（為什麼要顛倒）？』
僧人問：『不萌芽的草，為什麼能藏香象（指大智慧）？』 師父說：『阇黎（Ajari，梵語，指精通佛法的僧人）幸好是作家（指有能力的人），又問曹山做什麼？』
僧人問：『三界（指欲界、色界、無色界）擾擾，六趣（指地獄、餓鬼、畜生、阿修羅、人、天）昏昏，如何辨別顏色？』 師父說：『不辨別顏色。』
【English Translation】 English version A monk asked: 'Why are all sentient beings not ill?' The master said: 'If all sentient beings were ill, they would not be sentient beings.' The monk asked: 'May I ask, do all Buddhas have this illness?' The master said: 'Yes.' The monk asked: 'Since they have it, why are they not ill?' The master said: 'Because they are awake.'
A monk asked: 'Isn't a Shramana (Shramana, a renunciate practitioner) a person with great compassion?' The master said: 'Yes.' The monk asked: 'What should be done if the six thieves (referring to the six sense objects of form, sound, smell, taste, touch, and dharma that can rob merit) come?' The master said: 'One must also have great compassion.' The monk asked: 'How does one have great compassion?' The master said: 'With one sword, wipe them all out.' The monk asked: 'What happens after they are wiped out?' The master said: 'Then one attains harmony.'
A monk asked the master: 'Do the eyebrows and eyes still recognize each other?' The master said: 'They do not recognize each other.' The monk asked: 'Why do they not recognize each other?' The master said: 'Because they are in the same place.' The monk asked: 'In that case, they are not separate?' The master said: 'Eyebrows are ultimately not eyes, and eyes are ultimately not eyebrows.' The monk asked: 'What are eyes?' The master said: 'Go directly to it.' The monk asked: 'What are eyebrows?' The master said: 'Caoshan (Caoshan, a person's name, referring to Chan Master Caoshan) doubts it.' The monk asked: 'Why does the master doubt it?' The master said: 'If there is no doubt, one would go directly to it.'
A monk asked: 'How is it when the five ranks (referring to the Five Ranks of Tozan) meet a guest?' The master said: 'Which rank are you asking about now?' The monk asked: 'I come from the biased rank, please receive me in the correct rank.' The master said: 'I will not receive you.' The monk asked: 'Why will you not receive me?' The master said: 'I am afraid of falling into the biased rank.' The master then asked the monk: 'Is not receiving like this, meeting the guest or not meeting the guest?' The monk said: 'It has already met 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 asked: 'When there is no delusion, where are the myriad dharmas?' The master said: 'They are there.' The monk asked: 'Where are they?' The master said: 'Why be deluded?'
A monk asked: 'Why can grass that does not sprout hide a fragrant elephant (referring to great wisdom)?' The master said: 'Ajari (Ajari, Sanskrit, referring to a monk proficient in Buddhism), you are fortunately a writer (referring to a capable person), why ask Caoshan what to do?'
A monk asked: 'The Three Realms (referring to the Desire Realm, Form Realm, and Formless Realm) are disturbed, and the Six Paths (referring to hell, hungry ghosts, animals, asuras, humans, and gods) are confused. How does one distinguish colors?' The master said: 'Do not distinguish colors.'
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(五祖戒戒云。作賊人心虛)。
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(云居代云。正好著力。疏山代云。切須放卻始得)。
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(法眼別云。幻本不真)僧云。當幻何顯。師曰。即幻即顯(法眼別云。幻即無當)僧云。恁么則始終不離於幻也。師曰。覓幻相不可得。
僧問。即心即佛即不問。如何是非心非佛。師曰
【現代漢語翻譯】 現代漢語譯本 云：為什麼不能分辨顏色？ 師（指禪師）說：如果能分辨顏色，那就是昏昧了。
師（指禪師）聽到鐘聲，於是說：『阿㖿阿㖿。』 僧人問：和尚您在做什麼？ 師（指禪師）說：打著我的心。 僧人無言以對（五祖戒禪師說：做賊的人心虛）。
師（指禪師）問維那（寺院中的一種職務）：從哪裡來？ 維那說：牽著醋槽回來了。 師（指禪師）說：如果到了危險的地方，又該怎麼牽呢？ 維那無言以對（云居禪師代答說：正好著力。疏山禪師代答說：必須放開才行）。
師（指禪師）有一天進入僧堂烤火，有僧人說：今天好冷。 師（指禪師）說：須知有不冷的人。 僧人說：誰是不冷的人？ 師（指禪師）用火鉗撥弄火來示意。 僧人說：莫說無人好。 師（指禪師）放下火鉗。 僧人說：我到這裡卻不會。 師（指禪師）說：日照寒潭明更明。
僧人問：不與萬法為伴侶的人，是什麼人？ 師（指禪師）說：你說說看，洪州城裡這麼多人，都到哪裡去了？
僧人問：什麼是無刃劍？ 師（指禪師）說：不是經過淬鍊而成的。 僧人說：使用者如何？ 師（指禪師）說：遇到的人都會喪命。 僧人說：沒有遇到的人如何？ 師（指禪師）說：也必須頭落地。 僧人說：遇到的人都會喪命，這固然是這樣，沒有遇到的人為什麼也會頭落地？ 師（指禪師）說：沒聽過說能窮盡一切嗎？ 僧人說：窮盡之後如何？ 師（指禪師）說：才知道有這把劍。
僧人問：在現象上什麼才是真？ 師（指禪師）說：即現象即是真。 僧人說：應當如何顯示？ 師（指禪師）提起托子（一種器物）。
僧人問：幻化的本體什麼是真？ 師（指禪師）說：幻化的本體原本就是真（法眼禪師另說：幻化的本體不是真）。 僧人說：當幻化時，什麼會顯現？ 師（指禪師）說：即幻化即顯現（法眼禪師另說：幻化即無所當）。 僧人說：這樣說來，始終不離於幻化了？ 師（指禪師）說：尋找幻化的相是不可得的。
僧人問：即心即佛就不問了，如何是既非心也非佛？ 師（指禪師）說：
【English Translation】 English version Monk: Why can't [it] discern colors? Master (referring to the Zen master) said: If [it] could discern colors, then [it] would be obscured.
The Master (referring to the Zen master) heard the sound of a bell and then said: 'Ā㖿 Ā㖿.' A monk asked: What is the Abbot doing? The Master (referring to the Zen master) said: Striking my mind. The monk had no reply (Zen Master Wuzu Jie said: A thief has a guilty conscience).
The Master (referring to the Zen master) asked the director: Where are you coming from? The director said: Coming from pulling the vinegar trough. The Master (referring to the Zen master) said: If you arrive at a dangerous place, how will you pull it? The director had no reply (Zen Master Yunju replied on his behalf: It's a good time to exert effort. Zen Master Shushan replied on his behalf: You must let go of it first).
One day, the Master (referring to the Zen master) entered the monks' hall to make a fire. A monk said: It's very cold today. The Master (referring to the Zen 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 (referring to the Zen master) used the fire tongs to poke the fire to indicate. The monk said: Don't say that no one is good. The Master (referring to the Zen master) put down the fire tongs. The monk said: I don't understand when I get here. The Master (referring to the Zen master) said: The sun shines on the cold pool, brighter and brighter.
A monk asked: What kind of person is one who does not associate with the myriad dharmas? The Master (referring to the Zen master) said: Tell me, where are so many people in Hongzhou city going?
A monk asked: What is a sword without a blade? The Master (referring to the Zen master) said: It is not made by quenching. The monk said: How is it used? The Master (referring to the Zen master) said: Whoever encounters it will perish. The monk said: What about those who do not encounter it? The Master (referring to the Zen master) said: Their heads must also fall. The monk said: It is certain that those who encounter it will perish, but why do those who do not encounter it also have their heads fall? The Master (referring to the Zen master) said: Haven't you heard that it can exhaust everything? The monk said: What happens after it is exhausted? The Master (referring to the Zen master) said: Then you will know that this sword exists.
A monk asked: What is true in phenomena? The Master (referring to the Zen master) said: Phenomena are truth. The monk said: How should it be shown? The Master (referring to the Zen master) picked up a stand (a kind of object).
A monk asked: What is true in the essence of illusion? The Master (referring to the Zen master) said: The essence of illusion is originally true (Zen Master Fayan said differently: The essence of illusion is not true). The monk said: When illusion occurs, what is revealed? The Master (referring to the Zen master) said: Illusion is revelation (Zen Master Fayan said differently: Illusion is nothing to rely on). The monk said: In that case, we never depart from illusion from beginning to end? The Master (referring to the Zen master) said: The appearance of illusion cannot be found.
A monk asked: I won't ask about 'mind is Buddha,' what is 'neither mind nor Buddha'? The Master (referring to the Zen master) said:
。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。云如何是常不在底人。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。乃點指曰。一二三四五六足。
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。師云。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。如何是大海。師曰。包含萬有僧云。為甚麼不宿死屍。師曰。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。恁么問難。還有不肯者也無。師曰有。僧云。是什麼人。師曰。曹山。
僧問。
【現代漢語翻譯】 現代漢語譯本：兔子的角本來就沒有，所以說『不用無』；牛的角本來就有，所以說『不用有』。
問：什麼是常在的人？ 師父說：恰好遇到曹山（洞山良價的弟子）暫時外出。 問：什麼是常不在的人？ 師父說：很難得。
僧人問：『擬』（思量、分別）難道不是一種類別嗎？ 師父說：即使不思量、不分別，也是一種類別。 僧人問：什麼是『異』（不同）？ 師父說：難道不認識痛癢嗎？
有人問：古人說，『人人都有』，弟子身處塵世矇昧之中，還有嗎？ 師父說：拿過來給我看看。 於是點著手指說：一、二、三、四、五、六足。
僧人問：魯祖（達摩祖師）面壁，用來表達什麼？ 師父用手摀住耳朵。
僧人問：承蒙古人有言，『沒有一個人倒地，不是因為地而起。』 什麼是『倒』？ 師父說：肯定就是。 僧人問：什麼是『起』？ 師父說：起就是起。
僧人問：兒子歸順父親，為什麼父親完全不理睬？ 師父說：理應如此。 僧人問：父子之恩在哪裡？ 師父說：這才成就父子之恩。 僧人問：什麼是父子之恩？ 師父說：刀斧也劈不開。
問：靈衣不掛的時候如何？ 師父說：曹山（洞山良價的弟子）孝期已滿。 問：孝期滿后如何？ 師父說：曹山喜歡喝顛酒。
問：承蒙教誨有言，『大海不留死屍』，什麼是大海？ 師父說：包含萬有。 僧人問：為什麼不留死屍？ 師父說：斷氣的人不著。 師父說：萬有不是它的功勞，斷氣有它的德行。 僧人問：向上還有事嗎？ 師父說：說道有道無都可以，只是龍王按劍怎麼辦？
問：具備什麼樣的知解，才能善於對大眾提問辯難？ 師父說：不呈現現成的語句。 僧人問：辯難什麼？ 師父說：刀斧也劈不入。 僧人問：這樣辯難，還有不認可的嗎？ 師父說：有。 僧人問：是什麼人？ 師父說：曹山（洞山良價的弟子）。
僧人問：
【English Translation】 English version: The rabbit's horn is fundamentally non-existent, hence 'no need for non-existence'. The ox's horn is fundamentally existent, hence 'no need for existence'.
Question: What is a person who is always present? The Master said: Just when you happen to meet Caoshan (disciple of Dongshan Liangjie) temporarily out. Question: What is a person who is never present? The Master said: Hard to come by.
A monk asked: Isn't 'deliberation' (thinking, discrimination) a category? The Master said: Even without deliberation, it is still a category. The monk asked: What is 'difference'? The Master said: Don't you recognize pain?
Someone asked: The ancients said, 'Everyone has it.' I, a disciple, am in the defilement of the world. Do I still have it? The Master said: Pass it over here. Then, pointing with his finger, he said: One, two, three, four, five, six feet.
A monk asked: What did Patriarch Lu (Bodhidharma) express by facing the wall? The Master covered his ears with his hands.
A monk asked: It is said of old, 'No one falls to the ground without rising because of the ground.' What is 'falling'? The Master said: Affirmation is it. The monk asked: What is 'rising'? The Master said: Rising is rising.
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 asked: Where is the kindness between father and son? The Master said: Only then is the kindness between father and son established. The monk asked: What is the kindness between father and son? The Master said: An axe cannot split it open.
Question: What is it like when the spiritual robe is not worn? The Master said: Caoshan (disciple of Dongshan Liangjie) has completed his mourning period. Question: What is it like after the mourning period is completed? The Master said: Caoshan likes to drink crazy wine.
Question: It is taught that 'The great ocean does not harbor corpses.' What is the great ocean? The Master said: It contains all things. The monk asked: Why does it not harbor corpses? The Master said: Those who have lost their breath do not attach. The Master said: The myriad things are not its merit; losing breath has its virtue. The monk asked: Is there anything beyond this? The Master said: Saying there is or there isn't is acceptable, but what to do when the Dragon King holds his sword?
Question: With what understanding can one skillfully answer questions and debate with the assembly? The Master said: Not presenting ready-made phrases. The monk asked: What is being debated? The Master said: An axe cannot penetrate it. The monk asked: In such a debate, are there any who do not agree? The Master said: Yes. The monk asked: Who are they? The Master said: Caoshan (disciple of Dongshan Liangjie).
A monk asked:
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。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(五祖戒。代僧語云。和尚是何心行)。
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： 僧問：世間什麼東西最貴？ 師（曹山）說：死的貓頭最貴。 僧問：為什麼死的貓頭最貴？ 師說：因為沒有人給它定價。
僧問：無法用言語表達時，如何顯現？ 師說：不要在這裡顯現。 僧問：向什麼地方顯現？ 師說：昨晚在床頭，我丟了三文錢。
僧問：太陽未出來時是什麼樣的？ 師說：曹山（Caoshan，人名，即曹山本寂）也曾這樣問過。 僧問：太陽出來后是什麼樣的？ 師說：你比曹山還差半個月的路程。
師問僧：你在做什麼？ 僧說：我在掃地。 師說：掃佛前還是掃佛后？ 僧說：前後一起掃。 師說：替我把鞋子拿給曹山（Caoshan，人名，即曹山本寂）送去。（五祖戒代僧回答說：和尚您是什麼樣的心境？）
僧問：我懷抱璞玉來拜見您，請您雕琢。 師說：我不雕琢。 僧問：為什麼不雕琢？ 師說：要知道曹山（Caoshan，人名，即曹山本寂）是位好手。
僧問：什麼是曹山（Caoshan，人名，即曹山本寂）的眷屬？ 師說：白髮連在一起戴，頭頂上戴一朵花。
僧問：古人說，整個大地只有這個人，請問是什麼人？ 師說：不可能有第二個月亮。 僧問：什麼是第二個月亮？ 師說：也要老兄你來確定。 僧問：那麼，什麼是第一個月亮？ 師說：危險！
僧問：學人在一天十二個時辰中，如何保持覺悟？ 師說：就像經過有蠱毒的地方，水一滴都不能沾身。
僧問：什麼是法身之主？ 師說：說秦國沒有人的時候。 僧問：這樣說可以嗎？ 師說：斬！
僧問：親近什麼樣的道友，才能經常聽到未曾聽聞的道理？ 師說：同蓋一床被子。 僧問：這還是和尚您聽到的，如何才能經常聽到未曾聽聞的道理？ 師說：不同於木頭和石頭。 僧問：什麼在前，什麼在後？ 師說：沒聽見說嗎？經常聽到未曾聽聞的道理。
【English Translation】 English version: A monk asked: 'What is the most valuable thing in the world?' The Master (Caoshan) said: 'A dead cat's head is the most valuable.' The monk asked: 'Why is a dead cat's head the most valuable?' The Master said: 'Because no one puts a price on it.'
A monk asked: 'When there are no words, how is it revealed?' The Master said: 'Do not reveal it here.' The monk asked: 'Where is it revealed?' The Master said: 'Last night by the bedside, I lost three coins.'
A monk asked: 'What is it like before the sun rises?' The Master said: 'Caoshan (Caoshan, personal name, i.e., Caoshan Benji) also asked that way.' The monk asked: 'What is it like after it rises?' The Master said: 'You are still half a month's journey behind Caoshan.'
The Master asked a monk: 'What are you doing?' The monk said: 'I am sweeping the floor.' The Master said: 'Sweeping before the Buddha or after the Buddha?' The monk said: 'Sweeping before and after at the same time.' The Master said: 'Bring my shoes to Caoshan (Caoshan, personal name, i.e., Caoshan Benji).' (Wuzu Jie, substituting for the monk, said: 'What is the state of mind of the Master?')
A monk asked: 'I come to see you holding uncarved jade, please carve it.' The Master said: 'I will not carve it.' The monk asked: 'Why will you not carve it?' The Master said: 'You must know that Caoshan (Caoshan, personal name, i.e., Caoshan Benji) is a good craftsman.'
A monk asked: 'What are the family members of Caoshan (Caoshan, personal name, i.e., Caoshan Benji)?' The Master said: 'White hair connected together, wearing a flower on the head.'
A monk asked: 'An ancient worthy said, "Throughout the entire earth, there is only this person." Who is this person?' The Master said: 'There cannot be a second moon.' The monk asked: 'What is the second moon?' The Master said: 'You must determine it yourself, old friend.' The monk asked: 'Then, what is the first moon?' The Master said: 'Dangerous!'
A monk asked: 'How should a student maintain awareness during the twelve periods of the day?' The Master 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 (Dharmakaya, the body of the Buddha)?' The Master said: 'When they said there was no one in Qin.' The monk asked: 'Is that it?' The Master 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?' The Master said: 'Sharing the same blanket.' The monk asked: 'This is still what the Master has heard. How can one constantly hear what has not been heard?' The Master said: 'Different from wood and stone.' The monk asked: 'Which is first, and which is last?' The Master said: 'Haven't you heard? Constantly hearing what has not been heard.'
僧問。國內按劍者是誰。師曰。曹山(法燈別云。汝不是恁么人)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。何不自殺。師曰。無下手處。
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。
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。云七十二山云。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。如何是髑髏里眼睛。石霜曰。猶帶識在。又不領。乃舉似師。師曰。石霜老聲聞作這個見解。因示
【現代漢語翻譯】 現代漢語譯本：
僧人問：『國內按劍者是誰？』
師父說：『曹山（法燈另說：你不是這樣的人）。』
僧人說：『打算殺什麼人？』
師父說：『只要有，一切都殺。』
僧人說：『如果遇到親生父母，又該怎麼辦？』
師父說：『揀選什麼？』
僧人說：『奈何自己呢？』
師父說：『誰能奈何我？』
僧人說：『為什麼不自殺？』
師父說：『無從下手。』 僧人問：『家貧遭受搶劫時如何是好？』
師父說：『不能徹底失去。』
僧人說：『為什麼不能徹底失去？』
師父說：『賊是自家人。』 有人問：『一頭牛飲水，五匹馬不叫時如何？』
師父說：『曹山（地名）懂得忌口。』
又說：『曹山（人名）孝期已滿。』 僧人問：『常在生死苦海中沉沒的是什麼人？』
師父說：『第二個月亮。』
僧人說：『還想求得解脫嗎？』
師父說：『也想求得解脫，只是沒有出路。』
僧人說：『解脫后什麼人能接引他？』
師父說：『戴著鐵枷的人。』 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。』
僧人說：『如何是異中之異？』
師父說：『不屬於諸山之色。』 僧人舉例：藥山（人名）問僧人：『年齡多少？』
僧人說：『七十二。』
藥山說：『是七十二嗎？』
僧人說：『是。』
藥山便打了他。』
問：『此意如何？』
師父說：『前一箭還算可以，后一箭射人更深。』
僧人說：『如何才能免得捱打？』
師父說：『王命既然施行，諸侯都要避讓。』 僧人問香嚴（人名）：『如何是道？』
香嚴說：『枯木里龍吟。』
僧人問：『如何是道中人？』
香嚴說：『骷髏里的眼睛。』
僧人不能領會，於是問石霜（地名）：『如何是枯木里龍吟？』
石霜說：『還帶著喜悅。』
僧人問：『如何是骷髏里的眼睛？』
石霜說：『還帶著意識。』
僧人仍然不領會，於是把這些話告訴了師父，師父說：『石霜老聲聞作這樣的見解。』
於是開示。
【English Translation】 English version:
A monk asked: 'Who is the sword-bearer in the country?'
The Master said: 'Caoshan (Fadeng said differently: You are not that kind of person).'
The monk said: 'Whom do you intend to kill?'
The Master said: 'As long as there is, kill everything.'
The monk said: 'What if you meet your own parents?'
The Master said: 'What to choose?'
The monk said: 'What about oneself?'
The Master said: 'Who can do anything to me?'
The monk said: 'Why not commit suicide?'
The Master said: 'There is no way to start.' A monk asked: 'What to do when the family is poor and robbed?'
The Master said: 'Cannot lose everything.'
The monk said: 'Why can't you lose everything?'
The Master said: 'The thief is family.' Someone asked: 'What happens when one cow drinks water and five horses do not neigh?'
The Master said: 'Caoshan (place name) knows how to avoid certain foods.'
Another said: 'Caoshan (person's name) has completed the mourning period.' A monk asked: 'Who are those who are constantly sinking in the sea of birth and death?'
The Master said: 'The second moon.'
The monk said: 'Do they still seek liberation?'
The Master said: 'They also seek liberation, but there is no way out.'
The monk said: 'Who will receive them after liberation?'
The Master said: 'Those who carry 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 said: 'What is difference within difference?'
The Master said: 'It does not belong to the color of the mountains.' A monk cited: Yaoshan (person's name) asked a monk: 'How old are you?'
The monk said: 'Seventy-two.'
Yaoshan said: 'Is it seventy-two?'
The monk said: 'Yes.'
Yaoshan then hit him.'
Asked: 'What does this mean?'
The Master said: 'The first arrow is still acceptable, the second arrow shoots people deeper.'
The monk said: 'How can I avoid being beaten?'
The Master said: 'Since the king's decree is implemented, the princes must give way.' A monk asked Xiangyan (person's name): 'What is the Dao?'
Xiangyan said: 'A dragon's roar in a withered tree.'
The monk asked: 'What is a person of the Dao?'
Xiangyan said: 'Eyes in a skull.'
The monk could not understand, so he asked Shishuang (place name): 'What is a dragon's roar in a withered tree?'
Shishuang said: 'Still carrying joy.'
The monk asked: 'What are eyes in a skull?'
Shishuang said: 'Still carrying consciousness.'
The monk still did not understand, so he told the Master these words, and the Master said: 'The old Shishuang Sravaka (hearer) makes this kind of interpretation.'
Then he instructed.
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。
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。直須枯木上更撒些子花。
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(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
【現代漢語翻譯】 現代漢語譯本 偈頌說：枯木發出龍的吟叫，才是真正見到了道（真理）。頭骨沒有意識，眼睛才開始明亮。高興的是，當所有的認識都消失時，所有的訊息也都停止了。在這種時候，誰能分辨出濁與清呢？ 僧人於是又問老師：『什麼是枯木里的龍吟？』老師說：『血脈沒有斷絕。』僧人說：『什麼是頭骨里的眼睛？』老師說：『沒有乾涸。』僧人說：『不知道是否還有人能聽見？』老師說：『整個大地的人沒有一個聽不見。』僧人說：『不知道枯木里的龍吟，是什麼樣的章句？』老師說：『不知道是什麼樣的章句，聽見的人都會喪命。』
問：『什麼是佛法的大意？』老師說：『填平溝壑。』
僧人問：『什麼是獅子？』老師說：『眾獸不能靠近。』僧人說：『什麼是獅子兒？』老師說：『能吞噬父母的。』僧人說：『既然眾獸不能靠近，為什麼卻被兒子吞噬？』老師說：『難道沒聽說過嗎？兒子如果怒吼，祖父都會滅盡。』僧人說：『滅盡之後如何？』老師說：『全身歸於父親。』僧人說：『不知道祖父滅盡時，父親歸於何處？』老師說：『所歸之處也滅盡。』僧人說：『先前為什麼說全身歸於父親？』老師說：『譬如王子能成就一個國家的事業。』又說：『阇黎（老師）這件事不能孤立停滯，必須在枯木上再撒些花。』
問：『才產生是非，心就紛亂迷失的時候該怎麼辦？』老師說：『斬斷！斬斷！』
老師讀杜順（Dushun，唐代高僧）和傅大士（Fu Dashi，南北朝時期的居士）所作的法身偈，於是說：『我的意思不想這樣說。』讓門下弟子另外作偈。作完偈后又註釋它。其中的詞句是：『它本來不是我（非我），我本來不是它（非它）。它沒有我就死了（仰仗你才能活），我沒有它就多餘（沒有別的）。它像我就是佛（但終究不是佛），我像它就是驢（兩者都不能成立）。不吃空王的俸祿（如果遇到御賜的飯菜，一定要吐掉），何必藉助鴻雁傳書（不相信書信）。我說橫身歌唱（爲了相信而歌唱），你看背後。』
【English Translation】 English version The verse says: Only when a withered tree sings like a dragon, one truly sees the Dao (the Truth). Only when a skull is without consciousness, the eyes begin to brighten. The joy is when all recognition ceases, all news also stops. At such a time, who can distinguish between turbidity and clarity? A monk then asked the teacher: 'What is the dragon's roar in a withered tree?' The teacher said: 'The bloodline is unbroken.' The monk said: 'What are the eyes in a skull?' The teacher said: 'They are not dried up.' The monk said: 'I wonder if there is anyone who can hear it?' The teacher said: 'There is not a single person in the entire earth who cannot hear it.' The monk said: 'I wonder what kind of verses are the dragon's roar in a withered tree?' The teacher said: 'I do not know what kind of verses they are; those who hear them will perish.'
Asked: 'What is the great meaning of the Buddha-dharma?' The teacher said: 'Filling ditches and blocking ravines.'
A monk asked: 'What is a lion?' The teacher said: 'No beast can approach it.' The monk said: 'What is a lion cub?' The teacher said: 'One who can devour its parents.' The monk said: 'Since no beast can approach it, why is it devoured by its cub?' The teacher said: 'Have you not heard that if the cub roars, the grandfather will be completely destroyed?' The monk said: 'What happens after the destruction?' The teacher said: 'The whole body returns to the father.' The monk said: 'I wonder where the father goes when the grandfather is destroyed?' The teacher said: 'The place to which it returns is also destroyed.' The monk said: 'Why did you say earlier that the whole body returns to the father?' The teacher said: 'It is like a prince who can accomplish the affairs of a country.' He also said: 'Acharya (teacher), this matter must not be isolated and stagnant; you must sprinkle some more flowers on the withered tree.'
Asked: 'What should be done when right and wrong arise, and the mind becomes confused and lost?' The teacher said: 'Cut it off! Cut it off!'
The teacher read the Dharmakaya (Dharmakaya, the body of the Buddha's teachings) verse composed by Dushun (Dushun, a prominent monk in the Tang Dynasty) and Fu Dashi (Fu Dashi, a lay Buddhist during the Southern and Northern Dynasties), and then said: 'I do not want to say it this way.' He asked his disciples to compose another verse. After composing the verse, he also annotated it. The words were: 'It is originally not me (not me), I am originally not it (not it). Without me, it dies (relying on you to live), without it, I am superfluous (there is nothing else). It is like me, it is Buddha (but ultimately not Buddha), I am like it, I am a donkey (neither can be established). Do not eat the salary of the Empty King (if you encounter imperial food, you must spit it out), why rely on geese to deliver letters (do not believe in letters). I say sing horizontally (sing for belief), look at the back.'
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)。
僧問。朗月當空時如何。師曰。猶是階下漢。僧云。請師接上階。師曰。月落後來相見(趙州語錄同此今並存之)。
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。但書偈付使者曰。摧殘枯木倚寒林。幾度逢春不變心。樵客見之猶不採。郢人何事苦搜尋(鐘氏請不起。但寫大梅山居頌。答之)。
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。
示眾曰。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
【現代漢語翻譯】 現代漢語譯本： 毛（與你並不相似）。就像謠傳的白雪（人們會說是白雪）。但仍然擔心是粗俗的巴歌（此句沒有註釋）。 僧人問：『朗月當空時是什麼樣的？』 師父說：『仍然是臺階下的人。』 僧人說：『請師父接引我登上臺階。』 師父說：『月落之後再來相見。』（趙州語錄中也有類似的話，現在一併保留） 師父開示說：『有一個人，從萬丈懸崖上，縱身跳下。』 『這是什麼人？』 眾人沒有回答。道延站出來說：『不存。』 師父說：『不存什麼？』 道延說：『才能摔不碎。』 師父深深地認可了他。 僧人舉例說：『西園和尚有一天自己燒水洗澡，僧人問：『為什麼不讓沙彌去做？』 西園拍了三下手。』 問師父。師父說：『同樣是拍手，西園的做法很奇怪。』 俱胝和尚的一指禪，是因為承當之處不明確。僧人反問師父：『西園拍手，難道不是奴僕做的事情嗎？』 師父說是。僧人問：『向上還有更高的境界嗎？』 師父說有。僧人問：『什麼是向上的境界？』 師父呵斥道：『你這奴僕！』 南州節度使南平鐘王，一向聽說師父有道行，以最高的禮節邀請師父，師父沒有應允，只是寫了一首偈頌交給使者說：『摧殘的枯木依靠著寒冷的樹林，幾度春天來臨也不改變心。樵夫看見了都不採伐，郢地的人為何還要辛苦地搜尋？』（鐘王請不動師父，師父只是寫了一篇《大梅山居頌》來回答他）。 師父作了四禁偈說：『不要走心意識的路，不要穿戴本來的衣裳。何須執著于當下，切記未出生時的狀態。』 師父為學人開示偈語說：『從因緣中領悟，相應就快；在本體上停滯，得力就慢。一閃念間，本來就沒有處所，我的老師暫且說不可思議。』 師父對大眾開示說：『僧人在這裡，在衣線下，必須領會通達向上的事情。不要等閒視之。如果承當之處分明，就能轉化諸聖，讓他們站在自己背後，才能得到自由。如果轉化不了，』
【English Translation】 English version: Hair (is not similar to you). It's like rumored white snow (people will say it's white snow). But still worried it's a vulgar Ba song (this sentence has no annotation). A monk asked: 'What is it like when the bright moon is in the sky?' The master said: 'Still a man under the steps.' The monk said: 'Please lead me up the steps, master.' The master said: 'Come and see me after the moon sets.' (There are similar words in the Zhaozhou Quotations, which are now preserved together) The master instructed: 'There is a person who jumps straight down from a ten-thousand-zhang cliff.' 'What kind of person is this?' No one answered. Daoyan stood up and said: 'Non-existence.' The master said: 'Non-existence of what?' Daoyan said: 'Only then can it not be broken.' The master deeply approved of him. A monk cited an example: 'Zen Master Xiyuan was boiling water for bathing himself one day. A monk asked: 'Why don't you let the novice do it?' Xiyuan clapped his hands three times.' Asked the master. The master said: 'It's the same as clapping, but Xiyuan's approach is strange.' Zen Master Juchi's one-finger Zen is because the place of acceptance is not clear. The monk asked the master back: 'Xiyuan clapped his hands, isn't that something that servants do?' The master said yes. The monk asked: 'Is there a higher realm above?' The master said yes. The monk asked: 'What is the higher realm?' The master scolded: 'You servant!' The military governor of Nanzhou, Zhong Wang of Nanping, had always heard that the master was virtuous, and invited the master with the highest etiquette, but the master did not agree. He just wrote a verse and gave it to the messenger, saying: 'The withered tree leans on the cold forest, and its heart does not change after several springs. Woodcutters do not even cut it down when they see it, so why do the people of Ying have to search for it so hard?' (King Zhong could not invite the master, so the master just wrote an 'Ode to Living in Damei Mountain' to answer him). The master wrote the Four Prohibitions Verse, saying: 'Do not walk the path of the mind, do not wear the original clothes. Why be attached to the present, remember the state before birth.' The master instructed the students with a verse, saying: 'If you understand from conditions, the corresponding will be fast; if you stagnate in the body, the effort will be slow. In a flash, there is originally no place, my teacher temporarily says it is inconceivable.' The master instructed the public, saying: 'Monks are here, under the robe, and must understand the upward matter. Do not take it lightly. If the place of acceptance is clear, you can transform all the saints and let them stand behind you, so that you can be free. If you can't transform them,'
。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。此等但是說向去事路布。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。若是粗重貪嗔癡。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
【現代漢語翻譯】 現代漢語譯本 即使你學到了十分的本領，也必須在他背後叉手（表示謙卑）。說什麼大話呢？如果能轉化自己，那麼一切粗重境界到來，都能作得了主宰。假如在泥里倒地，也能作得了主宰。如有僧人問藥山禪師：『三乘教法中，還有祖師的意旨嗎？』藥山禪師回答：『有。』僧人說：『既然有，達磨祖師又來做什麼呢？』藥山禪師說：『正因為有，所以才來。』這難道不是作得了主宰，轉化歸於自己嗎？如經中所說：『大通智勝佛（Dàtōng Zhìshèng Fó），十劫坐道場，佛法不現前，不得成佛道。』這裡說的『劫（jié）』，就是滯留的意思，指的是十成，也說是斷絕滲漏。只是十道都走到了盡頭，不忘大果，所以說守住並耽著于名相，名為隨便承擔。不分貴賤。我常見叢林中，喜歡談論一般兩般，這樣還能成就什麼事嗎？這些都只是說說過去的事情。你沒看見嗎？南泉禪師說：『饒是你學到十分，還比王老師差一線。』也太難了，到此必須仔細才能明白自在。不論天堂地獄餓鬼畜生，但是在一切處都不改變，原本就是舊時人，只是不走舊時的路。若有欣喜之心，還是會變成滯著。如果能脫離，還選擇什麼呢？古德說：『只怕不得輪迴。』你說怎麼辦？就像現在的人，說個乾淨的地方，愛說過去的事情，這種病最難治。如果是世間粗重的事情，反而是輕的，乾淨的病才是重的。就像佛味祖味，都成了滯著。先師說：『擬心是犯戒，如果得了味是破齋。』且說什麼叫做味？只是佛味祖味。才有一點欣喜之心，便是犯戒。如果現在說破齋破戒，那麼在三羯磨（sān jié mó）時，早就破了。如果是粗重的貪嗔癡，雖然難斷卻是輕的。如果說是無為無事凈潔，這才是重得無以復加的。祖師出世，也是爲了這個，也不僅僅是爲了你們，現在。
【English Translation】 English version Even if you master something to perfection, you must still fold your hands behind your back (showing humility). What big words are you speaking? If you can transform yourself, then you can master all coarse and heavy realms that come your way. Even if you fall in the mud, you can still be the master. If a monk asks Yaoshan (Yàoshān) Chan Master: 'In the teachings of the Three Vehicles (sānshèng), is there still the intention of the Patriarch?' Yaoshan replied: 'Yes.' The monk said: 'Since there is, why did Bodhidharma (Dámó) come?' Yaoshan said: 'Precisely because there is, that's why he came.' Isn't this mastering and transforming back to oneself? As the sutra says: 'Mahābhijñā-jñānābhibhū (Dàtōng Zhìshèng Fó), sat in the bodhi-mandala for ten kalpas (jié), the Buddha-dharma did not appear before him, and he could not attain Buddhahood.' The 'kalpa (jié)' here means stagnation, referring to perfection, also said to be the cutting off of leakage. It's just that the ten paths have come to an end, not forgetting the great fruit, so it is said that holding on to and indulging in names is called casually taking on. Not distinguishing between noble and lowly. I often see in monasteries, people like to talk about this and that, can they accomplish anything with that? These are just talking about past events. Haven't you seen? Nanquan (Nánquán) said: 'Even if you master something to perfection, you are still one thread behind Teacher Wang.' It's too difficult, you must be careful here to understand and be free. Regardless of heaven, hell, hungry ghosts, or animals, but in all places, it does not change, originally it is the old person, just not walking the old path. If there is a joyful heart, it will still become stagnation. If you can escape, what do you choose? An ancient worthy said: 'Only fear not being able to reincarnate.' What do you say to do? Just like people nowadays, talking about a clean place, like to talk about past events, this disease is the most difficult to cure. If it is a coarse and heavy matter of the world, it is light, the disease of cleanliness is heavy. Just like the flavor of the Buddha, the flavor of the Patriarch, all become stagnation. The former teacher said: 'Thinking is breaking the precepts, if you get the flavor, you are breaking the fast.' And what is called flavor? Just the flavor of the Buddha, the flavor of the Patriarch. If there is a little joyful heart, it is breaking the precepts. If you now say breaking the fast and breaking the precepts, then in the Saṃghakarma (sān jié mó) time, it has already been broken. If it is coarse and heavy greed, anger, and delusion, although difficult to cut off, it is light. If it is non-action, non-affair, and cleanliness, this is heavy beyond measure. The Patriarch came into the world, also for this, and not just for you, now.
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。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。問云。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。
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
【現代漢語翻譯】 現代漢語譯本：不要把時間當作無關緊要的事情。黑奴白牛修行反而快。不是說他們有禪有道，而是不像你們這樣種種追逐，尋找佛，尋找祖師，乃至菩提涅槃，什麼時候才能停止，才能成就呢？這些都是生滅心。所以不如黑奴白牛，兀兀無知，不知道佛，不知道祖師，乃至菩提涅槃以及善惡因果。只是餓了就吃草，渴了就喝水。如果能這樣，就不愁不能成就。沒聽過嗎？計較是不能成功的。因此，知道有這麼回事，才能披毛戴角，牽犁拉磨，得到這個便宜，才算稍微好一點。沒看見 Maitreya（彌勒，未來佛）和 Akshobhya（阿閦，不動佛），以及諸如妙喜等世界，被那些向上的人，稱作無慚愧懈怠菩薩，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，即使成佛成祖，也只是這個。即使墮入三塗地獄六道，也只是這個。雖然沒什麼用處，但是卻離不開它。必須與它作主宰才行。如果能作主宰，就是不變易。如果作不了主宰，就是變易。沒聽永嘉大師說嗎？『莽莽蕩蕩招殃禍。』問：『什麼是莽莽蕩蕩招殃禍？』答：『就是這個。』問：『如何才能避免？』答：『知道有這麼回事就行了。用避免做什麼？』但是菩提涅槃煩惱無明等等，都不要避免。乃至世間粗重之事，只要知道有這麼回事就行了，不要避免。避免就和變易一樣了。乃至成佛成祖，菩提涅槃，這些殃禍可不小。為什麼會這樣？只因爲變易。如果不變易，就必須觸處自由才行。 師父在天覆辛酉年夏夜，問知事說：『今天是什麼日子？』知事回答說：『六月十五。』師父說：『曹山（洞山良價的弟子）平生……』
【English Translation】 English version: Do not treat time as something trivial. The black slaves and white oxen cultivate faster. It's not that they have Chan or the Dao, but that they don't engage in the various pursuits like you, seeking the Buddha, seeking the Patriarchs, and even Bodhi and Nirvana. When will you ever stop and accomplish anything? These are all minds of arising and ceasing. Therefore, they are not as good as the black slaves and white oxen, who are dull and ignorant, not knowing the Buddha, not knowing the Patriarchs, and not knowing Bodhi and Nirvana, as well as the causes and effects of good and evil. They simply eat grass when they are hungry and drink water when they are thirsty. If you can be like this, you won't have to worry about not accomplishing anything. Haven't you heard it said that calculation does not lead to success? Therefore, knowing that there is such a thing 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 Maitreya (the future Buddha) and Akshobhya (the immovable Buddha), and worlds such as the Land of Wonderful Joy, being called shameless and lazy Bodhisattvas by those who strive upwards, also called changeable birth and death? They are still afraid of being slightly lazy. In one's fundamental affairs, how should one act? One must be careful. Everyone has a piece of sitting cloth, which even the Buddha's appearance in the world cannot encroach upon. Understand cultivation in this way, and do not pursue quick gains. If you want to know about this matter, even if you become a Buddha or a Patriarch, it is still this. Even if you fall into the three evil realms or the six paths, it is still this. Although it is useless, you cannot be separated from it. You must be its master. If you can be its master, then it is unchangeable. If you cannot be its master, then it is changeable. Haven't you heard Yongjia (Yongjia Xuanjue) say, 'Wandering aimlessly invites disaster.' Question: 'What is wandering aimlessly inviting disaster?' Answer: 'It is all of this.' Question: 'How can one avoid it?' Answer: 'Knowing that there is such a thing is enough. What is the use of avoiding it?' But Bodhi, Nirvana, afflictions, ignorance, etc., should not be avoided. Even worldly, coarse matters, just knowing that there is such a thing is enough, do not avoid them. Avoiding them is the same as changeability. Even becoming a Buddha or a Patriarch, Bodhi and Nirvana, these disasters are not small. Why is this so? Only because of changeability. If there is no changeability, one must be free in all situations. The Master, on a summer night in the year Xinyou of the Tianfu era, asked the attendant, 'What day is it today?' The attendant replied, 'The fifteenth day of the sixth month.' The Master said, 'Caoshan (disciple of Dongshan Liangjie)'s whole life...'
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(終)。 大正藏第 47 冊 No. 1987B 撫州曹山本寂禪師語錄
撫州曹山本寂禪師語錄卷下
日本沙門玄契編次
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。即是一切本分事不取不存故曰殺害。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
【現代漢語翻譯】 現代漢語譯本 雲遊四方，只管九十天為一夏季。明天辰時，我就要雲遊遠行了，到時及時焚香，端坐圓寂。我活了六十二歲，僧臘三十七年，將全身葬在山西面的山坡上，謚號為元證禪師，塔名為福圓（結束）。
《撫州曹山本寂禪師語錄》卷下
日本沙門玄契編次
上堂時，有僧人問道：『什麼是大闡提人？』（闡提：斷善根的人） 禪師回答：『不怕業報的人。』 僧人又問：『什麼是無明人？』（無明：佛教指迷惑愚昧，不明事理） 禪師回答：『始終不覺悟的人。』 僧人問：『這兩種人誰在前？』 禪師回答：『無明的人。』 僧人問：『闡提人為什麼在後？』 禪師回答：『走向未來的人。』 僧人問：『這麼說，無明的人不是從今天才開始的？』 禪師回答：『是的。』 僧人問：『既然不是從今天開始的，無明是從哪裡來的？』 禪師回答：『在光明的地方不敢進入。』 僧人問：『豈不是既不明也不暗？』 禪師回答：『是的。』 僧人問：『正在這個時候怎麼樣？』 禪師回答：『不受觸動。』 禪師又說：『闡提有多種。一類是殺父、殺母、出佛身血、破壞和合僧團、毀壞伽藍（寺廟）。這類人確定無疑會受到種種苦報。一類人，所作所為也和前面一樣，但他們是殺了無明之父，貪愛之母，不相信有佛法僧可以依靠，認為有伽藍可以破壞，把這些都看作是業心所導致的，所以墮落後也會受到種種虛妄的果報，和前面一類人升降不同。還有一類人，知道有自己本來就有的事情，稱之為父母，不是從外在獲得的，無需修行，無需證悟，非因非果，不是從老師那裡學來的，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。這就是一切本分事，不取不存，所以叫做殺害。只要有絲毫的看重，執著于味道，就不能成就。知道有自己的事情，所以叫做大闡提。用這個來撥動妙力，就是從...』
【English Translation】 English version He traveled everywhere. He only managed ninety days for one summer. Tomorrow at the hour of the dragon (辰時, chén shí, 7-9 AM), I will travel on. At that time, burn incense and sit in meditation to be cremated. I lived for sixty-two years, with thirty-seven years as a monk. Bury my whole body on the western slope of the mountain. My posthumous title is Zen Master Yuanzheng. The pagoda is called Fuyuan (end).
The Record of Zen Master Caoshan Benji of Fuzhou, Volume 2
Compiled and Sequenced by the Japanese Monk Genkei
During an assembly, a monk asked: 'What is a Icchantika (大闡提人, dà chǎntí rén, one who has severed their roots of goodness)?' The Master said: 'One who does not fear karma.' The monk asked: 'What is an ignorant person (無明人, wú míng rén)?' The Master said: 'One who is never awakened.' 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 who goes forward.' The monk asked: 'In that case, the ignorant one does not start from today?' The Master said: 'Yes.' The monk asked: 'Since it does not start from today, where does ignorance come from?' The Master said: 'Daring not to enter the place of light.' The monk asked: 'Isn't it neither bright nor dark?' The Master said: 'Yes.' The monk asked: 'What is it like at this very moment?' The Master said: 'Not subject to touch.' The Master further said: 'There are many kinds of Icchantikas. One kind is those who kill their father, kill their mother, shed the blood of the Buddha, destroy the Sangha, and destroy monasteries (伽藍, qiélán). These people are definitely subject to all kinds of suffering. Another kind does the same as before, but they kill the father of ignorance and crave the mother of love. They do not believe that there are Buddha, Dharma, and Sangha to rely on, and they think that there are monasteries to destroy. They regard these as caused by the mind of karma, so they fall and receive all kinds of false retributions, different from the rise and fall of the previous kind. There is another kind who knows that there is something inherently their own, calling it father and mother, not obtained from the outside, without cultivation, without realization, neither cause nor effect, not learned from a teacher, not obtained from the practice of realization. Not arising the view of father is called killing; not arising the view of mother is called harming. This is all one's own business, not taking, not keeping, so it is called killing and harming. As long as there is a slight emphasis, clinging to the taste, it cannot be achieved. Knowing that there is one's own business, so it is called a great Icchantika. Using this to stir up the wonderful power is from...'
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。將謂我罪負汝。汝卻罪負我。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。文彩已彩。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。有人舉問雪峰。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。針札不入。
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。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。
有僧。辭藥山歸鄉去。藥山問。有一人。遍身
【現代漢語翻譯】 現代漢語譯本：
上宗乘（supreme vehicle）的體會在於承擔家事。要截斷玄妙之道，破除各種迂迴曲折。就像新豐老人所玄妙地開示的那樣。 忠國師（Zhong Guoshi）突然呼喚侍者。侍者前來站立。國師低下頭。侍者站立許久后離開。國師再次呼喚侍者。如此重複三次後說：『我以為我虧欠了你，你卻虧欠了我。』百丈（Baizhang）舉此問趙州（Zhaozhou）：『國師三次呼喚侍者，意欲何為？』趙州說：『如同人在黑暗中寫字，字雖不成形，但文采已然顯現。』後來又有人，舉此問師：『國師三次呼喚侍者，意欲何為？』師說：『侍者第二次回來時，說某甲（mou jia，古代人對自己的謙稱）不相信和尚呼喚。』 南泉（Nanquan）說：『未具胞胎時，還有語言嗎？』有人舉此問雪峰（Xuefeng）。雪峰說：『說道有道無，則吃三十棒。』又問招慶（Zhaoqing），招慶說：『任他自己說。』又舉此問師。師說：『有。』（那人）說：『請和尚稍微透露一下。』師說：『用什麼東西聽？』（那人）說：『聾子還能聽見嗎？』師說：『聾子如果能聽見，就具備了耳目。』（那人）說：『什麼人能聽見？』師說：『未具胞胎者。』 僧人問師：『教義說，一句能吞百千萬義，如何是一句？』師說：『針扎不入。』 有一位座主（zuo zhu，寺院中負責講經的人），向南泉告辭。南泉問：『去哪裡？』回答說：『下山去。』南泉說：『第一不得誹謗王老師。』回答說：『怎敢誹謗和尚。』南泉噴水說：『多少？』座主便出去了。師說：『僥倖啊。』 溈山（Weishan）一日呼喚院主（yuan zhu，寺院主管），院主前來。溈山說：『我呼喚院主，你來做什麼？』院主無言以對。師代為回答說：『也知道和尚沒有呼喚某甲。』又命令侍者呼喚第一座（di yi zuo，寺院中地位最高的僧人）。第一座前來。溈山說：『我呼喚第一座，你來做什麼？』師代為回答說：『如果命令侍者呼喚，恐怕不來。』 有僧人，向藥山（Yaoshan）告辭回鄉。藥山問：『有一個人，遍身……』
【English Translation】 English version:
The experience of the supreme vehicle (Shang Zong Cheng) lies in undertaking household affairs. It is about cutting off the mysterious path and breaking through all detours and complexities. It is just as the old man of Xinfeng (Xinfeng laoren) subtly revealed. Zhong Guoshi (Zhong Guoshi) suddenly called his attendant. The attendant came and stood. Guoshi lowered his head. The attendant stood for a long time and then left. Guoshi called the attendant again. After repeating this three times, he said, 'I thought I was in debt to you, but you are in debt to me.' Baizhang (Baizhang) raised this question to Zhaozhou (Zhaozhou): 'What was Guoshi's intention in calling the attendant three times?' Zhaozhou said, 'It is like a person writing characters in the dark. Although the characters are not formed, the literary brilliance is already present.' Later, someone else raised this question to the master: 'What was Guoshi's intention in calling the attendant three times?' The master said, 'The second time the attendant came back, he said that mou jia (mou jia, a humble way of referring to oneself in ancient times) did not believe the monk was calling him.' Nanquan (Nanquan) said, 'Before the formation of the womb, is there language or not?' Someone raised this question to Xuefeng (Xuefeng). Xuefeng said, 'To say there is or there is not, one will receive thirty blows.' He also asked Zhaoqing (Zhaoqing), who said, 'Let him say it himself.' He also raised this question to the master. The master said, 'There is.' (The person) said, 'Please, Master, give a hint.' The master said, 'With what do you hear?' (The person) said, 'Can a deaf person hear?' The master said, 'If a deaf person can hear, then he possesses ears and eyes.' (The person) said, 'Who can hear?' The master said, 'One who has not yet formed in the womb.' A monk asked the master, 'The teachings say that one sentence can swallow hundreds of thousands of meanings. What is that one sentence?' The master said, 'A needle cannot penetrate it.' There was a zuo zhu (zuo zhu, a person in charge of lecturing on scriptures in a temple) who bid farewell to Nanquan. Nanquan asked, 'Where are you going?' He replied, 'Down the mountain.' Nanquan said, 'First, you must not slander Teacher Wang.' He replied, 'How dare I slander the monk?' Nanquan sprayed water and said, 'How much?' The zuo zhu then left. The master said, 'Lucky indeed.' One day, Weishan (Weishan) called the yuan zhu (yuan zhu, the temple manager). The yuan zhu came. Weishan said, 'I called the yuan zhu, what are you doing here?' The yuan zhu had no answer. The master answered on his behalf, 'He also knows that the monk did not call mou jia.' He then ordered the attendant to call the di yi zuo (di yi zuo, the highest-ranking monk in the temple). The di yi zuo came. Weishan said, 'I called the di yi zuo, what are you doing here?' The master answered on his behalf, 'If he were to order the attendant to call, I'm afraid he wouldn't come.' There was a monk who bid farewell to Yaoshan (Yaoshan) to return to his hometown. Yaoshan asked, 'There is a person, all over his body...'
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。問如何是休糧方。山曰。每日上堂不咬破一粒米也。師曰。只如古德有云遍身紅爛底人。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。時有僧問師。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。自代曰。終日在背後。不曾覷著。
俱胝和尚凡有詰問。唯舉一指。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。
洞山上堂。道無心合人。人無心合道。欲識箇中意。一老一不老。后僧舉問師。如何是一老。
師曰。不扶持。云如何是一不老。師曰。枯木。
僧問師。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
【現代漢語翻譯】 現代漢語譯本：
全身紅爛，躺在荊棘叢中。有僧人問：『既然這樣，那麼學人就不回去了。』藥山（Yaoshan）說：『只要知道回去，就給你斷絕糧食的方法。』問：『什麼是斷絕糧食的方法？』藥山說：『每天上堂說法，不咬破一粒米。』
老師說：『就像古德（ancient worthies）所說，全身紅爛的人，只是醜陋的人，所有人都無法靠近，沒有可以拈掇的地方。』又說『躺在荊棘之中』，只是說在如今日用中，也沒有可以拈掇的地方，只是護持保任的事情。當時有僧人問老師：『全身紅爛時如何？』老師說：『荷負。』問：『荷負什麼人？』老師說：『不要紅爛到你。』又問：『醜陋的人和滿身紅爛的人，哪個更重？』老師說：『大醜陋的人更重。』老師又舉例問僧人：『大保任的人保任什麼？』自己回答說：『終日在背後，不曾看見。』 俱胝（Juzhi）和尚凡是遇到詰問，只舉起一根手指。後來有個童子，因為外人問：『和尚說什麼法要？』童子也豎起一根手指。俱胝聽了，就用刀砍斷了他的手指。童子疼痛號哭而去。俱胝又叫他，童子回頭，俱胝卻豎起手指，童子忽然領悟。俱胝將要去世，對眾人說：『我得到天龍（Tianlong）的一指頭禪，一生都用不完。』說完就去世了。老師說：『俱胝承當的地方太莽撞，只認識一個機一個境。』 洞山（Dongshan）上堂說法，說無心與人相合，人無心與道相合。想要知道其中的意思，就是一老一不老。後來有僧人舉例問老師：『如何是一老？』 老師說：『不扶持。』問：『如何是一不老？』老師說：『枯木。』 有僧人問老師：『維摩（Vimalakirti）默然，文殊（Manjusri）贊善，不知道是否符合維摩的心意？』老師說：『你還能束縛虛空嗎？』僧人說：『既然這樣，那麼就不符合維摩的心意了。』老師說：『他又怎麼肯呢？』僧人說：『最終有什麼歸宿？』老師說：『若』
【English Translation】 English version:
Red and rotten all over, lying in the thorns. A monk asked, 'If that's the case, then the student won't return.' Yaoshan (藥山) said, 'As long as you know to return, I'll give you the method of cutting off food.' Asked, 'What is the method of cutting off food?' Yaoshan said, 'Every day when ascending the hall to preach, don't bite through a single grain of rice.' The teacher said, 'It's like the ancient worthies (ancient worthies) said, 'A person who is red and rotten all over is just an ugly person, and no one can get close to him, and there is no place to pick up.' And said 'lying in the thorns', just saying that in today's daily use, there is no place to pick up, just the matter of protecting and maintaining. At that time, a monk asked the teacher, 'What about when the whole body is red and rotten?' The teacher said, 'Carry.' Asked, 'Carry whom?' The teacher said, 'Don't be red and rotten to you.' Asked again, 'Which is heavier, the ugly person or the person with a body full of red rot?' The teacher said, 'The very ugly person is heavier.' The teacher also gave an example and asked the monk, 'What does the great protector protect?' He replied himself, 'All day long behind his back, he has never seen it.' Whenever Juzhi (俱胝) encountered a question, he would only raise one finger. Later, there was a boy who, because a foreigner asked, 'What Dharma essence does the abbot speak?' The boy also raised one finger. When Juzhi heard this, he cut off his finger with a knife. The boy cried out in pain and left. Juzhi called him again, and when the boy turned his head, Juzhi raised his finger, and the boy suddenly understood. Juzhi was about to pass away and said to the crowd, 'I have obtained Tianlong's (天龍) one-finger Zen, which I will never be able to use up in my life.' After saying that, he passed away. The teacher said, 'Juzhi's acceptance was too reckless, he only recognized one opportunity and one state.' Dongshan (洞山) ascended the hall to preach, saying that no mind is in harmony with people, and people's no mind is in harmony with the Way. If you want to know the meaning of it, it is one old and one not old. Later, a monk gave an example and asked the teacher, 'What is one old?' The teacher said, 'Not supporting.' Asked, 'What is one not old?' The teacher said, 'Dead wood.' A monk asked the teacher, 'Vimalakirti (維摩) is silent, and Manjusri (文殊) praises goodness. I don't know if it is in accordance with Vimalakirti's intention?' The teacher said, 'Can you still bind the void?' The monk said, 'Since that's the case, then it's not in accordance with Vimalakirti's intention.' The teacher said, 'How could he agree?' The monk said, 'What is the ultimate destination?' The teacher said, 'If'
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。
洞山到椑樹。椑問曰。來作什麼。山云。親近和尚。椑曰。若是親近。用動兩片皮作么。山無對。師曰。一子親得。僧問洞山。三身之中。阿那身不墮眾數。山曰。吾常於此切。僧問師。先師道。吾常於此切。意作么生。師曰。要頭便斫去。
洞山將圓寂。謂眾曰。吾有間名在世。誰人為吾除得。眾皆無對。時沙彌出曰。請和尚法號。山曰。吾間名已謝。師曰。從古至今。無人辨得。
無著喫茶次。文殊拈起玻璃盞問。南方還有這個么。著曰無。文殊曰。尋常將什麼喫茶。著無對。師代曰。久承大士按劍。為什麼處在一塵。
師曰。謂然燈前有二種。一未知有。同於類血之乳。一知有。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。此始得名正然燈。乃云得記。
解釋洞山五位顯訣
(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。今見諸學士詮揀先師意度。似有誤彰。不免聊為敘其差。當愧在不
【現代漢語翻譯】 現代漢語譯本： 有所歸宿。就如同他們二位（指前述的二公）一樣。僧人問：『和尚您又如何呢？』 師父說：『等你得了維摩詰（Vimalakirti，一位著名的在家菩薩）的病就知道了。』 洞山（Dongshan，禪宗祖師）到椑樹（Bishu，地名）。椑樹問道：『你來做什麼？』 洞山說：『來親近和尚。』 椑樹說：『如果是來親近，用得著動這兩片皮（指嘴）嗎？』 洞山無言以對。師父說：『一子親近就夠了。』 僧人問洞山：『三身（Trikaya，佛的三種化身）之中，哪一尊身不墮入眾數（指輪迴）？』 洞山說：『我常常在此處體切。』 僧人問師父：『先師說，『我常常在此處體切』，是什麼意思？』 師父說：『想要頭就砍去。』 洞山將要圓寂（Parinirvana，涅槃）時，對眾人說：『我有一個間名（指不好的名聲）在世上，誰能為我除去？』 眾人都沒有回答。這時，一個小沙彌出來說：『請和尚的法號。』 洞山說：『我的間名已經謝了。』 師父說：『從古至今，沒有人能辨別出來。』 無著（Wuzhu，人名）正在喝茶，文殊（Manjusri，文殊菩薩）拿起玻璃杯問道：『南方還有這個嗎？』 無著說沒有。文殊說：『平常用什麼喝茶？』 無著無言以對。師父代替回答說：『久聞大士按劍，為什麼處在一塵（指微小的境界）？』 師父說：『所謂然燈（Dipankara，錠光佛）前有兩種情況。一種是未知有，如同類血之乳（指未開化的狀態）；一種是知有，猶如意念未萌生時就得到了本物。這叫做然燈前。另一種知有，往來言語聲色是非也不屬於正照用，也不得記憶，如同類血之乳，是漏失邊事。這叫做然燈后。直接就是三際（指過去、現在、未來）事盡，表裡情忘，得到無間斷，這才叫做正然燈，乃至於得到記別。』 解釋洞山五位顯訣 （先師所闡明的偏正與兼帶，等同於運用先師的本意，不是爲了闡明功行進修的位次，兼涉教義語句，而是直接就是格外玄妙的談論，要斷絕精妙的旨趣，只是闡明從上以來之物體現於眼前，暗合古聖之道。如今看到各位學士詮釋揀擇先師的意圖，似乎有所誤解，不免姑且敘述其中的差異，實在慚愧。）
【English Translation】 English version: Having a place to return to. It's just like those two gentlemen (referring to the two mentioned earlier). A monk asked: 'What about you, Master?' The Master said: 'You'll know when you get Vimalakirti's (Vimalakirti, a famous lay Bodhisattva) illness.' Dongshan (Dongshan, a Zen master) arrived at Bishu (Bishu, a place name). Bishu asked: 'What are you here for?' Dongshan said: 'To be close to the Master.' Bishu said: 'If it's to be close, why bother moving these two pieces of skin (referring to the mouth)?' Dongshan was speechless. The Master said: 'One son being close is enough.' A monk asked Dongshan: 'Among the Trikaya (Trikaya, the three bodies of the Buddha), which body does not fall into the multitude (referring to reincarnation)?' Dongshan said: 'I often deeply feel it here.' A monk asked the Master: 'The former master said, 'I often deeply feel it here,' what does it mean?' The Master said: 'If you want your head, just chop it off.' When Dongshan was about to enter Parinirvana (Parinirvana, Nirvana), he said to the crowd: 'I have a bad reputation in the world, who can remove it for me?' No one answered. At this time, a young novice monk came out and said: 'Please, Master, give your Dharma name.' Dongshan said: 'My bad reputation has already passed.' The Master said: 'From ancient times to the present, no one has been able to discern it.' Wuzhu (Wuzhu, a person's name) was drinking tea, Manjusri (Manjusri, Manjusri Bodhisattva) picked up a glass and asked: 'Is there this in the South?' Wuzhu said no. Manjusri said: 'What do you usually use to drink tea?' Wuzhu was speechless. The Master answered instead: 'I have long heard that the Great Being carries a sword, why is he in a speck of dust (referring to a tiny realm)?' The Master said: 'So-called before Dipankara (Dipankara, Dipankara Buddha) there are two situations. One is not knowing there is, like blood-like milk (referring to an unawakened state); one is knowing there is, like getting the original thing before the thought arises. This is called before Dipankara. Another kind of knowing there is, the coming and going of speech, sound, color, right and wrong, does not belong to the correct illumination, nor can it be remembered, like blood-like milk, it is a matter of leaking and losing. This is called after Dipankara. Directly is the exhaustion of the three times (referring to the past, present, and future), forgetting the inside and outside feelings, obtaining uninterruptedness, this is called the correct Dipankara, and even obtaining prediction.' Explanation of Dongshan's Five Ranks (The partial and correct, and the concurrent explained by the former master, are the same as using the former master's original intention, not to clarify the position of meritorious practice and advancement, involving doctrinal statements, but directly is an extraordinary and profound discussion, to cut off the subtle purpose, just to clarify that the thing from above is manifested before the eyes, secretly in line with the way of the ancient sages. Now seeing that you scholars interpret and select the former master's intention, it seems that there is some misunderstanding, I can't help but briefly describe the differences, I am really ashamed.)
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)。
正位卻偏。就偏辨得。是圓兩意(正位卻偏者。為不對物。雖不對物。卻具 正中無用為偏。全用為圓。是兩意。問如何是全。云不顧者得底人也。此正位不明來也。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 正中偏卻具此一位。第一不得動著 如學士揀獨脫物外。起眾聖之前。云是正位卻圓。其實屈正位也。此例語是古人道過跡尚存。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。不得呼為相兼帶來耳)。
偏位雖偏。亦圓兩意。緣中辨得。是有語中無語(為用處不立的。不立的則真不常用也 偏位雖偏亦圓者。用中無物不觸。是兩意雖就用中明。為語中不傷。此乃竟日道如不道一般。又曰。偏位卻圓。亦具緣中不觸)。
或有正位中來者。是無語中有語(正中來者。不兼緣。如藥山曰。我有一句子。未曾向人說。道吾曰。相隨來也。此是他妙會得。如湖南觀察使語。此例甚多。事須合出不得混尊卑。呼為無語中有語。又我有一句子。未曾向人說。此問答家。須就出不得乖角。乖角則不知有故 句句無語不立尊貴。不落左右。故云正中來也 正
【現代漢語翻譯】 現代漢語譯本： 攪渾它的功用。其中或許有借用位置來顯明功用，借用功用來顯明位置。因緣頭緒繁多，功用在於臨時的運用，觀察言語的來勢，不辜負到來的時機，巧妙之處在於美好的意致啊）。 正位卻偏離，就在偏離中辨別，這是圓融的兩重意義（正位卻偏離，是因為不對著事物。雖不對著事物，卻具備正中無用為偏，全用為圓，是兩重意義。問：如何是全？答：不顧惜的人才能得到。這是正位不明白的來由。如果佛出世也這樣，如果佛不出世也這樣。所以千聖萬聖都回歸正位承擔。正中偏離卻具備這個位置，第一不得觸動它。如學士揀選獨脫於物外，起于眾聖之前，說這是正位卻圓融，其實是屈就了正位。這個例子是古人說過，痕跡尚存，還未得到語中無語的境界。這又可以稱為非正位，因為言語中有言語的緣故。這可以稱為有病兼帶，不得稱為相兼帶來）。 偏位雖然偏離，也圓融兩重意義，在因緣中辨別，是有語中無語（因為在用處不設立固定的，不設立固定的就真是不常用啊。偏位雖然偏離也圓融，用中沒有事物不觸及，是兩重意義，雖然就在用中顯明，因為言語中不傷及，這乃是整天說如同沒說一般。又說：偏位卻圓融，也具備因緣中不觸及）。 或者有從正位中來的，是無語中有語（從正中來的，不兼帶因緣，如藥山（Yaoshan）說：『我有一句話，未曾向人說。』道吾（Daowu）說：『相隨而來啊。』這是他巧妙地領會了。如湖南觀察使（Hunan Inspector）的言語，這樣的例子很多，事情必須合拍，不得混淆尊卑，稱為無語中有語。又，『我有一句話，未曾向人說。』這問答家，必須就事論事，不得乖張，乖張則不知有故。句句無語不設立尊貴，不落左右，所以說從正中來啊）。
【English Translation】 English version: Muddling its function. Among them, there may be borrowing position to clarify function, borrowing function to clarify position. The causal threads are numerous, and the function lies in temporary application. Observe the momentum of the words, and do not fail the arriving opportunity. The subtlety lies in the beautiful intention). The correct position deviates, and it is discerned in the deviation. This is the two meanings of roundness (The correct position deviates because it is not directed at things. Although it is not directed at things, it possesses the uselessness in the center as deviation, and the full use as roundness, which are two meanings. Question: What is fullness? Answer: Those who do not care about it can obtain it. This is the origin of the unclear correct position. 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 thousands of sages return to the correct position to undertake. The deviation in the center possesses this position, and first, it must not be touched. For example, a scholar selects something detached from things, arising before all the sages, saying that this is the correct position but round. In fact, it is condescending to the correct position. This example is what the ancients said, the traces still remain, and the realm of 'no words in words' has not yet been attained. This can also be called a non-correct position because there are words in the words. This can be called having a disease and carrying it, but it cannot be called bringing it together). Although the deviated position is deviated, it is also round with two meanings. It is discerned in the causal conditions, which is 'no words in words' (Because it does not establish a fixed point in the use, and if it does not establish a fixed point, it is truly not commonly used. Although the deviated position is deviated, it is also round, and there is nothing in the use that is not touched, which are two meanings. Although it is clarified in the use, because it does not harm in the words, this is like talking all day as if not talking at all. It is also said: The deviated position is round, and it also possesses not touching in the causal conditions). Or there are those who come from the correct position, which is 'words in no words' (Those who come from the center do not combine causal conditions, such as 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: 'It comes along with it.' This is his subtle understanding. Like the words of the Hunan Inspector (湖南觀察使, a government official), there are many such examples. Things must be in harmony, and there must be no confusion of seniority, which is called 'words in no words.' Also, 'I have a sentence that I have never said to anyone.' This questioner must address the matter at hand and must not be eccentric, otherwise, he will not know the reason. Every sentence without words does not establish nobility and does not fall to the left or right, so it is said to come from the center).
位來。明正位不涉緣。又引語例者。如黑豆未生芽時作么生。又如曰有一人無出入息。又曰未具胞胎時還有言句也無。十方諸佛出身處也。此例喚作無語中有語 又有借事。正位中來者。此一位答家。須向偏位中。明其體物。不得入正位明也。此一句要知。如先師問新羅僧。未過海時在什麼處。無對。自代曰。只今過海。也在什麼處。又如先師代慎微長老出拄杖語曰。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 如諸學士揀問祖師意。答待特牛生兒則向汝道。曰此是正位中來。此一例語切不得呼為正位中來。可曰玄學路中問答。俱然也別是一路。又不得呼為相兼帶。為顯明故。縱賓主回互只得呼為有病兼帶)。
或有偏位中來者。是有語中無語(偏位中來者。則兼緣。如曰即今底呼作什麼即得。無對。先師自代曰。不得不得。此例亦多。喚為有語中無語也 語從四大聲色中來。不立處所是非。故曰緣中辨得是偏位中來也。引語例者。如曰什麼物恁么來。亦曰光境俱忘復是何物。亦曰定慧等學明見佛性。此例亦多。喚作有語中無語 偏位中來者。就物明體。如曰什麼物恁么來。又光境俱忘。復是何物。此一例語寄功明位。亦是余舊舉例。什麼物恁么來。此一例語雖緣
【現代漢語翻譯】 現代漢語譯本： 位來。明正位不涉緣。又引語例者。如黑豆未生芽時作么生（怎麼樣）。又如曰有一人無出入息。又曰未具胞胎時還有言句也無。十方諸佛出身處也。此例喚作無語中有語。
又有借事。正位中來者。此一位答家。須向偏位中。明其體物。不得入正位明也。此一句要知。如先師問新羅僧。未過海時在什麼處。無對。自代曰。只今過海。也在什麼處。又如先師代慎微長老出拄杖語曰。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。
如諸學士揀問祖師意。答待特牛生兒則向汝道。曰此是正位中來。此一例語切不得呼為正位中來。可曰玄學路中問答。俱然也別是一路。又不得呼為相兼帶。為顯明故。縱賓主回互只得呼為有病兼帶)。
或有偏位中來者。是有語中無語(偏位中來者。則兼緣。如曰即今底呼作什麼即得。無對。先師自代曰。不得不得。此例亦多。喚為有語中無語也。語從四大聲色中來。不立處所是非。故曰緣中辨得是偏位中來也。引語例者。如曰什麼物恁么來。亦曰光境俱忘復是何物。亦曰定慧等學明見佛性。此例亦多。喚作有語中無語。偏位中來者。就物明體。如曰什麼物恁么來。又光境俱忘。復是何物。此一例語寄功明位。亦是余舊舉例。什麼物恁么來。此一例語雖緣 English version: Coming from the position. Clarifying the primary position does not involve conditions. Examples of sayings include: 'What is it like when a black bean has not yet sprouted?' Also, 'Suppose there is a person without incoming or outgoing breath.' Also, 'Before the formation of the womb, are there any words or sentences?' 'It is the birthplace of all Buddhas in the ten directions.' This example is called 'having words within no words.'
There are also cases of borrowing events coming from the primary position. In this case, the respondent must clarify the substance of things from the secondary position and must not clarify it from the primary position. This sentence needs to be understood. For example, the former teacher asked a Silla monk, 'Where were you before crossing the sea?' There was no answer. He answered himself, 'Even now, crossing the sea, where are you?' Also, the former teacher, on behalf of Elder Shenwei, used the staff saying, 'Now that it is out, can anyone recognize it?' Although this example is recognized within conditions, it is different from going forward. It cannot be recognized. Fearing that later generations will take the merit of falling into the mundane as an upward matter.
If scholars selectively ask about the meaning of the Patriarch, answer, 'I will tell you when a sterile cow gives birth.' Saying, 'This comes from the primary position.' This example must not be called coming from the primary position. It can be said that it is a question and answer in the path of profound learning. It is also a separate path. It also cannot be called mutually inclusive. For the sake of clarity, even if the host and guest reciprocate, it can only be called a diseased inclusion).
Or there are those coming from the secondary position, which is having no words within words (those coming from the secondary position involve conditions. For example, 'What is it that is called right now?' There is no answer. The former teacher answered himself, 'Not allowed, not allowed.' This example is also common and is called 'having no words within words.' Words come from the four great elements and sound and form, not establishing location, right or wrong. Therefore, it is said that recognizing within conditions is coming from the secondary position. Examples of sayings include: 'What thing comes like that?' Also, 'What is it after both light and realm are forgotten?' Also, 'Equal learning of Samadhi and Prajna clearly sees Buddha-nature.' This example is also common and is called 'having no words within words.' Those coming from the secondary position clarify the substance based on things. For example, 'What thing comes like that?' Also, 'What is it after both light and realm are forgotten?' This example relies on merit to clarify the position. It is also an old example I have given. 'What thing comes like that?' Although this example is conditional
【English Translation】 Coming from the position. Clarifying the primary position (zheng wei) does not involve conditions. Examples of sayings include: 'What is it like when a black bean has not yet sprouted?' Also, 'Suppose there is a person without incoming or outgoing breath.' Also, 'Before the formation of the womb, are there any words or sentences?' 'It is the birthplace of all Buddhas in the ten directions.' This example is called 'having words within no words.' There are also cases of borrowing events coming from the primary position (zheng wei). In this case, the respondent must clarify the substance of things from the secondary position (pian wei) and must not clarify it from the primary position. This sentence needs to be understood. For example, the former teacher asked a Silla monk, 'Where were you before crossing the sea?' There was no answer. He answered himself, 'Even now, crossing the sea, where are you?' Also, the former teacher, on behalf of Elder Shenwei, used the staff saying, 'Now that it is out, can anyone recognize it?' Although this example is recognized within conditions, it is different from going forward. It cannot be recognized. Fearing that later generations will take the merit of falling into the mundane as an upward matter. If scholars selectively ask about the meaning of the Patriarch, answer, 'I will tell you when a sterile cow gives birth.' Saying, 'This comes from the primary position.' This example must not be called coming from the primary position. It can be said that it is a question and answer in the path of profound learning. It is also a separate path. It also cannot be called mutually inclusive. For the sake of clarity, even if the host and guest reciprocate, it can only be called a diseased inclusion). Or there are those coming from the secondary position (pian wei), which is having no words within words (those coming from the secondary position involve conditions. For example, 'What is it that is called right now?' There is no answer. The former teacher answered himself, 'Not allowed, not allowed.' This example is also common and is called 'having no words within words.' Words come from the four great elements and sound and form, not establishing location, right or wrong. Therefore, it is said that recognizing within conditions is coming from the secondary position. Examples of sayings include: 'What thing comes like that?' Also, 'What is it after both light and realm are forgotten?' Also, 'Equal learning of Samadhi and Prajna clearly sees Buddha-nature.' This example is also common and is called 'having no words within words.' Those coming from the secondary position clarify the substance based on things. For example, 'What thing comes like that?' Also, 'What is it after both light and realm are forgotten?' This example relies on merit to clarify the position. It is also an old example I have given. 'What thing comes like that?' Although this example is conditional
中認得。不同向去。又定慧等學明見佛性。此理如何。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。玄學外事也 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。亦是予舊舉例。主家抽入正位。云有一人無出入息。令渠知有正位 更有挾功極則凈潔位。亦得呼為偏位中來。此難辨。須揀得出 如學士揀僧問先師。如何是玄旨。師曰。如死人舌。又問。十二時中將何奉獻。曰無物。曰是偏位中來。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)。
或有相兼帶來者。這裡不說有語無語。這裡直須正面而去。這裡不得不圓轉。事須圓轉(相兼帶來者。為語勢不偏不正。不存不無。如全不全。似虧不虧。唯得正面而去也。去則不立的。不立的則至妙之言。境不圓常情之事。如先師代文殊喫茶語。曰借取這個看得么。亦如翠微曰每日噇什麼)。
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。兼帶語全無的的也(相兼帶來者。不落有語無語。如藥
【現代漢語翻譯】 現代漢語譯本：
中認得。不同向去。又定慧等學明見佛性。此理如何？（如何通過禪定和智慧等學習來明見佛性？）。這一例子也是我最初舉的例子。又如光境俱忘，這是教中的法則，不同於玄學。只要在其他教義中找出宗門中的道理，玄學是外在的事物。比如出息不依賴眾緣（各種因緣條件），入息不居於蘊界（五蘊和十八界）而住，這句話完全是功不同緣中認得，也是我以前舉的例子。主家抽入正位（主人抽身進入正位），說有一個人沒有出入息，讓他知道有正位。更有挾功極則凈潔位（憑藉功德達到極致清凈的境界），也可以稱為從偏位中來。這很難分辨，必須揀選出來。比如學士（求學者）揀僧（僧人）問先師，什麼是玄旨（深奧的宗旨）？先師說：『如死人舌』。又問：『十二時中將何奉獻？』（十二時辰中用什麼來供奉？）答：『無物』。說這是從偏位中來。這兩個例子不能稱為從偏位中來，必須各自揀選。如果是玄旨的例子，可以等同於功勛。這兩個例子都不能稱為偏位或者兼帶，前面已經明確破斥了。這是借功明位，借位明功，與此相同）。
或者有相兼帶來者（兼帶的情況）。這裡不說有語無語（有言語或無言語），這裡必須正面而去。這裡不得不圓轉，事情必須圓轉（相兼帶來者，因為語勢不偏不倚，不存不無，如全不全，似虧不虧，唯有正面而去。去則不立的，不立的則是至妙之言。境不圓常情之事，如先師代替文殊喫茶語，說：『借取這個看得么？』也像翠微說：『每日噇什麼？』）。
然而在途之語，總是病（在路上的話，總是有問題的）。當事人首先必須辨別語句，正面而去。有語是這樣來的，無語是那樣去的。作家中不無言語，不涉及有語無語，這個叫做兼帶語。兼帶語完全沒有確定的（相兼帶來者，不落有語無語，如藥 English version:
'...recognized within. Different directions to go. Furthermore, the study of Samadhi (定) and Prajna (慧) clearly reveals Buddha-nature. How is this principle understood?' This example is also one I initially cited. Moreover, like 'when both light and object are forgotten,' this is a principle within the teachings, distinct from Xuanxue (玄學, Neo-Daoism). One only needs to extract the principles of our school from other teachings; Xuanxue is an external matter. For instance, 'exhalation does not rely on numerous conditions (眾緣), inhalation does not dwell within the aggregates and realms (蘊界),' this statement is entirely recognized through merit differing from conditions, and it's also an example I previously used. The master draws into the correct position (正位), saying there is a person without exhalation or inhalation, letting them know there is a correct position. Furthermore, even the position of ultimate purity achieved through merit (挾功極則凈潔位) can be called coming from a biased position (偏位). This is difficult to discern and must be carefully selected. For example, a scholar (學士) questions a monk (僧) about the late master, 'What is the profound meaning (玄旨)?' The master replies, 'Like the tongue of a dead man.' He further asks, 'What shall I offer in the twelve periods of the day (十二時中將何奉獻)?' He replies, 'Nothing (無物).' Saying this comes from a biased position. These two examples cannot be called coming from a biased position; they must be individually selected. If it's an example of profound meaning, it can be equated with merit. Neither of these two examples can be called biased or mixed; this has already been clearly refuted. This is borrowing merit to illuminate position, borrowing position to illuminate merit, the same as this).
Or there are those that come with a mixture (相兼帶來者). Here, we don't speak of having words or not having words (有語無語); here, one must go directly forward. Here, one cannot but be flexible; matters must be flexible (相兼帶來者, because the force of the words is neither biased nor upright, neither existing nor non-existing, like complete yet incomplete, like deficient yet not deficient, only going directly forward. Going then nothing is established, nothing established then it is the most wonderful words. The state is not round, the matter of ordinary sentiment, like the late master taking tea on behalf of Manjusri, saying, 'Can you borrow this to see?' Also like Cuiwei saying, 'What do you eat every day?').
However, words on the path are always a sickness (然在途之語，總是病). The person involved must first discern the statements and go directly forward. Having words comes like this, not having words goes like that. Among the masters, there is no lack of words, not involving having words or not having words; this is called mixed words (兼帶語). Mixed words are completely without certainty (相兼帶來者, not falling into having words or not having words, like medicine
【English Translation】 '...recognized within. Different directions to go. Furthermore, the study of Samadhi (定) and Prajna (慧) clearly reveals Buddha-nature. How is this principle understood?' This example is also one I initially cited. Moreover, like 'when both light and object are forgotten,' this is a principle within the teachings, distinct from Xuanxue (玄學, Neo-Daoism). One only needs to extract the principles of our school from other teachings; Xuanxue is an external matter. For instance, 'exhalation does not rely on numerous conditions (眾緣), inhalation does not dwell within the aggregates and realms (蘊界),' this statement is entirely recognized through merit differing from conditions, and it's also an example I previously used. The master draws into the correct position (正位), saying there is a person without exhalation or inhalation, letting them know there is a correct position. Furthermore, even the position of ultimate purity achieved through merit (挾功極則凈潔位) can be called coming from a biased position (偏位). This is difficult to discern and must be carefully selected. For example, a scholar (學士) questions a monk (僧) about the late master, 'What is the profound meaning (玄旨)?' The master replies, 'Like the tongue of a dead man.' He further asks, 'What shall I offer in the twelve periods of the day (十二時中將何奉獻)?' He replies, 'Nothing (無物).' Saying this comes from a biased position. These two examples cannot be called coming from a biased position; they must be individually selected. If it's an example of profound meaning, it can be equated with merit. Neither of these two examples can be called biased or mixed; this has already been clearly refuted. This is borrowing merit to illuminate position, borrowing position to illuminate merit, the same as this).
Or there are those that come with a mixture (相兼帶來者). Here, we don't speak of having words or not having words (有語無語); here, one must go directly forward. Here, one cannot but be flexible; matters must be flexible (相兼帶來者, because the force of the words is neither biased nor upright, neither existing nor non-existing, like complete yet incomplete, like deficient yet not deficient, only going directly forward. Going then nothing is established, nothing established then it is the most wonderful words. The state is not round, the matter of ordinary sentiment, like the late master taking tea on behalf of Manjusri, saying, 'Can you borrow this to see?' Also like Cuiwei saying, 'What do you eat every day?').
However, words on the path are always a sickness (然在途之語，總是病). The person involved must first discern the statements and go directly forward. Having words comes like this, not having words goes like that. Among the masters, there is no lack of words, not involving having words or not having words; this is called mixed words (兼帶語). Mixed words are completely without certainty (相兼帶來者, not falling into having words or not having words, like medicine
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。此若不妙會。則千里萬里也 引相兼帶來語例者。如文殊喫茶語。及這個人如今什麼處去也。云巖曰。作么作么。又曰。即今作么生。此例甚多 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。千萬宛轉不得莽鹵。夫問答兩家語勢相報。皆不出五位也。但語有粗細。答有淺深。所以先師于非言句中。強以言。皆為對緣。而設斯要耳。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 夫相兼帶來者。直須似文殊喫茶語。及先師答云巖鋤姜語。並安和尚法堂語。及藥山淳布衲洗佛語。于中最妙兼帶。無過藥山答道吾帶刀語。及百丈下堂大眾欲散未散時問云。是什麼。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。藥山與新禮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。則抽入正位。此例語。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。若更有凝滯。旋當決了。直須勵力修行。令未來際
【現代漢語翻譯】 現代漢語譯本： 山帶刀語（Shāndàidāo yǔ，山帶刀的開示）。這是兼帶語，臨時觀察語言的來勢。或者當頭正面而來，或者出人意料。如果不能巧妙領會，就會謬之千里。引用相兼帶來的例子，如文殊喫茶語（Wénshū chī chá yǔ，文殊菩薩喝茶的開示），以及『這個人如今什麼處去也』（Zhège rén rújīn shénme chù qù yě，這個人現在去哪裡了）的問話。云巖（Yúnyán）回答說：『作么作么』（Zuò me zuò me，做什麼做什麼），又說：『即今作么生』（Jí jīn zuò me shēng，現在怎麼樣）。這樣的例子很多。也有在功勛中兼帶的，類似於向上之事，臨時辨別。如落在清凈微妙之處，則須知有事在。要離開就離開，要停止就停止，千萬不要猶豫不決。問答雙方的語勢相互呼應，都不超出五位（wǔ wèi，佛教中的五種地位）。但語言有粗細，回答有深淺，所以先師在非言語中，強行用語言表達，都是爲了應對機緣，而設定這些要點。如大無明（dà wúmíng，極大的無明）之人，為全體，不同於闡提（chǎntí，斷善根的人）。闡提則知道有事卻掩蓋，雖然掩蓋卻成了孝養。掩蓋者不存祖佛（zǔ fó，祖師和佛）及自己本分父母。紅爛底人（hóng làn dǐ rén，指業障深重的人）為不歸全擔荷，不立至尊。大保任底人（dà bǎorèn dǐ rén，指有大擔當的人）為刺腳入泥里，非小小護持。相兼帶來者，必須像文殊喫茶語，以及先師回答云巖鋤姜語（chú jiāng yǔ，鋤姜的開示），並安和尚法堂語（Ān héshàng fǎtáng yǔ，安和尚在法堂的開示），及藥山淳布衲洗佛語（Yàoshān Chúnbùnà xǐ fó yǔ，藥山讓淳布衲洗佛的開示）。其中最妙的兼帶，莫過於藥山回答道吾帶刀語（Dàowú dài dāo yǔ，道吾帶刀的開示），及百丈下堂大眾欲散未散時問云：『是什麼』（Shì shénme，是什麼）。藥山遙聞此語，說『在此』（Zài cǐ，在這裡）。便是暗頭兼帶，借功明物，借物明功，借過明功，借功明過。等來若是，藥山與新禮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，則抽入正位。此例語，常用也。我因為住持事務繁多，來不及仔細說明。略微說明少許，你們這些人，不要輕易輕慢。若還有凝滯，隨時解決。必須努力修行，令未來際。
【English Translation】 English version: Shāndàidāo's words. This is a combined speech, temporarily observing the momentum of the language. It may come head-on or unexpectedly. If one cannot skillfully comprehend it, the deviation will be immense. Examples of combined speech include Wénshū's tea-drinking words and the question, 'Where is this person going now?' Yúnyán replied, 'What to do? What to do?' and also said, 'What is it like right now?' There are many such examples. There are also combined elements within merit, similar to upward matters, to be discerned temporarily. If one falls into a pure and subtle place, one must know that there is something to be done. Leave if you need to leave, stop if you need to stop, and do not hesitate. The momentum of language between questioner and answerer echoes each other, never exceeding the five positions. However, language has coarseness and subtlety, and answers have shallowness and depth. Therefore, the former teacher, in non-verbal expressions, forcefully used language, all to respond to conditions and establish these essentials. For those with great ignorance, it is the whole body, different from chǎntí (those who have severed their roots of goodness). Chǎntí know there is something but cover it up; although they cover it up, it becomes filial piety. Those who cover up do not preserve the ancestral Buddhas and their own inherent parents. Those with deep karmic obstacles are those who do not fully bear the burden and do not establish the supreme. Those with great responsibility are those who stick their feet into the mud, not just providing small support. Those who bring combined speech must be like Wénshū's tea-drinking words, as well as the former teacher's answer to Yúnyán's hoeing ginger words, Ān's words in the Dharma hall, and Yàoshān's words about Chúnbùnà washing the Buddha. Among them, the most wonderful combination is none other than Yàoshān's answer to Dàowú's words about carrying a knife, and when the assembly at Bǎizhàng was about to disperse but had not yet dispersed, they asked, 'What is it?' Yàoshān heard these words from afar and said, 'Here.' This is a hidden combination, using merit to illuminate things, using things to illuminate merit, using faults to illuminate merit, and using merit to illuminate faults. If it is like this, Yàoshān and Xīnlǐ, along with the virtues of the past, have surpassed entering the correct position, which is already a profound and unique statement. Next, those who have gained a little strength are drawn into the correct position. This type of language is commonly used. Because I am burdened with many affairs as abbot, I do not have time to explain in detail. I will briefly explain a little, and you all must not easily be careless. If there is still any stagnation, resolve it at any time. You must strive to cultivate diligently, so that the future.
不斷此事。不得慢泄。或值純樸者。是奇器。亦不可隱耳)。
他智上座臨遷化時。向人道。云巖不知有。我悔當時不向伊說。雖然如此。且不違于藥山蔡子。看他智上座合作么生老婆也。南泉曰。異類中行。且密阇黎不知有。
註釋洞山五位頌
正中偏(暗裡點頭)三更初夜月明前(黑白未交時辨取 萌芽未生之時 只今是什麼時 此中無日月。不說前後去也)莫怪相逢不相識(忘卻也 就也。又作么劫中違背來。恁么則俱拱手去也)隱隱猶懷舊日嫌(此兩句一意。終不相似 又曰。圓也 又今日重什麼 又恁么則不自欺得)。
偏中正(緣中會也)失曉老婆逢古鏡(露也 適來又記得。又是什麼模樣 恁么則別不呈色)分明覿面更無真(即今會也 只者個便是也 失。又恁么則未有真時較些子)爭奈迷頭還認影(不是本來頭。又莫認影即是又終不記得。又恁么則改不得也)。
正中來(過也)無中有路出塵埃(無句中有句 相隨來也。又從來事作么生。恁么則不相借也)但能不髑當今諱(傍這個 早是傍也 自是一般人 恁么則盡大地無第二人也)也勝前朝斷舌才(非默 更切于這個又終不切齒 恁么則叮嚀不得者)。
兼中至(有句中來)兩刃交鋒不須避(主客不相觸
【現代漢語翻譯】 現代漢語譯本： 不要中斷這件事。不要輕慢泄露。如果遇到純樸的人，這是難得的人才，也不可以隱瞞（不說）。
他智上座臨終時，對人說：『云巖（Yunyan，人名）不知道有（這個道理）。我後悔當時沒有對他說。雖然如此，且不違背藥山（Yaoshan，地名）的蔡子（Caizi，人名）。』看他智上座像個什麼老太婆？南泉（Nanquan，地名）說：『在異類中行走。且密阇黎（Mita Li，人名）不知道有（這個道理）。』
註釋洞山（Dongshan，地名）五位頌：
正中偏（暗裡點頭）：三更初夜月明前（黑白未交時辨取，萌芽未生之時，只今是什麼時？此中無日月，不說前後去也）。莫怪相逢不相識（忘卻也，就也。又作么劫中違背來？恁么則俱拱手去也）。隱隱猶懷舊日嫌（此兩句一意。終不相似。又曰：圓也。又今日重什麼？又恁么則不自欺得）。
偏中正（緣中會也）：失曉老婆逢古鏡（露也，適來又記得。又是什麼模樣？恁么則別不呈色）。分明覿面更無真（即今會也，只者個便是也，失。又恁么則未有真時較些子）。爭奈迷頭還認影（不是本來頭。又莫認影即是又終不記得。又恁么則改不得也）。
正中來（過也）：無中有路出塵埃（無句中有句，相隨來也。又從來事作么生？恁么則不相借也）。但能不髑當今諱（傍這個，早是傍也，自是一般人，恁么則盡大地無第二人也）。也勝前朝斷舌才（非默，更切于這個又終不切齒，恁么則叮嚀不得者）。
兼中至（有句中來）：兩刃交鋒不須避（主客不相觸，
【English Translation】 English version: Do not interrupt this matter. Do not be careless in revealing it. If you encounter someone who is pure and simple, this is a rare talent, and it should not be concealed.
When Superior Tachi (Tachi, name of a monk) was about to pass away, he said to people: 'Yunyan (Yunyan, a person's name) does not know about this (principle). I regret not having told him at the time. Even so, it does not contradict Caizi (Caizi, a person's name) of Yaoshan (Yaoshan, a place name).' What kind of old woman does Superior Tachi resemble? Nanquan (Nanquan, a place name) said: 'Walking among different kinds. And Mita Li (Mita Li, a person's name) does not know about this (principle).'
Commentary on Dongshan's (Dongshan, a place name) Song of the Five Ranks:
Bias within the Correct (Nodding secretly): Before the bright moon of the third watch (Discern when black and white have not yet intersected, at the time when sprouts have not yet emerged, what time is it now? There are no sun or moon here, not speaking of before or after). Do not be surprised if we meet and do not recognize each other (Forgotten, accomplished. And how does one go against it in kalpas? Then both bow and leave). Faintly still harboring old dislikes (These two lines mean the same thing. Ultimately dissimilar. Also said: Round. Also, what is important today? Then one cannot deceive oneself).
The Correct within Bias (Meeting in conditions): An old woman encounters an ancient mirror at dawn (Revealed, just now remembered. And what is its appearance? Then it does not present any other color). Clearly face to face, there is no truth (Meeting now, this is it, lost. Then there is no time when there is more truth). How can one help but recognize the shadow when confused about the head? (Not the original head. And do not recognize the shadow as it, and ultimately do not remember. Then it cannot be changed).
Coming from the Correct (Passing): A path emerges from nothingness, leaving the dust (There is a phrase within the phrase, following each other. And how is it from the beginning? Then one does not borrow from the other). If one can but not violate the present taboo (Leaning on this, already leaning, it is a different kind of person, then there is no second person in all the earth). It is better than the tongue-cut talent of the previous dynasty (Not silence, even more pertinent to this and ultimately not grinding teeth, then one cannot exhort).
Arriving through Combination (Coming from a phrase): Two blades crossing, there is no need to avoid (Host and guest do not touch,
彼彼不傷也。箭箭相抂脈脈不斷 不相敵者又恁么則卻不相管)好手猶如火里蓮(壞不得 誰是得便者 弱於阿誰。又恁么則終不作第二人也)宛然自有沖天氣(不從人得。又恁么則不借也 非本有。又恁么則己亦不存 非己有)。
兼中到(妙挾)不落有無誰敢和(不當頭 他是作家 正好商量。喚什麼作商量。道將來云問)人人盡欲出時流(皆欲出類 有什麼出頭處。又動則死。又恁么則隨處快活也)摺合還歸炭里坐(一也。即可知也。將知合作么生 謾他不得。又恁么則賴得是某甲 此位中事總就正位為主。若是正位中。兼無言說。亦無對賓底道理。若是對賓。偏位極則處。呼為對賓也。若是兼帶等。總是臨時索喚不同。或時對。或時不對。亦呼為有語中無語。無語中有語。廣如偏正位中所明。更有不入偏正位子語。方難為人。須是明眼底人始得。不受指東劃西)。
三等之墮
夫沙門取食。有三等墮。作水牯牛是沙門墮。不受食是尊貴墮。不斷聲色是隨類墮。只墮去是甚麼人分上事(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。祇是事上異類。非言語中異類)。
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
【現代漢語翻譯】 現代漢語譯本：
『彼彼不傷也。箭箭相抂脈脈不斷』（彼此互不傷害。箭與箭相互抵擋，卻又藕斷絲連）——不相敵對又該如何呢？豈不是互不相干了？『好手猶如火里蓮』（高手就像火中的蓮花）——無法摧毀，誰能從中得利？又比誰弱呢？這樣看來，終究不會甘居人後啊！『宛然自有沖天氣』（自然而然地具有沖天的氣概）——不依賴他人。這樣看來，是不假外求啊！並非原本就有的。這樣看來，連自身也不存在了——並非自身所擁有。
『兼中到』（在兼帶中達到）——巧妙地輔助，不落入有無的窠臼，誰敢應和？不居於首位，他是創作者，正好商量。稱什麼為商量？說出來聽聽。『人人盡欲出時流』（人人都想超越當世）——都想出類拔萃，有什麼出頭的地方？一動就死了。這樣看來，隨處都很快樂啊！『摺合還歸炭里坐』（歸根結底還是回到炭堆里坐著）——是一回事。由此可知。要知道如何合作？騙不了他。這樣看來，多虧了我自己——此位中的事情總以正位為主。如果是正位中，既沒有言說，也沒有面對賓客的道理。如果是面對賓客，偏位的極致之處，稱為面對賓客。如果是兼帶等，都是臨時需要而不同。有時對，有時不對，也稱為有語中無語，無語中有語。詳細情況如偏正位中所說明。更有不入偏正位子的語句，難以理解。必須是明眼人才能理解。不受指東劃西的擺佈。
三等之墮
沙門（出家人）乞食，有三種墮落。變成水牯牛（水牛）是沙門墮，不接受供養是尊貴墮，不斷絕聲色是隨類墮。只是墮落又是什麼人的事情？要知道就是進入異類之中，不承認沙門的事情。所以古人權且用水牯牛作為異類，只是事上的異類，不是言語中的異類。
如果是言語中的異類，那麼往來言語都是類。所以南泉（禪師名號）說：『智慧不到的地方切忌亂說，亂說就會長出頭角』，稱作如如（真如，事物的本性）。
【English Translation】 English version:
『They do not harm each other. Arrows meet arrows, yet the connection remains unbroken』 – If they do not oppose each other, then how is it? Wouldn't they be unrelated? 『A master is like a lotus in fire』 – indestructible, who benefits from it? And weaker than whom? In this view, one will never be second to anyone! 『Naturally, it has a soaring spirit』 – not dependent on others. In this view, it does not borrow from outside! It is not originally there. In this view, even the self does not exist – not owned by the self.
『Arriving in the combined』 – skillfully assisting, not falling into the trap of existence or non-existence, who dares to echo? Not taking the lead, he is the creator, perfect for discussion. What is called discussion? Speak it out. 『Everyone wants to surpass the current trend』 – everyone wants to excel, where is the place to stand out? Movement leads to death. In this view, everywhere is joyful! 『Ultimately, returning to sit in the charcoal』 – it is all the same. From this, it can be known. Wanting to know how to cooperate? Cannot deceive him. In this view, it is thanks to myself – matters in this position are always based on the primary position. If it is in the primary position, there is neither speech nor the principle of facing guests. If it is facing guests, the extreme point of the secondary position is called facing guests. If it is combined, it is always different depending on the temporary need. Sometimes it matches, sometimes it does not, also called speech within speechlessness, speechlessness within speech. Details are as explained in the primary and secondary positions. Furthermore, there are statements that do not enter the positions of primary and secondary, which are difficult to understand. It must be someone with clear vision to understand. Not subject to being directed east or west.
The Three Kinds of Lapse
For a Shramana (a Buddhist monk) begging for food, there are three kinds of lapse. Becoming a water buffalo is a Shramana lapse, not accepting offerings is a noble lapse, not cutting off sound and color is a following-the-world lapse. Just lapsing, what is it about? To know, it is entering into a different category, not acknowledging the affairs of a Shramana. Therefore, the ancients temporarily used the water buffalo as a different category, only a different category in terms of affairs, not a different category in terms of language.
If it is a different category in terms of language, then all coming and going language is a category. Therefore, Nanquan (a Zen master's name) said: 『Where wisdom does not reach, be careful not to speak about it, speaking about it will cause horns to grow』, called Tathata (suchness, the nature of things).
。早是變也。直須向異類中行。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。云某甲擬隨和尚去。還得么。泉曰。若隨我。含一莖草來(這個是沙門轉身語。所以道。汝擬近。含一莖草來。親近渠。是呼為無漏始堪供養渠)。
又曰。隨類墮者。祇今於一切聲色物物上。轉身去不隨階級。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。祇如露地白牛。是法身極則。亦須轉卻免他坐一色無辨處。並是稱斷供養邊事。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。
夫取正命食者。須具三種墮。時有僧問。被毛戴角是甚麼墮。不斷聲色是甚麼墮。不受食是甚麼墮。余曰。被毛戴角是沙門墮。不斷聲色是隨類墮。不受食是尊貴墮。不受食尊貴墮者。是本分事。知有不取。故曰尊貴墮。被毛戴角沙門墮者。不執沙門邊事及諸聖報位也。不斷聲色隨類墮者。為初心知有自己本分事。回光時。擯出諸色聲香味觸法。得寧謐則成功后不執六塵。墮而不昧。
【現代漢語翻譯】 現代漢語譯本：
事情早就變化了。必須要在不同的事物中行動。現在必須在不同之中說出不同的事情。話語中沒有話語才行。如果南泉（Nanquan，禪師名）生病時有人問：『和尚百年之後去哪裡？』南泉說：『我到山下施主家，做一頭水牛去。』那人說：『我打算跟隨和尚去，可以嗎？』南泉說：『如果跟隨我，含一根草來。』（這是沙門（Shamen，出家修道者）轉身的話語。所以說，你想要親近，就含一根草來。親近他，才能被稱為無漏（Wulou，沒有煩惱）而可以供養他）。 又說：『隨類墮（Suileiduo，跟隨類別而墮落）』，就是現在在一切聲音和顏色以及事物上，轉身離開而不跟隨階級，這叫做隨類墮。又說：『尊貴墮（Zunguiduo，因尊貴而墮落）』，法身（Fashen，佛的真身）和法性（Faxing，佛法的本質）是尊貴的事情，也必須轉變掉，這就是尊貴墮。比如露天的白牛，是法身最極端的體現，也必須轉變掉，以免它停留在一種顏色而無法分辨。這些都是稱斷供養的事情。想要供養，必須得到這種食物。所以無味的味道，也叫做無漏，是可以供養的。其餘接觸污染的食物，不是無漏解脫的食物。』有人問百丈（Baizhang，禪師名）：『以什麼為食物？』百丈說：『以無漏為食物。』云巖（Yunyan，禪師名）說：『不要把味道當作供養。』道吾（Daowu，禪師名）說：『知道有保任之處，都是供養。』 想要取得正命食（Zhengmingshi，符合正道的食物），必須具備三種墮。當時有僧人問：『披毛戴角（Pimaodaijiao，披著毛戴著角）是什麼墮？』『不斷聲色（Buduan shengse，不捨棄聲音和顏色）是什麼墮？』『不受食（Bushoushi，不接受食物）是什麼墮？』我說：『披毛戴角是沙門墮，不斷聲色是隨類墮，不受食是尊貴墮。』不受食的尊貴墮，是本分的事情，知道有而不取，所以叫做尊貴墮。披毛戴角的沙門墮，是不執著沙門的事情以及各種聖報位。不斷聲色的隨類墮，是為初心的人知道有自己的本分事，迴光返照時，摒棄各種色聲香味觸法，得到寧靜則成功后不執著六塵（Liuchen，色聲香味觸法），墮落而不迷惑。
【English Translation】 English version:
Things have already changed. One must act within different things. Now, one must speak of different matters within the different. Only when there are no words within words is it right. If someone were to ask Nanquan (Nanquan, a Chan master) when he was ill: 'Where will the venerable monk go after a hundred years?' Nanquan would say: 'I will go to the house of a patron at the foot of the mountain and become a water buffalo.' The person would say: 'I intend to follow the venerable monk; is that permissible?' Nanquan would say: 'If you follow me, bring a blade of grass.' (This is the turning-around speech of a Shamen (Shamen, a monastic practitioner). Therefore, it is said, 'If you wish to draw near, bring a blade of grass. To draw near to him is to call him 'without outflows' (Wulou, without defilements) and worthy of offerings.) Furthermore, it is said: 'Falling with the category' (Suileiduo, falling according to category) means that right now, in all sounds, sights, and things, one turns away without following the hierarchy; this is called 'falling with the category.' Furthermore, it is said: 'Falling from nobility' (Zunguiduo, falling due to nobility) means that the Dharmakaya (Fashen, the body of the Dharma) and Dharmata (Faxing, the nature of the Dharma) are matters of nobility, and they must also be transformed; this is 'falling from nobility.' For example, a white ox in the open is the ultimate manifestation of the Dharmakaya, and it must also be transformed to avoid remaining in one color without discernment. These are all matters of cutting off and making offerings. If you wish to make offerings, you must obtain this food. Therefore, the flavor of no flavor is also called 'without outflows' and is worthy of offerings. The remaining food that is touched and defiled is not the food of 'without outflows' and liberation.' Someone asked Baizhang (Baizhang, a Chan master): 'What do you take as food?' Baizhang said: 'I take 'without outflows' as food.' Yunyan (Yunyan, a Chan master) said: 'Do not take flavor as an offering.' Daowu (Daowu, a Chan master) said: 'Knowing that there is a place of assurance is all offering.' To obtain food of right livelihood (Zhengmingshi, food that accords with the right path), one must possess three kinds of falling. At that time, a monk asked: 'What is 'wearing fur and bearing horns' (Pimaodaijiao, wearing fur and bearing horns) falling?' 'What is 'not ceasing sounds and sights' (Buduan shengse, not abandoning sounds and sights) falling?' 'What is 'not receiving food' (Bushoushi, not accepting food) falling?' I said: 'Wearing fur and bearing horns is Shamen falling, not ceasing sounds and sights is falling with the category, and not receiving food is falling from nobility.' Not receiving food, falling from nobility, is a matter of one's inherent nature; knowing that there is but not taking it is called falling from nobility. Wearing fur and bearing horns, Shamen falling, is not being attached to the affairs of a Shamen and the various positions of holy reward. Not ceasing sounds and sights, falling with the category, is for the beginner to know that there is one's own inherent nature; when turning the light inward, rejecting the various sights, sounds, smells, tastes, tactile sensations, and objects of mind (Liuchen, sights, sounds, smells, tastes, tactile sensations, and objects of mind), obtaining tranquility, then after success, not being attached to the six dusts, falling without being deluded.
任之無礙。故曰。外道六師是汝師。彼師所墮。汝亦隨墮。可以食。食者則是正命食也。亦本事也。祇是就六根門頭見聞覺知。不被染污。呼為墮。不同向前怕也。本分事猶不取。況其餘(沙門取食有三種墮。作水牯牛。是甚麼墮。代曰。不處正位。不揀其身。始喚作沙門墮。不斷聲色。是甚麼墮。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。又曰。彼師所墮。汝亦隨墮。乃可取食。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。其中此事切須知時節莫東西)。
問如何是彼師所墮。曰田舍翁入聚落。眼耳鼻舌身意俱失卻。云如何是隨類墮。曰不斷聲色。又曰。不失香味。云如何是彼師。曰六處云如何是汝亦隨墮。曰存。云存個甚麼。曰不得動著。又不離聲色。
問不受食甚麼墮。曰了達正因。不存勝解。故曰尊貴墮也。
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。后師代曰。喚作水牯牛。
問未審此水牯牛還解耕稼否。曰灼然。云是甚麼類。曰被毛戴角者。云四時食何水草。曰不入口者。云如何是水牯牛。曰不證聖。云如何是含一莖草。曰毛羽相似去。
問
【現代漢語翻譯】 現代漢語譯本：
任運自然，沒有任何阻礙。所以說，『外道六師（指當時流行的六種外道思想的領袖）是你的老師』。他們墮落的地方，你也跟著墮落。可以吃，吃的就是正命食（符合正當生活方式的食物）。這也是本分事。只是在六根（眼、耳、鼻、舌、身、意）門頭見聞覺知，不被染污。稱之為『墮』，和以前害怕墮落不同。本分事尚且不取，更何況其他的（沙門（出家人）取食有三種墮落。作水牯牛（水牛），是什麼墮落？回答說：『不處正位，不揀其身，才叫做沙門墮落。』不斷聲色（音樂和美色），是什麼墮落？回答說：『凡夫的情感完全消盡，聖人的境界也忘記。在聲色塵中不應該再斷絕，才可以取食。』這叫做隨類墮。又說：『他們墮落的地方，你也跟著墮落，才可以取食。』沙門墮落，也不是沒有修行，也不是沒有間斷。雖然有間斷，常常沒有間斷。雖然有修行，常常沒有修行。其中這件事一定要知道時節，不要顛倒東西）。
問：什麼是他們墮落的地方？答：田舍翁（鄉下老翁）進入聚落，眼耳鼻舌身意都失去了。問：什麼是隨類墮？答：不斷聲色。又說：不失去香味。問：什麼是他們的老師？答：六處（六根）。問：什麼是你也跟著墮落？答：存。問：存個什麼？答：不得動著。又不離開聲色。
問：不受食是什麼墮落？答：了達正因，不存勝解。所以說，這是尊貴的墮落。
又溈山（地名，也指溈山禪師）說：我百年之後，作一頭水牯牛，左脅上寫著『溈山僧某甲』一行字。你們說，當見到這頭牛的時候，叫它什麼？沒有人回答。後來有禪師代替回答說：叫作水牯牛。
問：不知道這頭水牯牛還會耕田種地嗎？答：確實會。問：是什麼種類？答：被毛戴角者。問：一年四季吃什麼水草？答：不入口者。問：什麼是水牯牛？答：不證聖。問：什麼是含一莖草？答：毛羽相似去。
問：
【English Translation】 English version:
Acting naturally, without any hindrance. Therefore, it is said, 'The six heretical teachers (leaders of the six prevalent heterodox schools of thought at the time) are your teachers.' Where those teachers fall, you also fall along with them. You can eat; what you eat is righteous livelihood (food that conforms to a proper way of life). This is also your fundamental duty. It's just that at the gates of the six senses (eye, ear, nose, tongue, body, and mind), you see, hear, perceive, and know, without being defiled. This is called 'falling,' which is different from the previous fear of falling. Even your fundamental duty is not taken, let alone anything else (There are three kinds of falling for a Shramana (monk) taking food. Becoming a water buffalo, what kind of falling is that? The answer is: 'Not being in the proper position, not discerning one's own body, is what is called Shramana falling.' Not cutting off sound and form (music and beauty), what kind of falling is that? The answer is: 'Ordinary emotions are completely exhausted, and the realm of the sage is also forgotten. In the dust of sound and form, one should not cut off further, and then one can take food.' This is called falling along with the category. It is also said: 'Where those teachers fall, you also fall along with them, and then you can take food.' Shramana falling is not without practice, nor is it without interruption. Although there is interruption, there is always no interruption. Although there is practice, there is always no practice. Among them, this matter must be known at the right time, do not reverse east and west).
Question: What is the place where those teachers fall? Answer: A country bumpkin enters the village, and loses his eyes, ears, nose, tongue, body, and mind. Question: What is falling along with the category? Answer: Not cutting off sound and form. It is also said: Not losing fragrance and taste. Question: Who are those teachers? Answer: The six sense bases (six roots). Question: What is you also falling along with them? Answer: Preserving. Question: Preserving what? Answer: Not being able to touch it. Yet not leaving sound and form.
Question: What kind of falling is it to not receive food? Answer: Clearly understanding the right cause, not preserving superior understanding. Therefore, it is said, this is a noble falling.
Furthermore, Weishan (place name, also referring to Zen Master Weishan) said: After I die in a hundred years, I will become a water buffalo, with the line 'Weishan monk so-and-so' written on my left flank. What would you call it when you see this buffalo? No one answered. Later, a Zen master answered on his behalf: Call it a water buffalo.
Question: I don't know if this water buffalo can still plow the fields? Answer: Certainly it can. Question: What kind is it? Answer: One that is covered in fur and wears horns. Question: What kind of 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 realizing sainthood. Question: What is holding a blade of grass? Answer: Feathers and fur are similar.
Question:
是超聖。是超類。曰是超聖。
問如何是水牯牛。曰冥冥朦朦。云如何是含一莖草來。曰古人道了。也毛羽相似去。又曰。一草者。只是明得不變異也。
余曰。祖佛不知有。貍奴白牯卻知有。云爲什麼貍奴白牯卻知有。曰只是百無所解。云只如祖佛。為甚麼不知有。曰祖為執印。佛為相似。云只如貍奴白牯。知有個甚麼。曰只知有貍奴白牯。云如何是貍奴白牯知有底事。曰不從東西來。不從三十二相。
問如何是祖。曰上有。云如何是佛。曰相似去。
四種異類
一者往來異類者。如今一切聲色言語階級地位舍父逃逝。盡皆卻向上祖。又得為異類。又天堂地獄餓鬼畜生修羅等。皆是異類。二者菩薩同異類者。先明自己然後卻入生死異類中攝他。已證涅槃之果。不捨生死類。自利利他。愿一切眾生皆成佛。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。卻來遮邊行李。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。三者沙門異類者。先知有本分事了。喪盡今時一切凡聖因果功行。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
【現代漢語翻譯】 現代漢語譯本 這是超越聖人的境界，是超越一切類別的境界。可以這樣說，這就是超越聖人的境界。
有人問：『什麼是水牯牛？』（比喻純真無染的本性） 趙州禪師回答說：『冥冥朦朦。』（形容難以捉摸的狀態） 那人又問：『如何是含著一莖草來的水牯牛？』 趙州禪師回答說：『古人已經說過了，也和毛羽相似了。』（意指已經表達得很清楚了，只是換了一種方式）又說：『一草，只是說明了不變異的真性。』
我（指提問者）說：『祖師和佛都不知道有，貍奴（貓）和白牯（白牛）卻知道有。』 趙州禪師問：『為什麼貍奴和白牯卻知道有？』 回答說：『只是因為它們百無所解。』（沒有任何分別念） 我問：『既然如此，祖師和佛為什麼不知道有？』 趙州禪師回答說：『祖師是因為執著于印證，佛是因為執著于相似。』（祖師執著于印心，佛執著于外相） 我問：『那麼貍奴和白牯，知道有什麼？』 趙州禪師回答說：『只知道有貍奴和白牯。』（安住于當下，不作分別） 我問：『如何是貍奴和白牯知道的那個東西？』 趙州禪師回答說：『不從東西而來，不從三十二相而來。』（超越了方位和外相）
有人問：『什麼是祖？』 趙州禪師回答說：『上有。』（指超越一切之上的本源） 那人問：『什麼是佛？』 趙州禪師回答說：『相似去。』（指與本源相似的狀態）
四種異類
第一種是往來異類：現在的一切聲色言語、階級地位，捨棄父親（指本性）而逃離，最終都向上追溯到祖師，又可以成為異類。還有天堂、地獄、餓鬼、畜生、修羅等，都是異類。 第二種是菩薩同異類：首先明白自己，然後進入生死異類中去攝受他們。已經證得涅槃的果位，但不捨棄生死之類，自利利他，發願一切眾生都成佛，從最後才成佛。所以大權菩薩如果不先度化眾生，自己的事情就無法成就。所以南泉禪師說：『先過了那邊，知道有，再來這邊行事。』菩薩具足六度萬行。教義說：『如果有一個眾生沒有被度化，我終究不成正覺。』誓願無邊，眾生無邊，如此修行，所以名為菩薩同異類。 第三種是沙門異類：先知道有本分事了，喪盡今時一切凡聖因果功行，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
【English Translation】 English version It is beyond the sage. It is beyond categories. It can be said that it is beyond the sage.
Someone asked: 'What is a water buffalo?' (referring to the pure and untainted original nature) Zhao Zhou (Joshu) replied: 'Dark and obscure.' (describing the state of being difficult to grasp) The person then asked: 'What is a water buffalo that comes with a blade of grass in its mouth?' Zhao Zhou replied: 'The ancients have already said it; it's similar to feathers and fur.' (meaning it has already been expressed clearly, just in a different way) He also said: 'The one blade of grass simply illustrates the unchanging true nature.'
I (the questioner) said: 'The Patriarchs and Buddhas don't know it exists, but the cat and the white buffalo do know it exists.' Zhao Zhou asked: 'Why do the cat and the white buffalo know it exists?' He replied: 'Simply because they have no understanding.' (no discriminating thoughts) I asked: 'If that's the case, why don't the Patriarchs and Buddhas know it exists?' Zhao Zhou replied: 'The Patriarchs are attached to the seal of approval, and the Buddhas are attached to the resemblance.' (Patriarchs are attached to mind-to-mind transmission, and Buddhas are attached to external appearances) I asked: 'Then what do the cat and the white buffalo know?' Zhao Zhou replied: 'They only know the cat and the white buffalo.' (dwelling in the present moment, without discrimination) I asked: 'What is the thing that the cat and the white buffalo know?' Zhao Zhou replied: 'It doesn't come from the East or the West, and it doesn't come from the thirty-two marks.' (transcending direction and external characteristics)
Someone asked: 'What is the Patriarch?' Zhao Zhou replied: 'Above.' (referring to the source that is above everything) The person asked: 'What is the Buddha?' Zhao Zhou replied: 'Similar to it.' (referring to the state of being similar to the source)
Four kinds of different categories
The first is the different category of coming and going: all the sounds and colors, words and languages, hierarchical positions, abandoning the father (referring to the original nature) and fleeing, ultimately trace back to the Patriarch, and can become a different category. Also, heavens, hells, hungry ghosts, animals, asuras, etc., are all different categories. The second is the Bodhisattva who is the same as and different from the category: first understand oneself, and then enter the different category of birth and death to embrace them. Having already attained the fruit of Nirvana, but not abandoning the category of birth and death, benefiting oneself and benefiting others, vowing that all sentient beings will become Buddhas, and becoming a Buddha last. Therefore, if the great powerful Bodhisattva does not first liberate sentient beings, his own affairs cannot be accomplished. Therefore, Nanquan (Nansen) said: 'First cross over there, know that it exists, and then come here to act.' The Bodhisattva possesses the six perfections and myriad practices. The teachings say: 'If there is one sentient being who has not been liberated, I will never attain perfect enlightenment.' Vows are boundless, sentient beings are boundless, practicing in this way, therefore it is called the Bodhisattva who is the same as and different from the category. The third is the Shramana (monk) who is a different category: first know that there is a fundamental matter, lose all the mundane and holy causes and effects and merits of this time, and then attain the same body, called an independent person, also called a Shramana who judges matters, and then the inside and outside forget feelings, the three worlds are exhausted, without omission, and get the name of Buddha's affairs, also
云一手指天地。亦云具大沙門。轉卻沙門稱斷邊事。不入諸聖報位。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。頭長三尺頸長二寸。只是這個道理。不得別會。四者宗門中異類者。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。余自道。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(有人問余。如何是異。曰我若向汝道。驢年得異否。所以有人問南泉。百年後向甚麼處去。泉曰。山下檀越家作一頭水牯牛去。云某甲隨和尚去得否。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。云如何是同中異類。余曰。不擇其身。云如何是被毛戴角。余曰。不立觸凈。又非時答觸。即觸遇凈即凈。云如何是宗門中異類。余曰。要頭則斫將去(洞山先師因僧問沙門行。先師答曰。頭長三尺頸長二寸。又問余。此
{ "translations": [ "現代漢語譯本", "云一手指天地，也說具備大沙門（指有德行的出家人）的資格。如果轉變沙門的稱號，去談論斷滅邊見的事情，不進入諸聖的果位，才能開始被稱為沙門的行為。又說沙門轉身，又說披毛戴角，也叫做水牯牛（指耕地的牛）。在這樣的時節才能進入異類（指不同於常人的境界）。又說色類邊事。所以古人說，『頭長三尺，頸長二寸』，只是這個道理，不要另外理解。這四者是宗門中的異類。比如南泉普愿禪師說：『智慧達不到的地方，切忌說出來。』說出來就會長出頭角。如果稱作『如如』，就已經變了。必須要在異類中行走，說出異類中的事情。洞山良價禪師說：『這件事必須巧妙地領會，關鍵在於妙，體現在妙處。』我（指作者）自己說，這件事必須空出一個位置，完全沒有實在的東西。當面兼帶才能做到這樣。作家（指有修為的人）的語言不偏不倚，不有不無，稱作異類中的虛。這件事必須作家橫下身心，遇到木就順著木，遇到竹就順著竹，必須守護，不要觸犯。囑咐，囑咐，囑咐，囑咐（有人問我，什麼是異？我說，『我如果告訴你，要等到驢年才能明白異。』所以有人問南泉普愿禪師，百年之後到什麼地方去？南泉說：『到山下檀越（指施主）家做一頭水牯牛去。』那人說：『我能跟隨和尚去嗎？』南泉說：『你如果跟隨我，就含一根草來。』我說，這水牯牛不同於沙門的水牯牛，必須仔細才能明白，不要迷惑了時節）。", "", "問：什麼是往來異類？我說：不知道有自己。又說：一切言語聲色是非都是往來異類。問：什麼是同中異類？我說：不選擇其身。問：什麼是披毛戴角？我說：不建立觸凈（指不執著于清凈的境界），又不是不合時宜地回答觸，即觸遇凈即凈（指遇到什麼境界就安住于什麼境界）。問：什麼是宗門中的異類？我說：要頭就砍了去（洞山良價禪師以前有僧人問沙門行，洞山禪師回答說：『頭長三尺，頸長二寸。』又問我，這" ], "english_translations": [ "English version", 'Yun (a monk) once pointed a finger at the heaven and earth, also saying that one possesses the qualities of a great Shramana (a virtuous monk). If one transforms the title of Shramana to discuss matters of annihilationist views, without entering the positions of the sages, only then can one be called a Shramana in practice. It is also said that a Shramana turns around, also said to be wearing fur and horns, also called a water buffalo (referring to a working ox). Only at such a time can one enter the realm of the different (referring to a state different from ordinary people). It is also said to be a matter of the boundary of form and category. Therefore, the ancients said, \'The head is three feet long, the neck is two inches long,\' this is just this principle, do not understand it separately. These four are the different categories in the Zen school. For example, Nanquan Puyuan (a Zen master) said: \'Where wisdom does not reach, be careful not to speak of it.\' Speaking of it will cause horns to grow. If it is called \'Tathata (suchness)\', it has already changed. One must walk in the different categories, and speak of matters in the different categories. Dongshan Liangjie (a Zen master) said: \'This matter must be subtly understood, the key lies in the subtlety, the essence lies in the subtle place.\' I (referring to the author) myself say, this matter must leave a position empty, completely without anything real. Meeting face-to-face and encompassing it is how one can achieve this. The language of a master (referring to someone with cultivation) is neither biased nor upright, neither existent nor non-existent, called the emptiness within the different categories. This matter must require the master to throw themselves into it, meeting wood, follow the wood, meeting bamboo, follow the bamboo, one must protect against offense. Admonish, admonish, admonish, admonish (Someone asked me, what is different? I said, \'If I tell you, you will have to wait until the year of the donkey to understand the difference.\' Therefore, someone asked Nanquan Puyuan (a Zen master), where will you go after a hundred years? Nanquan said: \'I will go to the house of the Danapati (a donor) at the foot of the mountain to become a water buffalo.\' The person said: \'Can I follow the monk?\' Nanquan said: \'If you follow me, bring a blade of grass.\' I said, this water buffalo is different from the Shramana\'s water buffalo, one must be careful to understand, do not be confused about the time).", "", 'Question: What is going back and forth in different categories? I said: Not knowing that there is a self. Also said: All speech, sound, form, and right and wrong are all going back and forth in different categories. Question: What is being different within the same? I said: Not choosing its body. Question: What is wearing fur and horns? I said: Not establishing touch-purity (not being attached to the state of purity), and not answering touch inappropriately, that is, touching encounters purity, then it is purity (meeting any state, then abide in that state). Question: What is the different category in the Zen school? I said: If you want a head, then chop it off (Dongshan Liangjie (a Zen master) previously had a monk ask about Shramana practice, Dongshan Zen master replied: \'The head is three feet long, the neck is two inches long.\' Also asked me, this' ] }
意如何。余曰。勝句妙句。僧云。喚什麼作勝句妙句。余曰。勝句妙句有三種。一者諸佛出世四十九年施設方便。十二分教。百千三昧。妙門個個穿究。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。被毛戴角。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。亦曰。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。故古人曰。喚作超始終句。藉此為語類邊說行)。
稠布衲問。如何是色類。余曰。被毛戴角。云如何是云語類。余曰。曹山只有一雙眉。又問。如何是水牯牛。余曰。濛濛瞳瞳。云此意如何。余曰。不知有天地。稠又舉。上座問云居。先師有言。自少養一個兒子。頭長三尺頸長二寸。如何是自少養得底兒子。居曰。日給難忘。云如何是頭長三尺。居曰。不奈何。云如何是頸長二寸。居曰。至今還奈何得否。云如何是日給難忘。居曰。常在則是。云如何是常在。居曰
【現代漢語翻譯】 現代漢語譯本： 問：什麼是勝句妙句？ 答：勝句妙句有三種。第一種是諸佛出世四十九年，施設方便法門，闡述十二分教（佛教經典的分類），以及百千種三昧（禪定），對所有微妙法門都深入研究，這些都是勝句妙句。這是從出世的角度來說。 第二種是從凡人進入聖人的境界，徹底明白自己與佛沒有差別，獲得沒有遺漏的智慧，才能通達全身。這才叫做一塵一念都是十方婆伽梵（佛的稱號）通往涅槃（佛教最高境界）的門徑。到了這個時候，不執著于正位，不選擇自身，卻進入不同的種類中，披著毛戴著角，沒有其他的念頭。所以說一切物類都無法比擬，諸佛諸祖也無法計算衡量。所以古人說，沙門（出家人）說不出可以用尺寸衡量的話語給人聽。所以叫做勝句妙句。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，才稱之為勝句妙句。所以古人說，千般事物都比擬不了，萬物都無法比況成功，有智慧的人也不能瞭解，上等根器的人也不能認識。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，叫做超越始終的句子。藉此作為語類（語言）的角度來說。
稠布衲問：什麼是色類？ 答：披著毛戴著角。 問：什麼是語類？ 答：曹山（禪師名）只有一雙眉毛。 又問：什麼是水牯牛（比喻愚鈍的人）？ 答：濛濛瞳瞳（形容無知的樣子）。 問：這是什麼意思？ 答：不知道有天地。 稠又舉例說：有上座問云居（禪師名），先師有句話說，『從小養一個兒子，頭長三尺，頸長二寸。』什麼是從小養大的兒子？ 云居說：『每天供給，難以忘記。』 問：什麼是頭長三尺？ 云居說：『無可奈何。』 問：什麼是頸長二寸？ 云居說：『至今還能奈何得了么？』 問：什麼是每天供給，難以忘記？ 云居說：『常在就是。』 問：什麼是常在？ 云居說：
【English Translation】 English version: Question: What is a 'superior phrase' and a 'subtle phrase'? Answer: There are three kinds of 'superior phrases' and 'subtle phrases'. The first is that for forty-nine years after the Buddhas appeared in the world, they established expedient means, expounded the Twelve Divisions of the Teachings (categories of Buddhist scriptures), and the hundreds and thousands of Samadhis (meditative states). Thoroughly investigating every subtle Dharma gate, all of these are 'superior phrases' and 'subtle phrases'. This is speaking from the perspective of transcending the world. The second is the state of entering sainthood from being an ordinary person, completely understanding that oneself is no different from the Buddha, and obtaining wisdom without omission, only then can one become thoroughly enlightened. This is called every dust and every thought being the gate to Nirvana (the highest state in Buddhism) for the Bhagavan (title of the Buddha) of the ten directions. At such a time, one does not cling to the correct position, nor does one choose one's own body, but enters into different categories, wearing fur and horns, without other thoughts. Therefore, it is said that all kinds of things cannot be compared, and the Buddhas and Patriarchs cannot calculate or measure it. Therefore, the ancients said that a Shramana (monk) cannot speak words that can be measured to others. Therefore, it is called a 'superior phrase' and a 'subtle phrase'. This is speaking from the perspective of phenomena. The third is that everything that exists cannot be compared, only then is it called a 'superior phrase' and a 'subtle phrase'. Therefore, the ancients said that thousands of things cannot be compared, and all things cannot be successfully likened. The wise cannot know it, and those with superior roots cannot recognize it. It is also said that originally there is no similarity. Therefore, it is a 'superior phrase' and a 'subtle phrase'. 'Superior phrases' and 'subtle phrases' are things that cannot be measured by heaven or earth. Therefore, the ancients said that it is called a sentence that transcends beginning and end. This is borrowed as a way of speaking from the perspective of language.
The monk Chou asked: What is 'phenomena'? Answer: Wearing fur and horns. Question: What is 'language'? Answer: Caoshan (name of a Zen master) only has a pair of eyebrows. Again, he asked: What is a water buffalo (metaphor for a dull person)? Answer: Muddled and ignorant (describing a state of unknowing). Question: What does this mean? Answer: Not knowing that there is heaven and earth. Chou then cited an example: An elder monk asked Yunju (name of a Zen master), 'The former teacher said, 'From a young age, I raised a son, whose head is three feet long and whose neck is two inches long.' What is the son raised from a young age?' Yunju said: 'Daily provision, hard to forget.' Question: What is 'a head three feet long'? Yunju said: 'Helpless.' Question: What is 'a neck two inches long'? Yunju said: 'Can you still do anything about it now?' Question: What is 'daily provision, hard to forget'? Yunju said: 'Always present.' Question: What is 'always present'? Yunju said:
。不違背則是。云如何是不奈何。居曰。到恁么時甚麼人奈何得。云至今還奈何。此意如何。居曰。三世諸佛不奈何。問余。如何是頭長三尺頸長二寸。余曰。不是從來底事。云如何是從來底事。余曰。喚作甚麼。問沙門行個甚麼行。余曰。畜生行。云如何是畜生行。余曰。被毛戴角。云如何是沙門。余曰。物物不間斷。云不間斷底事如何。余曰。始得行。云如何是被毛戴角底人。余曰。不懼業。云爲甚麼到恁么地。余曰。若不懼業。甚麼處不到。問從凡入聖則不問。從聖人凡時如何。余曰。水牯牛。云如何是水牯牛。余曰。濛濛瞳瞳。云此意如何。余曰。但念水草。余無所知。云成得個甚麼邊事。余曰。只是個逢草吃草。逢水飲水(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。是異類是被毛戴角。喚作沙門行。亦喚作沙門行李處。亦喚作頭長三尺頸長二寸。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。頸長二寸者。是不坐沙門位。亦不處諸聖報位。故為頸長二寸。恁么時不得說著稱與不稱。所以道。不將尺寸來向這裡思量也。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
【現代漢語翻譯】 現代漢語譯本： 不違背就是了。問：『如何是不奈何？』居士說：『到這種時候，什麼人能奈何得了？』問：『至今還奈何，此意如何？』居士說：『三世諸佛都奈何不了。』問我：『如何是頭長三尺，頸長二寸？』我說：『不是從來就有的事。』問：『如何是從來就有的事？』我說：『叫作什麼？』問：『沙門行的是什麼行？』我說：『畜生行。』問：『如何是畜生行？』我說：『被毛戴角。』問：『如何是沙門？』我說：『物物不間斷。』問：『不間斷的事情如何？』我說：『才算開始修行。』問：『如何是被毛戴角的人？』我說：『不懼怕業報。』問：『為什麼會到這種地步？』我說：『如果不懼怕業報，什麼地方到不了？』問：『從凡夫入聖則不問，從聖人到凡夫時如何？』我說：『水牯牛。』問：『如何是水牯牛？』我說：『濛濛瞳瞳。』問：『此意如何？』我說：『只念著水草，我什麼都不知道。』問：『能成就什麼邊事？』我說：『只是逢草吃草，逢水飲水。』（又說：『這個話語有力。想要知道它為什麼有力，是因為這個人不執著沙門的事情，也不進入諸聖的報位，便是進入了異類。是異類就是被毛戴角。可以稱作沙門行，也可以稱作沙門行所到達的地方，也可以稱作頭長三尺頸長二寸。想要知道這個意思，到了沙門行的時候，不要用尺寸來區分親疏，不得說張三李四。又，頭長三尺，只能從小到大，今日功成。到了這種時候，稱作勝句妙句。頸長二寸，是不坐在沙門的位置上，也不處在諸聖的報位上，所以說是頸長二寸。到這種時候，不得說稱職與不稱職。所以說，不要用尺寸來在這裡思量。雖然如此，還是類邊事。須知有異類中的事情。不見道，智不到處，不得』） English version: Not violating is sufficient. Asked: 'What is 'helplessness' (bu wei bei)？' The Layman said: 'When it comes to that time, who can do anything about it?' Asked: 'Still helpless even now, what does this mean?' The Layman said: 'The Buddhas of the three worlds are helpless.' Asked me: 'What is 'a head three feet long and a neck two inches long'?' I said: 'It's not something from the beginning.' Asked: 'What is something from the beginning?' I said: 'What is it called?' Asked: 'What kind of practice does a Shramana (沙門) [a wandering ascetic] practice?' I said: 'The practice of an animal.' Asked: 'What is the practice of an animal?' I said: 'Covered in fur and wearing horns.' Asked: 'What is a Shramana (沙門) [a wandering ascetic]?' I said: 'Things are uninterrupted.' Asked: 'What about the uninterrupted matter?' I said: 'Only then does the practice begin.' Asked: 'What is a person covered in fur and wearing horns?' I said: 'Not afraid of karma.' Asked: 'Why does it come to this point?' I said: 'If not afraid of karma, where can't one go?' Asked: 'I won't ask about going from ordinary to sage, what about going from sage to ordinary?' I said: 'Water buffalo.' Asked: 'What is a water buffalo?' I said: 'Dazed and confused.' Asked: 'What does this mean?' I said: 'Only thinking about water and grass, I know nothing else.' Asked: 'What kind of side matter can be accomplished?' I said: 'Just eating grass when encountering grass, and drinking water when encountering water.' (Also said: 'This saying is powerful. If you want to know why it's powerful, it's because this person is not attached to the affairs of a Shramana (沙門) [a wandering ascetic], nor does he enter the reward position of the sages, but enters a different category. Being a different category is being covered in fur and wearing horns. It can be called the practice of a Shramana (沙門) [a wandering ascetic], it can also be called the place where the Shramana (沙門) [a wandering ascetic]'s practice arrives, it can also be called a head three feet long and a neck two inches long. If you want to know this meaning, when it comes to the practice of a Shramana (沙門) [a wandering ascetic], don't use measurements to distinguish closeness, and don't talk about Zhang San (張三) [name of a person] and Li Si (李四) [name of a person]. Also, a head three feet long can only go from small to large, and today the work is accomplished. When it comes to this time, it's called a victorious phrase, a wonderful phrase. A neck two inches long is not sitting in the position of a Shramana (沙門) [a wandering ascetic], nor is it in the reward position of the sages, so it's called a neck two inches long. At that time, don't talk about being competent or incompetent. Therefore, it is said, don't use measurements to think about it here. Even so, it's still a matter of category. You must know that there are matters within a different category. Don't you see, where wisdom doesn't reach, don't')
【English Translation】 Not violating is sufficient. Asked: 'What is 'helplessness' (bu wei bei)？' The Layman said: 'When it comes to that time, who can do anything about it?' Asked: 'Still helpless even now, what does this mean?' The Layman said: 'The Buddhas of the three worlds are helpless.' Asked me: 'What is 'a head three feet long and a neck two inches long'?' I said: 'It's not something from the beginning.' Asked: 'What is something from the beginning?' I said: 'What is it called?' Asked: 'What kind of practice does a Shramana (沙門) [a wandering ascetic] practice?' I said: 'The practice of an animal.' Asked: 'What is the practice of an animal?' I said: 'Covered in fur and wearing horns.' Asked: 'What is a Shramana (沙門) [a wandering ascetic]?' I said: 'Things are uninterrupted.' Asked: 'What about the uninterrupted matter?' I said: 'Only then does the practice begin.' Asked: 'What is a person covered in fur and wearing horns?' I said: 'Not afraid of karma.' Asked: 'Why does it come to this point?' I said: 'If not afraid of karma, where can't one go?' Asked: 'I won't ask about going from ordinary to sage, what about going from sage to ordinary?' I said: 'Water buffalo.' Asked: 'What is a water buffalo?' I said: 'Dazed and confused.' Asked: 'What does this mean?' I said: 'Only thinking about water and grass, I know nothing else.' Asked: 'What kind of side matter can be accomplished?' I said: 'Just eating grass when encountering grass, and drinking water when encountering water.' (Also said: 'This saying is powerful. If you want to know why it's powerful, it's because this person is not attached to the affairs of a Shramana (沙門) [a wandering ascetic], nor does he enter the reward position of the sages, but enters a different category. Being a different category is being covered in fur and wearing horns. It can be called the practice of a Shramana (沙門) [a wandering ascetic], it can also be called the place where the Shramana (沙門) [a wandering ascetic]'s practice arrives, it can also be called a head three feet long and a neck two inches long. If you want to know this meaning, when it comes to the practice of a Shramana (沙門) [a wandering ascetic], don't use measurements to distinguish closeness, and don't talk about Zhang San (張三) [name of a person] and Li Si (李四) [name of a person]. Also, a head three feet long can only go from small to large, and today the work is accomplished. When it comes to this time, it's called a victorious phrase, a wonderful phrase. A neck two inches long is not sitting in the position of a Shramana (沙門) [a wandering ascetic], nor is it in the reward position of the sages, so it's called a neck two inches long. At that time, don't talk about being competent or incompetent. Therefore, it is said, don't use measurements to think about it here. Even so, it's still a matter of category. You must know that there are matters within a different category. Don't you see, where wisdom doesn't reach, don't')
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)。
云如何是類。余曰。被毛戴角。云如何是異。余曰。作么作么。云如何是行。余曰。要頭則斫將去(云只如異類。成得個甚麼邊事。余曰。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。余曰。不變易處去。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。亦喚作被毛戴角。亦喚作入泥入水。亦喚作行李底漢)。
云如何是入泥入水。師曰。不變易。云轉身也否。余曰。不轉身。云此人屋裡事如何。余曰。諸聖測不得。云爲甚麼測不得。余曰。是伊不同諸聖。云此猶是類邊事。還有向上事否。余曰有。云如何是向上事。余曰。向汝道。則恐落類邊去。
八要玄機
回互。不回互。宛轉。傍參。樞機。密用。正按。傍提。
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
【現代漢語翻譯】 現代漢語譯本： 說著，說著就生出頭角（比喻顯露出與衆不同的特徵）。稱之為如如（Tathata，指事物本來的樣子），這已經是變化了。必須在異類中行走（指超越常規的修行），稱之為虛一位（指空性的位置），稱之為覿面兼帶（指直面相對並融合），完全沒有固定的東西。
問：什麼是類（相似之處）？ 答：披毛戴角（指動物的形態）。 問：什麼是異（不同之處）？ 答：作么？作么？（做什麼？做什麼？，意指追問本性）。 問：什麼是行（修行）？ 答：要頭就砍去（比喻放下執著）。（問：如果只是異類，能成就什麼事情？答：這件事有兩種異類，一是沙門異類（指修行人的不同之處），二是事上異類（指事物表面的不同之處）。事上異類，比如貍貓和白牛。沙門異類，是觸處得自由，才能不變化，不同於那個。先師問我，去哪裡？我說，去不變化的地方。這不變化的事有兩種，一是人人都有的本分事，二是知有底人（指真正明白的人），不捨棄一切聲色是非，在一切事物上不滯留，稱為一切處不易，也叫做披毛戴角，也叫做入泥入水，也叫做行李底漢（指真正的修行人）。
問：什麼是入泥入水？ 答：不變化。 問：轉身了嗎？ 答：不轉身。 問：這個人屋裡的事怎麼樣？ 答：諸聖都測度不到。 問：為什麼測度不到？ 答：因為他不同於諸聖。 問：這還是類邊事（相似之處），還有向上事（更高層次的事）嗎？ 答：有。 問：什麼是向上事？ 答：告訴你，恐怕又落入類邊去了。
八要玄機
回互（相互作用），不回互（不相互作用），宛轉（委婉），傍參（旁敲側擊），樞機（關鍵），密用（秘密運用），正按（正面施壓），傍提（側面引導）。
五位旨訣
正中來者太過也（從正位而來就過頭了）。全身獨露（完全顯露），萬法根源（萬法的根源），無咎無譽（沒有責備也沒有讚譽）。偏中至者中孚也（從偏位而來就是中孚卦）。隨物不礙（隨順事物而不受阻礙），木舟中虛虛通自在（木船中空，虛空通達而自在）。正中偏者巽也（從正位到偏位是巽卦）。虛空破片處處圓通（虛空破碎，處處圓融通達）。根塵寂爾（根塵寂靜）。偏中正者兌也（從偏位到正位是兌卦）。水月（水中的月亮）
【English Translation】 English version: While speaking, horns and head emerge (metaphor for revealing unique characteristics). It's called Tathata (如如, the true nature of things), which is already a change. One must walk among different kinds (referring to transcending conventional practice), called the 'empty one position' (虛一位, referring to the position of emptiness), called 'meeting face-to-face and encompassing' (覿面兼帶, referring to facing directly and integrating), with absolutely nothing fixed.
Question: What is 'similarity' (類)? Answer: Covered in fur and wearing horns (被毛戴角, referring to the form of animals). Question: What is 'difference' (異)? Answer: What to do? What to do? (作么? 作么?, meaning to question the essence). Question: What is 'practice' (行)? Answer: If you want the head, then chop it off (要頭則斫將去, metaphor for letting go of attachments). (Question: If it's just a different kind, what can be accomplished? Answer: This matter has two kinds of differences: one is the 'Shramana difference' (沙門異類, referring to the differences among practitioners), and the other is the 'difference in phenomena' (事上異類, referring to the superficial differences in things). The difference in phenomena is like a cat and a white cow. The Shramana difference is that one attains freedom everywhere, and thus remains unchanged, unlike that. My former teacher asked me, 'Where are you going?' I said, 'I'm going to the place of no change.' This matter of no change has two aspects: one is that everyone has their inherent duty, and the other is that those who truly understand (知有底人) do not abandon all sights, sounds, rights, and wrongs, and do not become attached to anything, calling it 'unchanging in all places,' also called 'covered in fur and wearing horns,' also called 'entering mud and water,' also called 'a traveling monk' (行李底漢, referring to a true practitioner).
Question: What is 'entering mud and water' (入泥入水)? Answer: Not changing. Question: Has he turned around? Answer: Not turned around. Question: How are things in this person's house? Answer: All the sages cannot fathom it. Question: Why can't they fathom it? Answer: Because he is different from all the sages. Question: This is still a matter of 'similarity' (類邊事), is there anything 'higher' (向上事)? Answer: Yes. Question: What is 'higher'? Answer: If I tell you, I'm afraid it will fall into the realm of 'similarity' again.
Eight Essential Secrets (八要玄機)
Reciprocity (回互), Non-reciprocity (不回互), Subtlety (宛轉), Lateral Reference (傍參), Pivot (樞機), Secret Application (密用), Direct Pressure (正按), Lateral Guidance (傍提).
Essential Principles of the Five Positions (五位旨訣)
Coming from the center is excessive (正中來者太過也). The whole body is fully revealed (全身獨露), the source of all dharmas (萬法根源), without blame or praise (無咎無譽). Arriving from the biased position is Inner Truth (偏中至者中孚也). Following things without obstruction (隨物不礙), the wooden boat is empty inside, freely flowing and at ease (木舟中虛虛通自在). From the center to the biased is Gentle Wind (正中偏者巽也). Breaking a piece of emptiness, everywhere is complete and unobstructed (虛空破片處處圓通). The root and dust are still (根塵寂爾). From the biased to the center is Joyous Lake (偏中正者兌也). Moon in the water (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。色空忘。更無覆藏。全體露現。是曰正中偏。山是山。水是水。無人安名。無物比倫。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。是曰兼中至。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。
曹山本寂禪師語錄(終)
慈湛居士字禪海。丹州野野村人也。姓菅原氏。假字清左衛門。原名廣次。少卜居京師。嚮往鷹峰覺城和尚。執弟子禮。曩者請予刊洞山語錄。既卒其業。今也刊曹山語錄。附乎曩者所刊。以為壹帙。廣佈法寶。所鳩功利。以薦婦與女。又預修自冥福者乎。婦也者慈照禪尼者。女也者智貞善女者。將其芳名標出乎右。又記其事。而傳居士勇為于不朽矣。
寬保元年辛酉春
云州沙門宣默玄契謹識
【現代漢語翻譯】 現代漢語譯本：映象的本體本無生滅，又哪裡會有什麼軌跡可尋呢？兼中到者，是重離之象。正位不必是虛幻的，偏位也不必是實在的。沒有背離，也沒有趨向。又說，心機泯滅，色空皆忘，再也沒有任何遮掩，全體顯露，這就是正中偏。山就是山，水就是水，沒有人為它們安立名稱，也沒有任何事物可以與它們比擬，這就是偏中正。清凈裸露，赤條條，面目堂堂正正，遍及天上地下，唯我獨尊，沒有第二個，這就是正中來。宛如寰宇中的天子，不需要藉助禹、湯、堯、舜的命令。親眼所見，親耳所聞，始終不借助其他力量。耳朵聽不見聲音，聲音也不會堵塞耳根。里頭稍微一轉身，塵世中未曾留下名號，這就是兼中至。不是心，不是境，不是事，不是理，從來就脫離了名相的束縛，天真自然，忘卻了性相的差別，這就是兼中到。
《曹山本寂禪師語錄》（終）
慈湛居士（Cizhan Jushi，在家修行者名號），字禪海，是丹州野野村人，姓菅原氏（Sugawara），假名清左衛門，原名廣次。年輕時居住在京師，嚮往鷹峰覺城和尚（Yufeng Juecheng Heshan，僧人法號），以弟子之禮相待。先前曾請求我刊印《洞山語錄》，已經完成了這項事業。如今又刊印《曹山語錄》，附在先前所刊印的後面，成為一帙，廣泛傳播佛法。所募集的功德利益，用來超薦他的妻子和女兒，也預先修繕自己的冥福吧。他的妻子是慈照禪尼（Cizhao Channi，尼姑法號），女兒是智貞善女。將她們的芳名標明在右邊，又記錄這件事，從而使居士的勇敢行為得以不朽。
寬保元年辛酉春
云州沙門宣默玄契（Xuanmo Xuanqi，僧人法號）謹識
【English Translation】 English version: The mirror's essence is originally without birth or death. Where could there be any traces? 'Arriving in the inclusive,' is the image of 'Double Brightness.' The 'correct' need not be illusory; the 'partial' need not be real. Without turning away, without turning towards. It is also said: 'Mental machinations cease, the emptiness of form is forgotten, there is no more concealment, the whole body is revealed.' This is called 'correct within the partial.' Mountains are mountains, water is water. No one establishes names for them, and nothing can be compared to them. This is called 'partial within the correct.' Pure and naked, utterly bare, the face is dignified and upright, pervading heaven and earth. Solely honored, without a second. This is called 'coming from the correct.' Like the Son of Heaven within the realm, not borrowing the commands of Yu, Tang, Yao, or Shun. Seeing with the eyes, hearing with the ears, ultimately not relying on other power. The ear does not enter into sound, sound does not block the root of the ear. A slight turn within, not carrying a name in the dust. This is called 'reaching the inclusive.' It is not mind, not object, not event, not principle. From the beginning, it is free from names and descriptions. Natural and genuine, forgetting nature and characteristics. This is called 'arriving in the inclusive.'
The Recorded Sayings of Zen Master Caoshan Benji (end)
Layman Cizhan (Cizhan Jushi, a title for a Buddhist layman), styled Chan Hai, was a native of Yano Village in Danzhou. His surname was Sugawara, and he used the pseudonym Seizaemon. His original name was Hirotsugu. In his youth, he resided in Kyoto, admiring the Venerable Kakujo of Takamine (Yufeng Juecheng Heshan, a monk's Dharma name), and treated him with the respect due to a disciple. Previously, he requested me to publish the 'Dongshan's Sayings,' and he has already completed that task. Now, he is publishing the 'Caoshan's Sayings,' attaching it to the previously published work to form a single volume, widely disseminating the Dharma. The merits and benefits he has accumulated are dedicated to the benefit of his wife and daughter, and perhaps also to preparing his own future blessings. His wife is Zen Nun Cizhao (Cizhao Channi, a nun's Dharma name), and his daughter is virtuous woman Chisei. Their honorable names are inscribed on the right, and this event is recorded, so that the layman's courageous actions may be immortalized.
Spring, Kanpo 1st year, cyclical sign Xin-You
Respectfully inscribed by the Shramana Xuanmo Xuanqi (Xuanmo Xuanqi, a monk's Dharma name) of Yunzhou