T47n1988_雲門匡真禪師廣錄

大正藏第 47 冊 No. 1988 雲門匡真禪師廣錄

No. 1988

雲門匡真禪師廣錄捲上並序

祖燈相繼數百年間。出類邁倫。超今越古。盡妙盡神。道盛行於天下者數人而已。雲門大宗師特為之最。擒縱舒捲縱橫變化。放開江海。魚龍得游泳之方。把斷乾坤。鬼神無行走之路。草木亦當稽首。土石為之發光。其傳於世者。對機室錄垂代勘辨。行錄歲久或有差舛。今參考刊正一新鏤板。以永流播。益使本分鉗錘金聲而玉振。崢嶸世界瓦解而冰銷。必若列派分宗。不免將錯就錯。論功紀德。已是埋沒前賢。畫樣起模。適足糊塗後學。若是頂門有眼甚處與雲門相見。

熙寧丙辰三月二十五日

權發遣兩浙轉運副使公事蘇澥序

門人明識大師賜紫守堅集

對機三百二十則

師上堂良久云。夫唱道之機。固難諧剖。若也一言相契。猶是多途。況復刀刀。有何所益。然且教乘之中。各有殊分。律為戒學。經為定學。論為慧學。三藏五乘五時八教。各有所歸。然一乘圓頓也大難明。直下明得。與衲僧天地懸殊。若向衲僧門下。句里呈機。徒勞佇思。門庭敲磕千差萬別。擬欲進步向前過在。尋他舌頭布路。從上來事合作么生。曏者里道圓道頓得么。者邊那邊

【現代漢語翻譯】現代漢語譯本：《雲門匡真禪師廣錄》捲上並序

祖師燈火相傳數百年間，出現超越同輩、邁過倫常，超越當今、勝過古代，窮盡精妙、窮盡神異的人物。能夠讓佛法盛行於天下的人，不過寥寥數人而已。雲門大宗師尤其最為傑出。他能收能放，能舒能卷，縱橫變化，放開胸懷如江海，讓魚龍得到游泳的場所；他能把斷乾坤，讓鬼神無路可走。草木也應當向他稽首，土石也會為他發光。流傳於世的，有《對機室錄》，可以流傳後世作為勘驗辨別的依據。但《行錄》年代久遠，或許會有差錯。現在參考校正，重新雕版，以便永久流傳。更加使得本分的鉗錘之法，發出金玉之聲，使那壁壘森嚴的世界，如瓦解冰銷一般。如果一定要分列派別、劃分宗門，難免會將錯就錯。如果只是論功紀德，已經是埋沒了前賢。如果只是照著樣子模仿，只會糊塗了後來的學習者。如果真是頂門具眼，又在什麼地方與雲門相見呢？

熙寧丙辰年三月二十五日

權發遣兩浙轉運副使公事蘇澥序

門人明識大師賜紫守堅集

對機三百二十則

師父上堂，沉默良久后說：『唱道的時機，本來就難以契合。如果一句話就相契合，也還是走了彎路。更何況是刀刀見血的直指，又有什麼好處呢？然而經教之中，各有不同的區分。律是戒學，經是定學，論是慧學。三藏、五乘、五時、八教，各有歸屬。然而一乘圓頓之法，也實在難以明瞭。直接明瞭，與衲僧就有了天壤之別。如果向衲僧門下，在言句里呈弄機鋒，只是徒勞地思索。門庭敲打，千差萬別。想要進步向前，就已經錯了。』尋他舌頭布路，從上來事合作么生？曏者里道圓道頓得么？者邊那邊？

【English Translation】 English version: The Extensive Records of Zen Master Kuangzhen of Yunmen, Volume 1, with Preface

For hundreds of years, the ancestral lamp has been passed down. Outstanding individuals have emerged, surpassing their peers and transcending the ordinary, exceeding the present and surpassing the past, exhausting the marvelous and the divine. Only a few have truly caused the Dharma to flourish throughout the world. The Great Teacher Yunmen is especially the most outstanding. He can grasp and release, extend and retract, change with versatility. Opening his heart like the rivers and seas, he allows fish and dragons to find their place to swim. Cutting off Qiankun (天地，the universe), he leaves ghosts and spirits with no path to tread. Even grass and trees should bow their heads to him, and earth and stone will shine for him. What has been passed down to the world is the 'Records from the Chamber of Responding to Opportunities,' which can be passed down to later generations as a basis for examination and discernment. However, the 'Records of Conduct' are old and may contain errors. Now, they have been referenced, corrected, and re-engraved for permanent circulation. This will further ensure that the hammer of one's own duty emits the sound of gold and jade, and that the towering world will collapse like tiles and melt like ice. If one insists on dividing into sects and schools, one will inevitably perpetuate errors. If one only discusses merits and records virtues, one will already be burying the former sages. If one only imitates according to patterns, one will only confuse later learners. If one truly has eyes on the crown of one's head, where will one meet Yunmen?

The twenty-fifth day of the third month of the Bingchen year of the Xining era

Preface by Su Xie, Acting Vice Commissioner for Transport of Liangzhe

Compiled by Disciple Ming Shi, Great Master Shouchien, Granted Purple Robe

Three Hundred and Twenty Responses to Opportunities

The Master ascended the hall and, after a long silence, said: 'The opportunity to proclaim the Way is inherently difficult to align with. Even if one word is in accord, it is still a roundabout path. Moreover, what benefit is there in direct pointing, cutting to the bone? However, within the teachings, there are different distinctions. The Vinaya (律) is the study of precepts (戒), the Sutras (經) are the study of Samadhi (定), and the Shastras (論) are the study of wisdom (慧). The Tripitaka (三藏), the Five Vehicles (五乘), the Five Periods (五時), and the Eight Teachings (八教) each have their own destination. However, the One Vehicle (一乘) of perfect and immediate enlightenment is truly difficult to understand. Direct understanding is vastly different from that of a monastic. If one presents cleverness in words within the monastic community, one is only engaging in futile thought. The knocking on the gate is infinitely varied. Wanting to advance forward is already a mistake.' Seeking his tongue to pave the road, how does the matter from the beginning cooperate? Can the round and immediate be spoken of here? This side, that side?

得么。莫錯會好。莫見與么道。便向不圓不頓處卜度。者里也。須是個人始得。莫將依師語相似語則度語。到處呈中將為自己見解。莫錯會。只如今有什麼事。對眾抉擇看。時有州主何公。禮拜問曰。弟子請益。師云。目前無異草。有官問。佛法如水中月。是不。師云。清波無透路。進云。和尚從何得。師云。再問復何來。進云。正與么時如何。師云。重疊關山路。有官問。千子圍繞。何者為的。師云。化下住持已奉來問。問今日開筵。將何指教。師云。來風深辨。進云。莫只者便是么。師云錯。問從上古德以心傳心。今日請師將何施設。師云。有問有答。進云。與么則不虛施設也。師云。不問不答。問凡有言句。皆是錯。如何是不錯。師云。當風一句起自何來。進云。莫只者便是也無。師云莫錯。問如何是啐啄之機。師云響。進云。還應也無。師云。且緩緩。問如何是學人的的事。師云。痛領一問。問如何是教外別傳一句。師云。對眾問將來。師云。莫道今日瞞諸人好。抑不得已。向諸人前作一場狼藉。忽被明眼人見。成一場笑具。如今避不得也。且問汝諸人。從來有什麼事。欠少什麼。向汝道無事。已是相埋沒也。須到者個田地始得。亦莫趁口亂問。自己心裡黑漫漫地。明朝後日大有事在。爾若根思遲迴。且向古

【現代漢語翻譯】現代漢語譯本得么（這樣可以嗎）。莫錯會好（不要錯誤理解）。莫見與么道（不要這樣說）。便向不圓不頓處卜度（就在不圓滿不直接的地方揣測）。者里也（這裡啊）。須是個人始得（必須是個人才行）。莫將依師語相似語則度語（不要把依靠老師的話，相似的話，就當成是度人的話）。到處呈中將為自己見解（到處炫耀，當成自己的見解）。莫錯會（不要錯誤理解）。只如今有什麼事（現在有什麼事）。對眾抉擇看（當著大家來決斷看看）。時有州主何公（當時的州長何公）。禮拜問曰（禮拜問道）：『弟子請益（弟子請教）。』師云（禪師說）：『目前無異草（眼前沒有不同的草）。』有官問（有官員問）：『佛法如水中月（佛法就像水中的月亮）。是不（是這樣嗎）？』師云（禪師說）：『清波無透路（清澈的波浪沒有穿透的道路）。』進云（官員進一步問）：『和尚從何得（和尚從哪裡得到佛法）？』師云（禪師說）：『再問復何來（再問又從哪裡來）？』進云（官員進一步問）：『正與么時如何（正在這個時候怎麼樣）？』師云（禪師說）：『重疊關山路（重疊的關山路）。』有官問（有官員問）：『千子圍繞（千個兒子圍繞）。何者為的（哪個是真的）？』師云（禪師說）：『化下住持已奉來問（教化下的住持已經奉命來問）。』問（有人問）：『今日開筵（今天設宴）。將何指教（將要如何指教）？』師云（禪師說）：『來風深辨（來風要仔細分辨）。』進云（有人進一步問）：『莫只者便是么（難道僅僅是這樣嗎）？』師云（禪師說）：『錯（錯了）。』問（有人問）：『從上古德以心傳心（從上古的聖賢以心傳心）。今日請師將何施設（今天請禪師將如何施設）？』師云（禪師說）：『有問有答（有問題有回答）。』進云（有人進一步問）：『與么則不虛施設也（這樣就不會白費施設了）。』師云（禪師說）：『不問不答（不問就不答）。』問（有人問）：『凡有言句（凡是有言語語句）。皆是錯（都是錯的）。如何是不錯（如何才是不錯的）？』師云（禪師說）：『當風一句起自何來（迎風的一句話從哪裡來）？』進云（有人進一步問）：『莫只者便是也無（難道僅僅是這樣嗎）？』師云（禪師說）：『莫錯（不要錯會）。』問（有人問）：『如何是啐啄之機（什麼是啐啄同時的機緣）？』師云（禪師說）：『響（響聲）。』進云（有人進一步問）：『還應也無（應該回應嗎）？』師云（禪師說）：『且緩緩（且慢）。』問（有人問）：『如何是學人的的事（什麼是學人最重要的事情）？』師云（禪師說）：『痛領一問（深刻領會這一問）。』問（有人問）：『如何是教外別傳一句（什麼是教外別傳的一句話）？』師云（禪師說）：『對眾問將來（當著大家問出來）。』師云（禪師說）：『莫道今日瞞諸人好（不要說今天瞞著大家就好）。抑不得已（實在不得已）。向諸人前作一場狼藉（在大家面前胡說一通）。忽被明眼人見（如果被有眼力的人看見）。成一場笑具（成為一場笑話）。如今避不得也（現在也避免不了了）。且問汝諸人（且問問你們大家）。從來有什麼事（從來有什麼事）？欠少什麼（缺少什麼）？向汝道無事（告訴你們沒事）。已是相埋沒也（已經是互相埋沒了）。須到者個田地始得（必須到這個地步才行）。亦莫趁口亂問（也不要趁著說話隨便亂問）。自己心裡黑漫漫地（自己心裡一片黑暗）。明朝後日大有事在（明天后天還有大事）。爾若根思遲迴（如果你們的根器和思維遲鈍）。且向古（就去古…）

【English Translation】 English version Is it okay? Don't misunderstand. Don't say it like that. Just speculate in the imperfect and indirect places. It must be a person to understand this. Don't take relying on the teacher's words, similar words, as words to enlighten others. Don't show off everywhere, taking it as your own understanding. Don't misunderstand. Right now, what's the matter? Let's decide in front of everyone. At that time, the prefect of the state, He Gong, bowed and asked: 'Disciple asks for guidance.' The master said: 'There are no different grasses in front of you.' An official asked: 'Is the Buddha-dharma like the moon in the water?' The master said: 'There is no way through the clear waves.' The official further asked: 'Where did the monk get it from?' The master said: 'Where does the question come from again?' The official further asked: 'What about at this very moment?' The master said: 'Overlapping mountain passes.' An official asked: 'Surrounded by a thousand sons, which one is real?' The master said: 'The abbot under the teaching has already been ordered to ask.' Someone asked: 'Today's feast, what will you teach?' The master said: 'Deeply discern the coming wind.' Someone further asked: 'Is that all there is to it?' The master said: 'Wrong.' Someone asked: 'From the ancient sages, mind to mind transmission, what will the master set up today?' The master said: 'There are questions and answers.' Someone further asked: 'Then it won't be a wasted effort.' The master said: 'No questions, no answers.' Someone asked: 'All words and sentences are wrong. What is not wrong?' The master said: 'Where does a sentence against the wind come from?' Someone further asked: 'Is that all there is to it?' The master said: 'Don't misunderstand.' Someone asked: 'What is the opportunity of simultaneous pecking?' The master said: 'Sound.' Someone further asked: 'Should one respond?' The master said: 'Slow down.' Someone asked: 'What is the most important thing for a student?' The master said: 'Deeply understand the question.' Someone asked: 'What is a sentence transmitted separately outside the teachings?' The master said: 'Ask it in front of everyone.' The master said: 'Don't say it's good to hide it from everyone today. I can't help but make a mess in front of everyone. If it is seen by someone with clear eyes, it will become a laughing stock. Now I can't avoid it. Let me ask you all, what has always been the matter? What is lacking? Telling you there is nothing is already burying each other. You must reach this point. Also, don't ask randomly while speaking. Your own heart is dark. There will be big things tomorrow and the day after. If your roots and thoughts are slow, then go to the ancient...'

人建化門庭。東覷西覷看。是什麼道理。爾欲得會么。都緣是汝自家無量劫來妄想濃厚。一期聞人說著。便生疑心。問佛問法。問向上問向下。求覓解會。轉沒交涉擬心即差。況復有言莫是不擬心是么。更有什麼事。珍重。

問如何是雲門一曲。師云。臘月二十五。進云。唱者如何。師云。且緩緩。問如何是祖師西來意。師云。日裡看山。問如何是和尚家風。師云。久雨不晴。進云。如何是久雨不晴。師云。曬㫰著。問如何是不帶眹。師云。天臺普請。南嶽遊山。問如何是向上一路。師云。九九八十一。問如何是學人自己。師云。遊山玩水。進云。如何是和尚自己。師云。賴遇維那不在。問如何是教主。師云。太無禮生。問如何是一代時教。師云。對一說。問如何是正法眼。師云普。問如何是端坐念實相。師云。河裡失錢河裡捷。問如何是沙門行。師云。會不得。進云。為什麼會不得。師云。只守會不得。問如何是尋常之用。師云。且那裡葛藤去。問如何是教意。師云。爾看什麼經。僧云。般若經。師云。一切智智清凈。還夢見未。僧云。一切智智清凈且置。如何是教意。師云。心不負人面無慚色。放爾三十棒。問如何報得四恩三有去。師云。抱頭哭蒼天。問如何是正法眼。師云。粥飯氣。問如何是三昧。師云

【現代漢語翻譯】現代漢語譯本有人建立虛幻的門庭，你東張西望地探看，這是什麼道理？你想明白嗎？都因為你自身無量劫以來妄想深重，一旦聽人說起，便心生疑慮，問佛問法，問向上問向下，尋求理解，反而更加沒有關係。想要用心思去揣度就錯了，更何況還有人說不要用心思揣度，是這樣嗎？沒有什麼其他事了，珍重。

問：什麼是雲門（Yunmen）的一曲？師父說：臘月二十五。問：唱歌的人怎麼樣？師父說：且緩緩。問：什麼是祖師西來意（意指禪宗的根本宗旨）？師父說：日裡看山。問：什麼是和尚的家風？師父說：久雨不晴。問：如何是久雨不晴？師父說：曬㫰著。問：如何是不帶眹（zhèn，痕跡，跡象）？師父說：天臺（Tiantai）普請（指寺院集體勞作），南嶽（Nanyue）遊山。問：如何是向上一路？師父說：九九八十一。問：如何是學人自己？師父說：遊山玩水。問：如何是和尚自己？師父說：幸虧維那（寺院中的一種職務）不在。問：如何是教主？師父說：太無禮生。問：如何是一代時教？師父說：對一說。問：如何是正法眼？師父說：普。問：如何是端坐念實相？師父說：河裡失錢河裡捷。問：如何是沙門行？師父說：會不得。問：為什麼會不得？師父說：只守會不得。問：如何是尋常之用？師父說：且那裡葛藤（糾纏不清）去。問：如何是教意？師父說：你看什麼經？僧人說：般若經。師父說：一切智智清凈，還夢見未？僧人說：一切智智清凈且置，如何是教意？師父說：心不負人面無慚色，放你三十棒。問：如何報答四恩三有（四恩指父母恩、眾生恩、國王恩、三寶恩；三有指欲有、色有、無色有）？師父說：抱頭哭蒼天。問：如何是正法眼？師父說：粥飯氣。問：如何是三昧（Samadhi，佛教中的一種精神境界）？師父說：

【English Translation】 English version People establish illusory gateways, and you peer around, looking this way and that. What is the principle behind this? Do you want to understand? It's all because of the heavy delusions you've accumulated over countless kalpas (aeons). As soon as you hear someone say something, you become doubtful, asking about the Buddha, asking about the Dharma, asking about the upward path, asking about the downward path, seeking understanding. But this only makes things worse. Trying to grasp with your mind is a mistake. Moreover, someone might say, 'Isn't it the case that not using the mind is the way?' Is there anything else? Treasure this.

Question: What is a tune of Yunmen (a Zen master)? The Master said: The twenty-fifth day of the twelfth month. Question: What about the singer? The Master said: Take it slowly. Question: What is the meaning of the Patriarch's coming from the West (referring to the fundamental principle of Zen Buddhism)? The Master said: Looking at the mountain in daylight. Question: What is the family style of the abbot? The Master said: Long rain without clearing. Question: What is long rain without clearing? The Master said: Sunning it. Question: What is it to be without traces (signs)? The Master said: Tiantai (a mountain) communal labor, Nanyue (a mountain) mountain tour. Question: What is the path upward? The Master said: Nine nine eighty-one. Question: What is the student's own self? The Master said: Touring mountains and enjoying water. Question: What is the abbot's own self? The Master said: Luckily, the director of affairs (a monastic role) is not here. Question: What is the teaching master? The Master said: Too impolite. Question: What is the teaching of a generation? The Master said: Speaking in response to one. Question: What is the eye of the true Dharma? The Master said: Universal. Question: What is sitting upright and contemplating reality? The Master said: Losing money in the river and quickly finding it in the river. Question: What is the practice of a Shramana (a wandering ascetic)? The Master said: Cannot understand. Question: Why cannot understand? The Master said: Just hold onto 'cannot understand.' Question: What is ordinary use? The Master said: Let's go entangle ourselves there. Question: What is the meaning of the teachings? The Master said: What sutra are you reading? The monk said: The Prajna Sutra (Perfection of Wisdom Sutra). The Master said: The purity of all-knowing wisdom, have you dreamed of it yet? The monk said: Let's put aside the purity of all-knowing wisdom, what is the meaning of the teachings? The Master said: A heart that doesn't betray people, a face without shame, give you thirty blows. Question: How can one repay the four kindnesses and three realms of existence (four kindnesses: parents, sentient beings, the king, the Three Jewels; three realms: desire realm, form realm, formless realm)? The Master said: Embrace your head and cry to the heavens. Question: What is the eye of the true Dharma? The Master said: The smell of rice and food. Question: What is Samadhi (a state of meditative consciousness)? The Master said:

。到老僧一問。還我一句來。問如何是諸佛出身處。師云。東山水上行。問乞師指個入路。師云。吃粥吃飯。師云。我事不獲已。向爾諸人道。直下無事。早是相埋沒也。更欲蹋步向前尋言逐句求覓解會。千差萬別廣設問難。贏得一場。口滑。去道轉遠。有什麼歇時。只此個事。若在言。語上。三乘十二分教豈是無言語。因什麼道教外別傳。若從學解機智。只如十地聖人說法如雲如雨。猶被訶責見性如隔羅縠。以此故知。一切有心天地懸殊。雖然如此若是得底人。道火不能燒口。終日說事。未嘗掛著唇齒。未曾道著一字。終日著衣吃飯。未曾觸著一粒米掛一縷絲。雖然如此。猶是門庭之說。須是實得與么始得。若約衲僧門下句里呈機。徒勞佇思。直饒一句下承當得。猶是瞌睡漢。時有僧問。如何是一句。師云舉。問如何是說時默。師云。清機歷掌。進云。如何是默時說。師云嗄。進云。不默不說時如何。師將棒趁問如何是雲門劍。師云祖。問如何是諸佛出身處。師云。更請一問。問如何是露地白牛。師云。覿機無改路。進云。放著什麼處。師云。再舉不逾塵。問如何是塵塵三昧。師云。桶裡水缽里飯。問如何是一如體玄。師云。欠爾一問。問如何是玄中的。師云𡎺。進云。如何即是。師云。速退速退。妨他別人問。問

【現代漢語翻譯】現代漢語譯本：去問老和尚一個問題，還我一句話來。問：『什麼是諸佛出身的地方？』（諸佛出身處：所有佛陀的起源或本性）。師父說：『東山水上行。』問：『請師父指一條入道的路。』師父說：『吃粥吃飯。』師父說：『我迫不得已，向你們這些人說，直下無事（直下無事：直接體悟，沒有額外的努力或作為），這已經是埋沒（相埋沒：掩蓋或隱藏）了。』更想要踏步向前，尋找言語，逐句尋求理解，千差萬別，廣設問難，贏得一場口頭上的流暢，離道越來越遠，什麼時候才能停止？只是這件事，如果在言語上，三乘十二分教（三乘十二分教：佛教經典的分類）難道沒有言語嗎？為什麼說教外別傳（教外別傳：不依賴於經典文字的直接傳承）？如果從學問理解和機智出發，就像十地菩薩（十地聖人：菩薩修行的十個階段）說法如雲如雨，仍然被訶責為見性如隔著羅縠（見性如隔羅縠：對本性的理解就像隔著一層薄紗），因此可知，一切有心（一切有心：所有有意識的努力）都與真理相去甚遠。雖然如此，如果是真正領悟的人，道火不能燒口（道火不能燒口：真理的力量不會傷害他），終日說法，未曾掛在唇齒上，未曾說出一個字。終日穿衣吃飯，未曾觸碰到一粒米，掛著一縷絲。雖然如此，這仍然是門庭之說（門庭之說：外在的、表面的說法），必須是真正得到那個東西才行。如果按照禪僧的門下，在語句中呈現機鋒，只是徒勞地思考。即使一句之下能夠承擔，仍然是瞌睡漢。當時有僧人問：『如何是一句？』師父說：『舉。』問：『什麼是說時默？』師父說：『清機歷掌（清機歷掌：清晰的機鋒如在掌中）。』進而言：『什麼是默時說？』師父說：『嗄。』進而言：『不默不說時如何？』師父將棒子趕走。問：『什麼是雲門劍？』師父說：『祖。』問：『什麼是諸佛出身處？』師父說：『更請一問。』問：『什麼是露地白牛？』（露地白牛：比喻純真、未受污染的本性）。師父說：『覿機無改路（覿機無改路：直接面對機鋒，不改變方向）。』進而言：『放在什麼地方？』師父說：『再舉不逾塵（再舉不逾塵：再次提起也不會超出塵世）。』問：『什麼是塵塵三昧？』（塵塵三昧：在每一個微小的細節中體驗到的禪定）。師父說：『桶裡水缽里飯。』問：『什麼是一如體玄？』（一如體玄：萬物一體，體悟玄妙）。師父說：『欠你一問。』問：『什麼是玄中的？』師父說：『𡎺。』進而言：『如何即是？』師父說：『速退速退，妨礙他人提問。』問：

【English Translation】 English version: Go ask an old monk a question, and give me back an answer. Asked: 'What is the birthplace of all Buddhas?' (諸佛出身處: The origin or nature of all Buddhas). The master said: 'East Mountain water flows upwards.' Asked: 'Please, Master, point out a path to enter.' The master said: 'Eat congee and rice.' The master said: 'I am compelled to say to you all, 'directly there is nothing' (直下無事: Direct realization, without extra effort or action), this is already burying it (相埋沒: Covering or hiding). Further wanting to step forward, seeking words, pursuing phrases to seek understanding, with thousands of differences and myriad distinctions, widely setting up questions and difficulties, winning a round of verbal fluency, getting further and further away from the Way, when will there be a time to stop? Just this matter, if it is in words, do the Three Vehicles and Twelve Divisions of Teachings (三乘十二分教: Classification of Buddhist scriptures) not have words? Why is it said that there is a separate transmission outside the teachings (教外別傳: Direct transmission that does not rely on classical texts)? If starting from scholarly understanding and wit, just like the Ten-Ground Bodhisattvas (十地聖人: The ten stages of Bodhisattva practice) speaking Dharma like clouds and rain, they are still criticized for seeing the nature as if separated by a thin gauze (見性如隔羅縠: Understanding of the nature is like being separated by a thin veil), therefore it is known that all intentional efforts (一切有心: All conscious efforts) are vastly different from the truth. Although it is like this, if it is a person who has truly attained it, the fire of the Way cannot burn the mouth (道火不能燒口: The power of truth will not harm him), speaking of things all day long, never hanging on the lips and teeth, never speaking a single word. Wearing clothes and eating rice all day long, never touching a grain of rice, hanging a thread of silk. Although it is like this, this is still talk of the outer court (門庭之說: External, superficial talk), it must be truly obtaining that thing that one can begin. If according to the lineage of Zen monks, presenting the turning point in the sentence, it is only futile to think. Even if one can take it on under one sentence, one is still a sleepyhead. At that time, a monk asked: 'What is one sentence?' The master said: 'Raise.' Asked: 'What is speaking in silence?' The master said: 'Clear opportunity passes the palm (清機歷掌: Clear opportunity is like in the palm of the hand).' Further said: 'What is silence in speaking?' The master said: 'Ah.' Further said: 'What is it like when neither silent nor speaking?' The master chased him away with a stick. Asked: 'What is the Yunmen sword?' The master said: 'Ancestor.' Asked: 'What is the birthplace of all Buddhas?' The master said: 'Please ask another question.' Asked: 'What is the white ox on the open ground?' (露地白牛: Metaphor for pure, unpolluted nature). The master said: 'Directly facing the opportunity, there is no changing the path (覿機無改路: Directly facing the opportunity, not changing direction).' Further said: 'Where is it placed?' The master said: 'Raising it again does not exceed the dust (再舉不逾塵: Raising it again will not exceed the mundane).' Asked: 'What is the samadhi of dust upon dust?' (塵塵三昧: Experiencing samadhi in every tiny detail). The master said: 'Water in the bucket, rice in the bowl.' Asked: 'What is the oneness of the body of mystery?' (一如體玄: All things are one, realizing the mystery). The master said: 'I owe you a question.' Asked: 'What is in the midst of the mystery?' The master said: '𡎺.' Further said: 'How is it?' The master said: 'Retreat quickly, retreat quickly, hindering others from asking questions.' Asked:

如何是非思量處。師云。識情難測。問鑿壁偷光時如何。師云恰。問一言道盡時如何。師云裂破。進云。和尚作么生下手拈掇。師云。拈取糞箕掃帚來。問如何舉唱即得不負來機。師云。道什麼。進云。還可來意也無。師云。且緩緩師云。三乘十二分教橫說豎說。天下老和尚縱橫十字說。與我拈針鋒許說底道理將來看。與么道早是死馬醫。雖然如此。且有幾個到此境界。不敢望爾言中有響句里藏鋒。瞬目千差風恬浪靜。伏惟尚饗。問如何是透法身句。師云。北斗里藏身。問如何是本來宗。師云。不問不答。問如何是三界唯心萬法唯識。師云。我今日不答話。進云。為什麼不答話。師云。驢年會么。問如何是吹毛劍。師云骼。又云胔。問如何是內外光。師云。向什麼處問。學云。如何明達。師云。忽然有人問爾。作么生道。進云。明達后如何。師云。明即且置。還我達來。問如何是切急一句。師云吃。問如何是本來心。師云。舉起分明。問如何是衲僧孔竅。師云。放過一著。進云。請師道。師云。對牛彈琴。問如何是大乘修行。師云。一榼在手。問如何是一切智智清凈。師云。僧堂入佛殿。問如何是不掛唇吻一句。師云。合取狗口。問如何是海印三昧。師云。爾但禮拜。問著待我東行西行。問如何轉動即得不落階級。師

【現代漢語翻譯】現代漢語譯本問：如何是不可思議之處？師父說：識情難以測度。問：鑿壁偷光時如何？師父說：恰好。問：一言道盡時如何？師父說：裂破。（學人）進言：和尚您怎麼下手拈掇（整理）？師父說：拈取糞箕掃帚來。問：如何舉唱才能不辜負來機？師父說：道什麼？（學人）進言：還可有來意嗎？師父說：且緩緩。師父說：三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）十二分教（十二部經）橫說豎說，天下老和尚縱橫十字說，把你們拈針鋒許說底道理拿來看。這樣說已經是死馬當活馬醫了。雖然如此，且有幾個能到此境界？不敢望你們言中有響句里藏鋒，瞬目千差風恬浪靜，伏惟尚饗（希望你們能領會）。問：如何是透法身句？師父說：北斗里藏身。問：如何是本來宗？師父說：不問不答。問：如何是三界唯心萬法唯識？師父說：我今日不答話。（學人）進言：為什麼不答話？師父說：驢年會么？問：如何是吹毛劍？師父說：骼（gé，帶骨頭的肉）。又說：胔（zì，附著在骨頭上的腐肉）。問：如何是內外光？師父說：向什麼處問？學人說：如何明達？師父說：忽然有人問你，作么生道？（學人）進言：明達后如何？師父說：明即且置，還我達來。問：如何是切急一句？師父說：吃。問：如何是本來心？師父說：舉起分明。問：如何是衲僧（修行僧人）孔竅？師父說：放過一著。（學人）進言：請師父道。師父說：對牛彈琴。問：如何是大乘（Mahāyāna， महान，Buddha's teachings 佛教教義）修行？師父說：一榼在手。問：如何是一切智智清凈？師父說：僧堂入佛殿。問：如何是不掛唇吻一句？師父說：合取狗口。問：如何是海印三昧（Samādhi，समाधि，一種禪定狀態）？師父說：你但禮拜，問著待我東行西行。問：如何轉動才能不落階級？

【English Translation】 English version Question: What is the place beyond thought? The Master said: 'The nature of consciousness is difficult to fathom.' Question: What about the time when one chisels a hole in the wall to steal light? The Master said: 'Exactly.' Question: What about when one expresses everything in a single word? The Master said: 'Torn apart.' Question: How does the Master pick up and arrange (things)? The Master said: 'Pick up the dustpan and broom.' Question: How can one chant without failing the opportune moment? The Master said: 'What are you saying?' Question: Is there still a purpose in coming? The Master said: 'Slowly, slowly.' The Master said: 'The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Twelve Divisions of the Teachings are explained horizontally and vertically. The old masters of the world explain in all directions. Bring forth the principle of what you say with the tip of a needle for me to see. To say it like this is already treating a dead horse as if it were alive. Even so, how many can reach this state? I don't dare hope that your words contain echoes and your sentences hide sharpness. In the blink of an eye, there are a thousand differences, and the wind is calm and the waves are still. I respectfully offer this.' Question: What is the phrase that penetrates the Dharmakāya (法身, the body of the Dharma)? The Master said: 'Hide yourself in the Big Dipper.' Question: What is the original source? The Master said: 'If you don't ask, I won't answer.' Question: What is 'The Three Realms are Mind Only, and all Dharmas are Consciousness Only'? The Master said: 'I won't answer questions today.' Question: Why won't you answer questions? The Master said: 'When will a donkey have a year?' Question: What is the hair-splitting sword? The Master said: 'Bones.' He also said: 'Rotten flesh.' Question: What is inner and outer light? The Master said: 'Where are you asking from?' The student said: 'How can one achieve clarity?' The Master said: 'If someone suddenly asks you, what would you say?' Question: What happens after clarity? The Master said: 'Clarity can wait; return the attainment to me.' Question: What is the most urgent phrase? The Master said: 'Eat.' Question: What is the original mind? The Master said: 'Clearly raised.' Question: What are the apertures of a mendicant monk? The Master said: 'Let go of a move.' Question: Please, Master, speak. The Master said: 'Playing the lute to a cow.' Question: What is the practice of the Mahāyāna (महायान, Buddha's teachings)? The Master said: 'A flask in hand.' Question: What is the purity of all wisdom and knowledge? The Master said: 'Entering the Buddha hall from the monks' hall.' Question: What is the phrase that does not rely on lips and tongue? The Master said: 'Shut the dog's mouth.' Question: What is the Samādhi (समाधि, a state of meditative consciousness) of the Ocean Seal? The Master said: 'Just bow, and ask when I go east or west.' Question: How can one move without falling into stages?

云。南斗七北斗八。

上堂云。諸兄弟儘是諸方參尋知識。抉擇生死。到處豈無老宿垂慈方便之詞。還有透不得底句么出來舉看。待老漢與汝大家商量。有么有么。時有僧出擬伸問次。師云。去去西天路迢迢十萬余。便下座。問如何是當今施設。師云。道即不難。鑒從何來。問如何是不睡底眼。師云。不省。問如何是不犯之令。師云。那個師僧還見么。問如何是大人相。師乃擎拳。問如何是學人切急處。師云。爾怕我不知。問如何是佛法大意。師云。一佛二菩薩。問如何是雪嶺泥牛吼。師云。山河走。進云。如何是雲門木馬嘶。師云。天地黑。問如何是兄弟添十字。師云。我共汝說葛藤。問如何是和尚為人一句。師云。心不負人面無慚色。速禮三拜。問如何是天然之事。師云。蹋步向前作什麼。問如何是教意。師云。吃嘹舌頭更將一問來。問如何是七縱八橫。師云。放汝一著。

上堂云。舉一則語。教汝直下承當。早是撒屎著爾頭上也。直饒拈一毛頭。盡大地一時明得。也是剜肉作瘡。雖然如此。也須是實到者個田地始得。若未且不得掠虛。卻須退步向自己根腳下推尋看。是什麼道理。實無絲髮許與汝作解會。與汝作疑惑。況汝等且各各當人。有一段事。大用現前。更不煩汝一毫頭氣力。便與祖佛無別。

【現代漢語翻譯】現代漢語譯本：雲門文偃禪師說：『南斗七星，北斗八星。』

上堂說法時說：『各位同修都是四處參訪求學的知識分子，爲了了斷生死大事。難道各處沒有老修行慈悲方便的開示嗎？還有不能領悟的語句嗎？拿出來說說看，讓我和大家一起商量。有沒有？有沒有？』當時有個僧人出來想要提問，禪師說：『走吧走吧，西天路途遙遠，有十萬多里。』便走下座位。有人問：『什麼是當今的設施？』禪師說：『說出來不難，但你的鑑別力從哪裡來？』問：『什麼是不睡覺的眼睛？』禪師說：『不知道。』問：『什麼是不違犯的法令？』禪師說：『那個師僧還看見嗎？』問：『什麼是大人相？』禪師於是舉起拳頭。問：『什麼是學人最迫切的地方？』禪師說：『你怕我不知道。』問：『什麼是佛法大意？』禪師說：『一佛二菩薩。』問：『什麼是雪嶺泥牛吼？』禪師說：『山河走。』又問：『什麼是雲門木馬嘶？』禪師說：『天地黑。』問：『什麼是兄弟添十字？』禪師說：『我和你說葛藤（糾纏不清的話）。』問：『什麼是和尚為人說法的一句話？』禪師說：『心不負人，面無慚色。』那人立刻禮拜三次。問：『什麼是天然之事？』禪師說：『抬腳向前做什麼？』問：『什麼是教意？』禪師說：『吃了饒舌頭，還要再問一個問題。』問：『什麼是七縱八橫？』禪師說：『放你一馬。』

上堂說法時說：『舉出一個語句，教你們當下承擔，這已經是把屎拉在你們頭上了。即使拈起一根毫毛，整個大地一時都明白了，也是剜肉補瘡。雖然如此，也必須是真正到達這個田地才行。如果還沒有，就不能虛張聲勢，卻要退一步向自己的根腳下推尋看看，是什麼道理。實在沒有一絲一毫可以給你們解釋，給你們疑惑。況且你們每個人都有一段事，大用現前，更不勞煩你們一絲一毫的氣力，便與祖佛沒有區別。』

【English Translation】 English version: Yunmen Wenyan Chan master said: 'The Dipper of the South has seven stars, the Dipper of the North has eight stars.'

In an elevated sermon, he said: 'All of you brothers are intellectuals seeking knowledge everywhere, resolving the great matter of life and death. Is there no compassionate and expedient teaching from the elders everywhere you go? Are there still phrases you cannot penetrate? Bring them out and let me discuss them with you all. Is there? Is there?' At that time, a monk came out intending to ask a question. The master said, 'Go, go, the road to the Western Heaven is far, more than a hundred thousand miles.' Then he stepped down from his seat. Someone asked, 'What is the current establishment?' The master said, 'It is not difficult to say, but where does your discernment come from?' Asked, 'What is the eye that does not sleep?' The master said, 'I do not know.' Asked, 'What is the inviolable decree?' The master said, 'Did that monk see it?' Asked, 'What is the appearance of a great man?' The master then raised his fist. Asked, 'What is the most urgent place for a student?' The master said, 'Are you afraid I don't know?' Asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'One Buddha, two Bodhisattvas (enlightenment beings).』 Asked, 'What is the roar of the clay ox on the Snowy Mountains?' The master said, 'Mountains and rivers run.' Further asked, 'What is the neighing of the wooden horse of Yunmen?' The master said, 'Heaven and earth are dark.' Asked, 'What is adding a cross to the word brother?' The master said, 'I am telling you a tangled story (ge teng).' Asked, 'What is the one sentence of the abbot speaking for the people?' The master said, 'A heart that does not betray others, a face without shame.' That person immediately bowed three times. Asked, 'What is the natural thing?' The master said, 'What are you doing stepping forward?' Asked, 'What is the meaning of the teaching?' The master said, 'Having eaten your glib tongue, you still ask another question.' Asked, 'What is seven vertical and eight horizontal?' The master said, 'I'll let you off the hook.'

In an elevated sermon, he said: 'To cite a phrase and teach you to take it on directly is already shitting on your heads. Even if you pick up a single hair, and the whole earth understands at once, it is still cutting flesh to make a wound. Even so, you must truly arrive at this field. If you have not yet, you must not pretend, but step back and look for it at the root of your own being, what is the principle. There is really not a single hair's breadth to explain to you, to make you doubt. Moreover, each of you has a matter, the great function manifests before you, without bothering you with a single bit of effort, and you are no different from the ancestors and Buddhas.'

自是汝諸人信根淺薄惡業濃厚。突然起得如許多頭角。擔缽囊千鄉萬里受屈作么。且汝諸人有什麼不足處。大丈夫漢阿誰無分。獨自承當。尚猶不著便。不可受人欺瞞取人處分。才見老和尚開口便好。把特石驀口塞。便似屎上青蠅相似。斗咂將去。三個五個聚頭商量苦屈兄弟。古人一期為汝諸人不奈何。所以垂一言半句通爾入路。知是般事。拈放一邊。自著些子筋骨。豈不是有少許相親處。快與快與。時不待人。出息不保入息。更有什麼身心閑別處用。切須在意。珍重。

上堂良久云。觸目不會道。運足焉知路。僧問。如何是觸目菩提。師云。與我拈卻佛殿。問如設是最初一句。師云。九九八十一。僧便禮拜。師云。近前來。僧便近前。師便打。問如何是實學底事。師云。大好訊息。進云。畢竟是誰家之子。師云。臘月二十五。問承教有言。一切智智清凈時如何。師便唾之。進云。古人方便又作么生。師云。來來截卻汝腳跟。換卻汝髑髏。缽盂里拈卻匙筋。拈將鼻孔來。進云。甚處有許多般。師云。者掠虛漢。便打。問如何是禪。師云是。進云。如何是道。師云得。問如何是一切法皆是佛法。師云。三家村裡老婆盈衢溢路。會么。學云不會。師云。非但汝不會。大有人不會在。問學人簇簇地。商量個什麼。師云

【現代漢語翻譯】現代漢語譯本：這是因為你們這些人信根淺薄，惡業深重，突然生出這麼多的想法和疑問。揹著缽囊，走遍千鄉萬里，受盡委屈是爲了什麼呢？你們這些人有什麼不滿足的？大丈夫漢，誰沒有自己的本分？獨自承擔，尚且還不方便，不可被人欺騙，受人擺佈。才見到老和尚開口，就好像用石頭堵住他的嘴一樣，像蒼蠅一樣爭先恐後地去吸食。三五個聚在一起商量，訴說自己的苦楚。古人實在是對你們這些人無可奈何，所以才留下隻言片語，引導你們入門。知道了這些事，就應該放在一邊，自己用些力氣，這難道不是稍微有些親近的地方嗎？快點，快點！時不我待，出氣不保入氣，還有什麼身心可以閑著去別處用呢？一定要在意！珍重！

上堂良久，說道：『觸目卻不會道，走起路來又怎知路？』有僧人問：『什麼是觸目菩提？（buddhi，覺悟）』師父說：『把佛殿給我拿掉。』又問：『如果這是最初的一句話呢？』師父說：『九九八十一。』僧人便禮拜。師父說：『近前來。』僧人便近前，師父便打。問：『什麼是實學底事？』師父說：『大好訊息。』進而言：『畢竟是誰家之子？』師父說：『臘月二十五。』問：『承教有言，一切智智清凈時如何？』師父便唾之。進而言：『古人方便又作么生？』師父說：『來來，截斷你的腳跟，換掉你的頭顱，從缽盂里拿掉筷子，把你的鼻孔拿來。』進而言：『哪裡有這麼多東西？』師父說：『你這個掠虛漢！』便打。問：『什麼是禪？（dhyāna，靜慮）』師父說是。進而言：『什麼是道？（mārga，道路，真理）』師父說得。問：『如何是一切法皆是佛法？』師父說：『三家村裡老婆盈衢溢路，會么？』學人說不會。師父說：『非但你不會，大有人不會在。』問：『學人簇簇地，商量個什麼？』師父說

【English Translation】 English version: It is because you people have shallow roots of faith and deep-seated evil karma. Suddenly, so many thoughts and questions arise. Carrying the alms bowl, traveling thousands of miles, enduring hardships, what is it all for? What is it that you people lack? Every great man has his own share. Bearing it alone is still inconvenient. You must not be deceived by others or be at their disposal. As soon as you see the old monk open his mouth, it's like stuffing his mouth with a stone, like flies eagerly sucking on dung. Three or five gather together to discuss and complain about their hardships. The ancients were truly helpless with you people, so they left a few words to guide you into the path. Knowing these things, you should put them aside and exert some effort yourself. Isn't this a slightly closer connection? Hurry, hurry! Time waits for no one. Exhalation does not guarantee inhalation. What body and mind can be idle for other purposes? You must pay attention! Take care!

After a long silence, the master said: 'Seeing with your eyes, you don't know the Way; walking, how do you know the path?' A monk asked: 'What is enlightenment at every sight? (Bodhi)' The master said: 'Take away the Buddha hall for me.' Asked again: 'If this is the very first sentence?' The master said: 'Nine nine eighty-one.' The monk then bowed. The master said: 'Come closer.' The monk came closer, and the master struck him. Asked: 'What is the matter of true learning?' The master said: 'Great news.' Further asked: 'After all, whose child is it?' The master said: 'The twenty-fifth day of the twelfth month.' Asked: 'According to the teachings, what is it like when all wisdom is pure?' The master spat at him. Further asked: 'What about the expedient means of the ancients?' The master said: 'Come, come, cut off your heels, replace your skull, take away the chopsticks from the alms bowl, and take your nostrils.' Further asked: 'Where are so many things?' The master said: 'You, the one who grabs at emptiness!' And struck him. Asked: 'What is Zen? (Dhyana)' The master said it is. Further asked: 'What is the Way? (Marga)' The master said it is attained. Asked: 'How is it that all dharmas are Buddha-dharma?' The master said: 'Old women fill the streets and alleys in Three Family Village, do you understand?' The student said he did not understand. The master said: 'Not only do you not understand, but many people do not understand.' Asked: 'What are the students discussing in clusters?' The master said

。大眾久立。

上堂云。盡乾坤一時將來著爾眼睫上。爾諸人聞與么道。不敢望汝出來性燥把老僧打一摑。且緩緩子細看。是有是無。是個什麼道理。直饒爾向這裡明得。若遇衲僧門下。好槌腳折。若是個人。聞說道什麼處有老宿出世。便好驀面唾污我耳目。汝若不是個手腳。才聞人舉便承當得。早落第二機也。汝不看他德山和尚才見僧入門。拽拄杖便趁。睦州和尚見僧入門來便云。現成公案。放爾三十棒。自余之輩合作么生。若是一般掠虛漢。食人膿唾。記得一堆一擔搕𢶍。到處馳騁驢唇馬觜。夸我解問十轉五轉話。饒爾朝問至夜答到夜論劫。還夢見么。什麼處是與人著力處。似這般底有人屈衲僧齋也道得飯吃。堪什麼共語處。他日閻羅王面前。不取爾口解說。諸兄弟。若是得底人。他家依眾遣日。若未得。切莫掠虛。不得容易過時。大鬚子細。古人大有葛藤相為處。只如雪峰和尚道。盡大地是爾。夾山和尚道。百草頭上薦取老僧。鬧市裡識取天子。洛浦和尚云。一塵才起大地全收。一毛頭師子全身總是爾。把取翻覆思量看。日久歲深自然有個入路。此個事無爾替代處。莫非各在當人分上。老和尚出世。只為爾作個證明。爾若有個入路少許來由。亦昧汝不得。若實未得。方便撥爾即不可。兄弟一等是蹋破草鞋

【現代漢語翻譯】大眾站立良久。

（禪師）登上法座說道：『將整個宇宙一時都放在你們的眼睫之上。』你們這些人聽了這話，不要急著跳出來，性急地打老僧一巴掌。且緩緩仔細地看，是有還是無？這到底是什麼道理？縱然你們在這裡明白了，若遇到禪宗門下，也會被打斷腿腳。如果是個真正的人，聽說哪裡有老修行出世，就應該直接唾我一臉，弄髒我的耳朵和眼睛。你們如果不是個有本事的人，才聽人提起便立刻承擔，那就已經落入下乘了。你們沒看到德山和尚一見到僧人入門，就拿起拄杖趕人；睦州和尚見到僧人入門就說：『現成的公案，打你三十棒！』其餘的人又該怎麼做呢？如果是一般的虛偽之徒，只會吃人家的殘羹剩飯，記住一堆一擔的詞句，到處賣弄驢唇馬嘴，誇耀自己會問十轉五轉的話。就算你從早問到晚，從晚辯到天亮，還不是在做夢嗎？哪裡才是真正與人著力之處？像這樣的人，即使有人供養僧齋，也只會說些吃飯的話，有什麼值得與之交談的地方？將來在閻羅王面前，不會採納你的口頭解釋。各位同修，如果是真正有所得的人，他們會隨眾度日；如果還沒有得到，千萬不要虛張聲勢，不要輕易浪費時間，必須仔細參究。古人有很多互相幫助的方法，比如雪峰和尚說：『整個大地都是你。』夾山和尚說：『在每根草頭上認識老僧，在鬧市裡認識天子。』洛浦和尚說：『一塵才起，大地全收。』一毛孔中的獅子全身都是你。』拿來反覆思量，日久年深自然會有個入門的途徑。這件事沒有人可以代替你，莫非每個人都要在自己的本分上下功夫。老和尚出世，只是為你們作個證明。你們如果有個入門的途徑，哪怕只有少許，也瞞不過我。如果確實沒有得到，想用方便法門來幫助你們也是不可能的。各位同修，大家同樣是穿著破草鞋。

【English Translation】 The assembly stood for a long time.

Ascending the Dharma seat, (the Zen master) said: 'Bring the entire universe and place it on your eyelashes in a single moment.' When you people hear such words, do not rush out impetuously to slap this old monk. Rather, slowly and carefully observe: is there existence or non-existence? What is the underlying principle? Even if you understand it here, you will have your legs broken if you encounter someone from the Chan school. If you are a true person, upon hearing that an old practitioner has emerged somewhere, you should immediately spit in my face, soiling my ears and eyes. If you are not someone with skill, immediately assuming responsibility upon hearing someone mention it, you have already fallen into the secondary stage. Haven't you seen how when Master Deshan saw a monk enter, he would grab his staff and chase him away? Master Muzhou, upon seeing a monk enter, would say: 'A ready-made case! Give him thirty blows!' What should the rest of you do? If you are just ordinary, deceptive people, you only eat the leftovers of others, memorizing piles and loads of phrases, flaunting your donkey lips and horse jaws everywhere, boasting that you can ask ten or five turning questions. Even if you ask from morning till night, and debate from night till dawn, aren't you still dreaming? Where is the true place to exert effort with others? People like this, even if someone offers a monastic meal, they only say things about eating, what is there to discuss with them? In front of King Yama in the future, your verbal explanations will not be accepted. Fellow practitioners, if you are someone who has truly attained something, they will live each day in accordance with the community; if you have not yet attained it, do not feign it, do not easily waste time, you must carefully investigate. The ancients had many ways of helping each other. For example, Master Xuefeng said: 'The entire earth is you.' Master Jiashan said: 'Recognize the old monk on every blade of grass, recognize the emperor in the bustling marketplace.' Master Luopu said: 'As soon as a speck of dust arises, the entire earth is gathered.' The lion in a single pore is entirely you.' Take it and contemplate it repeatedly, and over time, a path will naturally open up. No one can replace you in this matter; each person must work on their own part. The old monk emerges into the world only to provide you with proof. If you have a path of entry, even if it is only a little, it cannot be hidden from me. If you have truly not attained it, it is impossible to help you with expedient means. Fellow practitioners, we are all wearing broken straw sandals.

行腳。拋卻師長父母。直須著些子眼睛始得。若未有個入頭處。遇著本色咬豬狗手腳。不惜性命入泥入水相為。有可咬嚼。眨上眉毛高掛缽囊。十年二十年辦取徹頭。莫愁不成辦。直是今生未得。來生亦不失人身。向此門中亦乃省力。不虛辜負平生。亦不辜負施主師長父母。直須在意。莫空過時。游州獵縣。橫擔拄杖一千里二千里走。這邊經冬。那邊過夏。好山好水。堪取性多齋供。易得衣缽。苦屈苦屈。圖他一斗米。失卻半年糧。如此行腳有什麼利益。信心檀越一把菜一粒米。作么生消得。直須自看。無人替代。時不待人。一日眼光落地。前頭將何抵擬。莫一似落湯螃蟹手腳忙亂。無爾掠虛說大話處。莫將等閑空過時光。一失人身萬劫不復。不是小事莫據目前。俗子尚猶道朝聞道夕死可矣。況我沙門合履踐何事。大須努力。珍重。

問如何是諸佛出身處。師云。佛前裝香佛后合掌。問十二時中。如何得不被諸境惑去。師云。三門頭合掌。問四面森森。如何是靈樹。師云。風鳴雨息。進云。如何是靈樹枝條。師云。曬㫰皮草。問如何是觸目菩提。師云。拈卻露柱。學云。露柱豈幹他事。師云。驢年會么。問醍醐上味為什麼翻成毒藥。師云𡎺。問如何是活。師云。心不負人。學云。如何是殺。師云。三日後不得唱

【現代漢語翻譯】現代漢語譯本：行腳（指雲遊僧）。拋棄師長父母的庇護，必須自己擦亮眼睛才行。如果還沒有入門之處，遇到真正有實力的、像瘋狗一樣緊咬不放的善知識，就要不惜性命，入泥入水地互相幫助。如果有可以咬嚼的（指可以參究的），就應該精神抖擻，高高掛起缽囊，用十年二十年的時間徹底弄明白。不要擔心不能成功，即使今生不能證悟，來生也不會失去人身。在這個法門中修行也比較省力，不會白白辜負一生，也不會辜負施主、師長和父母的供養。一定要在意，不要虛度光陰。遊歷各州各縣，橫擔著拄杖走一千里二千里。這邊是冬天，那邊是夏天。好的山水，適合修養心性，容易得到齋飯供養。如果爲了貪圖一斗米，而失去半年的修行時間，這樣的行腳有什麼利益呢？信徒檀越（指施主）的一把菜一粒米，怎麼能消受得了呢？必須自己反省，沒有人可以替代。時不我待，一旦眼睛閉上，面對死亡，將用什麼來抵擋呢？不要像落湯螃蟹一樣手腳忙亂，沒有你虛張聲勢說大話的地方。不要把時間輕易地浪費掉，一旦失去人身，萬劫都難以恢復。這不是小事，不要只看眼前。世俗之人尚且說『早晨明白了道理，晚上死去都可以』，更何況我們出家人應該做什麼呢？必須努力修行，珍重！

問：什麼是諸佛出身處？師父說：在佛前燒香，在佛后合掌。問：十二時辰中，如何才能不被各種外境迷惑？師父說：在三門頭合掌（三門指寺院的山門、法堂門、僧堂門）。問：四面都是茂密的樹林，什麼是靈樹？師父說：風在鳴叫，雨已停止。進而言之：什麼是靈樹的枝條？師父說：曬太陽的破草蓆。問：什麼是觸目菩提？師父說：拿走露柱（指寺院中支撐屋頂的柱子）。學人說：露柱和這件事有什麼關係？師父說：驢年才能明白吧（指不可能明白）。問：為什麼醍醐（指最好的美味）上味會變成毒藥？師父說：呸。問：什麼是活？師父說：心中不虧欠別人。學人說：什麼是殺？師父說：三天後不準唱歌。

【English Translation】 English version: Wandering on foot (referring to a traveling monk). Abandoning the shelter of teachers and parents, one must sharpen one's own eyes. If there is no entry point yet, encountering a truly capable and relentless Kalyanamitra (spiritual friend), like a mad dog, one must spare no effort, helping each other through thick and thin. If there is something to chew on (referring to something to contemplate), one should be spirited, hang the alms bowl high, and spend ten or twenty years thoroughly understanding it. Don't worry about not succeeding; even if one cannot attain enlightenment in this life, one will not lose human form in the next life. Cultivating in this Dharma gate is also relatively effortless, and one will not waste one's life in vain, nor will one disappoint the donors, teachers, and parents. One must pay attention and not waste time. Traveling through various states and counties, carrying a staff across a thousand or two thousand miles. Winter here, summer there. Good mountains and rivers are suitable for cultivating the mind, and it is easy to obtain alms and offerings. If one craves a peck of rice and loses half a year of cultivation time, what benefit is there in such wandering? How can one digest the handful of vegetables and grain of rice from the faithful donors? One must reflect on oneself; no one can replace you. Time waits for no one; once the eyes close and one faces death, what will one use to resist it? Don't be like a drowned crab, flailing about in a panic; there is no place for you to bluff and boast. Don't waste time lightly; once you lose human form, it will be difficult to recover for countless eons. This is not a small matter; don't just look at the present. Even worldly people say, 'If I understand the truth in the morning, I can die in the evening,' so what should we monks be doing? We must strive to cultivate diligently, cherish this opportunity!

Question: What is the birthplace of all Buddhas? The master said: 'Offer incense before the Buddha, and clasp your hands after the Buddha.' Question: How can one avoid being deluded by various external circumstances in the twelve periods of the day? The master said: 'Clasp your hands at the three gates (referring to the mountain gate, Dharma hall gate, and monks' hall gate of a monastery).' Question: All around are dense forests; what is the spiritual tree? The master said: 'The wind is howling, and the rain has stopped.' Further question: What are the branches of the spiritual tree? The master said: 'A tattered straw mat basking in the sun.' Question: What is 'Bodhi (enlightenment) at every sight'? The master said: 'Remove the pillar (referring to the pillars supporting the roof in a monastery).' The student said: 'What does the pillar have to do with this matter?' The master said: 'You'll understand in a donkey's year (meaning never).' Question: Why does the finest flavor of ghee (the best of flavors) turn into poison? The master said: 'Ptooey.' Question: What is 'alive'? The master said: 'The heart does not owe anyone.' The student said: 'What is 'killing'? The master said: 'You are not allowed to sing three days later.'

衣。學云。不殺不活時如何。師以拄杖趁出。問學人與么來。請師實說。師云知。問金剛為什麼倒地。師云。不著力。問殺父殺母佛前懺悔。殺佛殺祖向什麼處懺悔。師云露。問不起一念還有過也無。師云。須彌山。問如何是和尚家風。師云。有讀書人來報。問學人有疑請師不責。從上宗乘事作么生。師云。三拜不虛。問生死到來如何排遣。師云。在什麼處。問如來唯一說無二說。如何是如來說。師云。那個師僧何不問。問闇中如何辨主。師云。務原是什麼人坐。問學人實問。請師實答。師云。爾作么生辨。進云。正當與么時如何。師云的。問從上古德以何為的。師云。看取舌頭。

上堂云。諸和尚子莫妄想。天是天地是地。山是山水是水。僧是僧俗是俗。良久云。與我拈案山來看。便有僧問。學人見山是山見水是水時如何。師云。三門為什麼從這裡過。進云。與么則不妄想去也。師云。還我話頭來。

上堂良久云。還有人道得么。道得底出來。眾無語。師拈拄杖云。適來是個小屎坑。如今是個大屎坑。下座。問萬法歸一。一即不問。如何是萬法。師云。爾來這裡說葛藤瞞我。問聖僧為什麼被大蟲咬。師云。與天下人作榜樣。問十二時中如何用心。即得不負于上來。師云省力。進云。省力事如何。師云。

【現代漢語翻譯】現代漢語譯本衣。學人問道：『不殺不活時如何？』（指既不殺生也不救活的時候該怎麼辦？）師父用拄杖趕他出去。問：『學人這樣來問，請師父如實說。』師父說：『知道。』問：『金剛（Jingang，佛教護法神）為什麼倒地？』師父說：『不著力。』問：『殺父殺母，在佛前懺悔；殺佛殺祖，向什麼地方懺悔？』師父說：『露。』問：『不起一念，還有過錯嗎？』師父說：『須彌山（Xumi Mountain，佛教中的聖山）。』問：『如何是和尚的家風？』師父說：『有讀書人來報。』問：『學人有疑問，請師父不要責怪。從上宗乘（Zongcheng，佛教宗派的傳承）之事，該怎麼做？』師父說：『三拜不虛。』問：『生死到來，如何排遣？』師父說：『在什麼地方？』問：『如來（Rulai，佛的稱號）唯一說，無二說，如何是如來說？』師父說：『那個師僧（Shiseng，和尚）為什麼不問？』問：『暗中如何辨別主人？』師父說：『務原（Wuyuan，人名，此處指代）是什麼人坐？』問：『學人是真心發問，請師父如實回答。』師父說：『你作么生辨？』（你如何分辨？）學人進一步問：『正當這個時候如何？』師父說：『的。』（確實如此）問：『從上古德（Gude，古代高僧）以什麼為的？』師父說：『看取舌頭。』

上堂說法時說：『各位和尚，不要妄想。天是天，地是地，山是山，水是水，僧是僧，俗是俗。』停頓片刻說：『把案山（Anshan，地名）給我拿來看。』便有僧人問：『學人見山是山，見水是水時如何？』師父說：『三門（Sanmen，寺廟的三個門）為什麼從這裡過？』學人進一步說：『這樣說，就是不妄想了。』師父說：『還我話頭來。』

上堂良久說：『還有人說得出來嗎？說得出來的站出來。』眾人無語。師父拿起拄杖說：『剛才是個小屎坑，現在是個大屎坑。』下座。問：『萬法歸一，一即不問，如何是萬法？』師父說：『你來這裡說葛藤（Geteng，比喻糾纏不清的言論）瞞我。』問：『聖僧（Shengzeng，聖潔的僧人）為什麼被大蟲（dachong，老虎）咬？』師父說：『與天下人作榜樣。』問：『十二時中（Shier shizhong，一天十二個時辰）如何用心，才能不辜負于上來（shanglai，指佛法傳承）？』師父說：『省力。』學人進一步問：『省力事如何？』師父說：『。』

【English Translation】 English version A monk asked: 'What about when there is neither killing nor saving?' The master chased him out with his staff. The monk asked: 'I've come to ask this way, please tell me the truth.' The master said: 'I know.' Asked: 'Why did Jingang (Jingang, a Vajra-wielding guardian deity) fall to the ground?' The master said: 'Not exerting effort.' Asked: 'If one kills one's father and mother, one can repent before the Buddha. But if one kills the Buddha and the Patriarch, where can one repent?' The master said: 'Expose it.' Asked: 'If not a single thought arises, is there still fault?' The master said: 'Mount Xumi (Xumi Mountain, the sacred mountain in Buddhism).' Asked: 'What is the family style of the abbot?' The master said: 'A scholar comes to report.' Asked: 'I have doubts, please don't blame me. How should the matter of the Zongcheng (Zongcheng, the lineage of a Buddhist sect) from above be handled?' The master said: 'Three bows are not in vain.' Asked: 'When life and death arrive, how should they be dealt with?' The master said: 'Where are they?' Asked: 'The Tathagata (Rulai, title of the Buddha) speaks only one way, not two. What is the Tathagata's speech?' The master said: 'Why doesn't that monk ask?' Asked: 'How does one distinguish the master in the dark?' The master said: 'Who is sitting in Wuyuan's (Wuyuan, a person's name, used here as a placeholder) seat?' Asked: 'I'm asking sincerely, please answer truthfully.' The master said: 'How do you distinguish?' The monk further asked: 'What about at this very moment?' The master said: 'Indeed.' Asked: 'What did the ancient worthies (Gude, ancient eminent monks) from above consider to be the point?' The master said: 'Look at the tongue.'

Ascending the hall, he said: 'All you monks, don't engage in妄想 (wangxiang, delusional thinking). Heaven is heaven, earth is earth, mountains are mountains, water is water, monks are monks, laypeople are laypeople.' After a pause, he said: 'Bring me Anshan (Anshan, a place name) to look at.' Then a monk asked: 'What about when I see mountains as mountains and water as water?' The master said: 'Why does the three-gate (Sanmen, the three gates of a temple) pass through here?' The monk further said: 'So, that means not engaging in delusional thinking.' The master said: 'Return the topic to me.'

Ascending the hall, after a long pause, he said: 'Is there anyone who can speak? Those who can speak, come forward.' The assembly was silent. The master picked up his staff and said: 'Just now it was a small dung pit, now it's a big dung pit.' He descended from the seat. Asked: 'All things return to one, but I won't ask about one. What are all things?' The master said: 'You come here speaking Geteng (Geteng, tangled and confusing speech) to deceive me.' Asked: 'Why was the holy monk (Shengzeng, a holy monk) bitten by a tiger (dachong, tiger)?' The master said: 'To set an example for the world.' Asked: 'How should one use one's mind throughout the twelve periods (Shier shizhong, twelve periods of the day) so as not to fail the transmission from above (shanglai, referring to the transmission of the Dharma)?' The master said: 'Save effort.' The monk further asked: 'How to save effort?' The master said: '.'

省取前話。問萬機不到處如何知有。師云。該得么。進云。日用事如何。師云。一箭到新羅。大漢國里說葛藤。問學人擬伸一問。還許也無。師云。佛不奪眾生所愿。問如何舉唱即得不負來機。師云。痛領一問。問千聖功圓。冥然時如何擊琢。師云。句里明人。問三界中何物勝於佛。師云。通爾一問。問摘葉尋枝即不問。如何是直截根源。師云。速禮三拜。問已事未明。如何指示。師云。不避來機還當得么。問盡其機來。師還接也無。師云。一問不錯。學云。一問且置。師還接不。師云。細看前話。問毗盧向上即不問。虛空請師留些子。師云。把卻汝咽喉。爾作么生道。問如何是學人自己。師云。一叉一劄。進云。莫便是不。師云蘇嚕囌嚕。

上堂云。今日與諸人舉一則語。大眾聳聽良久。有僧出禮拜。擬伸問次。師以拄杖趁云。似這般滅胡種。長連床上納飯阿師。堪什麼共語處。這般打野榸漢。以拄杖一時趁下。問大眾雲集合談何事。師云。向下文長。付在來日。進云。便與么去時如何。師云墮。進云。什麼處是墮。師云。長連床上飽吃飯了脫空妄語。問靈山一會何似今日。師云。言中有響。學云。當今事作么生。師云。不煩再問。問以字不成八字不是。未審是什麼字。師云。九九八十一。進云。學人不會。

【現代漢語翻譯】現代漢語譯本（省略之前的對話）問：萬事萬物都達不到的地方，如何得知它的存在？師父說：『你認為你能理解嗎？』（該：能夠，可以。得：領會，理解。）（僧人）進而言：日常應用如何體現？師父說：『一箭射到新羅（Silla，古國名，此處比喻迅速）。在大漢國（指中國）里說葛藤（比喻糾纏不清的公案）。』問：學人想提一個問題，可以嗎？師父說：『佛不奪眾生所愿。』問：如何提問才能不辜負來者的意圖？師父說：『痛快地領會每一個問題。』問：千聖（指眾多的聖人）功德圓滿，歸於寂靜時，如何進行雕琢？師父說：『在言語中顯現明白的人。』問：三界（欲界、色界、無色界）中什麼勝過佛？師父說：『通達你的問題。』問：摘葉尋枝（比喻捨本逐末）就不問了，什麼是直截了當的根源？師父說：『趕快禮拜三下。』問：已有的事情還不明白，如何指示？師父說：『不迴避來者的意圖，還能理解嗎？』問：用盡所有機鋒而來，師父您還接納嗎？師父說：『一個問題都沒有錯。』（學人）說：一個問題暫且放下，師父您還接納嗎？師父說：『仔細看看之前的話。』問：毗盧（Vairochana，毗盧遮那佛，意為光明遍照）之上的境界就不問了，請師父在虛空中留下一些東西。師父說：『堵住你的咽喉，你打算怎麼說？』問：什麼是學人自己的本性？師父說：『一叉一劄（無法解釋的禪語）。』（僧人）進而言：莫非就是這個？師父說：『蘇嚕囌嚕（無法解釋的禪語）。』

（師父）上堂說法：今天和各位舉一個例子。大眾屏息凝神聽了很久。有一僧人出來禮拜，準備提問。師父用拄杖驅趕他說：『像這種滅絕佛種的人，在長連床上白吃飯的和尚，有什麼值得與他交談的？』用拄杖將這些打野榸漢（比喻不守規矩的人）一時趕下臺。問大眾：『剛才談論什麼事？』師父說：『下面的內容還很長，留到明天再說。』（僧人）進而言：就這樣離開可以嗎？師父說：『墮落。』（僧人）進而言：什麼地方是墮落？師父說：『在長連床上吃飽飯了，說些虛空妄語。』問：靈山一會（釋迦牟尼佛在靈鷲山說法的大會）和今天相比如何？師父說：『言語中有迴響。』（學人）說：現在的事情怎麼樣？師父說：『不需再次提問。』問：『以』字不成，『八』字不是，不知道是什麼字？師父說：『九九八十一。』（僧人）進而言：學人不能理解。

【English Translation】 English version (Previous conversation omitted.) Asked: 'How can one know of its existence in a place where myriad things cannot reach?' The master said: 'Do you think you can understand?' (該: can, able to. 得: comprehend, understand.) (The monk) further asked: 'How is it manifested in daily application?' The master said: 'An arrow reaches Silla (ancient kingdom name, here a metaphor for speed). Speaking of tangled vines (a metaphor for intricate cases) in the Great Han country (referring to China).' Asked: 'May a student ask a question?' The master said: 'The Buddha does not take away what sentient beings desire.' Asked: 'How can one ask a question that does not betray the intention of the questioner?' The master said: 'Thoroughly understand each question.' Asked: 'When the merits of the thousand sages (referring to numerous sages) are complete and return to silence, how should one sculpt?' The master said: 'Manifest the enlightened person in words.' Asked: 'What in the Three Realms (Desire Realm, Form Realm, Formless Realm) surpasses the Buddha?' The master said: 'Understand your question.' Asked: 'I will not ask about picking leaves and searching for branches (a metaphor for attending to trivialities and neglecting the fundamental). What is the direct root source?' The master said: 'Quickly bow three times.' Asked: 'The matter at hand is not yet clear, how should it be indicated?' The master said: 'Not avoiding the intention of the questioner, can you still understand?' Asked: 'Coming with all possible sharpness, will the master still accept it?' The master said: 'Not a single question is wrong.' (The student) said: 'Let one question be put aside for now, will the master still accept it?' The master said: 'Look carefully at the previous words.' Asked: 'I will not ask about the realm above Vairochana (Vairochana Buddha, meaning light that illuminates everywhere), please master leave something in the void.' The master said: 'Block your throat, what do you intend to say?' Asked: 'What is the student's own nature?' The master said: 'A fork and a chop (unexplainable Zen words).' (The monk) further said: 'Could it be this?' The master said: 'Sulu Sulu (unexplainable Zen words).'

(The master) ascended the hall and said: 'Today I will give you an example.' The assembly held their breath and listened for a long time. A monk came out to bow, preparing to ask a question. The master drove him away with his staff, saying: 'What is the point of talking to someone like this who exterminates the Buddha-seed, a monk who eats for free on the long bench?' He drove these wild fellows (a metaphor for those who do not follow the rules) off the stage with his staff. He asked the assembly: 'What were we talking about?' The master said: 'The following content is still very long, let's leave it for tomorrow.' (The monk) further said: 'Is it okay to leave like this?' The master said: 'Fall.' (The monk) further said: 'Where is the fall?' The master said: 'Eating your fill on the long bench and speaking empty lies.' Asked: 'How does the assembly at Vulture Peak (the assembly where Shakyamuni Buddha preached at Vulture Peak) compare to today?' The master said: 'There is an echo in the words.' (The student) said: 'How are things now?' The master said: 'No need to ask again.' Asked: 'The character 'yi' (以) is not complete, the character 'ba' (八) is not. I wonder what character it is?' The master said: 'Nine nine eighty-one.' (The monk) further said: 'The student does not understand.'

乞師指示。師云。我又辜爾什麼處。問從上古德得個什麼便稱尊貴。師云。愛問不愛答。進云。與么則不假和尚舌頭嚼去也。師云。熨斗煎茶銚不同。問和尚為人語話。還有未道著底句也無。師云。說不及。進云。為什麼如此。師云。只為如此。問大拍盲底人來。師還接也無。師放身倒。問如何是雲門山。師云。庚峰定穴。問牙齒敲磕皆落名言。如何得不落古人蹤。師云。通機自辨。問如何是和尚家風。師云。皮枯骨瘦。問如何是道。師云。七顛八倒。進云。為什麼如此。師云。一不得向。二不得開。問暗室得明時如何。師云。朗州此去多少。

上堂云。一言才舉千差同轍。該括微塵猶是化門之說。若是衲僧合作么生。若將祖意佛意這裡商量。曹溪一路平沈。還有人道得么。道得底出來。時有僧問。如何是超佛越祖之談。師云糊餅。進云。這個有什麼交涉。師云酌然有什麼交涉。師乃云。爾勿可作了。見人道著祖師意。便問超佛越祖之談。道理爾且喚什麼作佛。喚什麼作祖。即說超佛越祖之談。便問個出三界。爾把將三界來。有什麼見聞覺知隔礙著爾。有甚聲色法與汝可了。了個什麼碗。以那個為差殊之見。他古聖勿柰爾何。橫身為物。道個舉體全真物物覿體不可得。我向汝道直下有什麼事早是相埋沒了也。爾

【現代漢語翻譯】現代漢語譯本請您指示（乞師指示）。趙州禪師說：『我又哪裡對不起你了？』有僧人問：『從古至今，得了個什麼才能稱得上尊貴？』趙州禪師說：『我喜歡問，不喜歡答。』僧人進一步說：『這麼說，就不需要和尚您來嚼舌頭了。』趙州禪師說：『熨斗煎茶和茶銚不一樣。』有僧人問：『和尚您為人說法，還有沒說到之處嗎？』趙州禪師說：『說不盡。』僧人進一步問：『為什麼如此？』趙州禪師說：『正因為如此。』有僧人問：『如果一個瞎子來了，您還接納他嗎？』趙州禪師身體一倒。有僧人問：『如何是雲門山（Yunmen Mountain）？』趙州禪師說：『庚峰定穴。』有僧人問：『牙齒敲磕都是落入名言，如何才能不落入古人的窠臼？』趙州禪師說：『通達機鋒，自然能辨別。』有僧人問：『如何是和尚您的家風？』趙州禪師說：『皮枯骨瘦。』有僧人問：『如何是道（Dao）？』趙州禪師說：『七顛八倒。』僧人進一步問：『為什麼如此？』趙州禪師說：『一不得向，二不得開。』有僧人問：『暗室得明時如何？』趙州禪師說：『朗州（Langzhou）離這裡有多遠？』

上堂說法時，趙州禪師說：『一句話才說出口，千差萬別都歸於同一條道路。即使概括了微塵，也還是化門之說。如果是衲僧，應該怎麼做呢？如果將祖意（Zuyi）、佛意（Foyi）在這裡商量，曹溪（Caoxi）一路就沉沒了。還有人能說得出來嗎？說得出來的站出來。』當時有僧人問：『如何是超佛越祖之談？』趙州禪師說：『糊餅。』僧人進一步問：『這個有什麼關係？』趙州禪師說：『你說有什麼關係？』趙州禪師於是說：『你們不要這樣。見人說到祖師意（Zushi Yi），便問超佛越祖之談。道理上，你且說說什麼是佛（Fo），什麼是祖（Zu）。即說超佛越祖之談，便問個出三界（Sanjie）。你把三界拿來，有什麼見聞覺知障礙著你？有什麼聲色法讓你了結？了結什麼碗？以哪個作為差別之見？他古聖拿你們沒辦法，橫身為物。道個舉體全真，物物覿體不可得。我向你們說，直下有什麼事，早就是相互埋沒了。你們……』

【English Translation】 English version Begging for instruction. The Master said, 'Where have I wronged you again?' A monk asked, 'What must one attain from the ancient sages to be called venerable and noble?' The Master said, 'I like to ask, not to answer.' The monk further said, 'In that case, there's no need for the Master to chew it over.' The Master said, 'An iron for ironing and a teapot for boiling tea are different.' A monk asked, 'When the Master speaks to people, is there anything left unsaid?' The Master said, 'It cannot be fully expressed.' The monk further asked, 'Why is that so?' The Master said, 'Precisely because of that.' A monk asked, 'If a completely blind person comes, will the Master still receive him?' The Master fell to the ground. A monk asked, 'What is Yunmen Mountain (Yunmen Mountain)?' The Master said, 'Fixing the tomb in Geng Peak.' A monk asked, 'The knocking of teeth all falls into verbal expression. How can one avoid following the footsteps of the ancients?' The Master said, 'Understanding the opportunity, one naturally discerns.' A monk asked, 'What is the Master's family style?' The Master said, 'Withered skin and bones.' A monk asked, 'What is the Dao (Dao)?' The Master said, 'Seven tumbles and eight falls.' The monk further asked, 'Why is that so?' The Master said, 'One must not face towards, two must not open.' A monk asked, 'What is it like when a dark room gains light?' The Master said, 'How far is it from here to Langzhou (Langzhou)?'

Ascending the Dharma hall, the Master said, 'Once a word is uttered, all differences converge on the same path. Even encompassing the smallest dust particles is still a teaching within the realm of transformation. If it were a monastic, what should one do? If one were to discuss the Ancestral Intent (Zuyi) and the Buddha Intent (Foyi) here, the path of Caoxi (Caoxi) would be submerged. Is there anyone who can speak it? Let the one who can speak it come forth.' At that time, a monk asked, 'What is talk that transcends the Buddha and surpasses the Ancestors?' The Master said, 'A pancake.' The monk further asked, 'What relevance does that have?' The Master said, 'What relevance do you say it has?' The Master then said, 'You shouldn't do that. Upon hearing someone speak of the Ancestral Master's Intent (Zushi Yi), you immediately ask about talk that transcends the Buddha and surpasses the Ancestors. In principle, what do you call Buddha (Fo)? What do you call Ancestor (Zu)? Immediately speaking of talk that transcends the Buddha and surpasses the Ancestors, you then ask about escaping the Three Realms (Sanjie). If you bring forth the Three Realms, what perceptions, knowledge, or awareness are obstructing you? What sounds or forms are there for you to resolve? Resolve what bowl? What do you take as a differentiating view? The ancient sages can do nothing with you, turning themselves into things for the sake of beings. Saying that the entire body is true, yet each thing in its own form is unattainable. I tell you, what is there directly? It has long been mutually buried. You...'

若實未得個入頭處。且中私獨自參詳。除卻著衣吃飯屙屎送尿。更有什麼事。無端起得如許多般妄想作什麼。更有一般底。如等閑相似。聚頭舉得個古人話。識性記持妄想卜度道。我會佛法了也。只管說葛藤取性過日。更嫌不稱意。千鄉萬里拋卻父母師資。作這去就。這個打野榸漢。有什麼死急行腳去。以拄杖便趁下。問父母不聽不得出家。如何得出家。師云淺。進云。學人不會。師云深。問從上來事。請師提綱。師云。朝看東南暮看西北。進云。便與么會時如何。師云。東家點燈西家暗坐。問當今一句。請師道。師云。放爾一線道。還我一句來。問不涉廉纖。請師道。師云。一怕汝不問。二怕汝不舉。三到老僧勃跳。四到爾退後。速道速道。僧便禮拜。師便打。問萬機喪盡時如何。師云。與我拈佛殿來。與汝商量。進云。豈幹他事。師咄云。這掠虛漢。問目前蕩盡時如何。師云。熱發作么。其僧禮拜而退。師云。且來且來。僧近前。師便棒云。這掠虛漢𧬵(呼訝切)我。問如何是法王主。師云。叉手著。問盲龜值浮木孔時如何。師云。老僧叉手去也。

上堂云。故知時運澆漓代干像季。近日師僧北去言禮文殊。南去謂游南嶽。與么行腳名字比丘徒消信施。苦哉苦哉。問著黑漆相似。只管取性過日。設有三個兩

【現代漢語翻譯】現代漢語譯本如果實際上沒有找到入門的地方，就應該私下獨自參詳。除了穿衣吃飯、拉屎撒尿，還有什麼事呢？平白無故地生出這麼多妄想幹什麼？還有一種人，好像很隨便的樣子，聚在一起說一句古人的話，用自己的意識記憶，妄加揣測，就說：『我懂佛法了。』只是不斷地說些沒用的話來消磨時光，還嫌不稱心如意，不遠千里拋棄父母師長，做這些無意義的事情。這個到處閑逛的傢伙，有什麼要緊的事情非要到處遊走？用拄杖就趕他走。問：父母不同意，不能出家，怎麼能出家呢？師父說：『淺。』（指問題太淺顯）進：『學人不會。』師父說：『深。』（指其中道理很深）問：請師父提綱挈領地講講從上來事（指佛法的根本）。師父說：『早上看東南，晚上看西北。』進：『如果這樣理解了，會怎麼樣呢？』師父說：『東家點燈，西家暗坐。』問：請師父說一句當今的話。師父說：『放你一條生路，還我一句話來。』問：不涉及絲毫牽連，請師父說。師父說：『一怕你不問，二怕你不舉（提出問題），三到老僧勃然大怒，四到你退縮。快說快說！』僧人便禮拜。師父就打。問：萬機喪盡（一切念頭都消失）時如何？師父說：『給我把佛殿拿來，與你商量。』進：『這和它有什麼關係？』師父呵斥道：『這掠虛漢（指虛張聲勢的人）。』問：目前蕩盡（眼前的一切都消失）時如何？師父說：『熱發作么？』（指發熱有什麼用）那僧人禮拜後退下。師父說：『且來且來。』僧人走近前。師父就用棒打，說：『這掠虛漢𧬵（呼訝切）我（指欺騙我）。』問：如何是法王主（指佛）？師父說：『叉手著（指合掌）。』問：盲龜值浮木孔時如何（比喻極難遇到的機會）？師父說：『老僧叉手去也（指我也無可奈何）。』上堂說：要知道時運衰敗，時代末落。近日的僧人，北邊去說是去禮拜文殊菩薩，南邊去說是去游南嶽。這樣遊方行腳，名字是比丘，只是白白浪費信徒的供養。可悲啊可悲！問他們，卻像黑漆一樣什麼都不懂，只是不斷地說些沒用的話來消磨時光。即使有三兩個

【English Translation】 English version If one has not truly found a way to enter, then one should privately and independently contemplate. Besides dressing, eating, defecating, and urinating, what else is there to do? Why needlessly generate so many deluded thoughts? There are also those who seem casual, gathering together to quote an ancient saying, using their consciousness to memorize and speculate, saying, 'I understand the Dharma.' They merely spend their days engaging in useless talk, and still feel dissatisfied, abandoning their parents and teachers to engage in these meaningless pursuits. This wandering fellow, what urgent matter compels him to travel everywhere? Drive him away with a staff. Question: 'If parents disagree and one cannot leave home, how can one become a monk?' The master said, 'Shallow.' (referring to the question being too superficial) The monk continued, 'This student does not understand.' The master said, 'Deep.' (referring to the profoundness of the principle) Question: 'Please, Master, provide a concise explanation of the fundamental matter (referring to the essence of the Dharma).' The master said, 'In the morning, look southeast; in the evening, look northwest.' The monk continued, 'If one understands in this way, what will happen?' The master said, 'The eastern house lights a lamp, the western house sits in darkness.' Question: 'Please, Master, say a word for the present moment.' The master said, 'I'll give you a way out; give me a word in return.' Question: 'Without involving any entanglement, please, Master, speak.' The master said, 'I fear you won't ask, I fear you won't raise the question, thirdly, the old monk will become furious, and fourthly, you will retreat. Speak quickly, speak quickly!' The monk then prostrated. The master then struck him. Question: 'What happens when all activities cease (when all thoughts disappear)?' The master said, 'Bring me the Buddha hall, and I will discuss it with you.' The monk continued, 'What does it have to do with that?' The master scolded, 'This charlatan (referring to someone who makes empty claims).' Question: 'What happens when everything before one's eyes is wiped away (when everything one sees disappears)?' The master said, 'Why are you getting hot?' (referring to getting heated up being useless) The monk bowed and retreated. The master said, 'Come here, come here.' The monk approached. The master then struck him with a stick, saying, 'This charlatan is deceiving me.' Question: 'What is the Lord of the Dharma (referring to the Buddha)?' The master said, 'Fold your hands.' (referring to putting your palms together) Question: 'What happens when a blind turtle encounters a hole in a floating log (a metaphor for an extremely rare opportunity)?' The master said, 'The old monk folds his hands and leaves.' (referring to being helpless) Ascending the hall, he said: 'Know that the times are declining and the era is degenerating. Recently, monks go north, saying they are going to pay homage to Manjushri (Bodhisattva of wisdom), and go south, saying they are going to visit Nan Yue (a sacred mountain). Traveling around like this, their names are Bhikshus (monks), but they are just wasting the offerings of the faithful. How sad, how sad! When asked, they are like black lacquer, understanding nothing, just spending their days engaging in useless talk. Even if there are two or three

個。狂學多聞記持話路。到處覓相似語句。印可老宿。輕忽上流。作薄福業。他日閻羅王釘釘之時。莫道無人向汝道。若是初心後學。直須擺動精神。莫空記說。多虛不如少實。向後只是自賺。有什麼事。近前。問學人正在迷途。請師一接。師云。道什麼。問如何是教意。師云。答猶未了。進云。和尚什麼處答。師云。將謂汝靈利。問如何是衲僧正眼。師云。那個師僧近前來。其僧近前。師咄云去。問如何會得和尚一句。師云。臘月二十五。問教中即不問。如何是宗門中事。師云。既有來問。速禮三拜。問絕訊息處如何履踐。師云。三十年後。進云。只今如何。師云。莫亂統。問性源還有語也無。師云莫問。問佛病祖病將何醫。師云。審即諧。進云。將何醫。師云。幸有力。問百步穿楊。請師指的。師云。答這話去也。問言詮不及處。如何體會。師云。對眾快禮三拜。問竛竮之子如何進步。師云。目前不辨。進云。豈無尊貴。師云。不較多。進云。作么生。師云。作么生。問凡有言說皆是葛藤。如何是不葛藤。師云。大有人見汝問。問急急相投。請師指教。師云。作么生道。進云。不會請師道。師云作么。

上堂云。大眾汝等還有鄆州針么。若有試將來看。有么有么。眾無對。師云。若無散披衣裳去也。便下座

【現代漢語翻譯】現代漢語譯本：有些人狂妄地學習，博聞強記，到處尋找相似的語句，以此來獲得老宿（指有經驗的僧人）的認可，輕視上流人士（指修行境界高的人），這是在造作淺薄的福業。將來閻羅王釘釘子的時候，不要說沒有人告訴你這些。如果是剛開始學習的後輩，一定要振作精神，不要只是空洞地記誦和述說，多虛不如少實，最終只會自欺欺人。有什麼問題，靠近前來。學人正在迷途中，請師父指點。師父說：『說什麼？』問：『如何是教意？』師父說：『回答還沒有完。』（意指你自己去體會）進問：『和尚您在什麼地方回答？』師父說：『還以為你很靈敏。』問：『如何是衲僧（指僧人）的正眼？』師父說：『那個師僧靠近前來。』那僧人靠近后，師父呵斥說：『去！』問：『如何才能領會和尚您的一句話？』師父說：『臘月二十五。』問：『教中的道理暫且不問，如何是宗門中的事？』師父說：『既然有人來問，趕快禮拜三拜。』問：『在斷絕一切訊息的地方，如何踐行？』師父說：『三十年後。』進問：『現在如何？』師父說：『不要胡亂統攝。』問：『性源（指本性）還有言語嗎？』師父說：『不要問。』問：『佛的病和祖的病，用什麼來醫治？』師父說：『審察清楚就和諧了。』進問：『用什麼來醫治？』師父說：『幸好有力量。』問：『百步穿楊，請師父指明目標。』師父說：『已經回答了這句話了。』問：『言語無法表達的地方，如何體會？』師父說：『當著大家的面，趕快禮拜三拜。』問：『竛竮（形容人孤立無依）之子如何進步？』師父說：『目前無法分辨。』進問：『難道沒有尊貴之處嗎？』師父說：『不在於多少。』進問：『怎麼做？』師父說：『怎麼做？』問：『凡是有言語，都是葛藤（比喻糾纏不清的事務），如何是不葛藤？』師父說：『很多人都見過你問。』問：『急切地想要投靠，請師父指教。』師父說：『怎麼說？』進問：『不會，請師父說。』師父說：『怎麼做？』

上堂說法時說：『各位，你們還有鄆州針嗎？如果有，試著拿出來看看。有嗎？有嗎？』大家都沒有回答。師父說：『如果沒有，就散開穿上衣服走吧。』於是走下座位。

【English Translation】 English version: Some people learn wildly, memorizing extensively, seeking similar phrases everywhere to gain approval from experienced monks (Lao Su), while neglecting those of higher spiritual attainment (Shang Liu). This creates shallow karmic deeds. When Yama (Yan Luo Wang) nails you down one day, don't say no one warned you. If you are a beginner, you must invigorate your spirit and not just memorize and recite empty words. A little substance is better than much emptiness; in the end, you will only deceive yourself. If you have any questions, come closer. A student is lost and asks the master for guidance. The master says, 'What are you saying?' The student asks, 'What is the meaning of the teachings (Jiao Yi)?' The master says, 'The answer is not yet complete.' (implying that the student should realize it themselves) The student further asks, 'Where are you answering, Master?' The master says, 'I thought you were clever.' The student asks, 'What is the true eye of a monk (Na Seng)?' The master says, 'That monk, come closer.' When the monk approaches, the master scolds, 'Go away!' The student asks, 'How can I understand a word from you, Master?' The master says, 'The twenty-fifth day of the twelfth month.' The student asks, 'I won't ask about the teachings; what is the matter within the Zen school (Zong Men)?' The master says, 'Since someone is asking, quickly bow three times.' The student asks, 'How does one practice in a place where all news is cut off?' The master says, 'Thirty years from now.' The student further asks, 'What about now?' The master says, 'Don't try to encompass everything haphazardly.' The student asks, 'Does the source of nature (Xing Yuan) still have words?' The master says, 'Don't ask.' The student asks, 'What should be used to cure the illness of the Buddha and the illness of the Patriarchs?' The master says, 'If you examine it clearly, it will be harmonious.' The student further asks, 'What should be used to cure it?' The master says, 'Fortunately, there is strength.' The student asks, 'Please point out the target for shooting an arrow through a willow tree from a hundred paces away.' The master says, 'That question has already been answered.' The student asks, 'How does one comprehend where words cannot reach?' The master says, 'Quickly bow three times in front of everyone.' The student asks, 'How does a solitary and helpless person (Ling Ping Zhi Zi) progress?' The master says, 'It cannot be discerned at present.' The student further asks, 'Is there no nobility?' The master says, 'It's not about quantity.' The student further asks, 'How should it be done?' The master says, 'How should it be done?' The student asks, 'All words are entanglements (Ge Teng), what is not an entanglement?' The master says, 'Many people have seen you ask that.' The student asks, 'I urgently want to rely on you; please teach me.' The master says, 'How should it be said?' The student further asks, 'I don't know; please tell me, Master.' The master says, 'How should it be done?'

During an assembly, the master said, 'Everyone, do you have a Yunzhou needle? If you do, try to bring it out and show me. Do you have it? Do you have it?' No one answered. The master said, 'If not, then disperse, put on your robes, and leave.' Then he descended from the seat.

。

上堂。大眾集定。乃以拄杖指云。乾坤大地微塵諸佛。總在里許。爭佛法覓勝負。還有人諫得么。若無人諫得。待老僧與汝諫看。時有僧云。請和尚諫。師云。這野狐精。問盡大地人來。師如何接。師云。提綱有路。進云。莫只這便是指示不。師云。合取狗口。問時中不明。如何得不落緣塵去。師云。閉門哭蒼天。問十二時中如何體悉。師云。不難辨。進云。還有學人入頭處也無。師云。細看前話。問靈山一會迦葉親聞。未審聞個什麼句。師云。不避來鋒。速道速道。進云。是什麼句。師云。掣電之機徒勞佇思。問千聖不傳古今不歷。如何是和尚接人一句。師云。觸忤老兄得么。進云。如何是接人一句。師云作么。問有何逕要令學人心息。師云。放爾三十棒。問目前坦然時如何。師云。海水在汝頭上。進云。還著得也無。師云。向這裡脫空妄語。問施主設齋。將何報答。師云。量才補職。進云不會。師云。不會即吃飯。問如何是向上事。師云。截卻汝肚腸。換卻匙筋。拈將缽盂來看。僧無對。師云。這掠虛漢。問如何是佛法大意。師云。來鋒有路。問如何是學人轉身處。師云利。問一口吞盡時如何。師云。我在汝肚裡。進云。和尚為什麼在學人肚裡。師云。還我話頭來。

上堂良久云。只這個帶累殺

【現代漢語翻譯】現代漢語譯本上堂。大眾集合完畢。於是用拄杖指著說：『乾坤大地、微塵諸佛（指宇宙萬物和所有佛），總都在這裡面。爭論佛法、尋求勝負，還有人能勸諫嗎？』如果沒人能勸諫，等老僧我來替你們勸諫看看。當時有個僧人說：『請和尚勸諫。』師父說：『這野狐精。』問：『問盡大地人來，師父如何接引？』師父說：『提綱有路。』僧人進問道：『莫非這就是指示嗎？』師父說：『合上你的狗嘴。』問：『時時心中不明，如何才能不落入緣塵中？』師父說：『閉門哭蒼天。』問：『十二時中如何體悟？』師父說：『不難辨。』僧人進問道：『還有學人入門的地方嗎？』師父說：『仔細看前面的話。』問：『靈山一會，迦葉（釋迦摩尼十大弟子之一，以頭陀第一著稱，被尊為禪宗初祖）親耳聽聞，不知聽聞了什麼語句？』師父說：『不避來鋒，快說快說。』僧人進問道：『是什麼語句？』師父說：『掣電之機，徒勞佇思。』問：『千聖不傳，古今不歷，如何是和尚接引人的一句話？』師父說：『觸忤老兄可以嗎？』僧人進問道：『如何是接引人的一句話？』師父說：『作么？』問：『有何捷徑要令學人心息？』師父說：『放你三十棒。』問：『目前坦然時如何？』師父說：『海水在你的頭上。』僧人進問道：『還著得也無？』師父說：『向這裡脫空妄語。』問：『施主設齋，將何報答？』師父說：『量才補職。』僧人進問道：『不會。』師父說：『不會就吃飯。』問：『如何是向上事？』師父說：『截斷你的肚腸，換掉匙筋，拿來缽盂看看。』僧人無言以對。師父說：『這掠虛漢。』問：『如何是佛法大意？』師父說：『來鋒有路。』問：『如何是學人轉身處？』師父說：『利。』問：『一口吞盡時如何？』師父說：『我在你的肚裡。』僧人進問道：『和尚為什麼在學人肚裡？』師父說：『還我話頭來。』上堂良久云：『只這個帶累殺。』

【English Translation】 English version The master ascended the hall. When the assembly had gathered, he pointed with his staff and said: 'The universe, the great earth, the dust-mote Buddhas (referring to all things in the universe and all Buddhas), are all contained within this. Arguing about the Dharma, seeking victory, is there anyone who can dissuade them?' If no one can dissuade them, then let this old monk try to dissuade you. At that time, a monk said: 'Please, Master, dissuade us.' The master said: 'This fox spirit.' Asked: 'Having questioned all the people on earth, how does the Master receive them?' The master said: 'There is a way to grasp the essentials.' The monk further asked: 'Is this not simply instruction?' The master said: 'Shut your dog mouth.' Asked: 'If the mind is unclear at all times, how can one avoid falling into the dust of conditions?' The master said: 'Shut the door and weep to the heavens.' Asked: 'How does one realize this in the twelve periods of the day?' The master said: 'It is not difficult to discern.' The monk further asked: 'Is there a place for the student to enter?' The master said: 'Look closely at what was said before.' Asked: 'At the assembly on Vulture Peak, Kashyapa (one of the ten major disciples of Shakyamuni, known for his ascetic practices and revered as the first patriarch of Zen) personally heard, I wonder what phrase he heard?' The master said: 'Not avoiding the coming point, speak quickly, speak quickly.' The monk further asked: 'What phrase is it?' The master said: 'The flash of lightning, it is futile to stand and ponder.' Asked: 'The sages do not transmit, the past and present do not experience, what is the Master's one phrase for receiving people?' The master said: 'Would it offend you, brother?' The monk further asked: 'What is the one phrase for receiving people?' The master said: 'What?' Asked: 'What is the shortcut to bring the student's mind to rest?' The master said: 'Give you thirty blows.' Asked: 'What about when the present moment is clear?' The master said: 'The sea is on your head.' The monk further asked: 'Can it still be attached to?' The master said: 'Uttering empty falsehoods here.' Asked: 'If a patron offers a vegetarian meal, how should it be repaid?' The master said: 'Appoint positions according to talent.' The monk further asked: 'I don't understand.' The master said: 'If you don't understand, then eat.' Asked: 'What is the matter of going upwards?' The master said: 'Cut off your belly, change your spoon and chopsticks, and bring the bowl to see.' The monk had no reply. The master said: 'This empty pretender.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'There is a way to the coming point.' Asked: 'What is the place for the student to turn around?' The master said: 'Profit.' Asked: 'What about when it is swallowed in one gulp?' The master said: 'I am in your belly.' The monk further asked: 'Why is the Master in the student's belly?' The master said: 'Return the topic to me.' After a long silence, the master ascended the hall and said: 'Only this is exhausting.'

人。便下座。

上堂云。道即道了也。時有僧。出禮拜欲伸問次。師拈拄杖便打云。識什麼好惡。這一般打野榸漢。總似這個僧。爭消得施主信施。惡業眾生總在這裡。覓什麼乾屎橛咬。以拄杖一時趁下。問牛頭未見四祖時如何。師云。家家觀世音。進云。見后如何。師云。火里蝍蟟吞大蟲。問如何是禪。師云。拈卻一字得么。問浮桑柯畔日輪未出時如何。師云知。問背楚投吳時如何。師云。面南看北斗。問六國未寧時如何。師云。千里何明。進云。爭柰不明何。師云。賴遇適來道了。問如何是本源。師云。受什人么供養。問如何是直截一路。師云。主山後。進云謝師指示。師云。合取皮袋。問曹溪的旨。請師垂示。師云。三十年後。問密室玄宮時如何。師云倒。進云。宮中事作么生。師云重。問萬機吐不出時如何。師云。大眾不匿。進云。猶是學人疑處在。師云。語覆前機去。問要急相應。唯言不二時如何。師云。對眾舉。大眾可不知。進云。如何承當。師云驢年。問一生積惡不知善。一生積善者不知惡。此意如何。師云燭。問遠遠投師。師意如何。師云。七九六十三。進云。學人近離衡州。師喝云。是爾草鞋跟斷。僧云珍重。師喝云。靜處薩婆訶。問如何是學人自己。師云。一佛二菩薩。

上堂云。

【現代漢語翻譯】現代漢語譯本：那人便走下座位。

師父登上法座說：『道就是道了。』當時有個僧人，走出來禮拜，想要提問。師父拿起拄杖就打，說：『認識什麼好壞？』這一類打野榸的漢子，都像這個僧人一樣，怎麼能承受施主的供養？惡業眾生都在這裡，找什麼乾屎橛來咬？』用拄杖一時趕了下去。問：『牛頭（Niutou，人名）未見四祖（Sizu，指禪宗四祖道信）時如何？』師父說：『家家觀世音（Guanyin，菩薩名）。』進而言：『見后如何？』師父說：『火里蝍蟟吞大蟲。』問：『如何是禪（Chan，禪宗）？』師父說：『拈卻一字得么？』問：『浮桑柯畔日輪未出時如何？』師父說：『知。』問：『背楚投吳時如何？』師父說：『面南看北斗。』問：『六國未寧時如何？』師父說：『千里何明。』進而言：『爭柰不明何？』師父說：『賴遇適來道了。』問：『如何是本源？』師父說：『受什人么供養？』問：『如何是直截一路？』師父說：『主山後。』進而言：『謝師指示。』師父說：『合取皮袋。』問：『曹溪（Caoxi，地名，指六祖慧能）的旨意，請師父垂示。』師父說：『三十年後。』問：『密室玄宮時如何？』師父說：『倒。』進而言：『宮中事作么生？』師父說：『重。』問：『萬機吐不出時如何？』師父說：『大眾不匿。』進而言：『猶是學人疑處在。』師父說：『語覆前機去。』問：『要急相應，唯言不二時如何？』師父說：『對眾舉。大眾可不知。』進而言：『如何承當？』師父說：『驢年。』問：『一生積惡不知善，一生積善者不知惡，此意如何？』師父說：『燭。』問：『遠遠投師，師意如何？』師父說：『七九六十三。』進而言：『學人近離衡州（Hengzhou，地名）。』師父喝道：『是爾草鞋跟斷。』僧人說：『珍重。』師父喝道：『靜處薩婆訶（S婆訶，梵語，意為迅速成就）。』問：『如何是學人自己？』師父說：『一佛二菩薩（Pusa，指菩薩）。』

師父登上法座說：

【English Translation】 English version: Then, that person stepped down from the seat.

The master ascended the Dharma seat and said, 'The Dao is the Dao.' At that moment, a monk came forward, prostrated, and was about to ask a question. The master raised his staff and struck him, saying, 'What do you know of good and bad?' These fellows who strike wildly are all like this monk. How can they bear the offerings of the donors? All beings with evil karma are here, seeking what dried-dung spatula to bite?' He then chased them all away with his staff. Someone asked, 'What was it like for Niutou (name of a person) before he met the Fourth Patriarch (Sizu, referring to the Fourth Chan Patriarch Daoxin)?' The master said, 'Every household has Guanyin (Guanyin, name of a Bodhisattva).' He further asked, 'What is it like after meeting him?' The master said, 'A scorpion in the fire swallows a large worm.' Someone asked, 'What is Chan (Chan, Zen Buddhism)?' The master said, 'Can you remove one word?' Someone asked, 'What is it like when the sun wheel has not yet emerged from the mulberry tree by the floating river?' The master said, 'Know.' Someone asked, 'What is it like to turn one's back on Chu and submit to Wu?' The master said, 'Face south and look at the Big Dipper.' Someone asked, 'What is it like when the six kingdoms are not yet at peace?' The master said, 'A thousand miles, what is clear?' He further asked, 'What about not being clear?' The master said, 'Fortunately, I just spoke of it.' Someone asked, 'What is the original source?' The master said, 'Whose offerings do you receive?' Someone asked, 'What is the direct path?' The master said, 'Behind the main mountain.' He further said, 'Thank you for the master's guidance.' The master said, 'Close your leather bag.' Someone asked, 'The meaning of Caoxi (Caoxi, place name, referring to the Sixth Patriarch Huineng), please master reveal it.' The master said, 'Thirty years later.' Someone asked, 'What is it like in the secret chamber and mysterious palace?' The master said, 'Upside down.' He further asked, 'What is happening in the palace?' The master said, 'Heavy.' Someone asked, 'What is it like when myriad machines cannot spit it out?' The master said, 'The assembly does not hide it.' He further asked, 'It is still where the student doubts.' The master said, 'Words cover the previous opportunity.' Someone asked, 'To quickly correspond, what is it like when only the word 'not two' is spoken?' The master said, 'Raise it to the assembly. The assembly may not know.' He further asked, 'How to undertake it?' The master said, 'Donkey year.' Someone asked, 'One lifetime accumulating evil without knowing good, one lifetime accumulating good without knowing evil, what is the meaning of this?' The master said, 'Candle.' Someone asked, 'Coming from afar to seek the master, what is the master's intention?' The master said, 'Seven nines are sixty-three.' He further said, 'This student recently left Hengzhou (Hengzhou, place name).' The master shouted, 'It is your straw sandals that are broken.' The monk said, 'Take care.' The master shouted, 'Quietly Svaha (Svaha, Sanskrit, meaning swift accomplishment).' Someone asked, 'What is the student's own self?' The master said, 'One Buddha, two Bodhisattvas (Pusa, referring to Bodhisattvas).'

The master ascended the Dharma seat and said:

汝等諸人。傍家行腳皆是河南海北來。各各盡有生緣所在。還自知得么。試出來舉看。老漢與汝證明。有么有么。汝若不知。老漢瞞汝去也。汝欲得識么。生緣若在向北。北有趙州和尚五臺文殊總在這裡。生緣若在向南。南有雪峰臥龍西院鼓山。總在這裡。汝欲得識么。向這裡識取。若不見莫掠虛。見么見么。若不見。且看老漢騎佛殿出去也。珍重。問六國未寧時如何。師云。云擎雨色。問上無攀仰下無己躬時如何。師云。藏身一句作么生道。僧便禮拜。師云。放過一著置將一問來。僧無語。師云。這死蝦蟆。問如何是色即是空。師云。拄杖敲汝鼻孔。問如何是和尚非時為人一句。師云。早朝牽犁晚間拽把。問三乘五性即不問。如何是衲僧門下事。師云。日勢稍晚。速禮三拜。問久值為什麼不識。師云測。問如何是心。師云心。進云不會。師云不會。進云。究竟如何。師咄云。靜處東行西行。問三界唯心萬法唯識時如何。師云。舌根里藏身。進云。藏身後如何。師云。蘇嚕囌嚕。問如何是途中受用。師云。七九六十三。進云。如何是世諦流佈。師云。江西湖南新羅渤海。問密室不通風時如何。師云。響露鳴風。進云。如何是密室中人。師云。再陳難辨。問直與么來時如何。師云。照從何立。進云。不去不來時如何。師

【現代漢語翻譯】現代漢語譯本『你們這些人，四處雲遊，來自河南河北各地，每個人都有各自的因緣所在，你們自己知道嗎？』試著站出來說說看，我來為你們證明。有嗎？有嗎？如果你們不知道，我就要瞞著你們了。你們想知道嗎？如果因緣在北方，北方有趙州和尚（Zhaozhou, 唐代禪宗大師）和五臺山的文殊菩薩（Manjusri, 佛教中的智慧菩薩），都在那裡。如果因緣在南方，南方有雪峰（Xuefeng, 福建古山名）、臥龍（Wolong, 地名）、西院（Xiyuan, 寺廟名）、鼓山（Gushan, 福州名山），都在那裡。你們想知道嗎？從這裡去認識。如果沒見到，不要虛度光陰。見到嗎？見到嗎？如果沒見到，那就看我騎著佛殿出去了。珍重。有人問：『六國紛爭未定時如何？』師父說：『烏雲涌動，將有雨色。』有人問：『上無所攀援，下無立足之地時如何？』師父說：『藏身一句，如何說？』那僧人便禮拜。師父說：『放過一著，再提一問。』僧人無語。師父說：『這死蛤蟆。』有人問：『如何是色即是空？』師父說：『用拄杖敲你的鼻孔。』有人問：『如何是和尚不按時節為人說法一句？』師父說：『早晨牽犁，晚上拽耙。』有人問：『三乘五性（佛教術語）暫且不問，如何是衲僧（naseng, 指僧人）門下的事？』師父說：『太陽快要落山了，快去禮拜三拜。』有人問：『長久相處為什麼不認識？』師父說：『測。』有人問：『如何是心？』師父說：『心。』追問：『不明白。』師父說：『不明白。』追問：『究竟如何？』師父呵斥說：『安靜的地方，東走西走。』有人問：『三界唯心，萬法唯識時如何？』師父說：『藏身在舌根里。』追問：『藏身後如何？』師父說：『蘇嚕囌嚕。』有人問：『如何是途中受用？』師父說：『七九六十三。』追問：『如何是世俗流佈？』師父說：『江西湖南，新羅渤海。』有人問：『密室不通風時如何？』師父說：『響露鳴風。』追問：『如何是密室中人？』師父說：『再說就難以分辨了。』有人問：『直接這樣來時如何？』師父說：『照從何處立？』追問：『不去不來時如何？』

【English Translation】 English version 『You all, wandering around, come from all over Henan and Hebei, each of you has your own karmic connections. Do you know it yourselves?』 Try to come forward and speak, and I will prove it for you. Is there? Is there? If you don't know, I will hide it from you. Do you want to know? If the karmic connection is in the north, there is Zhaozhou (Zen master of the Tang Dynasty) and Manjusri (Bodhisattva of wisdom in Buddhism) of Mount Wutai, all there. If the karmic connection is in the south, there is Xuefeng (ancient mountain name in Fujian), Wolong (place name), Xiyuan (temple name), Gushan (famous mountain in Fuzhou), all there. Do you want to know? Recognize it from here. If you don't see it, don't waste time. Do you see it? Do you see it? If you don't see it, then watch me ride out of the Buddha hall. Take care.』 Someone asked: 『What about when the six kingdoms are not yet at peace?』 The master said: 『Clouds are surging, there will be rain.』 Someone asked: 『What about when there is nothing to cling to above and no ground to stand on below?』 The master said: 『How to say the phrase of hiding oneself?』 The monk then bowed. The master said: 『Let go of one move, and ask another question.』 The monk was speechless. The master said: 『This dead toad.』 Someone asked: 『What is form is emptiness?』 The master said: 『Knock your nostrils with a staff.』 Someone asked: 『What is a monk's untimely saying for people?』 The master said: 『Plowing in the morning and pulling the rake in the evening.』 Someone asked: 『The Three Vehicles and Five Natures (Buddhist terms) are not asked for now, what is the matter under the gate of a naseng (monk)?』 The master said: 『The sun is setting, quickly bow three times.』 Someone asked: 『Why don't I recognize you after being with you for so long?』 The master said: 『Measure.』 Someone asked: 『What is mind?』 The master said: 『Mind.』 Asked further: 『I don't understand.』 The master said: 『I don't understand.』 Asked further: 『What exactly is it?』 The master scolded: 『Quiet place, walking east and west.』 Someone asked: 『What about when the Three Realms are only mind and all dharmas are only consciousness?』 The master said: 『Hide yourself in the root of the tongue.』 Asked further: 『What happens after hiding?』 The master said: 『Sulu Sulu.』 Someone asked: 『What is the enjoyment on the way?』 The master said: 『Seven nine sixty-three.』 Asked further: 『What is the worldly flow?』 The master said: 『Jiangxi Hunan, Silla Bohai.』 Someone asked: 『What about when the secret room is not ventilated?』 The master said: 『Sounding dew and singing wind.』 Asked further: 『What is the person in the secret room?』 The master said: 『It's hard to tell if you say it again.』 Someone asked: 『What about when coming directly like this?』 The master said: 『Where does the illumination stand?』 Asked further: 『What about when not going and not coming?』

云。前語道什麼。問進向無門時如何。師云。三千八百。

上堂云。放爾橫說豎說。從朝至暮無人塞爾口。不放爾說。又作么生。

上堂大眾集。良久驀拈拄杖云。看看。北郁丹越人見汝般柴不易。在中庭里相撲供養爾。更為你念般若經云。一切智智清凈無二無二分無別無斷故。僧便問。如何。是一切智智清凈。師云。西天斬頭戢臂。這裡自領出去。問掛錫幽巖時如何。師云。在什麼處。問如何是深中淺。師云。山河大地。進云。如何是淺中深。師云。大地山河。進云。如何是深。師云。朝到西天暮歸唐土。問迦葉入定時如何。師云。匿得么。進云。還見十方不。師云。好手透不出。問真如湛寂妙絕無門時如何。師云。自機回照。進云。只這裡如何。師云。莫錯。問千般方便誘引歸源。未審源中事如何。師云。有問有答。速道將來。僧應喏。師云。迢遙也。問如何是雲門劍。師云揭。進云。用者如何。師云。蘇嚕囌嚕。問如何是祖師西來意。師云。沒即道。進云不會。師云。壯一問。問能詮表裡時如何。師云。風不入。進云。表裡事如何。師云錯。問萬機俱罷時如何。師云。冢上生芝草。問觀身無己。觀外亦然時如何。師云。熱發作么。進云。與么則冰消瓦解去也。師便打。問龍門有意。進水無能時如何

【現代漢語翻譯】現代漢語譯本雲門文偃禪師問道：『之前說了什麼？』有人問：『當進向無門時，該如何是好？』禪師說：『三千八百。』（意指數量眾多，難以計數，也可能是一種棒喝。）

禪師上堂說法：『放任你們橫說豎說，從早到晚也沒有人能堵住你們的嘴。如果不讓你們說，又該怎麼辦呢？』

禪師上堂，大眾聚集。禪師良久后突然拿起拄杖說：『看看。北郁單越（Uttarakuru，四大部洲之一，位於須彌山北）的人見你們砍柴不容易，所以在中庭里互相摔跤來供養你們。』更為你們唸誦《般若經》說：『一切智智清凈，無二無二分，無別無斷故。』有僧人便問：『如何是一切智智清凈？』禪師說：『西天（印度）斬頭，這裡自己領出去。』（意指當機立斷，不假外求）有人問：『掛錫（指僧人雲遊四方，掛單住宿）在幽深巖洞時，如何？』禪師說：『在什麼地方？』有人問：『如何是深中淺？』禪師說：『山河大地。』進而言之：『如何是淺中深？』禪師說：『大地山河。』進而言之：『如何是深？』禪師說：『早上到西天，晚上回唐土。』（形容變化迅速，無處不在）有人問：『迦葉（Kasyapa，釋迦牟尼佛的大弟子之一）入定時如何？』禪師說：『藏得住嗎？』進而言之：『還能看見十方嗎？』禪師說：『好手也透不過。』（意指入定之深，無法窺探）有人問：『真如（Tathata，事物的本性）湛寂，妙絕無門時，如何？』禪師說：『自機回照。』（反觀自性）進而言之：『只是這裡如何？』禪師說：『莫錯。』（不要搞錯了）有人問：『千般方便誘引歸源，不知源中之事如何？』禪師說：『有問有答。快說來聽聽。』僧人應了一聲『喏』。禪師說：『太遙遠了。』有人問：『如何是雲門劍？』禪師說：『揭。』（直接揭示）進而言之：『用劍的人如何？』禪師說：『蘇嚕囌嚕。』（形容用劍的快速和聲音）有人問：『如何是祖師西來意？』禪師說：『沒即道。』（沒有就說沒有）進而言之：『不會。』禪師說：『壯一問。』（問得好）有人問：『能詮表裡時如何？』禪師說：『風不入。』（不受影響）進而言之：『表裡之事如何？』禪師說：『錯。』（錯了）有人問：『萬機俱罷時如何？』禪師說：『冢上生芝草。』（形容寂靜荒涼）有人問：『觀身無己，觀外亦然時，如何？』禪師說：『熱發作么？』（熱有什麼用？）進而言之：『這麼說來，就是冰消瓦解了？』禪師便打了他。有人問：『龍門有意，進水無能時，如何？』

【English Translation】 English version Zen Master Yunmen Wenyan asked: 'What was said before?' Someone asked: 'When advancing towards no-gate, what should be done?' The Master said: 'Three thousand eight hundred.' (implying a large number, difficult to count, or possibly a sharp rebuke.)

The Zen Master ascended the hall and said: 'Let you speak horizontally and vertically, from morning to night, no one can block your mouths. If you are not allowed to speak, what should be done?'

The Zen Master ascended the hall, and the assembly gathered. After a long while, the Zen Master suddenly picked up his staff and said: 'Look, look. The people of Uttarakuru (one of the four continents, located north of Mount Sumeru) see that it is not easy for you to chop firewood, so they wrestle in the courtyard to make offerings to you.' He further recited the Prajna Sutra for you, saying: 'All-knowing wisdom is pure, non-dual, non-divisible, non-different, and non-severed.' A monk then asked: 'What is all-knowing wisdom purity?' The Master said: 'The Western Heaven (India) cuts off heads, and here you take them away yourself.' (implying decisive action, not seeking externally) Someone asked: 'When hanging the tin staff (referring to monks traveling around and staying overnight) in a secluded cave, what is it like?' The Master said: 'Where is it?' Someone asked: 'What is shallow within deep?' The Master said: 'Mountains, rivers, and the great earth.' Further, 'What is deep within shallow?' The Master said: 'The great earth, mountains, and rivers.' Further, 'What is deep?' The Master said: 'In the morning to the Western Heaven, in the evening returning to the Tang land.' (describing rapid change, being omnipresent) Someone asked: 'When Kasyapa (one of Shakyamuni Buddha's great disciples) enters Samadhi, what is it like?' The Master said: 'Can it be hidden?' Further, 'Can he still see the ten directions?' The Master said: 'A good hand cannot penetrate it.' (implying the depth of Samadhi, unable to be spied upon) Someone asked: 'When the True Thusness (Tathata, the nature of things) is still and silent, wonderfully devoid of gates, what is it like?' The Master said: 'Self-illumination of one's own mechanism.' (introspection of one's own nature) Further, 'What about just here?' The Master said: 'Don't be mistaken.' (don't get it wrong) Someone asked: 'A thousand kinds of expedient means lead back to the source, but what about the affairs within the source?' The Master said: 'There are questions and answers. Quickly tell me.' The monk responded with a 'Yes.' The Master said: 'Too far away.' Someone asked: 'What is the Yunmen Sword?' The Master said: 'Reveal.' (directly reveal) Further, 'What about the one who uses the sword?' The Master said: 'Sulu Sulu.' (describing the speed and sound of using the sword) Someone asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'If there is nothing, say nothing.' (if there is nothing, say there is nothing) Further, 'I don't understand.' The Master said: 'A good question.' (a good question) Someone asked: 'When the capable explains inside and out, what is it like?' The Master said: 'The wind does not enter.' (unaffected) Further, 'What about the affairs inside and out?' The Master said: 'Wrong.' (wrong) Someone asked: 'When all activities cease, what is it like?' The Master said: 'Grass grows on the grave.' (describing stillness and desolation) Someone asked: 'When observing the body as selfless, and observing the outside as also so, what is it like?' The Master said: 'What's the use of heat?' (what's the use of heat?) Further, 'So, it's like ice melting and tiles breaking?' The Master then struck him. Someone asked: 'The Dragon Gate has intention, but the advancing water has no ability, what is it like?'

。師云。來機即易。再舉還難。進云。正與么時如何。師云快。

上堂云。我看汝諸人。二三機中尚不能構得。空披衲衣何益。爾還會么。我為汝注破。久後到諸方。若見老宿舉一指豎一拂子云是禪是道。拽拄杖打破頭便行。若不如此。盡落天魔眷屬。壞滅吾宗。汝若實不會。且向葛藤社裡看。我尋常向汝道。微塵剎土中三世諸佛西天二十八祖唐土六祖。盡在拄杖頭說法。神通變現。聲應十方。一任縱橫。爾還會么。若不會。且莫掠虛。雖然如此。且諦當實見也未。直饒到此田地。也未夢見衲僧沙彌在。三家村裡不逢一人。師驀拈拄杖劃地一下云。總在這裡。又劃一下云。總從這裡出去也。珍重。問古人面壁意旨如何。師云念七。又云定。問百不會底人來。師如何接。師云。話墮也。進云。什麼處是話墮。師云。七棒對十三。問承古有言。了即業障本來空。未了還須償宿債。未審二祖是了未了。師云確。問從上古德相傳何事。師云。速禮三拜。問如何是雲門一路。師云親。進云。如何即是。師云。顛言倒語作么。問承古有言。擬心即差。如何得不差。師云。洪機歷掌。進云。後人再問作么生。師云。遲風難改。問三身中阿那身說法。師云要。問如何是釋迦身。師云。乾屎橛。問請師提綱宗門。師云。南有雪峰北

【現代漢語翻譯】現代漢語譯本：師父說：『來機容易，再次舉起就難了。』學僧進問道：『正在這個時候如何？』師父說：『快！』

師父上堂說法：『我看你們這些人，在二三機中尚且不能領會，空披著袈裟有什麼用？你們會嗎？我為你們點破。以後到了各處，如果見到老宿舉起一指或豎起拂子，說是禪是道，就用拄杖打破他的頭便走。如果不這樣做，就都落入天魔眷屬，壞滅我的宗門。你們如果實在不會，就到葛藤社裡看看。我常常對你們說，微塵剎土中三世諸佛、西天二十八祖、唐土六祖，都在拄杖頭上說法，神通變現，聲應十方，一任縱橫。你們會嗎？如果不會，就不要虛妄地掠取。雖然如此，但你們真正確實地見到了嗎？即使到了這種田地，也還沒夢見到衲僧沙彌。』師父忽然拿起拄杖在地上劃了一下說：『總在這裡。』又劃了一下說：『總從這裡出去。』珍重。問：『古人面壁的意旨如何？』師父說：『念七。』又說：『定。』問：『什麼都不會的人來了，師父您如何接引？』師父說：『話墮也。』學僧進問道：『什麼地方是話墮？』師父說：『七棒對十三。』問：『承古有言：『了即業障本來空，未了還須償宿債。』未審二祖是了還是未了？』師父說：『確。』問：『從上古德相傳的是什麼事？』師父說：『速禮三拜。』問：『如何是雲門（Yunmen）一路？』師父說：『親。』學僧進問道：『如何即是？』師父說：『顛言倒語作么。』問：『承古有言：『擬心即差。』如何得不差？』師父說：『洪機歷掌。』學僧進問道：『後人再問作么生？』師父說：『遲風難改。』問：『三身中阿那身說法？』師父說：『要。』問：『如何是釋迦（Śākyamuni）身？』師父說：『乾屎橛。』問：『請師父提綱宗門。』師父說：『南有雪峰（Xuefeng），北…』

【English Translation】 English version: The Master said, 'The coming of the opportunity is easy, but to raise it again is difficult.' A monk asked, 'What about at this very moment?' The Master said, 'Quick!'

The Master ascended the Dharma hall and said, 'I see that all of you are still unable to grasp the meaning within the two or three opportunities. What is the use of wearing the patched robe in vain? Do you understand? I will break it open for you. Later, when you go to various places, if you see an old monk raising a finger or a whisk, saying it is Zen or the Way, then break his head with your staff and leave. If you do not do so, you will all fall into the retinue of the heavenly demons, destroying my school. If you really do not understand, then go and look in the tangle of vines. I often say to you that the Buddhas of the three times in the dust-mote lands, the twenty-eight patriarchs of the Western Heaven, and the six patriarchs of the Tang Dynasty, all preach the Dharma on the head of the staff, manifesting supernatural powers, and responding to the ten directions with their voices, letting it be as it is. Do you understand? If you do not understand, then do not grasp at emptiness.' Although it is like this, have you truly and certainly seen it yet? Even if you reach this stage, you have not even dreamed of being a monastic. In the village of three families, you will not meet a single person.' The Master suddenly picked up his staff and drew a line on the ground, saying, 'It's all here.' Then he drew another line, saying, 'It all goes out from here.' Treasure this. Asked, 'What is the meaning of the ancients facing the wall?' The Master said, 'Recite seven.' Then he said, 'Concentrate.' Asked, 'When a person who understands nothing comes, how does the Master receive him?' The Master said, 'Words have fallen.' The monk asked, 'Where is the falling of words?' The Master said, 'Seven blows against thirteen.' Asked, 'It is said of old, 'When understood, karmic obstacles are originally empty; when not understood, one must still repay old debts.' I do not know whether the Second Patriarch understood or not?' The Master said, 'Certainly.' Asked, 'What is transmitted from the ancient worthies?' The Master said, 'Quickly bow three times.' Asked, 'What is the Yunmen (Cloud Gate) way?' The Master said, 'Intimate.' The monk asked, 'What is it?' The Master said, 'What are you doing with upside-down words?' Asked, 'It is said of old, 'If you try to conceive it in your mind, you are mistaken.' How can one avoid being mistaken?' The Master said, 'The vast mechanism is in the palm of your hand.' The monk asked, 'What if later people ask again?' The Master said, 'A late wind is hard to change.' Asked, 'Which of the three bodies preaches the Dharma?' The Master said, 'Essential.' Asked, 'What is the Śākyamuni (釋迦) body?' The Master said, 'A dried turd.' Asked, 'Please, Master, give the essence of the school.' The Master said, 'In the South there is Xuefeng (雪峰), in the North...'

有趙州。問大徹底人見一切法是空不。師云。蘇嚕囌嚕。問終日切切不得個入路。乞師指個入路。師云。當機有路。問如何是超佛越祖之談。師云。蒲州麻黃益州附子。問如何是教意。師云。撩起來作么生道。進云。便請師道。師云。對牛彈琴。問玄機一路如何體會。師云。三十年後。問槨示雙趺當表何事。師云言。進云。未審師意如何。師云。緊帩草鞋。問不是玄機。亦非目擊時如何。師云。倒一說。問劫火洞然時如何。師云。更夢見什麼。

上堂云。天親菩薩無端變作一條楖𣗖。拄杖乃劃地一下云。塵沙諸佛盡在這裡說葛藤去。便下座。

上堂云。我共汝平展。遇人識人。與么老婆說話。尚自不會。每日飽吃飯了上來下去。覓什麼碗。這野狐隊仗向這裡作什麼。以拄杖一時趁下。問初秋夏末。前程忽有人問。如何祇對。師云。大眾退後。進云。過在什麼處。師云。還我九十日飯錢來。問學人近到法席。未審家風事如何。師云。不歷一問作么生道。問十方國土中唯有一乘法。如何是一乘法。師云。何不別問。進云。謝師指示。師便喝。問承古有言。一塵遍含一切塵。如何是一塵。師云。吃嘹舌頭。更將一問來。問學人不問。師還答也無。師云。將汝口掛壁上不得。問一切尋常時如何。師云。雖然屎臭氣

熏我。我且問爾。晝行三千夜行八百。爾缽盂里什麼處著。無對。師云。脫空妄語漢。問如何是教眼。師云。速禮三拜。問承古有言。牛頭橫說豎說不知有向上關棙子。如何是向上關棙子。師云。東山西嶺青。問如何是露地白牛。師云。歸依佛歸依法歸依僧。進云。白牛何在。師咄之。問樹凋葉落時如何。師云。體露金風。問如何是布袋里真珠。師云。說得么。問如何是祖宗的子。師云。言中有響。

上堂云。夫學般若菩薩須識得眾生病。即識得學般若菩薩病。還有人揀得么。出來對眾揀看。眾無語。乃云。若揀不得。莫妨我東行西行。

上堂云。我今日共汝說葛藤。屎灰尿火泥豬疥狗不識好惡。屎坑裡作活計。所以道。盡乾坤大地三乘十二分教三世諸佛天下老師言教。一時向汝眼睫上會取去。饒汝便向這裡一時明得。亦是不著便漢。無端跳入屎坑。可中於我衲僧門下過打腳折。時有三僧一時出禮拜。師云。一狀領過。問如何得速超三界去。師云。如何得速超三界去。進云是。師云。是即休。問終日忙忙時如何。師云。覿機無響路。進云。作么生。師云。說不得。問一擺淨盡時如何。師云。爭柰老僧何。進云。此是和尚分上。師云。這掠虛漢。問如何是道。師云。透出一字。進云。透出后如何。師云。千

里同風。問古人道知有極則事。如何是極則事。師云。爭柰在老僧手裡何。進云。某甲問極則事。師便棒云。吽吽。正當撥破便道請益。這般底到處但知亂統近前來。我問爾尋常在長連床上。商量向上向下超佛越祖。爾道水牯牛。還有超佛越祖底道理么僧云。適來已有人問了也。師云。這個是長連床上學得底。不要有便言有無便言無。僧云。若有更披毛戴角作么。師云。將知爾只是學語之流。又云。來來。我更問爾諸人。橫擔拄杖道。我參禪學道。便覓個超佛越祖底道理。我且問爾。十二時中行住坐臥屙屎送尿。至於茆坑裡蟲子市肆賣買羊肉案頭。還有超佛越祖底道理么。道得底出來。若無莫妨我東行西行。便下座。師見僧入來便云。瓦解冰消。僧云。學人有什麼過。師云。七棒對十三。問如何是西來意。師云。長連床。上有粥有飯。問承古有言。道無橫徑立者皆危。如何是道。師云。普請看。問如何是三乘教外一句。師云。阇黎一問。老僧勃跳三千里。進云。謝師指示。師云。住住爾道老僧話作么生。無對。師云。三十年後來。與汝三十棒。問大眾雲集合談何事。師云。𧬵(呼訝切)汝屋裡老爺。問曹溪一句蓋國知聞。未審雲門一句什麼人得聞。師云。阇黎不聞。進云。學人親近得不。師云。子細踟躕看。

【現代漢語翻譯】現代漢語譯本：里同風。問：『古人說知道有極則之事，什麼是極則之事？』師父說：『爭奈（zhēng nài，無可奈何）在老僧手裡又怎麼樣呢？』僧人進言：『我問的是極則之事，師父您就打。』師父便棒喝道：『吽吽（hōng hōng，擬聲詞）。』『正當撥破（bō pò，打破迷霧）便道請益（qǐng yì，請求指教），這種人到處只會胡亂統攝，靠近前來。我問你，尋常在長連床（cháng lián chuáng，禪堂內的長條座位）上，商量向上向下，超佛越祖（chāo fó yuè zǔ，超越佛和祖師），你說水牯牛（shuǐ gǔ niú，水牛），還有超佛越祖的道理嗎？』僧人說：『剛才已經有人問過了。』師父說：『這是在長連床上學來的，不要有就說有，無就說無。』僧人說：『如果真有，又何必披毛戴角（pī máo dài jiǎo，轉生為牛）呢？』師父說：『可見你只是學語之流。』又說：『來來，我再問你們，橫擔拄杖（héng dān zhǔ zhàng，拄著枴杖），說我參禪學道，便要找個超佛越祖的道理。我且問你們，十二時中（shí èr shí zhōng，一天之中）行住坐臥，屙屎送尿，至於茅坑裡蟲子，市肆賣買，羊肉案頭，還有超佛越祖的道理嗎？說得出的站出來。如果沒有，就不要妨礙我東行西行。』便下座。師父見僧人進來便說：『瓦解冰消（wǎ jiě bīng xiāo，徹底消失）。』僧人說：『學人有什麼過錯？』師父說：『七棒對十三。』問：『如何是西來意（xī lái yì，達摩祖師從西方來到中國的本意）？』師父說：『長連床上，有粥有飯。』問：『承古有言，道無橫徑立者皆危，如何是道？』師父說：『普請看（pǔ qǐng kàn，請大家看）。』問：『如何是三乘教外一句（sān shèng jiào wài yī jù，超越聲聞乘、緣覺乘、菩薩乘之外的一句話）？』師父說：『阇黎（shé lí，梵語，意為親教師）一問，老僧勃跳三千里。』僧人進言：『謝師指示。』師父說：『住住，你說老僧的話怎麼樣？』僧人無言以對。師父說：『三十年後來，與你三十棒。』問大眾云：『談論何事？』師父說：『𧬵（hū yà qiè，語氣詞）汝屋裡老爺。』問：『曹溪（Cáo Xī，六祖慧能弘法的道場）一句蓋國知聞，未審雲門（Yún Mén，雲門宗）一句什麼人得聞？』師父說：『阇黎不聞。』僧人進言：『學人可以親近嗎？』師父說：『子細踟躕看（zǐ xì chí chú kàn，仔細觀察）。』

【English Translation】 English version: Li Tongfeng. Asked: 'The ancients said they knew of the ultimate matter. What is the ultimate matter?' The Master said: 'What can be done when it's in this old monk's hands?' The monk advanced: 'I'm asking about the ultimate matter, and you hit me with a stick.' The Master then struck with his staff, saying: 'Hum, hum.' 'Just when you should be breaking through the illusion, you ask for instruction. People like you only know how to create confusion wherever they go. Come closer. I ask you, usually on the long meditation bench, discussing upwards and downwards, surpassing the Buddhas and transcending the Patriarchs, do you say that the water buffalo has the principle of surpassing the Buddhas and transcending the Patriarchs?' The monk said: 'Someone already asked that earlier.' The Master said: 'This is what you learned on the long meditation bench. Don't say 'yes' when there is, and don't say 'no' when there isn't.' The monk said: 'If there really is, why would one need to be reborn with fur and horns?' The Master said: 'It shows that you are just a parrot.' He also said: 'Come, come, I'll ask you all again. Carrying a staff horizontally, saying I'm practicing Chan and learning the Way, and then seeking the principle of surpassing the Buddhas and transcending the Patriarchs. I ask you, in the twelve periods of the day, walking, standing, sitting, lying down, defecating, urinating, even in the maggots in the outhouse, in the marketplace buying and selling, on the butcher's block selling mutton, is there the principle of surpassing the Buddhas and transcending the Patriarchs? Whoever can say it, come forward. If not, don't hinder me from going east and going west.' Then he descended from his seat. The Master, seeing a monk enter, said: 'Like tiles crumbling and ice melting.' The monk said: 'What fault does this student have?' The Master said: 'Seven blows against thirteen.' Asked: 'What is the meaning of Bodhidharma's coming from the West (xī lái yì, the meaning of Bodhidharma's arrival in China from the West)?' The Master said: 'On the long meditation bench, there is congee and rice.' Asked: 'It is said of old, 'The Way has no shortcuts; those who stand on the side are all in danger.' What is the Way?' The Master said: 'Everyone, please look (pǔ qǐng kàn, please everyone look).' Asked: 'What is the phrase outside the Three Vehicles (sān shèng jiào wài yī jù, a phrase beyond the teachings of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle)?' The Master said: 'With the Acharya's (shé lí, Sanskrit for 'teacher') one question, this old monk leaps three thousand miles.' The monk advanced: 'Thank you for the Master's instruction.' The Master said: 'Stop, stop. What do you say about this old monk's words?' The monk had no reply. The Master said: 'Thirty years from now, I'll give you thirty blows.' Asked the assembly: 'What are you discussing?' The Master said: '𧬵 (hū yà qiè, interjection) your old man at home.' Asked: 'A phrase from Caoxi (Cáo Xī, the place where the Sixth Patriarch Huineng propagated the Dharma) is known throughout the country. I wonder, who can hear a phrase from Yunmen (Yún Mén, the Yunmen School)?' The Master said: 'The Acharya doesn't hear it.' The monk advanced: 'May this student approach?' The Master said: 'Examine it carefully (zǐ xì chí chú kàn, observe carefully).'

上堂云。如來明星現時成道。有僧問。如何是明星現時成道。師云。近前來近前來。僧近前。師以拄杖打趁。

上堂有僧出禮拜云。請師答話。師召大眾。大眾舉頭。師便下座。

上堂良久有僧出禮拜。師云。太遲生。僧應喏。師云。這漆桶。

上堂云。有解問話者。置將一問來。僧出禮拜云。請師鑒。師云。拋釣釣鯤鯨。釣得個蝦蟆。僧云。和尚莫錯。師云。朝走三千暮走八百作么生。無語。師便打。

上堂僧問。如何是本源。師拈起拄杖云。若是提起即向上去也。僧又問。如何是本源。師云。南贍部洲。北郁單越。問普賢為什麼騎象。文殊為什麼騎師子。師云。我也無象也無師子。且騎佛殿出三門去也。問如何是教意。師云。山河大地。又云。正好辨猶是曲說教意。若約提綱即未在。問一切智通無障礙時如何。師云。掃地潑水。相公來問。隨流認得性時如何。師云。東堂月朗西堂闇。問如何是三乘教外別傳底事。師云。爾若不問我即不答。爾若問我即朝到西天暮歸唐土。僧云。乞師指示。師云。一不成二不是。問如何是祖師西來意。師云。青天白日䆿語作么。問如何是佛法大意。師云。日裡麒麟看北斗。問學人到這裡。為什麼。道不得。師云。野狐窟里坐。問不落古今是何曲調。師拽拄

【現代漢語翻譯】現代漢語譯本師父上堂說法，說道：『如來在見到啟明星出現時證悟成道。』有僧人問道：『什麼是啟明星出現時證悟成道？』師父說：『近前來，近前來。』僧人走近前，師父用拄杖打他，將他趕走。

師父上堂說法，有僧人出來禮拜，說道：『請師父開示。』師父呼喚大眾。大眾抬頭看。師父便走下座位。

師父上堂說法，過了很久，有僧人出來禮拜。師父說：『太遲了。』僧人應道：『是。』師父說：『這漆桶。』

師父上堂說法，說道：『有誰能提問，就提出一個問題來。』有僧人出來禮拜，說道：『請師父鑑察。』師父說：『拋下魚鉤釣鯤鯨，卻釣到一隻蝦蟆。』僧人說：『和尚莫要弄錯。』師父說：『早上走三千里，晚上走八百里，怎麼樣？』僧人無語。師父便打他。

師父上堂說法，有僧人問道：『什麼是本源？』師父拿起拄杖說：『若是提起，就向上去了。』僧人又問：『什麼是本源？』師父說：『南贍部洲（Jambudvipa，四大部洲之一）。北郁單越（Uttarakuru，四大部洲之一）。』問：『普賢（Samantabhadra）為什麼騎象？文殊（Manjusri）為什麼騎獅子？』師父說：『我既沒有象也沒有獅子，且騎著佛殿從三門出去。』問：『什麼是教意？』師父說：『山河大地。』又說：『說得正好也還是曲解教意，若要提綱挈領，還差得遠。』問：『一切智通無障礙時如何？』師父說：『掃地潑水。』相公來問：『隨順流俗認識自性時如何？』師父說：『東堂月亮明亮，西堂一片黑暗。』問：『什麼是三乘教（Triyana）外別傳的真諦？』師父說：『你若不問我，我就不回答。你若問我，我就早上到西天，晚上回到唐土。』僧人說：『乞求師父指示。』師父說：『一不成，二不是。』問：『什麼是祖師西來意？』師父說：『****䆿語作么。』問：『什麼是佛法大意？』師父說：『日裡麒麟看北斗。』問：『學人到這裡，為什麼說不出？』師父說：『野狐窟里坐。』問：『不落古今是什麼曲調？』師父拽拄杖。

【English Translation】 English version The master ascended the hall and said, 'The Tathagata (如來，another name for Buddha) attained enlightenment when the morning star appeared.' A monk asked, 'What is the enlightenment attained when the morning star appeared?' The master said, 'Come closer, come closer.' The monk approached, and the master struck him with his staff and drove him away.

The master ascended the hall, and a monk came out to prostrate, saying, 'Please, master, give us instruction.' The master called out to the assembly. The assembly looked up. The master then descended from his seat.

The master ascended the hall, and after a long time, a monk came out to prostrate. The master said, 'Too late.' The monk responded, 'Yes.' The master said, 'You lacquer bucket.'

The master ascended the hall and said, 'If anyone can ask a question, bring forth a question.' A monk came out to prostrate, saying, 'Please, master, examine it.' The master said, 'Casting a line to catch a Kun whale, but catching a toad.' The monk said, 'Venerable monk, don't be mistaken.' The master said, 'Traveling three thousand miles in the morning and eight hundred miles in the evening, what is it like?' The monk was speechless. The master then struck him.

The master ascended the hall, and a monk asked, 'What is the original source?' The master picked up his staff and said, 'If it is raised, it goes upward.' The monk then asked, 'What is the original source?' The master said, 'Jambudvipa (南贍部洲，one of the four great continents). Uttarakuru (北郁單越，one of the four great continents).' Asked, 'Why does Samantabhadra (普賢，a Bodhisattva) ride an elephant? Why does Manjusri (文殊，a Bodhisattva) ride a lion?' The master said, 'I have neither elephant nor lion, and I ride the Buddha hall out through the three gates.' Asked, 'What is the meaning of the teachings?' The master said, 'Mountains, rivers, and the great earth.' And said, 'Even if you explain it well, it is still a distorted explanation of the meaning of the teachings. If you want to grasp the key points, it is still far off.' Asked, 'What is it like when all wisdom is unobstructed?' The master said, 'Sweeping the floor and sprinkling water.' A minister came and asked, 'What is it like when one recognizes one's nature by following the flow?' The master said, 'The moon is bright in the east hall, and the west hall is dark.' Asked, 'What is the special transmission outside the Three Vehicles (三乘教, Triyana)?' The master said, 'If you don't ask me, I won't answer. If you ask me, I will arrive in the Western Heaven in the morning and return to the Tang Dynasty in the evening.' The monk said, 'I beg the master to instruct me.' The master said, 'One is not right, two is not right.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, '****䆿語作么.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A unicorn looking at the Big Dipper in broad daylight.' Asked, 'Why can't a student say anything when they arrive here?' The master said, 'Sitting in a fox den.' Asked, 'What tune does not fall into ancient or modern times?' The master dragged his staff.

杖便下座。問如何是佛法大意。師云。面南看北斗。問古人斬蛇意旨如何。師便打。問如何是和尚家風。師云。阇梨受戒太早。問如何是賓中主。師云。騎一問。進云。如何是主中主。師云。叉手著。進云。賓主相去多少。師云。如眼如目。進云。合談何事。師云。三九二十七。問自到和尚法席不會。乞師指示。師云。截卻爾頭得么。問乞師指示。令學人頓息昏迷。師云。襄州米作么價。問二尊相見時如何。師云。不是偶然。

上堂云。天帝釋與釋迦老子在中庭里。相爭佛法甚鬧。便下座。問如何是曹溪的的意。師云。老僧愛瞋不愛喜。進云。為什麼如此。師云。路逢劍客須呈劍。不是詩人不獻詩。問二尊相見共談何事。師云。不決即道。問人天交接其意如何。師云。對眾呈機。

上堂云。和尚子且須明取衲僧鼻孔。且作么生是衲僧鼻孔。乃云。摩訶般若波羅蜜。今日大普請。便下座。問如何是西來意。師云。山河大地。進云。向上更有事也無。師云有。進云。如何是向上事。師云。釋迦老子在西天。文殊菩薩居東土。問父母俱喪時如何。師云。俱喪且置。那個是爾父母。僧云。苦痛深。師云。酌然酌然。問如何是大施主。師云。對機不辨。問徹底冥濛底人來。師如何拯濟。師云。兩重公案一狀領過。問

【現代漢語翻譯】現代漢語譯本禪師拄著枴杖走下座位，問道：『什麼是佛法的大意？』禪師說：『面朝南看北斗星。』又問：『古人斬蛇的意旨是什麼？』禪師就打了他。又問：『什麼是和尚的家風？』禪師說：『你受戒太早了。』又問：『什麼是賓中主？』禪師說：『騎一問。』那人進一步問：『什麼是主中主？』禪師說：『叉手站著。』那人進一步問：『賓和主相差多少？』禪師說：『像眼睛和眼珠一樣。』那人進一步問：『合在一起談論什麼事？』禪師說：『三九二十七。』又問：『我來到和尚您的法席，什麼都不懂，請您指示。』禪師說：『砍掉你的頭可以嗎？』又問：『請您指示，讓學人立刻消除昏迷。』禪師說：『襄州的米是什麼價錢？』又問：『二尊（指佛和菩薩）相見時怎麼樣？』禪師說：『不是偶然的。』

禪師上堂說法時說：『天帝釋（Devanam Indra，佛教的護法神）和釋迦老子（Sakyamuni，佛教的創始人）在中庭里，爭論佛法非常熱鬧。』說完便走下座位。有人問：『什麼是曹溪（Caoxi，禪宗六祖慧能弘法的道場）的的意？』禪師說：『老僧愛生氣不愛高興。』那人進一步問：『為什麼這樣？』禪師說：『路逢劍客須呈劍，不是詩人不獻詩。』又問：『二尊相見共同談論什麼事？』禪師說：『不決斷就說出來。』又問：『人天交接的意旨是什麼？』禪師說：『當衆展示機鋒。』

禪師上堂說法時說：『各位和尚，必須明白衲僧（指雲遊僧人）的鼻孔。』又說：『那麼，什麼是衲僧的鼻孔呢？』於是說：『摩訶般若波羅蜜（Maha Prajna Paramita，偉大的智慧到達彼岸）。』今天進行大普請（集體勞作）。說完便走下座位。有人問：『什麼是西來意（Bodhidharma從西天來到東土的意圖）？』禪師說：『山河大地。』那人進一步問：『向上還有事嗎？』禪師說：『有。』那人進一步問：『什麼是向上事？』禪師說：『釋迦老子在西天，文殊菩薩（Manjusri，智慧的象徵）居住在東土。』又問：『父母都去世時怎麼樣？』禪師說：『都去世暫且不說，哪個是你的父母？』僧人說：『苦痛很深。』禪師說：『的確如此，的確如此。』又問：『什麼是大施主？』禪師說：『對機不辨。』又問：『徹底冥昧無知的人來了，禪師您如何拯救他？』禪師說：『兩重公案一併承擔。』又問：

【English Translation】 English version The Zen master descended from his seat with his staff and asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Face south and look at the Big Dipper.' He asked again, 'What is the intent of the ancients slaying the snake?' The master then struck him. He asked again, 'What is the family style of a monk?' The master said, 'You received the precepts too early.' He asked again, 'What is the guest within the host?' The master said, 'Riding one question.' The man further asked, 'What is the host within the host?' The master said, 'Stand with your hands folded.' The man further asked, 'How far apart are the guest and the host?' The master said, 'Like the eye and the pupil.' The man further asked, 'What do they discuss together?' The master said, 'Three nines are twenty-seven.' He asked, 'Having come to the master's Dharma seat, I do not understand. I beg for your instruction.' The master said, 'Is it possible to cut off your head?' He asked, 'I beg for your instruction, so that the student may immediately cease confusion.' The master said, 'What is the price of rice in Xiangzhou?' He asked, 'When the two honored ones (Buddha and Bodhisattva) meet, what is it like?' The master said, 'It is not accidental.'

The master, ascending the Dharma hall, said, 'Devanam Indra (the god Indra, a protector of Buddhism) and Sakyamuni (the founder of Buddhism) are in the middle of the courtyard, arguing about the Buddha-dharma very noisily.' Having said this, he descended from his seat. Someone asked, 'What is the true meaning of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma)?' The master said, 'The old monk loves anger and does not love joy.' The man further asked, 'Why is that so?' The master said, 'Meeting a swordsman on the road, one must present a sword; not being a poet, one does not offer a poem.' He asked again, 'When the two honored ones meet, what do they discuss together?' The master said, 'If you are not decisive, then speak.' He asked again, 'What is the intent of the interaction between humans and gods?' The master said, 'Present the opportunity before the assembly.'

The master, ascending the Dharma hall, said, 'Monks, you must understand the nostrils of a wandering monk (referring to a traveling monk).' Then he said, 'So, what are the nostrils of a wandering monk?' Thereupon he said, 'Maha Prajna Paramita (the great wisdom that reaches the other shore).' Today there is a great communal labor (collective work). Having said this, he descended from his seat. Someone asked, 'What is the meaning of the coming from the West (Bodhidharma's intention in coming from the West)?' The master said, 'Mountains, rivers, and the great earth.' The man further asked, 'Is there anything further beyond that?' The master said, 'Yes.' The man further asked, 'What is the matter beyond that?' The master said, 'Sakyamuni is in the Western Heaven, and Manjusri (the symbol of wisdom) dwells in the Eastern Land.' He asked again, 'What happens when both parents have passed away?' The master said, 'Let's put aside the passing away for now; which are your parents?' The monk said, 'The suffering is deep.' The master said, 'Indeed, indeed.' He asked again, 'Who is the great benefactor?' The master said, 'Not discerning the opportunity.' He asked again, 'When someone who is completely ignorant and confused comes, how does the master save him?' The master said, 'Take on both cases together.' He asked:

說教當爲何人。師云。近前來高聲問。僧近前問。師便打。問和尚年多少。師云。七九六十八。進云。為什麼七九六十八。師云。我為爾減卻五年。

上堂云。和尚子直饒爾道有什麼事。猶是頭上安頭。雪上加霜。棺木里眨眼。炙盤上更著艾爝。這個是一場狼藉不少也。爾合作么生。各自覓個託生處好。莫空游州獵縣。只欲得捏搦閑言語。待老和尚口動。便問禪問道。向上向下。如何若何。大卷抄將去。𡎺向皮袋裡。卜度到處火爐邊三個五個聚頭舉口。喃喃地便道。這個是公才語。這個是就處打出語。這個是事上道底語。這個是體。語體汝屋裡老爺老孃。噇卻飯了。只管說夢便道。我會佛法了也。將知與么行腳。驢年得休歇么。更有一般底。才聞說個休歇處。便向陰界里閉目閤眼。老鼠孔里作活計。黑山下坐。鬼趣里體當便道。我得個入路也。還夢見么。這一般底打殺萬個。有什麼罪過。喚作打底。不遇作家。至竟只是個掠虛漢。爾若實有個見處。拈將來看。共汝商量莫空過。不識好惡。𧩪𧩪詷詷地聚頭說葛藤。莫教老僧見。捉來勘。不相當槌折腰。莫言不道。汝皮下還有血么。到處自欲受屈作么。這滅胡種。儘是野狐群隊。總在這裡作么。以拄杖一時趁下。問十方薄伽梵一路涅槃門。如何是一路涅槃門。師云

【現代漢語翻譯】現代漢語譯本：問：教誨應當針對什麼樣的人？師父說：『靠近前來，大聲提問。』僧人走近提問，師父便打了他。（僧人）問：『和尚您多少歲了？』師父說：『七九六十八。』（僧人）進一步）問：『為什麼是七九六十八？』師父說：『我為你減去了五年。』

上堂說法時說：『和尚的弟子們，即使你們說有什麼事，也還是頭上安頭（比喻多餘），雪上加霜（比喻更加嚴重），棺材裡眨眼（比喻無濟於事），炙熱的鐵盤上再放艾草燃燒（比喻火上澆油）。這真是一場狼藉，沒有絲毫好處。你們該怎麼辦呢？各自找個託生的地方才好。不要白白地遊走四方，只想搬弄是非。』『等老和尚一開口，便問禪問道，向上向下，如何若何，把大段的語錄抄了去，裝在皮袋裡，揣測著，到處在火爐邊三五個人聚在一起，小聲議論，便說，『這個是公案的精妙之處，這個是就事論事打出來的機鋒，這個是從事理上說的道理，這個是本體。』語體你們屋裡的老爺老孃，吃飽了飯，只管說夢話，便說，『我也會佛法了。』要知道這樣行腳，要到驢年才能休歇嗎？』『更有一種人，才聽說有個休歇的地方，便向陰暗的角落裡閉目閤眼，在老鼠洞里做活計，在黑山下坐著，在鬼趣里體驗，便說，『我找到了入門的途徑了。』還在做夢呢！這種人打殺一萬個，有什麼罪過？』『叫做打，如果不遇上真正的行家，最終只是個掠虛之徒。你們如果真有個見地，拿出來看看，共同商量，不要白白錯過。不識好壞，吵吵鬧鬧地聚在一起說些沒用的話。不要讓老僧看見，捉來審問，如果不相當，就打斷他的腰。不要說沒告訴你們，你們皮下還有血嗎？到處自討苦吃做什麼？這些滅絕佛種的人，全是野狐禪的隊伍，總在這裡做什麼？』用拄杖一時趕下。問：『十方薄伽梵（Bhagavan，佛的稱號）一路涅槃（Nirvana，寂滅）門，如何是一路涅槃門？』師父說：

【English Translation】 English version: Asked: 『For whom should the teaching be intended?』 The master said: 『Come closer and ask loudly.』 The monk came closer and asked, and the master hit him. (The monk) asked: 『How old are you, venerable monk?』 The master said: 『Seven nine sixty-eight.』 (The monk further) asked: 『Why is it seven nine sixty-eight?』 The master said: 『I have reduced five years for you.』

Ascending the hall, he said: 『Monk disciples, even if you say there is something, it is still adding a head on top of a head (metaphor for superfluous), adding frost on top of snow (metaphor for making things worse), winking in a coffin (metaphor for futile), and putting moxa on a hot iron plate (metaphor for adding fuel to the fire). This is truly a mess, with no benefit at all. What should you do? It is better to each find a place to be reborn.』『Do not wander around in vain, only wanting to gossip. Waiting for the old monk to open his mouth, then asking about Chan (Zen) and the Way, upwards and downwards, how and what, copying down large sections of sayings, putting them in your bags, guessing and everywhere gathering in groups of three or five by the stove, whispering and saying, 『This is the essence of the koan (gongan, public case), this is the sharp exchange struck out on the spot, this is the principle spoken from the matter, this is the substance.』『The style of speech of the old masters in your houses, after eating their fill, only talk nonsense in their dreams, and say, 『I also understand the Buddha Dharma.』 Know that walking this path, will you ever rest until the year of the donkey?』『There is another kind of person, who, as soon as they hear of a place of rest, close their eyes in a dark corner, making a living in a rat hole, sitting under a black mountain, experiencing in the realm of ghosts, and say, 『I have found a way in.』 Still dreaming! What sin is there in killing ten thousand of these people?』『Called hitting, if you do not meet a true expert, you are ultimately just a pretender. If you truly have a view, bring it out and let us discuss it together, do not waste your time. Not knowing good from bad, noisily gathering together and saying useless things. Do not let the old monk see you, catch you and interrogate you, and if you are not up to par, break your back. Do not say I did not tell you, do you still have blood under your skin? Why are you seeking suffering everywhere? These people who extinguish the Buddha seed are all a pack of wild foxes, what are you all doing here?』 He drove them down with his staff. Asked: 『The one path to Nirvana (Nirvana, extinction) of the Bhagavan (Bhagavan, title of Buddha) of the ten directions, what is the one path to Nirvana?』 The master said:

。我道不得。進云。和尚為什麼道不得。師云。是爾舉話即得。問如何是法說。師云。大眾久立速禮三拜。如何是隨意說。師云。晨時有粥齋時有飯。如何是隨宜說。師云。三德六味施佛及僧。如何是方便說。師云。是汝鼻孔重三斤半。如何是大悲說。師云。歸依佛法僧。問生死根源即不問。如何是目前三昧。師云。吃嘹舌頭三千里。進云。今日得遇和尚也。師云。放爾三十棒。問乞師指示。師云。上大人丘乙己。進云。學人不會。師云。化三千七十士。問不離三德六味。還有佛法也無。師云。只怕爾不問。進云。請師道。師云。三德六味施佛及僧。

上堂云。眼睫橫亙十方。眉毛上透乾坤下透黃泉。須彌山塞卻汝咽喉。還有會處么。若會得。拽取占波國。共新羅國斗額。

上堂云。江西即說君臣父子。湖南即說他不與么。我此間即不如此。良久云。汝還見壁么。

上堂云。去去遞相鈍置。有什麼了時。卻問眾云。我與么道。還有過么。問如何是祖師西來意。師云。一不得問。進云喏。師咄云。話也不領。問今日供養羅漢。羅漢還來也無。師云。汝若不問。我即不道。進云。請師道。師云。三門頭合掌。佛殿里裝香。問如何是衲僧本分事。師云。南有雪峰北有趙州。進云。請和尚不繁辭。師云。不

【現代漢語翻譯】現代漢語譯本：我說不出來。』進』（僧人名）問：『和尚為什麼說不出來？』師（禪師）說：『是你提問才行。』問：『什麼是法說？』師說：『大眾站立很久了，快禮拜三次。』什麼是隨意說？』師說：『早上有粥，齋時有飯。』什麼是隨宜說？』師說：『三德六味供養佛和僧。』什麼是方便說？』師說：『是你的鼻孔重三斤半。』什麼是大悲說？』師說：『皈依佛法僧。』問：『生死根源暫且不問，什麼是目前三昧（一種禪定狀態）？』師說：『吃得舌頭伸出三千里。』進說：『今天得遇和尚了。』師說：『放你三十棒。』問：『乞求師父指示。』師說：『上大人丘乙己。』進說：『學人不會。』師說：『化三千七十士。』問：『不離三德六味，還有佛法嗎？』師說：『只怕你不問。』進說：『請師父說。』師說：『三德六味供養佛和僧。』

上堂說法時說：『眼睫橫亙十方，眉毛上透乾坤下透黃泉。須彌山（佛教中的聖山）塞住你的咽喉，還有領會的地方嗎？』如果領會了，就拽取占波國（古代東南亞國家），和新羅國（古代朝鮮半島國家）斗額頭。

上堂說法時說：『江西（指江西的禪宗）就說君臣父子，湖南（指湖南的禪宗）就說他不這樣。我這裡就不這樣。』良久說：『你們還看見墻壁嗎？』

上堂說法時說：『去來去來互相耽擱，什麼時候才能了結？』反問大眾說：『我這樣說，有什麼過錯嗎？』問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正用意）？』師說：『一不得問。』進應聲道：『喏。』師呵斥道：『話也不領會。』問：『今天供養羅漢（阿羅漢，佛教修行者），羅漢還來嗎？』師說：『你若不問，我就不說。』進說：『請師父說。』師說：『三門頭合掌，佛殿里裝香。』問：『什麼是衲僧（僧人）本分事？』師說：『南有雪峰（雪峰義存禪師），北有趙州（趙州從諗禪師）。』進說：『請和尚不要繁瑣。』師說：『不。』

【English Translation】 English version: I cannot speak of it.』『Jin』 (a monk's name) asked: 『Why can't the master speak of it?』 The Master (Zen master) said: 『It is only possible when you raise the question.』 Asked: 『What is Dharma-speaking?』 The Master said: 『The assembly has been standing for a long time, quickly bow three times.』『What is speaking at will?』 The Master said: 『In the morning there is congee, at mealtime there is rice.』『What is speaking appropriately?』 The Master said: 『The three virtues and six flavors are offered to the Buddha and the Sangha.』『What is expedient speaking?』 The Master said: 『It is that your nostrils weigh three and a half catties.』『What is speaking with great compassion?』 The Master said: 『Take refuge in the Buddha, the Dharma, and the Sangha.』 Asked: 『The root of birth and death is not asked for now, what is the present Samadhi (a state of meditative consciousness)?』 The Master said: 『Eating makes the tongue stretch three thousand miles.』 Jin said: 『Today I have met the Master.』 The Master said: 『Give you thirty blows.』 Asked: 『Beg the Master for instruction.』 The Master said: 『Shang Da Ren Qiu Yi Ji.』 Jin said: 『The student does not understand.』 The Master said: 『Transform three thousand and seventy scholars.』 Asked: 『Without leaving the three virtues and six flavors, is there still the Buddha-dharma?』 The Master said: 『I am only afraid that you will not ask.』 Jin said: 『Please Master speak.』 The Master said: 『The three virtues and six flavors are offered to the Buddha and the Sangha.』

Ascending the hall to preach, he said: 『The eyelashes stretch horizontally in all directions, the eyebrows penetrate upwards to the heavens and downwards to the yellow springs. Mount Sumeru (the sacred mountain in Buddhism) blocks your throat, is there still a place to understand?』 If you understand, then drag the Champa Kingdom (an ancient Southeast Asian country) and fight foreheads with the Silla Kingdom (an ancient Korean peninsula country).』

Ascending the hall to preach, he said: 『Jiangxi (referring to the Zen Buddhism of Jiangxi) speaks of the relationship between ruler and subject, father and son, Hunan (referring to the Zen Buddhism of Hunan) says it is not like that. I am not like that here.』 After a long while, he said: 『Do you still see the wall?』

Ascending the hall to preach, he said: 『Going back and forth, delaying each other, when will it end?』 He asked the assembly: 『Is there any fault in what I said?』 Asked: 『What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?』 The Master said: 『One must not ask.』 Jin responded: 『Yes.』 The Master scolded: 『You don't even understand the words.』 Asked: 『Today offering to the Arhats (Buddhist practitioners), will the Arhats come?』 The Master said: 『If you do not ask, I will not speak.』 Jin said: 『Please Master speak.』 The Master said: 『Join hands at the head of the three gates, burn incense in the Buddha hall.』 Asked: 『What is the fundamental matter of a衲僧 (monk)?』 The Master said: 『In the south there is Xuefeng (Zen Master Xuefeng Yicun), in the north there is Zhaozhou (Zen Master Zhaozhou Congshen).』 Jin said: 『Please, Master, do not be verbose.』 The Master said: 『No.』

得失卻問。學云喏。師便打。問承古有言。會即事同一家。不會即離牙擗齒。如何得事同一家。師云。亂走作么。

上堂云。從上來且是個什麼事。如今抑不得已。且向汝諸人道。盡大地有什麼物。與汝為對為緣。若有針鋒。與汝為隔為礙。與我拈將來。喚什麼作佛作祖。喚什麼作山河大地日月星辰。將什麼為四大五蘊。我與么道。喚作三家村裡老婆說話。忽然遇著本色行腳漢。聞與么道。把腳拽向階下。有什麼罪過。雖然如此。據個什麼道理便與么。莫趁口快向這裡亂道。須是個漢始得。忽然被老漢腳跟下尋著。勿去處打腳折。有什麼罪過。既與么。如今還有問宗乘中話么。待老漢答一轉了。東行西行。有僧擬問次。師以拄杖劈口打。便下座。問師子顰呻時如何。師云。顰呻且置。試哮吼看。僧應喏。師云。這個是老鼠啼。

上堂云。我有一句語。不敢望爾會。還有人舉得么。良久云。將謂鬍鬚赤。更有赤鬚鬍。便下座。

上堂云。不得已且作死馬醫。向汝道。是個什麼。是東是西是南是北。是有是無是見是聞。是向上是向下。是與么是不與么。這個喚作三家村裡老婆說話。是爾有幾個到此境界。相當即相當。不相當靜處薩婆訶。便下座。

上堂云。諸方老和尚道。須知有聲色外一段事。

【現代漢語翻譯】現代漢語譯本問：得到和失去應該如何看待？學僧回答：『是』。趙州禪師便打了他。又問：承古人有言，『會即事同一家，不會即離牙擗齒。』如何才能達到事同一家？趙州禪師說：『亂跑什麼？』

趙州禪師上堂說法：『從古以來究竟是什麼事？如今不得已，才向你們說。整個大地有什麼東西，能與你相對為緣？若有針尖大的東西，與你為隔為礙，拿來給我看看。叫什麼作佛作祖？叫什麼作山河大地日月星辰？將什麼作為四大五蘊？』我這樣說，就像是三家村裡的老太婆說話。忽然遇到本色的行腳僧，聽到這樣的話，一腳把他踹下臺階，有什麼罪過？雖然如此，根據什麼道理才能這樣做？不要逞口舌之快在這裡胡說八道，必須是個有真功夫的人才行。』忽然被老漢在腳跟下找到破綻，被打得腳都折了，有什麼罪過？既然這樣，如今還有人要問宗乘中的話嗎？等老漢我回答一圈之後，你再東行西行。』有僧人剛要提問，趙州禪師就用拄杖劈頭打去，便下座。問：『師子（獅子）顰呻（痛苦呻吟）時如何？』趙州禪師說：『顰呻且放一邊，你試著哮吼一聲看看。』僧人應了一聲『是』。趙州禪師說：『這是老鼠叫。』

趙州禪師上堂說法：『我有一句話，不敢指望你們能理解。還有人能舉出來嗎？』良久，趙州禪師說：『本以為鬍鬚是紅色的，沒想到還有紅色的鬍鬚。』便下座。

趙州禪師上堂說法：『不得已，只好當個死馬醫，告訴你們，這是什麼？是東是西是南是北？是有是無是見是聞？是向上是向下？是這樣還是不是這樣？』這叫做三家村裡的老太婆說話。你們有幾個人能達到這種境界？相當就相當，不相當就靜處薩婆訶（意為迅速結束）。』便下座。

趙州禪師上堂說法：『各處的老和尚都說，須知有聲色之外的一段事。』

【English Translation】 English version Asked about gain and loss. A monk replied 'Yes'. The master then struck him. He asked, 'The ancients said, 'If you understand, matters are of one family; if you don't understand, you are separated and gnashing your teeth.' How can matters be of one family?' The master said, 'What are you running around for?'

The master ascended the hall and said, 'From the very beginning, what is the matter? Now, unavoidably, I must tell you all. What is there in the entire earth that can be your counterpart or condition? If there is even a needlepoint that separates or obstructs you, bring it to me. What do you call Buddha or Patriarch? What do you call mountains, rivers, the great earth, the sun, moon, and stars? What do you take as the Four Great Elements and Five Aggregates?' My saying this is like an old woman talking in a village of three families. If suddenly encountering a genuine traveling monk who hears such talk and kicks him down the steps, what fault is there? Although this is so, according to what principle can one do this? Don't be quick-tongued and talk nonsense here; one must be a true person to do so. If suddenly the old man finds a flaw in your footing and breaks your leg, what fault is there? Since this is so, is there anyone who wants to ask about the teachings of the lineage?' As a monk was about to ask, the master struck him in the face with his staff and descended the seat. He was asked, 'What is it like when a lion (師子) frowns and groans (顰呻)?' The master said, 'Put aside the frowning and groaning; try roaring.' The monk responded 'Yes'. The master said, 'That is the cry of a mouse.'

The master ascended the hall and said, 'I have a saying that I don't dare hope you will understand. Is there anyone who can bring it up?' After a long silence, the master said, 'I thought the beard was red, but there is an even redder beard.' Then he descended the seat.

The master ascended the hall and said, 'Having no choice, I will act as a doctor for a dead horse and tell you, what is it? Is it east, west, south, or north? Is it being or non-being, seeing or hearing? Is it upward or downward? Is it so or not so?' This is called an old woman talking in a village of three families. How many of you have reached this state? If you match, then you match; if you don't match, then quietly 'Svaha (薩婆訶)' (meaning 'quickly end').' Then he descended the seat.

The master ascended the hall and said, 'The old masters everywhere say that one must know there is a matter beyond sound and form.'

似這個語話。誑𧬵人家男女。三間法堂里獨自妄想。未曾夢見我本師宗旨在。作么生消得他信施。臘月三十日。個個須償他始得。任汝勃跳去。是爾諸人各自努力。珍重。問目前無一法。還免得生死不。師云。爾驢年未免得在。問如何是道。師云去。進云。學人不會。乞師道。師云。阇梨公驗分明。何在重判。問維摩一默還同說也無。師云。痛領一問。進云。與么則同說也。師云。適來道什麼。問如何是清凈法身。師云。花葯欄。進云。便與么會時如何。師云。金毛師子。

上堂因聞鐘鳴。乃云。世界與么廣闊。為什麼鐘聲披七條。

上堂云。不可雪上加霜去也。珍重。便下座。

上堂云。諸方老禿奴。曲木禪床上座地。求名求利。問佛答佛。問祖答祖。屙屎送尿也。三家村裡老婆傳口令相似。識個什麼好惡。總似這般底。水也難消。

上堂云。人人自自有光明在。看時不見暗昏昏。便下座。師入京在受春殿。聖上問。如何是禪。師云。皇帝有敕臣僧對。師在文德殿赴齋。有鞠常侍問。靈樹果子熟也未。師云。什麼年中得通道生。

上堂云。爾諸人無端走來這裡覓什麼。老僧只解吃飲屙屎。別解作什麼。爾諸方行腳參禪問道。我且問。爾諸方參得底事作么生。試舉看。又云。中間𧬵汝

【現代漢語翻譯】現代漢語譯本：像這種說話方式，欺騙愚弄人家的男女。在三間法堂里獨自胡思亂想，未曾夢見過我本師的宗旨所在，怎麼能消受得了他們的信施？臘月三十日，個個都必須償還他們才行。任憑你如何掙扎跳動，這是你們各自要努力的。珍重。有人問：『目前沒有一法，還能免得了生死嗎？』師父說：『你就是到了驢年也免不了。』有人問：『如何是道？』師父說：『去。』那人進一步問：『學人不會，請師父開示。』師父說：『阇梨（Acharya，梵語，意為導師）你的公驗已經很分明了，何必再重判？』有人問：『維摩（Vimalakirti，梵語，意為凈名）的一默，還等同於說嗎？』師父說：『痛快地領受你這一問。』那人進一步說：『這麼說就等同於說了。』師父說：『你剛才說什麼？』有人問：『如何是清凈法身？』師父說：『花葯欄。』那人進一步問：『如果這樣理解時，又該如何？』師父說：『金毛獅子。』

上堂時，因為聽到鐘聲，於是說：『世界如此廣闊，為什麼鐘聲要披七條？』

上堂說：『不可雪上加霜啊。』珍重。便下座。

上堂說：『各地的老禿驢，坐在曲木禪床上，求名求利，問佛答佛，問祖答祖，拉屎撒尿也是如此。像三家村裡的老太婆傳口令一樣，懂得什麼好壞？都像這種樣子，水也難以消化。』

上堂說：『人人自己都有光明在，看的時候卻看不見，一片昏暗。』便下座。師父入京，在受春殿，聖上問：『如何是禪？』師父說：『皇帝有敕，臣僧對。』師父在文德殿赴齋，有鞠常侍問：『靈樹的果子熟了嗎？』師父說：『哪一年才能相信它是從道生出來的？』

上堂說：『你們這些人無緣無故地跑到這裡來尋找什麼？老僧只會吃喝拉撒，別的什麼也不會。你們各處行腳參禪問道，我且問問，你們各處參得的道理是什麼樣的？試著舉出來看看。』又說：『中間欺騙你們。』

【English Translation】 English version: Speaking in this manner, deceiving and fooling men and women. Deluding themselves alone in the three-bay Dharma hall, never having dreamed of the essence of my original teacher's doctrine, how can they digest the offerings of faith? On the thirtieth day of the twelfth month, each and every one must repay them. No matter how much you struggle and jump, it is up to each of you to strive. Treasure this. Someone asked, 'If there is not a single Dharma at present, can one still escape birth and death?' The master said, 'You won't escape even in the year of the donkey.' Someone asked, 'What is the Dao?' The master said, 'Go.' That person further asked, 'This student does not understand, please enlighten me, Master.' The master said, 'Acharya (Acharya, Sanskrit, meaning teacher), your verification is already very clear, why re-judge?' Someone asked, 'Is Vimalakirti's (Vimalakirti, Sanskrit, meaning pure name) silence the same as speaking?' The master said, 'Joyfully receive your question.' That person further said, 'Then it is the same as speaking.' The master said, 'What did you say just now?' Someone asked, 'What is the pure Dharma body?' The master said, 'Flower medicine railing.' That person further asked, 'If one understands it in this way, what then?' The master said, 'Golden-haired lion.'

Ascending the hall, upon hearing the sound of the bell, he said, 'The world is so vast, why does the bell sound wear seven stripes?'

Ascending the hall, he said, 'One must not add frost to snow.' Treasure this. Then he descended the seat.

Ascending the hall, he said, 'Old bald donkeys everywhere, sitting on crooked wooden meditation beds, seeking fame and profit, answering Buddha with Buddha, answering Patriarch with Patriarch, even when shitting and pissing. Like old women in Three Family Village passing on commands, what good or bad do they understand? If it's all like this, even water is hard to digest.'

Ascending the hall, he said, 'Everyone inherently has light within themselves, but when they look, they cannot see it, only darkness.' Then he descended the seat. The master entered the capital and was in the Shou Chun Hall. The Emperor asked, 'What is Chan?' The master said, 'The Emperor has an edict, and the monk replies.' The master attended a vegetarian meal in the Wende Hall. The eunuch Ju asked, 'Are the fruits of the spiritual tree ripe yet?' The master said, 'In what year will one believe that it is born from the Dao?'

Ascending the hall, he said, 'What are you people aimlessly running here to seek? This old monk only knows how to eat, drink, and shit, what else can I do? You travel everywhere, practicing Chan and asking about the Dao, let me ask, what is the principle you have practiced everywhere like? Try to bring it up and show me.' He also said, 'Deceiving you in the middle.'

屋裡老爺得么。向老漢𦜇臀后。覓得些子睇唾嚼。將為自己便道。我解禪解道。饒爾念得一大藏教。擬作么生去。古人事不得已。見爾亂走。向汝道菩提涅槃。是埋沒爾。是釘橛系卻爾。又見爾不會。向汝道。非菩提涅槃。知是般事。早是不著便也。又更覓他註解這般底。滅胡種族。從上來總似這般。何處到今日。我向前行腳時。有一般人與我註解。他是不噁心。被我一日覷見是一場笑具。是我三五年不死。這般滅胡種底一斧打折腳。如今諸方大有出世紐捏。爾何不去彼中。在這裡覓什麼乾屎橛。師便下地。以拄杖一時打趁下去。問如何是萬法一決。師云。莫教失卻問。問死中得活時如何。師云。朝行三千夜行八百。問大眾雲集合談何事。師云。今日放下令行去也。僧禮拜。師便打。問如何是學人自己。師云。怕我不知。問如何是透法身句。師云。海晏河清。道士問。視聽無聲無形老君說了也。雲門一句請師指示。師云。迢然西天路。士無語。師擬下座。士云。再請師舉揚宗旨。師云。道得底出來。眾無對。師云。與么則辜負請主去也。便下座。

上堂。大眾集定。師乃拈起拄杖云。不得已且向這裡會取。看看三門在露柱上。便下座。

十二時歌

夜半子愚夫說相似　雞鳴丑癡人捧龜首　平旦寅曉

【現代漢語翻譯】現代漢語譯本屋裡老爺在嗎？（屋裡老爺：一種尊稱，指有地位的人）向老漢屁股後面，找尋一些吐出來的殘渣嚼食，還以為自己很方便。我說你理解禪，理解道。就算你念了一大藏教（大藏教：佛教經典的總稱），又打算怎麼樣呢？古人是不得已，看到你們亂跑，才跟你們說菩提（菩提：覺悟）涅槃（涅槃：寂滅），這是埋沒你們，是用木樁拴住你們。又看到你們不明白，才跟你們說，非菩提涅槃。知道是這種事，早就已經不著邊際了。又去找那些註解這些東西的人，真是滅絕胡人種族（滅胡種族：比喻斷絕正法）。從古以來總是這樣，怎麼會到今天這個地步？我以前行腳的時候，有些人給我註解，他們不是壞心，但我有一天發現那簡直是一場笑話。要是我三五年不死，就把這些滅絕胡人種族的人一斧頭打斷腿。現在各處有很多出來主持佛法的人，你為什麼不去他們那裡，在這裡找什麼擦屁股的乾屎橛（乾屎橛：比喻無用的東西）？師父便走下座位，用拄杖一下子把他們趕走。有人問：『什麼是萬法一決？』（萬法一決：所有佛法歸於一處）師父說：『不要失去你的問題。』有人問：『死中得活時如何？』師父說：『朝行三千里，夜行八百里。』師父問大眾：『你們在談論什麼？』師父說：『今天放下命令，走了。』僧人禮拜，師父就打。有人問：『什麼是學人自己？』師父說：『怕我不知道嗎？』有人問：『什麼是透法身句？』（透法身句：領悟佛法真諦的語句）師父說：『海晏河清。』道士問：『視聽無聲無形，老君（老君：道教的創始人老子）已經說過了。請師父指示雲門（雲門：雲門宗）一句。』師父說：『遙遠的西天路。』道士無語。師父打算下座，道士說：『再請師父宣揚宗旨。』師父說：『說得出來的站出來。』眾人無對。師父說：『這樣就辜負了請我來的人了。』便下座。上堂，大眾集合完畢，師父拿起拄杖說：『不得已，暫且在這裡領會。看看三門（三門：寺院的三個門）在露柱上。』便下座。十二時歌夜半子時，愚夫說相似；雞鳴丑時，癡人捧龜首；平旦寅時，曉。

【English Translation】 English version Where is the old master in the house? (Old master in the house: a respectful term, referring to a person of status) Searching behind the old man's buttocks, seeking some chewed leftovers of saliva, thinking it's convenient for oneself. I say you understand Chan (Chan: Zen Buddhism), understand the Dao (Dao: the Way). Even if you recite the entire Tripitaka (Tripitaka: the complete collection of Buddhist scriptures), what do you intend to do? The ancients were compelled, seeing you running around, to tell you about Bodhi (Bodhi: enlightenment) and Nirvana (Nirvana: liberation), this is burying you, using a stake to tie you down. And seeing that you don't understand, they tell you, not Bodhi and Nirvana. Knowing it's this kind of thing, it's already beside the point. And seeking those who annotate these things, truly exterminating the barbarian race (exterminating the barbarian race: a metaphor for cutting off the true Dharma). From ancient times it's always been like this, how did it get to this point today? When I used to travel around, some people would annotate for me, they weren't malicious, but one day I realized it was simply a joke. If I don't die in three or five years, I'll break the legs of these people who exterminate the barbarian race with an axe. Now there are many people emerging everywhere to preside over the Dharma, why don't you go to them, what are you looking for here, a dry turd for wiping your ass? (dry turd: a metaphor for something useless) The master then stepped down from his seat and drove them away with his staff. Someone asked: 'What is the one resolution of all dharmas?' (one resolution of all dharmas: all Buddhist teachings converge in one place) The master said: 'Don't lose your question.' Someone asked: 'What is it like when one gains life from death?' The master said: 'Travel three thousand miles in the morning, eight hundred miles at night.' The master asked the assembly: 'What are you discussing?' The master said: 'Today, I release the order and leave.' The monks bowed, and the master struck. Someone asked: 'What is the student's own self?' The master said: 'Are you afraid I don't know?' Someone asked: 'What is the phrase that penetrates the Dharmakaya?' (phrase that penetrates the Dharmakaya: a phrase that realizes the true essence of the Dharma) The master said: 'The sea is calm and the river is clear.' A Taoist priest asked: 'Seeing and hearing, without sound or form, Lao Tzu (Lao Tzu: the founder of Taoism) has already said it. Please, master, instruct on a phrase from Yunmen (Yunmen: Yunmen School).' The master said: 'The distant road to the Western Heaven.' The Taoist priest was speechless. The master intended to step down from his seat, and the Taoist priest said: 'Please, master, proclaim your doctrine again.' The master said: 'Those who can speak, stand up.' The assembly was silent. The master said: 'In that case, I will disappoint the person who invited me.' Then he stepped down from his seat. Ascending the hall, the assembly gathered, the master picked up his staff and said: 'Reluctantly, let's understand it here for now. Look, the three gates (three gates: the three gates of a temple) are on the exposed pillars.' Then he stepped down from his seat. Song of the Twelve Hours Midnight, the fool speaks of similarities; Cockcrow, the idiot holds the turtle's head; Dawn, morning.

何人　日出卯韓情枯骨咬　食時辰歷歷明機是誤真　禺中已去來南北子　日南午認向途中苦　日昳未夏逢說寒氣　晡時申張三李四會言真　日入酉恒機何得守　黃昏戌看見時光誰受屈　人定亥直得分明沈苦海

偈頌

雲門聳剔白雲低。水急游魚不敢棲。入戶已知來見解。何勞更舉轢中泥。

藥病相治學路醫。扶籬摸壁小兒戲。幽谷不語誰人測。管解師承孰不知。

康氏圓形滯不明。魔深虛喪擊寒冰。鳳羽展時超碧漢。晉鋒八博擬何憑。

是機是對對機迷。辟機塵遠遠機棲。夕日日中誰有掛。因底底事隔情迷。

太陽溢目極玄微。誰人說道我渠非。句中有路人皆響。覿面難遭第一機。

草歲依山人事稀。松下相逢話道奇。鋒前一句超調御。擬問如何歷劫違。

玩古松高雲不齊。鴻鸧鶴抱幾年棲。剖㲉同時殊有異。羽張騰漢碧霄低。

萬象森羅極細微。素話當人卻道非。相逢相見呵呵笑。顧佇停機復是誰。

話盡途中事。言多何省機。貴人言是妙。上士見知虧。

大道何曾討。無端入荒草。捲來復捲去。不覺虛生老。

上不見天下不見地。塞卻咽喉何處出氣。笑我者多哂我者少。

喪時光藤林荒。圖人意滯肌尪。

舉不顧即差互

【現代漢語翻譯】現代漢語譯本何人，日出（卯時）情意枯竭如啃咬枯骨；食時（辰時）歷歷分明，自以為是的聰明反而是誤入歧途；禺中（巳時）已然過去，卻還在南北方向尋覓；日南（午時）自以為在途中，實則苦不堪言；日昳（未時）夏至已過，卻還在談論寒冷之氣；晡時（申時）張三李四聚在一起，自以為說的是真理；日入（酉時）恒常的機鋒又怎能固守不變；黃昏（戌時）眼見時光流逝，又有誰在承受委屈；人定（亥時）正直卻又分明，最終沉淪於苦海。

偈頌

雲門高聳，剔透白雲低垂。水流湍急，游魚不敢棲息。剛入門便已知曉你的見解，何必再舉起車輪碾壓過的泥土（多此一舉）。

用藥物和疾病相互治療，這是學路上的庸醫。扶著籬笆摸著墻壁，如同小兒嬉戲。幽深的山谷沉默不語，誰人能夠測度？只知道遵循師承，又有誰真正明白？

康氏的圓形（比喻執著于固定的觀念）停滯不明，魔障深重，徒勞無功，如同擊打寒冰。鳳凰的羽翼展開時，能夠超越碧藍的天空，晉國的利劍即使鋒利，又能憑藉什麼？

是機鋒還是對立，對立反而迷惑。躲避機鋒，塵埃遠離，機鋒又棲息在哪裡？夕陽西下，正午當空，誰還有所牽掛？因為什麼事情，又被什麼事情隔斷，陷入情迷？

太陽的光芒充滿眼目，玄妙至極。誰人敢說我與他不同？話語中暗藏玄機，人們都隨聲附和，但面對面時，卻難以遇到真正的機鋒。

草木一年一度枯榮，山中人事稀少。松樹下相逢，談論著玄妙的道理。鋒利的一句話，超越了調御丈夫（佛的稱號），想要問問如何才能違背這歷劫的因果？

玩賞古老的松樹，高聳入雲，參差不齊。鴻雁和白鶴相擁，已經棲息了多少年？剖開鳥卵的同時，卻有著特殊的差異。羽翼張開，騰飛于天漢，碧霄也顯得低矮。

萬象森羅，極其細微。用樸素的話語告訴人們，人們卻說不是。相逢相見，呵呵一笑。顧盼佇立，停止機鋒的又是誰？

話已說完，路途中的事情也已結束。說得越多，又怎能省悟機鋒？達官貴人說的是妙語，高尚之士卻覺得有所虧欠。

大道又何曾需要去尋求？無緣無故地進入荒草之中。捲來又捲去，不知不覺虛度一生，衰老將至。

向上看不見天，向下看不見地。堵塞住咽喉，從哪裡出氣？嘲笑我的人多，譏諷我的人少。

喪失時光，藤蔓叢生，荒蕪一片。圖謀人意，只會使身體滯澀衰弱。

舉起時不顧及，立刻就會產生差錯。

【English Translation】 English version Who is it that, at sunrise (Mao time), feels their emotions withered, like gnawing on dry bones? At mealtime (Chen time), everything is clear, yet self-proclaimed cleverness leads to straying from the path. Mid-morning (Si time) has passed, yet they still search in the north and south. At midday (Wu time), they believe they are on the path, but suffer greatly. At afternoon (Wei time), after the summer solstice, they still speak of cold air. At late afternoon (Shen time), Zhang San and Li Si gather, believing they speak the truth. At sunset (You time), how can constant sharpness be maintained? At dusk (Xu time), seeing time pass, who suffers injustice? At nightfall (Hai time), being upright and distinct, they ultimately sink into the sea of suffering.

Gatha

Cloud Gate soars, piercing white clouds hang low. The water rushes, fish dare not rest. Entering the door, one knows your understanding. Why bother lifting mud trampled by wheels (unnecessary action)?

Using medicine and disease to treat each other is the way of a quack doctor. Supporting the fence and touching the wall is like children playing. The deep valley is silent, who can fathom it? Only knowing to follow the teacher, who truly understands?

Kang's circle (metaphor for clinging to fixed ideas) is stagnant and unclear, demonic obstacles are deep, futilely striking at cold ice. When the phoenix spreads its wings, it can surpass the blue sky. Even with the sharpest sword of Jin, what can one rely on?

Is it a sharp point or opposition? Opposition leads to confusion. Avoiding the sharp point, dust moves away, where does the sharp point rest? At sunset, at midday, who has attachments? Because of what, and separated by what, do they fall into emotional confusion?

The sun's light fills the eyes, extremely profound. Who dares to say I am different from him? There are hidden meanings in the words, people echo them, but face to face, it is difficult to encounter the true sharp point.

Grass and trees wither and flourish annually, human affairs in the mountains are scarce. Meeting under the pine trees, they discuss profound principles. A sharp word surpasses the Buddha (Tathagata), wanting to ask how to violate the karma of past lives?

Admiring the ancient pine tree, towering into the clouds, uneven. Wild geese and cranes embrace, how many years have they rested? Opening the bird's egg at the same time, there are special differences. Spreading wings, soaring into the sky, even the blue sky seems low.

The myriad phenomena are extremely subtle. Telling people with simple words, they say it is not so. Meeting each other, laughing heartily. Looking around and stopping, who is it that stops the sharp point?

Words have been spoken, the matters of the journey have ended. The more that is said, how can one awaken to the sharp point? Nobles say it is wonderful, but the virtuous feel they are lacking.

Why seek the Great Way? Pointlessly entering the wilderness. Rolling in and rolling out, unknowingly wasting a lifetime, old age approaches.

Looking up, one cannot see the sky, looking down, one cannot see the earth. Blocking the throat, where does one breathe? Many laugh at me, few mock me.

Losing time, vines grow wildly, desolate. Planning human intentions only makes the body stagnant and weak.

Acting without considering leads to error.

。擬思量何劫悟。

咄咄咄力口希。禪子訝中眉垂。

抽顧頌　鑒咦。

雲門匡真禪師廣錄捲上

住福州鼓山圓覺宗演校勘大正藏第 47 冊 No. 1988 雲門匡真禪師廣錄

雲門匡真禪師廣錄卷中

門人明識大師賜紫守堅集　　

室中語要一百八十五則　　

垂示代語二百九十則

室中語要

師示眾云。盡十方世界乾坤大地。以拄杖一畫百雜碎。三乘十二分教達磨西來。放過即不可。若不放過。不消一喝。

師示眾云。西天二十八祖唐土六祖天下老和尚。總在拄杖頭上。直饒會得。倜儻分明。只在半途。若不放過。儘是野狐精。

師一日云。古來老宿皆為慈悲之故有落草之談。隨語識人。若是出草之談。即不與么。若與么便有重話會語。不見仰山和尚問僧。近離甚處。僧云。廬山。仰山云。曾游五老峰么。僧云。不曾游。仰山云。阇梨不曾遊山。師云。此語皆為慈悲之故有落草之談。

師有時云。若言即心即佛。權且認奴作郎。生死涅槃恰似斬頭覓活。若說佛說祖。佛意祖意大似將木槵子換卻爾眼睛相似。

舉古云。聞聲悟道見色明心。師云。作么生是聞聲悟道見色明心。乃云。觀世音菩薩將錢來買糊餅。

【現代漢語翻譯】現代漢語譯本『擬思量何劫悟。』（打算思量什麼時候才能領悟？）『咄咄咄力口希。』（語氣詞，表示驚歎或不屑）禪子驚訝，眉毛低垂。『抽顧頌鑒咦。』（無法明確翻譯，可能是禪宗術語或偈語的片段）

《雲門匡真禪師廣錄》捲上住福州鼓山圓覺宗演校勘大正藏第 47 冊 No. 1988 《雲門匡真禪師廣錄》

《雲門匡真禪師廣錄》卷中門人明識大師賜紫守堅集

室中語要一百八十五則

垂示代語二百九十則

室中語要

師示眾云：『盡十方世界乾坤大地，以拄杖一畫百雜碎。』（意思是說，整個宇宙都可以用拄杖一揮而擊碎。）『三乘十二分教達磨（Bodhidharma）西來，放過即不可。』（如果放過這個機會，就不可挽回。）『若不放過，不消一喝。』（如果不放過，一聲棒喝就足夠了。）

師示眾云：『西天二十八祖唐土六祖天下老和尚，總在拄杖頭上。』（意思是說，歷代祖師的智慧都在這拄杖之中。）『直饒會得，倜儻分明，只在半途。』（即使你領會了，也只是在半路上。）『若不放過，儘是野狐精。』（如果執著不放，就成了野狐禪。）

師一日云：『古來老宿皆為慈悲之故有落草之談。隨語識人。若是出草之談，即不與么。若與么便有重話會語。』（古時候的老修行都是因為慈悲才有了這些方便的說法，通過言語來認識人。如果是超出這些方便說法的，就不是這樣了。如果是這樣，就會有重複的話和會意的話。）『不見仰山（Yangshan）和尚問僧：近離甚處？僧云：廬山（Mount Lu）。仰山云：曾游五老峰么？僧云：不曾游。仰山云：阇梨（Ajari，梵語，意為導師）不曾遊山。』師云：『此語皆為慈悲之故有落草之談。』（這句話都是因為慈悲才有了這種方便的說法。）

師有時云：『若言即心即佛，權且認奴作郎。生死涅槃恰似斬頭覓活。』（如果說即心即佛，就好像暫時把奴隸當成主人。生死涅槃就像砍掉頭顱再尋找活路。）『若說佛說祖，佛意祖意大似將木槵子換卻爾眼睛相似。』（如果說佛說祖，佛的意祖的意，就像用木槵子換掉你的眼睛一樣。）

舉古云：『聞聲悟道見色明心。』（聽到聲音就能領悟道，看到顏色就能明白心。）師云：『作么生是聞聲悟道見色明心？』（怎樣才是聞聲悟道見色明心呢？）乃云：『觀世音菩薩（Avalokiteśvara）將錢來買糊餅。』（觀世音菩薩拿錢來買燒餅。）

【English Translation】 English version 『Intending to contemplate, when will enlightenment be attained?』『Tut, tut, tut, li kou xi.』 (Interjections expressing surprise or disdain.) The Chan practitioner was astonished, his eyebrows drooping. 『Chou gu song, jian yi.』 (Cannot be clearly translated, possibly fragments of Chan terminology or gatha.)

Extensive Records of Chan Master Kuangzhen of Yunmen, Volume 1 Edited and Proofread by Yuanjue Zongyan, Resident of Gushan, Fuzhou Taisho Tripitaka, Volume 47, No. 1988, Extensive Records of Chan Master Kuangzhen of Yunmen

Extensive Records of Chan Master Kuangzhen of Yunmen, Volume 2 Compiled by Disciple, Great Master Mingshi, Granted Purple Robe, Shoujian

185 Essential Sayings in the Room

290 Demonstrations and Substitute Words

Essential Sayings in the Room

The Master addressed the assembly, saying: 『The entire ten directions of the world, the universe and the great earth, can be shattered into a hundred pieces with a single stroke of the staff.』『The Three Vehicles and Twelve Divisions of Teachings, and Bodhidharma's coming from the West, once missed, cannot be recovered.』『If you do not miss it, a single shout is enough.』

The Master addressed the assembly, saying: 『The twenty-eight patriarchs of the Western Heaven, the six patriarchs of the Tang Land, and all the old monks in the world are all on the head of the staff.』『Even if you understand it, clearly and distinctly, you are only halfway there.』『If you do not let go, you are all wild fox spirits.』

One day, the Master said: 『The old masters of the past all had talks of descending into the grass out of compassion. They recognized people through their words. If it is a talk of emerging from the grass, it is not like that. If it is like that, there will be repeated words and meaningful words.』『Didn't you see Yangshan (Yangshan) asking a monk: Where did you recently come from? The monk said: Mount Lu (Mount Lu). Yangshan said: Have you ever visited the Five Old Peaks? The monk said: I have never visited. Yangshan said: Ajari (Ajari, Sanskrit for teacher) has never visited the mountain.』 The Master said: 『These words are all talks of descending into the grass out of compassion.』

Sometimes the Master said: 『If you say that the mind is Buddha, then temporarily recognize a slave as the master. Samsara and Nirvana are like cutting off your head and then looking for a way to live.』『If you talk about the Buddha and the Patriarchs, the Buddha's intention and the Patriarchs' intention are like replacing your eyes with wooden soapberry seeds.』

An ancient story says: 『Hearing sounds, one awakens to the Way; seeing colors, one understands the mind.』 The Master said: 『What is hearing sounds and awakening to the Way, seeing colors and understanding the mind?』 Then he said: 『Avalokiteśvara (Avalokiteśvara) brings money to buy sesame cakes.』

放下手云。元來只是饅頭。

師有時云。燈籠是爾自己。把缽盂噇飯飯。不是爾自己。有僧便問。飯是自己時如何。師云。者野狐精三家村裡漢。復云來來不。是爾道飯是自己。僧云是。師云。驢年夢見。三家村裡漢。

師有時云。真空不壞有。真空不異色。僧便問。作么生是真空。師云。還聞鐘聲么。僧云。此是鐘聲。師云。驢年夢見么。

舉疏山和尚問僧。什麼處來。僧云。嶺中來。山云。曾到雪峰么。僧云。曾到。山云。我已前到時是事不足。如今作么生。僧云。如今足也。山云。粥足飯足。無語。師云。粥足飯足。

舉孚上座參雪峰。峰聞乃集眾。孚到法堂上顧視雪峰。便下看知事。明日卻上禮拜云。某甲昨日觸忤和尚。峰云。知是般事便休。時有僧問師。作么生是觸忤和尚處。師便打。

舉僧問資福。古人拈槌豎拂意旨如何。福云。古人與么那。僧云。拈槌豎拂又作么生。福便喝出。師云。古人是什麼眼目。僧云。和尚作么生。師云。驢年會么。僧無對。師復召僧來來。僧近前。師以拂子驀口打。

舉三平頌云。即此見聞非見聞。師云。喚什麼作見聞。無餘聲色可呈君。師云。有什麼口頭聲色。箇中若了全無事。師云。有什麼事。體用無妨。分不分。師云。語是體體

【現代漢語翻譯】現代漢語譯本：

放下手，（才發現）原來只是饅頭。

師父有時說：『燈籠是你自己，用缽盂吃飯不是你自己。』有僧人便問：『飯是自己的時候怎麼樣？』師父說：『你這野狐精，三家村裡的漢子。』又說：『來來，不是你說飯是自己嗎？』僧人說是。師父說：『驢年才能夢見，三家村裡的漢子。』

師父有時說：『真空不壞有，真空不異色。』僧人便問：『怎麼是真空？』師父說：『還聽到鐘聲嗎？』僧人說：『這是鐘聲。』師父說：『驢年才能夢見嗎？』

舉疏山和尚問僧人：『什麼地方來？』僧人說：『嶺中來。』疏山說：『曾經到過雪峰嗎？』僧人說：『曾經到過。』疏山說：『我以前到的時候是事不足，現在怎麼樣？』僧人說：『現在足了。』疏山說：『粥足飯足。』（僧人）無語。師父說：『粥足飯足。』

舉孚上座參拜雪峰，雪峰聽說后召集大眾。孚上座到法堂上，環顧雪峰，便下去看管事務。第二天又上來禮拜說：『某甲昨天冒犯了和尚。』雪峰說：『知道是這種事就算了。』當時有僧人問師父：『怎麼是冒犯和尚的地方？』師父便打他。

舉僧人問資福：『古人拈槌豎拂，意旨如何？』資福說：『古人就是那樣。』僧人說：『拈槌豎拂又怎麼樣？』資福便喝斥他出去。師父說：『古人是什麼眼目？』僧人說：『和尚怎麼樣？』師父說：『驢年才能會嗎？』僧人無言以對。師父又叫僧人：『來來。』僧人走近前來，師父用拂子朝他臉上打去。

舉三平頌說：『即此見聞非見聞。』師父說：『叫什麼作見聞？』『無餘聲色可呈君。』師父說：『有什麼口頭聲色？』『箇中若了全無事。』師父說：『有什麼事？』『體用無妨，分不分。』師父說：『語是體體。』

【English Translation】 English version:

Releasing the hand, (it turns out) it was just a steamed bun.

The Master sometimes said, 'The lantern is yourself; eating rice with a bowl is not yourself.' A monk then asked, 'What is it like when the rice is oneself?' The Master said, 'You wild fox spirit, a fellow from the Three Families Village.' He further said, 'Come, come, didn't you say the rice is yourself?' The monk said yes. The Master said, 'You'll only dream of it in the year of the donkey, fellow from the Three Families Village.'

The Master sometimes said, 'True emptiness does not negate existence; true emptiness is not different from form.' A monk then asked, 'What is true emptiness?' The Master said, 'Do you hear the sound of the bell?' The monk said, 'This is the sound of the bell.' The Master said, 'You'll only dream of it in the year of the donkey?'

It is said that Abbot Shushan asked a monk, 'Where do you come from?' The monk said, 'From the mountains.' Shushan said, 'Have you ever been to Xuefeng (Snow Peak)?' The monk said, 'I have.' Shushan said, 'When I went before, things were insufficient; how is it now?' The monk said, 'Now it is sufficient.' Shushan said, 'The porridge is sufficient, the rice is sufficient.' (The monk) was speechless. The Master said, 'The porridge is sufficient, the rice is sufficient.'

It is said that Senior Fuyu visited Xuefeng (Snow Peak). Upon hearing this, Xuefeng gathered the assembly. Senior Fuyu arrived at the Dharma hall, looked around at Xuefeng, and then went down to oversee affairs. The next day, he came up again to pay respects, saying, 'I offended the Abbot yesterday.' Xuefeng said, 'Knowing it was such a thing is enough.' At that time, a monk asked the Master, 'What is the place where one offends the Abbot?' The Master then struck him.

It is said that a monk asked Zifu, 'What is the meaning of the ancients raising the mallet and holding up the whisk?' Zifu said, 'That's how the ancients were.' The monk said, 'What about raising the mallet and holding up the whisk?' Zifu then shouted him out. The Master said, 'What kind of eyes did the ancients have?' The monk said, 'What about the Abbot?' The Master said, 'Will you understand in the year of the donkey?' The monk had no reply. The Master then called to the monk, 'Come, come.' The monk came closer, and the Master struck him in the face with the whisk.

It is said that Sanping (Three Plains) praised, 'This very seeing and hearing is not seeing and hearing.' The Master said, 'What do you call seeing and hearing?' 'There is no remaining sound or form to present to you.' The Master said, 'What kind of verbal sound or form is there?' 'If one understands this, there is nothing at all.' The Master said, 'What is there?' 'Essence and function are unobstructed, divided or undivided.' The Master said, 'The word is essence, essence.'

是語。復拈起拄杖云。拄杖是體。燈籠是用。是分不分。不見道。一切智智清凈。

舉一宿覺云。幻化空身即法身。師拈起拄杖云。盡大地不是法身。

舉僧問趙州。某甲乍入叢林。乞師指示。州云。吃粥了也未。僧云。吃粥了也。州云。洗缽盂去。師云。且道有指示無指示。若道有指示。向他道什麼。若道無指示。者僧何得悟去。

舉僧問雪峰。乞師指示。峰云。是什麼。其僧于言下大悟。師云。雪峰向伊道什麼。

師有時云。平地上死人無數。過得荊棘林是好手。僧云。與么則堂中第一座有長處也。師云。蘇嚕囌嚕。

舉無情說法。忽聞鐘聲云。釋迦老子說法也。驀拈起拄杖問僧。者個是什麼。僧云。拄杖子。師云。驢年夢見。

師一日云。三家村裡賣卜。東卜西卜忽然卜著也不定。僧便問。忽然卜著時如何。師云。伏惟。

師有時云。大用現前不存軌則。僧便問。如何是大用現前。師乃拈拄杖高聲唱云。釋迦老子來也。

師有時以拄杖打火爐一下。大眾眼目定動。師乃云。火爐勃跳上三十三天見么見么。眾無語。師云。無智人前莫說打爾頭破百裂。

師有時云。看看法身變作燈籠。超佛越祖之談從爾腳跟下過也。僧云。腳跟下認得時如何。師云。鈍置

殺我。僧云。與么則迥然不在者里也。師云。十萬八千。

舉槃山語云。光境俱忘。復是何物。師云。直饒與么道。猶在半途。未是透脫一路。僧便問。如何是透脫一路。師云。天臺華頂趙州石橋。

舉仰山云。如來禪即許師兄會。僧便問。如何是如來禪。師云。上大人。又拈起扇子云。我喚作扇子。爾喚作什麼。僧無語。師云。扇子上說法。燈籠里藏身。作么生。僧卻問。如何是和尚禪。師叱云。元來只在者里。

舉雪峰喚僧近前來。僧近前。峰云去。師舉了問僧。爾作么生道得叉手句。爾若道得叉手句。即見雪峰。

舉三祖云。一心不生萬法無咎。師云。只者里悟了。乃拈起拄杖云。乾坤大地有什麼過。

舉一宿覺云。一切數句非數句。與吾靈覺何交涉。師云。行住坐臥不是靈覺。喚什麼作數句。

舉槃山云。光境俱忘。復是何物。師云。東海里藏身。須彌山上走馬。復以拄杖打床一下。大眾眼目定動。乃拈拄杖趁散云。將謂靈利者漆桶。

舉僧問乾峰。十方薄伽梵一路涅槃門。未審路頭在什麼處。峰以拄杖劃云。在者里。師拈起扇子云。扇子勃跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾相似。會么。

師有時云。諸方拈槌豎拂云會么。但云莫

【現代漢語翻譯】現代漢語譯本『殺了我。』僧人說：『如果這樣，那就完全不在這裡了。』師父說：『十萬八千里。』

引用槃山的話說：『光和境都忘記了，那又是什麼？』師父說：『即使這樣說，也還在半途，沒有完全解脫。』僧人便問：『如何是完全解脫之路？』師父說：『天臺山的華頂峰，趙州的石橋。』（天臺山（Tiantai Mountain）：中國名山，華頂峰（Huading Peak）：天臺山主峰，趙州（Zhaozhou）：禪宗大師趙州從諗，石橋（Stone Bridge）：趙州從諗所建的著名石橋）

引用仰山的話說：『如來禪，就允許師兄你會。』僧人便問：『如何是如來禪？』師父說：『上大人。（上大人：字謎，暗示『偽』字）』又拿起扇子說：『我叫它扇子，你叫它什麼？』僧人無語。師父說：『扇子上說法，燈籠里藏身，怎麼樣？』僧人反問：『如何是和尚禪？』師父呵斥道：『原來只在這裡。』

引用雪峰叫僧人近前來的故事。僧人近前。雪峰說：『去。』師父引用后問僧人：『你怎樣說才能說出叉手句的含義？你如果說得出叉手句的含義，就見到了雪峰。』

引用三祖的話說：『一心不生，萬法無咎。』師父說：『就在這裡領悟了。』於是拿起拄杖說：『乾坤大地有什麼過錯？』

引用一宿覺的話說：『一切數句非數句，與吾靈覺何交涉？』師父說：『行住坐臥不是靈覺，叫什麼作數句？』

引用槃山的話說：『光境俱忘，復是何物？』師父說：『東海里藏身，須彌山上走馬。（東海（East Sea）：中國東部的海域，須彌山（Mount Sumeru）：佛教宇宙觀中的中心山）』又用拄杖打床一下。大眾的眼目都定了下來。於是拿起拄杖驅散他們說：『還以為是靈利的人，原來是漆桶。』

引用僧人問乾峰：『十方薄伽梵一路涅槃門，不知道路頭在什麼地方？』乾峰用拄杖劃了一下說：『在這裡。』師父拿起扇子說：『扇子勃跳上三十三天，撞著帝釋的鼻孔。東海的鯉魚打一棒，雨像盆倒一樣。會么？』（薄伽梵（Bhagavan）：佛的稱號之一，涅槃（Nirvana）：佛教術語，指解脫，帝釋（Indra）：佛教中的天神）

師父有時說：『各方禪師拿起槌子豎起拂塵，你們會么？』只是說不要（莫）。

【English Translation】 English version 『Kill me.』 The monk said, 『If that's the case, then it's completely not here.』 The master said, 『One hundred and eight thousand.』

Quoting Panshan's words, 『When both light and object are forgotten, what is it?』 The master said, 『Even saying it like that is still halfway there, not completely liberated.』 The monk then asked, 『What is the path of complete liberation?』 The master said, 『The Huading Peak of Tiantai Mountain, the stone bridge of Zhaozhou.』 (Tiantai Mountain: A famous mountain in China, Huading Peak: The main peak of Tiantai Mountain, Zhaozhou: Chan master Zhaozhou Congshen, Stone Bridge: The famous stone bridge built by Zhaozhou Congshen)

Quoting Yangshan's words, 『The Tathagata's Chan, I allow that you, brother, understand.』 The monk then asked, 『What is the Tathagata's Chan?』 The master said, 『Shang Da Ren (上大人).』 (Shang Da Ren: A riddle, implying the character 『wei』 (偽), meaning false.) He then picked up a fan and said, 『I call this a fan, what do you call it?』 The monk was silent. The master said, 『Preaching the Dharma on a fan, hiding in a lantern, what about it?』 The monk asked in return, 『What is the abbot's Chan?』 The master scolded, 『Originally, it's just here.』

Quoting the story of Xuefeng calling a monk to come closer. The monk came closer. Xuefeng said, 『Go.』 The master quoted it and asked the monk, 『How can you speak to express the meaning of the crossed-hands phrase? If you can speak to express the meaning of the crossed-hands phrase, you will see Xuefeng.』

Quoting the Third Patriarch's words, 『If one thought does not arise, all dharmas are without fault.』 The master said, 『Enlightenment is right here.』 Then he picked up his staff and said, 『What fault does the universe have?』

Quoting Yixiu Jue's words, 『All numerical phrases are non-numerical phrases, what relevance do they have to my spiritual awareness?』 The master said, 『Walking, standing, sitting, and lying down are not spiritual awareness, what do you call numerical phrases?』

Quoting Panshan's words, 『When both light and object are forgotten, what is it?』 The master said, 『Hiding in the East Sea, riding a horse on Mount Sumeru.』 (East Sea: The sea area in eastern China, Mount Sumeru: The central mountain in the Buddhist cosmology) Then he struck the bed once with his staff. The eyes of the assembly were fixed. Then he picked up his staff and dispersed them, saying, 『I thought they were clever people, but they are just lacquer buckets.』

Quoting a monk asking Qianfeng, 『The one path to Nirvana for all Buddhas in the ten directions, I don't know where the path begins?』 Qianfeng drew a line with his staff and said, 『It's here.』 The master picked up his fan and said, 『The fan jumps up to the Thirty-three Heavens, bumping into Indra's nostrils. A carp in the East Sea is struck with a stick, and the rain pours down like a tipped bucket. Do you understand?』 (Bhagavan: One of the titles of the Buddha, Nirvana: A Buddhist term, referring to liberation, Indra: A deity in Buddhism)

The master sometimes said, 『The Chan masters of various places pick up hammers and raise whisks, do you understand?』 Just say don't (莫).

壓良為賤。卻云是是。待伊擬議便打。

舉教云。心生種種法生。心滅種種法滅。乃拈起拄杖云。重多少。僧云半斤。師云。驢年夢見。

舉夾山語云。百草頭上薦取老僧。師合掌云。不審不審。又以拄杖指露柱云。夾山變作露柱也。看看。

舉仰山問僧。近離甚處。僧云向南。山拈起拄杖云。彼中還說者個么。僧云不說。山云。不說者個。還說那個么。僧云不說。山召大德參堂去。其僧便去。山復召其僧。僧應喏山云。近前來。僧近前。山便打。師云。仰山若無後語。爭識得人。

舉雪峰喚僧近前來。僧近前。峰云。甚處去。僧云。普請去。峰云去。師云。此是隨語識人。

舉參同契云。回互不回互。師云。作么生是不回互。乃以手指板頭云。者個是板頭。作么生是回互。師云。喚什麼作板頭。

舉見聞覺知無障礙。聲香味觸常三昧。師云。一切處不是三昧。行時不是三昧。有處云。聲香味觸體在一邊。聲香味觸在一邊。見解偏枯。

舉夾山坐次。洞山到來。云作么生。夾山云。只與么。師代洞山云。不放過又作么生。代夾山便喝。師又拈夾山云。只與么。元來只在蝦蟆窟里。又云。只與么。也難得。

舉祖師偈云。法法本來法。師云。行住坐臥不是本來法。一

【現代漢語翻譯】現代漢語譯本：以低價強行購買他人為奴。卻說這是對的。等對方想要辯解就打。

引用教義說：『心生種種法生，心滅種種法滅。』於是拿起拄杖說：『重多少？』僧人說：『半斤。』師父說：『驢年才能夢見。』（意為不可能）。

引用夾山的語句說：『百草頭上薦取老僧。』師父合掌說：『不審不審（不知，不明白）。』又用拄杖指著露柱說：『夾山變成露柱了也，看看。』

引用仰山問僧人的話：『最近從哪裡來？』僧人說：『從南方來。』仰山拿起拄杖說：『彼處還說這個嗎？』僧人說：『不說。』仰山說：『不說這個，還說那個嗎？』僧人說：『不說。』仰山招呼大家參堂去。那僧人便去了。仰山又叫那個僧人。僧人應聲『喏』。仰山說：『近前來。』僧人走近前。仰山便打。師父說：『仰山若沒有後來的話，怎能識得人。』

引用雪峰叫僧人近前來。僧人走近前。雪峰問：『什麼地方去？』僧人說：『普請（指寺院中集體勞作）去。』雪峰說：『去。』師父說：『這是隨語識人。』

引用《參同契》說：『回互不回互。』師父說：『怎麼是不回互？』於是用手指著板頭說：『這個是板頭。』怎麼是回互？師父說：『叫什麼作板頭？』

引用『見聞覺知無障礙，聲香味觸常三昧（samadhi，禪定）。』師父說：『一切處不是三昧。行時不是三昧。』有人說：『聲香味觸體在一邊，聲香味觸在一邊。』見解偏頗。

引用夾山坐禪時，洞山到來。問：『作么生（怎麼樣）？』夾山說：『只與么（只是這樣）。』師父代替洞山說：『不放過又怎麼樣？』代替夾山便喝。師父又拈出夾山說：『只與么。』原來只在蝦蟆窟里。又說：『只與么。』也難得。

引用祖師偈語說：『法法本來法。』師父說：『行住坐臥不是本來法。』

【English Translation】 English version: Forcibly buying people into slavery at a low price. Yet claiming it is right. Beat them if they try to argue.

Quoting the teaching: 'When the mind arises, all phenomena arise; when the mind ceases, all phenomena cease.' Then, picking up a staff, he said: 'How much does it weigh?' The monk said: 'Half a pound.' The master said: 'You'll only dream of it in the year of the donkey.' (meaning impossible).

Quoting Jiashan's words: 'Recommend the old monk on top of the hundred grasses.' The master put his palms together and said: 'Bù shěn bù shěn (I don't know, I don't understand).' Then, pointing to the pillar with his staff, he said: 'Jiashan has transformed into a pillar, look, look.'

Quoting Yangshan's question to a monk: 'Where have you come from recently?' The monk said: 'From the South.' Yangshan picked up his staff and said: 'Do they talk about this there?' The monk said: 'No.' Yangshan said: 'If they don't talk about this, do they talk about that?' The monk said: 'No.' Yangshan called everyone to the hall for Chan practice. The monk went. Yangshan then called the monk again. The monk responded 'Nuo (yes)'. Yangshan said: 'Come closer.' The monk came closer. Yangshan then hit him. The master said: 'If Yangshan didn't have the later words, how could he recognize people?'

Quoting Xuefeng calling a monk to come closer. The monk came closer. Xuefeng asked: 'Where are you going?' The monk said: 'Going to Pǔ qǐng (collective labor in the monastery).' Xuefeng said: 'Go.' The master said: 'This is recognizing people by their words.'

Quoting the 'Cantong Qi (The Kinship of the Three)' saying: 'Interchangeable, not interchangeable.' The master said: 'What is not interchangeable?' Then, pointing to the board, he said: 'This is the board.' What is interchangeable? The master said: 'What do you call the board?'

Quoting 'Seeing, hearing, perceiving, and knowing are without obstruction; sound, scent, taste, touch are constant samadhi (samadhi, meditation).' The master said: 'Everywhere is not samadhi. Walking is not samadhi.' Someone said: 'The substance of sound, scent, taste, and touch is on one side; sound, scent, taste, and touch are on the other side.' The understanding is biased and incomplete.

Quoting Jiashan sitting in meditation, Dongshan arrived. Asked: 'Zuò me shēng (What's happening)?' Jiashan said: 'Zhǐ yǔ me (Just like this).' The master, substituting for Dongshan, said: 'What if you don't let it go?' Substituting for Jiashan, he then shouted. The master then picked up Jiashan and said: 'Zhǐ yǔ me.' Originally, it was only in the toad's cave. And said: 'Zhǐ yǔ me.' It's also hard to come by.

Quoting the Patriarch's verse: 'Every dharma is originally dharma.' The master said: 'Walking, standing, sitting, and lying down are not original dharma.'

切處不是本來法只如山河大地與爾日夕著衣吃飯。有什麼過。又云。法本法無法。師拈起拄杖云。不是本無法。

舉傅大士頌云。空手把鋤頭。步行騎水牛。師云。是爾從向北騎一頭水牯牛到這裡。乃拈起拄杖云。不見道。千頭萬頭到這裡但識取一頭。

舉寶公云。如我身空諸法空。千品萬類悉皆同。師云。爾立不見立。行不見行。四大五蘊不可得。何處見有山河大地來。是爾每日把缽盂噇飯。喚什麼作飯。何處更有一粒米來。

舉一切聲是佛聲。一切色是佛色。師拈起拂子云。是什麼。若道是拂子。三家村裡老婆禪也不會。

舉南方禪客問國師。此間佛法如何。國師云。身心一如。身外無餘。師云。山河大地何處有也。

師有時云。要識祖師么。以拄杖指云。祖師在爾頭上勃跳。要識祖師眼睛么。在爾腳跟下。又云。這個是祭鬼神茶飯。然雖如此。鬼神也無厭足。

師有時云。若說菩提涅槃真如解脫。是燒楓香供養爾。若說佛說祖。是燒黃熟香供養爾。若說超佛越祖之談。是燒瓶香供養你。歸依佛法僧下去。

師一日拈起拄杖舉。教云。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。乃云。衲僧見拄杖但喚作拄杖。行但行坐但坐。總不得動著。

【現代漢語翻譯】現代漢語譯本：

『切處不是本來法』，只是像山河大地一樣，你們每天穿著衣服吃飯，有什麼過錯呢？又說：『法本法無法』。師父拿起拄杖說：『不是本來無法。』引用傅大士的偈語說：『空手把鋤頭，步行騎水牛。』師父說：『是你從北方騎一頭水牯牛到這裡。』於是拿起拄杖說：『沒聽見說嗎？千頭萬頭到這裡，只要認識一頭。』引用寶公的話說：『如我身空諸法空，千品萬類悉皆同。』師父說：『你站立不見站立，行走不見行走，四大五蘊不可得，哪裡能見到山河大地來？』是你每天拿著缽盂吃飯，把什麼叫做飯？哪裡還有一粒米來？引用『一切聲是佛聲，一切色是佛色』。師父拿起拂子說：『這是什麼？如果說是拂子，三家村裡的老太婆也會這麼說。』南方禪客問南陽慧忠國師（Nanyang Huizhong Guoshi）：『此間佛法如何？』國師說：『身心一如，身外無餘。』師父說：『山河大地在哪裡呢？』師父有時說：『要認識祖師嗎？』用拄杖指著說：『祖師在你頭上跳躍。要認識祖師的眼睛嗎？在你的腳跟下。』又說：『這個是祭鬼神的茶飯。』雖然如此，鬼神也沒有滿足的時候。師父有時說：『如果說菩提（Bodhi，覺悟）、涅槃（Nirvana，寂滅）、真如（Tathata，真如）、解脫（Moksha，解脫），是燒楓香供養你們。如果說佛說祖，是燒黃熟香供養你們。如果說超佛越祖的談論，是燒瓶香供養你們。歸依佛法僧（Buddha Dharma Sangha，佛法僧三寶）下去吧。』師父一日拿起拄杖，舉例說教：『凡夫實在認為它有，二乘（聲聞和緣覺）分析認為它無，緣覺認為它是幻有，菩薩（Bodhisattva，菩薩）當體即空。』於是說：『衲僧（修行人）見到拄杖只叫它拄杖，行走就行走，坐下就坐下，總不要動念頭。』

【English Translation】 English version:

『The cutting place is not the original Dharma (law/truth),』 it's just like mountains, rivers, and the great earth; you wear clothes and eat food every day, what fault is there? It is also said: 『Dharma is fundamentally no-Dharma.』 The master picked up his staff and said: 『It is not fundamentally no-Dharma.』 Quoting Layman Fu Dashi's verse: 『Empty-handed I wield the hoe, walking I ride the water buffalo.』 The master said: 『Is it that you rode a water buffalo from the north to here?』 Then he picked up his staff and said: 『Haven't you heard it said? Thousands and myriads of heads arrive here, but just recognize one head.』 Quoting Baogong (Venerable Baozhi) saying: 『Like my body is empty, all dharmas are empty, the myriad categories are all the same.』 The master said: 『You standing, do not see standing; walking, do not see walking; the four great elements and five aggregates are unattainable. Where do you see mountains, rivers, and the great earth coming from?』 You hold your bowl and eat rice every day, what do you call rice? Where is there even a single grain of rice? Quoting 『Every sound is the Buddha's sound, every form is the Buddha's form.』 The master picked up his whisk and said: 『What is this? If you say it is a whisk, even the old women in Three Families Village would say that.』 A southern Chan (Zen) practitioner asked National Teacher Nanyang Huizhong Guoshi (Nanyang Huizhong Guoshi): 『How is the Buddha-dharma here?』 The National Teacher said: 『Body and mind are one, there is nothing remaining outside.』 The master said: 『Where are the mountains, rivers, and the great earth?』 The master sometimes said: 『Do you want to recognize the Patriarch (founder of a school)?』 Pointing with his staff, he said: 『The Patriarch is jumping on your head. Do you want to recognize the Patriarch's eyes? They are under your heels.』 He also said: 『This is tea and rice for offering to ghosts and spirits.』 Even so, the ghosts and spirits are never satisfied. The master sometimes said: 『If you speak of Bodhi (enlightenment), Nirvana (liberation), Tathata (suchness), and Moksha (deliverance), it is like burning maple incense to offer to you. If you speak of Buddha and Patriarchs, it is like burning yellow ripe incense to offer to you. If you speak of talk surpassing Buddha and Patriarchs, it is like burning bottle incense to offer to you. Go down and take refuge in the Buddha, Dharma, and Sangha (Buddha Dharma Sangha).』 One day, the master picked up his staff and, giving an example, taught: 『Ordinary people truly consider it to exist, the two vehicles (Shravakas and Pratyekabuddhas) analyze and consider it to be non-existent, the Pratyekabuddhas consider it to be illusory existence, the Bodhisattva (Bodhisattva) immediately realizes its emptiness.』 Then he said: 『Monks, when you see a staff, just call it a staff; when walking, just walk; when sitting, just sit; do not let any thoughts arise.』

舉夾山語云。百草頭上薦取老僧。鬧市裡識取天子。又云。一塵才起大地全收。

舉雪峰云。三世諸佛向火焰上轉大法輪。師云。火焰為三世諸佛說法。三世諸佛立地聽。

師因喫茶了。拈起盞子云。三世諸佛聽法了。盡鉆從盞子底下去也。見么見么。若不會。且向多年曆日裡會取。

舉槃山語云。光非照境。境亦非存。光境俱忘。復是何物。師云。盡大地是光。喚什麼作自己。爾若識得光去。境亦不可得。有什麼屎光境。光境既不可得。復是何物。又云。此是古人慈悲之故重話會語。者裹倜儻分明去。放過即不可。若不放過復舉手云。蘇盧蘇盧。

舉傅大士云。禪河隨浪靜。定水逐波清。師拈拄杖指燈籠云。還見么。若言見。是破凡夫。若言不見。有一雙眼在。爾作么生會。良久復拈拄杖云。盡大地不是浪。師有時拈拄杖打床一下云。一切聲是佛聲。一切色是佛色。爾把缽盂噇飯時有個缽盂見。行時有個行見。坐時有個坐。見者般底作與么去就。把棒一時趁散。師有時拈起拂子云。者里得個入處去捏怪也。日本國里說禪。三十三天有個人出來喚云。吽吽。特庫兒。擔枷過狀。

舉古人道。一處不通兩處失功。兩處不通觸途成滯。師拈起拄杖云。山河大地三世諸佛盡在拄杖頭上。有甚

【現代漢語翻譯】夾山（Jiashan，禪師名）引用他的話語說：『在每棵草的頂端推薦老僧，在喧鬧的市集中識別天子。』又說：『一粒塵埃剛升起，整個大地都被它包含。』雪峰（Xuefeng，禪師名）引用他的話語說：『三世諸佛向火焰上轉大法輪。』師父說：『火焰為三世諸佛說法，三世諸佛站立聽法。』師父因為喝完茶，拿起茶杯說：『三世諸佛聽完法，都鉆到茶杯底下去啦。』明白嗎？明白嗎？如果不明白，就到多年的日曆里去體會吧。槃山（Panshan，禪師名）引用他的話語說：『光不是照耀境界，境界也不是真實存在。光和境界都忘記了，那又是什麼呢？』師父說：『整個大地都是光，你用什麼來當作自己？如果你認識了光，境界也就不可得了。哪裡有什麼光和境界的區分？光和境界既然都不可得，那又是什麼呢？』又說：『這是古人慈悲的緣故，重複說體會的話語。』在這裡如果能灑脫分明地領會，放過就不可挽回了。如果不放過，又舉起手說：『蘇盧蘇盧（Sulu Sulu，咒語）。』傅大士（Fu Dashi，居士名）引用他的話語說：『禪河隨著波浪平靜，定水隨著波浪清澈。』師父拿起拄杖指著燈籠說：『還看見嗎？如果說看見，就是破凡夫的知見。如果說沒看見，卻有一雙眼睛在那裡。你們怎麼理解？』良久，又拿起拄杖說：『整個大地都不是波浪。』師父有時拿起拄杖打床一下說：『一切聲音都是佛的聲音，一切顏色都是佛的顏色。』你們用缽盂吃飯時有個缽盂的見解，行走時有個行走的見解，坐著時有個坐著的見解，像這樣到底要如何去做？用棒子一時把這些見解都趕散。師父有時拿起拂子說：『在這裡得到一個進入之處，卻去捏造奇怪的東西。』日本國里有人說禪，三十三天有個人出來喊道：『吽吽（Hong Hong，咒語），特庫兒（Tekuer，咒語）。』擔枷過狀（Danjiaguozhuang，一種儀式）。引用古人說的話：『一處不通，兩處都失去作用；兩處不通，到處都會受阻。』師父拿起拄杖說：『山河大地、三世諸佛都在拄杖頭上，還有什麼？』

【English Translation】 Jiashan (name of a Chan master) quoted his words, saying: 'Recommend the old monk on top of every blade of grass, and recognize the Son of Heaven in the bustling marketplace.' He also said: 'As soon as a single dust particle arises, the entire earth is contained within it.' Xuefeng (name of a Chan master) quoted his words, saying: 'The Buddhas of the Three Times turn the Great Dharma Wheel upon the flames.' The Master said: 'The flames preach the Dharma for the Buddhas of the Three Times, and the Buddhas of the Three Times stand and listen to the Dharma.' The Master, having finished his tea, picked up the teacup and said: 'The Buddhas of the Three Times, having listened to the Dharma, have all burrowed down to the bottom of the teacup.' Do you understand? Do you understand? If you don't understand, then go and experience it in the years of the calendar. Panshan (name of a Chan master) quoted his words, saying: 'The light does not illuminate the realm, nor does the realm truly exist. When both light and realm are forgotten, what remains?' The Master said: 'The entire earth is light, what do you use as yourself? If you recognize the light, the realm will also be unattainable. Where is there any distinction between light and realm? Since both light and realm are unattainable, what remains?' He also said: 'This is because of the compassion of the ancients, repeating words of experience.' If one can understand this clearly and freely here, it is irretrievable if let go. If one does not let go, he raises his hand again and says: 'Sulu Sulu (mantra).' Layman Fu Dashi (name of a Layman) quoted his words, saying: 'The Chan River is calm with the waves, and the Samadhi water is clear with the ripples.' The Master picked up his staff and pointed to the lantern, saying: 'Do you see it? If you say you see it, that is the view of a deluded ordinary person. If you say you don't see it, there is a pair of eyes there. How do you understand this?' After a long silence, he picked up his staff again and said: 'The entire earth is not waves.' The Master sometimes struck the bed once with his staff, saying: 'All sounds are the Buddha's voice, and all colors are the Buddha's color.' When you eat rice with a bowl, you have a view of the bowl; when you walk, you have a view of walking; when you sit, you have a view of sitting. How do you go about doing things in this way? I will scatter all these views with a stick at once. The Master sometimes picked up the whisk and said: 'To get an entry point here is to fabricate strange things.' In Japan, someone speaks of Chan, and a person comes out from the Thirty-three Heavens and shouts: 'Hong Hong (mantra), Tekuer (mantra).' Carrying the cangue and passing the judgment (a kind of ritual). Quoting the words of the ancients: 'If one place is not penetrated, two places lose their function; if two places are not penetrated, everywhere will be obstructed.' The Master picked up his staff and said: 'The mountains, rivers, earth, and the Buddhas of the Three Times are all on the head of the staff, what else is there?'

滯礙。如今明也暗向什麼處去。只者明便是暗。一切眾生只被色空明暗隔礙。便見有生滅之法。

舉一宿覺云。六般神用空不空。一顆圓光色非色。師拈起拂子云。者個是圓光。是色非色。喚什麼作色。與我拈將來看。

舉夾山云。百草頭上薦取老僧。鬧市裡識取天子。師云。蝦蟆入爾耳朵里。毒蛇穿爾眼睛中。且向葛藤處會取。

舉十方薄伽梵一路涅槃門。師云。爾若不識。大食國里人。在爾眼睫里賣香藥。

舉般若經云。無二無二分。無別無斷故。師乃指露柱云。與般若經相去多少。

舉經云。經書咒術一切文字語言。皆與實相不相違背。師拈拄杖云。者個是什麼。若道是拄杖入地獄。不是拄杖是什麼。

師一日拈拂子摵一下云。日月星辰撲落地上。見么。良久起身云。近后突著爾眼睛。

舉十方薄伽梵一路涅槃門。師云。者個是屋上頭是天。手裡是拄杖。作么生是涅槃門。

師有時云。彈指謦欬揚眉瞬目拈槌豎拂。或即圓相。儘是撩鉤搭索。佛法兩字未曾道著。道著即撒屎撒尿。

舉瓦官參德山。瓦官為侍者。同入山斫木。德山將一碗水與瓦官。官接得便吃卻。山云會么。官云不會。山又將一碗水與瓦官。官接得又吃卻。山云會么。官云不會。山云。

【現代漢語翻譯】現代漢語譯本：

『滯礙』（阻礙，停滯）。如今，明與暗又將向何處去呢？要知道，這光明本身就是黑暗。一切眾生只是被色、空、明、暗所隔礙，便認為存在生滅之法。引用一宿覺（唐代禪僧）的話：『六般神用空不空，一顆圓光色非色。』老師拿起拂子說：『這個就是圓光，是色又非色。你告訴我，什麼叫做色？拿來給我看看。』引用夾山（晚唐禪僧，善會）的話：『百草頭上薦取老僧，鬧市裡識取天子。』老師說：『蛤蟆鉆進你的耳朵里，毒蛇穿過你的眼睛。還是在葛藤（糾纏不清的言語）處去體會吧。』引用『十方薄伽梵（佛的稱號，意為有德之人）一路涅槃門』。老師說：『你若是不認識，就像大食國（古代阿拉伯）的人，在你的眼睫毛底下賣香藥。』引用《般若經》的話：『無二無二分，無別無斷故。』老師於是指著露柱（柱子）說：『與《般若經》相差多少？』引用經文：『經書咒術一切文字語言，皆與實相不相違背。』老師拿起拄杖說：『這個是什麼？如果說是拄杖，那就墮入地獄。不是拄杖，又是什麼？』老師有一天拿起拂子，拍了一下說：『日月星辰都掉落在地上，看見了嗎？』停頓了很久，起身說：『以後會突然碰到你的眼睛。』引用『十方薄伽梵一路涅槃門』。老師說：『這個是屋頂上的天空，手裡是拄杖。怎樣才是涅槃門？』老師有時說：『彈指、咳嗽、揚眉、眨眼、拿起槌子、豎起拂塵，或者畫個圓相，這些都是引誘人的手段。佛法這兩個字，我從未真正說過。一旦說出口，就如同潑糞撒尿一般。』引用瓦官（人名）參訪德山（唐代禪僧）的故事。瓦官作為侍者，一同入山砍柴。德山遞給瓦官一碗水，瓦官接過就喝了。德山問：『會了嗎？』瓦官說：『不會。』德山又遞給瓦官一碗水，瓦官接過又喝了。德山問：『會了嗎？』瓦官說：『不會。』德山說：

【English Translation】 English version:

『Stagnation』 (obstruction, stagnation). Now, where will light and darkness go? Know that this very light is darkness. All sentient beings are obstructed by form, emptiness, light, and darkness, and thus perceive the law of birth and death. Quoting Yixiu Jue (a Chan monk of the Tang Dynasty): 『The six divine functions are empty yet not empty, a single round light is form yet not form.』 The teacher picked up the whisk and said: 『This is the round light, it is form and yet not form. Tell me, what is called form? Bring it here for me to see.』 Quoting Jiashan (a Chan monk of the late Tang Dynasty, Shanhui): 『On the tips of a hundred grasses, recommend the old monk; in the bustling market, recognize the emperor.』 The teacher said: 『A toad enters your ears, a poisonous snake pierces your eyes. Still, go and understand it in the tangled vines (unclear words).』 Quoting 『The one path to Nirvana (extinction of suffering) of the Ten Directions』 Buddhas (Bhagavan, the blessed ones)』. The teacher said: 『If you do not recognize it, it is like the people of Dashi (ancient Arabia) selling incense and medicine under your eyelashes.』 Quoting the Prajna Sutra (Perfection of Wisdom Sutra): 『No duality, no division; no difference, no severance.』 The teacher then pointed to the pillar and said: 『How much difference is there between this and the Prajna Sutra?』 Quoting the scripture: 『Scriptures, mantras, and all written and spoken language are not contrary to true reality.』 The teacher picked up the staff and said: 『What is this? If you say it is a staff, you will fall into hell. If it is not a staff, what is it?』 One day, the teacher picked up the whisk, struck it once, and said: 『The sun, moon, and stars have fallen to the ground, do you see it?』 After a long pause, he stood up and said: 『Later, it will suddenly strike your eyes.』 Quoting 『The one path to Nirvana of the Ten Directions』 Buddhas』. The teacher said: 『This is the sky above the roof, and in my hand is a staff. What is the gate of Nirvana?』 The teacher sometimes said: 『Snapping fingers, coughing, raising eyebrows, blinking, picking up a mallet, raising a whisk, or drawing a circle, all these are just enticing methods. I have never truly spoken the two words 『Buddha-dharma』. Once spoken, it is like throwing excrement and urine.』 Quoting the story of Waguan (personal name) visiting Deshan (a Chan monk of the Tang Dynasty). Waguan, as an attendant, went into the mountains to chop wood together. Deshan handed Waguan a bowl of water, and Waguan took it and drank it. Deshan asked: 『Have you understood?』 Waguan said: 『No.』 Deshan handed Waguan another bowl of water, and Waguan took it and drank it again. Deshan asked: 『Have you understood?』 Waguan said: 『No.』 Deshan said:

何不成褫取那不會底。官云不會。又成褫個什麼。山云。子大似個鐵橛。瓦官住院后。雪峰去訪茶話次。峰云。當時在德山會裡。斫木因緣作么生。官云。先師當時肯我。峰云。和尚離先師太早。其時面前有一碗水。峰云。將水來。官便過與雪峰。峰接得便潑卻。師代云。莫壓良為賤。

因齋次。將糊餅一咬云。咬著帝釋鼻孔。帝釋害痛。復以拄杖指云。在爾諸人腳跟下。變作釋迦老子。見么見么。閻羅王聞說。呵呵大笑云。者個師僧相當去。不奈爾何。若不相當。總在我手裡。

師有時以拄杖打床一下云。爾若是個漢。忽然者里聞聲悟了。一切山河大地日月星辰有什麼過。

舉洛浦云。一塵才起大地全收。師云。鳥窠拈布毛。便有人悟去。

因喫茶次。舉一宿覺云。三身四智體中圓。八解六通心地印。師云。喫茶時不是心地印。乃拈拄杖云。且曏者里會取。

舉僧問雪峰。如何是觸目菩提。峰云。好個露柱。有處云。還見露柱么。師拈起拄杖云。有底體上會事。見露柱只喚作露柱。有處道。不見有露柱。見解偏枯。見露柱但喚作露柱。見拄杖但喚作拄杖。有什麼過。

舉僧問靈云。佛未出世時如何。靈云豎起拂子。僧云。出世后如何。云亦豎拂子。師云。前頭卻實。后底打不

【現代漢語翻譯】現代漢語譯本『何不成褫取那不會底』（為什麼不剝奪那些無能之輩的職位呢？）。瓦官（Waguan，人名，此處指瓦官寺的住持）說：『不會。』（他們本來就無能。）又成褫個什麼（又能剝奪什麼呢）？山（Shan，人名，此處指提問者）說：『子大似個鐵橛（你像個大鐵橛子一樣，一竅不通）。』瓦官（Waguan）當住持后，雪峰（Xuefeng，禪師名）去拜訪他，在茶話時，雪峰（Xuefeng）問：『當時在德山（Deshan，禪師名）會裡，斫木因緣作么生（當初在德山禪師那裡，你對「斫木」這件事的理解是什麼）？』瓦官（Waguan）說：『先師當時肯我（先師當時認可我的理解）。』雪峰（Xuefeng）說：『和尚離先師太早（和尚你離開先師太早了）。』其時面前有一碗水（那時面前有一碗水），雪峰（Xuefeng）說：『將水來（把水拿來）。』瓦官（Waguan）便過與雪峰（Waguan就把水遞給雪峰），雪峰（Xuefeng）接得便潑卻（雪峰接過水就潑掉了）。師代云（我替他說）：『莫壓良為賤（不要把好人當賤人對待）。』因齋次（一次齋飯時），將糊餅一咬云（咬了一口糊餅說）：『咬著帝釋鼻孔（咬到了帝釋（Dishitian，佛教護法神）的鼻孔）。』帝釋害痛（帝釋覺得疼痛），復以拄杖指云（又用拄杖指著說）：『在爾諸人腳跟下（就在你們大家的腳下），變作釋迦老子（變成了釋迦老子（Shijia Laozi，指佛陀））。見么見么（看見了嗎？看見了嗎）？』閻羅王聞說（閻羅王（Yanluowang，掌管地獄的神）聽了說），呵呵大笑云（哈哈大笑說）：『者個師僧相當去（這個和尚很識相）。』不奈爾何（我拿你沒辦法）。若不相當（如果不識相），總在我手裡（總在我手裡）。師有時以拄杖打床一下云（禪師有時用拄杖打一下床說）：『爾若是個漢（你們如果是個漢子），忽然者里聞聲悟了（忽然在這裡聽到聲音就開悟了），一切山河大地日月星辰有什麼過（一切山河大地日月星辰有什麼錯）？』舉洛浦云（引用洛浦（Luopu，地名）禪師的話說）：『一塵才起大地全收（一粒塵埃剛升起，整個大地都包含在內）。』師云（禪師說）：『鳥窠拈布毛（鳥窠（Niaoke，禪師名）禪師拈起一根布毛），便有人悟去（就有人開悟了）。』因喫茶次（一次喝茶時），舉一宿覺云（引用一宿覺（Yisujue，禪師名）禪師的話說）：『三身四智體中圓（三身（Sanshen，佛的三種化身）四智（Sizhi，四種智慧）在本體中圓滿），八解六通心地印（八解脫（Bajietuo，八種解脫）六神通（Liu神通，六種神通）是心地的印記）。』師云（禪師說）：『喫茶時不是心地印（喝茶時不是心地的印記），乃拈拄杖云（於是拿起拄杖說）：『且曏者里會取（且在這裡體會）。』舉僧問雪峰（引用僧人問雪峰（Xuefeng）禪師）：『如何是觸目菩提（什麼是觸目菩提（Chumu Puti，觸目所及皆是菩提，意指開悟無處不在））？』峰云（雪峰（Xuefeng）說）：『好個露柱（真是個好露柱）。』有處云（有人說）：『還見露柱么（還看見露柱嗎）？』師拈起拄杖云（禪師拿起拄杖說）：『有底體上會事（有些人從本體上體會事情），見露柱只喚作露柱（看見露柱只叫它露柱）。』有處道（有人說）：『不見有露柱（沒看見有露柱），見解偏枯（見解就偏頗了）。』見露柱但喚作露柱（看見露柱就只叫它露柱），見拄杖但喚作拄杖（看見拄杖就只叫它拄杖），有什麼過（有什麼錯）？』舉僧問靈云（引用僧人問靈云（Lingyun，禪師名）禪師）：『佛未出世時如何（佛未出世時是什麼樣的）？』靈云豎起拂子（靈云（Lingyun）豎起拂子）。僧云（僧人問）：『出世后如何（出世后是什麼樣的）？』云亦豎拂子（靈云（Lingyun）也豎起拂子）。師云（禪師說）：『前頭卻實（前面的回答還實在），后底打不（後面的回答就不行了）。』

【English Translation】 English version 『Why not dismiss those who are incompetent?』 Waguan (Waguan, a person's name, here referring to the abbot of Waguan Temple) said, 『They are incompetent.』 What else can be dismissed? Shan (Shan, a person's name, here referring to the questioner) said, 『You are just like an iron pestle, completely ignorant.』 After Waguan (Waguan) became the abbot, Xuefeng (Xuefeng, a Zen master's name) visited him. During their tea conversation, Xuefeng (Xuefeng) asked, 『Back then in Deshan's (Deshan, a Zen master's name) assembly, how did you understand the 'chopping wood' incident?』 Waguan (Waguan) said, 『My late teacher approved of my understanding at that time.』 Xuefeng (Xuefeng) said, 『Venerable Monk, you left your late teacher too early.』 At that moment, there was a bowl of water in front of them. Xuefeng (Xuefeng) said, 『Bring the water here.』 Waguan (Waguan) handed the water to Xuefeng (Xuefeng), and Xuefeng (Xuefeng) took it and splashed it away. The master said on his behalf, 『Do not oppress the good and treat them as lowly.』 Once, during a meal, he bit into a pancake and said, 『I bit the nose of Dishitian (Dishitian, a Buddhist protector deity).』 Dishitian (Dishitian) felt pain. He then pointed with his staff and said, 『Right under your feet, it transforms into Shakya Laozi (Shijia Laozi, referring to the Buddha). Do you see it? Do you see it?』 Yanluowang (Yanluowang, the god who governs hell) heard this and laughed loudly, saying, 『This monk is quite sensible.』 I can't do anything about you. If you are not sensible, you will be in my hands.』 Sometimes the master would strike the bed with his staff and say, 『If you are a real man, and you suddenly awaken upon hearing this sound, what fault is there in all the mountains, rivers, earth, sun, moon, and stars?』 Quoting Luopu (Luopu, a place name), he said, 『As soon as a speck of dust arises, the entire earth is contained within it.』 The master said, 『When Niaoke (Niaoke, a Zen master's name) picks up a piece of cloth fluff, someone will awaken.』 Once, while drinking tea, he quoted Yisujue (Yisujue, a Zen master's name), saying, 『The three bodies (Sanshen, the three bodies of the Buddha) and four wisdoms (Sizhi, the four wisdoms) are perfectly complete in the essence, the eight liberations (Bajietuo, the eight liberations) and six supernatural powers (Liu神通, the six supernatural powers) are the seal of the mind-ground.』 The master said, 『Drinking tea is not the seal of the mind-ground.』 Then he picked up his staff and said, 『Rather, understand it here.』 Quoting a monk's question to Xuefeng (Xuefeng), 『What is 'touching the eyes, Bodhi (Chumu Puti, Bodhi is everywhere, meaning enlightenment is everywhere)'?』 Xuefeng (Xuefeng) said, 『A fine pillar.』 Someone said, 『Do you still see the pillar?』 The master picked up his staff and said, 『Some people understand things from the essence, and when they see a pillar, they just call it a pillar.』 Someone said, 『They don't see a pillar, and their understanding is biased and withered.』 Seeing a pillar, just call it a pillar; seeing a staff, just call it a staff. What fault is there?』 Quoting a monk's question to Lingyun (Lingyun, a Zen master's name), 『What was it like before the Buddha appeared in the world?』 Lingyun (Lingyun) raised his whisk. The monk asked, 『What is it like after he appeared in the world?』 Lingyun (Lingyun) also raised his whisk. The master said, 『The first answer was quite real, but the second one was not good enough.』

著。又云。不說出不出。何處有一問時節。只如雪峰。夏末于僧堂前坐。眾才集。峰拈起拄杖云。者個為中下根人。便有僧問。忽遇上上人來時如何。峰拈起拄杖。師云。我不似雪峰打破狼藉。僧便問。未審和尚如何。師便打。

舉僧問玄沙。如何是學人自己。沙云。是爾自己。師云。沒量大人被語脈里轉卻。有僧問。如何是學人自己。師云。忽然路上有人。喚衲僧齋。爾也隨例得飯吃。

師因齋次。拈起糊餅云。我只供養江西兩浙人。不供養向北人。僧云。為什麼只供養江西兩浙人。不供養向北人。師云。天寒日短。兩人共一碗。

舉國師云。南方佛法半生半滅。此間身心一如身外無餘。師云。喚什麼作身心一如。又云。汝等要識國師底么自代云。不可辜負國師去也。

舉肅宗帝請國師看戲。國師云。有什麼身心看戲。帝再請。國師云。幸自好戲。師云。龍頭蛇尾。

舉國師三喚侍者。侍者三應。國師云。將謂吾辜負爾。謂知爾辜負吾。師云。作么生是吾辜負爾處。爾若會得。也是無端。又云。作么生是侍者辜負國師處。師云。粉骨碎身未報得。

舉藥山問僧。什麼處來。僧云。湖南來。山云。洞庭湖水滿也未。僧云未滿。山云。許多時雨水為什麼未滿。云巖代云。湛湛地。

【現代漢語翻譯】現代漢語譯本：又說，『不說出，不不出。』哪裡有一問的時節？就像雪峰義存禪師，夏末在僧堂前坐著，眾僧才聚集，雪峰拿起拄杖說：『這個是為中下根器的人準備的。』便有僧人問：『忽然遇到上上根器的人來時如何？』雪峰拿起拄杖。我說，我不像雪峰那樣打破狼藉。僧人便問：『不知和尚您如何？』我便打。

舉例，有僧人問玄沙師備禪師：『如何是學人自己？』玄沙說：『是爾自己。』我說，沒量大人被語脈里轉卻。有僧人問：『如何是學人自己？』我說：『忽然路上有人，叫衲僧（nà sēng，指僧人）齋，你也隨例得飯吃。』

我因為齋飯時，拿起糊餅說：『我只供養江西、浙江人，不供養向北人。』僧人問：『為什麼只供養江西、浙江人，不供養向北人？』我說：『天寒日短，兩人共一碗。』

舉例，國一禪師說：『南方佛法半生半滅，此間身心一如，身外無餘。』我說：『喚什麼作身心一如？』又說：『汝等要識國師底么？』自代云：『不可辜負國師去也。』

舉例，肅宗皇帝請國一禪師看戲，國一禪師說：『有什麼身心看戲？』皇帝再次邀請，國一禪師說：『幸自好戲。』我說：『龍頭蛇尾。』

舉例，國一禪師三次呼喚侍者，侍者三次迴應。國一禪師說：『將謂吾辜負爾，謂知爾辜負吾。』我說：『作么生是吾辜負爾處？』爾若會得，也是無端。又說：『作么生是侍者辜負國師處？』我說：『粉骨碎身未報得。』

舉例，藥山惟儼禪師問僧人：『什麼處來？』僧人說：『湖南來。』藥山說：『洞庭湖水滿也未？』僧人說：『未滿。』藥山說：『許多時雨水為什麼未滿？』云巖曇晟禪師代答說：『湛湛地。』

【English Translation】 English version: Furthermore, it is said, 'If it is not spoken, it does not come forth.' Where is there a time for questioning? Just like Xuefeng Yicun (雪峰義存, a Chan master), who sat in front of the monks' hall at the end of summer. When the assembly had gathered, Xuefeng picked up his staff and said, 'This is for people of middle and lower faculties.' Then a monk asked, 'What about when someone of the highest faculty comes?' Xuefeng picked up his staff. I say, I am not like Xuefeng, breaking things up in a mess. The monk then asked, 'I don't know, what is the master like?' I then strike.

For example, a monk asked Xuansha Shibei (玄沙師備, a Chan master), 'What is the student's own self?' Xuansha said, 'It is your own self.' I say, the immeasurable great person is turned around by the flow of words. A monk asked, 'What is the student's own self?' I say, 'Suddenly on the road, someone calls for a meal for a mendicant monk (衲僧, referring to a monk), and you also get food to eat according to the custom.'

Once, during mealtime, I picked up a pancake and said, 'I only provide for the people of Jiangxi and Zhejiang, not for the people to the north.' A monk asked, 'Why only provide for the people of Jiangxi and Zhejiang, and not for the people to the north?' I said, 'The days are short and the weather is cold, two people share one bowl.'

For example, National Teacher (國一禪師) said, 'Southern Buddhism is half alive and half dead. Here, body and mind are one, and there is nothing remaining outside the body.' I say, 'What do you call body and mind being one?' He also said, 'Do you want to know the National Teacher?' He answered himself, 'One must not let down the National Teacher.'

For example, Emperor Suzong (肅宗皇帝) invited National Teacher (國一禪師) to watch a play. The National Teacher said, 'What body and mind is there to watch a play with?' The Emperor invited him again. The National Teacher said, 'Fortunately, it is a good play.' I say, 'A dragon's head and a snake's tail.'

For example, National Teacher (國一禪師) called the attendant three times, and the attendant responded three times. The National Teacher said, 'I thought I was letting you down, but I knew you were letting me down.' I say, 'How is it that I am letting you down?' If you understand this, it is also without cause. He also said, 'How is it that the attendant is letting the National Teacher down?' I say, 'Even if you grind your bones and crush your body, you cannot repay it.'

For example, Yaoshan Weiyan (藥山惟儼, a Chan master) asked a monk, 'Where are you coming from?' The monk said, 'From Hunan.' Yaoshan said, 'Is Dongting Lake full yet?' The monk said, 'Not yet.' Yaoshan said, 'Why hasn't it filled up after so much rain?' Yunyan Tansheng (云巖曇晟, a Chan master) answered on his behalf, 'It is deeply still.'

洞山代云。什麼劫中曾欠少。師云。只在這裡。

舉雪峰云。飯籮邊坐餓死人。臨河渴死漢。玄沙云。飯籮里坐餓死漢。水裡沒頭浸渴死漢。師云。通身是飯。通身是水。

舉僧問資福。古人拈槌豎拂意旨如何。福云嗄。師云。雪上加霜。

舉僧問資福如何是一塵入正受。福作入定勢。僧云。如何是諸塵三昧起。福云。爾問阿誰。師云。這阿師話墮也不知。又云。前頭早是葛藤。又道。爾問阿誰。

舉茱萸上堂云。爾諸人莫向虛空里釘橛。時有靈虛上座。出衆云。虛空是橛。茱萸便打。虛云。和尚莫錯打某甲。萸便歸方丈。師云。屎上加尖。僧云。和尚適來與么道那。師云。槌鐘謝響。得個蝦蟆出來。

舉僧問投子。密巖意旨如何。子云。須是與么人始得。趙州云。何不與他本分草料。師問僧。作么生是本分草料。僧擬議。師便打。

舉古云。寂寂空形影。師展兩手云。山河大地何處得也。又云。一切智通無障礙。師云。拄杖走到西天。卻歸新羅國里。乃敲床云。這個是爾鼻孔。

舉僧問夾山。如何是道。山云。太陽溢目萬里不掛片云。師云。不喚作一句。不喚作法身。是什麼。

僧問。如何是學人自己。師云。老僧入泥入水。僧云。某甲粉骨碎身去也。師喝云。

【現代漢語翻譯】現代漢語譯本洞山（Dòngshān，人名）代云：『什麼劫中曾欠少？』師云：『只在這裡。』

舉雪峰（Xuěfēng，山名，也指雪峰義存禪師）云：『飯籮邊坐餓死人，臨河渴死漢。』玄沙（Xuánshā，人名，玄沙師備禪師）云：『飯籮里坐餓死漢，水裡沒頭浸渴死漢。』師云：『通身是飯，通身是水。』

舉僧問資福（Zīfú，地名，也指資福如寶禪師）：『古人拈槌豎拂意旨如何？』福云：『嗄。』師云：『雪上加霜。』

舉僧問資福：『如何是一塵入正受？』福作入定勢。僧云：『如何是諸塵三昧起？』福云：『爾問阿誰？』師云：『這阿師話墮也不知。』又云：『前頭早是葛藤。』又道：『爾問阿誰？』

舉茱萸（Zhūyú，地名，也指茱萸和尚）上堂云：『爾諸人莫向虛空里釘橛。』時有靈虛（Língxū，人名）上座，出衆云：『虛空是橛。』茱萸便打。虛云：『和尚莫錯打某甲。』萸便歸方丈。師云：『屎上加尖。』僧云：『和尚適來與么道那？』師云：『槌鐘謝響，得個蝦蟆出來。』

舉僧問投子（Tóuzǐ，地名，也指投子大同禪師）：『密巖（Mìyán，地名）意旨如何？』子云：『須是與么人始得。』趙州（Zhàozhōu，地名，也指趙州從諗禪師）云：『何不與他本分草料？』師問僧：『作么生是本分草料？』僧擬議。師便打。

舉古云：『寂寂空形影。』師展兩手云：『山河大地何處得也？』又云：『一切智通無障礙。』師云：『拄杖走到西天，卻歸新羅國里。』乃敲床云：『這個是爾鼻孔。』

舉僧問夾山（Jiāshān，山名，也指夾山善會禪師）：『如何是道？』山云：『太陽溢目萬里不掛片云。』師云：『不喚作一句，不喚作法身，是什麼？』

僧問：『如何是學人自己？』師云：『老僧入泥入水。』僧云：『某甲粉骨碎身去也。』師喝云：

【English Translation】 English version Dongshan (Dòngshān, a person's name) said on behalf of someone: 'In what kalpa (jié, an aeon or cosmic cycle) did you ever owe anything?' The master said: 'Just right here.'

Xuefeng (Xuěfēng, a mountain name, also referring to Chan Master Xuefeng Yicun) said: 'A person sits by a rice basket and starves to death; a person is near the river and dies of thirst.' Xuansha (Xuánshā, a person's name, Chan Master Xuansha Shibei) said: 'A person sits in the rice basket and starves to death; a person is immersed headfirst in the water and dies of thirst.' The master said: 'The whole body is rice; the whole body is water.'

A monk asked Zifu (Zīfú, a place name, also referring to Chan Master Zifu Rubao): 'What is the meaning of the ancients raising the mallet and holding up the whisk?' Fu said: 'Ah.' The master said: 'Adding frost to snow.'

A monk asked Zifu: 'What is it like when a single mote of dust enters correct samadhi (zhèngshòu, right concentration)?' Fu made a gesture of entering samadhi. The monk said: 'What is it like when all the motes of dust arise from samadhi?' Fu said: 'Who are you asking?' The master said: 'This master doesn't even know that his words have fallen.' He also said: 'The beginning is already a tangle.' He also said: 'Who are you asking?'

Zhuyu (Zhūyú, a place name, also referring to Monk Zhuyu) ascended the hall and said: 'All of you, do not nail pegs into emptiness.' At that time, the senior seat Lingxu (Língxū, a person's name) came out from the assembly and said: 'Emptiness is the peg.' Zhuyu then struck him. Xu said: 'Venerable monk, do not mistakenly strike me.' Yu then returned to his abbot's quarters. The master said: 'Adding sharpness to dung.' The monk said: 'Venerable monk, did you just say that?' The master said: 'Striking the bell, thanking the echo, and getting a toad to come out.'

A monk asked Touzi (Tóuzǐ, a place name, also referring to Chan Master Touzi Datong): 'What is the meaning of Miyan (Mìyán, a place name)?' Zi said: 'It must be such a person to obtain it.' Zhaozhou (Zhàozhōu, a place name, also referring to Chan Master Zhaozhou Congshen) said: 'Why not give him his due portion of fodder?' The master asked the monk: 'What is the due portion of fodder?' The monk hesitated. The master then struck him.

An ancient said: 'Silent and empty, without form or shadow.' The master spread out both hands and said: 'Where do mountains, rivers, and the great earth come from?' He also said: 'All-knowing wisdom penetrates without obstruction.' The master said: 'The staff walks to the Western Heaven, but returns to the country of Silla.' Then he knocked on the bed and said: 'This is your nostril.'

A monk asked Jiashan (Jiāshān, a mountain name, also referring to Chan Master Jiashan Shanhui): 'What is the Dao (dào, the Way)?' Shan said: 'The sun overflows the eyes, and ten thousand miles are without a wisp of cloud.' The master said: 'It is not called a phrase, it is not called the Dharmakaya (fǎshēn, the body of the Dharma), what is it?'

A monk asked: 'What is the student's own self?' The master said: 'The old monk enters the mud and enters the water.' The monk said: 'I will grind my bones and shatter my body.' The master shouted:

大海水在爾頭上。速道速道。僧無語。師代云。也知和尚恐某甲不實。

師有時云。直得乾坤大地無纖毫過患。猶是轉句。不見一色始是半提。直得如此。更須知有全提時節。

師有時云。泡幻同無礙。一切處不是幻。一切處不是無礙。

師有時云。橫說豎說菩提涅槃真如佛性。總是向下商量。直得拈槌豎拂時節。亦是橫說豎說。對前頭猶較些子。僧問。請師向上道。師云。大眾久立。速禮三拜。

舉崇壽問僧。還見燈籠么。僧無語。師代云。推倒燈籠。

舉趙州問僧。什麼處去。僧云。摘茶去。師云。閉口。

舉法身說法。青青翠竹儘是法身。未是提綱拈掇時節。

舉有為無三世。無為有三世。有為是斷滅法。何處得三世。無為有三世。不是守寂處法。

舉實學是葛藤言句。拈槌豎拂時節。于實學猶在半途。

舉三種人。一人因說得悟。一人因喚得悟。第三人見舉便回去。爾道。便回去意作么生。復云。也好與三十棒。

舉法身吃飯。早是剜肉作瘡。將謂合有與么說話。

舉僧問云居。湛然時如何。居云不流。師云。不流說什麼湛然。又云。此是截鐵之言。

舉藥病相治。盡大地是藥。那個是爾自己。師云。遇賤即貴。僧云。乞師指示

【現代漢語翻譯】現代漢語譯本『大海水在爾頭上。速道速道。』（大海就在你的頭頂上，快說！快說！）僧人沒有回答。師父代替僧人說：『也知道和尚是怕我說的不是實話。』

師父有時說：『即使乾坤大地沒有絲毫過錯，仍然是轉句。不見一色才是半提。即使達到如此境界，更要知道有全提的時候。』

師父有時說：『泡幻同無礙。』（虛幻和真實一樣沒有阻礙。）一切處不是幻，一切處不是無礙。

師父有時說：『橫說豎說菩提涅槃真如佛性。』（橫說豎說菩提、涅槃、真如、佛性。）總是向下商量。即使是拈槌豎拂的時候，也是橫說豎說，比起前面說的稍微好一些。僧人問：『請師父向上說。』師父說：『大眾站立很久了，快禮拜三下。』

舉崇壽問僧：『還見燈籠么？』（你還看見燈籠了嗎？）僧人沒有回答。師父代替僧人說：『推倒燈籠。』

舉趙州問僧：『什麼處去？』（去哪裡？）僧人說：『摘茶去。』（去採茶。）師父說：『閉口。』

舉法身說法，青青翠竹儘是法身。（法身說法，青青翠竹都是法身。）這還不是提綱挈領的時候。

舉有為無三世，無為有三世。（有為法沒有過去、現在、未來三世，無為法有過去、現在、未來三世。）有為是斷滅法，哪裡來的三世？無為有三世，不是守著寂靜的地方的法。

舉實學是葛藤言句。（真正的學問是糾纏不清的言語。）拈槌豎拂的時候，對於實學來說還在半途。

舉三種人。一人因說得悟，一人因喚得悟，第三人見舉便回去。（有三種人，第一種人因為說法而開悟，第二種人因為呼喚而開悟，第三種人看到舉起（某種事物）就回去了。）你們說，便回去是什麼意思？又說：『也好給他三十棒。』

舉法身吃飯，早是剜肉作瘡。（說法身吃飯，已經是剜肉補瘡了。）還以為應該這樣說話。

舉僧問云居：『湛然時如何？』（湛然寂靜的時候怎麼樣？）云居說：『不流。』（不流動。）師父說：『不流說什麼湛然？』（不流動還說什麼湛然？）又說：『這是截鐵之言。』

舉藥病相治，盡大地是藥，那個是爾自己？（用藥物來治療疾病，整個大地都是藥，哪個是你自己？）師父說：『遇賤即貴。』（遇到卑賤的就變得高貴。）僧人說：『乞師指示。』（請師父指示。）

【English Translation】 English version 'The great sea is over your head. Speak quickly! Speak quickly!' The monk remained silent. The master, instead of the monk, said, 'I also know that the abbot is afraid that I am not telling the truth.'

The master sometimes said, 'Even if the universe and the earth have no slightest fault, it is still a turning phrase. Not seeing a single color is only half the raising. Even if you reach such a state, you must know that there is a time for full raising.'

The master sometimes said, 'Illusory bubbles are the same as unobstructed. Everywhere is not illusion, everywhere is not unobstructed.'

The master sometimes said, 'Speaking horizontally and vertically about Bodhi, Nirvana, True Thusness, and Buddha-nature is always discussing downwards. Even at the time of raising the mallet and erecting the whisk, it is also speaking horizontally and vertically, which is slightly better than before. A monk asked, 'Please, Master, speak upwards.' The master said, 'The assembly has been standing for a long time, quickly bow three times.'

Chongshou asked a monk, 'Do you still see the lantern?' The monk remained silent. The master, instead of the monk, said, 'Knock down the lantern.'

Zhao Zhou asked a monk, 'Where are you going?' The monk said, 'To pick tea.' The master said, 'Close your mouth.'

Speaking of the Dharmakaya expounding the Dharma, the green bamboo is entirely the Dharmakaya. This is not yet the time to grasp the essentials.

Speaking of conditioned existence without three times, unconditioned existence with three times. Conditioned existence is the law of annihilation; where do the three times come from? Unconditioned existence with three times is not the law of abiding in stillness.

Speaking of practical learning as entangled words and phrases. At the time of raising the mallet and erecting the whisk, it is still halfway to practical learning.

Speaking of three kinds of people. One person attains enlightenment through speaking, one person attains enlightenment through calling, and the third person turns back upon seeing the raising. You say, what is the meaning of turning back? He added, 'It would be good to give him thirty blows.'

Speaking of the Dharmakaya eating, it is already cutting flesh to make a wound. I thought it was appropriate to speak like this.

A monk asked Yunju, 'How is it in a state of serene stillness (湛然, Zhànrán)?' Yunju said, 'Not flowing.' The master said, 'If it's not flowing, what are you talking about serene stillness?' He also said, 'These are words that cut iron.'

Speaking of medicine and disease treating each other, the entire earth is medicine; which one is yourself? The master said, 'Meeting the cheap becomes expensive.' The monk said, 'Beg the master for instruction.'

。師拍手一下拈起拄杖云。接取拄杖子。僧接得拗作兩截。師云。直饒與么。也好與三十棒。

舉翠巖夏末上堂云。我一夏已來與師僧說話。看翠巖眉毛在么。保福云。作賊人心虛。長慶雲。生也。師云關。師有時云。不敢望爾有逆水之波。且有順水之意也難得。乃舉。良遂初參麻谷。谷見來便去鋤草。良遂到鋤草處。谷都不顧。便歸方丈閉卻門。良遂連三日去敲門。至第三日才敲門。麻谷問阿誰。良遂云。和尚莫瞞良遂。若不來禮拜和尚。洎被經論賺過一生。師云。便有逆水之波。如今得入是順水之意。亦喚作雙放時節。又云。麻谷問阿誰。良遂道。莫瞞良遂。不是識破麻谷相見時節。若不來禮拜和尚。洎被經論賺過一生。亦知有賺人處。自後良遂歸京辭皇帝及左右街大師大德。再三相留。茶筵次。良遂云。諸人知處良遂總知。良遂知處諸人不知。師云。作么生是良遂知處。

舉心經云。無眼耳鼻舌身意。師云。為爾有個眼見。所以言無不可。如今見時不可說無也。然雖如此。見一切有什麼過。一切不可得。有什麼聲香味觸法。

舉光明寂照遍河沙。問僧。豈不是張拙秀才語。僧云是。師云。話墮也。

舉僧辭石霜。霜問。船去陸去。僧云。遇船即船。遇陸即陸。霜云。我道半途稍難。僧

【現代漢語翻譯】現代漢語譯本：

老師拍了一下手，拿起拄杖說：『接住這拄杖。』僧人接過拄杖，把它拗成兩截。老師說：『即使這樣，也該打你三十棒。』舉翠巖禪師在夏末上堂說法時說：『我一個夏天以來和師僧們說話，看看翠巖的眉毛還在不在？』保福禪師說：『做賊的人心虛。』長慶禪師說：『還活著呢。』翠巖禪師說：『過關！』翠巖禪師有時說：『不敢指望你們有逆水行舟的魄力，即使有順水推舟的心意也很難得。』於是舉例說：良遂禪師最初參訪麻谷禪師，麻谷禪師見他來了，就去鋤草。良遂禪師走到鋤草的地方，麻谷禪師理都不理，就回到方丈室關上了門。良遂禪師連續三天去敲門，到第三天才敲開。麻谷禪師問：『誰呀？』良遂禪師說：『和尚不要瞞我良遂，如果不是來禮拜和尚，就要被經論欺騙過一生了。』老師說：『這就有了逆水行舟的魄力。如今能夠進入，就是順水推舟的心意。』也可以叫做雙重放下的時節。又說：麻谷禪師問『誰呀？』良遂禪師說：『不要瞞我良遂。』不是識破了麻谷禪師相見的時節，如果不是來禮拜和尚，就要被經論欺騙過一生了。也知道有欺騙人的地方。之後良遂禪師回到京城，辭別皇帝以及左右街的大師大德們，他們再三挽留。在茶宴上，良遂禪師說：『諸位知道的地方我良遂都知道，良遂知道的地方諸位不知道。』老師說：『怎麼是良遂知道的地方？』舉《心經》說：『無眼耳鼻舌身意。』老師說：『因為你們有個眼睛能看見，所以說沒有是不可以的。如今看見的時候，不可以說是沒有。』即使這樣，看見一切有什麼過錯？一切都不可得，有什麼聲香味觸法？舉『光明寂照遍河沙』。問僧人：『這豈不是張拙（Zhangzhuo）秀才的話？』僧人說是。老師說：『話墮落了。』舉僧人辭別石霜（Shishuang）禪師，石霜禪師問：『是船去還是陸地去？』僧人說：『遇到船就乘船，遇到陸地就走陸地。』石霜禪師說：『我說半途稍微困難。』僧人

【English Translation】 English version:

The master clapped his hands once and picked up his staff, saying, 'Receive this staff.' The monk received the staff and broke it in two. The master said, 'Even so, you deserve thirty blows.' Master Cuiyan (Cuiyan) once said in a Dharma talk at the end of summer, 'I have been talking to monks all summer. Do you see Cuiyan's eyebrows still there?' Baofu (Baofu) said, 'A thief has a guilty conscience.' Changqing (Changqing) said, 'They are still alive.' The master said, 'Pass!' The master sometimes said, 'I dare not expect you to have the spirit of going against the current, even the intention of going with the current is rare.' Then he cited the example: When Liang Sui (Liang Sui) first visited Magu (Magu), Magu went to hoe the grass upon seeing him. Liang Sui went to the place where he was hoeing the grass, but Magu ignored him and returned to his abbot's room and closed the door. Liang Sui went to knock on the door for three consecutive days, and only on the third day did he manage to knock. Magu asked, 'Who is it?' Liang Sui said, 'Venerable monk, do not deceive Liang Sui. If I had not come to pay respects to the venerable monk, I would have been deceived by the scriptures all my life.' The master said, 'This is the spirit of going against the current. Now that you can enter, it is the intention of going with the current.' It can also be called the time of double release. He also said: Magu asked, 'Who is it?' Liang Sui said, 'Do not deceive Liang Sui.' If I had not recognized the time to meet Magu, I would have been deceived by the scriptures all my life. He also knew that there was a place for deception. Later, Liang Sui returned to the capital to bid farewell to the emperor and the great masters and virtuous ones on the left and right streets, who repeatedly tried to keep him. At the tea banquet, Liang Sui said, 'What you all know, Liang Sui knows. What Liang Sui knows, you all do not know.' The master said, 'What is the place that Liang Sui knows?' Citing the Heart Sutra, 'No eye, ear, nose, tongue, body, mind.' The master said, 'Because you have an eye to see, it is not possible to say there is none. Now, when seeing, it cannot be said that there is none.' Even so, what fault is there in seeing everything? Everything is unattainable, what sound, smell, taste, touch, or dharma is there? Citing 'The light of stillness shines throughout the Ganges sands.' He asked the monk, 'Isn't this the saying of scholar Zhangzhuo (Zhangzhuo)?' The monk said yes. The master said, 'The words have fallen.' Citing a monk bidding farewell to Master Shishuang (Shishuang), Shishuang asked, 'Is it by boat or by land?' The monk said, 'If I encounter a boat, I will take a boat; if I encounter land, I will walk on land.' Shishuang said, 'I say it is a little difficult halfway.' The monk

無語。師代云。三十年後此話大行。又云。臨行一句永劫不忘。

舉生法師云。敲空作響。擊木無聲。師以拄杖空中敲云。阿耶耶。又敲板頭云。作聲么。僧云作聲。師云。這俗漢。又敲板頭云。喚什麼作聲。

舉僧問石霜。教中還有祖師意么。霜云有。僧云。如何是教中祖師意。霜云。莫向卷中求。師代云。不得辜負老僧。卻向屎坑裡坐地作什麼。

舉石霜云。須知有教外別傳一句。僧問。如何是教外別傳一句。霜云非句。師云。非句始是句。

舉洞山云。須知有佛向上事。僧問。如何是佛向上事。山云非佛。師云。名不得。狀不得。所以言非。

舉洞山云。塵中不染丈夫兒。師云。拄杖但喚作拄杖。一切但喚作一切。

舉法身清凈。一切聲色儘是廉纖語話。不涉廉纖作么生是清凈。又云。作么生是法身。師云。六不收。又云。三十三天二十八宿。

舉古云。如我身空諸法空。千品萬類悉皆同。師云。身不可得。一切諸法豈是有也。所以古人道。無情有佛性。又云。無情不喚作法身說法。

師有時云。光不透脫有兩般病。一切處不明面前有物。是一。又透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存坐

【現代漢語翻譯】現代漢語譯本：無語。師父代替（僧人）說：『三十年後，這句話會廣為流傳。』又說：『臨終時的一句話，永遠不會忘記。』生法師說：『敲擊空中會發出響聲，敲擊木頭卻沒有聲音。』師父用拄杖在空中敲擊，說：『阿耶耶。』又敲擊板頭，說：『有聲音嗎？』僧人說：『有聲音。』師父說：『這個俗漢。』又敲擊板頭說：『你把什麼叫做聲音？』有僧人問石霜：『教義中還有祖師的意旨嗎？』石霜說：『有。』僧人問：『什麼是教義中的祖師意旨？』石霜說：『不要在經卷中尋求。』師父代替（石霜）說：『不要辜負老僧，卻在糞坑裡坐著幹什麼？』石霜說：『須知有教外別傳的一句話。』僧人問：『什麼是教外別傳的一句話？』石霜說：『非句。』師父說：『非句才是句。』洞山說：『須知有佛向上之事。』僧人問：『什麼是佛向上之事？』洞山說：『非佛。』師父說：『無法命名，無法描述，所以說是非。』洞山說：『塵中不染丈夫兒。』師父說：『拄杖就叫做拄杖，一切就叫做一切。』說（法身）清凈，一切聲色都是瑣碎的言語。不涉及瑣碎，怎樣才是清凈？又說：『怎樣是法身？』師父說：『六根不攝。』又說：『三十三天，二十八宿。』古人說：『如我身空，諸法空，千品萬類都相同。』師父說：『身都不可得，一切諸法難道會存在嗎？』所以古人說：『無情也有佛性。』又說：『無情不能叫做法身說法。』師父有時說：『光不透脫有兩種毛病。一切處都不明亮，面前有東西，這是一。又透得一切法空，隱隱地好像有個東西相似，這也是光不透脫。』又說：『法身也有兩種毛病。得到法身，卻因為法執不忘，自己的見解仍然存在。』

【English Translation】 English version: Silence. The master said on behalf of (the monk): 'Thirty years from now, this saying will be widely circulated.' He also said: 'A sentence at the time of death will never be forgotten.' The Dharma master Sheng said: 'Striking the air makes a sound, but striking wood makes no sound.' The master struck the air with his staff and said, 'Ayaya.' Then he struck the head of the board and said, 'Is there a sound?' The monk said, 'There is a sound.' The master said, 'This vulgar man.' Then he struck the head of the board and said, 'What do you call a sound?' A monk asked Shishuang: 'Is there still the meaning of the patriarchs in the teachings?' Shishuang said, 'Yes.' The monk asked, 'What is the meaning of the patriarchs in the teachings?' Shishuang said, 'Do not seek it in the scriptures.' The master said on behalf of (Shishuang): 'Do not fail the old monk, but what are you doing sitting in the latrine?' Shishuang said: 'You must know that there is a sentence transmitted separately outside the teachings.' The monk asked, 'What is the sentence transmitted separately outside the teachings?' Shishuang said, 'Not a sentence.' The master said, 'Not a sentence is precisely the sentence.' Dongshan said: 'You must know that there is something beyond the Buddha.' The monk asked, 'What is something beyond the Buddha?' Dongshan said, 'Not Buddha.' The master said, 'It cannot be named, it cannot be described, so it is said to be not.' Dongshan said: 'A true man is not defiled in the dust.' The master said, 'A staff is simply called a staff, and everything is simply called everything.' Speaking of (Dharmakaya) purity, all sounds and forms are trivial words. Without involving triviality, how is there purity? Also saying, 'What is Dharmakaya?' The master said, 'The six senses do not gather.' Also saying, 'The thirty-three heavens, the twenty-eight constellations.' An ancient person said: 'Like my body is empty, all dharmas are empty, and the thousands of categories are all the same.' The master said, 'The body cannot be obtained, so how can all dharmas exist?' Therefore, the ancients said, 'Inanimate things also have Buddha-nature.' Also saying, 'Inanimate things cannot be called the Dharmakaya preaching the Dharma.' The master sometimes said: 'There are two illnesses when the light does not penetrate. It is not bright everywhere, and there is something in front of you, this is one. Also, if you penetrate all dharmas as empty, and there seems to be something vaguely, this is also the light not penetrating.' Also saying, 'The Dharmakaya also has two illnesses. Having attained the Dharmakaya, one still clings to the Dharma and does not forget it, and one's own views still exist.'

在法身邊。是一。直饒透得法身去。放過即不可。子細點檢來。有什麼氣息。亦是病。

舉僧問國師。如何是本身盧舍那。國師云。與老僧過凈瓶來。僧取凈瓶至。國師云。卻安舊處著。僧送安舊處又來問。如何是本身盧舍那。國師云。古佛過去久矣。師云。無眹跡。

舉僧問灌溪。久向灌溪。到來只見個漚麻池。溪云。爾只見漚麻池。且不識灌溪。僧云。如何是灌溪。溪云。劈箭急。師云。何不與第一機只對。

舉韋監軍見帳子畫牛抵樹。問僧。牛抵樹。樹抵牛。無對。師代云。歸依佛法僧。

舉老宿問僧。聞說雪峰有毬子話。是不。僧云。不見說著。宿云。聞說有。僧云。只是師僧亂舉。宿云。不亂舉底事作么生。無對。師代云。某甲新到未曾參堂。

舉佛問外道。汝義以何為宗。師代外道云。者老和尚我識得爾也。外道云。以一切不受為宗。代佛云。放過一著。佛云。汝以一切不受為宗耶。代外道云。者瞿曇莫教失卻問。

舉雪峰云。盡大地是爾將謂別更有。師云。不見楞嚴經云。眾生顛倒迷己逐物。若能轉物即同如來。

舉教云。諸法寂滅相不可以言宣。師云。見定如今說話。何處有說不說。不見道。去不到去。來不到來。

舉一切真如含一切。師云。喚

【現代漢語翻譯】現代漢語譯本：在法身（Dharmakaya，佛的法性之身）旁邊。是唯一。即使你完全領悟了法身，一旦放過當下，就不可行了。仔細檢查一下，有什麼氣息存在，那也是一種病。

舉例：有僧人問國師（Guoshi，禪師的尊稱），『什麼是本身的盧舍那（Vairocana，光明遍照佛）？』國師說：『把我的凈瓶拿過來。』僧人取來凈瓶。國師說：『放回原處。』僧人放回原處后又來問：『什麼是本身的盧舍那？』國師說：『古佛已經過去很久了。』我說：沒有留下任何痕跡。

舉例：有僧人問灌溪（Guanxi，地名，也指在此修行的禪師），『久仰灌溪之名，到來卻只見一個漚麻池。』灌溪說：『你只看見漚麻池，卻不認識灌溪。』僧人說：『什麼是灌溪？』灌溪說：『像箭一樣快。』我說：為什麼不直接用第一義來回答呢？

舉例：韋監軍（Wei Jianjun，官名）看見帳子上畫著牛抵樹。問僧人：『牛抵樹，樹抵牛。』無人能對。我代替回答：『歸依佛法僧（皈依佛教的三個根本：佛、法、僧）。』

舉例：有老修行問僧人：『聽說雪峰（Xuefeng，山名，也指在此修行的禪師）有毬子話（關於球的遊戲的說法），是這樣嗎？』僧人說：『沒聽他說過。』老修行說：『聽說有。』僧人說：『只是師父們隨便說說。』老修行說：『不隨便說的話，又該怎麼說呢？』無人能對。我代替回答：『我剛來，還沒去參堂。』

舉例：佛問外道（非佛教修行者）：『你的義理以什麼為根本？』我代替外道回答：『這個老和尚，我認識你。』外道說：『以一切不受為根本。』代替佛回答：『放過一著。』佛說：『你以一切不受為根本嗎？』代替外道回答：『這個瞿曇（Gotama，釋迦牟尼佛的姓），別讓我失去提問的機會。』

舉例：雪峰說：『整個大地都是你的，你卻以為還有別的。』我說：沒看到《楞嚴經（Surangama Sutra）》里說：眾生顛倒，迷惑自己而追逐外物。如果能轉化外物，就與如來一樣。

舉例：經教上說：諸法寂滅相，不可以言語宣說。我說：現在正在說話，哪裡有什麼能說和不能說的？沒聽說過嗎？去不到去，來不到來。

舉例：一切真如（Tathata，事物的真實本性）包含一切。我說：呼喚

【English Translation】 English version: Beside the Dharmakaya (the body of the Dharma, the essence of the Buddha). It is one. Even if you completely penetrate the Dharmakaya, it is not permissible to let go of the present moment. Examine it carefully; if there is any trace of breath, that is also a sickness.

Example: A monk asked Guoshi (a respectful title for a Zen master), 'What is the original Vairocana (the Buddha of radiant light)?' Guoshi said, 'Bring me my water bottle.' The monk brought the water bottle. Guoshi said, 'Put it back in its original place.' The monk put it back and then asked again, 'What is the original Vairocana?' Guoshi said, 'The ancient Buddha has passed away long ago.' I say: There is no trace.

Example: A monk asked Guanxi (a place name, also referring to the Zen master who practiced there), 'I have long admired Guanxi, but all I see is a hemp-soaking pond.' Guanxi said, 'You only see the hemp-soaking pond, but you do not recognize Guanxi.' The monk said, 'What is Guanxi?' Guanxi said, 'As swift as an arrow.' I say: Why not answer directly with the first principle?

Example: Military Inspector Wei (a government title) saw a painting of a bull butting a tree on a tent. He asked a monk, 'The bull butts the tree, the tree butts the bull.' No one could answer. I answered on their behalf, 'Take refuge in the Buddha, the Dharma, and the Sangha (the three fundamental refuges of Buddhism: the Buddha, the teachings, and the community).'

Example: An old practitioner asked a monk, 'I heard that Xuefeng (a mountain name, also referring to the Zen master who practiced there) has 'ball game' sayings, is that so?' The monk said, 'I have not heard him say that.' The old practitioner said, 'I heard there were.' The monk said, 'It's just the masters talking casually.' The old practitioner said, 'If not casually, then how should it be said?' No one could answer. I answered on their behalf, 'I just arrived and have not yet attended the hall.'

Example: The Buddha asked a non-Buddhist practitioner (an outsider), 'What is the foundation of your doctrine?' I answered on behalf of the non-Buddhist practitioner, 'This old monk, I know you.' The non-Buddhist practitioner said, 'Taking non-attachment to everything as the foundation.' I answered on behalf of the Buddha, 'Let go of one move.' The Buddha said, 'Do you take non-attachment to everything as the foundation?' I answered on behalf of the non-Buddhist practitioner, 'Gotama (the family name of Shakyamuni Buddha), don't let me lose the opportunity to ask.'

Example: Xuefeng said, 'The entire earth is yours, yet you think there is something else.' I say: Haven't you seen the Surangama Sutra say: Sentient beings are inverted, deluded by themselves and chasing after external things. If they can transform external things, they are the same as the Tathagata (Buddha).'

Example: The teachings say: The characteristic of all dharmas is quiescence and extinction, which cannot be expressed in words. I say: We are speaking now, where is there anything that can or cannot be said? Haven't you heard it said? Going cannot reach going, coming cannot reach coming.

Example: All Tathata (the true nature of things) contains everything. I say: Calling

什麼作山河大地。又云。是諸法空相。不生不滅不垢不凈。

師或拈拄杖示眾云。拄杖子化為龍。吞卻乾坤了也。山河大地甚處得來。

師或畫圓相云。還有人出得么。

舉教云。是法住法位。世間相常住。師云。釋迦老子甚處去也。

舉僧問投子。如何是此經。子云。維摩法華。又問。塵中不染丈夫兒時如何。子云不著。師云。不喚作法身。不喚作第一義。亦為說法亦為說真空。

師因齋次。拈起匙筋云。我不供養南僧。只供養北僧。時有僧問。為什麼不供養南僧。師云。我要鈍置伊。僧云。為什麼只供養北僧。師云。一箭兩垛。有僧拈問。只如前意作么生。師云。好即同榮。

師或時以拄杖打露柱一下云。三乘十二分教說得著么。自云。說不著。復云。咄者野狐精。僧問。只如師意作么生。師云。張公吃酒李公醉。

舉古云。有驚人之句。僧問。如何是驚人之句。師云響。

舉國師云。語漸也返常合道。論頓也不留眹跡。師云。拈槌豎拂彈指時節。皆撿點來。也未是無眹跡。

師有時拈拄杖云。乾坤大地殺活總在這裡。僧便問。如何是殺。師云。七顛八倒。僧云。如何是活。師云。要作飯頭。僧云。不殺不活時如何。師便起云。摩訶般若波羅蜜。

【現代漢語翻譯】現代漢語譯本：問：什麼構成了山河大地？又說：『這就是諸法空相（zhū fǎ kōng xiàng，一切事物皆空的本質），不生不滅，不垢不凈。』

師父有時拿起拄杖向大眾展示說：『這拄杖化為龍，吞噬了整個宇宙。』山河大地從哪裡來的呢？』

師父有時畫一個圓相說：『還有人能超出這個範圍嗎？』

引用經文說：『是法住法位（shì fǎ zhù fǎ wèi，真理安住于其自身的位置），世間相常住（shì jiān xiàng cháng zhù，世間的表象永恒不變）。』師父說：『釋迦老子（Shìjiā lǎozi，釋迦牟尼佛的尊稱）到哪裡去了？』

引用僧人問投子（Tóuzǐ，禪師名）：『什麼是這部經的要義？』投子回答：『維摩（Wéimó，《維摩詰經》的簡稱）和法華（Fǎhuá，《法華經》的簡稱）。』又問：『在塵世中不被污染的丈夫兒（zhàngfū ér，指有丈夫氣概的人）是什麼樣的？』投子回答：『不執著。』師父說：『這不叫做法身（fǎshēn，佛的真身），不叫做第一義（dì yī yì，最高的真理）。既是說法，也是說真空（zhēnkōng，真實的空性）。』

師父在齋飯時，拿起筷子說：『我不供養南方的僧人，只供養北方的僧人。』當時有僧人問：『為什麼不供養南方的僧人？』師父說：『我要故意怠慢他們。』僧人問：『為什麼只供養北方的僧人？』師父說：『一箭雙鵰。』有僧人拿起話頭問：『那麼之前的用意是什麼呢？』師父說：『好就好大家一起榮耀。』

師父有時用拄杖敲打露柱一下說：『三乘十二分教（sān shèng shí èr fēn jiào，佛教的三乘教法和十二部經）能說得清楚嗎？』自己回答說：『說不清楚。』又說：『咄！你這野狐精（yěhú jīng，罵人的話，指不守規矩的人）。』僧人問：『那麼師父您的意思是什麼呢？』師父說：『張公（Zhāng Gōng，人名）喝酒李公（Lǐ Gōng，人名）醉。』

引用古人說：『有驚人之句。』僧人問：『什麼是驚人之句？』師父說：『響。』

引用國師（guóshī，古代對高僧的尊稱）說：『語漸也返常合道（yǔ jiàn yě fǎn cháng hé dào，循序漸進的說法最終迴歸常道），論頓也不留眹跡（lùn dùn yě bù liú zhèn jì，頓悟的教誨不留下任何痕跡）。』師父說：『拿起槌子，豎起拂塵，彈指的時刻，都經過仔細檢查。即使這樣，也未必是沒有痕跡。』

師父有時拿起拄杖說：『宇宙大地的一切生殺大權都在這裡。』僧人便問：『什麼是殺？』師父說：『七顛八倒。』僧人問：『什麼是活？』師父說：『要去做飯頭（fàntóu，寺院裡負責做飯的人）。』僧人問：『不殺不活時如何？』師父便起身說：『摩訶般若波羅蜜（mó hē bō rě bō luó mì，《般若波羅蜜多經》的音譯，意為「偉大的智慧到達彼岸」）。』

【English Translation】 English version: Question: What constitutes the mountains, rivers, and the great earth? It is also said: 'These are the characteristics of the emptiness of all dharmas (zhū fǎ kōng xiàng, the empty essence of all things), neither arising nor ceasing, neither defiled nor pure.'

The master sometimes raised his staff to show the assembly, saying: 'This staff has transformed into a dragon, swallowing the entire universe.' Where do the mountains, rivers, and the great earth come from?'

The master sometimes drew a circle, saying: 'Is there anyone who can escape this?'

Quoting the scripture: 'The dharma abides in its dharma position (shì fǎ zhù fǎ wèi, truth abides in its own position), the characteristics of the world are constant (shì jiān xiàng cháng zhù, the appearances of the world are eternally unchanging).' The master said: 'Where has Shakyamuni Buddha (Shìjiā lǎozi, respectful term for Shakyamuni Buddha) gone?'

Quoting a monk asking Touzi (Tóuzǐ, name of a Zen master): 'What is the essence of this scripture?' Touzi replied: 'Vimalakirti (Wéimó, short for the Vimalakirti Sutra) and Lotus (Fǎhuá, short for the Lotus Sutra).' He also asked: 'What is it like to be a heroic person (zhàngfū ér, refers to a person with a heroic spirit) who is not defiled in the world?' Touzi replied: 'Not attached.' The master said: 'This is not called the Dharmakaya (fǎshēn, the body of the Buddha), nor is it called the First Principle (dì yī yì, the highest truth). It is both speaking the Dharma and speaking of true emptiness (zhēnkōng, true emptiness).'

During the meal, the master picked up chopsticks and said: 'I do not make offerings to the southern monks, only to the northern monks.' At that time, a monk asked: 'Why do you not make offerings to the southern monks?' The master said: 'I want to deliberately neglect them.' The monk asked: 'Why do you only make offerings to the northern monks?' The master said: 'Killing two birds with one stone.' A monk picked up the topic and asked: 'So what was the previous intention?' The master said: 'If it's good, then we all share the glory together.'

The master sometimes struck the pillar with his staff and said: 'Can the Three Vehicles and Twelve Divisions of Teachings (sān shèng shí èr fēn jiào, the Three Vehicles of Buddhism and the Twelve Divisions of Scriptures) be explained clearly?' He answered himself: 'It cannot be explained clearly.' He also said: 'Bah! You fox spirit (yěhú jīng, a term of abuse, referring to someone who does not follow the rules).' The monk asked: 'So what is your intention, Master?' The master said: 'Zhang Gong (Zhāng Gōng, a person's name) drinks wine, and Li Gong (Lǐ Gōng, a person's name) gets drunk.'

Quoting an ancient saying: 'There is a startling phrase.' The monk asked: 'What is a startling phrase?' The master said: 'Sound.'

Quoting the National Teacher (guóshī, an ancient respectful title for a high-ranking monk) saying: 'Speaking gradually also returns to the ordinary and accords with the Tao (yǔ jiàn yě fǎn cháng hé dào, gradual teachings eventually return to the ordinary and accord with the Tao), discussing sudden enlightenment leaves no trace (lùn dùn yě bù liú zhèn jì, sudden enlightenment teachings leave no trace).' The master said: 'Picking up the mallet, raising the whisk, and snapping the fingers are all carefully examined. Even so, it is not necessarily without traces.'

The master sometimes picked up his staff and said: 'The power of life and death of the universe is all here.' The monk then asked: 'What is killing?' The master said: 'Upside down.' The monk asked: 'What is living?' The master said: 'Going to be the cook (fàntóu, the person in charge of cooking in the monastery).' The monk asked: 'What about neither killing nor living?' The master then got up and said: 'Maha Prajna Paramita (mó hē bō rě bō luó mì, transliteration of the Prajna Paramita Sutra, meaning 'great wisdom reaching the other shore').'

師有時云。遇人即途中受用乃拈起拄杖云。拄杖不是途。說話不是途。

舉法身吃飯。幻化空身即法身。師云。乾坤大地何處有也。物物不可得。以空噇空。若約點撿來。將謂合有與么說話。

舉應化非真佛。亦非說法者。師曰。應化之身說即是法身說。亦喚作覿體全真。以法身吃法身。又云。飯不是法身。拄杖不是法身。

師有時云。宗門七縱八橫。殺活臨時。僧便問。如何是殺。師云。冬去春來。僧云。冬去春來時如何。師云。橫擔拄杖東西南北一任打野榸。

示眾云。任爾橫說豎說。未是宗門苗裔。若據宗門苗裔。是甚熱碗鳴。三乘十二分教說夢。達磨西來說夢。若有老宿開堂為人說法。將利刀殺卻百千萬個。有什麼過。又云。將謂合有與么說話底道理。

師一日云。拈槌豎拂彈指揚眉一問一答。並不當向上宗乘。僧便問。如何是向上宗乘。師云。地下閻浮大家總道得。只如鬧市裡坐朝時。豬肉案頭茆坑裡蟲子。還有超佛越祖之談么。僧云。有底不肯。師云。有底不肯。不可商量時便有不商量時便無也。若約那個語話。體上會事。直言未到。見解偏枯。

師有時云。我尋常道。一切聲是佛聲。一切色是佛色。盡大地是法身。枉作個佛法中見。如今見拄杖但喚作拄杖。見

【現代漢語翻譯】現代漢語譯本：老師有時說：『遇到人就在路途中受用。』於是拿起拄杖說：『拄杖不是路，說話也不是路。』

有人舉例說，法身（Dharmakaya，佛的法性之身）吃飯，幻化空身即是法身。老師說：『乾坤大地哪裡有？』物物都不可得，以空吃空。如果仔細推敲，會認為我說的這些話有道理。

有人舉例說，應化之身（應身和化身，佛爲了度化眾生而顯現的形態）不是真佛，也不是說法者。老師說：『應化之身說法，就是法身說法，也可以說是完全顯現真實。』以法身吃法身。又說：『飯不是法身，拄杖也不是法身。』

老師有時說：『宗門七縱八橫，殺活臨時。』有僧人便問：『如何是殺？』老師說：『冬去春來。』僧人問：『冬去春來時如何？』老師說：『橫擔拄杖，東西南北任我打野榸（一種植物）。』

老師開示大眾說：『任憑你們橫說豎說，都不是宗門（禪宗）的後代。如果說是宗門的後代，那是什麼熱碗鳴（比喻空洞無物）？』三乘十二分教（佛教的各種教義）都是說夢，達磨（Bodhidharma，禪宗初祖）西來也是說夢。如果有老宿（有經驗的僧人）開堂為人說法，將利刀殺卻百千萬個（指破除執念），有什麼過錯？又說：『會認為我說的這些話有道理。』

老師一日說：『拈槌豎拂（禪宗常用的教學方式），彈指揚眉，一問一答，都不符合向上宗乘（禪宗的最高境界）。』有僧人便問：『如何是向上宗乘？』老師說：『地下閻浮（Jambudvipa，我們所居住的世界）大家都說得。』就如鬧市裡坐朝時，豬肉案頭茆坑裡（骯髒的地方）的蟲子，還有超佛越祖（超越佛和祖師）的談論嗎？僧人說：『有的不肯。』老師說：『有的不肯。』難道是商量時便有，不商量時便無嗎？如果按照那個語話，體上會事（在本體上理解事情），直言未到，見解偏枯（片面）。

老師有時說：『我平常說，一切聲是佛聲，一切色是佛色，盡大地是法身。』你們白白地在佛法中見（產生執念）。如今見拄杖只喚作拄杖，見（認識到事物的本性）。

【English Translation】 English version: The Master sometimes said, 'Meeting people is using the journey itself.' Then he picked up his staff and said, 'The staff is not the journey, speaking is not the journey.'

Someone cited the example of the Dharmakaya (the body of the Dharma, the essential nature of the Buddha) eating, the illusory empty body is the Dharmakaya. The Master said, 'Where is the universe?' Everything is unattainable, using emptiness to eat emptiness. If you examine it closely, you might think there is reason in what I say.

Someone cited the example of the manifested and transformed bodies (Nirmanakaya and Sambhogakaya, forms assumed by the Buddha to benefit beings) are not the true Buddha, nor are they the ones who preach the Dharma. The Master said, 'The manifested and transformed bodies speaking is the Dharmakaya speaking, also called directly revealing the complete truth.' Using the Dharmakaya to eat the Dharmakaya. He also said, 'Rice is not the Dharmakaya, the staff is not the Dharmakaya.'

The Master sometimes said, 'The Zen school is seven vertical and eight horizontal, killing and giving life are temporary.' A monk then asked, 'What is killing?' The Master said, 'Winter goes, spring comes.' The monk asked, 'What about when winter goes and spring comes?' The Master said, 'Carrying the staff horizontally, I freely strike the wild plants east, west, south, and north.'

The Master instructed the assembly, saying, 'No matter how you speak horizontally or vertically, you are not descendants of the Zen school.' If you are descendants of the Zen school, what is this 'hot bowl ringing' (a metaphor for emptiness)? The Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines) are all speaking dreams, Bodhidharma (the first patriarch of Zen) coming from the West is also speaking dreams. If an experienced monk opens a hall and preaches the Dharma for people, what fault is there in killing hundreds of thousands of them (referring to breaking through attachments) with a sharp knife? He also said, 'You might think there is reason in what I say.'

One day, the Master said, 'Raising a mallet and holding up a whisk (common teaching methods in Zen), snapping fingers and raising eyebrows, one question and one answer, none of these conform to the supreme vehicle of Zen (the highest state of Zen).' A monk then asked, 'What is the supreme vehicle of Zen?' The Master said, 'Everyone in Jambudvipa (the world we live in) can speak of it.' Just like in the bustling marketplace, when sitting in court, do the insects in the filthy pit by the butcher's block have discussions that surpass the Buddha and the patriarchs? The monk said, 'Some do not agree.' The Master said, 'Some do not agree.' Is it that they exist when discussing and do not exist when not discussing? If you follow that kind of talk, understanding things on the essence, direct words have not arrived, and views are one-sided and withered.

The Master sometimes said, 'I usually say, all sounds are the Buddha's voice, all forms are the Buddha's form, the entire earth is the Dharmakaya.' You are vainly seeing (creating attachments) within the Buddha-dharma. Now, seeing a staff, just call it a staff, seeing (recognizing the true nature of things).

屋但喚作屋。

師有時云。作而無作。用而無用。乃拈起拄杖云。不是用而無用。喚什麼作拄杖。

舉丹霞雲。百骸俱潰散。一物鎮長靈。師云。拄杖不可不靈也。喚什麼作百骸。甚處得來。

舉一切賢聖皆以無為法而有差別。師云。拄杖不是無為法。一切不是無為法。

舉志公云。雞鳴丑。一顆圓光明已久。師云。腦後即不問爾。三千里外道將一句來。

舉睦州喚僧。趙州喫茶入水之義。雪峰輥毬。歸宗拽石。經頭以字。國師水碗。羅漢書字。諸佛出身處。東山水上行。總是向上時節。

示眾云。直得觸目無滯。達得名身句身一切法空。山河大地是名。名亦不可得。喚作三昧性海俱備。猶是無風匝匝之波。直得忘知于覺。覺即佛性矣。喚作無事人。更須知有向上一竅在。

師有時云。一切處無不是說法。打鐘打鼓時不可不是。若與么一切處亦不是有。一切處亦不是無。又云。不可說時即有。不說時便無也。若約提唱即未在。為人門中即得。

舉生死涅槃合成一塊。乃拈起扇子云。是什麼不是合成一塊。得與么不靈利。直饒與么也是鬼窟里作活計。

舉僧問南泉。牛頭未見四祖時。為什麼百鳥銜花獻。泉云。步步蹋佛階梯。僧云。見后為什麼不銜花獻。泉云

【現代漢語翻譯】現代漢語譯本：屋子就叫做屋子。有時老師說：『做卻好像沒做，用卻好像沒用。』於是拿起拄杖說：『如果不是用卻好像沒用，那叫什麼拄杖？』引用丹霞禪師的話：『百骸（身體的各個部分）都潰散了，有一物永遠保持靈性。』老師說：『拄杖不可不靈驗啊。那叫什麼百骸？從哪裡來的？』引用『一切賢聖都以無為法（不造作、順應自然的法則）而有所差別。』老師說：『拄杖不是無為法，一切也不是無為法。』引用志公禪師的話：『雞鳴丑時（凌晨一點到三點），一顆圓滿的光明已經存在很久了。』老師說：『腦後的事情我不問你，從三千里外說一句來聽聽。』引用睦州禪師呼喚僧人，趙州禪師喫茶入水的故事，雪峰禪師滾動圓球，歸宗禪師拖拽石頭，經書開頭以文字，國師禪師的水碗，羅漢禪師書寫文字，諸佛出身的地方，東山禪師在水上行走，這些都是向上提升的時節。老師開示大眾說：『如果能做到觸目無滯（所見之處都沒有阻礙），通達名身句身（名相、語句）一切法空（一切事物本質為空），山河大地是名相，但名相也是不可得的。』如果稱之為三昧（專注的狀態），性海（本性的海洋）都具備，也還只是無風時細微的波浪。如果能做到忘知于覺（忘記知識而覺悟），覺悟就是佛性了。稱之為無事人（沒有執著的人），更要知道還有向上的一竅。』老師有時說：『一切處無不是說法（一切地方無不是在說法）。』打鐘打鼓的時候不可能不是說法。如果這樣說，一切處也不是有，一切處也不是無。』又說：『不可說的時候就是有，不說的時候就沒有了。』如果從提倡的角度來說，還未達到，為人處世方面就可以了。引用『生死涅槃（生與死，解脫）合成一塊。』於是拿起扇子說：『什麼不是合成一塊的？』怎麼這麼不靈敏？即使這樣，也是在鬼窟里做活計。引用僧人問南泉禪師：『牛頭禪師未見四祖（道信）時，為什麼百鳥銜花獻給他？』南泉禪師說：『步步都踩著佛的階梯。』僧人問：『見四祖后為什麼不銜花獻給他了？』南泉禪師說：

【English Translation】 English version: The house is simply called a house. The Master sometimes said, 'Acting as if not acting, using as if not using.' Then he picked up his staff and said, 'If it's not using as if not using, what do you call this staff?' Quoting Danxia's words: 'The hundred bones (all parts of the body) are all disintegrated, but there is one thing that always remains spiritually potent.' The Master said, 'The staff must be potent. What do you call the hundred bones? Where did they come from?' Quoting 'All sages and saints are differentiated by non-action (non-contrived, natural law).' The Master said, 'The staff is not non-action, and everything is not non-action.' Quoting Zhi Gong's words: 'At the hour of the ox (1-3 AM), a perfect light has existed for a long time.' The Master said, 'I won't ask you about what's behind your head; say a phrase from three thousand miles away.' Quoting Muzhou calling the monks, Zhaozhou drinking tea into the water, Xuefeng rolling a ball, Guizong dragging a stone, the beginning of scriptures with words, National Teacher's water bowl, Arhat writing words, the place where all Buddhas were born, Dongshan walking on water—these are all times for upward progress. The Master instructed the assembly, saying, 'If you can achieve unimpeded vision (no obstruction in what you see), and understand that the nature of all dharmas (things, teachings) is emptiness, including name, body, and sentence, then mountains, rivers, and the great earth are names, but names are also unattainable.' If you call it samadhi (a state of concentration), and the ocean of nature is fully equipped, it is still just a subtle wave without wind. If you can forget knowledge and awaken, awakening is Buddha-nature. Call it a person of no affairs (a person without attachments), and you must also know that there is an upward aperture.' The Master sometimes said, 'Everywhere is nothing but teaching.' It is impossible not to be teaching when striking the bell and drum. If you say so, then everywhere is neither existence nor non-existence.' He also said, 'When it cannot be said, it exists; when it is not said, it does not exist.' If speaking from the perspective of promotion, it has not been achieved; in terms of dealing with people, it is acceptable. Quoting 'Birth and death, nirvana (liberation) are combined into one piece.' Then he picked up a fan and said, 'What is not combined into one piece?' Why are you so insensitive? Even so, it is still making a living in a ghost cave. Quoting a monk asking Nanquan, 'When Niutou had not yet seen the Fourth Patriarch (Daoxin), why did hundreds of birds carry flowers to offer to him?' Nanquan said, 'Step by step, he was treading the steps of the Buddha.' The monk asked, 'Why did they not carry flowers to offer to him after he saw the Fourth Patriarch?' Nanquan said,

。直饒不來。猶較王老師一線道。師云。南泉只解步步登高。不解從空放下。僧云。如何是步步登高。師云。香積世界。僧云。如何是從空放下。師云。填溝塞壑。

師有時云。若問佛法兩字。東西南北七縱八橫。朝到西天暮歸唐土。雖然如此。向後不得錯舉。

舉祖師偈云。心隨萬境轉。轉處實能幽。僧問。如何是轉處實能幽。師云。吃嘹舌頭。老僧倒走三千里。又問。如何是隨流認得性。師云。饅頭䭔子。摩訶般若波羅蜜。

舉玄沙與韋監軍茶話次。軍云。占波國人語話稍難辨。何況五天梵語。還有人辨得么。玄沙提起托子云。識得這個即辨得。師云。玄沙何用繁辭。又云。適來道什麼。又云。有什麼難辨。

舉古人云。以空名召空色。師云。拄杖不是空名。召得不是空色。喚什麼作拄杖。不是空名。

因南泉示眾云。自小養一頭水牯牛。擬向溪東放。不免食他國王水草。擬向溪西放。不免食他國王水草。不如隨處納些些他總不見。復有僧舉似師。師云。南泉水牯牛隨處納些些。爾道在牛內納牛外納。直饒爾向這裡說得納處分明。我更問爾索牛在。后長慶雲。爾道古人前頭為人。後頭為人。

舉王大王向雪峰道。擬蓋一所佛殿去如何。峰云。大王何不蓋取一所空王殿。大王

【現代漢語翻譯】現代漢語譯本：即使不來，也比王老師高明一線。趙州禪師說：『南泉禪師只懂得步步登高，不懂得從空中放下。』僧人問：『什麼是步步登高？』趙州禪師說：『香積世界（形容佛國世界的莊嚴美好）。』僧人問：『什麼是從空中放下？』趙州禪師說：『填溝塞壑（比喻消除障礙，利益眾生）。』

趙州禪師有時說：『如果問佛法兩字，（則）東西南北七縱八橫，早上到西天，晚上回到唐土。』雖然如此，以後不得錯誤引用。

引用祖師偈語說：『心隨萬境轉，轉處實能幽。』僧人問：『什麼是轉處實能幽？』趙州禪師說：『吃嘹舌頭（形容說話清晰響亮）。老僧倒走三千里。』又問：『什麼是隨流認得性？』趙州禪師說：『饅頭䭔子（指日常飲食）。摩訶般若波羅蜜（偉大的智慧到達彼岸）。』

引用玄沙禪師與韋監軍茶話時，韋監軍說：『占波國（古代印度的一個國家）人說話稍微難以辨別，何況五天梵語（古代印度的語言）。還有人能辨別嗎？』玄沙禪師提起托盤說：『認識這個就能辨別。』趙州禪師說：『玄沙禪師何必用繁瑣的言辭。』又說：『剛才說什麼？』又說：『有什麼難以辨別的？』

引用古人說：『以空名召空色。』趙州禪師說：『拄杖（禪杖，僧人用的枴杖）不是空名，召來的不是空色。』叫什麼作拄杖，不是空名？

因為南泉禪師開示大眾說：『從小養一頭水牯牛（比喻人的本性）。打算向溪東放，免不了吃他國王的水草。打算向溪西放，免不了吃他國王的水草。不如隨處納些些（指隨順因緣，不執著），他總不見。』又有僧人把這話告訴趙州禪師。趙州禪師說：『南泉禪師的水牯牛隨處納些些，你說在牛內納，還是牛外納？即使你在這裡說得納處分明，我還要問你索牛在。』後來長慶禪師說：『你說古人前頭為人，後頭為人。』

引用王大王向雪峰禪師說：『打算蓋一所佛殿去，如何？』雪峰禪師說：『大王何不蓋取一所空王殿？』大王

【English Translation】 English version: Even not coming, it's still a line better than Teacher Wang. The Master (Zhao Zhou) said, 'Nan Quan only knows how to ascend step by step, not how to let go from emptiness.' The monk asked, 'What is ascending step by step?' The Master said, 'Fragrant Accumulation World (Xiang Ji Shi Jie) (describing the solemn and beautiful Buddha land).' The monk asked, 'What is letting go from emptiness?' The Master said, 'Filling ditches and blocking ravines (Tian Gou Se He) (metaphor for eliminating obstacles and benefiting sentient beings).'

The Master sometimes said, 'If asked about the two words of Buddha-dharma, it's east, west, north, south, seven vertical, eight horizontal, arriving in the Western Heaven in the morning and returning to the Tang land in the evening.' Although it's like this, you must not quote it incorrectly in the future.

Quoting the ancestral master's verse, 'The mind follows the myriad realms and turns, the turning place is truly profound.' The monk asked, 'What is the turning place that is truly profound?' The Master said, 'Eating a clear tongue (Chi Liao She Tou) (describing speaking clearly and loudly). The old monk runs backwards three thousand miles.' He also asked, 'What is recognizing the nature by following the flow?' The Master said, 'Steamed buns and dumplings (Man Tou Tun Zi) (referring to daily food). Maha Prajna Paramita (Mo He Ban Ruo Bo Luo Mi) (great wisdom reaching the other shore).'

Quoting when Xuan Sha was chatting with Supervisor Wei, the Supervisor said, 'The people of Champa (Zhan Bo Guo) (an ancient country in India) speak with a slightly difficult accent to distinguish, let alone the Sanskrit of the Five Heavens (Wu Tian Fan Yu) (ancient Indian languages). Is there anyone who can distinguish it?' Xuan Sha picked up the tray and said, 'Recognizing this is recognizing it.' The Master said, 'Why does Xuan Sha use verbose words?' He also said, 'What did you say just now?' He also said, 'What's so difficult to distinguish?'

Quoting an ancient person saying, 'Using an empty name to summon an empty form.' The Master said, 'The staff (Zhu Zhang) (a Zen staff, a cane used by monks) is not an empty name, and what is summoned is not an empty form.' What is called a staff that is not an empty name?

Because Nan Quan instructed the assembly, saying, 'From a young age, I raised a water buffalo (Shui Gu Niu) (a metaphor for one's inherent nature). Intending to release it to the east of the stream, it inevitably eats the king's water and grass. Intending to release it to the west of the stream, it inevitably eats the king's water and grass. It's better to contribute a little bit everywhere (Sui Chu Na Xie Xie) (referring to following conditions and not being attached), and he won't see it at all.' Then a monk told Zhao Zhou about this. Zhao Zhou said, 'Nan Quan's water buffalo contributes a little bit everywhere, do you say it's contributing inside the cow or outside the cow? Even if you speak clearly about the place of contribution here, I will still ask you for the cow.' Later, Chang Qing said, 'You say the ancients were helping people in the beginning and helping people in the end.'

Quoting King Da Wang saying to Xue Feng, 'Intending to build a Buddha hall, what do you think?' Xue Feng said, 'Why doesn't the Great King build a King of Emptiness Hall?' The Great King

云。請師樣子。峰展兩手。師云。一舉四十九。

舉報慈贊龍牙偈云。日出連山。月圓當戶。不是無身。不欲全露。有僧問。請師全露。龍牙撥開帳子云。還見么。僧云不見。牙云。將眼來。后報慈聞舉云。龍牙只道得一半。師令僧舉。我與爾道。其僧便舉。師云。我不妨與爾道。

師有時云。諸方盡向繩墨里脫出。我者里即不然。僧問。未審和尚如何。師云。草鞋三十文買。

舉攬真成立。色相宛然。一切法不遷。僧便問。作么生是不遷。師云。還見燈籠么。僧云見。師云。靜處薩婆訶。

示眾云。爾等諸人每日上來下去。問訊即不無。若過水時將什麼過。有久住僧對雲步。師深喜之。

舉僧辭大隨。隨問。什麼處去。僧云。峨嵋禮拜普賢去。隨拈起拂子云。文殊普賢總在者里。其僧畫一圓相。拋向背後。卻展兩手。隨云。侍者將一貼茶來與者僧。師舉了云。我即不與么。有僧云。和尚又如何。師云。西天斬頭截臂。者里自領出去。

舉黃檗一日舉手作捏勢云。天下老和尚總在者里。我若放一線道。從汝七縱八橫。若不放過不消一捏。僧問。放一線道時如何。檗云。七縱八橫。又問。不放過不消一捏時如何。檗云普。復有僧問師。如何是七縱八橫。師云。念老僧年老。僧云。

【現代漢語翻譯】現代漢語譯本：雲門文偃禪師問：『請老師指示。』峰展兩手。師說：『一舉四十九。』（意指舉動迅速，變化莫測）引用慈贊龍牙的偈語說：『日出連山，月圓當戶。不是無身，不欲全露。』有僧人問：『請老師完全顯露。』龍牙撥開帳子說：『還看見嗎？』僧人說：『不見。』龍牙說：『把眼睛拿來。』後來報慈聽說后評論說：『龍牙只說對了一半。』師令僧人舉出此事，說：『我來替你說。』那僧人便舉出此事。師說：『我不妨替你說。』師有時說：『各方都想從繩墨（規矩）里脫身而出，我這裡卻不是這樣。』僧人問：『不知和尚您怎麼樣？』師說：『草鞋三十文買。』（意指不落俗套，自由自在）引用攬真成立的公案：『色相宛然，一切法不遷。』僧人便問：『怎麼是不遷？』師說：『還看見燈籠嗎？』僧人說：『見。』師說：『靜處薩婆訶。（意指一切法本不動，動的是人心）』師向大眾開示說：『你們這些人每天上來下去，問訊是免不了的，如果過河時用什麼過？』有位老參回答說：『用腳。』師非常高興。引用僧人辭別大隨的公案。大隨問：『什麼地方去？』僧人說：『去峨嵋山禮拜普賢菩薩。』大隨拿起拂子說：『文殊、普賢總在這裡。』那僧人畫了一個圓相，拋向背後，然後展開兩手。大隨說：『侍者，拿一貼茶來給這位僧人。』師舉完這個公案說：『我卻不這樣。』有僧人問：『和尚您又怎麼樣？』師說：『西天斬頭截臂，這裡自己領出去。（意指當機立斷，毫不猶豫）』引用黃檗禪師一日舉手作捏的姿勢說：『天下老和尚總在這裡。我若放一線道，任你七縱八橫。若不放過，不消一捏。』僧人問：『放一線道時如何？』黃檗說：『七縱八橫。』又問：『不放過不消一捏時如何？』黃檗說：『普。』又有僧人問師：『如何是七縱八橫？』師說：『念老僧年老。』僧人說：

【English Translation】 English version: Yunmen Wenyan (Zen Master) asked: 'Please, Teacher, give instructions.' Feng spread out both hands. The Master said: 'One move, forty-nine.' (Meaning swift action and unpredictable changes) Quoting Cizan Longya's verse: 'The sun rises over the continuous mountains, the moon is round at the door. It's not that there is no body, but it's not desired to be fully revealed.' A monk asked: 'Please, Teacher, reveal it completely.' Longya pulled open the curtain and said: 'Do you see it?' The monk said: 'I don't see it.' Longya said: 'Bring your eyes here.' Later, Bao Ci heard about it and commented: 'Longya only spoke half of it correctly.' The Master ordered the monk to bring up this matter, saying: 'I will speak for you.' That monk then brought up the matter. The Master said: 'I might as well speak for you.' The Master sometimes said: 'All directions try to escape from the compass (rules), but it's not like that here.' A monk asked: 'I don't know, how is the Venerable?' The Master said: 'Straw sandals bought for thirty coins.' (Meaning unconventional and free) Quoting the case of Lanzhen establishing: 'Form and appearance are clear, all dharmas do not change.' The monk then asked: 'How is it that they do not change?' The Master said: 'Do you see the lantern?' The monk said: 'I see it.' The Master said: 'Quiet place, Svaha. (Meaning all dharmas are inherently unmoving, it is the human mind that moves)' The Master instructed the assembly, saying: 'You people come up and down every day, greetings are unavoidable, but if you cross the river, what do you use to cross?' An old practitioner replied: 'Feet.' The Master was very pleased. Quoting the case of a monk taking leave of Dasui. Dasui asked: 'Where are you going?' The monk said: 'Going to Mount Emei to pay respects to Samantabhadra Bodhisattva.' Dasui picked up the whisk and said: 'Manjusri and Samantabhadra are all here.' That monk drew a circle and threw it behind him, then spread out both hands. Dasui said: 'Attendant, bring a cup of tea for this monk.' The Master, after citing this case, said: 'I am not like that.' A monk asked: 'How are you, Venerable?' The Master said: 'In the Western Heaven, heads are cut off and arms are severed, here, take it away yourself. (Meaning decisive and without hesitation)' Quoting Zen Master Huangbo one day raising his hand and making a pinching gesture, saying: 'All the old monks in the world are here. If I release a thread, I will let you go seven vertically and eight horizontally. If I don't let go, one pinch is enough.' The monk asked: 'What is it like when releasing a thread?' Huangbo said: 'Seven vertically and eight horizontally.' He also asked: 'What is it like when not letting go, one pinch is enough?' Huangbo said: 'Pu.' Another monk asked the Master: 'What are the seven vertical and eight horizontal?' The Master said: 'Remember the old monk is old.' The monk said:

如何是普。師云。天光回照。僧云。如何是天光回照。師云。骼胔少人知。

師有時云。一顆圓光明已久。還有人問么。僧便問。如何是一顆圓光明已久。師云。西天斬頭截臂。又云。除卻須彌山。拈卻佛殿脊。

師一日披袈裟云。我抖擻法身也。總無對。師云。汝問我。僧便問。和尚抖擻法身意旨如何。師云。我也知爾親。舉玄沙示眾云。諸方老宿盡道接物利生。忽遇三種病人來。作么生接。患盲者拈槌豎拂他又不見。患聾者語言三昧他又不聞。患啞者教伊說又說不得。且作么生按。若接此人不得。佛法無靈驗。有僧請益師。師云。爾禮拜著。僧禮拜起。師以拄杖便挃。僧退後。師云。爾不是患盲。復喚近前。僧近前。師云。爾不是患聾。乃豎起拄杖云。還會么。僧云不會。師云。爾不是患啞。其僧於此有省。

舉古云。一言才舉大地全收。師云。且道。是什麼言。自云。春鳥啼時西嶺上。遂令僧。爾問我。僧便問。是什麼言。師云噫。

舉馬大師云。一切語言是提婆宗。以此個為主。師云。好語只是無人問。僧便問。如何是提婆宗。師云。西天九十六種。爾是最下種。

舉肇法師云。諸法不異者。不可續鳧截鶴夷岳盈壑。然後為無異者哉。師云。長者天然長。短者天然短。又云。

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼是普？』（普指普遍真理或佛性）禪師說：『天光回照。』僧人問：『如何是天光回照？』禪師說：『骼胔（gézì，指屍骨）少人知。』（很少有人能認識到這個真相）禪師有時說：『一顆圓光明已久，還有人問么？』僧人便問：『如何是一顆圓光明已久？』禪師說：『西天斬頭截臂。』（指爲了求法而不惜犧牲）又說：『除卻須彌山（Xūmíshān，佛教中的聖山），拈卻佛殿脊。』（比喻去除障礙，直指核心）禪師一日披上袈裟說：『我抖擻法身也。』（我展示我的佛法真身）總沒有人迴應。禪師說：『你問我。』僧人便問：『和尚抖擻法身意旨如何？』禪師說：『我也知爾親。』（我知道你很親近）禪師引用玄沙（Xuánshā，禪師名號）的開示說：『諸方老宿盡道接物利生，忽遇三種病人來，作么生接？患盲者拈槌豎拂他又不見，患聾者語言三昧他又不聞，患啞者教伊說又說不得。且作么生按？若接此人不得，佛法無靈驗。』（各地的老修行都說接引眾生利益眾生，如果遇到三種病人來，怎麼接引？對於盲人，舉起木槌豎起拂塵他也看不見；對於聾子，講說佛法禪定他也聽不見；對於啞巴，教他說他也說不出來。那麼該怎麼辦呢？如果不能接引這些人，佛法就沒有靈驗了。）有僧人向禪師請教。禪師說：『你禮拜著。』僧人禮拜起身。禪師用拄杖便打。僧人退後。禪師說：『爾不是患盲。』（你不是盲人）又叫他走近前來。僧人走近前來。禪師說：『爾不是患聾。』（你不是聾子）於是豎起拄杖說：『還會么？』僧人說不會。禪師說：『爾不是患啞。』（你不是啞巴）那僧人因此有所領悟。禪師引用古語說：『一言才舉大地全收。』禪師說：『且道，是什麼言？』（你們說，是什麼話？）自己回答說：『春鳥啼時西嶺上。』於是命令僧人：『你問我。』僧人便問：『是什麼言？』禪師說：『噫。』禪師引用馬祖大師（Mǎzǔ Dàshī，禪宗大師）的話說：『一切語言是提婆宗（Típózōng，古印度外道），以此個為主。』禪師說：『好語只是無人問。』（好的話只是沒有人問）僧人便問：『如何是提婆宗？』禪師說：『西天九十六種，爾是最下種。』（古印度有九十六種外道，你是最下等的那種）禪師引用肇法師（Zhào Fǎshī，僧肇，著名佛教學者）的話說：『諸法不異者，不可續鳧截鶴夷岳盈壑，然後為無異者哉。』（如果說諸法沒有差別，難道要接續野鴨的短腿，截斷鶴的長腿，剷平山嶽，填滿溝壑，然後才能說是沒有差別嗎？）禪師說：『長者天然長，短者天然短。』（長的自然是長，短的自然是短）又說：

【English Translation】 English version: Monk asked: 'What is Pu?' (Pu refers to universal truth or Buddha-nature) The Master said: 'The light of heaven reflects back.' Monk asked: 'What is the light of heaven reflecting back?' The Master said: 'Few people know the skeletons.' (Few people can recognize this truth) The Master sometimes said: 'A round bright light has been there for a long time, is there anyone asking?' The monk then asked: 'What is a round bright light that has been there for a long time?' The Master said: 'Cutting off heads and arms in the Western Heaven.' (Referring to sacrificing oneself for the sake of seeking the Dharma) He also said: 'Except for Mount Sumeru (Xūmíshān, the sacred mountain in Buddhism), pick up the ridge of the Buddha hall.' (Metaphor for removing obstacles and pointing directly to the core) One day, the Master put on his kasaya and said: 'I am shaking my Dharma body.' (I am showing my true Dharma body) No one responded. The Master said: 'You ask me.' The monk then asked: 'What is the meaning of the abbot shaking his Dharma body?' The Master said: 'I also know you are close.' (I know you are very close) The Master quoted Xuansha's (Xuánshā, a Zen master's name) instruction to the public: 'The old monks in all directions say that they receive beings and benefit them. If three kinds of sick people come suddenly, how do you receive them? For the blind, even if you raise a mallet and erect a whisk, they will not see it. For the deaf, they will not hear the samadhi of language. For the mute, you teach them to speak, but they cannot speak. So how do you deal with them? If you cannot receive these people, the Buddha-dharma has no efficacy.' A monk asked the Master for instruction. The Master said: 'You bow down.' The monk bowed and got up. The Master hit him with his staff. The monk stepped back. The Master said: 'You are not blind.' (You are not blind) He called him to come closer. The monk came closer. The Master said: 'You are not deaf.' (You are not deaf) Then he raised his staff and said: 'Do you understand?' The monk said he did not understand. The Master said: 'You are not mute.' (You are not mute) The monk had some understanding from this. The Master quoted an ancient saying: 'Once a word is spoken, the whole earth is gathered.' The Master said: 'Tell me, what is that word?' (What is that word, you say?) He answered himself: 'When the spring birds sing on the western ridge.' Then he ordered the monk: 'You ask me.' The monk then asked: 'What is that word?' The Master said: 'Hee.' The Master quoted Master Mazu (Mǎzǔ Dàshī, a Zen master) as saying: 'All languages are the Típozōng (Típózōng, an ancient Indian heretical sect), and this is the main one.' The Master said: 'Good words are just that no one asks.' (Good words are just that no one asks) The monk then asked: 'What is the Típozōng?' The Master said: 'There are ninety-six kinds in the Western Heaven, and you are the lowest kind.' (There were ninety-six kinds of heretics in ancient India, and you are the lowest of them) The Master quoted Dharma Master Zhao (Zhào Fǎshī, Sengzhao, a famous Buddhist scholar) as saying: 'If all dharmas are not different, can we continue the short legs of the wild duck, cut off the long legs of the crane, level the mountains, and fill the ravines, and then say that there is no difference?' The Master said: 'The long are naturally long, and the short are naturally short.' (The long are naturally long, and the short are naturally short) He also said:

是法住法位。世間相常住。乃拈起拄杖云。拄杖不是常住法。

舉古云。一念劫收一切智。師拈起拄杖云。乾坤大地總在上頭。若透得去。拄杖也不見有。直饒與么。也是不著便。舉須菩提說法。帝釋雨華。尊者問曰。此華從天得耶。帝曰弗也。從地得耶。帝曰弗也。從人得耶。帝曰弗也。從何得耶。帝釋舉手。尊者云。如是如是。師云。帝釋舉手處作么生。與爾四大五蘊釋迦老子同別。

舉世尊初生下。一手指天一手指地。周行七步目顧四方云。天上天下唯我獨尊。師云。我當時若見。一棒打殺與狗子吃卻。貴圖天下太平。

舉禾山示眾云。有作家戰將么出來。時有僧出雲。未審彼中還有也無。師云格。

舉僧問雪峰。佛未出世時如何。峰橫案拄杖而坐。師云常。

舉德山問維那。有幾人新到那。云八人。山云。喚典座來。一時生按過。師拈云。更說什麼生按過。

舉雪峰勘僧。什麼處去。僧云。識得即知去處。峰云。爾是了事人。亂走作什麼。僧云。莫涂污人好。峰云。我即涂污爾。古人吹布毛作么生。與我說來看。僧云。殘羹餿飯已有人吃了也。師別前語云。筑著便作屎臭氣。代后語云。將謂是鉆天鷂子。元來是死水裡蝦蟆。

舉韶山勘僧云。莫便是多口白頭因么

【現代漢語翻譯】現代漢語譯本：『是法住法位，世間相常住』。於是拿起拄杖說：『拄杖不是常住法。』

引用古例說：『一念劫收一切智』。師父拿起拄杖說：『乾坤大地總在上頭。若透得去，拄杖也不見有。』即使這樣，也是不著邊際。引用須菩提說法，帝釋（Deva Śakra，天神之王）雨花。尊者問：『此華從天得耶？』帝曰：『弗也。』『從地得耶？』帝曰：『弗也。』『從人得耶？』帝曰：『弗也。』『從何得耶？』帝釋舉手。尊者云：『如是如是。』師父說：『帝釋舉手處作么生？與爾四大五蘊釋迦老子同別？』

引用世尊（Śākyamuni，釋迦牟尼佛）初生下，一手指天一手指地，周行七步目顧四方云：『天上天下唯我獨尊。』師父說：『我當時若見，一棒打殺與狗子吃卻，貴圖天下太平。』

引用禾山（Heshan，禪師名號）向大眾開示說：『有作家戰將么出來？』當時有僧人出列說：『未審彼中還有也無？』師父說：『格。』

引用僧人問雪峰（Xuefeng，禪師名號）：『佛未出世時如何？』雪峰橫案拄杖而坐。師父說：『常。』

引用德山（Deshan，禪師名號）問維那（Vina，寺院中的一種職務）：『有幾人新到那？』維那說：『八人。』德山說：『喚典座（Dianzuo，寺院中的一種職務）來，一時生按過。』師父拈云：『更說什麼生按過？』

引用雪峰勘驗僧人：『什麼處去？』僧人說：『識得即知去處。』雪峰說：『爾是了事人，亂走作什麼？』僧人說：『莫涂污人好。』雪峰說：『我即涂污爾。古人吹布毛作么生？與我說來看。』僧人說：『殘羹餿飯已有人吃了也。』師父別前語云：『筑著便作屎臭氣。』代后語云：『將謂是鉆天鷂子，元來是死水裡蝦蟆。』

引用韶山（Shaoshan，禪師名號）勘驗僧人說：『莫便是多口白頭因么？』

【English Translation】 English version: 'This Dharma abides in the Dharma position; the characteristics of the world are constant.' Then he picked up his staff and said, 'The staff is not a constant Dharma.'

Quoting an ancient example: 'A single thought encompasses all wisdom.' The master picked up his staff and said, 'The universe and the earth are all above it. If you can penetrate this, you won't even see the staff.' Even so, it's still beside the point. Quoting Subhuti (Śūnyatā, one of the ten principal disciples of the Buddha) preaching the Dharma, and Indra (Deva Śakra, King of the Gods) showering flowers. The venerable one asked, 'Did these flowers come from the sky?' Indra said, 'No.' 'Did they come from the earth?' Indra said, 'No.' 'Did they come from people?' Indra said, 'No.' 'Where did they come from?' Indra raised his hand. The venerable one said, 'Thus, thus.' The master said, 'What is Indra's raising of his hand like? Is it the same or different from your four great elements and five aggregates, and old Shakyamuni (Śākyamuni, the Buddha)?'

Quoting when the World-Honored One (Śākyamuni, the Buddha) was first born, he pointed one finger to the sky and one finger to the earth, walked seven steps around, looked in all four directions, and said, 'Above and below the heavens, I alone am the honored one.' The master said, 'If I had seen him then, I would have struck him dead with a stick and fed him to the dogs, for the sake of peace in the world.'

Quoting Heshan (Heshan, a Chan master's name) addressing the assembly, saying, 'Is there a capable general who will come forth?' At that time, a monk came forward and said, 'I don't know if there is one among them or not?' The master said, 'Kak!'

Quoting a monk asking Xuefeng (Xuefeng, a Chan master's name), 'What was it like before the Buddha appeared in the world?' Xuefeng laid his staff across the table and sat down. The master said, 'Constant.'

Quoting Deshan (Deshan, a Chan master's name) asking the Vina (Vina, a monastic office), 'How many new arrivals are there?' The Vina said, 'Eight people.' Deshan said, 'Call the Dianzuo (Dianzuo, a monastic office) to come and examine them all at once.' The master picked it up and said, 'What more is there to say about examining them all at once?'

Quoting Xuefeng examining a monk, 'Where are you going?' The monk said, 'If you recognize it, you'll know where I'm going.' Xuefeng said, 'You are a person who has finished the matter; what are you running around for?' The monk said, 'Don't defile people.' Xuefeng said, 'I am defiling you. What did the ancients do with blowing cloth fluff? Tell me about it.' The monk said, 'The leftover scraps and stale rice have already been eaten by someone.' The master added to the former saying, 'If you touch it, it will stink like excrement.' Substituting for the latter saying, 'I thought it was a kite soaring to the sky, but it turned out to be a toad in a stagnant pool.'

Quoting Shaoshan (Shaoshan, a Chan master's name) examining a monk, saying, 'Could it be the cause of the talkative white head?'

。因云不敢山云。有多少口。因云。遍身是。山云。大小二事向甚處屙。因云。向韶山口裡屙。山云。有韶山口。即向韶山口裡屙。無韶山口。向甚處屙。因無語。山便打。師代云。這話墮阿師。放爾三十棒。又代云。將謂是師子兒。又云。韶山今日瓦解冰消。

舉僧到曹溪有守衣缽上座。提起衣云。此是大庾嶺頭提不起底。僧云。為什麼在上座手裡。僧無語。師云。彼彼不了。師代云。遠向不如親到。又云。將謂是師子兒。舉睦州問僧。莫便是清華嚴么。僧云不敢。州云。夢見華嚴么。僧無語。師云。門前大狼藉生。

舉湖南報慈垂語云。我有一句子。遍大地。僧便問。如何是遍大地底句。慈雲。無空缺。師云。不合與么道。別云。何不庵外問。

舉南泉示眾云。昨夜三更。文殊普賢相打。各與二十棒。貶向二鐵圍山。趙州出衆云。和尚棒教誰吃。泉云。王老師有什麼過。州便禮拜。師代云。深領和尚慈悲。某甲歸衣缽下。得個安樂。

舉崇壽見僧做糊餅次。隔窗問云。爾還見我么。僧云不見。壽云。還我糊餅錢來。無語。師代云。和尚禮拜餅爐好。

舉僧問趙州。如何是妙峰頂。州云。不答爾者話。僧云。為什麼不答。州云。我若答落在平地。師代云。俱胝和尚。舉長慶見僧來云

【現代漢語翻譯】現代漢語譯本：山云（Shan Yun，人名）問因云（Yin Yun，人名）：『你不敢自比韶山（Shaoshan，山名）的云嗎？』因云說：『我渾身上下都是云。』山云問：『大小便在哪裡拉？』因云說：『在韶山口（Shaoshan Kou，地名）里拉。』山云問：『有韶山口，就在韶山口裡拉；沒有韶山口，在哪裡拉？』因云無語。山云便打他。師（指云居山和尚）代因云說：『這話落到阿師（Ashi，對僧侶的尊稱）頭上，該打你三十棒。』又代因云說：『還以為是獅子兒。』又說：『韶山今日瓦解冰消。』

舉例說，有僧人到曹溪（Caoxi，地名），有位守護衣缽的上座（Shangzuo，寺院中負責保管衣缽的僧人）提起衣說：『這是在大庾嶺頭（Dayu Ling Tou，地名）提不起來的。』僧人問：『為什麼在上座手裡？』僧人無語。師說：『他們彼此不瞭解。』師代僧人說：『遠道而來不如親自到達。』又說：『還以為是獅子兒。』

舉例說，睦州（Muzhou，地名）問僧人：『莫非就是清華嚴（Qing Huayan，指精通《華嚴經》的僧人）嗎？』僧人說：『不敢當。』睦州說：『夢見華嚴了嗎？』僧人無語。師說：『門前一片狼藉。』

舉例說，湖南報慈（Hunan Bao Ci，人名）垂語說：『我有一句話，遍及大地。』僧人便問：『如何是遍及大地的句？』慈說：『無空缺。』師說：『不應該這麼說。』又說：『何不在庵外問？』

舉例說，南泉（Nanquan，人名）向大眾開示說：『昨夜三更，文殊（Wenshu，菩薩名）普賢（Puxian，菩薩名）互相打架，各打二十棒，貶到二鐵圍山（Er Tiewei Shan，山名）。』趙州（Zhaozhou，人名）出衆問：『和尚的棒子教誰吃？』南泉說：『王老師（Wang Laoshi，人名）有什麼過錯？』趙州便禮拜。師代趙州說：『深領和尚慈悲，我回到衣缽下，得個安樂。』

舉例說，崇壽（Chongshou，人名）看見僧人做糊餅，隔著窗戶問：『你還看見我嗎？』僧人說：『不見。』崇壽說：『還我糊餅錢來。』僧人無語。師代僧人說：『和尚禮拜餅爐好。』

舉例說，僧人問趙州：『如何是妙峰頂（Miaofeng Ding，山名）？』趙州說：『不回答你的話。』僧人問：『為什麼不回答？』趙州說：『我若回答就落在平地。』師代趙州說：『俱胝和尚（Juzhi Heshang，人名）。』舉例說，長慶（Changqing，地名）看見僧人來，說：

【English Translation】 English version: Shan Yun (person's name) asked Yin Yun (person's name): 'Do you dare not compare yourself to the clouds of Shaoshan (mountain's name)?' Yin Yun said: 'My whole body is clouds.' Shan Yun asked: 'Where do you defecate and urinate?' Yin Yun said: 'In Shaoshan Kou (place name).' Shan Yun asked: 'If there is Shaoshan Kou, then defecate and urinate in Shaoshan Kou; if there is no Shaoshan Kou, where do you defecate and urinate?' Yin Yun was speechless. Shan Yun then hit him. The Master (referring to the monk of Yunju Mountain) spoke on behalf of Yin Yun: 'These words fall on the head of Ashi (a respectful term for monks), you should be beaten thirty times.' He also spoke on behalf of Yin Yun: 'I thought he was a lion cub.' He also said: 'Shaoshan is disintegrating and dissolving today.'

For example, a monk went to Caoxi (place name), and an elder monk (Shangzuo, a monk in the monastery responsible for keeping the robe and bowl) who guarded the robe and bowl picked up the robe and said: 'This is what cannot be lifted at the top of Dayu Ridge (Dayu Ling Tou, place name).' The monk asked: 'Why is it in the hands of the elder monk?' The monk was speechless. The Master said: 'They do not understand each other.' The Master spoke on behalf of the monk: 'It is better to arrive in person than to come from afar.' He also said: 'I thought he was a lion cub.'

For example, Muzhou (place name) asked a monk: 'Could it be Qing Huayan (Qing Huayan, referring to a monk proficient in the Avatamsaka Sutra)?' The monk said: 'I dare not.' Muzhou said: 'Did you dream of Huayan?' The monk was speechless. The Master said: 'There is a mess in front of the door.'

For example, Hunan Bao Ci (person's name) said: 'I have a sentence that pervades the earth.' The monk then asked: 'What is the sentence that pervades the earth?' Ci said: 'No vacancy.' The Master said: 'You shouldn't say that.' He also said: 'Why not ask outside the hermitage?'

For example, Nanquan (person's name) instructed the public: 'Last night at midnight, Manjusri (Wenshu, Bodhisattva's name) and Samantabhadra (Puxian, Bodhisattva's name) fought each other, each receiving twenty blows, and were demoted to the Two Iron Ring Mountains (Er Tiewei Shan, mountain name).' Zhao Zhou (Zhaozhou, person's name) came out and asked: 'Who will the abbot's stick teach to eat?' Nanquan said: 'What is Wang Laoshi's (Wang Laoshi, person's name) fault?' Zhao Zhou then bowed. The Master spoke on behalf of Zhao Zhou: 'I deeply appreciate the abbot's compassion, and I will return to the robe and bowl to find peace.'

For example, Chongshou (person's name) saw a monk making sesame cakes and asked through the window: 'Can you still see me?' The monk said: 'I can't see.' Chongshou said: 'Return my sesame cake money.' The monk was speechless. The Master spoke on behalf of the monk: 'The abbot bows to the cake stove well.'

For example, a monk asked Zhao Zhou: 'What is the summit of Miaofeng Peak (Miaofeng Ding, mountain name)?' Zhao Zhou said: 'I will not answer your question.' The monk asked: 'Why don't you answer?' Zhao Zhou said: 'If I answer, I will fall on the flat ground.' The Master spoke on behalf of Zhao Zhou: 'Monk Juzhi (Juzhi Heshang, person's name).' For example, Changqing (Changqing, place name) saw a monk coming and said:

。何得無禮。師代云。某甲罪過。又云。甲辰乙巳。

舉長慶問秀才云。佛教云。眾生日用而不知。儒書亦云。日用而不知。不知個什麼。秀才云。不知大道。師云。酌然不知。

舉僧問睦州。靈山還有蛇不。州云。者蚯蚓。師代云。白骨連山。

舉長慶拈拄杖云。識得這個。一生參學事畢。師云。識得這個。為什麼不住。

舉云巖掃地次。道吾云。何得太區區生。巖云。須知有不區區者。吾云。與么則第二月也。巖豎起掃帚云。這個是第幾月。吾拂袖出去。師云。奴見婢慇勤。

舉仰山問俗官云。官居何位。官云推官。山乃豎起拂子云。還推得這個么。官無語。師代云。久向和尚。

舉僧到翠巖。值巖不在。乃下看主事。主事云。參見和尚也未。僧云未。主事卻指狗子云。要見和尚。但禮拜者狗子。僧無語。后翠巖歸聞此語云。作么生道免得與么無語。師代云。欲觀其師先觀弟子。

舉座主就華嚴講。請翠巖齋。巖云。山僧有個問。座主若道得即齋。巖便拈起糊餅云。嚴具法身么。主云。具法身。巖云。與么則吃法身也。主無語。本講座主代云。有什麼過。巖不肯。東使云。喏喏。師代云。特謝和尚降重空筵。

舉雪峰示眾云。世界闊一丈。古鏡闊一丈。世界闊

【現代漢語翻譯】現代漢語譯本：如何如此無禮？師父代答說：『某甲（某某）有罪過。』又說：『甲辰乙巳（年份的代稱）。』

長慶禪師舉例問一位秀才說：『佛教說，眾生每日都在用卻不自知。儒家也說，日用而不知。不知的是什麼？』秀才說：『不知大道。』師父說：『的確不知。』

有僧人問睦州禪師：『靈山（釋迦牟尼說法的地方）還有蛇嗎？』睦州禪師說：『就是這些蚯蚓。』師父代答說：『白骨連山。』

長慶禪師拿起拄杖說：『識得這個，一生參學的事就完了。』師父說：『識得這個，為什麼不住（不停止）？』

云巖禪師在掃地，道吾禪師說：『為何如此區區（拘泥於小節）？』云巖禪師說：『須知有不區區者（不拘泥於小節的）。』道吾禪師說：『如果這樣，那就是第二個月亮了（虛幻不實）。』云巖禪師豎起掃帚說：『這個是第幾個月亮？』道吾禪師拂袖而去。師父說：『奴才見到婢女慇勤。』

仰山禪師問一位俗官：『官居何位？』俗官說：『推官（官職名）。』仰山禪師於是豎起拂子說：『還能推得這個嗎？』俗官無語。師父代答說：『久仰和尚。』

有僧人到翠巖禪師處，正趕上翠巖禪師不在。於是去拜見主事僧。主事僧說：『參見和尚了嗎？』僧人說沒有。主事僧就指著狗說：『要見和尚，只要禮拜這隻狗。』僧人無語。後來翠巖禪師回來，聽說了這件事，說：『怎麼說才能免得如此無語？』師父代答說：『欲觀其師，先觀弟子。』

有座主（精通經論的僧人）在華嚴寺講經，請翠巖禪師齋飯。翠巖禪師說：『山僧有個問題，座主如果答得上來就齋飯。』翠巖禪師於是拿起一個糊餅說：『嚴具法身（華嚴經具備法身）嗎？』座主說：『具法身。』翠巖禪師說：『如果這樣，那就是吃法身了。』座主無語。本講座主代答說：『有什麼過錯？』翠巖禪師不肯。東使說：『喏喏（應答聲）。』師父代答說：『特謝和尚降重空筵（感謝和尚光臨寒舍）。』

雪峰禪師開示大眾說：『世界闊一丈，古鏡闊一丈，世界闊』

【English Translation】 English version: How can you be so impolite? The master answered on his behalf, 'Moujia (someone) is guilty.' He also said, 'Jiachen Yisi (designations for years).'

Changqing asked a scholar, 'Buddhism says that sentient beings use it daily without knowing it. Confucian texts also say that they use it daily without knowing it. What is it that they don't know?' The scholar said, 'They don't know the Great Way.' The master said, 'Indeed, they don't know.'

A monk asked Muzhou, 'Are there still snakes on Ling Mountain (where Shakyamuni Buddha taught)?' Muzhou said, 'These earthworms.' The master answered on his behalf, 'White bones connect the mountains.'

Changqing picked up his staff and said, 'If you recognize this, the matter of studying for a lifetime is finished.' The master said, 'If you recognize this, why don't you stop?'

Yunyan was sweeping the floor when Daowu said, 'Why are you so meticulous?' Yunyan said, 'You must know there is something that is not meticulous.' Daowu said, 'If that's the case, then it's the second moon (illusory).' Yunyan held up his broom and said, 'Which moon is this?' Daowu flicked his sleeve and left. The master said, 'The servant is diligent when he sees the maid.'

Yangshan asked a secular official, 'What is your official position?' The official said, 'Investigating Judge.' Yangshan then held up his whisk and said, 'Can you investigate this?' The official was speechless. The master answered on his behalf, 'I have long admired the venerable monk.'

A monk arrived at Cuiyan's place, but Cuiyan was not there. So he went to see the chief monk. The chief monk said, 'Have you paid respects to the abbot?' The monk said no. The chief monk then pointed to a dog and said, 'If you want to see the abbot, just bow to that dog.' The monk was speechless. Later, Cuiyan returned and heard about this, and said, 'How can I say something to avoid being speechless like that?' The master answered on his behalf, 'If you want to see the master, first look at the disciple.'

A lecturer (a monk skilled in scriptures) was giving a lecture at Huayan Temple and invited Cuiyan to a vegetarian meal. Cuiyan said, 'This mountain monk has a question. If the lecturer can answer it, then I will have the meal.' Cuiyan then picked up a pancake and said, 'Does the Huayan Sutra possess the Dharmakaya (Dharma body)?' The lecturer said, 'It possesses the Dharmakaya.' Cuiyan said, 'If that's the case, then you are eating the Dharmakaya.' The lecturer was speechless. The lecturer of the lecture answered on his behalf, 'What is the fault?' Cuiyan refused to accept it. Dongshi said, 'Yes, yes (a response).' The master answered on his behalf, 'I especially thank the venerable monk for gracing this humble feast.'

Xuefeng addressed the assembly, saying, 'The world is one zhang (unit of measurement) wide, the ancient mirror is one zhang wide, the world is wide'

一尺。古鏡闊一尺。玄沙指面前火爐云。火爐闊多少。峰云。似古鏡闊。沙云。這老漢腳跟未點地在。后東使拈問僧。為復古鏡致火爐與么大。火爐致古鏡與么大。西院云。與么問人也未可在。師云。餿飯泥茶爐。

舉僧問云居。山河大地從何而有居云。從妄想有。僧云。與某甲想出一鋋金得么。居便休去。僧不肯。師聞得云。已是葛藤不能摺合得。待伊道想出一鋋金得么。拈拄杖便打。

舉閩中韋監軍尋常見僧云。某甲待官滿出。江西湖南置一問。問殺江西湖南老宿。僧云。監軍作么生問。軍云。不勞手腳。僧無語師代云。話墮也。又云。伏惟尚饗。舉王太傅問北院云。古人道。普現色身遍行三昧。佛法為什麼不到北俱盧洲。院云。只為遍行所以不到。師云。如法置一問來。

舉王太尉入佛殿指缽盂問僧。這個是什麼缽。僧云。藥師缽。尉云。只聞有降龍缽。僧云。待有龍即降。尉云。忽遇拏雲護浪來。又作么生。僧云。他亦不顧。尉云。話墮也。玄沙云。盡爾神力走。向什麼處去。保福云。歸依佛法僧。百丈作覆缽勢。師云。他日生天莫辜負老僧。

舉地藏問崇壽。爾久后將什麼利濟於人。壽云。無不利濟。藏云。無一法得利濟。師云。直饒與么也好吃棒。又云。當時但喚近前來。已后

【現代漢語翻譯】現代漢語譯本一尺。古鏡寬一尺。玄沙（禪師名）指著面前的火爐說：『火爐有多寬？』僧人峯迴答說：『像古鏡一樣寬。』玄沙說：『這老漢的腳跟還沒站穩呢。』後來，東使拈出這個問題問僧人：『是古鏡導致火爐這麼大呢，還是火爐導致古鏡這麼大呢？』西院（禪師名）說：『這樣問人也不可以。』師（指本文作者）說：『餿飯泥做的茶爐。』

有僧人問云居（禪師名）：『山河大地從何而來？』云居回答說：『從妄想而來。』僧人問：『那我能憑空想出一鋋金子嗎？』云居便不再理會。僧人不肯罷休。師（指本文作者）聽說了這件事，說：『已經是葛藤（比喻糾纏不清的公案），無法拆解了。如果等他說出『想出一鋋金子』這樣的話，就拿起拄杖打他。』

閩中韋監軍經常問僧人：『我等官職滿了卸任后，打算在江西湖南設一個問題，問倒江西湖南的老修行。』僧人問：『監軍打算怎麼問？』韋監軍說：『不勞動手腳。』僧人無言以對，師（指本文作者）代為回答說：『話已落入下乘。』又說：『希望您好好享用祭品。』王太傅問北院（禪師名）：『古人說：『普現色身，遍行三昧。』佛法為什麼不到北俱盧洲（四大部洲之一，被認為是福報深厚但難以修行的地方）？』北院回答說：『正因為要遍行，所以才不到。』師（指本文作者）說：『像這樣如法地提出一個問題。』

王太尉進入佛殿，指著缽盂問僧人：『這是什麼缽？』僧人回答說：『藥師缽。』太尉說：『只聽說過降龍缽。』僧人說：『等有龍了就降。』太尉說：『如果遇到興云作浪的龍來，又該怎麼辦？』僧人說：『它也不管。』太尉說：『話已落入下乘。』玄沙（禪師名）說：『用盡你的神力逃跑，又能跑到哪裡去？』保福（禪師名）做出覆缽的姿勢。師（指本文作者）說：『他日生天，不要辜負老僧。』

地藏（禪師名）問崇壽（禪師名）：『你將來打算用什麼來利益他人？』崇壽回答說：『無所不利濟。』地藏說：『沒有一法可以用來利濟。』師（指本文作者）說：『即使這樣說，也該打一棒。』又說：『當時只要叫他走近前來，以後……』

【English Translation】 English version One foot. An ancient mirror is one foot wide. Xuansha (Zen master's name) pointed to the stove in front of him and said, 'How wide is the stove?' The monk Feng replied, 'It's as wide as the ancient mirror.' Xuansha said, 'This old man's heels haven't touched the ground yet.' Later, Dongshi brought up this question and asked a monk, 'Does the ancient mirror cause the stove to be so big, or does the stove cause the ancient mirror to be so big?' Xiyuan (Zen master's name) said, 'It's not right to ask people like this.' The Master (referring to the author of this text) said, 'A tea stove made of stale rice and mud.'

A monk asked Yunju (Zen master's name), 'Where do mountains, rivers, and the great earth come from?' Yunju replied, 'From delusion.' The monk asked, 'Can I conjure up a string of gold from nothing with my thoughts?' Yunju then ignored him. The monk refused to give up. The Master (referring to the author of this text) heard about this and said, 'It's already a tangled vine (a metaphor for an entangled case), impossible to unravel. If he waits until he says 'conjure up a string of gold', then pick up the staff and hit him.'

The military inspector Wei of Minzhong often asked monks, 'After I finish my term of office, I plan to set up a question in Jiangxi and Hunan to stump the old practitioners of Jiangxi and Hunan.' The monk asked, 'How does the military inspector plan to ask?' Military Inspector Wei said, 'Without using hands or feet.' The monk was speechless, and the Master (referring to the author of this text) replied on his behalf, 'The words have fallen into a lower realm.' And said, 'May you enjoy the offerings.' Grand Tutor Wang asked Beiyuan (Zen master's name), 'The ancients said, 'Universally manifesting the physical body, universally practicing samadhi.' Why doesn't the Buddha-dharma reach Uttarakuru (one of the four continents, considered a place of great blessings but difficult to practice)?' Beiyuan replied, 'Precisely because it is universally practiced, it does not reach there.' The Master (referring to the author of this text) said, 'Like this, pose a question according to the Dharma.'

Grand Commandant Wang entered the Buddha hall, pointed to the alms bowl, and asked the monk, 'What kind of bowl is this?' The monk replied, 'The Medicine Buddha's bowl.' The Commandant said, 'I've only heard of the Dragon-Subduing Bowl.' The monk said, 'Wait until there's a dragon, then subdue it.' The Commandant said, 'If a dragon that stirs up clouds and waves comes, what should be done?' The monk said, 'It doesn't care.' The Commandant said, 'The words have fallen into a lower realm.' Xuansha (Zen master's name) said, 'Exhaust your divine power to run away, where can you run to?' Baofu (Zen master's name) made a gesture of an overturned bowl. The Master (referring to the author of this text) said, 'If you are born in heaven in the future, do not let down the old monk.'

Dizang (Zen master's name) asked Chongshou (Zen master's name), 'What will you use to benefit others in the future?' Chongshou replied, 'Nothing is not beneficial.' Dizang said, 'There is no Dharma that can be used to benefit.' The Master (referring to the author of this text) said, 'Even if you say that, you deserve a beating.' And said, 'At that time, just call him to come closer, and afterwards...'

教伊無鹐啄處。

舉泉州王太傅問僧。上座住甚處。僧云。半月山。傅云。忽遇月頭月尾。又作么生。僧無語。師代云。將謂與么。更有與么。

舉龍牙尋常道。云居師兄得第二句。我得第一句。西院云。只如龍牙與么道。還扶得也無。師云。須禮拜云居始得。西院云。傍觀者哂。

舉崇壽問僧。還見燈籠么。僧云見。壽云兩個。師代云。三頭兩面。又云。七個八個。

垂示代語

師因不安云。打草鞋行腳去。無對。師云。汝問我。與汝道。僧便問。和尚什麼處去。師云。四維上下對機設教去。代前語云。和尚宜吃薑附湯。

上堂云。劄久雨不晴。代云。一箭兩垛。或云。遇賤即貴。遇明即暗。代云。一起一倒。一日云。咬齒一句作么生道。代云合。或云。初秋夏末責情三十棒。代云。某甲如是。問僧。新羅國與大唐國是同是別。代云。僧堂佛殿廚庫三門。

上堂云。教意提不起。過在什麼處。代云。為爾蝦蟆活。

上堂云。爾道古佛與露柱相交。是第幾機。無對。師云。汝問我。與汝道。僧便問。師云。一條絳三十文。代前語云。南山起云北山下雨。僧又問。作么生是一條絳三十文。師云打與。一日云。商量舉覺個什麼。代云。鹽貴米賤。或云。佛法兩字拈卻成

【現代漢語翻譯】現代漢語譯本教他無處可啄食。（教伊無鹐啄處：教他沒有可以啄食的地方。鹐，音qiān，啄食。）

舉泉州王太傅問僧人：『上座（對僧人的尊稱）住在哪裡？』僧人說：『半月山。』太傅說：『如果遇到月初月末，又該如何是好？』僧人無言以對。師父（指本段文字的作者）代答說：『還以為只是這樣，沒想到還有那樣。』

舉龍牙和尚平常說：『云居師兄得到了第二句，我得到了第一句。』西院和尚說：『就像龍牙和尚這樣說，還能扶持得住嗎？』師父說：『必須禮拜云居和尚才能明白。』西院和尚說：『旁觀的人都在嘲笑。』

舉崇壽和尚問僧人：『還看見燈籠嗎？』僧人說：『看見了。』崇壽和尚說：『兩個。』師父代答說：『三頭兩面。』又說：『七個八個。』

垂示代語（垂示：對下面所說內容的提示；代語：代替別人回答的話）

師父因為身體不適說：『打草鞋去行腳雲遊。』無人應答。師父說：『你問我，我告訴你。』僧人便問：『和尚要去哪裡？』師父說：『到四面八方，根據不同根器的人設定教法。』代替前面的話回答說：『和尚應該吃些姜附湯。』

上堂說法時說：『長時間下雨不停。』代答說：『一箭射中兩個靶垛。』或者說：『遇到賤的就貴，遇到明的就暗。』代答說：『一起一倒。』有一天說：『咬牙切齒的一句話該怎麼說？』代答說：『合。』或者說：『初秋夏末追究責任，打三十棒。』代答說：『某甲（我）就是這樣。』問僧人：『新羅國（古代朝鮮半島上的國家）與大唐國（中國唐朝）是相同還是不同？』代答說：『僧堂、佛殿、廚房、倉庫、三門。』

上堂說法時說：『教義提不起來，問題出在哪裡？』代答說：『因為你是隻活著的蛤蟆。』

上堂說法時說：『你們說古佛與露柱（寺廟中的柱子）相交，是第幾機（禪宗用語，指契機的層次）？』無人應答。師父說：『你問我，我告訴你。』僧人便問。師父說：『一條繩子三十文錢。』代替前面的話回答說：『南山起云，北山下雨。』僧人又問：『怎麼是一條繩子三十文錢？』師父說：『打了再說。』有一天說：『商量舉發些什麼？』代答說：『鹽貴米賤。』或者說：『佛法兩字拿掉會變成什麼？』

【English Translation】 English version Teach them that there is nowhere to peck. (教伊無鹐啄處: Teach them that there is no place to peck. 鹐, pronounced qiān, means to peck.)

A prefect named Wang of Quanzhou asked a monk: 'Where does the venerable one (a respectful term for monks) reside?' The monk replied: 'Half-Moon Mountain.' The prefect said: 'If you encounter the beginning or end of the month, what will you do?' The monk was speechless. The master (referring to the author of this passage) answered on his behalf: 'I thought it was just like this, but I didn't expect there to be something else like that.'

Longya often said: 'My brother Yunju got the second line, and I got the first line.' Xiyuan said: 'Just like Longya said, can he still be supported?' The master said: 'You must bow to Yunju to understand.' Xiyuan said: 'The onlookers are laughing.'

Chongshou asked a monk: 'Do you see the lantern?' The monk said: 'I see it.' Chongshou said: 'Two.' The master answered on his behalf: 'Three heads and two faces.' He also said: 'Seven or eight.'

Instructions on Substitute Answers (垂示: hints for what follows; 代語: words spoken on behalf of someone else)

The master, feeling unwell, said: 'I'll make straw sandals and go on a pilgrimage.' No one responded. The master said: 'You ask me, and I'll tell you.' The monk then asked: 'Where is the venerable one going?' The master said: 'To the four directions, setting up teachings according to the different capacities of people.' Answering on behalf of the previous statement: 'The venerable one should eat some ginger and aconite soup.'

During an Dharma talk, he said: 'It has been raining for a long time without stopping.' The substitute answer is: 'One arrow hits two targets.' Or: 'When you encounter something cheap, it becomes expensive; when you encounter something bright, it becomes dark.' The substitute answer is: 'One up, one down.' One day, he said: 'How should one say a phrase with gritted teeth?' The substitute answer is: 'Together.' Or: 'Investigating responsibility at the end of early autumn and the end of summer, give thirty blows.' The substitute answer is: 'I am like that.' He asked a monk: 'Are Silla (an ancient kingdom on the Korean peninsula) and the Great Tang (Tang Dynasty of China) the same or different?' The substitute answer is: 'Monk's hall, Buddha hall, kitchen, storeroom, three gates.'

During an Dharma talk, he said: 'The teachings cannot be brought up, where is the problem?' The substitute answer is: 'Because you are a living toad.'

During an Dharma talk, he said: 'You say that the ancient Buddha and the pillar (in a temple) are interacting, what level of opportunity (Zen term, referring to the level of opportunity) is it?' No one responded. The master said: 'You ask me, and I'll tell you.' The monk then asked. The master said: 'A rope costs thirty coins.' Answering on behalf of the previous statement: 'Clouds rise in the southern mountains, and rain falls in the northern mountains.' The monk then asked: 'How is it that a rope costs thirty coins?' The master said: 'Beat you first and then talk.' One day, he said: 'What are we discussing and revealing?' The substitute answer is: 'Salt is expensive, and rice is cheap.' Or: 'What do the two words 'Buddha Dharma' become when they are removed?'

得個什麼。代云。死蝦蟆。或云。佛法不用學。燈籠露柱欺爾去。作么生得不欺爾去。代云。趙州南石橋北。一日云。古人面壁閉卻門。還透得這裡么。代云。這裡是什麼乾屎橛。又云一。或云。般柴來去行住坐臥四威儀中。還出得釋迦老子鼻孔么。代云。和尚也是量才補職。師或舉手云。古佛為什麼不到這裡。代云。不可降尊就卑。因僧設報慈和尚齋。師問僧。汝道報慈和尚有幾身代云。今日齋飯如法。問僧般柴來去。普賢菩薩在什麼處。代云。般柴早是辛苦。

上堂大眾集定云。是大過患子細點撿。代云。不用別人。問僧。世間是什麼人罪最重。代云平出。一日云。古人道。一句合頭語。萬劫系驢橛。作么生明得免此過。代云。趙州石橋嘉州大像。或云。虛空還有長短也無。代云。這個師僧得與么肥。這個師僧得與么瘦。一日云。常徒之見過在什麼處。代云。洎作過中會。

上堂大眾集定云。有理不伸。死而不弔。有理能伸。罕遇奇人。置將一問來。代云過。師有時問僧。作么生。代云少吃。或云。是爾諸人繞天下行腳。不知有祖師意。露柱卻知有祖師意。爾作么生明得露柱知有祖師意。代云。九九八十一。

示眾云。一舉不再說。作么生是一舉。又云。爾若不相當。且覓個入頭路。微塵諸佛

【現代漢語翻譯】現代漢語譯本『得』是什麼？（有人）代為回答：『死蛤蟆』。或者說：『佛法不用學，燈籠和露柱都在欺騙你。』怎樣才能不被它們欺騙呢？（有人）代為回答：『趙州南石橋北。』有一天（有人）說：『古人面壁，閉門不出，還能透徹理解這裡嗎？』（有人）代為回答：『這裡是什麼？乾屎橛！』又說一次。或者說：『搬柴來去，行住坐臥這四種威儀中，還能超出釋迦老子的鼻孔嗎？』（有人）代為回答：『和尚也是量才補職。』師父有時舉起手說：『古佛為什麼不到這裡來？』（有人）代為回答：『不可降尊就卑。』因為僧人設齋供養報慈和尚，師父問僧人：『你說報慈和尚有幾身？』（有人）代為回答：『今日齋飯如法。』問僧人搬柴來去，普賢菩薩在什麼地方？（有人）代為回答：『搬柴早已經是辛苦。』上堂時，大眾集合完畢，（有人）說：『這是大過患，仔細檢查。』（有人）代為回答：『不用別人。』問僧人：『世間是什麼人罪最重？』（有人）代為回答：『平出。』有一天（有人）說：『古人道：一句合頭語，萬劫系驢橛。怎樣才能明白，免除這個過失？』（有人）代為回答：『趙州石橋，嘉州大像。』或者說：『虛空還有長短嗎？』（有人）代為回答：『這個師僧怎麼這麼肥？這個師僧怎麼這麼瘦？』有一天（有人）說：『常徒的過失在哪裡？』（有人）代為回答：『洎作過中會。』上堂時，大眾集合完畢，（有人）說：『有理不能伸張，死了也沒人弔唁。有理能夠伸張，卻難遇到奇人。』把問題提出來吧。（有人）代為回答：『過。』師父有時問僧人：『怎麼樣？』（有人）代為回答：『少吃。』或者說：『你們這些人繞天下行腳，不知道有祖師意。露柱卻知道有祖師意。你們怎麼能明白露柱知道有祖師意？』（有人）代為回答：『九九八十一。』向大眾開示說：『一舉不再說。』什麼是『一舉』？又說：『你們若是不相當，就去找個入門的途徑。』微塵諸佛（無數的佛）。

【English Translation】 English version What is 'to get'? Someone answers on behalf: 'A dead toad.' Or says: 'The Buddha-dharma doesn't need to be learned; the lantern and the pillar are deceiving you.' How can you avoid being deceived by them? Someone answers on behalf: 'South of the Zhaozhou Stone Bridge, north of it.' One day, someone says: 'The ancients faced the wall, shutting the door. Can they still thoroughly understand this?' Someone answers on behalf: 'What is this place? A dry turd!' Says it again. Or says: 'In the four dignities of carrying firewood back and forth, walking, standing, sitting, and lying down, can one still go beyond Shakyamuni Buddha's nostrils?' Someone answers on behalf: 'The monk is also assigned a position according to his ability.' The master sometimes raises his hand and says: 'Why doesn't the ancient Buddha come here?' Someone answers on behalf: 'One should not lower oneself.' Because the monks prepared a vegetarian meal to offer to Abbot Bao Ci, the master asked the monks: 'Tell me, how many bodies does Abbot Bao Ci have?' Someone answers on behalf: 'Today's vegetarian meal is in accordance with the Dharma.' Asking the monks about carrying firewood back and forth, where is Samantabhadra Bodhisattva? Someone answers on behalf: 'Carrying firewood is already hard work.' When ascending the hall, after the assembly has gathered, someone says: 'This is a great fault; examine it carefully.' Someone answers on behalf: 'No need for others.' Asking the monks: 'Who is the person with the heaviest sin in the world?' Someone answers on behalf: 'To come out flatly.' One day, someone says: 'The ancients said: 'A single matching phrase binds one to the donkey's stake for myriad kalpas.' How can one understand and avoid this fault?' Someone answers on behalf: 'The Zhaozhou Stone Bridge, the Great Image of Jia Zhou.' Or says: 'Does emptiness have length and shortness?' Someone answers on behalf: 'Why is this monk so fat? Why is this monk so thin?' One day, someone says: 'Where does the fault of the regular disciples lie?' Someone answers on behalf: 'To meet in the midst of transgression.' When ascending the hall, after the assembly has gathered, someone says: 'If reason cannot be expressed, no one mourns the death. If reason can be expressed, it is rare to meet an extraordinary person.' Put forth a question. Someone answers on behalf: 'Pass.' The master sometimes asks the monks: 'How is it?' Someone answers on behalf: 'Eat less.' Or says: 'You people travel around the world, not knowing the intention of the Patriarch. The pillar knows the intention of the Patriarch. How can you understand that the pillar knows the intention of the Patriarch?' Someone answers on behalf: 'Nine nine eighty-one.' Instructing the assembly, saying: 'One action is not spoken of again.' What is 'one action'? Also says: 'If you are not suitable, then find a way to enter.' Countless Buddhas (innumerable Buddhas).

盡在爾舌頭上。三藏聖教在爾腳跟下。不如悟去好。還有人悟得么。出來道看。代云。養子之緣。代前語云。長安雖樂。

上堂大眾集定云。風不來樹不動。便下座。代云。樹折船沈。或云。第一句作么生道。若道不得。作么生得心息。代云。和尚莫要草鞋拄杖么。一日云。從上古人作么生辨人代云。城地因君置。師因摘茶云。摘茶辛苦。置將一問來。無對。又云。爾若道不得。且念上大人。更不相當。且順朱。代云。功不浪施。代前語云。勞而無功。或云。今日二十七。拈向什麼處。代云。壁上掛。問僧。三乘十二分教。什麼人承當得。代云。沙彌童行。一日云。汝作么生辨得無礙法。代云。閑傢俱。或云。還有句內藏身么。代云領。一日云。京華還有棟樑也無代云。家家觀世音。或云。不相當。且順朱識取好。代云。因學人置得。

示眾云。劄即難七九六十三。作么生道。代云。不可總無人去也。又云。洎合向後道。師或云。日裡來往日裡辨人。忽然中夜教取個物來。未曾到處作么生取。代云。瞞卻多少人。

示眾云。看看佛殿入僧堂里去也。代云。羅浮打鼓韶州舞。

上堂拈起拄杖云。看看。三千大千世界一時搖動。便下座。代云拽。一日云。作么生是雙明一句。代云。一箭兩垛。或

【現代漢語翻譯】現代漢語譯本：

『盡在你的舌頭上。三藏聖教（Tipitaka，佛教經典的總稱）就在你的腳跟下。不如領悟去吧，好嗎？還有人能領悟嗎？出來說說看。』代云回答：『養育兒子的緣分。』代前語說：『長安雖然快樂。』

上堂時，大眾聚集完畢，（師父）說：『風不來，樹不動。』便下座。代云回答：『樹折了，船沉了。』或者說：『第一句話怎麼說？如果說不出來，怎麼能讓心止息？』代云回答：『和尚您不需要草鞋和拄杖嗎？』有一天，（師父）說：『從古以來的人怎麼辨別人？』代云回答：『城池土地因為您而設定。』師父因為摘茶說：『摘茶很辛苦，放一個問題來。』（代云）沒有回答。又說：『你如果說不出來，就念「上大人」，更不相稱，還是順著朱（熹）的學說好。』代云回答：『功夫沒有白費的。』代前語說：『勞累而沒有功效。』或者說：『今天二十七，把它放在什麼地方？』代云回答：『掛在墻上。』問僧人：『三乘十二分教（佛教的各種教法），什麼人能夠承擔？』代云回答：『沙彌童行（年輕的僧人）。』有一天，（師父）說：『你怎麼樣辨別無礙法？』代云回答：『閑置的傢俱。』或者說：『還有句中藏身嗎？』代云回答：『領會了。』有一天，（師父）說：『京城還有棟樑之才嗎？』代云回答：『家家戶戶都供奉觀世音（Avalokiteśvara，佛教菩薩）。』或者說：『不相稱，還是順著朱（熹）的學說來認識比較好。』代云回答：『因為學人而設定的。』

示眾說：『劄即難七九六十三，怎麼說？』代云回答：『不可能總沒有人去吧。』又說：『幾乎要向後說了。』師父或者說：『白天來往，白天辨別人，忽然半夜叫取個東西來，未曾到過的地方怎麼取？』代云回答：『瞞騙了多少人。』

示眾說：『看看，佛殿進入僧堂里去了。』代云回答：『羅浮山（Luofu Mountain）打鼓，韶州（Shaozhou）跳舞。』

上堂，拿起拄杖說：『看看，三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個概念）一時搖動。』便下座。代云回答：『拽。』有一天，（師父）說：『怎麼是雙明一句？』代云回答：『一箭雙垛。』或者

【English Translation】 English version:

'It's all on your tongue. The Tipitaka (the complete Buddhist canon) is right under your heels. Wouldn't it be better to awaken to it? Is there anyone who can awaken? Come out and say something.' Daiyun replied, 'The karmic connection of raising a son.' Daiqian's previous saying was, 'Although Chang'an is joyful.'

When ascending the hall, after the assembly had gathered, (the master) said, 'The wind doesn't come, the tree doesn't move.' Then he descended from the seat. Daiyun replied, 'The tree is broken, the boat is sunk.' Or (someone) said, 'How should the first sentence be spoken? If you cannot speak it, how can you achieve cessation of the mind?' Daiyun replied, 'Does the monk not need straw sandals and a staff?' One day, (the master) said, 'How do people of ancient times discern people?' Daiyun replied, 'The city and land are established because of you.' The master, because of picking tea, said, 'Picking tea is hard work; put forth a question.' (Daiyun) did not answer. Again, (the master) said, 'If you cannot say it, then recite 'Shang Da Ren (a phrase from a Chinese primer),' it's even more inappropriate; it's better to follow Zhu (Xi)'s teachings.' Daiyun replied, 'Effort is not wasted.' Daiqian's previous saying was, 'Laborious but without effect.' Or (someone) said, 'Today is the twenty-seventh; where should it be placed?' Daiyun replied, 'Hang it on the wall.' Asked a monk, 'The Three Vehicles and Twelve Divisions of Teachings (various Buddhist teachings), who can bear them?' Daiyun replied, 'The Shami (novice monk) and young acolytes.' One day, (the master) said, 'How do you discern unobstructed Dharma?' Daiyun replied, 'Idle furniture.' Or (someone) said, 'Is there still concealment within the phrase?' Daiyun replied, 'Understood.' One day, (the master) said, 'Are there still pillars of state in the capital?' Daiyun replied, 'Every household worships Avalokiteśvara (the Bodhisattva of Compassion).' Or (someone) said, 'It's inappropriate; it's better to recognize it by following Zhu (Xi)'s teachings.' Daiyun replied, 'Established because of the student.'

Showing the assembly, (the master) said, 'Zha ji nan qi jiu liu shi san (a nonsensical phrase), how should it be said?' Daiyun replied, 'It's impossible that no one will go.' Again, (the master) said, 'Almost about to say it backwards.' The master or (someone) said, 'Coming and going during the day, discerning people during the day; suddenly, in the middle of the night, being told to fetch something, how to fetch it from a place never been to?' Daiyun replied, 'Deceived so many people.'

Showing the assembly, (the master) said, 'Look, the Buddha hall has entered the monks' hall.' Daiyun replied, 'Luofu Mountain (a mountain in Guangdong) is drumming, Shaozhou (a city in Guangdong) is dancing.'

Ascending the hall, raising the staff, (the master) said, 'Look, the three thousand great thousand worlds (a concept in Buddhist cosmology) are shaking at once.' Then he descended from the seat. Daiyun replied, 'Pull.' One day, (the master) said, 'What is the sentence of dual clarity?' Daiyun replied, 'One arrow, two targets.' Or

云。作么生是不瞞人底句。代云。莫道這個是瞞人底。一日云。泥水不分。過在什麼處。代云。昨日莫徭人設齋。或云。日裡來往總識爾。作么生是影身一句。代云。某甲亦見日頭從東邊上。一日云。盡力作么生道。代云。五個糊餅三碗茶。或云。作么生是平伸一問。代云。便摑傍僧。一日云。空不異色。作么生道。代云。園頭甚要。或云。作么生是不沈影底句。代云現。

上堂大眾集。師良久云。久雨不晴。代云。一槌兩當蓋覆將來。一日云。教中有言。謗斯經故獲罪如是。拈卻當門齒將經來。代云。不空罥索。或云。爾多年在叢林里。乃舉手便放下云。向後不得與么。代云。若與么便成辜負和尚。一日云。昨日有一句語。不敢望爾會。還有人舉得么。代云驀。又云。走殺多少人。

上堂大眾集定云。總上來也。各自東行西行。便下座。代云不少。或云。古人一言悟道。觸緣見性。拈起作么生商量。代云。云居鼓上藍鐘。一日云。日裡來往上上下下。一問一答任汝當荷。夾差一問來。作么生當荷。代云。謂言侵早起。更有夜行人。又云。一起一倒。又云。生在冀州。

上堂云。乾坤側日月星辰一時黑。作么生道。代云。好事不如無。師因說事了起立。以拄杖擊禪床一下云。適來如許多葛藤。貶向

【現代漢語翻譯】現代漢語譯本云。（僧人問：）『如何是不欺騙人的話？』代云（僧人代云回答：）『不要說這個是欺騙人的。』一日（另一天，僧人問：）『泥和水不分，過錯在哪裡？』代云（代云回答：）『昨天莫徭人（古代少數民族）設齋。』或云（或者有人問：）『白天來來往往都認識你，如何是影身（影子）一句？』代云（代云回答：）『某甲（我）也看見太陽從東邊升起。』一日（另一天，僧人問：）『盡力要如何說？』代云（代云回答：）『五個糊餅三碗茶。』或云（或者有人問：）『如何是平鋪直敘的一問？』代云（代云回答：）『便打旁邊的僧人。』一日（另一天，僧人問：）『空不異色（佛教用語，指空與色沒有分別），要如何說？』代云（代云回答：）『園頭（菜園負責人）非常重要。』或云（或者有人問：）『如何是不沉沒的影子一句？』代云（代云回答：）『現。』

上堂（方丈升座）大眾聚集，師（禪師）沉默良久說：『久雨不晴。』代云（代云回答：）『一槌兩當，蓋覆將來。』一日（另一天，禪師說：）『教中（佛教經典中）有言，誹謗此經，故獲罪如此。把當門牙拿掉，將經拿來。』代云（代云回答：）『不空罥索（佛教菩薩名）。』或云（或者有人問：）『你多年在叢林里，』於是舉手放下說：『向後不得這樣。』代云（代云回答：）『若這樣便辜負和尚（住持）。』一日（另一天，禪師說：）『昨天有一句話，不敢期望你們會，還有人能舉出來嗎？』代云（代云回答：）『驀。』又云（禪師又說：）『走殺多少人。』

上堂（方丈升座）大眾聚集完畢，禪師說：『都上來了嗎？各自東行西行。』便下座。代云（代云回答：）『不少。』或云（或者有人問：）『古人一言悟道，觸緣見性（佛教用語，指接觸外緣而領悟本性），拿起來要如何商量？』代云（代云回答：）『云居鼓上藍鐘。』一日（另一天，禪師說：）『白天來來往往上上下下，一問一答任你承擔，夾雜一個問題來，要如何承擔？』代云（代云回答：）『謂言侵早起，更有夜行人。』又云（禪師又說：）『一起一倒。』又云（禪師又說：）『生在冀州。』

上堂（方丈升座）說：『乾坤傾側，日月星辰一時黑，要如何說？』代云（代云回答：）『好事不如無。』師（禪師）因為說完事站起來，用拄杖擊禪床一下說：『剛才如此多的葛藤（比喻糾纏不清的事務），貶向』

【English Translation】 English version A monk asked: 'What is a phrase that doesn't deceive people?' Daiyun (Monk Daiyun replied): 'Don't say that this is a deceptive phrase.' One day, a monk asked: 'Mud and water are indistinguishable; where does the fault lie?' Daiyun (Daiyun replied): 'Yesterday, the Moyaoren (an ancient ethnic minority) held a vegetarian feast.' Someone asked: 'You are recognized coming and going during the day; what is a phrase about the shadow-body?' Daiyun (Daiyun replied): 'I also see the sun rising from the east.' One day, a monk asked: 'How should one speak of exerting all effort?' Daiyun (Daiyun replied): 'Five sesame cakes and three bowls of tea.' Someone asked: 'What is a straightforward question?' Daiyun (Daiyun replied): 'Immediately strike the monk beside you.' One day, a monk asked: 'Emptiness is not different from form (Buddhist term, referring to the inseparability of emptiness and form); how should one speak of it?' Daiyun (Daiyun replied): 'The gardener is very important.' Someone asked: 'What is a phrase about a shadow that doesn't sink?' Daiyun (Daiyun replied): 'Present.'

The master ascended the high seat, and the assembly gathered. The master remained silent for a long time and then said, 'The long rain does not clear.' Daiyun (Daiyun replied): 'One hammer strikes twice, covering everything.' One day, the master said, 'The teachings say, 'Slandering this sutra results in such and such a sin.' Remove your front teeth and bring the sutra here.' Daiyun (Daiyun replied): 'Amoghapasa (name of a Buddhist bodhisattva).' Someone asked, 'You have been in the monastery for many years.' Then he raised his hand and put it down, saying, 'You must not do this in the future.' Daiyun (Daiyun replied): 'If you do that, you will be letting down the abbot.' One day, the master said, 'Yesterday, there was a phrase; I don't expect you to understand it. Can anyone bring it up?' Daiyun (Daiyun replied): 'Suddenly.' The master also said, 'How many people have been run to death!'

The master ascended the high seat, and the assembly gathered. The master said, 'Have you all come up? Each goes east and west.' Then he descended the seat. Daiyun (Daiyun replied): 'Not few.' Someone asked, 'The ancients attained enlightenment with a single word, seeing their nature through contact with circumstances (Buddhist term, referring to realizing one's inherent nature through external conditions). How should we discuss this?' Daiyun (Daiyun replied): 'The Cloud Dwelling strikes the blue bell on the drum.' One day, the master said, 'Coming and going, up and down during the day, I leave it to you to bear the questions and answers. Add a question in between; how will you bear it?' Daiyun (Daiyun replied): 'Thinking I got up early, there are still night travelers.' The master also said, 'Rising and falling together.' The master also said, 'Born in Jizhou.'

Ascending the high seat, the master said, 'Heaven and earth tilt, the sun, moon, and stars are all dark at once. How should one speak of it?' Daiyun (Daiyun replied): 'A good thing is not as good as nothing.' The master, having finished speaking, stood up, struck the Zen platform with his staff, and said, 'Just now, so much kudzu (a metaphor for tangled affairs), banished to'

什麼處去。靈利底即見不靈利底著于熱瞞。代云。雪上加霜。

示眾云。日月傍照三天下。正照四天下。我與爾注破了也。一句道將來。代云。東弗于代西瞿耶尼。或云。佛法不用道著。世間什麼物最貴。代云。莫道這個是賤底。又云。乾屎橛。一日云。今日十五入夏也。寒山子作么生代云。和尚問寒山。學人對拾得。或云。爾諸人傍家行腳。還識西天二十八祖么。代云。坐底坐臥底臥。又云少吃因齋次。指白瓷器云。這個知有超佛越祖之談。代云。五九四十五。又云。和尚自吃飯。一日云。是爾傍家行腳。作么生是不落賓主底句道將來。代云。便出去。或云是爾師僧在江西湖南所在過夏。衣缽分付什麼人了來。代云不是瞞卻一人來又云不作大人相。一日云。非貴賤據什麼。代云。鰕跳不出鬥。

示眾云。看看。殺了也。便作倒勢云。會么。若不會。且向拄杖頭上會取。代云。龍頭蛇尾蛇尾龍頭。又代作倒勢。一日云。我每日共爾葛藤不能到夜。如今在這裡置將一問來。代云。只恐和尚不答。或云。作么生是腳跟下一句。代云。有么。師或問僧。爾為什麼帶累我。代云。某甲帶累和尚。或云。作么生出得這裡。代云。朝游羅浮暮歸檀特。一日云。明己底人。還見有己么。代云。把將來。又代展兩手。或云

【現代漢語翻譯】現代漢語譯本：去向何處？聰慧的人當下就能領悟，不聰慧的人則執著于妄想分別。代云：這是雪上加霜。開示大眾說：日月普照三千大千世界，也照耀著四大部洲。我已經為你們註釋破譯了。說一句道將來的話。代云：東弗于代（Purva-videha，東勝身洲），西瞿耶尼（Apara-godaniya，西牛賀洲）。或者說：佛法不用言語來表達。世間什麼東西最貴重？代云：不要說這個是低賤的。又說：乾屎橛（dried dung spatula，擦拭用具）。有一天說：今天是十五，進入夏季了。寒山子（Hanshan，唐代詩人，隱居天臺山寒巖）會怎麼說呢？代云：和尚問寒山，學人回答拾得（Shi-te，唐代僧人，寒山子的朋友）。或者說：你們這些四處行腳的人，還認識西天二十八祖（the twenty-eight patriarchs of Indian Buddhism）嗎？代云：坐著的坐著，躺著的躺著。又說：少吃是因為齋戒的緣故。指著白瓷器說：這個知道有超越佛祖的談論。代云：五九四十五。又說：和尚自己吃飯。有一天說：你們這些四處行腳的人，怎樣說一句不落入賓主對待的言語？代云：便出去。或者說：你們的師父們在江西湖南一帶過夏天，衣缽傳付給什麼人了？代云：沒有隱瞞任何一個人。又說：不要擺出大人的樣子。有一天說：不是貴賤所能衡量的，依據什麼呢？代云：蝦蟆跳不出鬥。開示大眾說：看看，殺掉了。便做出倒下的姿勢說：明白了嗎？如果不明白，就到拄杖頭上領會。代云：龍頭蛇尾，蛇尾龍頭。又代為做出倒下的姿勢。有一天說：我每天和你們糾纏不清，不能到晚上。現在在這裡設定一個問題。代云：只怕和尚不回答。或者說：怎樣是腳跟下的一句話？代云：有嗎？師父或者問僧人：你為什麼連累我？代云：我連累了和尚。或者說：怎樣才能出去這裡？代云：早上游羅浮山（Luofu Mountain，廣東名山），晚上回到檀特山（Dantaka forest，印度地名）。有一天說：明白自己的人，還看到有自己嗎？代云：拿過來。又代為張開雙手。或者說：

【English Translation】 English version: Where to go? The clever ones see it immediately, while the dull ones cling to delusional discriminations. A substitute saying: It's adding frost to snow. Instructing the assembly, he said: The sun and moon shine on the three thousand great thousand worlds, and also illuminate the four continents. I have already annotated and broken it down for you. Say a phrase that speaks of the future. A substitute saying: Purva-videha (East Videha continent), Apara-godaniya (West Godaniya continent). Or saying: The Buddha-dharma (Buddha's teachings) does not need to be expressed in words. What is the most precious thing in the world? A substitute saying: Don't say this is cheap. Also saying: Dried dung spatula. One day he said: Today is the fifteenth, entering summer. What would Hanshan (Cold Mountain, Tang Dynasty poet, recluse in Tiantai Mountain's Cold Cliff) say? A substitute saying: The monk asks Hanshan, the student answers Shi-te (Pick-up, Tang Dynasty monk, Hanshan's friend). Or saying: You wandering monks, do you recognize the twenty-eight patriarchs of Indian Buddhism? A substitute saying: Those sitting are sitting, those lying down are lying down. Also saying: Eating less is because of fasting. Pointing to the white porcelain, he said: This knows of discussions surpassing Buddhas and ancestors. A substitute saying: Five nines are forty-five. Also saying: The monk eats by himself. One day he said: You wandering monks, how do you say a phrase that does not fall into the duality of guest and host? A substitute saying: Then go out. Or saying: Your teachers are spending the summer in Jiangxi and Hunan, to whom have they entrusted their robes and bowls? A substitute saying: Not hiding it from anyone. Also saying: Don't put on the appearance of a great man. One day he said: Not measured by nobility or lowliness, based on what? A substitute saying: A shrimp cannot jump out of a bucket. Instructing the assembly, he said: Look, it's killed. Then he made a falling gesture, saying: Do you understand? If you don't understand, then understand it on the head of the staff. A substitute saying: Dragon head snake tail, snake tail dragon head. He also acted out the falling gesture. One day he said: I am entangled with you every day and cannot reach the evening. Now I will set a question here. A substitute saying: I'm just afraid the monk won't answer. Or saying: What is a phrase under the feet? A substitute saying: Is there? The master or asks the monk: Why do you implicate me? A substitute saying: I implicate the monk. Or saying: How can one get out of here? A substitute saying: In the morning, I travel to Luofu Mountain (famous mountain in Guangdong), and in the evening, I return to Dantaka forest (place name in India). One day he said: A person who understands himself, does he still see himself? A substitute saying: Bring it here. He also spread out his hands. Or saying:

。作么生是蹙舌一句。代云。和尚只待某甲道。一日云。爾師僧繞天下行腳。見老和尚開口。便上來東聽西聽。何不向洗缽盂處置將一問來。代云。也知和尚為物之故。因見火頭公。爾辛苦我賞爾。這個拄杖子吞卻祖師也。無對。代云。功不浪施。又云。禍不單行。師因披衲衣云。古人道。披衣蓋乾坤。乃拈起衲衣抖擻云。北斗一時黑作么生。代云。也知和尚出身早。又云。不道與么去。或云。佛法還有變易也無。代云。缽盂鞋履掛杖針筒。一日云。佛法拈卻我不問爾。還有識世諦法么。代云。某甲若道有。被和尚領過。或云。摩㝹顯正。過在什麼處。代云。有什麼過。

示眾雲天中涵蓋乾坤目機銖兩。不涉春緣。作么生承當。代云。一鏃破三關。師或云。南來北往飛禽走獸。為什麼卻有異。代云。辨卻多少人。或云。爾諸人。擔缽囊行腳。不知有佛法。佛殿上蚩吻。卻知有佛法。代云。佛殿里裝香。三門外合掌。師或以拄杖一劃云。微塵諸佛盡在這裡。還辨得盡么。代云。日出東方夜落西。一日云。作么生是扣門一句。代云打。或云。迷本底人觸途俱滯。悟本底人為什麼有四大見。代云。益州附子建州姜。師或云。爾諸方愛答話。還有透不得底句么。代云來。或云。達磨西來為什麼難得兒孫。代云放。師因說

【現代漢語翻譯】現代漢語譯本：『作么生是蹙舌一句』（什麼是閉口不言的一句話？）。趙州從諗禪師代替回答說：『和尚只是等待我來說。』趙州從諗禪師有一天說：『你們這些僧人繞著天下四處行腳，見到老和尚開口，便上來東聽西聽。為什麼不向洗缽盂的地方處置，提出一問呢？』趙州從諗禪師代替回答說：『也知道和尚是爲了事物之故。』（趙州從諗禪師）因為看見火頭公，（便說）『你辛苦了，我賞你。』（又說）『這個拄杖子吞卻祖師也。』（趙州從諗禪師）沒有回答。（趙州從諗禪師）代替回答說：『功不浪施。』又說：『禍不單行。』趙州從諗禪師因此披上衲衣說：『古人道，披衣蓋乾坤。』於是拿起衲衣抖擻說：『北斗一時黑作么生？』（如果北斗星一時都變黑了，該怎麼辦？）趙州從諗禪師代替回答說：『也知道和尚出身早。』又說：『不道與么去。』（不是這樣走的。）或者說：『佛法還有變易也無？』（佛法還有變化嗎？）趙州從諗禪師代替回答說：『缽盂鞋履掛杖針筒。』（都是日常用具，沒有變化。）有一天（趙州從諗禪師）說：『佛法拈卻我不問爾，還有識世諦法么？』（佛法拿掉我不問你，還有認識世俗諦的嗎？）趙州從諗禪師代替回答說：『我如果說有，就被和尚領過去了。』或者說：『摩㝹顯正，過在什麼處？』（摩㝹顯正，過錯在哪裡？）趙州從諗禪師代替回答說：『有什麼過？』（趙州從諗禪師）向大眾開示說：『天中涵蓋乾坤目機銖兩，不涉春緣，作么生承當？』（天地包含乾坤，眼睛像秤一樣衡量，不涉及春天的因緣，如何承擔？）趙州從諗禪師代替回答說：『一鏃破三關。』（一箭射穿三道關卡。）趙州從諗禪師或者說：『南來北往飛禽走獸，為什麼卻有異？』（南來北往的飛禽走獸，為什麼卻有差異？）趙州從諗禪師代替回答說：『辨卻多少人。』（辨別了多少人。）或者說：『爾諸人，擔缽囊行腳，不知有佛法。佛殿上蚩吻，卻知有佛法。』（你們這些人，挑著缽囊四處行腳，卻不知道有佛法。佛殿上的蚩吻，卻知道有佛法。）趙州從諗禪師代替回答說：『佛殿里裝香，三門外合掌。』（在佛殿里燒香，在三門外合掌。）趙州從諗禪師或者用拄杖一劃說：『微塵諸佛盡在這裡，還辨得盡么？』（無數的佛都在這裡，還能辨別得完嗎？）趙州從諗禪師代替回答說：『日出東方夜落西。』（太陽從東方升起，晚上從西方落下。）有一天（趙州從諗禪師）說：『作么生是扣門一句？』（什麼是敲門的一句話？）趙州從諗禪師代替回答說：『打。』或者說：『迷本底人觸途俱滯，悟本底人為什麼有四大見？』（迷惑根本的人，處處受阻；領悟根本的人，為什麼還有四大之見？）趙州從諗禪師代替回答說：『益州附子建州姜。』（益州的附子，建州的姜。）趙州從諗禪師或者說：『爾諸方愛答話，還有透不得底句么？』（你們各處都喜歡回答問題，還有無法穿透的句子嗎？）趙州從諗禪師代替回答說：『來。』或者說：『達磨（Bodhidharma）西來為什麼難得兒孫？』（達磨西來為什麼難以得到繼承人？）趙州從諗禪師代替回答說：『放。』趙州從諗禪師因此說…

【English Translation】 English version: 『What is a tongue-tied phrase?』 Zhaozhou Congshen (a Chan master) answered on his behalf, saying, 『The venerable monk is just waiting for me to say it.』 One day, Zhaozhou Congshen said, 『You monks travel around the world, and when you see an old monk open his mouth, you come up to listen here and there. Why don't you go to the place where you wash your bowls and ask a question?』 Zhaozhou Congshen answered on his behalf, saying, 『I also know that the venerable monk is doing it for the sake of things.』 Because he saw the cook, he said, 『You have worked hard, I will reward you.』 (He also said,) 『This staff has swallowed the patriarchs.』 Zhaozhou Congshen did not answer. Zhaozhou Congshen answered on his behalf, saying, 『Effort is not wasted.』 He also said, 『Misfortunes never come singly.』 Zhaozhou Congshen then put on his patched robe and said, 『The ancients said, 'Wearing the robe covers the universe.'』 Then he picked up the patched robe and shook it, saying, 『What if the Big Dipper suddenly turns black?』 Zhaozhou Congshen answered on his behalf, saying, 『I also know that the venerable monk had an early start.』 He also said, 『It's not like that.』 Or he said, 『Is there any change in the Dharma?』 Zhaozhou Congshen answered on his behalf, saying, 『Bowls, shoes, hanging staffs, and needle tubes.』 One day, Zhaozhou Congshen said, 『I won't ask you about the Dharma, but do you still recognize the mundane truth?』 Zhaozhou Congshen answered on his behalf, saying, 『If I say yes, I will be led away by the venerable monk.』 Or he said, 『Where is the fault in Mo㝹 (name of a person) revealing the truth?』 Zhaozhou Congshen answered on his behalf, saying, 『What fault is there?』 Zhaozhou Congshen addressed the assembly, saying, 『Heaven contains the universe, the eyes measure like scales, not involving the spring cause, how to bear it?』 Zhaozhou Congshen answered on his behalf, saying, 『One arrow breaks through three barriers.』 Zhaozhou Congshen sometimes said, 『Why are there differences between birds and beasts coming from the south and going to the north?』 Zhaozhou Congshen answered on his behalf, saying, 『Discerned how many people.』 Or he said, 『You people, carrying bowls and bags, travel around, but you don't know the Dharma. The Chiwen (mythical animal on the roof) on the Buddha hall knows the Dharma.』 Zhaozhou Congshen answered on his behalf, saying, 『Burning incense in the Buddha hall, putting palms together outside the three gates.』 Zhaozhou Congshen sometimes drew a line with his staff and said, 『All the Buddhas of dust are here, can you discern them all?』 Zhaozhou Congshen answered on his behalf, saying, 『The sun rises in the east and sets in the west.』 One day, Zhaozhou Congshen said, 『What is a knocking-on-the-door phrase?』 Zhaozhou Congshen answered on his behalf, saying, 『Strike.』 Or he said, 『Those who are deluded about the root are obstructed everywhere, why do those who are enlightened about the root still have the four great elements view?』 Zhaozhou Congshen answered on his behalf, saying, 『Aconite from Yizhou (ancient place name), ginger from Jianzhou (ancient place name).』 Zhaozhou Congshen sometimes said, 『You all like to answer questions, is there any phrase that cannot be penetrated?』 Zhaozhou Congshen answered on his behalf, saying, 『Come.』 Or he said, 『Why is it difficult for Bodhidharma (name of a Buddhist monk) to have descendants when he came from the West?』 Zhaozhou Congshen answered on his behalf, saying, 『Release.』 Zhaozhou Congshen therefore said…

事了起立云。爾諸人忽然今夜總悟去。早起將刀截卻我頭我說了也。乃拈衲衣抖擻云。作么生。代云。學人不得辜負和尚。或云。口只堪吃飯。爾道古人拈槌豎拂揚眉動目作么生。辨。代云。偽山笠子江西別。又云。龍頭蛇尾。或云。佛法中菩提涅槃真如解脫併爲增語。汝道世諦以何為增語。代云。鬧市裡一個兩個。又云。菩提涅槃。師或云。古人道。觸目是道。拈卻醬甕。阿那個是道。無對。師云。蒼天蒼天。代前語云。是什麼心行。或云。見即不可子細看。代云。長安雖樂。

示眾云。十五日已前不問爾。十五日已后道將一句來。代云。日日是好日。

上堂良久云。鈍置殺人。便下座。代云不獨。因看志公頌問僧。半夜子心住無生即生死。古人意作么生。代云。不可總作野狐精見解也。或云。古人道。人人盡有光明在。看時不見暗昏昏。作么生是光明。代云。廚庫三門。又云。好事不如無。一日云。佛法大殺有。只是舌頭短。代云長也。又云。大斧斫了手摩挲。師齊次問僧。應是從前叢林學得底言語總拈卻。爾道我飯作么生滋味。代云。菜里少鹽醋。或云。是爾諸人行腳。須知有隔身句。作么生是隔身句。代云。初三十一。或云。大智非明。真空絕跡。還有人明得這個道理么。若有人明得。出來道看

【現代漢語翻譯】現代漢語譯本事了便起身離開，（溈山禪師）說：『你們這些人如果今晚全都開悟了，明天早上就拿刀砍下我的頭，我已經說過了。』於是拿起袈裟抖了抖，說：『怎麼樣？』（僧人）回答說：『學人不敢辜負和尚。』有人說：『嘴巴只適合吃飯。』（溈山禪師）問道：『你們說古人拈槌豎拂、揚眉動目是做什麼？』（僧人）辨答。（僧人）回答說：『偽山的斗笠和江西的不同。』又說：『龍頭蛇尾。』有人說：『在佛法中，菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）、真如（tathata，實性）、解脫（vimoksha，解脫）都是增語。』你道世俗諦（samvriti-satya，世俗諦）以什麼為增語？（僧人）回答說：『鬧市裡的一兩個（人）。』又說：『菩提涅槃。』（溈山禪師）有時說：『古人道，觸目是道。』拿起醬甕，問：『哪個是道？』無人回答。（溈山禪師）說：『蒼天啊蒼天。』（僧人）代前語說：『是什麼心行？』有人說：『見即不可仔細看。』（僧人）回答說：『長安雖樂。』

（溈山禪師）向大眾開示說：『十五日之前我不問你們，十五日之後說一句來。』（僧人）回答說：『日日是好日。』

（溈山禪師）上堂良久，說：『白白地浪費時間，殺人啊！』便下座。（僧人）回答說：『不只是（浪費時間）。』因為看志公的頌，問僧人：『半夜子心住無生即生死，古人的意思是什麼？』（僧人）回答說：『不可都作野狐精的見解。』有人說：『古人道，人人盡有光明在，看時不見暗昏昏，怎麼樣是光明？』（僧人）回答說：『廚庫三門。』又說：『好事不如無。』一日（溈山禪師）說：『佛法非常多，只是舌頭短。』（僧人）回答說：『長也。』又說：『大斧砍了手摩挲。』（溈山禪師）接連問僧人：『應該把從前叢林里學得的言語全都丟掉，你們說我吃飯是什麼滋味？』（僧人）回答說：『菜里少鹽醋。』有人說：『是你們這些人行腳，須知有隔身句，怎麼樣是隔身句？』（僧人）回答說：『初三十一。』有人說：『大智非明，真空絕跡，還有人明白這個道理嗎？若有人明白，出來說看。』

【English Translation】 English version Having finished, he stood up and said, 'If all of you suddenly attain enlightenment tonight, cut off my head with a knife early tomorrow morning. I have already said it.' Then he picked up his kasaya (robe) and shook it, saying, 'What about it?' The monk replied, 'This student dares not let the master down.' Someone said, 'The mouth is only fit for eating.' (Weishan) asked, 'What do you say the ancients were doing when they raised the mallet, held up the whisk, raised their eyebrows, and moved their eyes?' The monk responded. The monk replied, 'Weishan's bamboo hat is different from Jiangxi's.' He also said, 'A dragon's head and a snake's tail.' Someone said, 'In the Buddhadharma (Buddha's teachings), bodhi (enlightenment), nirvana (liberation), tathata (suchness), and vimoksha (deliverance) are all augmentative words.' What do you say is the augmentative word for samvriti-satya (conventional truth)? The monk replied, 'One or two in the bustling market.' He also said, 'Bodhi and nirvana.' Sometimes (Weishan) said, 'The ancients said, 'Everything one sees is the Way.' Picking up a soy sauce jar, he asked, 'Which one is the Way?' No one answered. (Weishan) said, 'Oh, heavens, heavens!' The monk substituted the previous words, saying, 'What kind of mental activity is it?' Someone said, 'Once seen, it cannot be carefully examined.' The monk replied, 'Although Chang'an is joyful.'

(Weishan) addressed the assembly, saying, 'I will not ask you before the fifteenth day. After the fifteenth day, say a phrase.' The monk replied, 'Every day is a good day.'

(Weishan) ascended the hall and remained silent for a long time, saying, 'Dulling people to death!' Then he descended the seat. The monk replied, 'Not just (dulling).' Because he was looking at Zhi Gong's verse, he asked a monk, 'At midnight, the mind dwells in non-birth, which is birth and death. What is the meaning of the ancients?' The monk replied, 'One should not all take it as the view of a fox spirit.' Someone said, 'The ancients said, 'Everyone has light within, but when one looks, one sees only darkness.' What is light?' The monk replied, 'The kitchen, the storehouse, and the three gates.' He also said, 'Good deeds are not as good as nothing.' One day (Weishan) said, 'The Buddhadharma is extremely abundant, but the tongue is short.' The monk replied, 'It is long.' He also said, 'After chopping with a large axe, one strokes one's hand.' (Weishan) repeatedly asked the monks, 'You should discard all the words you learned from the previous monasteries. What do you say is the taste of my rice?' The monk replied, 'There is too little salt and vinegar in the vegetables.' Someone said, 'It is you who are traveling on foot. You must know that there is a phrase that separates the body. What is a phrase that separates the body?' The monk replied, 'The first and the thirtieth.' Someone said, 'Great wisdom is not bright, and true emptiness is without trace. Is there anyone who understands this principle? If anyone understands, come out and say it.'

。代云捏。問僧。常徒底人過在什麼處。爾與我拈出來。代云。不可平地生堆阜。又云。和尚佛法身心何在。或云。一言才舉千差同轍。是什麼言。代云。如是我聞。又云。要道有什麼難。因見狗子。乃打一下云。爾為什麼咬這露柱。代但以腳趯狗子便去。舉華嚴經云。金色光明雲。青色光明雲。爾道我尋常還有這個時節么。代云。亦不得屈著和尚。因開法堂門云。作么生是入門一句。有僧云喏。師云漆桶。無對。代云。掩面出去。代后語云。道著。一日眾集定云。莫錯認一著。便下座。代云謝和尚重重相為。或云。是爾諸人行卻。須知有入頭路。還有人道得么。出來道看。代云。也不得辜負和尚。

示眾云。中有一寶秘在形山。拈燈籠向佛殿里。將三門來燈籠上。作么生。代云。逐物意移。又云。雷起云興。一日云。宗門作么生舉令。代云吽。師或云。阿耶耶。新羅國里打鐵。火星燒著我指頭。自代云。非但指頭。師或云。從上祖師三世諸佛說法。山河大地草木。為什麼不省去。代云。新到行人事。又云。和尚京中吃麵多。師或云。萬法紜紜。三世諸佛天下老和尚一時出頭。過在什麼處。代云。著什麼來由。一日云。忽然有一個老宿。把弓刀按劍。入地獄如箭射。還有人會得這個時節么。代云。鑰匙在和尚手

【現代漢語翻譯】現代漢語譯本：代云（Daoyun，人名）問僧人：『常隨你左右的人，過錯在哪裡？你給我指出來。』代云回答：『不可平地生堆阜。』又問：『和尚的佛法身心在哪裡？』或者說：『一言才舉千差同轍，是什麼言？』代云回答：『如是我聞（Rushi wo wen，佛教經文的常用開篇語，意為「我是這樣聽說的」）。』又說：『要道有什麼難？』因為看見狗，就打了一下，說：『你為什麼咬這露柱（luzhu，指寺廟中的柱子）？』代云只是用腳踢開狗就走了。舉《華嚴經》（Huayan Jing）說：『金色光明雲，青色光明雲。』你們說我平常還有這個時節嗎？代云回答：『亦不得屈著和尚。』因為打開法堂門，問：『作么生是入門一句？』有僧人回答『喏（nuo，表示應答的詞語）』。師父說：『漆桶（qitong，比喻愚笨不開竅的人）。』無人對答。代云說：『掩面出去。』代云後來說：『道著。』一日，眾人聚集完畢，說：『莫錯認一著。』便下座。代云說：『謝和尚重重相為。』或者說：『是你們諸人行卻，須知有入頭路。還有人說得出來嗎？出來說看。』代云說：『也不得辜負和尚。』

示眾說：『中有一寶秘在形山。』拿著燈籠向佛殿里，將三門（sanmen，寺廟的三道門）來到燈籠上。作么生？代云說：『逐物意移。』又說：『雷起云興。』一日說：『宗門作么生舉令？』代云回答：『吽（hong，佛教咒語中的一個音節）。』師父或者說：『阿耶耶（Ayeye，感嘆詞）。新羅國（Xinluo guo，古代朝鮮的一個國家）里打鐵，火星燒著我指頭。』自己代答說：『非但指頭。』師父或者說：『從上祖師三世諸佛說法，山河大地草木，為什麼不省去？』代云回答：『新到行人事。』又說：『和尚京中吃麵多。』師父或者說：『萬法紜紜，三世諸佛天下老和尚一時出頭，過在什麼處？』代云回答：『著什麼來由？』一日說：『忽然有一個老宿，把弓刀按劍，入地獄如箭射，還有人會得這個時節嗎？』代云回答：『鑰匙在和尚手。』

【English Translation】 English version: Daoyun (Daoyun, a personal name) asked a monk: 'Where lies the fault of the person who constantly accompanies you? Point it out to me.' Daoyun replied: 'One should not create mounds on flat ground.' He further asked: 'Where is the Dharma body and mind of the Abbot?' Or he would say: 'Once a word is uttered, a thousand differences share the same track. What is that word?' Daoyun replied: 'Thus have I heard (Rushi wo wen, a common opening phrase in Buddhist scriptures, meaning 'Thus I have heard').' He also said: 'What difficulty is there in speaking the Way?' Because he saw a dog, he struck it and said: 'Why are you biting this pillar (luzhu, referring to a pillar in a temple)?' Daoyun simply kicked the dog away and left. Citing the Avatamsaka Sutra (Huayan Jing), he said: 'Golden light clouds, azure light clouds.' Do you say that I usually have this kind of moment? Daoyun replied: 'One should also not wrongly accuse the Abbot.' Because he opened the Dharma hall door, he asked: 'What is the phrase for entering the gate?' A monk replied 'Yes (nuo, an expression of agreement).' The master said: 'Lacquer bucket (qitong, a metaphor for someone who is foolish and unenlightened).' No one answered. Daoyun said: 'Cover your face and leave.' Daoyun later said: 'Speak up.' One day, after everyone had gathered, he said: 'Do not mistake one move.' Then he stepped down from the seat. Daoyun said: 'Thank you, Abbot, for your repeated assistance.' Or he would say: 'It is you all who are acting, you must know there is a way to enter. Is there anyone who can say it? Come out and say it.' Daoyun said: 'One should also not let the Abbot down.'

He addressed the assembly, saying: 'There is a treasure hidden in Mount Xing.' Holding a lantern towards the Buddha hall, bringing the three gates (sanmen, the three gates of a temple) to the lantern. What to do? Daoyun said: 'The mind shifts with objects.' He also said: 'Thunder arises, clouds gather.' One day he said: 'How does the Chan school issue commands?' Daoyun replied: 'Hum (hong, a syllable in Buddhist mantras).' The master would sometimes say: 'Ayeye (Ayeye, an exclamation). In the country of Silla (Xinluo guo, an ancient Korean kingdom), forging iron, a spark burned my finger.' He answered himself: 'Not just the finger.' The master would sometimes say: 'From the ancestral teachers of the past, the Buddhas of the three worlds preach the Dharma, mountains, rivers, earth, and plants, why not omit them?' Daoyun replied: 'New arrivals handle affairs.' He also said: 'The Abbot eats a lot of noodles in the capital.' The master would sometimes say: 'The myriad dharmas are numerous, the Buddhas of the three worlds and the old abbots of the world appear at the same time, where is the fault?' Daoyun replied: 'What reason is there?' One day he said: 'Suddenly there is an old monk, holding a bow and sword, entering hell like an arrow, is there anyone who understands this moment?' Daoyun replied: 'The key is in the Abbot's hand.'

里。或云。古人道。難得不錯怪人句。作么生是不錯怪人句。代云爭塞得人口。一日云。眼睫橫亙十方。眉毛上透乾坤下透黃泉。須彌塞卻爾咽喉。還有人會得么。若有人會得。拽取占波共新羅斗額。代云哂。或云。古人道。聲香味觸常三昧。我與爾葛藤。乃拈拄杖云。這個拄杖子是三昧。爾若識得拄杖子。即識得天下老宿。又云。爾若識得拄杖子。未夢見天下老宿腳跟下一莖毛。代云。和尚不使別人。一日云。一箭兩垛作么生。代云。長安雖樂。或云。日謝樹無影。這個是佛殿。那個是無影。代云。洎分南北。一日云。作么生道得不落第二問。代云。洪州鞋履。一日拈起拄杖云。解脫深坑勃跳。代云出。或云。一語明得不要分外。代云。將謂是天地。師或云。塵無自性。攬真成立。作么生是成立底事。代云。五尺拄杖三尺竹。一日云。說即天地懸殊。不說即眼睫里藏身。眉毛上勃跳。代云。三三。或云。古人道。一語無二語。作么生是一語。代云。早朝粥齋后茶。師或拈起拄杖云。是爾諸人作么生辨雲門。雲門作么生辨爾諸人。代云平。問僧。佛法還有青黃赤白也無。代云。東方甲乙木。西方庚辛金。一日云。作么生是塵中辨主。代云。道州去江華不遠。師或云。有一人問著。口似木𣔻。有一人問著。口似懸河。爾

【現代漢語翻譯】里。有人問：『古人說，難得沒有錯怪人的話，怎樣才是不錯怪人的話？』我代答說：『怎能堵住所有人的嘴？』有一天我說：『眼睫橫亙十方，眉毛上透乾坤，下透黃泉，須彌山塞住你的咽喉，還有人能領會嗎？』如果有人能領會，就拉來佔波（Champā，古國名）和新羅（Silla，古國名）讓他們頭碰頭打架。』我代答說：『可笑。』有人問：『古人說，聲香味觸常是三昧（samādhi，正定），我和你們糾纏不清。』於是拿起拄杖說：『這根拄杖就是三昧。你如果認識這根拄杖，就認識了天下所有的老宿（指有道行的老和尚）。』又說：『你如果認識這根拄杖，還沒夢見到天下老宿腳跟下的一根毛。』我代答說：『和尚不勞煩別人。』有一天我說：『一箭射中兩個靶子，怎麼樣？』我代答說：『長安（Cháng'ān，古都名）雖然快樂。』有人問：『太陽照謝，樹沒有影子，哪個是佛殿，哪個是沒有影子？』我代答說：『還分南北。』有一天我說：『怎麼說才能不落入第二問？』我代答說：『洪州（Hóngzhōu，古地名）的鞋子。』有一天我拿起拄杖說：『從解脫的深坑裡跳出來。』我代答說：『出來了。』有人問：『一句話說明白了，就不要另外解釋。』我代答說：『還以為是天地。』師父說：『塵沒有自性，依附於真如而成立。什麼是成立的道理？』我代答說：『五尺長的拄杖，三尺長的竹子。』有一天我說：『說出來就天地懸殊，不說出來就在眼睫里藏身，在眉毛上跳動。』我代答說：『三三。』有人問：『古人說，一句話沒有第二句話，什麼是一句話？』我代答說：『早上的粥，齋后的茶。』師父拿起拄杖說：『你們這些人怎麼分辨雲門（Yúnmén，禪宗宗派名）？雲門又怎麼分辨你們這些人？』我代答說：『平等。』問僧人：『佛法還有青黃赤白這些顏色嗎？』代答說：『東方是甲乙木，西方是庚辛金。』有一天我說：『怎樣是在塵世中辨別主人？』我代答說：『從道州（Dàozhōu，古地名）去江華（Jiānghuá，地名）不遠。』師父說：『有的人被問到，嘴巴像木雞一樣，有的人被問到，嘴巴像懸河一樣，你們』 English version: Someone asked: 'The ancients said, it's rare not to wrongly accuse someone. What is a sentence that doesn't wrongly accuse someone?' I replied: 'How can you stop everyone's mouth?' One day I said: 'Eyelashes span the ten directions, eyebrows penetrate the heavens and the earth above, and penetrate the Yellow Springs below. Mount Sumeru blocks your throat. Can anyone understand this?' If someone can understand this, drag Champā (ancient kingdom name) and Silla (ancient kingdom name) to fight head-to-head.' I replied: 'Ridiculous.' Someone asked: 'The ancients said, sound, scent, taste, and touch are always samādhi (正定, concentration). I am entangled with you.' Then he picked up his staff and said: 'This staff is samādhi. If you recognize this staff, you recognize all the old monks (指有道行的老和尚, referring to virtuous old monks) in the world.' He also said: 'If you recognize this staff, you haven't even dreamed of a single hair under the feet of the old monks in the world.' I replied: 'The monk doesn't trouble others.' One day I said: 'What about shooting two targets with one arrow?' I replied: 'Although Cháng'ān (長安, ancient capital name) is joyful.' Someone asked: 'The sun shines, and the tree has no shadow. Which is the Buddha hall, and which is the shadowless?' I replied: 'Still distinguishing north and south.' One day I said: 'How can you speak without falling into the second question?' I replied: 'The shoes of Hóngzhōu (洪州, ancient place name).' One day I picked up my staff and said: 'Jump out of the deep pit of liberation.' I replied: 'Out.' Someone asked: 'If you understand one sentence, don't explain it further.' I replied: 'I thought it was heaven and earth.' The master said: 'Dust has no self-nature, it relies on Suchness to be established. What is the principle of establishment?' I replied: 'A five-foot staff, a three-foot bamboo.' One day I said: 'Speaking is like heaven and earth being far apart, not speaking is hiding in the eyelashes, jumping on the eyebrows.' I replied: 'Three three.' Someone asked: 'The ancients said, one sentence has no second sentence, what is one sentence?' I replied: 'Morning porridge, tea after the vegetarian meal.' The master picked up his staff and said: 'How do you people distinguish Yúnmén (雲門, a Chan sect name)? How does Yúnmén distinguish you people?' I replied: 'Equal.' Asked a monk: 'Does the Dharma have colors like blue, yellow, red, and white?' Replied: 'The east is Jia Yi wood, the west is Geng Xin metal.' One day I said: 'How do you distinguish the master in the dust?' I replied: 'It's not far from Dàozhōu (道州, ancient place name) to Jiānghuá (江華, place name).' The master said: 'Some people, when asked, have mouths like wooden chickens. Some people, when asked, have mouths like a torrential river. You'

【English Translation】 Someone asked: 'The ancients said, it's rare not to wrongly accuse someone. What is a sentence that doesn't wrongly accuse someone?' I replied: 'How can you stop everyone's mouth?' One day I said: 'Eyelashes span the ten directions, eyebrows penetrate the heavens and the earth above, and penetrate the Yellow Springs below. Mount Sumeru blocks your throat. Can anyone understand this?' If someone can understand this, drag Champa (Champā, ancient kingdom name) and Silla (Silla, ancient kingdom name) to fight head-to-head.' I replied: 'Ridiculous.' Someone asked: 'The ancients said, sound, scent, taste, and touch are always samadhi (samādhi, 正定). I am entangled with you.' Then he picked up his staff and said: 'This staff is samadhi. If you recognize this staff, you recognize all the old monks (referring to virtuous old monks) in the world.' He also said: 'If you recognize this staff, you haven't even dreamed of a single hair under the feet of the old monks in the world.' I replied: 'The monk doesn't trouble others.' One day I said: 'What about shooting two targets with one arrow?' I replied: 'Although Changan (Cháng'ān, ancient capital name) is joyful.' Someone asked: 'The sun shines, and the tree has no shadow. Which is the Buddha hall, and which is the shadowless?' I replied: 'Still distinguishing north and south.' One day I said: 'How can you speak without falling into the second question?' I replied: 'The shoes of Hongzhou (Hóngzhōu, ancient place name).' One day I picked up my staff and said: 'Jump out of the deep pit of liberation.' I replied: 'Out.' Someone asked: 'If you understand one sentence, don't explain it further.' I replied: 'I thought it was heaven and earth.' The master said: 'Dust has no self-nature, it relies on Suchness to be established. What is the principle of establishment?' I replied: 'A five-foot staff, a three-foot bamboo.' One day I said: 'Speaking is like heaven and earth being far apart, not speaking is hiding in the eyelashes, jumping on the eyebrows.' I replied: 'Three three.' Someone asked: 'The ancients said, one sentence has no second sentence, what is one sentence?' I replied: 'Morning porridge, tea after the vegetarian meal.' The master picked up his staff and said: 'How do you people distinguish Yunmen (Yúnmén, a Chan sect name)? How does Yunmen distinguish you people?' I replied: 'Equal.' Asked a monk: 'Does the Dharma have colors like blue, yellow, red, and white?' Replied: 'The east is Jia Yi wood, the west is Geng Xin metal.' One day I said: 'How do you distinguish the master in the dust?' I replied: 'It's not far from Daozhou (Dàozhōu, ancient place name) to Jianghua (Jiānghuá, place name).' The master said: 'Some people, when asked, have mouths like wooden chickens. Some people, when asked, have mouths like a torrential river. You'

道。二人過在甚處。代云。有過即拈出。

示眾云。叢林言話即不要。作么生是宗門自己。代但展兩手。或云。迷身一句作么生道。代云。何處有也。或云。目前不溺作么生道。代云。下不舉上。

示眾云。江西即說君臣父子。湖南即說他不與么。我此間總不如是。爾還識壁么。代云。何異。一日云。作么生是不續再問。代云。秋風過去春風至。因齋時聞鼓聲。師云。釋迦老子叫喚也。時有僧問。未審釋迦老子叫喚作么。師云。爾與么驢年夢見么。代云。今日吃飯甚是遲。或云。我今年老七十八也。所作事難也。良久問僧。爾道凈瓶年多少。無對。代云。甲子會。一日云。靈利底人難得。作么生是靈利底人。代云不妨。或云。問一答十。問十答百底人。從什麼處來。代云。西京來。一日云。會佛法底人。共什麼人語話。代云行者。問僧云。三藏聖教天下老和尚言語。總拈卻蝦蟆口裡。道將一句來。代云。昨日新雷起。師舉。古人道。讀經千遍紙上見經。不識忽然國師問爾作么生。又云。忽然國師拈起作么生。代前語云唵。代后語云。朝看華嚴夜讀般若。或云。凡有請問。不得離於只對。作么生道。代云。路逢劍客須呈劍。一日云。作么生是一句通褒貶。代云。雖是善因而招惡果。或云。行住座臥著衣吃飯

【現代漢語翻譯】現代漢語譯本：道：這兩個人錯在哪裡？代禪師說：『有了過錯就指出來。』

代禪師開示說：『叢林里的那些話我不需要，什麼是宗門自己的東西？』代禪師只是展開雙手。有人問：『迷失自身時該怎麼說？』代禪師說：『哪裡有迷失？』有人問：『眼前不被迷惑該怎麼說？』代禪師說：『下面不舉，上面也不舉。』

代禪師開示說：『江西禪師說君臣父子，湖南禪師說不是這樣，我這裡總不是這樣。你們還認識墻壁嗎？』代禪師說：『有什麼不同？』有一天，代禪師說：『什麼是不連續的再問？』代禪師說：『秋風過去，春風就來了。』因為齋飯時聽到鼓聲，代禪師說：『釋迦老子（Śākyamuni，佛教創始人）在叫喚啊。』當時有個僧人問：『不知道釋迦老子叫喚什麼？』代禪師說：『你像驢年做夢一樣嗎？』代禪師說：『今天吃飯真晚啊。』有人說：『我今年七十八歲了，做事情很難啊。』過了很久，代禪師問僧人：『你說凈瓶有多少年了？』沒人回答。代禪師說：『甲子會。』有一天，代禪師說：『靈敏的人很難得，什麼是靈敏的人？』代禪師說：『不妨。』有人說：『問一答十，問十答百的人，從哪裡來？』代禪師說：『從西京來。』有一天，代禪師說：『懂得佛法的人，和什麼人說話？』代禪師說：『行者。』代禪師問僧人說：『三藏聖教（Tripiṭaka，佛教經典總稱）和天下老和尚的言語，都塞到蛤蟆嘴裡，說一句來。』代禪師說：『昨天新雷響起來了。』代禪師舉例說：『古人說，讀經千遍，紙上才能見到經文，如果不認識，忽然國師問你該怎麼辦？』又說：『忽然國師拈起來該怎麼辦？』代禪師對前一句說『唵（Om，佛教咒語）』。對后一句說：『早上看《華嚴經》（Avataṃsaka Sūtra），晚上讀《般若經》（Prajñāpāramitā Sūtra）。』有人說：『凡是有請問，都不能離開對答，該怎麼說？』代禪師說：『路上遇到劍客，就要拿出劍來。』有一天，代禪師說：『什麼是能通達褒貶的一句話？』代禪師說：『即使是善因，也會招來惡果。』有人說：『行住坐臥，穿衣吃飯』

【English Translation】 English version: The Master said: 'Where are the faults of these two people?' Dai (name of the Zen master) said: 'If there are faults, point them out.'

The Master addressed the assembly, saying: 'I don't want the talk of the monastic community. What is the Zen school's own thing?' Dai simply spread out both hands. Someone asked: 'How should one speak when lost in oneself?' Dai said: 'Where is there loss?' Someone asked: 'How should one speak when not drowning in the present moment?' Dai said: 'The bottom doesn't lift, and the top doesn't lift.'

The Master addressed the assembly, saying: 'Jiangxi (region in China) speaks of ruler and subject, father and son. Hunan (another region in China) says it's not like that. Here, it's not like that at all. Do you recognize the wall?' Dai said: 'What's the difference?' One day, Dai said: 'What is a non-continuous re-question?' Dai said: 'The autumn wind passes, and the spring wind arrives.' Because he heard the sound of the drum during mealtime, the Master said: 'Śākyamuni (the founder of Buddhism) is calling out!' At that time, a monk asked: 'I don't know what Śākyamuni is calling out for?' The Master said: 'Are you dreaming like in the year of the donkey?' Dai said: 'Eating is very late today.' Someone said: 'I am seventy-eight years old this year, and it is difficult to do things.' After a long time, Dai asked the monk: 'How old do you say the clean vase is?' No one answered. Dai said: 'The Jiazi (sexagenary cycle) meeting.' One day, Dai said: 'It is difficult to find a clever person. What is a clever person?' Dai said: 'It doesn't matter.' Someone said: 'Where does a person who answers ten questions for one question, and a hundred questions for ten questions, come from?' Dai said: 'From Xijing (ancient capital of China).' One day, Dai said: 'With whom does a person who understands the Buddha-dharma speak?' Dai said: 'A practitioner.' Dai asked the monk, saying: 'Put the Tripiṭaka (the Buddhist canon) and the words of the old monks of the world all into the mouth of a toad, and say a phrase.' Dai said: 'Yesterday, a new thunder arose.' The Master cited: 'The ancients said, read the sutras a thousand times, and you will see the sutras on the paper. If you don't recognize it, what should you do if the National Teacher suddenly asks you?' He also said: 'What should you do if the National Teacher suddenly picks it up?' Dai said 'Om (a sacred syllable)' to the first phrase. To the second phrase, he said: 'In the morning, read the Avataṃsaka Sūtra, and in the evening, read the Prajñāpāramitā Sūtra.' Someone said: 'Whenever there is a question, you must not depart from answering. How should you say it?' Dai said: 'When you meet a swordsman on the road, you must present your sword.' One day, Dai said: 'What is a phrase that can encompass both praise and criticism?' Dai said: 'Even if it is a good cause, it will bring about bad results.' Someone said: 'Walking, standing, sitting, lying down, wearing clothes, eating food.'

是法身。那個是爾四大。代云。和尚今年年尊。一日云。爾若辨我我辨爾是尋常。更有一條作么生辨。代云識。或云。節角語須是個人始得。作么生是節角語。代云。摩斯吒落水一日云。繞天下行腳辨人底人。爾道具什麼眼。代云聽水。

上堂云。遇人即鼻孔遼天。便下座。代云。識好惡。師或云。鬧市裡道將一句來。代便唱聲云。人家莫點燈火。

上堂云。為眾竭力。禍出私問。代云。眾禍已除。或云。照盡一句作么生道。代云。某甲不欲開蝦蟆口。師在糊餅寮喫茶云。不向汝道罪過。無對。復云。第一須忌火。便起去。代云。大眾不得辜負和尚。師或云。佛法大殺有。只是灸瘡痛。代云。灸瘡痛猶可。一日云。臨坑不損人。代云也是。又云。某甲識好惡。或云。古人道舉即易作么生。代云。以貌取人。一日云。驀點是什麼時節。代云。不可道是蝦蟆蛤跛或云。不是雲門罪過。便起去。代去。事不孤起。師或云。己事若明。始消他供養。作么生是爾明底事。又云。舉一明三萬里崖州。代云。一切由和尚。代前語云飽。師或拈起拄杖問僧。這個汝不得道著。作么生是衲僧孔竅。無對。又云。爾若道不得。向鼻孔里道將一句來。代云。新羅火鐵鄆州針。又云。疋上不足。因僧來參。師拈起袈裟云。爾若道得

。落我袈裟綣繢里。爾若道不得。又在鬼窟里座。作么生代云。某甲無氣力。或云。不明己底人過在什麼處。代云。大人不合如此。一日云放下一句無不盡。代云。養子之緣。或云。不用指東劃西。什麼人會佛法。代云。三家村裡老翁婆。一日云。爾若衣缽下坐。縛殺爾。爾若走上來。走殺爾。作么生是不停之句。代云速。或云。新羅國里置將一問來。代云便請。一日云。萬法從甚處起。代云。糞堆頭。師或云。第一句作么生道爾若明得。陜府鐵牛吞卻乾坤。代云。謝和尚重重相為。一日云。作么生是問中具眼。代云瞽。

示眾云。舉一不得舉二。爾若舉二。放爾舉三。代云開。師或云。天堂地獄鑊湯爐炭蓋卻爾頭。三世諸佛總在爾腳跟下。三十年後鼻孔遼天。代云。不可更作野狐精見解也。一日云。五音六律是有是無。代云。不可蝦蟆窟里作活計。師或云。一句該通五千余首。蘇嚕薩訶。代云。三門頭打鼓。佛殿里行香。師或云。如今半夏也。敲磕處道將一句來。師復云。蜜怛哩孤密怛哩智。又云。蜜怛哩孤蜜怛哩智作么生。代云[口*部]啉。又云磕。一日云。三十年後會去在。代云。點兒落節。或云。頭上霹靂即不問爾。腳下龍過道將一句來。代云。朝起云夜降雨。師問僧。德山便棒。爾道學人還有長處

【現代漢語翻譯】現代漢語譯本：『落在我袈裟的精美圖案里。』如果你說不出，又在鬼窟里坐著，怎麼代替說：『某甲沒有氣力。』或者說：『不明白自己的人過錯在哪裡？』代替說：『大人不應該這樣。』一天說：『放下一句話沒有不盡的。』代替說：『養子的緣分。』或者說：『不用指東劃西，什麼人會佛法？』代替說：『三家村裡的老翁婆。』一天說：『你若在衣缽下坐，就束縛你；你若走上來，就走死你。』怎麼是不停頓的句子？代替說：『快！』或者說：『在新羅國里設定一個問題來。』代替說：『請便。』一天說：『萬法從哪裡起？』代替說：『糞堆頭。』師父或者說：『第一句怎麼說？你若明白，陜府的鐵牛吞掉乾坤。』代替說：『謝謝和尚重重地幫助。』一天說：『怎麼是問中具有眼？』代替說：『瞎子。』

師父向大眾開示說：『舉一不能舉二，你若舉二，放你舉三。』代替說：『開。』師父或者說：『天堂地獄的鑊湯爐炭蓋住你的頭，三世諸佛總在你的腳跟下，三十年後鼻孔朝天。』代替說：『不可再作野狐精的見解了。』一天說：『五音六律是有是無？』代替說：『不可在蛤蟆窟里作活計。』師父或者說：『一句該通五千余首，蘇嚕薩訶(sū lū sà hē)。』代替說：『三門頭打鼓，佛殿里行香。』師父或者說：『如今是半夏(bàn xià)時節，敲磕處道將一句來。』師父又說：『蜜怛哩孤密怛哩智(mì dā lǐ gū mì dā lǐ zhì)。』又說：『蜜怛哩孤密怛哩智(mì dā lǐ gū mì dā lǐ zhì)怎麼樣？』代替說：『[口*部]啉。』又說：『磕。』一天說：『三十年後會去嗎？』代替說：『點兒落節。』或者說：『頭上霹靂就不問你，腳下龍過道將一句來。』代替說：『朝起云夜降雨。』師父問僧人：『德山(Déshān)便打棒，你說學人還有長處嗎？』

【English Translation】 English version: 『Falling within the exquisite patterns of my kāṣāya (kāṣāya, monastic robe).』 If you cannot articulate it, and yet sit in the ghost cave, how can you substitute by saying, 『So-and-so has no strength.』 Or saying, 『Where does the fault lie in one who does not understand oneself?』 Substitute by saying, 『An adult should not be like this.』 One day, saying, 『Releasing a phrase that is all-encompassing.』 Substitute by saying, 『The karmic connection of raising a child.』 Or saying, 『No need to point east and draw west, who understands the Buddha-dharma?』 Substitute by saying, 『The old man and woman in Three Families Village.』 One day, saying, 『If you sit under the robe and bowl, you will be bound to death; if you walk up, you will be walked to death.』 What is the phrase without stopping? Substitute by saying, 『Quick!』 Or saying, 『Set up a question in the country of Silla (Xīnluó guó, ancient Korean kingdom).』 Substitute by saying, 『Please do.』 One day, saying, 『Where do the myriad dharmas arise from?』 Substitute by saying, 『The top of the dung heap.』 The master might say, 『How is the first phrase said? If you understand, the iron ox of Shaanxi (Shǎnfǔ, prefecture in ancient China) swallows up the universe.』 Substitute by saying, 『Thank you, venerable monk, for your repeated assistance.』 One day, saying, 『How is it that there are eyes within the question?』 Substitute by saying, 『Blind.』

The master addressed the assembly, saying, 『Mention one, you cannot mention two; if you mention two, I will allow you to mention three.』 Substitute by saying, 『Open.』 The master might say, 『The boiling cauldrons and charcoal braziers of heaven and hell cover your head; the Buddhas of the three worlds are all under your feet; thirty years from now, your nostrils will face the sky.』 Substitute by saying, 『Do not have the views of a wild fox spirit again.』 One day, saying, 『Are the five tones and six musical pitches existent or non-existent?』 Substitute by saying, 『Do not make a living in the toad cave.』 The master might say, 『One phrase encompasses over five thousand verses, Sūru sāhē (mantra).』 Substitute by saying, 『Drumming at the three gates, burning incense in the Buddha hall.』 The master might say, 『Now it is the time of Banxia (bàn xià, a type of herb), bring forth a phrase from the place of knocking.』 The master further said, 『Mittari gu mittari zhi (mantra).』 Again saying, 『How is Mittari gu mittari zhi (mantra)?』 Substitute by saying, 『[口*部]啉.』 Again saying, 『Knock.』 One day, saying, 『Will you meet in thirty years?』 Substitute by saying, 『A little off the beat.』 Or saying, 『I will not ask you about the thunderbolt above your head; bring forth a phrase about the dragon passing under your feet.』 Substitute by saying, 『Clouds rise in the morning, rain falls at night.』 The master asked the monk, 『Deshan (Déshān, a Zen master) immediately strikes with a stick; do you say the student still has merit?』

也無。代云無端。一日云。一切智智清凈中。還有生滅么。代云。夜叉說半偈。或云。若知去處。什麼劫中無祖佛。代云發。

示眾云。作么生是不露鋒骨句。代云。今時人須是明明向道始得。師乃有頌。不露鋒骨句。未語先分付。進步口喃喃。知君大罔措。或云。十方國土中。唯有一乘法。爾道自己在一乘法里一乘法外。代云入。又云是。一日云。紐半破三針筒。鼻孔里道將一句來。代云。海里使風山上船。或云。折半列三針筒。鼻孔在什麼處。與我個個拈出來看。代云。上中下。或云。分疆列土作么生道。代云。文殊自文殊。解脫自解脫。師或云。衲僧須得巴鼻即識得天下人。作么生是衲僧巴鼻。代云。德山棒。

示眾云。淺聞即深悟。深聞即不悟。代云。迷逢達磨。或云。衲僧須識古人眼。作么生是古人眼。代云。蝦蟆跳上天。一日云。處處道將一句來。代云。鬧市裡天子。百草頭上老僧。或云。暗道將一句來。代云。藏頭露尾。一日云。將南作北將北作南。作么生道。代云。由阿誰。或云。未打板已前。道將一句來。代云。著什麼來由。一日云。以有為有。作么生免得去。代云患。師或云。解患非患明得了。作么生是眼。代云。晝見日。夜見星。一日云。明暗為什麼不相管。代云。難為怪笑。或

【現代漢語翻譯】現代漢語譯本：也無。替代說『無端』。一天說：『一切智智（sarvajnajnana，指佛陀所證得的對一切事物、一切道理的智慧）清凈中，還有生滅嗎？』替代說：『夜叉（yaksa，一種鬼神）說半偈（gatha，頌）。』或者說：『如果知道去處，什麼劫（kalpa，極長的時間單位）中沒有祖佛？』替代說：『發。』

開示大眾說：『怎麼是不露鋒骨句？』替代說：『現在的人必須明明向道才行。』師父於是有頌：『不露鋒骨句，未語先分付。進步口喃喃，知君大罔措。』或者說：『十方國土中，唯有一乘法（ekayana，唯一能使眾生解脫成佛的教法）。』你們說自己在一乘法里還是一乘法外？替代說：『入。』又說：『是。』一天說：『紐半破三針筒，鼻孔里道將一句來。』替代說：『海里使風山上船。』或者說：『折半列三針筒，鼻孔在什麼處？與我個個拈出來看。』替代說：『上中下。』或者說：『分疆列土怎麼說？』替代說：『文殊（Manjusri，智慧的象徵）自文殊，解脫自解脫。』師父或者說：『衲僧（sramana，指僧人）必須得到巴鼻（babi，要領）才能識得天下人。』怎麼是衲僧巴鼻？替代說：『德山棒（指德山宣鑒禪師的棒喝）。』

開示大眾說：『淺聞即深悟，深聞即不悟。』替代說：『迷逢達磨（Bodhidharma，禪宗初祖）。』或者說：『衲僧必須認識古人眼。』怎麼是古人眼？替代說：『蝦蟆跳上天。』一天說：『處處道將一句來。』替代說：『鬧市裡天子，百草頭上老僧。』或者說：『暗道將一句來。』替代說：『藏頭露尾。』一天說：『將南作北將北作南，怎麼說？』替代說：『由阿誰。』或者說：『未打板已前，道將一句來。』替代說：『著什麼來由。』一天說：『以有為有，怎麼免得去？』替代說：『患。』師父或者說：『解患非患明得了，怎麼是眼？』替代說：『晝見日，夜見星。』一天說：『明暗為什麼不相管？』替代說：『難為怪笑。』或者

【English Translation】 English version: Also no. Substitute says 'groundless'. One day said: 'In the purity of sarvajnajnana (all-knowing wisdom, referring to the wisdom attained by the Buddha regarding all things and principles), is there still arising and ceasing?' Substitute said: 'A yaksa (a type of spirit) speaks half a gatha (verse).' Or said: 'If you know where to go, in what kalpa (an extremely long unit of time) are there no ancestral Buddhas?' Substitute said: 'Hair.'

Instructing the assembly, said: 'What is the phrase that does not reveal the sharp bones?' Substitute said: 'People nowadays must clearly turn towards the Way to succeed.' The master then had a verse: 'The phrase that does not reveal the sharp bones, is entrusted before speaking. Advancing, the mouth murmurs, knowing you are greatly at a loss.' Or said: 'Within the ten directions of lands, there is only the ekayana (the one vehicle, the only teaching that can liberate beings and enable them to become Buddhas).' Do you say that you are inside or outside the ekayana? Substitute said: 'Enter.' Also said: 'Is.' One day said: 'Button half broken, three needle tubes, speak a phrase from the nostrils.' Substitute said: 'Making wind in the sea, sailing a boat on the mountain.' Or said: 'Half broken, arrange three needle tubes, where are the nostrils? Each of you pick them out and show me.' Substitute said: 'Above, middle, below.' Or said: 'How do you speak of dividing territories?' Substitute said: 'Manjusri (the symbol of wisdom) is Manjusri, liberation is liberation.' The master sometimes said: 'A sramana (monk) must obtain the babi (essential point) to recognize the people of the world.' What is the sramana's babi? Substitute said: 'Deshan's stick (referring to Zen Master Deshan Xuanjian's shouts and blows).'

Instructing the assembly, said: 'Shallow hearing is deep understanding, deep hearing is no understanding.' Substitute said: 'Confusion meets Bodhidharma (the first patriarch of Zen).' Or said: 'A sramana must recognize the eyes of the ancients.' What are the eyes of the ancients? Substitute said: 'A toad jumps into the sky.' One day said: 'Speak a phrase everywhere.' Substitute said: 'An emperor in the bustling market, an old monk on top of a hundred grasses.' Or said: 'Speak a phrase in the dark.' Substitute said: 'Hiding the head and showing the tail.' One day said: 'Taking south as north, taking north as south, how do you speak?' Substitute said: 'By whom?' Or said: 'Before the board is struck, speak a phrase.' Substitute said: 'What reason is there?' One day said: 'Taking existence as existence, how can you avoid it?' Substitute said: 'Suffering.' The master sometimes said: 'Understanding suffering is not suffering, understanding clearly, what are the eyes?' Substitute said: 'Seeing the sun in the day, seeing the stars at night.' One day said: 'Why do light and darkness not interfere with each other?' Substitute said: 'Difficult to feign a strange laugh.' Or

云。過在什麼處。得與么難。代云辨。一日云。渺漫不分。是什麼人分上事。代云。不可作沙彌行者見解也。師或拈起拄杖云。莫道老和尚瞞爾。貴之與賤縱橫十字。一時這裡會得了。莫辜負老僧。代云。百鳥為子屈。又云。抑與之與。師或云。見么。自云見。又云。見什麼代云花。師舉古人云。至道無難唯嫌揀擇。這個是僧堂。這個是佛殿。那個是不揀擇。代云。何必如此。師或云。全抽半抽作么生道。復云。作么生是半抽。代云。跳出死蝦蟆。又云。作么生是全抽。代云。案山雷主山雨。師或云。爾自鈍置。第一不得錯舉。代云。事不孤起。一日云。識得道得出來道看。話端道什麼。代云。識罪。或云。作么生是不再問底句。代云。今年春氣早。夜來陽鳥啼。又云。佛殿里裝香。三門前合掌。一日云。入夏來十一日也。還得入頭么。作么生道。代云。來日十二。師因喫茶拈起茶盞云。一口吞盡。作么生。代云。茶又吃卻。

示眾云。西天二十八祖唐土六祖天下老和尚。總出頭來。過在什麼處。又云。爾在此間三冬兩夏。忽然出外。有人問雲門老和尚道什麼。爾向他道什麼。代云。驀面唾這野狐精。代前語云。他不是顛。或云。古人道。從門入者非寶。作么生是門。代云。道得也無用處。因聞鼓聲云。鼓聲咬

【現代漢語翻譯】現代漢語譯本雲門文偃禪師問：『云。過在什麼處（云，過失在哪裡）？』又說：『得與么難（得到如此困難）？』僧人代云（音譯，下同）代替雲門文偃禪師回答。有一天，代云說：『渺漫不分（廣闊無邊，無法分辨），是什麼人分上事（是誰的責任）？』代云說：『不可作沙彌行者見解也（不能用沙彌或行者的見解來看待）。』雲門文偃禪師有時拿起拄杖說：『莫道老和尚瞞爾（不要說老和尚欺騙你們），貴之與賤縱橫十字（貴賤好壞交織在一起）。一時這裡會得了（如果一時在這裡領會了），莫辜負老僧（就不要辜負老僧）。』代云說：『百鳥為子屈（百鳥爲了你而屈服）。』又說：『抑與之與（是壓制還是給予）？』雲門文偃禪師有時說：『見么（看見了嗎）？』代云說：『見（看見了）。』又說：『見什麼（看見了什麼）？』代云說：『花（花）。』雲門文偃禪師引用古人說：『至道無難唯嫌揀擇（至道並不難，只是害怕選擇）。』又說：『這個是僧堂（這個是僧人的住所），這個是佛殿（這個是佛殿），那個是不揀擇（哪個是不選擇）？』代云說：『何必如此（何必如此）？』雲門文偃禪師有時說：『全抽半抽作么生道（全部抽出或抽出一半，怎麼說）？』又問：『作么生是半抽（怎麼是抽出一半）？』代云說：『跳出死蝦蟆（跳出死蛤蟆）。』又問：『作么生是全抽（怎麼是全部抽出）？』代云說：『案山雷主山雨（案山打雷，主山下雨）。』雲門文偃禪師有時說：『爾自鈍置（你自己遲鈍），第一不得錯舉（第一不能舉錯）。』代云說：『事不孤起（事情不會單獨發生）。』有一天，雲門文偃禪師說：『識得道得出來道看（如果認識了，說出來看看），話端道什麼（話頭說什麼）？』代云說：『識罪（認識罪過）。』雲門文偃禪師問：『作么生是不再問底句（怎麼是不再問的句子）？』代云說：『今年春氣早（今年春天來得早），夜來陽鳥啼（昨晚陽鳥啼叫）。』又說：『佛殿里裝香（在佛殿里點香），三門前合掌（在三門前合掌）。』有一天，雲門文偃禪師說：『入夏來十一日也（進入夏天十一天了），還得入頭么（還能進入嗎）？作么生道（怎麼說）？』代云說：『來日十二（明天十二）。』雲門文偃禪師因為喝茶，拿起茶盞說：『一口吞盡（一口吞下），作么生（怎麼樣）？』代云說：『茶又吃卻（茶又喝掉了）。』雲門文偃禪師開示大眾說：『西天二十八祖（西天第二十八代祖師），唐土六祖（唐朝第六代祖師）天下老和尚（天下的老和尚），總出頭來（都站出來），過在什麼處（過失在哪裡）？』又說：『爾在此間三冬兩夏（你們在這裡三年兩年），忽然出外（忽然外出），有人問雲門老和尚道什麼（有人問雲門老和尚說什麼），爾向他道什麼（你向他怎麼說）？』代云說：『驀面唾這野狐精（當面唾罵這個野狐精）。』代云代替雲門文偃禪師之前的話說：『他不是顛（他不是瘋癲）。』雲門文偃禪師說：『古人道（古人說），從門入者非寶（從門進入的不是寶物），作么生是門（怎麼是門）？』代云說：『道得也無用處（說出來也沒有用處）。』因為聽到鼓聲，雲門文偃禪師說：『鼓聲咬（鼓聲咬）。』

【English Translation】 English version Yunmen Wenyan (Zen master's name) asked: 'Clouds. Where is the fault (Where is the mistake)?' He also said: 'Is it so difficult to obtain (Is it so difficult to achieve)?' The monk Daiyun (transliteration, same below) answered on behalf of Yunmen Wenyan. One day, Daiyun said: 'Vast and indistinct (Boundless and indistinguishable), whose responsibility is it (Whose responsibility is it)?' Daiyun said: 'It should not be viewed with the understanding of a Śrāmaṇera or a practitioner (It should not be viewed with the understanding of a novice monk or a practitioner).' Yunmen Wenyan sometimes picked up his staff and said: 'Don't say the old monk is deceiving you (Don't say the old monk is deceiving you), the noble and the lowly are intertwined in a cross (The noble and the lowly, the good and the bad are intertwined). If you understand it here at once (If you understand it here at once), don't let down the old monk (Don't let down the old monk).' Daiyun said: 'A hundred birds bow down for you (A hundred birds bow down for you).' He also said: 'Is it suppression or giving (Is it suppression or giving)?' Yunmen Wenyan sometimes said: 'See (Do you see)?' Daiyun said: 'See (I see).' He also said: 'See what (See what)?' Daiyun said: 'Flower (Flower).' Yunmen Wenyan quoted the ancients saying: 'The supreme path is not difficult, only avoid picking and choosing (The supreme path is not difficult, only avoid being selective).' He also said: 'This is the monks' hall (This is the monks' residence), this is the Buddha hall (This is the Buddha hall), which is non-selection (Which is non-selection)?' Daiyun said: 'Why must it be so (Why must it be so)?' Yunmen Wenyan sometimes said: 'How to say full withdrawal or half withdrawal (How to say full withdrawal or half withdrawal)?' He also asked: 'How is half withdrawal (How is half withdrawal)?' Daiyun said: 'A dead toad jumps out (A dead toad jumps out).' He also asked: 'How is full withdrawal (How is full withdrawal)?' Daiyun said: 'The table mountain thunders, the main mountain rains (The table mountain thunders, the main mountain rains).' Yunmen Wenyan sometimes said: 'You dull yourself (You dull yourself), first you must not make a wrong move (First you must not make a wrong move).' Daiyun said: 'Things do not arise in isolation (Things do not arise in isolation).' One day, Yunmen Wenyan said: 'If you recognize it, say it out loud and see (If you recognize it, say it out loud and see), what does the topic say (What does the topic say)?' Daiyun said: 'Recognize sin (Recognize sin).' Yunmen Wenyan asked: 'What is the phrase that is no longer asked (What is the phrase that is no longer asked)?' Daiyun said: 'Spring comes early this year (Spring comes early this year), the yang bird cries last night (The yang bird cries last night).' He also said: 'Burning incense in the Buddha hall (Burning incense in the Buddha hall), joining palms in front of the three gates (Joining palms in front of the three gates).' One day, Yunmen Wenyan said: 'It is the eleventh day since the beginning of summer (It is the eleventh day since the beginning of summer), can we still enter (Can we still enter)? How to say it (How to say it)?' Daiyun said: 'Tomorrow is the twelfth (Tomorrow is the twelfth).' Because Yunmen Wenyan was drinking tea, he picked up the teacup and said: 'Swallow it in one gulp (Swallow it in one gulp), how is it (How is it)?' Daiyun said: 'The tea is drunk again (The tea is drunk again).' Yunmen Wenyan instructed the assembly, saying: 'The twenty-eighth ancestor of the Western Heaven (The twenty-eighth ancestor of the Western Heaven), the sixth ancestor of the Tang Dynasty (The sixth ancestor of the Tang Dynasty), and the old monks of the world (The old monks of the world), all come forward (All come forward), where is the fault (Where is the fault)?' He also said: 'You are here for three winters and two summers (You are here for three winters and two summers), and suddenly go out (And suddenly go out), someone asks what the old monk Yunmen said (Someone asks what the old monk Yunmen said), what do you say to him (What do you say to him)?' Daiyun said: 'Spit in the face of this wild fox spirit (Spit in the face of this wild fox spirit).' Daiyun said on behalf of Yunmen Wenyan's previous words: 'He is not crazy (He is not crazy).' Yunmen Wenyan said: 'The ancients said (The ancients said), those who enter through the door are not treasures (Those who enter through the door are not treasures), what is the door (What is the door)?' Daiyun said: 'It is useless to say it (It is useless to say it).' Because he heard the sound of the drum, Yunmen Wenyan said: 'The drum sound bites (The drum sound bites).'

破七條。又指僧云。抱取貓兒來。代云。不用別人。師問僧。行腳事即不問汝。三十二相八十種好道將一句來。還有人道得么。代云。怛薩阿竭二千年。師或云。不問汝叢林言教。這個是天這個是地。以手指身云。這個是我。又指露柱云。這個是露柱。那個是佛法。代云。也大難。師在僧堂中喫茶。拈起托子云。蒸餅饅頭一任汝吃。爾道這個是什麼。代云。干狗屎。又云。茶又吃了也。師或云。爾還識德山么。莫道我壓良為賤。代云。也知和尚因某甲置得。師聞齋鼓聲云。爾道鼓因什麼置得。代云。因皮置得。師聞齋鼓聲云。爾還識得老婆禪么。代云。鼓聲喚吃飯去。一日云。古人道。巧拙具生殺。作么生是生殺。代云。疋上不足。疋不有餘。

上堂。大眾集已。師云。大眾齋去。卻問僧。爾道我教伊去。還有過也無。代云。也不是和尚特地如此。師行次。以拄杖打露柱一下云。新羅天子。勃跳上梵天。代云。無端。師或云。世諦不要道。佛法道將一句來。代云。父子之情。一日云。通明底人什麼物與么來。代云。莫教屈著人。又云。釋迦老子須彌山。或云。古人道。朝朝抱佛眠。起時還共起。爾道見解朦朧底人作么生。代云未到。問僧云。眼中無色識。識中無色眼。色眼二俱無。何能令見色。去卻古人。道將

【現代漢語翻譯】現代漢語譯本破七條。又指著僧人說：『抱隻貓來。』（僧人）代替（回答）說：『不用別人。』師父問僧人：『行腳的事暫且不問你，三十二相八十種好，說一句來。還有人說得出嗎？』（僧人）代替（回答）說：『怛薩阿竭（Tathāgata，如來）二千年。』師父有時說：『我不問你叢林里的言教，這個是天，這個是地。』用手指著自己說：『這個是我。』又指著露柱說：『這個是露柱。那個是佛法？』（僧人）代替（回答）說：『也太難了。』師父在僧堂中喝茶，拿起茶托說：『蒸餅饅頭任你吃，你說這個是什麼？』（僧人）代替（回答）說：『干狗屎。』又說：『茶又喝了。』師父有時說：『你還認識德山（Deshan，人名）嗎？莫說我壓良為賤。』（僧人）代替（回答）說：『也知道和尚因為我才得到（這個職位）。』師父聽到齋鼓聲說：『你說鼓因為什麼而存在？』（僧人）代替（回答）說：『因為皮而存在。』師父聽到齋鼓聲說：『你還認識老婆禪嗎？』（僧人）代替（回答）說：『鼓聲叫吃飯去。』一天說：『古人說，巧拙都具有生殺之機，怎麼是生殺？』（僧人）代替（回答）說：『疋（古代的長度單位）上不足，疋下有餘。』

上堂。大眾集合完畢。師父說：『大眾去齋飯吧。』卻問僧人：『你說我教他們去，還有過錯嗎？』（僧人）代替（回答）說：『也不是和尚特意如此。』師父行走時，用拄杖打露柱一下說：『新羅（Xinluo，古代國家名）天子，勃跳上梵天（Brahmā，天界）。』（僧人）代替（回答）說：『無端。』師父有時說：『世俗的道理不要說，佛法說一句來。』（僧人）代替（回答）說：『父子之情。』一天說：『通明的人什麼東西是這樣來的？』（僧人）代替（回答）說：『莫教屈著人。』又說：『釋迦老子須彌山（Mount Sumeru，佛教中的聖山）。』或說：『古人說，朝朝抱佛眠，起時還共起。你說見解朦朧的人怎麼樣？』（僧人）代替（回答）說：『未到。』問僧人說：『眼中沒有色識，識中沒有色眼，色眼二者都沒有，怎麼能看見色？』去掉古人的話，說一句來。

【English Translation】 English version Breaking the seven precepts. Then, pointing at a monk, (the master) said, 'Bring a cat here.' The monk replied on behalf of (another), 'No need for someone else.' The master asked the monk, 'The matter of wandering on foot I won't ask you about for now. The thirty-two marks and eighty minor characteristics, say a phrase about them. Is there anyone who can say it?' The monk replied on behalf of (another), 'Two thousand years of Tathāgata (怛薩阿竭, 如來).' The master sometimes said, 'I'm not asking you about the teachings of the monastery. This is heaven, this is earth.' Pointing to himself, (the master) said, 'This is me.' Then, pointing to a pillar, (the master) said, 'This is a pillar. What is the Buddha-dharma?' The monk replied on behalf of (another), 'It's too difficult.' The master was drinking tea in the monks' hall, picked up the saucer, and said, 'Steamed buns and mantou, eat as you please. What do you say this is?' The monk replied on behalf of (another), 'Dried dog feces.' Then (the master) said, 'The tea has been drunk again.' The master sometimes said, 'Do you still recognize Deshan (德山, a person's name)? Don't say I'm oppressing the good to make them base.' The monk replied on behalf of (another), 'Also know that the abbot obtained (this position) because of me.' The master heard the sound of the meal drum and said, 'What do you say the drum exists because of?' The monk replied on behalf of (another), 'It exists because of the skin.' The master heard the sound of the meal drum and said, 'Do you still recognize old woman Zen?' The monk replied on behalf of (another), 'The drum sound calls us to go eat.' One day, (the master) said, 'The ancients said, skill and clumsiness both possess the mechanism of life and death. What is life and death?' The monk replied on behalf of (another), 'Insufficient above the 'pi' (疋, an ancient unit of length), surplus below the 'pi'.'

Ascending the hall. The assembly having gathered, the master said, 'The assembly, go to the meal.' Then asked the monk, 'What do you say, is there any fault in me telling them to go?' The monk replied on behalf of (another), 'It's not that the abbot is deliberately doing this.' The master, while walking, struck the pillar once with his staff and said, 'The king of Silla (新羅, an ancient kingdom), leaps up to Brahmā (梵天, the Brahma heaven).' The monk replied on behalf of (another), 'For no reason.' The master sometimes said, 'Don't speak of worldly truths, say a phrase about the Buddha-dharma.' The monk replied on behalf of (another), 'The affection between father and son.' One day, (the master) said, 'For a person of complete understanding, what thing comes like this?' The monk replied on behalf of (another), 'Don't let it wrong people.' Then (the master) said, 'Shakyamuni Buddha, Mount Sumeru (須彌山, the sacred mountain in Buddhism).' Or (the master) said, 'The ancients said, embracing the Buddha to sleep every morning, rising, still rising together. What do you say about a person whose understanding is dim?' The monk replied on behalf of (another), 'Not yet arrived.' Asked the monk, 'In the eye, there is no color consciousness, in the consciousness, there is no color eye, color and eye both absent, how can one see color?' Remove the words of the ancients, say a phrase.

一句來。代云。把將饅頭蒸餅來。又云。雪上更加霜。又云。有什麼。師或云。幡竿頭倒卓。是第幾機。代云打。一日云。學佛法底人如恒河沙。百草頭上道將一句來。代云俱。師因出門云。古人道。從門入者非寶。汝道從門出者作么生。代云一。師入堂齋次。指聖僧供缽。問僧云。爾若吃盡。又在解脫深坑裡。爾若吃不盡。又不唧𠺕。作么生。代云。大眾吃飯次。

上堂云。劃斷即不可。復云。爾若不會。三十年後莫道不見老僧。代云。和尚恐人埋沒。代前語云。今日上堂大眾著便。師或以拄杖打露柱一下云。爾作么生不說禪。復云。埋沒人家男女。無對。自云。擔枷過狀。自代前語云。爭怪得別人。師或云。湖裡魚變成龍即不問爾。作么生是針眼魚。代云點。師聞打槌聲云。妙喜世界百雜碎。擎缽盂向湖南城裡吃粥。代云。浴后吃。一日云。什麼語中無世諦什麼語中無地獄。代云。天晴日出雨下雷興。或云。平常心是道。爾平常道將一句來。代云。五個糊餅三個䭔。一日云。一句辨邪正。忽有人問。作么生是辨邪正底句。爾作么生道。代云。西天與此土不同。或云。今日已前不要。今日已后不要。正當今日道將一句來。代云正好。師或云。病遇因即瘥。爾道遇什麼因道得底道看。代云尚。或云。缽盂匙筋與

【現代漢語翻譯】現代漢語譯本：僧人問：『請說一句。』趙代禪師回答：『拿饅頭蒸餅來。』又說：『雪上加霜。』又說：『有什麼？』禪師或者說：『把幡竿頭倒過來插，這是第幾等機鋒？』趙代禪師回答：『打。』有一天，禪師說：『學佛法的人多如恒河沙數，在百草頭上說一句。』趙代禪師回答：『都一樣。』禪師因為出門，說：『古人說，從門入者非寶。你們說從門出者怎麼樣？』趙代禪師回答：『一。』禪師進入齋堂，指著聖僧的供缽，問僧人說：『你如果吃完，又在解脫的深坑裡；你如果吃不完，又不乾淨利落，怎麼辦？』趙代禪師回答：『大眾吃飯的時候。』禪師上堂說法，說：『一刀劃斷即不可。』又說：『你們如果不會，三十年後不要說沒見過老僧。』趙代禪師回答：『和尚恐怕別人埋沒。』代替禪師之前的話說：『今天上堂，大眾方便。』禪師或者用拄杖打露柱一下，說：『你們為什麼不說禪？』又說：『埋沒人家男女。』無人回答，禪師自己說：『擔枷過狀。』代替禪師之前的話說：『怎麼能怪別人呢？』禪師或者說：『湖裡的魚變成龍就不問你們了，怎麼是針眼魚？』趙代禪師回答：『點。』禪師聽到打槌的聲音，說：『妙喜世界百雜碎，擎著缽盂向湖南城裡吃粥。』趙代禪師回答：『沐浴后吃。』有一天，禪師說：『什麼話語中沒有世俗諦，什麼話語中沒有地獄？』趙代禪師回答：『天晴日出，雨下雷興。』或者說：『平常心是道，你用平常心說一句。』趙代禪師回答：『五個糊餅三個䭔。』有一天，禪師說：『一句話辨別邪正，如果有人問，怎麼是辨別邪正的那句話？你們怎麼說？』趙代禪師回答：『西天與此土不同。』或者說：『今天以前不要，今天以後不要，正當今天說一句。』趙代禪師回答：『正好。』禪師或者說：『病遇到因就痊癒，你們說遇到什麼因，說得出的說來看看。』趙代禪師回答：『尚。』或者說：『缽盂匙筋與…』

【English Translation】 English version: A monk asked: 'Please say a phrase.' Zhao Dai (Zen Master Zhao Dai) replied: 'Bring steamed buns and cakes.' He also said: 'Adding frost to snow.' He also said: 'What is there?' The Zen master might say: 'Turning the flagpole upside down, what kind of Zen skill is this?' Zhao Dai replied: 'A hit.' One day, the Zen master said: 'Those who study the Buddha's teachings are as numerous as the sands of the Ganges River. Say a phrase on top of the hundred grasses.' Zhao Dai replied: 'All the same.' Because the Zen master was going out, he said: 'The ancients said, 'What enters through the door is not a treasure.' What do you say about what exits through the door?' Zhao Dai replied: 'One.' The Zen master entered the dining hall, pointed to the offering bowl of the holy monk, and asked the monks: 'If you eat it all, you are again in the deep pit of liberation; if you don't eat it all, it's not clean and neat, what to do?' Zhao Dai replied: 'When the assembly is eating.' The Zen master ascended the Dharma hall and said: 'Cutting it off with one stroke is not possible.' He also said: 'If you don't understand, don't say you haven't seen the old monk in thirty years.' Zhao Dai replied: 'The abbot is afraid that others will be buried.' Replacing the Zen master's previous words, he said: 'Today's Dharma talk is convenient for everyone.' The Zen master might strike the pillar with his staff and say: 'Why don't you speak of Zen?' He also said: 'Burying other people's sons and daughters.' No one answered, and the Zen master said himself: 'Carrying the cangue past the court.' Replacing the Zen master's previous words, he said: 'How can you blame others?' The Zen master might say: 'Turning into a dragon from a fish in the lake, I won't ask you about that, but what is a needle-eye fish?' Zhao Dai replied: 'A dot.' The Zen master heard the sound of the mallet and said: 'The world of Myohi (Wonderful Joy) is a hundred pieces, carrying the alms bowl to eat porridge in the city of Hunan.' Zhao Dai replied: 'Eating after bathing.' One day, the Zen master said: 'What words have no mundane truth, what words have no hell?' Zhao Dai replied: 'The sky is clear and the sun rises, the rain falls and thunder arises.' Or he might say: 'Ordinary mind is the Way, say a phrase with an ordinary mind.' Zhao Dai replied: 'Five blurry cakes and three dumplings.' One day, the Zen master said: 'One phrase distinguishes right from wrong. If someone asks, what is the phrase that distinguishes right from wrong? What would you say?' Zhao Dai replied: 'The Western Heaven is different from this land.' Or he might say: 'Don't want before today, don't want after today, say a phrase right on today.' Zhao Dai replied: 'Just right.' The Zen master might say: 'The disease is cured when it meets the cause, what cause do you say it meets, let those who can say it, say it.' Zhao Dai replied: 'Still.' Or he might say: 'Alms bowl, spoon, tendon and...'

露柱相去多少。代云。分開好。又云。尋常得此便。一日云。當鋒一句作么生道。代云領。或云。作么生是辨慈風一句。代云。識取好。一日云。迷身一句作么生道。代云。昨日雷聲起。今朝陽鳥啼。師或云。不用勃跳。道將一句來。代云。死蛤跛也無用處。一日云。作么生是提婆宗。代云。西天令嚴此土還較。或云。汝道何物具四德。代云。死貓兒。又云。把不具底來。一日云。荊棘不雕擇。道將一句來代云。拈放一邊。或云。有一切見底人是什麼人。代云。三家村裡納稅漢。一日云。不佔田地。道將一句來。代云。總屬和尚。或云。倒道將一句來看。代云訶薩。一日云。息節一句作么生道。代云。知時好。師或云。天下亂走。將什麼過水。代云。且曬著。師或時拈拄杖作射勢云。官家進器械來也。看看。代云。和尚不得放過。又云。僧堂前。師或云。一夜展腳睡天明。道將一句來。代云。何不快起。或云。作么生是赤脫一句。代云。也大無端。一日云。以有為有。此人過在什麼處。代云苦。或云。還有不識祖師底人么。代云。仁義道中。又云不患。一日云。識過無過。不識過過也不知。代云熱。或云。曹溪路上還有俗談也無。代云。二事一時。一日云。佛法外接將一問來。代云。一個便多。或云。既知來處。什麼

【現代漢語翻譯】現代漢語譯本問：露柱（lù zhù，即露在戶外的柱子）之間相隔多少？趙州禪師說：分開就好。又說：通常得到這個就足夠了。有一天，趙州禪師說：當鋒一句（dāng fēng yī jù，指直指核心的一句話）怎麼說？趙州禪師說：領會。有人問：怎麼是辨慈風（biàn cí fēng，指辨別慈悲之風）一句？趙州禪師說：認識它就好。有一天，趙州禪師說：迷身一句（mí shēn yī jù，指迷惑自身的一句話）怎麼說？趙州禪師說：昨日雷聲起，今朝陽鳥啼。趙州禪師有時說：不用跳來跳去，說一句來。趙州禪師說：死蛤蟆跛了也沒用處。有一天，趙州禪師說：怎麼是提婆宗（tí pó zōng，指提婆菩薩的宗派）？趙州禪師說：西天（xī tiān，指印度）的法令嚴厲，此土（cǐ tǔ，指中國）還算寬容。有人問：你說什麼東西具備四德（sì dé，指四種德行）？趙州禪師說：死貓兒。又說：把不具備四德的東西拿來。有一天，趙州禪師說：荊棘不雕琢，說一句來。趙州禪師說：放到一邊。有人問：有一切見底（yī qiē jiàn dǐ，指看透一切）的人是什麼人？趙州禪師說：三家村裡納稅的漢子。有一天，趙州禪師說：不佔田地，說一句來。趙州禪師說：總屬於和尚。有人問：倒過來說一句來看看。趙州禪師說：訶薩（hē sà，梵語，菩薩的音譯）。有一天，趙州禪師說：息節一句（xī jié yī jù，指止息煩惱的一句話）怎麼說？趙州禪師說：知道時機就好。趙州禪師有時說：天下亂走，用什麼過河？趙州禪師說：且曬著。趙州禪師有時拿著拄杖做射箭的姿勢說：官家進貢器械來了，看看。趙州禪師說：和尚不得放過。又說：僧堂前。趙州禪師有時說：一夜伸開腿睡到天亮，說一句來。趙州禪師說：為何不快點起來？有人問：怎麼是赤脫一句（chì tuō yī jù，指赤裸無染的一句話）？趙州禪師說：也太沒來由。有一天，趙州禪師說：以有為有（yǐ yǒu wéi yǒu，指執著于有），這個人錯在什麼地方？趙州禪師說：苦。有人問：還有不認識祖師（zǔ shī，指禪宗的祖師）的人嗎？趙州禪師說：在仁義道德之中。又說：不擔心。有一天，趙州禪師說：認識到過錯，沒有過錯；不認識過錯，有過錯也不知道。趙州禪師說：熱。有人問：曹溪路（cáo xī lù，指六祖慧能弘法的道路）上還有世俗的談論嗎？趙州禪師說：兩件事同時發生。有一天，趙州禪師說：在佛法之外設定一個問題。趙州禪師說：一個就多了。有人問：既然知道來處，什麼？

【English Translation】 English version Question: How far apart are the exposed pillars (lù zhù, pillars exposed outdoors)? Master Zhao Zhou said: 'It's good to separate them.' He also said: 'Usually, getting this is enough.' One day, Master Zhao Zhou said: 'How do you say the 'directly confronting' phrase (dāng fēng yī jù, a phrase that points directly to the core)?' Master Zhao Zhou said: 'Comprehend it.' Someone asked: 'What is the phrase of 'discerning the compassionate wind' (biàn cí fēng, discerning the wind of compassion)?' Master Zhao Zhou said: 'Recognize it well.' One day, Master Zhao Zhou said: 'How do you say the 'deluded self' phrase (mí shēn yī jù, a phrase about the deluded self)?' Master Zhao Zhou said: 'Yesterday the thunder roared, today the yang bird sings.' Master Zhao Zhou sometimes said: 'No need to jump around, say a phrase.' Master Zhao Zhou said: 'A dead, crippled frog is useless.' One day, Master Zhao Zhou said: 'What is the Deva School (tí pó zōng, the school of Bodhisattva Deva)?' Master Zhao Zhou said: 'The laws of the Western Heaven (xī tiān, India) are strict; this land (cǐ tǔ, China) is still lenient.' Someone asked: 'What thing do you say possesses the four virtues (sì dé, four kinds of virtues)?' Master Zhao Zhou said: 'A dead cat.' He also said: 'Bring something that doesn't possess them.' One day, Master Zhao Zhou said: 'Thorns are not carved; say a phrase.' Master Zhao Zhou said: 'Put it aside.' Someone asked: 'What kind of person is someone who sees through everything (yī qiē jiàn dǐ, sees through everything)?' Master Zhao Zhou said: 'A tax-paying man in Three Family Village.' One day, Master Zhao Zhou said: 'Not occupying fields; say a phrase.' Master Zhao Zhou said: 'It all belongs to the monks.' Someone asked: 'Say a phrase backwards and let's see.' Master Zhao Zhou said: 'Bodhisattva (hē sà, transliteration of the Sanskrit word Bodhisattva).' One day, Master Zhao Zhou said: 'How do you say the 'cessation' phrase (xī jié yī jù, a phrase about ceasing afflictions)?' Master Zhao Zhou said: 'Knowing the time is good.' Master Zhao Zhou sometimes said: 'The world is running around in chaos; what do you use to cross the river?' Master Zhao Zhou said: 'Let it bask in the sun for now.' Master Zhao Zhou sometimes held up his staff, making a shooting gesture, and said: 'The government is presenting weapons; look, look.' Master Zhao Zhou said: 'The monks must not let it go.' He also said: 'In front of the monks' hall.' Master Zhao Zhou sometimes said: 'Stretching out and sleeping until dawn; say a phrase.' Master Zhao Zhou said: 'Why not get up quickly?' Someone asked: 'What is the 'naked' phrase (chì tuō yī jù, a phrase about being naked and unblemished)?' Master Zhao Zhou said: 'It's too unreasonable.' One day, Master Zhao Zhou said: 'Taking existence as existence (yǐ yǒu wéi yǒu, clinging to existence); where is this person's fault?' Master Zhao Zhou said: 'Suffering.' Someone asked: 'Are there still people who don't recognize the Patriarch (zǔ shī, the patriarch of Zen Buddhism)?' Master Zhao Zhou said: 'In the midst of benevolence and righteousness.' He also said: 'Don't worry.' One day, Master Zhao Zhou said: 'Recognizing the fault, there is no fault; not recognizing the fault, there is a fault and you don't even know it.' Master Zhao Zhou said: 'Hot.' Someone asked: 'Are there still worldly discussions on the Cao Xi Road (cáo xī lù, the road where the Sixth Patriarch Huineng propagated the Dharma)?' Master Zhao Zhou said: 'Two things happen at the same time.' One day, Master Zhao Zhou said: 'Setting up a question outside of the Buddha Dharma.' Master Zhao Zhou said: 'One is already too much.' Someone asked: 'Since you know the origin, what?'

劫中無祖師。代云。某甲今年不著便。或云。寸草不生不學禪不學道。代云。是什麼閑。或云。還有吞不盡句么。代云蛇。師行次。以拄杖打露柱一下云。什麼處來。自云。西天來。復云。來這裡作什麼。自云。說佛法。乃喝云。欺我唐土人。又以拄杖打一下便行。卻拈問僧。汝道我意作么生。僧便問。只如師意作么生。代云。不用行主。又云。師子咬人。復問僧。只如當機。合下得什麼語。代云發。又云。百歲老兒作歌舞。一日云。驀劄一句作么生道。代云。因一事長一智。或云。大藏教將什麼辨。代云點。一日云。佛殿為什麼不見僧堂。代云痛。或云。衲僧鼻孔即不問汝。泥里洗土塊道將一句來。代但彈指。又云。衲僧鼻孔又作么生道。代云。玩山玩水。師或問僧。作么生是不寂句。無對。師云。汝問我。與汝道。僧便問。作么生是不寂句。師云[口部]。代前語云。不可向鬼窟里作活計。又云。作么生是[口部]。代云。會此意。又云。文殊五字。或云。作么生是入鄉隨俗底句。代云。君子可八。一日云。作么生是提綱一句。代云。雪峰南趙州北。一日云靈苗不動根。過在什麼處。代云。誤卻多少人。或云。一顆圓光明已久。作么生是一顆圓光。代云。謝和尚重重相為。師或云。作么生是對明一句。代云露

【現代漢語翻譯】現代漢語譯本劫中無祖師（沒有祖師在劫難中出現）。代云（代云禪師說）：『某甲（某人）今年不著便（今年不順利）。』或云（有人說）：『寸草不生（即使寸草不生的地方），不學禪不學道（也不應該放棄修禪悟道）。』代云（代云禪師說）：『是什麼閑（那又有什麼關係呢）？』或云（有人說）：『還有吞不盡句么（還有無法完全理解的話語嗎）？』代云（代云禪師說）：『蛇（有）。』師行次（禪師行走時），以拄杖打露柱一下云（用禪杖敲打柱子一下，說道）：『什麼處來（從哪裡來）？』自云（自答道）：『西天來（從西方天竺而來）。』復云（又問）：『來這裡作什麼（來這裡做什麼）？』自云（自答道）：『說佛法（宣說佛法）。』乃喝云（於是呵斥道）：『欺我唐土人（欺騙我唐朝人）！』又以拄杖打一下便行（又用禪杖打了一下，便離開了）。卻拈問僧（然後問僧人）：『汝道我意作么生（你說我意圖是什麼）？』僧便問（僧人便反問道）：『只如師意作么生（那麼禪師您的意圖是什麼）？』代云（代云禪師說）：『不用行主（不需要領路人）。』又云（又說）：『師子咬人（獅子咬人）。』復問僧（又問僧人）：『只如當機（如果當下），合下得什麼語（應該說什麼話）？』代云（代云禪師說）：『發（說出）！』又云（又說）：『百歲老兒作歌舞（百歲老人唱歌跳舞）。』一日云（有一天說）：『驀劄一句作么生道（突然冒出一句話該怎麼說）？』代云（代云禪師說）：『因一事長一智（經歷一件事，增長一分智慧）。』或云（有人說）：『大藏教將什麼辨（用什麼來辨別《大藏經》）？』代云（代云禪師說）：『點（標點）。』一日云（有一天說）：『佛殿為什麼不見僧堂（為什麼在佛殿里看不到僧堂）？』代云（代云禪師說）：『痛（遺憾）。』或云（有人說）：『衲僧鼻孔即不問汝（不問你僧人的鼻孔），泥里洗土塊道將一句來（在泥里洗土塊，說一句來）。』代但彈指（代云禪師只是彈了一下手指）。又云（又說）：『衲僧鼻孔又作么生道（僧人的鼻孔又該怎麼說）？』代云（代云禪師說）：『玩山玩水（欣賞山水）。』師或問僧（禪師有時問僧人）：『作么生是不寂句（什麼是「不寂」之句）？』無對（沒有人回答）。師云（禪師說）：『汝問我（你問我），與汝道（我告訴你）。』僧便問（僧人便問）：『作么生是不寂句（什麼是「不寂」之句）？』師云（禪師說）：『[口部]（無法描述的聲音）。』代前語云（代云禪師對之前的話說）：『不可向鬼窟里作活計（不可在鬼窟里謀生）。』又云（又說）：『作么生是[口部]（什麼是[口*部]）？』代云（代云禪師說）：『會此意（領會這個意思）。』又云（又說）：『文殊五字（文殊菩薩的五字真言）。』或云（有人說）：『作么生是入鄉隨俗底句（什麼是入鄉隨俗的句子）？』代云（代云禪師說）：『君子可八（君子可以靈活變通）。』一日云（有一天說）：『作么生是提綱一句（什麼是提綱挈領的一句話）？』代云（代云禪師說）：『雪峰南趙州北（雪峰在南，趙州在北）。』一日云（有一天說）：『靈苗不動根（靈苗不動根基），過在什麼處（過錯在哪裡）？』代云（代云禪師說）：『誤卻多少人（耽誤了多少人）。』或云（有人說）：『一顆圓光明已久（一顆圓滿的光明已經存在很久了），作么生是一顆圓光（什麼是這顆圓光）？』代云（代云禪師說）：『謝和尚重重相為（感謝和尚的重重幫助）。』師或云（禪師有時說）：『作么生是對明一句（什麼是面對光明的一句話）？』代云（代云禪師說）：『露（顯露）。』

【English Translation】 English version No patriarchs in the kalpa (No patriarchs appear during the kalpa). Daiyun said: 'So-and-so is not doing well this year (Someone is not having a good year).' Someone said: 'Even where not a blade of grass grows (Even in a place where not a blade of grass grows), one should not abandon Chan practice or the pursuit of the Dao (one should not abandon the practice of Chan or the pursuit of the Dao).' Daiyun said: 'What's the matter (What does it matter)?' Someone said: 'Is there still a phrase that cannot be swallowed (Is there still a phrase that cannot be fully understood)?' Daiyun said: 'Snake (Yes).' The master, while walking, struck the pillar with his staff and said: 'Where do you come from (Where do you come from)?' He answered himself: 'From the Western Heaven (From the Western Heaven).' He asked again: 'What are you doing here (What are you doing here)?' He answered himself: 'Speaking the Dharma (Speaking the Dharma).' Then he shouted: 'Deceiving the people of Tang (Deceiving the people of Tang)!' He struck it again with his staff and left. Then he picked up and asked a monk: 'What do you say is my intention (What do you say is my intention)?' The monk then asked: 'What is the master's intention (What is the master's intention)?' Daiyun said: 'No need for a guide (No need for a guide).' He also said: 'The lion bites people (The lion bites people).' He asked the monk again: 'If it is the right moment (If it is the right moment), what words should be spoken (what words should be spoken)?' Daiyun said: 'Speak (Speak)!' He also said: 'A hundred-year-old man sings and dances (A hundred-year-old man sings and dances).' One day he said: 'How should a sudden phrase be spoken (How should a sudden phrase be spoken)?' Daiyun said: 'One gains wisdom from one experience (One gains wisdom from one experience).' Someone said: 'What is used to distinguish the Great Treasury of Teachings (What is used to distinguish the Great Treasury of Teachings)?' Daiyun said: 'Punctuation (Punctuation).' One day he said: 'Why is the monks' hall not seen in the Buddha hall (Why is the monks' hall not seen in the Buddha hall)?' Daiyun said: 'Pain (Pain).' Someone said: 'I won't ask you about the nostrils of a monk (I won't ask you about the nostrils of a monk), but say a phrase about washing a lump of earth in the mud (but say a phrase about washing a lump of earth in the mud).' Daiyun just snapped his fingers. He also said: 'How should the nostrils of a monk be spoken of (How should the nostrils of a monk be spoken of)?' Daiyun said: 'Enjoying the mountains and rivers (Enjoying the mountains and rivers).' The master sometimes asked the monks: 'What is the phrase of non-stillness (What is the phrase of non-stillness)?' No one answered. The master said: 'You ask me (You ask me), and I will tell you (and I will tell you).' The monk then asked: 'What is the phrase of non-stillness (What is the phrase of non-stillness)?' The master said: '[Mouth radical] (An indescribable sound).' Daiyun said to the previous words: 'One should not make a living in a ghost cave (One should not make a living in a ghost cave).' He also said: 'What is [Mouth radical] (What is [Mouth radical]*)?' Daiyun said: 'Understand this meaning (Understand this meaning).' He also said: 'Manjusri's five syllables (Manjusri's five-syllable mantra).' Someone said: 'What is the phrase of entering the village and following the customs (What is the phrase of entering the village and following the customs)?' Daiyun said: 'A gentleman can be flexible (A gentleman can be flexible).' One day he said: 'What is the phrase that grasps the key point (What is the phrase that grasps the key point)?' Daiyun said: 'Xuefeng in the south, Zhaozhou in the north (Xuefeng in the south, Zhaozhou in the north).' One day he said: 'The spiritual seedling does not move its roots (The spiritual seedling does not move its roots), where is the fault (where is the fault)?' Daiyun said: 'Misleading so many people (Misleading so many people).' Someone said: 'A round light has been bright for a long time (A round light has been bright for a long time), what is this round light (what is this round light)?' Daiyun said: 'Thank you, monks, for your repeated help (Thank you, monks, for your repeated help).' The master sometimes said: 'What is the phrase facing the light (What is the phrase facing the light)?' Daiyun said: 'Reveal (Reveal).'

。師或云。非色非聲體上明得是第幾機。代云。不可向野狐窟里作活計。一日云。布幔天網打龍。布絲網撈鰕捷蜆。爾道螺蚌落在什麼處。代云具眼。師因卸卻七條語僧云。汝道來生莫不會佛法么。僧無語。代云。和尚幸是大人。又云。某甲不敢道。復云。為什麼不敢道。又云。自有和尚在。師歲夜問僧。餅啖是羅漢藥石。還將得饆鑼䭔子來么。無對。代云。今日東風起。師或云。爾若不相當。且向古人建化門中道將一句來。若道不得。向異處道將一句來。作么生道。代云。前來猶是可。一日云。遠即照近即明。作么生道。代云。入水始見長人。又云。更不要也。師或拈拄杖云。且向這裡會。也有利益。也無利益。總不會。顢頇佛性儱侗真如。代云。疋上不足。疋下有餘。一日云。萬法從什麼處起。代云。不可向和尚道蝦蟆口裡也。因齋時聞鼓聲云。古人道。一切聲是佛聲。喚作佛聲喚作鼓聲。代云。和尚道了也。又云。和尚不宜吃麵。因見僧來參。師打露柱一下云。來這裡瞞我。代云。但打露柱。一摑云。為人自安。一日云。至道無難唯嫌揀擇。作么生是不揀擇。又云。如來妙色身羅羅李。代云不出。代前語云。古人道了也。因齋時打帳座一下云。這個吃。又打飯床一下云。這個不吃。代云。一槌兩當。因般米問僧

【現代漢語翻譯】現代漢語譯本：有禪師或者說：『非色非聲的本體上能夠明白，是第幾等根器？』我代答說：『不可在野狐窟里做活計。』有一天禪師說：『用布幔天網來捕捉龍，用布絲網來撈取小蝦和河蜆。』你們說螺和蚌落在什麼地方？我代答說：『有眼睛的人自然看得見。』禪師因為卸下七條戒律，對僧人說：『你們說來世會不會不明白佛法呢？』僧人沒有回答。我代答說：『和尚幸虧是大人。』又說：『我不敢說。』禪師又問：『為什麼不敢說？』我代答說：『自有和尚在。』禪師在除夕夜問僧人：『吃餅是羅漢的藥石，還帶著饆鑼和䭔子來嗎？』沒有人回答。我代答說：『今日東風起。』禪師或者說：『你如果不相當，就從古人建立教化的門徑中說出一句來。如果說不出來，就從別處說出一句來。』怎麼說呢？我代答說：『先前還算可以。』有一天禪師說：『遠看就照見，近看就明白。』怎麼說呢？我代答說：『入水才看見高個子。』又說：『更不需要了。』禪師或者拿起拄杖說：『且在這裡體會，也有利益，也沒有利益。』總是不明白，糊里糊塗的佛性，含糊不清的真如。我代答說：『疋的上邊不足，疋的下邊有餘。』有一天禪師說：『萬法從什麼地方生起？』我代答說：『不可對和尚說從蛤蟆口裡生起。』因為齋飯時聽到鼓聲，禪師說：『古人說，一切聲音都是佛的聲音。』是叫作佛的聲音，還是叫作鼓的聲音？我代答說：『和尚說完了。』又說：『和尚不宜吃麵。』因為看見僧人來參拜，禪師打露柱一下說：『來這裡欺騙我。』我代答說：『只打露柱。』禪師打一掌說：『為人要自己安心。』有一天禪師說：『至道沒有困難，只怕有所揀擇。』怎麼是不揀擇呢？又說：『如來妙色身羅羅李。』我代答說：『不出。』代替前面的話說：『古人說完了。』因為齋飯時打帳座一下說：『這個吃。』又打飯床一下說：『這個不吃。』我代答說：『一槌兩當。』因為搬米，問僧人

【English Translation】 English version: A master once said, 'If one can understand the essence beyond form (色) and sound (聲), what level of aptitude is that?' I replied on his behalf, 'One should not make a living in a fox den.' One day, the master said, 'Using a cloth net to catch dragons, using a silk net to scoop up shrimp (鰕) and clams (蜆).』 Where do you say the snails (螺) and mussels (蚌) end up?' I replied on his behalf, 'Those with eyes can naturally see.' Because the master removed seven precepts, he said to the monks, 'Do you say that in the next life you will not understand the Buddha's teachings (佛法)?' The monks were silent. I replied on his behalf, 'The abbot is fortunate to be a great man.' Then I said, 'I dare not say.' The master then asked, 'Why dare you not say?' I replied on his behalf, 'The abbot himself is here.' On New Year's Eve, the master asked the monks, 'Eating cakes is the arhat's (羅漢) sustenance. Did you also bring bǐluó (饆鑼) and mǐzǐ (䭔子)?' No one answered. I replied on his behalf, 'The east wind rises today.' The master sometimes said, 'If you are not suitable, then bring forth a phrase from the ancient masters' teachings. If you cannot say it, then bring forth a phrase from elsewhere.' How should one say it? I replied on his behalf, 'The previous one was still acceptable.' One day, the master said, 'Far away it illuminates, close by it is clear.' How should one say it? I replied on his behalf, 'Only by entering the water does one see a tall person.' Then he said, 'No more is needed.' The master sometimes picked up his staff and said, 'If you can understand here, there is benefit, and there is no benefit.' If you do not understand at all, you are muddle-headed about Buddha-nature (佛性) and vague about Suchness (真如).' I replied on his behalf, 'The top of the pǐ (疋) is insufficient, the bottom of the pǐ has surplus.' One day, the master said, 'Where do all dharmas (萬法) arise from?' I replied on his behalf, 'One should not say to the abbot that they arise from the toad's mouth.' Because he heard the sound of the drum during the meal, the master said, 'The ancients said that all sounds are the Buddha's voice.' Is it called the Buddha's voice or the drum's voice? I replied on his behalf, 'The abbot has said it all.' Then he said, 'The abbot should not eat noodles.' Because he saw a monk coming to pay respects, the master struck the pillar and said, 'Coming here to deceive me.' I replied on his behalf, 'Just strike the pillar.' The master slapped his hand and said, 'For people, one must find peace within oneself.' One day, the master said, 'The Great Way (至道) is not difficult, only it dislikes choosing.' What is not choosing? Then he said, 'The Tathagata's (如來) wondrous form luó luó lǐ (羅羅李).' I replied on his behalf, 'It does not go out.' Replacing the previous words, I said, 'The ancients have said it all.' Because he struck the tent seat during the meal and said, 'This one eats.' Then he struck the rice table and said, 'This one does not eat.' I replied on his behalf, 'One strike, two hits.' Because he was carrying rice, he asked the monks

。人擔米米擔人。代云。總得。又云。般米辛苦猶是可。又問僧。大橋有多少米。僧云。七十碩。師拈起拄杖云。七十碩米一時在拄杖頭上。擔將來即得。若擔不得。餓殺爾。代云。不可為小小。一日云。有所說野干鳴。無所說師子吼。我與么是野干鳴。作么生是師子吼。代云。九九八十一。師或云。埋沒兩字不用道著。代云。深領和尚慈悲。又云。因某甲所置。師或云。善財入門也作么生道得出去。代云。朝游羅浮。師或云。糊餅從爾橫咬豎咬。不離這裡道將一句來。代云。今日新面。一日云。有賞有罰道將一句來。代云。遇賤即貴天晴日出。或云。龍潛師溺起自何來。作么生是不活底句。代云。有什麼難辨。一日云。敲磕一句作么生道。代云。驢生馲𩢷馬生騾。或云。作么生得道斷商量。代云。來年更有新條在。惱亂春風卒未休。一日云。辨得親疏。為什麼被親疏所使。代云。阿誰置得。或云。古人道。會即途中受用。不會即世諦流佈。完圞道將一句來。代云。一錢兩個二錢三個。一日云。一句道將來。代云。疋上不足。因夏末問僧。初秋夏末不觸平常。道將一句來。代云。初三十一中九下七。師問僧。通身是水阿誰吃。代云。洎與和尚作笑具。一日云。三日不相見。不得作舊時看。作么生。代云千。

云

【現代漢語翻譯】現代漢語譯本人擔米，米擔人。（代云：）總得。（又云：）搬米辛苦尚且還可以。（又問僧人：）大橋有多少米？（僧人云：）七十碩。（師父拿起拄杖云：）七十碩米一時都在拄杖頭上，擔將來就可以。若擔不得，餓死你。（代云：）不可為小小。一日云：有所說，野干（一種野獸）鳴；無所說，師子（獅子）吼。我這樣是野干鳴，怎麼是師子吼？（代云：）九九八十一。師父或者說：埋沒兩字不用說出來。（代云：）深領和尚慈悲。（又云：）因某甲所置。師父或者說：善財（佛教人物）入門也怎麼說得出去？（代云：）朝游羅浮（山名）。師父或者說：糊餅從你橫咬豎咬，不離這裡道將一句來。（代云：）今日新面。一日云：有賞有罰，道將一句來。（代云：）遇賤即貴，天晴日出。或者說：龍潛師溺，起自何來？怎麼是不活底句？（代云：）有什麼難辨。一日云：敲磕一句怎麼說？（代云：）驢生馲𩢷（駱駝），馬生騾。或者說：怎麼得道斷商量？（代云：）來年更有新條在，惱亂春風卒未休。一日云：辨得親疏，為什麼被親疏所使？（代云：）阿誰置得。或者說：古人道，會即途中受用，不會即世諦流佈。完圞道將一句來。（代云：）一錢兩個，二錢三個。一日云：一句道將來。（代云：）疋上不足。因夏末問僧：初秋夏末不觸平常，道將一句來。（代云：）初三十一，中九下七。師父問僧：通身是水阿誰吃？（代云：）洎與和尚作笑具。一日云：三日不相見，不得作舊時看，怎麼樣？（代云：）千。（云）

【English Translation】 English version People carry rice, and rice carries people. (Daiyun says:) It's all right. (Also says:) Carrying rice is hard work, but it's still acceptable. (Again asks the monk:) How much rice is there at the big bridge? (The monk says:) Seventy shi (a unit of dry measure). (The master picks up his staff and says:) All seventy shi of rice are on the head of this staff at once. If you can carry it, then you can. If you can't carry it, you'll starve to death. (Daiyun says:) It cannot be considered insignificant. One day he says: When there is something to say, the jackal (a kind of wild animal) cries; when there is nothing to say, the shizi (lion) roars. I am like the jackal crying, so what is the lion's roar? (Daiyun says:) Nine nine eighty-one. The master sometimes says: The two words 'buried and lost' need not be spoken. (Daiyun says:) I deeply appreciate the abbot's compassion. (Also says:) Because of what I have placed. The master sometimes says: Even if Sudhana (a Buddhist figure) enters, how can he be said to leave? (Daiyun says:) In the morning, he travels to Mount Luofu (a mountain name). The master sometimes says: Whether you bite the sesame cake horizontally or vertically, don't leave this place; say a phrase about it. (Daiyun says:) Today's new noodles. One day he says: With rewards and punishments, say a phrase about it. (Daiyun says:) When it's cheap, it's expensive; when the sky is clear, the sun rises. Or he says: The dragon is submerged, the master is drowning; where does it come from? What is the phrase of lifelessness? (Daiyun says:) What's so hard to distinguish? One day he says: How do you say a phrase of knocking and bumping? (Daiyun says:) A donkey gives birth to a tuo tuo (camel), a horse gives birth to a mule. Or he says: How can one attain the Way and cut off deliberation? (Daiyun says:) Next year there will be new branches, disturbing the spring breeze without end. One day he says: Distinguishing between close and distant, why are you used by close and distant? (Daiyun says:) Who can place it? Or he says: The ancients said, 'If you understand, you enjoy it on the way; if you don't understand, it spreads through worldly truths.' Say a complete and round phrase about it. (Daiyun says:) One qian (currency) for two, two qian for three. One day he says: Say a phrase about it. (Daiyun says:) Not enough on the pi (a unit of cloth). Because at the end of summer, he asks the monk: The beginning of autumn and the end of summer are not the same as usual; say a phrase about it. (Daiyun says:) The first is thirty-one, the middle is nine, and the bottom is seven. The master asks the monk: The whole body is water, who drinks it? (Daiyun says:) I'll make it a joke for the abbot. One day he says: If we don't see each other for three days, we shouldn't look at each other as we did in the past. What about it? (Daiyun says:) Thousand. (Cloud)

門匡真禪師廣錄卷中

住福州鼓山圓覺宗演校勘大正藏第 47 冊 No. 1988 雲門匡真禪師廣錄

雲門匡真禪師廣錄卷下

門人明識大師賜紫守堅集

勘辨一百六十五則

遊方語錄三十一則

遺表

遺誡

行錄並請疏

勘辨

師見新到云。雪峰和尚道。開卻路。達磨來也。我問爾作么生。僧云。筑著和尚鼻孔。師云。地神惡發。把須彌山。一摑㪍跳上梵天。拶破帝釋鼻孔。爾為什麼向日本國里藏身。僧云。和尚莫瞞人好。師云。筑著老僧鼻孔。又作么生。無對。師云。將知爾只是學語之流。代無語處云。和尚只恐某甲不實。又云。邏邏李。問新到。爾是甚處人。僧云。新羅人。師云。將什麼過海。僧云。草賊大敗。師云。爾為什麼。在我手裡。僧云恰是。師云㪍跳。無對。代前語云。常得此便。又云。一任㪍跳。問新到。爾在南嶽山。借我二百錢。為什麼不還。無對。代云。今日小出大遇。又云。今日不著便。問僧。心法雙忘。是第幾座。僧云。第二座。師云作么生是第一座。僧云。不敢虧于和尚。師不肯。代云韶州糴米。問僧。什麼處來。僧云。摘茶來。師云。人摘茶。茶摘人。無對。代云。和尚道了。某甲不可更道。師問僧。爾

【現代漢語翻譯】現代漢語譯本門匡真禪師見到新來的僧人，問道：『雪峰和尚說，開闢道路，達摩（Bodhidharma）就來了。我問你，你打算怎麼做？』僧人回答：『觸碰和尚的鼻孔。』禪師說：『地神（earth deity）勃然大怒，抓住須彌山（Mount Sumeru），一巴掌拍到梵天（Brahma heaven），捏碎帝釋天（Indra）的鼻孔。你為什麼藏身於日本國？』僧人說：『和尚不要欺騙人。』禪師說：『再觸碰老僧的鼻孔，又該如何？』僧人無言以對。禪師代為回答說：『和尚只是恐怕我不實在。』又說：『邏邏李。』禪師問新來的僧人：『你是哪裡人？』僧人回答：『新羅人。』禪師說：『你用什麼渡海而來？』僧人回答：『草寇大敗。』禪師說：『你為什麼在我手裡？』僧人回答：『恰是如此。』禪師說：『跳！』僧人無言以對。禪師代為之前的回答說：『常常得到這樣的便利。』又說：『任你跳！』禪師問新來的僧人：『你在南嶽山（Mount Heng），借我二百錢，為什麼不還？』僧人無言以對。禪師代為回答說：『今天小有付出，卻有大的際遇。』又說：『今天不順利。』禪師問僧人：『心法雙忘，是第幾座？』僧人回答：『第二座。』禪師說：『怎麼是第一座？』僧人回答：『不敢冒犯和尚。』禪師不認可，代為回答說：『韶州（Shaozhou）糴米。』禪師問僧人：『從哪裡來？』僧人回答：『摘茶來。』禪師說：『人摘茶，茶摘人？』僧人無言以對。禪師代為回答說：『和尚說完了，我不可再說。』禪師問僧人：『你…』

【English Translation】 English version Zen Master Yunmen Kuangzhen saw a newly arrived monk and asked, 'Venerable Xuefeng (Xuefeng Yicun) said, 'Open the road, and Bodhidharma (達磨) will come.' I ask you, what do you intend to do?' The monk replied, 'Touch the abbot's nostrils.' The Zen master said, 'The earth deity (地神) is furious, grabs Mount Sumeru (須彌山), slaps it to the Brahma heaven (梵天), and crushes Indra's (帝釋天) nostrils. Why are you hiding in Japan?' The monk said, 'Abbot, don't deceive people.' The Zen master said, 'If you touch the old monk's nostrils again, what then?' The monk was speechless. The Zen master answered for him, 'The abbot is just afraid that I am not genuine.' And said, 'Luo Luo Li.' The Zen master asked the newly arrived monk, 'Where are you from?' The monk replied, 'From Silla (新羅).' The Zen master said, 'What did you use to cross the sea?' The monk replied, 'The grass bandits were utterly defeated.' The Zen master said, 'Why are you in my hands?' The monk replied, 'Exactly so.' The Zen master said, 'Jump!' The monk was speechless. The Zen master answered for the previous reply, 'Always getting this convenience.' And said, 'Jump as you please!' The Zen master asked the newly arrived monk, 'When you were at Mount Heng (南嶽山), you borrowed two hundred coins from me. Why haven't you returned them?' The monk was speechless. The Zen master answered for him, 'Today, a small investment yields a great encounter.' And said, 'Today is not auspicious.' The Zen master asked the monk, 'When both mind and dharma are forgotten, which seat is it?' The monk replied, 'The second seat.' The Zen master said, 'What is the first seat?' The monk replied, 'I dare not offend the abbot.' The Zen master did not approve and answered for him, 'Shaozhou (韶州) buys rice.' The Zen master asked the monk, 'Where are you coming from?' The monk replied, 'Picking tea.' The Zen master said, 'People pick tea, tea picks people?' The monk was speechless. The Zen master answered for him, 'The abbot has finished speaking, I cannot say more.' The Zen master asked the monk, 'You...'

是修造那。云是。師云。盡乾坤是個屋。作么生是屋主。無對。師云。爾問我。與汝道。僧便問。師云薨。代前語云。瞞卻多少人來。師問僧。汝是湖南出家那。僧云是。師云。識三門下金剛么。僧云。不可更識也。師云。野狐窟里出頭。無對。代云若不出頭。代初問處云。只是個泥人。又云。識得者泥人有甚用處。又云。念某甲新入眾。師問僧。甚處來。僧云。禮塔來。師云。祖師道什麼。僧云。和尚道什麼。師云。將謂是個靈利漢。無對。代云。只為仁義道中。師問僧。甚處來。僧提起衲衣。師云。我問爾甚處來。僧云。和尚為什麼不領話。師便打。代云。且喜。代前語云。和尚休得也未。僧辭師。師云。爾辭去那。云是。師云。前頭江難過。僧去。一切臨時。師云。蘇盧薩訶。代前語云。臨行不可無禮去也。代后語云。太粗心。又云。近日世界不好。師問僧。甚處過夏。僧云。和尚合知。師云。我即知。僧云。且道某甲甚處過夏。師云。老鼠孔里出頭。無對。代云道著。代前語云。便出去。僧辭師。師云。莫教敗闕。僧云。和尚有什麼事但問。師云。草賊大敗。無對。代云敗也。代前語云。不少。因普請般米了坐次云。近日不唧𠺕。只擔得一斗米。不如快脫去。僧云。和尚脫向甚處去。師云嗄。僧擬再問。師云

【現代漢語翻譯】是修造那（是這樣建造的嗎）。云是（回答是的）。師云（禪師說）：『盡乾坤是個屋（整個宇宙就是一個房子），作么生是屋主（那麼誰是房子的主人）？』無對（沒有人回答）。師云（禪師說）：『爾問我（你問我），與汝道（我就告訴你）。』僧便問（僧人就問了）。師云（禪師說）：『薨（死了）。』代前語云（替代之前的提問說）：『瞞卻多少人來（這矇蔽了多少人啊）。』師問僧（禪師問僧人）：『汝是湖南出家那（你是從湖南出家的嗎）？』僧云是（僧人回答是的）。師云（禪師說）：『識三門下金剛么（認識三門下的金剛嗎）？』僧云（僧人說）：『不可更識也（不可能不認識）。』師云（禪師說）：『野狐窟里出頭（從野狐貍洞里冒出來）。』無對（沒有人回答）。代云（替代回答說）：『若不出頭（如果不出頭）。』代初問處云（替代最初的提問說）：『只是個泥人（只不過是個泥人）。』又云（又說）：『識得者泥人有甚用處（認識這個泥人有什麼用）？』又云（又說）：『念某甲新入眾（考慮到我是新加入的）。』師問僧（禪師問僧人）：『甚處來（從哪裡來）？』僧云（僧人說）：『禮塔來（禮塔回來）。』師云（禪師說）：『祖師道什麼（祖師說了什麼）？』僧云（僧人說）：『和尚道什麼（和尚說了什麼）？』師云（禪師說）：『將謂是個靈利漢（還以為是個聰明人）。』無對（沒有人回答）。代云（替代回答說）：『只為仁義道中（只因爲在仁義的道路中）。』師問僧（禪師問僧人）：『甚處來（從哪裡來）？』僧提起衲衣（僧人提起袈裟）。師云（禪師說）：『我問爾甚處來（我問你從哪裡來）？』僧云（僧人說）：『和尚為什麼不領話（和尚為什麼不明白我的話）？』師便打（禪師就打了他）。代云（替代回答說）：『且喜（可喜可賀）。』代前語云（替代之前的提問說）：『和尚休得也未（和尚停手了嗎）？』僧辭師（僧人向禪師告辭）。師云（禪師說）：『爾辭去那（你要告辭離開嗎）？』云是（回答是的）。師云（禪師說）：『前頭江難過（前面的江很難過）。』僧去（僧人離開了）。一切臨時（一切隨機應變）。師云（禪師說）：『蘇盧薩訶（愿一切成就）。』代前語云（替代之前的提問說）：『臨行不可無禮去也（臨走不可無禮）。』代后語云（替代後面的話語說）：『太粗心（太粗心了）。』又云（又說）：『近日世界不好（最近世道不好）。』師問僧（禪師問僧人）：『甚處過夏（在哪裡度過夏天）？』僧云（僧人說）：『和尚合知（和尚應該知道）。』師云（禪師說）：『我即知（我知道）。』僧云（僧人說）：『且道某甲甚處過夏（那麼說說我在哪裡度過夏天）？』師云（禪師說）：『老鼠孔里出頭（從老鼠洞里冒出來）。』無對（沒有人回答）。代云道著（替代回答說：說中了）。代前語云（替代之前的提問說）：『便出去（就出去了）。』僧辭師（僧人向禪師告辭）。師云（禪師說）：『莫教敗闕（不要失敗）。』僧云（僧人說）：『和尚有什麼事但問（和尚有什麼事儘管問）。』師云（禪師說）：『草賊大敗（草寇大敗）。』無對（沒有人回答）。代云敗也（替代回答說：失敗了）。代前語云（替代之前的提問說）：『不少（不少）。』因普請般米了坐次云（因為普請搬米結束後坐著說）：『近日不唧𠺕（近日沒意思），只擔得一斗米（只能挑一斗米），不如快脫去（不如快點脫身）。』僧云（僧人說）：『和尚脫向甚處去（和尚要脫身到哪裡去）？』師云嗄（禪師說：嗄）。僧擬再問（僧人準備再問）。師云（禪師說）

【English Translation】 Modern Chinese version 'Is it being constructed like that?' (Shi xiūzào nà. Yún shì.) 'Yes,' was the reply. (Yún shì.) The master said, 'The entire universe is a house (Jìn qiánkūn shì gè wū), so who is the master of the house (zuò mó shēng shì wū zhǔ)?' No one answered. (Wú duì.) The master said, 'If you ask me (Ěr wèn wǒ), I will tell you (yǔ rǔ dào).' The monk then asked. (Sēng biàn wèn.) The master said, 'Deceased (Hōng).' Replacing the previous question, it was said, 'How many people have been deceived by this (mán què duōshǎo rén lái)?' The master asked the monk, 'Are you from Hunan (Húnán) (Húnán chūjiā nà)?' The monk replied, 'Yes.' (Sēng yún shì.) The master said, 'Do you recognize the Vajra (Jīngāng) (Jīngāng) beneath the three gates (shí sānmén xià Jīngāng me)?' The monk said, 'It's impossible not to recognize them.' (Bùkě gèng shí yě.) The master said, 'Emerging from a fox den (Yěhú kū lǐ chūtóu).' No one answered. (Wú duì.) Replacing the answer, it was said, 'If you don't emerge (ruò bù chūtóu).' Replacing the initial question, it was said, 'It's just a clay figure (zhǐshì gè nírén).' It was also said, 'What's the use of recognizing this clay figure (shí dé zhě nírén yǒu shèn yòngchù)?' It was also said, 'Considering that I am newly joining the community (niàn mǒu jiǎ xīn rù zhòng).' The master asked the monk, 'Where are you coming from (shèn chù lái)?' The monk said, 'Coming from paying respects at the pagoda (lǐ tǎ lái).' The master said, 'What did the Patriarch (Zǔshī) (Zǔshī) say?' The monk said, 'What did the abbot (héshàng) (héshàng) say?' The master said, 'I thought you were clever (línglì hàn).' No one answered. (Wú duì.) Replacing the answer, it was said, 'Only because of being on the path of benevolence and righteousness (rén yì dào zhōng).' The master asked the monk, 'Where are you coming from (shèn chù lái)?' The monk raised his kasaya (nà yī). The master said, 'I'm asking you where you're coming from (wǒ wèn ěr shèn chù lái)?' The monk said, 'Why doesn't the abbot understand my words (héshàng wèishéme bù lǐng huà)?' The master then struck him. Replacing the answer, it was said, 'Congratulations (qiě xǐ).' Replacing the previous question, it was said, 'Has the abbot stopped (héshàng xiū dé yě wèi)?' The monk bid farewell to the master. The master said, 'Are you leaving (ěr cí qù nà)?' The monk replied, 'Yes.' (Yún shì.) The master said, 'The river ahead is difficult to cross (qiántou jiāng nán guò).' The monk left. Everything is temporary. The master said, 'May all be accomplished (Sū lú Sà hē).' Replacing the previous question, it was said, 'One shouldn't leave without proper etiquette (lín xíng bùkě wú lǐ qù yě).' Replacing the following words, it was said, 'Too careless (tài cūxīn).' It was also said, 'The world is not good these days (jìnrì shìjiè bù hǎo).' The master asked the monk, 'Where did you spend the summer (shèn chù guò xià)?' The monk said, 'The abbot should know (héshàng hé zhī).' The master said, 'I know (wǒ jí zhī).' The monk said, 'Then tell me, where did I spend the summer (qiě dào mǒu jiǎ shèn chù guò xià)?' The master said, 'Emerging from a rat hole (lǎoshǔ kǒng lǐ chūtóu).' No one answered. (Wú duì.) Replacing the answer, it was said, 'You've got it (dào zhe).' Replacing the previous question, it was said, 'Then go out (biàn chūqù).' The monk bid farewell to the master. The master said, 'Don't fail (mò jiào bài què).' The monk said, 'What can I do for you, abbot (héshàng yǒu shénme shì dàn wèn)?' The master said, 'The bandit army is utterly defeated (cǎo zéi dà bài).' No one answered. (Wú duì.) Replacing the answer, it was said, 'Defeated (bài yě).' Replacing the previous question, it was said, 'Not a few (bù shǎo).' Because of the communal labor of carrying rice, while sitting, it was said, 'Recently, it's been meaningless (jìnrì bù jī jǐ), only able to carry one dou of rice (zhǐ dān dé yī dòu mǐ), it's better to quickly escape (bùrú kuài tuō qù).' The monk said, 'Where will the abbot escape to (héshàng tuō xiàng shèn chù qù)?' The master said, 'Ah (嗄).' The monk intended to ask again. The master said

。釘釘了。代云。酌然。代前語云。今日般米困。又云尚近。師問僧。還有燈籠么。僧云。不可更見也。師云。猢猻系露柱。代云。深領和尚佛法深心。代前語云。好事不如無。問僧。近離甚處。僧云查渡。師云。蹋破多少草鞋。無對。代云。可惜草鞋。又云。不虛蹋破草鞋。師見飯頭云。汝是飯頭么。云是。師云。顆里有幾米。米里有幾顆。無對。代云。某甲瞻星望月。又云。福利門中不得不作。師因齋次問僧。爾是甚處人。云淮南人。又問一僧。爾是甚處人。云京兆人。師拈起蒸餅云。我也無可到爾淮南人。也無可到爾京兆人。二僧無對。師遂拈蒸餅挒轉云。我惜爾作么生。又無對。代云。不是和尚惜。代前語云。普同供養。又云。且留供養和尚。問僧。看什麼經。云已有人問了。師云。爾為什麼在我腳下。僧云恰是。師云。伏惟尚饗。代云。蒼天蒼天。又云。將謂韶州無。問僧。看什麼經。云般若燈論。師云。西天金剛座上。甚人說佛法。僧云。和尚合知。師云。爾夢見么。無語。代云。不獨某甲。代前語云。跳出死蝦蟆。又云。將謂西天無。又云墮。因齋次問僧。吃得幾個糊餅。僧云。吃得四個。師云。爾為什麼鼻孔里只有一莖毛。無對。師云。脫空妄語。代前語云。直須慎初。又須護末。因齋次問僧。羹受

【現代漢語翻譯】現代漢語譯本釘釘了。（意為：確定了，完成了）代云：酌然。（意為：替代說，確實如此）代前語云：今日般米困。（意為：替代之前的語句說，今天分米飯很勞累）又云：尚近。（意為：還算近）師問僧：還有燈籠么？（意為：禪師問僧人，還有燈籠嗎？）僧云：不可更見也。（意為：僧人說，已經看不見了）師云：猢猻系露柱。（意為：禪師說，就像猴子被拴在露天的柱子上一樣）代云：深領和尚佛法深心。（意為：替代說，深刻領會了和尚佛法的深奧用心）代前語云：好事不如無。（意為：替代之前的語句說，好事不如沒有）問僧：近離甚處？（意為：問僧人，最近從哪裡來？）僧云：查渡。（地名）師云：蹋破多少草鞋？（意為：禪師說，走破了多少雙草鞋？）無對。（意為：僧人無言以對）代云：可惜草鞋。（意為：替代說，可惜了草鞋）又云：不虛蹋破草鞋。（意為：又說，沒有白白走破草鞋）師見飯頭云：汝是飯頭么？（意為：禪師看見負責做飯的僧人說，你是負責做飯的嗎？）云：是。（意為：僧人回答，是的）師云：顆里有幾米？米里有幾顆？（意為：禪師說，每一粒米里有幾粒米？米里又有幾粒米？）無對。（意為：僧人無言以對）代云：某甲瞻星望月。（意為：替代說，我只能仰望星空）又云：福利門中不得不作。（意為：又說，爲了寺廟的福利不得不做）師因齋次問僧：爾是甚處人？（意為：禪師在齋飯時問僧人，你是哪裡人？）云：淮南人。（地名）又問一僧：爾是甚處人？（意為：又問另一個僧人，你是哪裡人？）云：京兆人。（地名）師拈起蒸餅云：我也無可到爾淮南人，也無可到爾京兆人。（意為：禪師拿起蒸餅說，我也無法到達你淮南人的地方，也無法到達你京兆人的地方）二僧無對。（意為：兩個僧人都無言以對）師遂拈蒸餅挒轉云：我惜爾作么生？（意為：禪師於是拿起蒸餅捏來捏去說，我珍惜你做什麼？）又無對。（意為：又無言以對）代云：不是和尚惜。（意為：替代說，不是和尚珍惜）代前語云：普同供養。（意為：替代之前的語句說，普遍共同供養）又云：且留供養和尚。（意為：又說，姑且留下來供養和尚）問僧：看什麼經？（意為：問僧人，看什麼經書？）云：已有人問了。（意為：僧人說，已經有人問過了）師云：爾為什麼在我腳下？（意為：禪師說，你為什麼在我腳下？）僧云：恰是。（意為：僧人說，正是如此）師云：伏惟尚饗。（意為：禪師說，希望你享用）代云：蒼天蒼天。（意為：替代說，蒼天啊蒼天）又云：將謂韶州無。（意為：又說，還以為韶州沒有）問僧：看什麼經？（意為：問僧人，看什麼經書？）云：般若燈論。（經書名）師云：西天金剛座上，甚人說佛法？（意為：禪師說，在西天金剛座上，是誰在說法？）僧云：和尚合知。（意為：僧人說，和尚應該知道）師云：爾夢見么？（意為：禪師說，你是在做夢嗎？）無語。（意為：僧人無語）代云：不獨某甲。（意為：替代說，不只是我）代前語云：跳出死蝦蟆。（意為：替代之前的語句說，像跳出死蛤蟆一樣）又云：將謂西天無。（意為：又說，還以為西天沒有）又云：墮。（意為：又說，墮落）因齋次問僧：吃得幾個糊餅？（意為：在齋飯時問僧人，吃了幾個糊餅？）僧云：吃得四個。（意為：僧人說，吃了四個）師云：爾為什麼鼻孔里只有一莖毛？（意為：禪師說，你為什麼鼻孔里只有一根毛？）無對。（意為：無言以對）師云：脫空妄語。（意為：禪師說，虛妄不實的話）代前語云：直須慎初，又須護末。（意為：替代之前的語句說，必須謹慎開始，又必須守護結尾）因齋次問僧：羹受

【English Translation】 English version 'Ding ding le.' (Meaning: It's settled, it's done.) 'Dai yun: Zhuo ran.' (Meaning: Substituting to say, indeed it is so.) 'Dai qian yu yun: Jinri ban mi kun.' (Meaning: Substituting the previous statement, today distributing rice is tiring.) You yun: Shang jin. (Meaning: Still close.) The master asked the monk: 'Are there any lanterns?' The monk said: 'It is no longer visible.' The master said: 'The monkey is tied to the dew-covered pillar.' 'Dai yun: Shen ling heshang fofa shen xin.' (Meaning: Substituting to say, deeply understands the profound intention of the monk's Buddha-dharma.) 'Dai qian yu yun: Haoshi buru wu.' (Meaning: Substituting the previous statement, a good thing is better than nothing.) Asked the monk: 'Where did you recently leave from?' The monk said: 'Cha Du.' (Place name) The master said: 'How many straw sandals have you worn out?' No answer. 'Dai yun: Kexi caoxie.' (Meaning: Substituting to say, what a pity for the straw sandals.) You yun: Bu xu ta po caoxie. (Meaning: Also said, the straw sandals were not worn out in vain.) The master saw the cook and said: 'Are you the cook?' Said: 'Yes.' The master said: 'How many grains of rice are in each grain? How many grains are in each grain of rice?' No answer. 'Dai yun: Mou jia zhan xing wang yue.' (Meaning: Substituting to say, I can only look up at the stars and the moon.) You yun: Fuli men zhong bude bu zuo. (Meaning: Also said, for the benefit of the temple, one must do it.) The master asked the monk during the meal: 'Where are you from?' Said: 'Huainan.' (Place name) Also asked a monk: 'Where are you from?' Said: 'Jingzhao.' (Place name) The master picked up a steamed bun and said: 'I also cannot reach your Huainan, nor can I reach your Jingzhao.' The two monks had no answer. The master then picked up the steamed bun and twisted it, saying: 'What do I cherish you for?' Again no answer. 'Dai yun: Bu shi heshang xi.' (Meaning: Substituting to say, it is not the monk who cherishes.) 'Dai qian yu yun: Pu tong gongyang.' (Meaning: Substituting the previous statement, universally offer together.) You yun: Qie liu gongyang heshang. (Meaning: Also said, let's keep it to offer to the monk.) Asked the monk: 'What sutra are you reading?' Said: 'Someone has already asked.' The master said: 'Why are you at my feet?' The monk said: 'Exactly.' The master said: 'May you enjoy.' 'Dai yun: Cangtian cangtian.' (Meaning: Substituting to say, Heavens, heavens.) You yun: Jiang wei Shaozhou wu. (Meaning: Also said, I thought Shaozhou didn't have.) Asked the monk: 'What sutra are you reading?' Said: 'Prajna Lamp Treatise.' (Name of a sutra) The master said: 'On the Vajra seat in the Western Heaven, who is speaking the Dharma?' The monk said: 'The monk should know.' The master said: 'Are you dreaming?' No words. 'Dai yun: Bu du mou jia.' (Meaning: Substituting to say, not just me.) 'Dai qian yu yun: Tiao chu si hama.' (Meaning: Substituting the previous statement, like jumping out of a dead toad.) You yun: Jiang wei Xitian wu. (Meaning: Also said, I thought the Western Heaven didn't have.) You yun: Duo. (Meaning: Also said, fallen.) Asked the monk during the meal: 'How many paste cakes did you eat?' The monk said: 'I ate four.' The master said: 'Why do you only have one hair in your nostril?' No answer. The master said: 'Empty and false words.' 'Dai qian yu yun: Zhi xu shen chu, you xu hu mo.' (Meaning: Substituting the previous statement, one must be cautious at the beginning, and one must protect the end.) Asked the monk during the meal: 'Geng shou'

飯里。飯受羹里。過在什麼處。道得別有商量。無對。代云。好羹好飯。又云。不可道和尚蝦蟆窟里。因僧辭師。師下座把僧手云。著幾錢。無對。師云。爾問我。僧便問。師云。都不直半分錢。代云。有什麼信物送路將來。又云。臨行。因見龍藏字問僧。龍藏出得個什麼。無對。師云。爾問。我與爾道。僧便問。師云。出個死蝦蟆。代云。屎臭氣。又云。饅頭蒸餅。因般米次。師以拄杖打僧一下云。這個師僧不去般米是不。僧云。般米入倉了也。師云。般米入倉了且置。阿誰吃飯。僧便出去。師云。脫空妄語漢。又拈問僧。作么生免得不被主家道得脫空妄語。代云。為什麼壓良為賤。又云。因一事長一智。代是不處云。和尚著甚來由。師在僧堂前問僧。這個鐘子是什麼物作。無對。師云。爾問我。僧便問。師云。衲僧作代。但打鐘一下云。摩訶般若波羅蜜。又云。眾僧堂前。師問修造僧。甚處來。僧云。山上斫木來。師云。還斫得合盤么。僧云。和尚放某甲過即道。師云。放爾過。作么生道。僧便禮拜。師便打。代云。某甲也漝么。又云。可惜成功不毀。又云斫。問僧。甚處來。僧云。般柴來。師云。維那打鼓不般柴作么生。無對。代云錯領。又云。可惜般柴工夫。又云。和尚位處當人某甲參學。又云。才施少許功

【現代漢語翻譯】現代漢語譯本：飯里。飯受羹里。過在什麼處？（飯菜都在羹湯里，問題出在哪裡？）道得別有商量。（說得出來另有商量的餘地）無對。（沒有回答）代云：好羹好飯。（替代回答：好羹好飯）又云：不可道和尚蝦蟆窟里。（又說：不可說和尚住在蛤蟆洞里）因僧辭師。師下座把僧手云：著幾錢？（因為僧人要辭別師父，師父下座拉著僧人的手說：值多少錢？）無對。（沒有回答）師云：爾問我。（師父說：你問我）僧便問。（僧人便問）師云：都不直半分錢。（師父說：一分錢都不值）代云：有什麼信物送路將來？（替代回答：有什麼信物可以送給將來路上的人？）又云：臨行。（又說：臨行之際）因見龍藏字問僧：龍藏出得個什麼？（因為看到龍藏（佛教經書的總稱）二字問僧人：龍藏里能出什麼？）無對。（沒有回答）師云：爾問。我與爾道。（師父說：你問，我告訴你）僧便問。（僧人便問）師云：出個死蝦蟆。（師父說：出一個死蛤蟆）代云：屎臭氣。（替代回答：一股屎臭味）又云：饅頭蒸餅。（又說：饅頭蒸餅）因般米次。師以拄杖打僧一下云：這個師僧不去般米是不？（因為搬米的時候，師父用拄杖打了一下僧人說：這個和尚是不去搬米嗎？）僧云：般米入倉了也。（僧人說：米已經搬進倉庫了）師云：般米入倉了且置。阿誰吃飯？（師父說：搬米入倉的事先放一邊，誰吃飯？）僧便出去。（僧人便出去）師云：脫空妄語漢。（師父說：只會說空話的傢伙）又拈問僧：作么生免得不被主家道得脫空妄語？（又拿起話頭問僧人：怎樣才能避免被施主說成是隻會說空話？）代云：為什麼壓良為賤？（替代回答：為什麼要欺壓善良的人，把他們當成低賤的人？）又云：因一事長一智。（又說：經歷一件事，增長一分智慧）代是不處云：和尚著甚來由？（替代得不恰當，說：和尚有什麼緣由？）師在僧堂前問僧：這個鐘子是什麼物作？（師父在僧堂前問僧人：這個鐘是什麼東西做的？）無對。（沒有回答）師云：爾問我。（師父說：你問我）僧便問。（僧人便問）師云：衲僧作。（師父說：是和尚做的）代：但打鐘一下云：摩訶般若波羅蜜。（替代回答：只是敲了一下鐘說：摩訶般若波羅蜜（偉大的智慧到達彼岸））又云：眾僧堂前。（又說：在眾僧的堂前）師問修造僧：甚處來？（師父問正在修繕的僧人：從哪裡來？）僧云：山上斫木來。（僧人說：從山上砍木頭來）師云：還斫得合盤么？（師父說：砍的木頭能做成完整的圓盤嗎？）僧云：和尚放某甲過即道。（僧人說：和尚放過我，我就說）師云：放爾過。作么生道？（師父說：放過你，怎麼說？）僧便禮拜。（僧人便禮拜）師便打。（師父便打）代云：某甲也漝么？（替代回答：我也是這樣嗎？）又云：可惜成功不毀。（又說：可惜已經成功了，不要毀壞）又云斫。（又說：砍）問僧：甚處來？（問僧人：從哪裡來？）僧云：般柴來。（僧人說：搬柴來）師云：維那打鼓不般柴作么生？（師父說：維那（寺院中的職務）敲鼓，不搬柴怎麼辦？）無對。（沒有回答）代云錯領。（替代回答：領會錯了）又云：可惜般柴工夫。（又說：可惜了搬柴的功夫）又云：和尚位處當人某甲參學。（又說：和尚的位置，我來參學）又云：才施少許功。（又說：才施展了少許功夫） English version: 'Rice in. Rice received in soup. Where is the fault?' (The rice and dishes are all in the soup, where is the problem?) 'To say it, there is room for discussion.' No answer. Substitute answer: 'Good soup, good rice.' Also said: 'It cannot be said that the monk lives in a toad cave.' Because a monk was taking leave of the master, the master descended from the seat, took the monk's hand and said: 'How much is it worth?' No answer. The master said: 'You ask me.' The monk then asked. The master said: 'Not worth even half a cent.' Substitute answer: 'What keepsake can be sent to those on the road in the future?' Also said: 'On the verge of departure.' Because he saw the words 'Dragon Canon' (a general term for Buddhist scriptures), he asked the monk: 'What can the Dragon Canon produce?' No answer. The master said: 'You ask, and I will tell you.' The monk then asked. The master said: 'It produces a dead toad.' Substitute answer: 'The smell of excrement.' Also said: 'Steamed buns and cakes.' Because it was time to carry rice, the master struck the monk with a staff and said: 'Is this monk not going to carry rice?' The monk said: 'The rice has already been carried into the granary.' The master said: 'Putting aside the matter of carrying rice into the granary, who is eating?' The monk then went out. The master said: 'Empty talker.' Again, he picked up the topic and asked the monk: 'How can one avoid being called an empty talker by the host?' Substitute answer: 'Why oppress the good and treat them as lowly?' Also said: 'One gains wisdom from one experience.' The substitute answer was inappropriate, saying: 'What is the reason for the monk?' The master asked the monk in front of the monks' hall: 'What is this bell made of?' No answer. The master said: 'You ask me.' The monk then asked. The master said: 'Made by a monk.' Substitute answer: Just struck the bell and said: 'Mahaprajnaparamita (Great wisdom reaching the other shore).' Also said: 'In front of the monks' hall.' The master asked the repairing monk: 'Where do you come from?' The monk said: 'From the mountain, chopping wood.' The master said: 'Can the chopped wood be made into a complete plate?' The monk said: 'If the master lets me pass, I will say.' The master said: 'Let you pass, how will you say it?' The monk then bowed. The master then struck. Substitute answer: 'Am I also like that?' Also said: 'It is a pity that success is not destroyed.' Also said: 'Chopping.' Asked the monk: 'Where do you come from?' The monk said: 'Carrying firewood.' The master said: 'The director strikes the drum, what to do if he doesn't carry firewood?' No answer. Substitute answer: 'Misunderstood.' Also said: 'It's a pity for the effort of carrying firewood.' Also said: 'I come to study at the master's position.' Also said: 'Only a little effort was exerted.'

【English Translation】 Modern Chinese translation: 『飯里。飯受羹里。過在什麼處？』（飯菜都在羹湯里，問題出在哪裡？）道得別有商量。（說得出來另有商量的餘地）無對。（沒有回答）代云：好羹好飯。（替代回答：好羹好飯）又云：不可道和尚蝦蟆窟里。（又說：不可說和尚住在蛤蟆洞里）因僧辭師。師下座把僧手云：著幾錢？（因為僧人要辭別師父，師父下座拉著僧人的手說：值多少錢？）無對。（沒有回答）師云：爾問我。（師父說：你問我）僧便問。（僧人便問）師云：都不直半分錢。（師父說：一分錢都不值）代云：有什麼信物送路將來？（替代回答：有什麼信物可以送給將來路上的人？）又云：臨行。（又說：臨行之際）因見龍藏字問僧：龍藏出得個什麼？（因為看到龍藏（佛教經書的總稱）二字問僧人：龍藏里能出什麼？）無對。（沒有回答）師云：爾問。我與爾道。（師父說：你問，我告訴你）僧便問。（僧人便問）師云：出個死蝦蟆。（師父說：出一個死蛤蟆）代云：屎臭氣。（替代回答：一股屎臭味）又云：饅頭蒸餅。（又說：饅頭蒸餅）因般米次。師以拄杖打僧一下云：這個師僧不去般米是不？（因為搬米的時候，師父用拄杖打了一下僧人說：這個和尚是不去搬米嗎？）僧云：般米入倉了也。（僧人說：米已經搬進倉庫了）師云：般米入倉了且置。阿誰吃飯？（師父說：搬米入倉的事先放一邊，誰吃飯？）僧便出去。（僧人便出去）師云：脫空妄語漢。（師父說：只會說空話的傢伙）又拈問僧：作么生免得不被主家道得脫空妄語？（又拿起話頭問僧人：怎樣才能避免被施主說成是隻會說空話？）代云：為什麼壓良為賤？（替代回答：為什麼要欺壓善良的人，把他們當成低賤的人？）又云：因一事長一智。（又說：經歷一件事，增長一分智慧）代是不處云：和尚著甚來由？（替代得不恰當，說：和尚有什麼緣由？）師在僧堂前問僧：這個鐘子是什麼物作？（師父在僧堂前問僧人：這個鐘是什麼東西做的？）無對。（沒有回答）師云：爾問我。（師父說：你問我）僧便問。（僧人便問）師云：衲僧作。（師父說：是和尚做的）代：但打鐘一下云：摩訶般若波羅蜜。（替代回答：只是敲了一下鐘說：摩訶般若波羅蜜（偉大的智慧到達彼岸））又云：眾僧堂前。（又說：在眾僧的堂前）師問修造僧：甚處來？（師父問正在修繕的僧人：從哪裡來？）僧云：山上斫木來。（僧人說：從山上砍木頭來）師云：還斫得合盤么？（師父說：砍的木頭能做成完整的圓盤嗎？）僧云：和尚放某甲過即道。（僧人說：和尚放過我，我就說）師云：放爾過。作么生道？（師父說：放過你，怎麼說？）僧便禮拜。（僧人便禮拜）師便打。（師父便打）代云：某甲也漝么？（替代回答：我也是這樣嗎？）又云：可惜成功不毀。（又說：可惜已經成功了，不要毀壞）又云斫。（又說：砍）問僧：甚處來？（問僧人：從哪裡來？）僧云：般柴來。（僧人說：搬柴來）師云：維那打鼓不般柴作么生？（師父說：維那（寺院中的職務）敲鼓，不搬柴怎麼辦？）無對。（沒有回答）代云錯領。（替代回答：領會錯了）又云：可惜般柴工夫。（又說：可惜了搬柴的功夫）又云：和尚位處當人某甲參學。（又說：和尚的位置，我來參學）又云：才施少許功。（又說：才施展了少許功夫）

勞。師問僧。甚處來。雲山下來。師云。有幾人。僧云四人。師豎起拄杖云。總在者里。無對。代云。抑己而已。又云。誤卻多少人。問僧。吃得幾個糊餅。云三個。師拈起糊餅云。這個是第幾個。無對。師云。爾問我。僧便問。師云不出。代云欺敵者亡。問僧。甚處來。僧云。湖南來。師云。夏在甚處。僧云湖南。師云。開通寺在甚處。僧云不會。師云。參堂去。無對。代云喏。代初語云。和尚遠問學人近對。又云。才始新到。師齋次問僧。爾道缽盂里多少飯。無對。代云野。又云。飽便休。又云。一杓兩杓。師見僧齋次問。缽盂匙箸拈向一邊。把將餛飩來。無對。代云。好羹好飯。又云休。問僧。看什麼經。僧拈起經。師云。鬼窟里出頭。僧云。和尚見個什麼。師云。贓物見在。無對。代云。仁義道中不合如此。問僧看什麼經。僧云。般若經。師云。經中道。一切智智清凈是么。僧云是。師云。爾眼為什麼穿過石榴樹。僧云。古人何在。師云。古人即知是爾不知。無對。代云。大有人不識勢。師問僧。甚處來。雲嶺中來。師云。夏在甚處。僧云招慶。師云。招慶有何言句僧近前應喏。師云。一不成二不是。無對。師云酌然。代云。只守是。師因齋次。拈起馂饀謂僧云。擬分一半與爾。又卻不分。僧云。為什麼不分

【現代漢語翻譯】現代漢語譯本勞。師父問僧人：『從哪裡來？』僧人說：『從山裡來。』師父問：『有幾個人？』僧人說：『四個人。』師父豎起拄杖說：『總在這裡面。』（僧人）無言以對。代答：『只是約束自己罷了。』又說：『耽誤了多少人。』問僧人：『吃了幾個糊餅？』（僧人）說：『三個。』師父拿起糊餅說：『這個是第幾個？』（僧人）無言以對。師父說：『你問我。』僧人便問。師父說：『不告訴你。』代答：『欺騙敵人的人會自取滅亡。』問僧人：『從哪裡來？』僧人說：『從湖南來。』師父問：『夏天在哪裡？』僧人說：『在湖南。』師父問：『開通寺（Kaitong Temple）在哪裡？』僧人說：『不知道。』師父說：『去參禪堂吧。』（僧人）無言以對。代答：『喏。』代答的初語是：『和尚（heshang，monk）遠問，學人近答。』又說：『才剛剛來到。』師父齋飯時問僧人：『你說缽盂（bo yu, alms bowl）里有多少飯？』（僧人）無言以對。代答：『野。』又說：『吃飽了就休息。』又說：『一勺兩勺。』師父看見僧人齋飯時問：『把缽盂、匙子、筷子放到一邊，拿餛飩來。』（僧人）無言以對。代答：『好羹好飯。』又說：『休息吧。』問僧人：『看什麼經？』僧人拿起經。師父說：『從鬼窟里冒出頭來。』僧人說：『和尚（heshang，monk）看見了什麼？』師父說：『贓物就在眼前。』（僧人）無言以對。代答：『仁義的道路中不應該這樣。』問僧人看什麼經。僧人說：『般若經（Prajna Sutra）。』師父說：『經中說，一切智智清凈是這樣嗎？』僧人說是。師父說：『你的眼睛為什麼穿過石榴樹？』僧人說：『古人在哪裡？』師父說：『古人知道，就是你不知道。』（僧人）無言以對。代答：『大有人不識時務。』師父問僧人：『從哪裡來？』（僧人）說：『從嶺中來。』師父問：『夏天在哪裡？』（僧人）說：『招慶（Zhaoqing）。』師父問：『招慶（Zhaoqing）有什麼言句？』僧人走上前應了一聲『喏』。師父說：『一不成二不是。』（僧人）無言以對。師父說：『酌然。』代答：『只是守著它。』師父因為齋飯時，拿起殘羹剩飯對僧人說：『打算分一半給你，又不想分。』僧人問：『為什麼不分？』

【English Translation】 English version Lao. The master asked a monk: 'Where do you come from?' The monk said: 'I come from the mountains.' The master asked: 'How many people are there?' The monk said: 'Four people.' The master raised his staff and said: 'They are all here.' (The monk) was speechless. A substitute answer: 'Just restrain yourself.' And also said: 'How many people have been delayed?' Asked the monk: 'How many sesame cakes did you eat?' (The monk) said: 'Three.' The master picked up a sesame cake and said: 'Which one is this?' (The monk) was speechless. The master said: 'You ask me.' The monk then asked. The master said: 'I won't tell you.' A substitute answer: 'He who deceives the enemy will perish.' Asked the monk: 'Where do you come from?' The monk said: 'I come from Hunan.' The master asked: 'Where were you in the summer?' The monk said: 'In Hunan.' The master asked: 'Where is Kaitong Temple?' The monk said: 'I don't know.' The master said: 'Go to the meditation hall.' (The monk) was speechless. A substitute answer: 'Yes.' The initial words of the substitute answer were: 'The master asks from afar, and the student answers from nearby.' And also said: 'I just arrived.' The master asked the monk during the meal: 'How much rice do you say is in the alms bowl?' (The monk) was speechless. A substitute answer: 'Wild.' And also said: 'Rest when you are full.' And also said: 'One spoonful, two spoonfuls.' The master saw the monk during the meal and asked: 'Put the alms bowl, spoon, and chopsticks aside, and bring the wontons.' (The monk) was speechless. A substitute answer: 'Good soup, good rice.' And also said: 'Rest.' Asked the monk: 'What sutra are you reading?' The monk picked up the sutra. The master said: 'Coming out of the ghost cave.' The monk said: 'What did the master see?' The master said: 'The stolen goods are right in front of you.' (The monk) was speechless. A substitute answer: 'It is not appropriate to do this in the path of benevolence and righteousness.' Asked the monk what sutra he was reading. The monk said: 'Prajna Sutra.' The master said: 'Does the sutra say that all wisdom and knowledge are pure?' The monk said yes. The master said: 'Why did your eyes pass through the pomegranate tree?' The monk said: 'Where are the ancients?' The master said: 'The ancients know, but you don't know.' (The monk) was speechless. A substitute answer: 'There are many people who do not recognize the times.' The master asked the monk: 'Where do you come from?' (The monk) said: 'I come from the mountains.' The master asked: 'Where were you in the summer?' (The monk) said: 'Zhaoqing.' The master asked: 'What words does Zhaoqing have?' The monk stepped forward and responded with a 'Yes'. The master said: 'One is not right, two are not right.' (The monk) was speechless. The master said: 'Indeed.' A substitute answer: 'Just stick to it.' The master, because it was mealtime, picked up the leftovers and said to the monk: 'I plan to give you half, but I don't want to give it to you.' The monk asked: 'Why not give it?'

。師云。為爾打野榸。代云。將食與人也不惡。又云。謝和尚供養。又云。和尚無端作么。師因喫茶次云。茶作么生滋味。僧云。請和尚鑒。師云。缽盂無底尋常事。面上無鼻笑殺人。無對。師云。趁隊噇飯漢。代云。只守是。又代以茶便潑。又云。且待某甲點一碗茶。師問僧。甚處過夏。僧云。和尚合知。師云。我即知。僧云。且道某甲甚處過夏。師云。不消一劄。代云。更不消也。問僧。看什麼經。僧應喏。師云。因什失卻。僧云。某甲甚處失卻。師云。自領出去。代云同路。又云。和尚大人不合自作。問僧。完圞餅角子即不要爾。半截底把將來。僧應喏。師云。這個是完圞底把將來。代云。齋與不齋當來無礙。又云。檀越所修福。師問新到。什麼處來。僧云。郴州。師云。夏在甚處。僧云。荊南分金。師云。分得多少。僧展兩手。師云。這個是瓦礫。僧云。和尚莫別有么。師云。乾屎橛一任咬。代云。若不言瑕爭得玉轉。問僧。看什麼經。僧云。瑜伽論。師云。為甚義墮。僧云。什麼處義墮。師云。自領出去。代云。悔不先下手。問僧。曾講百法論是不。僧云是。師云。為什麼脫空妄語。代云。事不孤起。又云著。因為亡僧唱衣次問僧。如今唱衣亡僧還向這裡么。代云。勞煩大眾不能等候。打遍槌去也。問僧。

【現代漢語翻譯】現代漢語譯本：

師父說：『為你打野榸（一種木棒）。』

替代回答說：『將食物給人吃也不錯。』

又說：『謝謝和尚供養。』

又說：『和尚無緣無故做什麼？』

師父因喫茶時說：『茶是什麼滋味？』

僧人說：『請和尚品鑑。』

師父說：『缽盂無底是尋常事，面上無鼻笑死人。』

沒有回答。

師父說：『趕著隊伍吃飯的傢伙。』

替代回答說：『只是守著這個。』

又用茶潑灑。

又說：『且等我來點一碗茶。』

師父問僧人：『在哪裡過夏天？』

僧人說：『和尚應該知道。』

師父說：『我即知道。』

僧人說：『且說我在哪裡過夏天？』

師父說：『不用一札（古代的文書）。』

替代回答說：『更不用了。』

問僧人：『看什麼經？』

僧人應答：『喏。』

師父說：『因為什麼失卻？』

僧人說：『我從哪裡失卻？』

師父說：『自己領出去。』

替代回答說：『同路。』

又說：『和尚大人不應該自己做。』

問僧人：『完整的圓餅角子就不要你的，半截的拿過來。』

僧人應答：『喏。』

師父說：『這個是完整的，拿過來。』

替代回答說：『齋戒與不齋戒，將來都沒有妨礙。』

又說：『檀越（施主）所修的福。』

師父問新來的僧人：『從什麼地方來？』

僧人說：『郴州。』

師父說：『夏天在哪裡？』

僧人說：『荊南分金。』

師父說：『分得多少？』

僧人展開兩手。

師父說：『這個是瓦礫。』

僧人說：『和尚莫非還有別的嗎？』

師父說：『乾屎橛（乾燥的糞塊）任你咬。』

替代回答說：『若不說是瑕疵，怎能得到玉的轉動？』

問僧人：『看什麼經？』

僧人說：『瑜伽論。』

師父說：『為什麼義理墮落？』

僧人說：『什麼地方義理墮落？』

師父說：『自己領出去。』

替代回答說：『後悔沒有先下手。』

問僧人：『曾經講過百法論嗎？』

僧人說是。

師父說：『為什麼脫空妄語？』

替代回答說：『事不孤起。』

又說『著。』

因為亡僧唱衣時問僧人：『如今唱衣，亡僧還在這裡嗎？』

替代回答說：『勞煩大眾不能等候，打遍槌（法器）去也。』

問僧人：

【English Translation】 English version:

The master said, 'I'll hit you with a wild club (a type of wooden stick).'

The substitute replied, 'Giving food to others is not bad.'

He also said, 'Thank you, monk, for the offering.'

He also said, 'What are you doing for no reason, monk?'

The master, while drinking tea, said, 'What is the taste of tea?'

The monk said, 'Please, monk, discern it.'

The master said, 'A bottomless bowl is a common thing; a faceless nose is laughable.'

There was no reply.

The master said, 'A fellow who eats with the crowd.'

The substitute replied, 'Just guarding this.'

He also splashed tea.

He also said, 'Wait for me to make a bowl of tea.'

The master asked the monk, 'Where did you spend the summer?'

The monk said, 'The monk should know.'

The master said, 'I know.'

The monk said, 'Then tell me, where did I spend the summer?'

The master said, 'No need for a document (ancient writing).'

The substitute replied, 'Even less need.'

He asked the monk, 'What sutra are you reading?'

The monk responded, 'Yes.'

The master said, 'Because of what did you lose it?'

The monk said, 'Where did I lose it?'

The master said, 'Lead yourself out.'

The substitute replied, 'Same road.'

He also said, 'The great monk should not do it himself.'

He asked the monk, 'I don't want your complete round cakes; bring the half ones.'

The monk responded, 'Yes.'

The master said, 'This is a complete one; bring it here.'

The substitute replied, 'Fasting or not fasting, there will be no hindrance in the future.'

He also said, 'The merit cultivated by the donor (Danyue).' (Danyue: A donor)

The master asked the newly arrived monk, 'Where did you come from?'

The monk said, 'Chenzhou.'

The master said, 'Where were you in the summer?'

The monk said, 'Jingnan, dividing gold.'

The master said, 'How much did you divide?'

The monk spread out both hands.

The master said, 'This is rubble.'

The monk said, 'Does the monk have something else?'

The master said, 'A dried dung stick, bite it as you please.'

The substitute replied, 'If you don't speak of flaws, how can you get the jade to turn?'

He asked the monk, 'What sutra are you reading?'

The monk said, 'Yoga-śāstra.' (Yoga-śāstra: Treatise on Yoga)

The master said, 'Why did the meaning fall?'

The monk said, 'Where did the meaning fall?'

The master said, 'Lead yourself out.'

The substitute replied, 'Regret not acting sooner.'

He asked the monk, 'Have you ever lectured on the Hundred Dharmas Treatise?'

The monk said yes.

The master said, 'Why are you speaking empty lies?'

The substitute replied, 'Things do not arise in isolation.'

He also said, 'Yes.'

Because of the deceased monk's robe offering, he asked the monk, 'Now that the robe is being offered, is the deceased monk still here?'

The substitute replied, 'Troubling the assembly, unable to wait; the mallet (Dharma instrument) has been struck everywhere.'

He asked the monk:

甚處來。僧云。般柴來。師云。般得多少轉一宿覺。僧云。二十轉。師云。爾為什麼打落當門齒。無對。師便打云。學語之流。代云。也知和尚佛法身心。又代前語云。般柴早是辛苦。問僧。看什麼經。其僧卻指傍僧云。和尚問何不只對。師云。露柱為什麼倒退三千里。僧云。豈幹他事。師云。學語之流。代云。洎合不識勢。又代珍重便出。又云。著者非一。師在西京時問僧。爾是甚處人。僧云。于闐國人。師云。還到西天么。僧云到。師拈起拄杖云。掣電之機不問爾。還到這裡么。僧云不會。師呵呵大笑。代云。深領和尚降尊就卑。又云。將謂此土無。又云勛。問新到。甚處來。僧云。南嶽來。師云。觀音為什麼入洞庭湖裡去。僧云。某甲初心不會。師云。參堂去。代云喏。又云。惑著多少人來。又云。和尚問觀音。某甲對彌勒。師齋次問僧。半夜般柴即不問爾。齋時將什麼吃飯。僧拈起缽盂。師以拄杖打落。僧無語。代云引。又云。兩片皮。又云。匙箸缽盂手巾單子。因喫茶次問僧。爾是柴頭不。僧云是。師云。更勸一甌茶。代云。辛苦受盡。又云。功不浪施。又云。和尚念某甲辛苦。問僧。爾是園頭不。僧云是。師云。蘿蔔為什麼不生根。無對。代云。雨水多。又云。不解悅豫使人。問僧。爾是甚人。僧云知客

【現代漢語翻譯】現代漢語譯本問：從哪裡來？僧人說：『背柴來。』師父說：『背多少才能換一宿覺？』僧人說：『二十轉。』師父說：『你為什麼打落當門牙？』僧人無言以對。師父便打他，說：『學人說話的傢伙。』代答說：『也知道和尚佛法身心。』又代前語說：『背柴早就是辛苦。』問僧人：『看什麼經？』那僧人卻指著旁邊的僧人說。師父說：『和尚問你，為何不直接回答？』師父說：『露柱為什麼倒退三千里？』僧人說：『豈關他的事？』師父說：『學人說話的傢伙。』代答說：『簡直是不識時務。』又代為珍重告辭便出去。又說：『執著的人不止一個。』師父在西京時問僧人：『你是哪裡人？』僧人說：『于闐國（Khotan）人。』師父說：『還到過西天（Western Heaven）嗎？』僧人說：『到過。』師父拿起拄杖說：『閃電般的機會不問你，還到過這裡嗎？』僧人說：『不會。』師父呵呵大笑。代答說：『深領和尚降尊就卑。』又說：『還以為此土沒有。』又說：『勛。』問新來的僧人：『從哪裡來？』僧人說：『南嶽（Mount Heng in Hunan）來。』師父說：『觀音（Avalokiteśvara）為什麼入洞庭湖（Dongting Lake）里去？』僧人說：『我剛入門，不會。』師父說：『去參堂。』代答說：『喏。』又說：『迷惑了多少人來。』又說：『和尚問觀音，我卻對彌勒（Maitreya）。』師父齋飯時問僧人：『半夜背柴的事暫且不問你，齋飯時用什麼吃飯？』僧人拿起缽盂。師父用拄杖打落。僧人無語。代答說：『引。』又說：『兩片皮。』又說：『匙、箸、缽盂、手巾、單子。』因喫茶時問僧人：『你是柴頭嗎？』僧人說是。師父說：『再勸你喝一碗茶。』代答說：『辛苦受盡。』又說：『功不浪施。』又說：『和尚念我辛苦。』問僧人：『你是園頭嗎？』僧人說是。師父說：『蘿蔔為什麼不生根？』無人回答。代答說：『雨水太多。』又說：『不解悅豫使人。』問僧人：『你是什麼人？』僧人說是知客。

【English Translation】 English version Asked: 'Where do you come from?' The monk said: 'Carrying firewood.' The master said: 'How many loads do you carry to exchange for a night's sleep?' The monk said: 'Twenty loads.' The master said: 'Why did you knock out your front teeth?' The monk had no reply. The master then struck him, saying: 'A fellow who parrots words.' A substitute replied: 'Also knows the master's Dharma body and mind.' Another substitute for the previous words said: 'Carrying firewood is already hard work.' Asked a monk: 'What sutra are you reading?' That monk pointed to the monk beside him. The master said: 'The master is asking you, why don't you answer directly?' The master said: 'Why does the stone pillar retreat three thousand miles?' The monk said: 'How does it concern him?' The master said: 'A fellow who parrots words.' A substitute replied: 'Simply doesn't recognize the situation.' Another substitute respectfully took his leave and went out. Another said: 'Those who are attached are not just one.' When the master was in Xijing, he asked a monk: 'Where are you from?' The monk said: 'From the country of Khotan (于闐國).' The master said: 'Have you been to the Western Heaven (西天)?' The monk said: 'I have.' The master picked up his staff and said: 'I won't ask you about the lightning-like opportunity, have you been here?' The monk said: 'I haven't.' The master laughed heartily. A substitute replied: 'Deeply appreciates the master condescending.' Another said: 'I thought this land didn't have it.' Another said: 'Merit.' Asked a newly arrived monk: 'Where do you come from?' The monk said: 'From Mount Heng in Hunan (南嶽).' The master said: 'Why did Avalokiteśvara (觀音) enter Dongting Lake (洞庭湖)?' The monk said: 'I'm a beginner, I don't know.' The master said: 'Go to the meditation hall.' A substitute replied: 'Yes.' Another said: 'How many people have been confused.' Another said: 'The master asks about Avalokiteśvara, but I answer about Maitreya (彌勒).' During the master's meal, he asked a monk: 'I won't ask you about carrying firewood in the middle of the night, what do you use to eat during the meal?' The monk picked up his bowl. The master knocked it down with his staff. The monk was speechless. A substitute replied: 'Lead.' Another said: 'Two pieces of skin.' Another said: 'Spoon, chopsticks, bowl, towel, sheet.' While drinking tea, he asked a monk: 'Are you a firewood gatherer?' The monk said yes. The master said: 'Let me offer you another bowl of tea.' A substitute replied: 'Suffered all the hardships.' Another said: 'Effort is not wasted.' Another said: 'The master is mindful of my hardship.' Asked a monk: 'Are you a gardener?' The monk said yes. The master said: 'Why don't the radishes grow roots?' No one answered. A substitute replied: 'Too much rain.' Another said: 'Doesn't know how to please people.' Asked a monk: 'Who are you?' The monk said he was the guest prefect.

。師云。客來將何只待僧云。隨家豐儉。師云。這個是瓦碗竹箸。客來將何只待。僧云。謝和尚慈悲。師云。鰕跳不出鬥。無對。師云。爾問我。僧便問。將何只待。師便打。代初問處。便打。又云。一盤飯兩碗茶。又云。貪觀天上月。師問僧。爾是甚處出家。僧云。趙州孫。師云。師翁是甚處人。代云。吃飯老和尚。師因見水磨題梁云。永為不朽。后即破損。師問僧。既是永為不朽。為什麼卻被水推。無對。代云。不因一事難長一智。又云。堯舜之君猶稽于化。師問僧。不惹泥水作么生道。代云。南山打鼓北山舞。因齋次問僧。者里還有超佛越祖之談么。僧云有。師云。什麼處去也。無對。代云。新羅國里。又云。和尚恐某甲不實。代前語云。吃飯時不合與么道。師問柴頭。爾為什麼拽折大梁鋸。僧云無。師云。無即休。代云彼此。又云平地。又云。也知和尚為頭首辛苦。師問僧。什麼處來。僧云。南嶽來。師云。我此間不曾與人葛藤。近前來。僧乃近前。師云去。代云。念學人遠來。又云。今日無彩。因僧在師前立。以拄杖打一下。其僧回首。師展手云。把錢來。無對。代云。若不轉頭爭知後事。又云。但驀面唾。因入廚問茱頭云。鍋里多少茄子。無對。師云。爾問我。與爾道。僧便問。師云。消不得。代云一桶

【現代漢語翻譯】師父說：『客人來了，你打算如何招待？』僧人說：『隨各家情況豐儉而定。』師父說：『這只是瓦碗竹筷的招待。客人來了，你打算如何招待？』僧人說：『感謝和尚的慈悲。』師父說：『小蝦跳不出鬥。』無人能回答。師父說：『你問我。』僧人便問：『將如何招待？』師父便打。代替最初提問的地方，便打。又說：『一盤飯兩碗茶。』又說：『貪看天上月。』師父問僧人：『你是哪裡出家的？』僧人說：『趙州（地名）的孫。』師父說：『你師父是哪裡人？』代替回答說：『吃飯的老和尚。』師父因為看到水磨的題樑上寫著『永為不朽』，後來卻破損了。師父問僧人：『既然是永為不朽，為什麼卻被水推？』無人能回答。代替回答說：『不經歷一事，難增長一智。』又說：『堯舜這樣的君主，尚且要傚法自然的變化。』師父問僧人：『不沾惹泥水，怎麼說？』代替回答說：『南山打鼓，北山跳舞。』因為齋飯時問僧人：『這裡還有超越佛祖的言論嗎？』僧人說：『有。』師父說：『到什麼地方去了？』無人能回答。代替回答說：『新羅國（古代國家名）里。』又說：『和尚恐怕我不實在。』代替前面的話說：『吃飯的時候不應該這樣說。』師父問燒火的：『你為什麼鋸斷大梁？』僧人說：『沒有。』師父說：『沒有就算了。』代替回答說：『彼此彼此。』又說：『平地。』又說：『也知道和尚作為領頭人很辛苦。』師父問僧人：『從哪裡來？』僧人說：『南嶽（山名）來。』師父說：『我這裡不曾與人糾纏。近前來。』僧人於是走近。師父說：『去。』代替回答說：『念及學人遠道而來。』又說：『今天沒有綵頭。』因為僧人站在師父面前，師父用拄杖打了一下。那僧人回頭。師父伸出手說：『把錢來。』無人能回答。代替回答說：『若不回頭，怎知後事？』又說：『只管往臉上吐唾沫。』因為進入廚房問廚師：『鍋里有多少茄子？』無人能回答。師父說：『你問我，我告訴你。』僧人便問。師父說：『消受不了。』代替回答說：『一桶。』

【English Translation】 The master said, 'When a guest arrives, how will you treat them?' The monk said, 'According to the family's abundance or frugality.' The master said, 'This is just the treatment of earthenware bowls and bamboo chopsticks. When a guest arrives, how will you treat them?' The monk said, 'Thank you for the monk's compassion.' The master said, 'A small shrimp cannot jump out of the dipper.' No one could answer. The master said, 'You ask me.' The monk then asked, 'How will you treat them?' The master then struck. Replacing the initial place of questioning, he struck. He also said, 'A plate of rice and two bowls of tea.' He also said, 'Greedy to watch the moon in the sky.' The master asked the monk, 'Where did you leave home?' The monk said, 'The grandson of Zhaozhou (place name).' The master said, 'Where is your master from?' Replacing the answer, he said, 'The old monk who eats rice.' The master, because he saw the beam of the water mill inscribed with 'Eternally Imperishable,' but later it was damaged. The master asked the monk, 'Since it is eternally imperishable, why is it pushed by water?' No one could answer. Replacing the answer, he said, 'Without experiencing an event, it is difficult to increase wisdom.' He also said, 'Even rulers like Yao and Shun still followed the changes of nature.' The master asked the monk, 'Without getting involved in mud and water, how do you say it?' Replacing the answer, he said, 'The South Mountain beats the drum, the North Mountain dances.' Because during the vegetarian meal, he asked the monk, 'Are there any remarks here that surpass the Buddha and the ancestors?' The monk said, 'Yes.' The master said, 'Where did it go?' No one could answer. Replacing the answer, he said, 'In the country of Silla (ancient country name).' He also said, 'The monk is afraid that I am not real.' Replacing the previous words, he said, 'One should not say this when eating.' The master asked the firewood gatherer, 'Why did you saw off the main beam?' The monk said, 'No.' The master said, 'If there is none, then forget it.' Replacing the answer, he said, 'Each other.' He also said, 'Flat ground.' He also said, 'I also know that the monk is working hard as the leader.' The master asked the monk, 'Where did you come from?' The monk said, 'From Nanyue (mountain name).' The master said, 'I have never entangled with people here. Come closer.' The monk then approached. The master said, 'Go.' Replacing the answer, he said, 'Thinking of the student coming from afar.' He also said, 'There is no prize today.' Because the monk was standing in front of the master, the master struck him with his staff. That monk turned his head. The master stretched out his hand and said, 'Bring the money.' No one could answer. Replacing the answer, he said, 'If you don't turn your head, how will you know what happens later?' He also said, 'Just spit on your face.' Because he entered the kitchen and asked the cook, 'How many eggplants are in the pot?' No one could answer. The master said, 'You ask me, and I will tell you.' The monk then asked. The master said, 'Cannot bear it.' Replacing the answer, he said, 'A bucket.'

。又代后語云是。因普請師三門下問僧。因作什麼面目。僧云。和尚合知。師云。我即不知。僧卻問。困作什麼面目。師拈拄杖云。遇長即長。遇短即短。僧云。未審困與么道。和尚與么道。師云。我也知爾親。無對。代云爭知。又代前語云。老少黃白。師問飯頭。佛是千百億化身。爾每日作飯一杓幾個釋迦老子。無對代云。一僧一升米。又云。今日齋飯較細。問僧。甚處來。僧云。南華塔頭來。師云。祖師有什麼言句。僧云有。師云。不得錯舉。僧云。請和尚領話。師云。我道爾一不成二不是。代云。和尚太殺教令。問磨頭。人打羅羅打人。無對。代云。近來吃麵多。又云。客來須看賊來須打。問僧。什麼處來。僧云。南華塔頭來。師云。還見祖師么。僧云。用見作什麼。師云。爾又去那裡作什麼。僧云。有什麼過。師云。既去無過。見有什麼過。無對。代云。若不如是。爭知慈悲。問僧。甚處來。僧云。赴齋來。師云。將䞋錢來。僧云。和尚欠少個什麼。師云。爾又欠少個什麼。僧云。不欠少。師云。不欠少。又赴齋作什麼。無對。代云何妨。又云趁塊。問僧。爾是向北人。僧云是。師以一摑。無對。師云。爾問我。僧卻問。和尚甚處人。師又以一摑。無對。代前問處打一摑。又代后云。仁義道中。有僧粥後來見

【現代漢語翻譯】現代漢語譯本：又有人代替（普請師）回答說是。因為普請師在三門下問僧人：『因為做什麼面目？』僧人說：『和尚（指普請師）應該知道。』普請師說：『我就是不知道。』僧人反問：『困做什麼面目？』普請師拿起拄杖說：『遇長則長，遇短則短。』僧人說：『不知道困這樣說，和尚也這樣說。』普請師說：『我也知道你親切，沒有對答。』代替回答說：『怎麼知道？』又代替前面的話回答說：『老少黃白。』普請師問飯頭（負責做飯的僧人）：『佛是千百億化身，你每天做飯一勺有幾個釋迦老子（釋迦牟尼佛）？』沒有回答，代替回答說：『一僧一升米。』又說：『今天的齋飯比較細。』問僧人：『從哪裡來？』僧人說：『從南華塔頭來。』普請師說：『祖師（指六祖慧能）有什麼言句？』僧人說：『有。』普請師說：『不得錯舉。』僧人說：『請和尚領會。』普請師說：『我說你一不成二不是。』代替回答說：『和尚太嚴厲了。』問磨頭（負責磨面的僧人）：『人打羅羅（一種樂器），羅羅打人？』沒有回答，代替回答說：『近來吃麵多。』又說：『客來須看，賊來須打。』問僧人：『什麼處來？』僧人說：『南華塔頭來。』普請師說：『還見到祖師（六祖慧能）嗎？』僧人說：『用見作什麼？』普請師說：『你又去那裡作什麼？』僧人說：『有什麼過錯？』普請師說：『既然去沒有過錯，見有什麼過錯？』沒有回答，代替回答說：『若不如是，爭知慈悲？』問僧人：『什麼處來？』僧人說：『赴齋來。』普請師說：『將䞋錢來。』僧人說：『和尚欠少個什麼？』普請師說：『你又欠少個什麼？』僧人說：『不欠少。』普請師說：『不欠少，又赴齋作什麼？』沒有回答，代替回答說：『何妨。』又說：『趁塊。』問僧人：『你是向北人？』僧人說是。普請師打了他一下，沒有回答。普請師說：『你問我。』僧人反問：『和尚甚處人？』普請師又打了他一下，沒有回答。代替在先前問的地方打一下。又代替回答說：『仁義道中。』有僧人粥後來見。

【English Translation】 English version: Someone else answered 'Yes' on behalf of him. Because the Pujing Master (Pǔqǐng Shī) asked a monk under the Three Gates: 'What kind of face are you making?' The monk said, 'The Abbot (referring to the Pujing Master) should know.' The Pujing Master said, 'I just don't know.' The monk asked back, 'What kind of face are you making when you are tired?' The Pujing Master picked up his staff and said, 'When it meets something long, it is long; when it meets something short, it is short.' The monk said, 'I don't know if being tired is like this, and the Abbot is also like this.' The Pujing Master said, 'I also know you are close, but there is no answer.' Someone answered on behalf of him, 'How do you know?' Someone also answered the previous words on behalf of him, 'Old and young, yellow and white.' The Pujing Master asked the cook (fàntóu): 'The Buddha is a thousand billion incarnations, how many Shakya Buddhas (Shìjiā Mónífó) are there in each spoonful of rice you cook every day?' There was no answer, and someone answered on behalf of him, 'One monk, one liter of rice.' Someone also said, 'Today's vegetarian meal is quite refined.' He asked a monk, 'Where are you from?' The monk said, 'From the Nan Hua Pagoda (Nánhuá Tǎtóu).' The Pujing Master said, 'What sayings does the Patriarch (referring to the Sixth Patriarch Huineng) have?' The monk said, 'Yes.' The Pujing Master said, 'Don't quote them incorrectly.' The monk said, 'Please, Abbot, understand.' The Pujing Master said, 'I say you are neither one nor two.' Someone answered on behalf of him, 'The Abbot is too strict.' He asked the miller (mótóu): 'Does the person hit the gong (luóluó), or does the gong hit the person?' There was no answer, and someone answered on behalf of him, 'Recently, we've been eating a lot of noodles.' Someone also said, 'When a guest comes, you must watch; when a thief comes, you must hit.' He asked a monk, 'Where are you from?' The monk said, 'From the Nan Hua Pagoda.' The Pujing Master said, 'Did you see the Patriarch (Huineng) ?' The monk said, 'What's the use of seeing him?' The Pujing Master said, 'Then what are you doing there?' The monk said, 'What's wrong with that?' The Pujing Master said, 'Since there's nothing wrong with going, what's wrong with seeing him?' There was no answer, and someone answered on behalf of him, 'If it weren't like this, how would we know compassion?' He asked a monk, 'Where are you from?' The monk said, 'Coming from the vegetarian meal.' The Pujing Master said, 'Bring the money.' The monk said, 'What does the Abbot lack?' The Pujing Master said, 'What do you lack?' The monk said, 'I don't lack anything.' The Pujing Master said, 'You don't lack anything, then what are you doing at the vegetarian meal?' There was no answer, and someone answered on behalf of him, 'What's the harm?' Someone also said, 'Taking advantage of a piece.' He asked a monk, 'Are you from the north?' The monk said yes. The Pujing Master slapped him once, and there was no answer. The Pujing Master said, 'You ask me.' The monk asked back, 'Where is the Abbot from?' The Pujing Master slapped him again, and there was no answer. Someone slapped him once in the place where he had asked the question earlier. Someone also answered on behalf of him, 'In the way of benevolence and righteousness.' A monk came to see him after the congee.

師。師云。吃粥了也未。僧云了也。師云。咬著露柱么。僧云咬著。師云。看硬著爾。無對。代云。也知和尚恐人不實。又云。硬阿誰。師因開門。有僧便入。師驀胸擒住云。有什麼事。僧云。有什麼事。師以一摑。無對。代云退己進於人。為存賓主禮。代擒住處云。驀面唾這野狐精。又代云。因學人置得。師指露柱。問東京僧。爾鄉中還有這個么。僧云有。師云。喚作什麼。僧云。喚作露柱。師云。三家村裡老翁也解與么道。無對。代云本色。師見僧來。乃舉起拳作打勢。僧近前作受勢。師與一摑。無對。代云。便出去。又云。一彩兩賽。又代云。行因招禍。又云。謝重重相為。問僧。甚處來。僧云。大普請般柴來。師云。小普請為什麼不到。無對。代云。依前又是大普請。又云。辛苦受盡。問新到。甚處來。僧云不敢。師云。放爾三十棒。無對。代云。某甲也漝么。又云。可惜許七間法堂問僧。甚處來。云荊南來。師云。夏在什麼處。僧云分金。師云。有事相借問得么。僧云便請。師云。鷂子過新羅。僧無對。代云是。于借問處代云。鷂子過新羅。師在僧尚內喫茶。問設茶僧云。什麼處安排。僧指板頭云。在這裡。師云。爾更設一堂茶始得。無對。代云。近日錢難得。又云。小財不去大財不來。又云。上間下板頭

【現代漢語翻譯】現代漢語譯本師父問：『吃過粥了嗎？』僧人回答：『吃過了。』師父問：『咬到露柱（寺院中常見的柱子）了嗎？』僧人回答：『咬到了。』師父說：『看你還挺硬朗。』僧人無言以對。（有人）代答說：『也知道和尚是怕人不實在。』又說：『硬給誰看？』師父因為開門，有個僧人就進來了。師父突然抓住他的胸口問：『有什麼事？』僧人說：『有什麼事？』師父就打了他一巴掌。僧人無言以對。（有人）代答說：『退讓自己而成就別人，是爲了保持賓主之禮。』代為抓住的地方說：『朝著這野狐精臉上吐唾沫。』又代答說：『因為學人佈置得好。』師父指著露柱，問來自東京的僧人：『你們家鄉有這個嗎？』僧人說：『有。』師父問：『叫它什麼？』僧人說：『叫它露柱。』師父說：『三家村裡的老翁也知道這麼說。』僧人無言以對。（有人）代答說：『本色出演。』師父看見僧人來，就舉起拳頭作打人的姿勢。僧人上前作承受的姿勢。師父就打了他一巴掌。僧人無言以對。（有人）代答說：『就出去吧。』又說：『一彩兩賽。』又代答說：『行動招來禍患。』又說：『謝謝你重重地幫助。』問僧人：『從哪裡來？』僧人說：『從大眾普請（寺院集體勞作）搬柴回來。』師父問：『小普請為什麼沒來？』僧人無言以對。（有人）代答說：『依舊還是大眾普請。』又說：『辛苦受盡。』問新來的僧人：『從哪裡來？』僧人說：『不敢說。』師父說：『放你三十棒。』僧人無言以對。（有人）代答說：『某甲（我）也這麼想。』又說：『可惜了那七間法堂。』問僧人：『從哪裡來？』（僧人）說：『從荊南來。』師父問：『夏天在哪裡？』僧人說：『分金。』師父問：『有件事可以借問一下嗎？』僧人說：『請問。』師父說：『鷂子過新羅（古國名）。』僧人無言以對。（有人）代答說：『是。』在借問處代答說：『鷂子過新羅。』師父在僧人尚在的時候喫茶，問負責設茶的僧人：『在哪裡安排的？』僧人指著板頭說：『在這裡。』師父說：『你再設一堂茶才行。』僧人無言以對。（有人）代答說：『近日錢難得。』又說：『小財不去，大財不來。』又說：『上間下板頭。』

【English Translation】 English version The Master asked: 'Have you eaten your porridge yet?' The monk replied: 'I have.' The Master asked: 'Did you bite the pillar (a common pillar in temples)?' The monk replied: 'I did.' The Master said: 'See how tough you are.' The monk was speechless. (Someone) answered on his behalf: 'Also knows that the monk is afraid that people are not honest.' And also said: 'Showing off to whom?' Because the Master opened the door, a monk came in. The Master suddenly grabbed his chest and asked: 'What's the matter?' The monk said: 'What's the matter?' The Master slapped him. The monk was speechless. (Someone) answered on his behalf: 'Retreating oneself to achieve others is to maintain the etiquette of host and guest.' Speaking for the place where he was grabbed: 'Spit on the face of this wild fox spirit.' And also answered on his behalf: 'Because the student arranged it well.' The Master pointed to the pillar and asked the monk from Tokyo: 'Do you have this in your hometown?' The monk said: 'Yes.' The Master asked: 'What do you call it?' The monk said: 'We call it a pillar.' The Master said: 'Even the old man in the three-family village knows how to say that.' The monk was speechless. (Someone) answered on his behalf: 'Acting in character.' The Master saw the monk coming and raised his fist as if to strike. The monk stepped forward as if to receive the blow. The Master slapped him. The monk was speechless. (Someone) answered on his behalf: 'Just go out.' And also said: 'One bet, two competitions.' And also answered on his behalf: 'Actions invite disaster.' And also said: 'Thank you for your great help.' Asked the monk: 'Where did you come from?' The monk said: 'Came back from the great 'puqing' (collective labor in the temple) carrying firewood.' The Master asked: 'Why didn't the small 'puqing' come?' The monk was speechless. (Someone) answered on his behalf: 'It's still the great 'puqing'.' And also said: 'Suffered all the hardships.' Asked the newly arrived monk: 'Where did you come from?' The monk said: 'I dare not say.' The Master said: 'Release you with thirty blows.' The monk was speechless. (Someone) answered on his behalf: 'I also think so.' And also said: 'What a pity for those seven 'dharma' halls.' Asked the monk: 'Where did you come from?' (The monk) said: 'From Jingnan.' The Master asked: 'Where were you in the summer?' The monk said: 'Fenzhen.' The Master asked: 'Can I ask you something?' The monk said: 'Please ask.' The Master said: 'A hawk flies over Silla (ancient kingdom).' The monk was speechless. (Someone) answered on his behalf: 'Yes.' Answered on behalf of the question: 'A hawk flies over Silla.' The Master was drinking tea while the monk was still there, and asked the monk in charge of setting up the tea: 'Where did you arrange it?' The monk pointed to the board and said: 'Here.' The Master said: 'You have to set up another tea session.' The monk was speechless. (Someone) answered on his behalf: 'It's hard to get money these days.' And also said: 'Small wealth doesn't go, big wealth doesn't come.' And also said: 'Upper room, lower board.'

。問僧。甚處來。僧云郴州。師云。夏在什麼處。僧云西禪。師云。說什麼法。僧展兩手垂兩邊。師便打。僧云。某甲話在。師卻展兩手。無對。師打趁出。代云。便出去。問僧。甚處來。僧云。南華禮塔來。師云。莫脫空。僧云。實去來。師云。五戒不持。無對。代云。彼此不出。因齋次問僧。盂里幾餅餅里幾盂。僧拈起餅。師云。問著個老婆。無對。代云不消。又于問處云。大眾吃飯次。師因普請入柴寮云。老底不用去。還有老底么。僧云有。師云。在什麼處。僧乃推出一僧。師云。這個猶是後生。無對。代云。若與么。卻普請去始得。師因喫茶了云。什麼人接盞子。有僧便接。師云。村裡老翁拜冬至。無對。代云。只為行仁義。卻招禍及身。有僧來參。師問。曾聽講來么。僧云是。師云。見說有唯識論是不。僧云是。師云。非非想天說個什麼。僧云不會。師云。且念文書。代云。禪師愛欺座主。又云吽㗶。又云。維摩頭法華尾。有僧辭師。師云。甚處去。僧云。湖南去。師云。前頭津鋪難過。僧云。某甲有隨身公驗。師云。這個是念上大人。無對。代云。小小村鎮不足可言。又云。和尚太殺。代前語云。便珍重出去。師問新到云。把將公驗來。僧云。有人問了也。師云。由是念上大人。僧云莫錯。師云。草賊大

【現代漢語翻譯】問僧人：『從哪裡來？』僧人說：『郴州。』禪師說：『夏天在哪裡？』僧人說：『西禪。』禪師說：『說什麼法？』僧人伸出兩手，垂在兩邊。禪師便打了他。僧人說：『我話還沒說完呢！』禪師卻也伸出兩手，沒有回答。禪師打了他，趕了出去。代語說：『便出去了。』問僧人：『從哪裡來？』僧人說：『從南華禮塔來。』禪師說：『不要說空話。』僧人說：『確實去過。』禪師說：『五戒都不持守。』沒有回答。代語說：『彼此都不讓步。』齋飯時，禪師問僧人：『缽里有幾個餅？餅里有幾個缽？』僧人拿起一個餅。禪師說：『問這個老太婆去。』沒有回答。代語說：『不消停。』又在問話處說：『大眾吃飯的時候。』禪師因為普請（指寺院集體勞動）進入柴房，說：『老底不用去了，還有老底嗎？』僧人說：『有。』禪師說：『在哪裡？』僧人便推出一個僧人。禪師說：『這個還是後生。』沒有回答。代語說：『如果這樣，還是普請去才行。』禪師因為喝完茶說：『什麼人來接盞子？』有個僧人便去接。禪師說：『村裡的老翁拜冬至。』沒有回答。代語說：『只因爲行仁義，卻招來禍患。』有個僧人來參拜，禪師問：『曾經聽過講經嗎？』僧人說是。禪師說：『聽說有《唯識論》，是嗎？』僧人說是。禪師說：『在非非想天講些什麼？』僧人說：『不會。』禪師說：『先念經書吧。』代語說：『禪師喜歡欺負座主。』又說『吽㗶』，又說：『《維摩經》的頭，《法華經》的尾。』有個僧人向禪師告辭，禪師問：『去哪裡？』僧人說：『去湖南。』禪師說：『前面的津鋪（渡口）難過。』僧人說：『我有隨身公驗（通行證）。』禪師說：『這個是念『上大人』。』沒有回答。代語說：『小小村鎮不值得一提。』又說：『和尚太厲害了。』代替前一句說：『便珍重地出去了。』禪師問新來的僧人：『把公驗拿來。』僧人說：『有人問過了。』禪師說：『還是念『上大人』。』僧人說：『不要弄錯。』禪師說：『草寇大。』

【English Translation】 Asked a monk: 'Where do you come from?' The monk said: 'Chenzhou (a prefecture in Hunan province).' The master said: 'Where were you during the summer retreat?' The monk said: 'Xichan (West Chan monastery).' The master said: 'What Dharma (Buddhist teachings) did you preach?' The monk stretched out both hands, letting them hang down on either side. The master then struck him. The monk said: 'I haven't finished speaking!' The master then also stretched out both hands, without replying. The master struck him and chased him out. A substitute saying: 'Then he went out.' Asked a monk: 'Where do you come from?' The monk said: 'I came from Nanhua (Nanhua Temple) after paying respects to the stupa (a dome-shaped structure serving as a Buddhist shrine).' The master said: 'Don't speak empty words.' The monk said: 'I really went.' The master said: 'You don't even uphold the five precepts (basic moral guidelines for Buddhists).' There was no reply. A substitute saying: 'Neither yields to the other.' During the meal, the master asked the monk: 'How many cakes are in the bowl? How many bowls are in the cakes?' The monk picked up a cake. The master said: 'Go ask that old woman.' There was no reply. A substitute saying: 'Unnecessary.' And at the place of the question, he said: 'When the assembly is eating.' Because of the general labor (collective work in the monastery), the master entered the woodshed and said: 'The old bottom doesn't need to go, is there still an old bottom?' The monk said: 'Yes.' The master said: 'Where is it?' The monk then pushed forward a monk. The master said: 'This one is still young.' There was no reply. A substitute saying: 'If that's the case, then we must all go to the general labor.' Because the master finished drinking tea, he said: 'Who will take the cup?' A monk then took it. The master said: 'The old man in the village pays respects on the winter solstice.' There was no reply. A substitute saying: 'Just because of practicing benevolence, he invites disaster upon himself.' A monk came to visit, and the master asked: 'Have you ever listened to lectures?' The monk said yes. The master said: 'I heard there is a 'Consciousness-only' (Yogacara) theory, is that right?' The monk said yes. The master said: 'What is being said in the Heaven of Neither Perception nor Non-Perception (the highest realm in the Formless Realm)?' The monk said: 'I don't know.' The master said: 'Then recite the scriptures first.' A substitute saying: 'The Chan master likes to deceive the lecturer.' And also said 'Hum Phat', and also said: 'The beginning of the Vimalakirti Sutra, the end of the Lotus Sutra.' A monk bid farewell to the master, and the master asked: 'Where are you going?' The monk said: 'Going to Hunan (a province in China).' The master said: 'The ferry ahead is difficult to cross.' The monk said: 'I have a travel document (official permit) with me.' The master said: 'This is reciting 'Shang Da Ren' (the first three characters of the Thousand Character Classic, used to mock someone who only knows the basics).' There was no reply. A substitute saying: 'Small villages are not worth mentioning.' And also said: 'The abbot is too fierce.' Replacing the previous sentence, he said: 'Then he respectfully left.' The master asked the newly arrived monk: 'Bring your travel document.' The monk said: 'Someone has already asked.' The master said: 'Still reciting 'Shang Da Ren'.' The monk said: 'Don't make a mistake.' The master said: 'The bandit is big.'

敗。無對。代前語云。且存仁義。代后語云。大似村鎮頭。又云久向。問僧。一切聲是佛聲。一切色是佛色。拈卻了也與我道。僧云。拈卻了也。師云。與么說驢年會么。無對。代云。君子一言。代初語云狂。又云。不存少許佛法身心。問僧。甚處來。僧云。摘茶來。師云。摘得幾個達磨。代云。新茶宜少吃。又云。因摘春茶不廢功力。因僧辭師。師云。甚處去。僧云。虔上去。師云。打野榸漢。代云珍重。又云臨行。因曬麥問僧。曬了也未。僧云了也。師云。饅頭從爾橫咬豎咬。不離這裡道將一句來。代云。新麥面少吃。又云。三事蒸作糊餅糖餅。問僧。看什麼經。云顯揚聖教論。師云。適來一問為什麼照不著。僧云。什麼處照不著。師云。夢見顯揚聖教么。代云。若不如是。爭見當人。又云。照不著。師問看經僧。表首是什麼字。僧拈起經。師云。我也有。僧云。和尚既有。為什麼卻問。師云。爭奈與么何。僧云。有什麼過。師云。自屎不覺臭。代云。今日方知。又云。德山拄杖紫胡狗。又云。和尚此問大殺靈利。鼓山有小師。久在崇壽。卻歸嶺中到保福處相看。福知來卻入帳子內。衲衣蓋頭坐。僧云。和尚出汗那。不對。有僧舉似師。師云。見成公案不能摺合。代云。鈍置殺人。又云。草賊大敗。師問僧。看什

【現代漢語翻譯】敗。無對。（沒有回答）。代前語云：『且存仁義』（姑且保持仁義）。代后語云：『大似村鎮頭』（很像村頭）。又云：『久向』（很久以來）。問僧：『一切聲是佛聲，一切色是佛色，拈卻了也與我道』（所有聲音都是佛的聲音，所有顏色都是佛的顏色，把這些都拿掉，你來說說看）。僧云：『拈卻了也』（拿掉了）。師云：『與么說驢年會么』（這麼說，驢年才能相會吧）。無對。（沒有回答）。代云：『君子一言』（君子一言）。代初語云：『狂』（瘋狂）。又云：『不存少許佛法身心』（不存絲毫佛法在身心）。問僧：『甚處來』（從哪裡來）。僧云：『摘茶來』（採茶來）。師云：『摘得幾個達磨』（摘了幾個達磨（Bodhidharma）(禪宗始祖)）。代云：『新茶宜少吃』（新茶適合少喝）。又云：『因摘春茶不廢功力』（因為採摘春茶，沒有荒廢功夫）。因僧辭師，師云：『甚處去』（因為僧人向師父告辭，師父問：『去哪裡』）。僧云：『虔上去』（去虔州）。師云：『打野榸漢』（打野榸（yě chài）(一種植物)的漢子）。代云：『珍重』（保重）。又云：『臨行』（臨行）。因曬麥問僧：『曬了也未』（因為曬麥子問僧人：『曬好了嗎』）。僧云：『了也』（好了）。師云：『饅頭從爾橫咬豎咬，不離這裡道將一句來』（饅頭讓你橫著咬豎著咬，不離開這裡說一句來）。代云：『新麥面少吃』（新麥面少吃）。又云：『三事蒸作糊餅糖餅』（三樣東西蒸成糊餅糖餅）。問僧：『看什麼經』（看什麼經）。云：『顯揚聖教論』（《顯揚聖教論》(佛教論著名)）。師云：『適來一問為什麼照不著』（剛才一問為什麼照不著）。僧云：『什麼處照不著』（什麼地方照不著）。師云：『夢見顯揚聖教么』（夢見《顯揚聖教論》了嗎）。代云：『若不如是，爭見當人』（如果不是這樣，怎麼能見到當人）。又云：『照不著』（照不著）。師問看經僧：『表首是什麼字』（師父問看經的僧人：『封面第一個字是什麼』）。僧拈起經（僧人拿起經書）。師云：『我也有』（我也有）。僧云：『和尚既有，為什麼卻問』（和尚既然有，為什麼還要問）。師云：『爭奈與么何』（奈何如此）。僧云：『有什麼過』（有什麼錯）。師云：『自屎不覺臭』（自己的屎不覺得臭）。代云：『今日方知』（今天才知道）。又云：『德山拄杖紫胡狗』（德山（Deshan）(唐代禪師)的拄杖，紫胡（zǐ hú）(一種草藥)狗）。又云：『和尚此問大殺靈利』（和尚這個問題非常靈敏）。鼓山（Gushan）(山名)有小師，久在崇壽（Chongshou）(寺廟名)，卻歸嶺中到保福（Baofu）(寺廟名)處相看。福知來卻入帳子內，衲衣蓋頭坐（保福知道他來，卻進入帳子內，用衲衣蓋著頭坐著）。僧云：『和尚出汗那』（和尚出汗了）。不對。（沒有回答）。有僧舉似師（有僧人把這件事告訴師父）。師云：『見成公案不能摺合』（現成的公案不能解決）。代云：『鈍置殺人』（遲鈍害死人）。又云：『草賊大敗』（草寇大敗）。師問僧：『看什（shén）(什麼)

【English Translation】 Defeated. No answer. The substitute's previous remark said: 'Let's preserve benevolence and righteousness.' The substitute's later remark said: 'Very much like the village head.' Also said: 'For a long time.' Asked the monk: 'All sounds are the Buddha's voice, all colors are the Buddha's color, take them away and tell me.' The monk said: 'Taken away.' The master said: 'Saying it like that, will we meet in the year of the donkey?' No answer. The substitute said: 'A gentleman's word.' The substitute's initial remark said: 'Madness.' Also said: 'Not a trace of Buddhist Dharma in body and mind.' Asked the monk: 'Where do you come from?' The monk said: 'Picking tea.' The master said: 'How many Bodhidharmas (Damo) (founder of Zen Buddhism) did you pick?' The substitute said: 'New tea is good to drink less.' Also said: 'Because of picking spring tea, the effort is not wasted.' Because the monk bid farewell to the master, the master said: 'Where are you going?' The monk said: 'Going to Qianzhou.' The master said: 'Beating a yechai (a plant) man.' The substitute said: 'Take care.' Also said: 'Before leaving.' Because of drying wheat, asked the monk: 'Is it dried yet?' The monk said: 'It's done.' The master said: 'Let the steamed bun be bitten horizontally or vertically, without leaving here, say a sentence.' The substitute said: 'New wheat flour is good to eat less.' Also said: 'Three things steamed into paste cakes and sugar cakes.' Asked the monk: 'What scripture are you reading?' Said: 'The Summary of the Great Vehicle (Xianyang Shengjiao Lun).' The master said: 'Why didn't the previous question illuminate?' The monk said: 'What place didn't illuminate?' The master said: 'Did you dream of the Summary of the Great Vehicle?' The substitute said: 'If it is not like this, how can we see the person?' Also said: 'Doesn't illuminate.' The master asked the monk reading the scripture: 'What is the first character on the cover?' The monk picked up the scripture. The master said: 'I also have it.' The monk said: 'Since the master has it, why ask?' The master said: 'What to do about it?' The monk said: 'What's wrong?' The master said: 'One doesn't smell the stench of one's own feces.' The substitute said: 'Only today I know.' Also said: 'Deshan's (a Zen master of the Tang Dynasty) staff, zihu (a herb) dog.' Also said: 'This question of the master is very sharp.' There was a junior monk at Gushan (mountain name), who had been at Chongshou (temple name) for a long time, but returned to the mountains to see Baofu (temple name). Baofu knew he was coming but went into the tent, covered his head with a kasaya and sat down. The monk said: 'The master is sweating.' No answer. A monk told the master about this. The master said: 'A ready-made case cannot be resolved.' The substitute said: 'Dullness kills people.' Also said: 'The bandit army is defeated.' The master asked the monk: 'What'

么經。僧云咒。師云。與么語話未有主在。僧云。和尚莫錯。師云。自領出去。代云。便出去。問僧。我有個不露鋒骨底句。作么生有。長老云收。師云。與么道得一半。代云。深領和尚慈悲。又云句𡁠。又云。洎不別處。因修藏問僧。作么生是藏。僧應喏。師云。這個是藏腳。還我藏來。無對。代云。爭得不修藏。又云玉。問新到。甚處過夏。云云蓋。師云。多少人。僧云。七十人。師云。爾為什麼不在數。代云。新到分上未受與么。又云。恐久住瞋。問僧。甚處來。僧云郴州。師云。爾為什麼失腳。代云。魯般門下弄大斧。又云。客是主人相。師問僧。甚處來。云查渡。師云。爾為什麼蓋不著。僧云。和尚莫涂糊某甲。師云。鰕跳不出鬥。代云。新到便蒙和尚重重嚴飾。又云見面。問僧。古人道。無邊剎境自他不隔于毫端。新羅日本與這裡作么生。僧云不別。師云。入地獄。代云。不可作地獄見解。又云。爭得玉歸。問僧。爾不得鈍置我。僧云。和尚因什麼到與么地。師云。我鈍置你猶可。你鈍置我更殺代云。事不孤起。又云和尚也大無端。又云。某甲甚處不下馬。問僧。你諸人行腳道我知有。與我拈三千大千世界。來眼睫上著。僧云喏。師云。錢塘為什麼去國三千里。僧云。豈幹他事。師云。者掠虛漢。代云。

【現代漢語翻譯】現代漢語譯本：么經。僧人說：『咒。』師父說：『這樣說話還沒有主見。』僧人說：『和尚不要弄錯。』師父說：『自己領出去。』代云：『便出去。』問僧人：『我有個不露鋒芒的句子，怎麼生髮出來？』長老說：『收。』師父說：『這樣說對了一半。』代云：『深深領會和尚的慈悲。』又說：『句子𡁠。』又說：『哪裡不別處。』因為修藏問僧人：『什麼是藏？』僧人應：『喏。』師父說：『這個是藏腳，還我藏來。』沒有回答。代云：『爭得不修藏。』又說：『玉。』問新來的僧人：『在哪裡過夏？』說：『云蓋。』師父說：『多少人？』僧人說：『七十人。』師父說：『你為什麼不在數內？』代云：『新到的人沒有受到這樣的待遇。』又說：『恐怕久住會生氣。』問僧人：『從哪裡來？』僧人說：『郴州。』師父說：『你為什麼失腳？』代云：『魯班（指木匠的祖師）門下弄大斧。』又說：『客人是主人的相。』師父問僧人：『從哪裡來？』說：『查渡。』師父說：『你為什麼蓋不住？』僧人說：『和尚不要涂糊我。』師父說：『蝦跳不出鬥。』代云：『新到的人便蒙和尚重重嚴飾。』又說：『見面。』問僧人：『古人道，無邊剎境自他不隔于毫端。新羅（古代朝鮮半島國家名）日本與這裡怎麼樣？』僧人說：『不別。』師父說：『入地獄。』代云：『不可作地獄見解。』又說：『爭得玉歸。』問僧人：『你不要遲鈍地對待我。』僧人說：『和尚因為什麼到這樣的地步？』師父說：『我遲鈍地對待你還可以，你遲鈍地對待我更糟糕。』代云：『事不孤起。』又說：『和尚也太無端。』又說：『我哪裡不下馬。』問僧人：『你們諸人行腳，我知道有。與我拈三千大千世界，來眼睫上著。』僧人說：『喏。』師父說：『錢塘（地名，今杭州）為什麼去國三千里？』僧人說：『豈幹他事。』師父說：『者掠虛漢。』代云：

【English Translation】 English version: Mo Jing. The monk said, 'Mantra.' The master said, 'Speaking like this shows a lack of independent thought.' The monk said, 'Venerable Sir, don't be mistaken.' The master said, 'Lead yourself out.' Daiyun: 'Then I'll leave.' He asked a monk, 'I have a phrase that doesn't reveal its sharp edge; how does it arise?' The elder said, 'Withdraw.' The master said, 'Saying it like that is only half right.' Daiyun: 'I deeply appreciate the Venerable Sir's compassion.' He also said, 'The phrase is 𡁠.' He also said, 'Where is it not different?' Because Xiuzang asked a monk, 'What is a Zang (藏, literally 'storehouse', often referring to the Buddhist canon)?' The monk responded, 'Yes.' The master said, 'This is the foot of the Zang; return the Zang to me.' There was no response. Daiyun: 'How can one not cultivate the Zang?' He also said, 'Jade.' He asked a newly arrived monk, 'Where did you spend the summer?' He said, 'Yungai.' The master said, 'How many people?' The monk said, 'Seventy people.' The master said, 'Why aren't you counted among them?' Daiyun: 'The newly arrived haven't received such treatment.' He also said, 'I fear staying long will cause anger.' He asked a monk, 'Where do you come from?' The monk said, 'Chenzhou.' The master said, 'Why did you slip?' Daiyun: 'Wielding a large axe in front of Lu Ban (魯班, the patron saint of carpenters).' He also said, 'The guest has the appearance of the host.' The master asked a monk, 'Where do you come from?' He said, 'Chadu.' The master said, 'Why can't you cover it up?' The monk said, 'Venerable Sir, don't deceive me.' The master said, 'A shrimp can't jump out of the bucket.' Daiyun: 'The newly arrived are immediately adorned heavily by the Venerable Sir.' He also said, 'Meeting.' He asked a monk, 'The ancients said, 'The boundless Buddha-lands are not separated from oneself by a hair's breadth.' How are Silla (新羅, an ancient Korean kingdom) and Japan in relation to here?' The monk said, 'Not different.' The master said, 'Enter hell.' Daiyun: 'One shouldn't have a hellish interpretation.' He also said, 'How can the jade be returned?' He asked a monk, 'You must not treat me dully.' The monk said, 'Why has the Venerable Sir reached such a state?' The master said, 'It's still acceptable for me to treat you dully, but it's worse if you treat me dully.' Daiyun: 'Things don't arise in isolation.' He also said, 'The Venerable Sir is also very unreasonable.' He also said, 'Where do I not dismount?' He asked a monk, 'You all travel around, and I know you have something. Bring me the three thousand great thousand worlds and place them on my eyelashes.' The monk said, 'Yes.' The master said, 'Why is Qiantang (錢塘, present-day Hangzhou) three thousand miles away from the capital?' The monk said, 'How does that concern this matter?' The master said, 'This deceptive fellow.' Daiyun:

和尚倚勢欺人。又云。常得此便。問僧。甚處來。僧云。南華塔頭來。師云。還見祖師么。僧云。南華橋折。師云。南嶽石橋又作么生。無對。師云。學語之流。代云。便出去。又云上也。問僧。甚處來。僧云。涅槃堂里來。師云。亡僧還吃飯么。僧云不吃。師云。活人還吃飯么。無對。代云。一杓兩杓。又云。欠他一個糊餅也不得。又云。也能只對。師問僧。講律來是么。僧云是。師云。律鈔中說。大小乘無分別。作么生是無分別。無對。代云。靈樹置將一句來。師問僧。法身還吃飯么。僧云。諸方老宿不肯。法身無形無相。作么生吃。師云。與么道夢見法身么。僧云。有不肯處作么生。師云。自不知。乃云。法身吃飯。又代云。將謂有衲僧孔竅。猶是潑屎潑尿。復云。酌然百千人中未有一人到此境界。自云。和尚作么生。代云。咄這有頭無尾漢。師問僧。三藏聖教古今老和尚憑個什麼照。僧云。高也著低也著。師云。你與么不得。代云。得與么狼藉生。因鑄鐘歸山齋了。請師打鐘。師打了。大眾打。師問僧。打鐘圖什麼。僧云。喚和尚吃飯。師不肯。代云。譬如閒。又云。息苦停酸。師入京朝覲歸至大橋。山門煎茶迎師。師喫茶果次。僧侍立。師語三參隨僧云。是你京中無可吃。乃拈一楪果子與一僧。其僧接得便

【現代漢語翻譯】現代漢語譯本和尚仗勢欺壓人。又說：『常常佔這種便宜。』問僧人：『從哪裡來？』僧人說：『從南華塔那邊來。』師父說：『還見到六祖慧能大師了嗎？』僧人說：『南華橋斷了。』師父說：『那麼南嶽的石橋又怎麼樣呢？』僧人無言以對。師父說：『只是學舌之輩。』有人代答說：『便出去。』又說：『也說得過去。』問僧人：『從哪裡來？』僧人說：『從涅槃堂里來。』師父說：『去世的僧人還吃飯嗎？』僧人說：『不吃。』師父說：『活著的人還吃飯嗎？』僧人無言以對。有人代答說：『一勺兩勺。』又說：『欠他一個燒餅也不行。』又說：『也能這樣回答。』師父問僧人：『是來講解戒律的嗎？』僧人說是。師父說：『律宗的典籍中說，大乘和小乘沒有分別，怎麼理解沒有分別呢？』僧人無言以對。有人代答說：『靈樹禪師會說一句。』師父問僧人：『法身還吃飯嗎？』僧人說：『各地的老修行都不承認法身吃飯，法身無形無相，怎麼能吃東西呢？』師父說：『這麼說你是夢見法身了嗎？』僧人說：『有不承認的地方，怎麼辦呢？』師父說：『自己不知道。』於是說：『法身吃飯。』又有人代答說：『還以為有僧人的竅門，還是潑屎潑尿。』又說：『確實百千人中沒有一人達到這種境界。』自己說：『和尚怎麼做？』有人代答說：『咄，這個有頭無尾的傢伙。』師父問僧人：『三藏聖教，古往今來的老和尚，憑什麼來照亮？』僧人說：『高也好，低也好。』師父說：『你這樣說不行。』有人代答說：『弄得這麼狼狽。』因為鑄鐘完畢回山，齋飯準備好了，請師父敲鐘。師父敲了，大眾也敲。師父問僧人：『敲鐘是爲了什麼？』僧人說：『叫和尚吃飯。』師父不認可。有人代答說：『譬如閒事。』又說：『停止痛苦和辛酸。』師父進京朝拜回來，到達大橋，山門準備了茶來迎接師父。師父喫茶和果子的時候，僧人侍立在旁。師父對三參隨從的僧人說：『是你們京城裡沒有可吃的東西嗎？』於是拿起一碟果子給一個僧人，那個僧人接了過來。

【English Translation】 English version The monk relies on his power to bully people. It is also said, 'He often gets this advantage.' He asked a monk, 'Where do you come from?' The monk said, 'From the Nan Hua Pagoda.' The master said, 'Did you see the Sixth Patriarch Hui Neng (the sixth patriarch of Chan Buddhism) ?' The monk said, 'The Nan Hua Bridge is broken.' The master said, 'Then what about the stone bridge of Nan Yue (Mount Heng) ?' The monk had no answer. The master said, 'A mere parrot.' Someone answered for him, 'Then leave.' It was also said, 'That's acceptable.' He asked a monk, 'Where do you come from?' The monk said, 'From the Nirvana Hall.' The master said, 'Do the deceased monks still eat?' The monk said, 'No.' The master said, 'Do the living people still eat?' The monk had no answer. Someone answered for him, 'One spoonful, two spoonfuls.' It was also said, 'You can't even owe him a sesame cake.' It was also said, 'You can answer like that too.' The master asked the monk, 'Are you here to explain the precepts?' The monk said yes. The master said, 'The Vinaya texts say that there is no distinction between Mahayana and Hinayana. How do you understand no distinction?' The monk had no answer. Someone answered for him, 'Zen Master Ling Shu would say a sentence.' The master asked the monk, 'Does the Dharmakaya (the body of the Dharma) still eat?' The monk said, 'The old practitioners everywhere do not acknowledge that the Dharmakaya eats. The Dharmakaya is formless and without characteristics, how can it eat?' The master said, 'So you are saying you dreamed of the Dharmakaya?' The monk said, 'If there are places that don't acknowledge it, what should be done?' The master said, 'You don't know yourself.' Then he said, 'The Dharmakaya eats.' Someone also answered for him, 'I thought there were monks' tricks, but it's still just throwing excrement and urine.' It was also said, 'Indeed, among hundreds and thousands of people, not one has reached this state.' He said himself, 'What does the monk do?' Someone answered for him, 'Bah, this fellow with a head but no tail.' The master asked the monk, 'What do the Tripitaka (the three collections of Buddhist texts) and the old monks of the past and present rely on to illuminate?' The monk said, 'High is good, low is good.' The master said, 'You can't say it like that.' Someone answered for him, 'Making such a mess.' Because the bell was cast and they returned to the mountain, the vegetarian meal was prepared, and the master was invited to strike the bell. The master struck it, and the assembly also struck it. The master asked the monk, 'What is the purpose of striking the bell?' The monk said, 'To call the monk to eat.' The master did not approve. Someone answered for him, 'Like idle matters.' It was also said, 'Stop suffering and bitterness.' The master entered the capital to pay homage and returned to the Da Qiao (Great Bridge), and the mountain gate prepared tea to welcome the master. When the master was eating tea and fruit, the monk stood by. The master said to the monk who had followed him for three consultations, 'Is it that there is nothing to eat in your capital?' Then he picked up a plate of fruit and gave it to a monk, and that monk received it.

去。又語一僧云。我不與你。僧無對。師云。那裡也有也。其僧又無對。別有僧出雲。某甲今日也隨和尚來。請一分得么。師云嗄。僧云。某甲罪過觸忤和尚。師云。我不能唾得你。無對。代前語云。也知果子少兩人共一楪。又云。未到山便蒙和尚管顧。代后語云。某甲更是。師歸山受大眾參了。乃云。我離山得六十七日。問你。六十七日事作么生。眾無對。代云。和尚京中歸無信物。又云。和尚京中吃麵多。因數僧來參。師問。作什麼來。云般柴來。師云。歸向北去。不得辜負老僧。無對。復云。來來三愚共成一智作么生。代云。一畝地。代前語云。不因一事不長一智。因齋次云。今日吃飯不得遷化去也。排比唱衣。無對。復云。你問我。僧便問。將什麼唱。師云。驢年摸著么。又云。我與你三家村裡葛藤。更問。僧又問。師擎起碗云。這個是定州碗子。一唱三十文。代前語云。錢是足陌。因齋次問僧。你道人吃飯飯吃人。無對。師云。你問我。與你道。僧乃問。師云。謝你答話。代前語云。不因吃飯難得此言。因僧隨師出三門。師問。古人道。大用現前不存軌則。作么生是不存軌則。無對。復云。你問我。與你道。僧便問。師引聲云。釋迦老子來也。僧又無對。師遂行數步。以拄杖打松樹一下云。嗄嗄。會么。僧

【現代漢語翻譯】去。又對一位僧人說：『我不給你。』僧人無言以對。師父說：『那裡也有啊。』那位僧人仍然無言以對。另一位僧人出來說：『弟子今天也跟隨和尚您來了，請分一份可以嗎？』師父說：『嗄。』僧人說：『弟子罪過，冒犯了和尚您。』師父說：『我不能唾棄你。』無人應答。代他回答說：『也知道果子少，兩人共用一個碟子。』又說：『還沒到山，就蒙和尚您關照。』代替後面的話說：『弟子更是如此。』師父回到山裡，接受大眾參拜后，便說：『我離開山有六十七天了。』問你們：『這六十七天發生了什麼事？』大眾無言以對。代他回答說：『和尚您從京城回來，沒有信物。』又說：『和尚您在京城吃麵多。』因為有幾位僧人來參拜，師父問：『來做什麼？』回答說：『搬柴來。』師父說：『回去向北去，不要辜負老僧。』無人應答。又說：『來來，三個愚笨的人共同成就一個智慧，怎麼樣？』代他回答說：『一畝地。』代替前面的話說：『不經歷一件事，就不會增長一智。』因為齋飯時說：『今天吃飯，不能遷化（去世）去啊。』安排唱衣（分配衣物），無人應答。又說：『你問我。』僧人便問：『用什麼唱？』師父說：『驢年才能摸著嗎？』又說：『我與你三家村裡葛藤（糾纏不清）。』再問。僧人又問。師父舉起碗說：『這個是定州碗子，一唱三十文。』代替前面的話說：『錢是足陌（足額）。』因為齋飯時問僧人：『你說人吃飯，還是飯吃人？』無人應答。師父說：『你問我，我告訴你。』僧人便問。師父說：『謝謝你回答。』代替前面的話說：『不因吃飯，難得此言。』因為僧人跟隨師父走出三門，師父問：『古人說，大用現前，不存軌則（不受常規約束）。怎麼是不存軌則？』無人應答。又說：『你問我，我告訴你。』僧人便問。師父提高聲音說：『釋迦老子（釋迦牟尼佛）來了！』僧人又無言以對。師父於是走了幾步，用拄杖打了一下松樹，說：『嗄嗄，明白嗎？』僧人...

【English Translation】 Going. Then said to a monk: 'I will not give it to you.' The monk had no reply. The master said: 'There is also some there.' That monk still had no reply. Another monk came out and said: 'This disciple has also come with the venerable monk today, may I have a share?' The master said: '嗄.' The monk said: 'This disciple is guilty of offending the venerable monk.' The master said: 'I cannot spit on you.' No one answered. Substituting for him, he said: 'Also knowing that there are few fruits, two people share one plate.' And also said: 'Before even reaching the mountain, I am already receiving the venerable monk's care.' Substituting for the latter, he said: 'This disciple is even more so.' The master returned to the mountain and, after receiving the assembly's respects, said: 'I have been away from the mountain for sixty-seven days.' Asking you: 'What happened during these sixty-seven days?' The assembly had no reply. Substituting for him, he said: 'The venerable monk has returned from the capital without any souvenirs.' And also said: 'The venerable monk ate a lot of noodles in the capital.' Because several monks came to pay respects, the master asked: 'What have you come to do?' They replied: 'To carry firewood.' The master said: 'Return and go north, do not let down this old monk.' No one answered. And also said: 'Come, come, three foolish people together achieve one wisdom, how about it?' Substituting for him, he said: 'One mu (unit of area) of land.' Substituting for the former, he said: 'Without experiencing an event, one will not gain wisdom.' Because during the meal it was said: 'Today while eating, we cannot pass away (die).' Arranging the 'chanting of robes' (distributing robes), no one answered. And also said: 'You ask me.' The monk then asked: 'With what do we chant?' The master said: 'Will you touch it in the year of the donkey?' And also said: 'I am entangled with you in the 'Gateng' (entanglement) of Three Family Village.' Asking again. The monk asked again. The master held up the bowl and said: 'This is a Dingzhou bowl, one chant is thirty 'wen' (unit of currency).' Substituting for the former, he said: 'The money is of full weight.' Because during the meal he asked the monk: 'Do you say that people eat food, or food eats people?' No one answered. The master said: 'You ask me, and I will tell you.' The monk then asked. The master said: 'Thank you for answering.' Substituting for the former, he said: 'If not for eating, it would be difficult to hear these words.' Because the monk followed the master out of the three gates, the master asked: 'The ancients said, when great function manifests, it does not adhere to rules (not bound by conventions). How is it not adhering to rules?' No one answered. And also said: 'You ask me, and I will tell you.' The monk then asked. The master raised his voice and said: 'Shakya Laozi (Sakyamuni Buddha) has come!' The monk again had no reply. The master then walked a few steps, struck the pine tree with his staff, and said: '嗄嗄, do you understand?' The monk...

云不會。師云。你與么驢年會么。代前語云。多華樹嘲無半子。代后語云。由是。師因見僧量米乃問。籮里多少達磨。無對。師云。你問我。僧便問。師云。斗量不盡。代云。因一事長一智。又代趯卻米籮便行。因園頭請師喫茶師云。你若煎茶。我有個報答你處。無對。師云。汝問我。與汝道。園頭云。請師報答。師云。多著水少著米。代云。得人一牛還人一馬。又云。金字茶六百錢一斤。師因齋次。拈起蒸餅云。我這個只供養向北人。是你諸人總不得。時有僧問。某甲為什麼不得。師云。鈍置殺人。代云。某甲猶可。代前語云。兩彩一賽。問僧。古人道。直須一句下悟去。作么生。僧云。直須一句下悟去。師云。你為什麼鼻孔里只對我。僧云。某甲什麼處是鼻孔里只對。師雲夢見。代云。某甲慎初。和尚護末。又云南柯。又云少吃又云。戒文一切總不犯。師問侍者。客來將什麼接。待者無對。代云。和尚要拄杖即道。因歲日在堂中點茶。師問僧。設羅漢齋得生天福。你得飯吃。無對。師云。你問我。與你道。僧便問。為什麼與么道。師云。先來不著便。如今著屎潑。代前語云。非唯施主。某甲也蒙。因聞鼓聲問僧。打鼓為什麼人。無語。師云。你問我。僧便問。師云。打鼓為三軍不為你。代云。柴不辦。師坐次。有

{ "translations": [ "現代漢語譯本", "云不會。（僧人）問：『你這樣，驢年能會嗎？』", "代前語說：『多華樹嘲無半子。』", "代后語說：『由是。』", "老師因為看見僧人量米，就問：『籮筐里有多少達磨（Damo，佛教禪宗始祖）？』", "僧人無言以對。", "老師說：『你問我。』", "僧人便問。", "老師說：『斗量不盡。』", "代說：『因一事長一智。』", "又代為踢開米籮便走。", "因為園頭（Yuantou，寺院菜園負責人）請老師喫茶，老師說：『你如果煎茶，我有個報答你的地方。』", "園頭無言以對。", "老師說：『你問我，我告訴你。』", "園頭說：『請老師報答。』", "老師說：『多著水少著米。』", "代說：『得人一牛還人一馬。』", "又說：『金字茶六百錢一斤。』", "老師因為在齋飯時，拿起蒸餅說：『我這個只供養向北人，是你們諸人總不得。』", "當時有僧人問：『某甲（Moujia，古代僧人自稱）為什麼不得？』", "老師說：『鈍置殺人。』", "代說：『某甲猶可。』", "代前語說：『兩彩一賽。』", "問僧人：『古人道，直須一句下悟去，作么生？』", "僧人說：『直須一句下悟去。』", "老師說：『你為什麼鼻孔里只對我？』", "僧人說：『某甲什麼處是鼻孔里只對？』", "老師說：『夢見。』", "代說：『某甲慎初，和尚護末。』", "又說：『南柯。』", "又說：『少吃。』", "又說：『戒文一切總不犯。』", "老師問侍者：『客來將什麼接待？』", "侍者無言以對。", "代說：『和尚要拄杖即道。』", "因為歲日在堂中點茶，老師問僧人：『設羅漢齋得生天福，你得飯吃？』", "僧人無言以對。", "老師說：『你問我，我告訴你。』", "僧人便問：『為什麼這麼說？』", "老師說：『先來不著便，如今著屎潑。』", "代前語說：『非唯施主，某甲也蒙。』", "因為聽到鼓聲，問僧人：『打鼓為什麼人？』", "僧人無語。", "老師說：『你問我。』", "僧人便問。", "老師說：『打鼓為三軍不為你。』", "代說：『柴不辦。』", "老師坐著，有" ], "english_translations": [ "English version", '\'Cloud does not know.\' The master said, \'With you like this, in what donkey year will you understand?\'', 'The substitute preceding statement said, \'Many flowered trees mock no half son.\'', 'The substitute following statement said, \'Therefore.\'', 'The master, seeing a monk measuring rice, asked, \'How much Dharma (Damo, the founder of Zen Buddhism) is in the basket?\'', 'The monk had no reply.', 'The master said, \'You ask me.\'', 'The monk then asked.', 'The master said, \'It cannot be measured completely.\'', 'The substitute said, \'One gains wisdom from one event.\'', 'And the substitute kicked away the rice basket and left.', 'Because the gardener (Yuantou, the person in charge of the monastery garden) invited the master to drink tea, the master said, \'If you brew tea, I have a place to repay you.\'', 'The gardener had no reply.', 'The master said, \'You ask me, and I will tell you.\'', 'The gardener said, \'Please, master, repay me.\'', 'The master said, \'Add more water and less rice.\'', 'The substitute said, \'Give a cow and receive a horse in return.\'', 'And said, \'Gold-lettered tea costs six hundred coins per pound.\'', 'The master, during the vegetarian meal, picked up a steamed bun and said, \'I only offer this to the people facing north; none of you can have it.\'', 'At that time, a monk asked, \'Why can\'t Moujia (Moujia, an ancient monk\'s self-reference) have it?\'', 'The master said, \'Dullness kills people.\'', 'The substitute said, \'Moujia is still acceptable.\'', 'The substitute preceding statement said, \'Two colors, one match.\'', 'Asked the monk, \'The ancients said, \'One must awaken with a single phrase.\' What about it?\'', 'The monk said, \'One must awaken with a single phrase.\'', 'The master said, \'Why do you only answer me through your nostrils?\'', 'The monk said, \'Where is Moujia answering only through his nostrils?\'', 'The master said, \'Dreaming.\'', 'The substitute said, \'Moujia is cautious at the beginning, and the abbot protects the end.\'', 'And said, \'Nanke.\'', 'And said, \'Eat less.\'', 'And said, \'All the precepts are not violated.\'', 'The master asked the attendant, \'What will you use to receive the guests when they come?\'', 'The attendant had no reply.', 'The substitute said, \'The abbot wants a staff, just say so.\'', 'Because tea was being prepared in the hall on New Year\'s Day, the master asked the monk, \'Setting up an Arhat (Luohan, enlightened disciple of Buddha) feast brings the blessing of being born in heaven; do you get to eat rice?\'', 'The monk had no reply.', 'The master said, \'You ask me, and I will tell you.\'', 'The monk then asked, \'Why do you say that?\'', 'The master said, \'Before, it was not convenient; now, it\'s like splashing with excrement.\'', 'The substitute preceding statement said, \'Not only the benefactor, but Moujia is also covered.\'', 'Because he heard the sound of the drum, he asked the monk, \'Who is the drum being beaten for?\'', 'The monk was speechless.', 'The master said, \'You ask me.\'', 'The monk then asked.', 'The master said, \'The drum is beaten for the three armies, not for you.\'', 'The substitute said, \'The firewood is not ready.\'', 'The master was sitting, and there was' ] }

僧非時上來。師云。作什麼。僧云請益。師云。你有什麼疑。僧云。某甲曾問和尚。一宿覺般柴。柴般一宿覺。師乃敲椅子三下云。你作么生會。僧云。一切臨時。師乃揎拳云。我共你相撲一交得么。無對。次日其僧再上值師漱盥次。師乃將水碗過與僧云。送去廚下著。其僧送去了卻來。師見來乃從後門出去。其僧云。比來請益卻得一口碗。問僧。作么生是打靜一句。僧云。誰敢出頭。師云。你問我。僧便問。師以拄杖劃地一下。問僧。將什麼轉大藏教。僧云。莫越於此。師云。拈卻菩提換卻涅槃又作么生。僧云。今日七明日八。師云。依稀似佛莽鹵如僧。因僧請吃湯次。師云。作么生。無對。師云。你問我。僧便問。師以湯滴云。一滴落地萬神俱醉。會么。僧云不會。師云。不會即禮拜著。因見僧商量次。師打床一下。僧默然。師云。作么生是打靜一句。僧云。出頭即[仁-二+答]𦤻。師云。三十年後不得錯舉。因供養羅漢問僧。今夜供養羅漢。你道羅漢還來也無。無對。師云。你問。我與你道。僧便問。師云。換水添香。僧云。與么即來也。師云。有什麼饅頭䭔子。速下來。師拈拄杖問僧。這個是什麼。僧云。拄杖子。師云。入地獄。師見僧乃召來來。僧便來。師云。蒼天蒼天。僧無語。師云。蒼天本是你哭。

【現代漢語翻譯】現代漢語譯本僧人于非時前來，禪師問：『作什麼？』僧人說：『請教。』禪師說：『你有什麼疑問？』僧人說：『我曾問和尚：一宿覺（指頓悟的人）搬柴，柴搬一宿覺。』禪師於是敲了三下椅子，說：『你作何理解？』僧人說：『一切隨緣。』禪師於是握緊拳頭說：『我和你摔跤一次如何？』僧人無言以對。第二天，那位僧人再次前來，正趕上禪師在漱口洗臉。禪師於是將水碗遞給僧人說：『送到廚房去。』僧人送去後回來，禪師見他來了，就從後門出去了。僧人說：『前來請教，卻得到一口碗。』問僧人：『如何是打靜一句？』僧人說：『誰敢出頭？』禪師說：『你問我。』僧人便問。禪師用拄杖在地上劃了一下。問僧人：『用什麼來轉動大藏教（佛教經典）？』僧人說：『莫過於此。』禪師說：『拋棄菩提（覺悟），換取涅槃（寂滅），又如何？』僧人說：『今天七，明天八。』禪師說：『依稀像佛，莽撞如僧。』因為僧人請求喝湯，禪師問：『作么生？』僧人無言以對。禪師說：『你問我。』僧人便問。禪師用湯滴了一下，說：『一滴落地，萬神俱醉。明白嗎？』僧人說：『不明白。』禪師說：『不明白就禮拜去。』因為看見僧人們在商量事情，禪師打了一下床。僧人們沉默不語。禪師說：『如何是打靜一句？』僧人說：『出頭即[仁-二+答]𦤻。』禪師說：『三十年後不得錯舉。』因為供養羅漢，問僧人：『今晚供養羅漢，你說羅漢還會來嗎？』僧人無言以對。禪師說：『你問，我告訴你。』僧人便問。禪師說：『換水添香。』僧人說：『這麼說就是會來。』禪師說：『有什麼饅頭䭔子（點心），快拿下來。』禪師拿起拄杖問僧人：『這個是什麼？』僧人說：『拄杖子。』禪師說：『入地獄。』禪師看見僧人，於是叫道：『來來。』僧人便來了。禪師說：『蒼天蒼天。』僧人無語。禪師說：『蒼天本來是你哭。』

【English Translation】 English version A monk came at an inopportune time. The Master asked, 'What are you doing?' The monk said, 'Seeking instruction.' The Master said, 'What doubts do you have?' The monk said, 'I once asked the Abbot: 'An Ekasravaka (one who awakens in a single night) carries firewood; the firewood carries an Ekasravaka.'' The Master then knocked on the chair three times and said, 'How do you understand this?' The monk said, 'Everything is according to conditions.' The Master then clenched his fist and said, 'How about I wrestle with you once?' The monk had no reply. The next day, that monk came again, just as the Master was rinsing his mouth and washing his face. The Master then handed the bowl of water to the monk and said, 'Take it to the kitchen.' After the monk took it away and returned, the Master saw him coming and went out through the back door. The monk said, 'I came to seek instruction, but I got a bowl.' He asked a monk, 'What is a 'striking stillness' phrase?' The monk said, 'Who dares to come forward?' The Master said, 'You ask me.' The monk then asked. The Master drew a line on the ground with his staff. He asked the monk, 'What do you use to turn the Tripitaka (Buddhist scriptures)?' The monk said, 'Nothing surpasses this.' The Master said, 'What about discarding Bodhi (enlightenment) and exchanging it for Nirvana (extinction)?' The monk said, 'Today is seven, tomorrow is eight.' The Master said, 'Faintly resembling a Buddha, recklessly like a monk.' Because the monk asked for soup, the Master asked, 'What to do?' The monk had no reply. The Master said, 'You ask me.' The monk then asked. The Master dripped some soup and said, 'One drop falls to the ground, and all the gods are drunk. Do you understand?' The monk said, 'I don't understand.' The Master said, 'If you don't understand, then bow down.' Because he saw the monks discussing matters, the Master struck the bed once. The monks were silent. The Master said, 'What is a 'striking stillness' phrase?' The monk said, 'Coming forward is [仁-二+答]𦤻.' The Master said, 'Don't misquote this thirty years from now.' Because of offering to the Arhats (enlightened beings), he asked the monk, 'Tonight we are making offerings to the Arhats. Do you think the Arhats will come?' The monk had no reply. The Master said, 'You ask, and I will tell you.' The monk then asked. The Master said, 'Change the water and add incense.' The monk said, 'So they will come.' The Master said, 'What kind of steamed buns and dumplings (snacks) are there? Bring them down quickly.' The Master picked up his staff and asked the monk, 'What is this?' The monk said, 'A staff.' The Master said, 'Enter hell.' The Master saw the monk and then called out, 'Come, come.' The monk then came. The Master said, 'Blue sky, blue sky.' The monk was speechless. The Master said, 'The blue sky is originally your crying.'

為什麼卻我哭。因入菜園。見糞堆上牌子問僧。道什麼。僧無對。師云。你問我。僧便問。師云。恐人無信。問修造庵主云。佛殿折了也。忽然施主來。將何瞻敬。庵主合掌。師云。奴見婢慇勤。因聞蚊子叫問僧。蚊子吞卻祖師也。僧云。非蚊子吞祖師。祖師亦吞蚊子。師不肯。乃云。你問我。僧便問。師云。何怪。香林雲。為渠有分。師問僧。近離甚處。僧云查渡。師云。夏在甚處。僧云。湖南報慈。師云。甚時離彼。僧云。去年八月。師云。放你三頓棒。僧至來日。卻上問訊云。昨日蒙和尚放三頓棒。不知過在什麼處。師云。飯袋子。江西湖南便漝么去。僧于言下大悟。遂云。某甲自今已后。向無人煙處。卓個草菴。不畜一粒米。不種一莖菜。接待十方往來知識。與他出卻釘去卻楔。除卻膱脂帽子。脫卻[(虺-蟲+骨)-兀+(八/兀)]臭布衫。教伊灑灑地作個衲僧。豈不俊哉。師云。飯袋子身如椰兒。大開與么大口。問僧。佛法還有長短也無。僧云。這簾子長五尺。師云。這個是簾子。那個是佛法。僧云。喚什麼作簾子。師云。脫空妄語漢。因一日齋晚。僧看廚庫而立。師見乃打一棒。僧回首。師云。文殊普賢香積世界去也。問僧。看什麼經。僧云。般若經。師云。作么生是清凈。僧云。共和尚商量了。師

【現代漢語翻譯】為什麼你們卻要哭泣？（禪師）因為進入菜園，看見糞堆上的牌子，（於是）問僧人，（牌子上）寫的是什麼？僧人無言以對。（禪師）說：『你問我。』僧人便問。（禪師）說：『恐怕人們不相信。』（禪師）問修造庵堂的主持說：『佛殿倒塌了，如果忽然有施主來，用什麼來招待敬奉？』庵主合掌。（禪師）說：『（這就像）奴才看見婢女慇勤。』因為聽見蚊子叫，（禪師）問僧人：『蚊子吞掉了祖師嗎？』僧人說：『不是蚊子吞掉祖師，而是祖師也吞掉蚊子。』（禪師）不認可，於是說：『你問我。』僧人便問。（禪師）說：『有什麼奇怪的？』香林（禪師）說：『因為他有這個能力。』（禪師）問僧人：『最近從哪裡來？』僧人說：『查渡（地名）。』（禪師）問：『夏天在哪裡？』僧人說：『湖南報慈（寺廟名）。』（禪師）問：『什麼時候離開那裡的？』僧人說：『去年八月。』（禪師）說：『放你三頓棒。』僧人到來日，卻前來問訊說：『昨天蒙和尚放了三頓棒，不知道錯在什麼地方？』（禪師）說：『飯桶，江西湖南就這麼過去了嗎？』僧人于言下大悟，於是說：『我從今以後，要向無人煙的地方，搭個草菴，不儲存一粒米，不種一根菜，接待十方往來的知識分子，為他們拔掉釘子，去掉木楔，脫掉油膩的帽子，脫掉破爛的臭布衫，教他們灑脫地做一個雲遊僧，豈不痛快！』（禪師）說：『飯桶，身體像椰子一樣，卻張這麼大的口。』（禪師）問僧人：『佛法還有長短嗎？』僧人說：『這簾子長五尺。』（禪師）說：『這個是簾子，那個是佛法？』僧人說：『叫什麼作簾子？』（禪師）說：『胡說八道的傢伙。』因為有一天齋飯晚了，僧人站在廚房倉庫觀看。（禪師）看見了就打了一棒。僧人回頭。（禪師）說：『（你）到文殊（菩薩）、普賢（菩薩）的香積世界去了。』（禪師）問僧人：『看什麼經？』僧人說：『般若經（智慧經）。』（禪師）說：『怎麼才是清凈？』僧人說：『已經和和尚商量過了。』

【English Translation】 Why are you crying? (The Zen master) entered the vegetable garden and saw a sign on the dung heap, so he asked the monk, 'What does it say?' The monk had no answer. (The Zen master) said, 'You ask me.' The monk then asked. (The Zen master) said, 'I'm afraid people won't believe it.' (The Zen master) asked the abbot who was building the hermitage, 'The Buddha hall has collapsed. If a benefactor suddenly comes, what will we use to entertain and honor them?' The abbot put his palms together. (The Zen master) said, '(This is like) a servant seeing a maid being diligent.' Because he heard a mosquito buzzing, (the Zen master) asked the monk, 'Did the mosquito swallow the patriarch?' The monk said, 'It's not that the mosquito swallowed the patriarch, but the patriarch also swallowed the mosquito.' (The Zen master) did not agree, so he said, 'You ask me.' The monk then asked. (The Zen master) said, 'What's so strange about that?' Xianglin (Zen master) said, 'Because he has the ability.' (The Zen master) asked the monk, 'Where did you come from recently?' The monk said, 'Chadu (place name).' (The Zen master) asked, 'Where were you in the summer?' The monk said, 'Bao Ci (temple name) in Hunan.' (The Zen master) asked, 'When did you leave there?' The monk said, 'Last August.' (The Zen master) said, 'I'll give you three blows of the stick.' The monk came the next day and asked, 'Yesterday I received three blows of the stick from the abbot. I don't know what I did wrong.' (The Zen master) said, 'Rice bag, did you just pass through Jiangxi and Hunan like that?' The monk had a great realization upon hearing this, and then said, 'From now on, I will go to a place with no people, build a thatched hut, not store a grain of rice, not plant a single vegetable, and receive scholars from all directions, removing the nails and wedges for them, taking off their greasy hats, and taking off their tattered, smelly cloth shirts, teaching them to be free and easy wandering monks. Wouldn't that be wonderful!' (The Zen master) said, 'Rice bag, your body is like a coconut, yet you open such a big mouth.' (The Zen master) asked the monk, 'Does the Buddha-dharma have length?' The monk said, 'This curtain is five feet long.' (The Zen master) said, 'This is the curtain, what is the Buddha-dharma?' The monk said, 'What do you call a curtain?' (The Zen master) said, 'Empty talker.' Because one day the vegetarian meal was late, the monk stood watching the kitchen warehouse. (The Zen master) saw him and struck him with a stick. The monk turned his head. (The Zen master) said, '(You) have gone to the fragrant world of Manjusri (Bodhisattva) and Samantabhadra (Bodhisattva).' (The Zen master) asked the monk, 'What sutra are you reading?' The monk said, 'Prajna Sutra (Wisdom Sutra).' (The Zen master) said, 'What is purity?' The monk said, 'I have already discussed it with the abbot.'

云。驢年夢見。又云。來來更共你葛藤。蚊幮里藏身。東海里魚勃跳上三十三天。作么生。僧云。和尚與么道即得。師云。這虛頭漢。問僧。看什麼經。僧云。般若經。師云。作么生是清凈。僧云。什麼處不清凈。師云。繩床入枇杷樹里去也。見么。僧云。和尚莫瞞人。師云。瞞人且置。你道我作么生。無對。師云。這掠虛漢。師因見僧在殿角立次。乃拍手一下云。佛殿露柱走入廚庫去也。僧回首看。師云。見你不會。卻來只候佛殿。因僧侍立次。師云。不問有言不問無言。你作么生道。僧無語。師云。你問我。僧便問。師喚小師某甲。小師應喏。師云。你又得個師弟也。師問僧。今日般柴那。僧云是。師云。古人道。不見一法是你眼睛。乃于般柴處拋下一片柴云。一大藏教祇說這個。師于普請處謂眾云。今日困。有解問話底。置將一問來。若不問。向後鼻孔遼天。莫道我瞞你。師問僧。轉金剛經那。云是。師云。一切法即非一切法。是名一切法。乃拈扇子云。喚作扇子。是名拈也。在什麼處。從朝至暮顛倒妄想作么。因喫茶次問僧。色香味觸具四塵。你道茶具幾塵。僧無語。師云。不得辜負我。師因見僧看經乃云。看經須具看經眼。燈籠露柱一大藏教無欠少。拈起拄杖云。一大藏教總在拄杖頭上。何處見有一點來。

【現代漢語翻譯】現代漢語譯本：云：驢年做夢。（又說）來來來，我再和你糾纏不清。像蚊帳里藏身，東海里的魚跳上三十三天一樣，這是怎麼回事？僧人說：和尚您這樣說就可以了。師父說：你這虛張聲勢的傢伙。問僧人：看什麼經？僧人說：《般若經》。師父說：怎麼才是清凈？僧人說：哪裡不清凈？師父說：繩床跑到枇杷樹里去了，看見了嗎？僧人說：和尚您別騙人。師父說：騙人暫且不說，你說我怎麼樣？僧人無言以對。師父說：你這隻會掠奪空虛的傢伙。師父看見僧人站在佛殿角落，就拍了一下手說：佛殿的柱子跑到廚房裡去了。僧人回頭看。師父說：看你不會，卻只知道守著佛殿。因為僧人侍立在旁，師父說：不問有言，不問無言，你該怎麼說？僧人無語。師父說：你問我。僧人就問。師父叫小師某甲（指代某位小沙彌的名字）。小師應聲。師父說：你又得了個師弟了。師父問僧人：今天劈柴了嗎？僧人說是的。師父說：古人說，『不見一法是你眼睛』。於是從劈柴的地方拋下一片柴說：一大藏教（佛教全部經典）只說了這個。師父在普請（指寺院集體勞動）的地方對大家說：今天困了，有誰能解答我的提問？準備好一個問題來。如果不問，以後鼻孔朝天（比喻自高自大），別說我騙你。師父問僧人：念《金剛經》嗎？僧人說是的。師父說：『一切法即非一切法，是名一切法。』於是拿起扇子說：叫作扇子，是名拿起，在哪裡？從早到晚顛倒妄想幹什麼？因為喝茶的時候問僧人：色、香、味、觸具足四塵（指色塵、香塵、味塵、觸塵四種外在感覺），你說茶具具備了幾塵？僧人無語。師父說：不要辜負我。師父看見僧人看經，就說：看經要具備看經的眼睛，燈籠、露柱（佛寺中常見的物品，比喻無情之物）和一大藏教沒有欠缺。拿起拄杖說：一大藏教都在拄杖頭上，哪裡能見到有一點點來？

【English Translation】 English version: The master said: Dreaming in the year of the donkey. (He also said) Come, come, I'll entangle with you even more. Like hiding in a mosquito net, a fish from the East Sea leaps up to the thirty-third heaven, what's going on? The monk said: It's alright for you to say it that way, Master. The master said: You're just a showy fellow. He asked a monk: What scripture are you reading? The monk said: The Prajna Sutra (般若經, The Perfection of Wisdom Sutra). The master said: What is purity? The monk said: Where is there impurity? The master said: The rope bed has gone into the loquat tree, do you see it? The monk said: Master, don't deceive people. The master said: Deceiving people aside, what do you say about me? The monk had no answer. The master said: You're just a plunderer of emptiness. The master saw a monk standing in the corner of the Buddha hall, so he clapped his hands and said: The pillar of the Buddha hall has gone into the kitchen. The monk turned his head to look. The master said: You see, you don't understand, yet you only know how to guard the Buddha hall. Because the monk was standing by his side, the master said: Not asking about existence, not asking about non-existence, what should you say? The monk was silent. The master said: You ask me. The monk then asked. The master called out to the junior monk Moujia (某甲, a placeholder name). The junior monk responded. The master said: You've gained another junior brother. The master asked the monk: Did you chop firewood today? The monk said yes. The master said: The ancients said, 'Not seeing a single dharma is your eye.' So he threw a piece of firewood from the firewood pile and said: The entire Tripitaka (一大藏教, the complete collection of Buddhist texts) only speaks of this. The master said to the assembly at the pǔ qǐng (普請, communal labor): I'm tired today, is there anyone who can answer my questions? Prepare a question. If you don't ask, later your nostrils will point to the sky (a metaphor for arrogance), don't say I deceived you. The master asked the monk: Do you recite the Diamond Sutra (金剛經, The Diamond Sutra)? The monk said yes. The master said: 'All dharmas are not all dharmas, therefore they are called all dharmas.' So he picked up a fan and said: Calling it a fan, is called picking it up, where is it? What are you doing with inverted delusions from morning till night? Because while drinking tea, he asked the monk: Form, smell, taste, and touch possess the four dusts (referring to the four external sensations of form, smell, taste, and touch), how many dusts do you say the tea set possesses? The monk was silent. The master said: Don't let me down. The master saw a monk reading a scripture, so he said: Reading a scripture requires the eye for reading a scripture, the lantern and the pillar (common objects in Buddhist temples, metaphors for inanimate objects) and the entire Tripitaka (一大藏教, the complete collection of Buddhist texts) lack nothing. Picking up the staff, he said: The entire Tripitaka (一大藏教, the complete collection of Buddhist texts) is all on the head of the staff, where can you see even a little bit coming from?

展開去也。如是我聞十方國土廓周沙界。師問僧。從苗辨地因語識人。作么生。僧云不錯。師云不敢。因僧設齋。師云。你是甚處人。僧云。某處人。師云。報典座與阿師設齋。師因喫茶次問僧。曹溪路上還有俗談也無。僧云。請和尚喫茶。師云。靜處薩婆訶。師問僧。糊餅是什麼人做。僧拈起糊餅。師云。這個且放一邊。長連床上學得來。餅餅是甚人做。僧云。和尚莫瞞某甲好。師云。這虛頭漢。師行次。一僧隨後行。師豎起拳云。如許大栗子。吃得幾個。僧云。和尚莫錯。師云。是你錯。僧云。莫壓良為賤。師云。靜處薩婆訶。師問直歲。今日作甚來。歲云。刈茆來。師云。刈得幾個祖師。歲云。三百個。師云。朝行三千暮行八百。東家杓柄長。西家杓柄短。作么生。歲無語。師以拄杖打趁。因僧齋歸。師問齋主。有什麼供養。僧豎起拳。師云我這裡問你即恁么。僧堂前有人問你。作么生道。僧云。一切臨時。師云。學語之流。師問僧。你作什麼。僧云。涅槃頭。師云。還有不病者么。僧云不會。師云。恁么不會。不恁么不會。僧無語。師云。汝問我。僧便問。作么生是不病者。師指傍僧。有南雄僧。上白㲲一段。師云。汝道我向什麼處著。僧無語。師代云。拄杖頭上。師卻問傍僧。你在南雄時識此僧么。僧云識

【現代漢語翻譯】現代漢語譯本展開去也（意為：繼續說下去）。如是我聞（意為：我聽到的是這樣），十方國土廓周沙界（意為：十方國土廣闊無垠，遍佈整個世界）。師問僧（意為：禪師問僧人）：『從苗辨地（意為：從禾苗可以辨別土地的好壞），因語識人（意為：通過言語可以認識人的品性），作么生（意為：怎麼樣）？』僧云（意為：僧人說）：『不錯。』師云（意為：禪師說）：『不敢（意為：不敢茍同）。』因僧設齋（意為：因為僧人準備了齋飯），師云（意為：禪師說）：『你是甚處人（意為：你是哪裡人）？』僧云（意為：僧人說）：『某處人（意為：某地人）。』師云（意為：禪師說）：『報典座（意為：告訴負責齋飯的僧人），與阿師設齋（意為：為這位法師準備齋飯）。』師因喫茶次問僧（意為：禪師在喝茶的時候問僧人）：『曹溪路上（意為：曹溪，指禪宗六祖慧能弘法的地方，這裡指禪宗），還有俗談也無（意為：還有世俗的言談嗎）？』僧云（意為：僧人說）：『請和尚喫茶（意為：請禪師喝茶）。』師云（意為：禪師說）：『靜處薩婆訶（意為：在清靜的地方唸誦薩婆訶，薩婆訶是咒語的結尾，表示圓滿）。』師問僧（意為：禪師問僧人）：『糊餅是什麼人做（意為：這燒餅是誰做的）？』僧拈起糊餅（意為：僧人拿起燒餅）。師云（意為：禪師說）：『這個且放一邊（意為：這個先放在一邊），長連床上學得來（意為：在僧堂里學來的），餅餅是甚人做（意為：那麼，這燒餅是誰做的）？』僧云（意為：僧人說）：『和尚莫瞞某甲好（意為：禪師不要欺騙我）。』師云（意為：禪師說）：『這虛頭漢（意為：你這個虛偽的人）。』師行次（意為：禪師在行走的時候），一僧隨後行（意為：一個僧人跟在後面走）。師豎起拳云（意為：禪師舉起拳頭說）：『如許大栗子（意為：這麼大的栗子），吃得幾個（意為：能吃幾個）？』僧云（意為：僧人說）：『和尚莫錯（意為：禪師不要弄錯了）。』師云（意為：禪師說）：『是你錯（意為：是你錯了）。』僧云（意為：僧人說）：『莫壓良為賤（意為：不要把好人當壞人）。』師云（意為：禪師說）：『靜處薩婆訶（意為：在清靜的地方唸誦薩婆訶）。』師問直歲（意為：禪師問負責寺院事務的僧人）：『今日作甚來（意為：今天做什麼了）？』歲云（意為：僧人說）：『刈茆來（意為：割茅草來了）。』師云（意為：禪師說）：『刈得幾個祖師（意為：割了幾個祖師）？』歲云（意為：僧人說）：『三百個（意為：三百個）。』師云（意為：禪師說）：『朝行三千暮行八百（意為：早上走三千里，晚上走八百里），東家杓柄長（意為：東家的勺柄長），西家杓柄短（意為：西家的勺柄短），作么生（意為：怎麼樣）？』歲無語（意為：僧人無話可說）。師以拄杖打趁（意為：禪師用拄杖驅趕他）。因僧齋歸（意為：因為僧人齋飯後回來），師問齋主（意為：禪師問齋飯的主持者）：『有什麼供養（意為：有什麼供養）？』僧豎起拳（意為：僧人舉起拳頭）。師云（意為：禪師說）：『我這裡問你即恁么（意為：我在這裡問你就是這樣），僧堂前有人問你（意為：如果在僧堂前有人問你），作么生道（意為：怎麼說）？』僧云（意為：僧人說）：『一切臨時（意為：一切隨機應變）。』師云（意為：禪師說）：『學語之流（意為：只會學舌的人）。』師問僧（意為：禪師問僧人）：『你作什麼（意為：你在做什麼）？』僧云（意為：僧人說）：『涅槃頭（意為：涅槃的開端）。』師云（意為：禪師說）：『還有不病者么（意為：還有不生病的人嗎）？』僧云（意為：僧人說）：『不會（意為：不知道）。』師云（意為：禪師說）：『恁么不會（意為：這樣不會），不恁么不會（意為：那樣也不會）。』僧無語（意為：僧人無話可說）。師云（意為：禪師說）：『汝問我（意為：你問我）。』僧便問（意為：僧人就問）：『作么生是不病者（意為：怎樣是不生病的人）？』師指傍僧（意為：禪師指著旁邊的僧人）。有南雄僧（意為：有一個來自南雄的僧人），上白㲲一段（意為：獻上一段白色的粗布）。師云（意為：禪師說）：『汝道我向什麼處著（意為：你說我把它放在哪裡好）？』僧無語（意為：僧人無話可說）。師代云（意為：禪師代替他說）：『拄杖頭上（意為：放在拄杖頭上）。』師卻問傍僧（意為：禪師反過來問旁邊的僧人）：『你在南雄時識此僧么（意為：你在南雄的時候認識這個僧人嗎）？』僧云識（意為：僧人說認識）。

【English Translation】 English version Continue to elaborate. Thus have I heard: The ten directions of the Buddha-lands are vast and encompass all realms. The Master asked a monk: 'From the seedlings, one can discern the quality of the land; from speech, one can recognize a person's character. What do you say?' The monk said: 'Not wrong.' The Master said: 'I dare not say so.' Because the monk prepared a vegetarian meal, the Master said: 'Where are you from?' The monk said: 'From such and such place.' The Master said: 'Inform the cook to prepare a vegetarian meal for this master.' The Master, while drinking tea, asked a monk: 'On the road to Caoxi (Caoxi refers to the place where the Sixth Patriarch Huineng propagated the Dharma, here referring to Zen Buddhism), are there still worldly talks?' The monk said: 'Please, Master, have some tea.' The Master said: 'Quiet place, Svaha (Svaha is the ending of a mantra, meaning perfection).' The Master asked a monk: 'Who made the sesame cake?' The monk picked up the sesame cake. The Master said: 'Let's put this aside for now. You learned this from the long bench in the monks' hall. Who made the cake?' The monk said: 'Master, please don't deceive me.' The Master said: 'You hypocrite!' The Master was walking, and a monk followed behind. The Master raised his fist and said: 'Such a big chestnut, how many can you eat?' The monk said: 'Master, don't be mistaken.' The Master said: 'You are mistaken.' The monk said: 'Don't oppress the good as the lowly.' The Master said: 'Quiet place, Svaha.' The Master asked the caretaker: 'What did you do today?' The caretaker said: 'I came to cut thatch.' The Master said: 'How many patriarchs did you cut?' The caretaker said: 'Three hundred.' The Master said: 'Traveling three thousand in the morning and eight hundred in the evening, the eastern family's ladle handle is long, the western family's ladle handle is short. What do you say?' The caretaker was speechless. The Master chased him away with his staff. Because the monk returned from the vegetarian meal, the Master asked the host: 'What offerings are there?' The monk raised his fist. The Master said: 'I am asking you here like this. If someone asks you in front of the monks' hall, what would you say?' The monk said: 'Everything depends on the moment.' The Master said: 'A follower of mere words.' The Master asked a monk: 'What are you doing?' The monk said: 'The beginning of Nirvana.' The Master said: 'Is there anyone who is not sick?' The monk said: 'I don't know.' The Master said: 'You don't know like this, and you don't know like that.' The monk was speechless. The Master said: 'You ask me.' The monk then asked: 'What is it to be not sick?' The Master pointed to the monk beside him. There was a monk from Nanxiong (Nanxiong is a place name), offering a piece of white coarse cloth. The Master said: 'Where do you say I should put it?' The monk was speechless. The Master said in his stead: 'On the top of the staff.' The Master then asked the monk beside him: 'When you were in Nanxiong, did you know this monk?' The monk said he knew him.

。師云。喚去茶堂內喫茶。師問僧。不佔田地句。作么生道。僧云不會。師云。不會且作韶州客。師問僧。吃得幾個糊餅。僧云忘卻。師云。吃了忘卻。未吃忘卻。僧云。忘卻說什麼吃與未吃。師云。是你忘卻甚處得來。師問僧。你從向北來。還曾游臺么。僧云是。師云。關西湖南還曾見長嘴鳥說禪么。僧云不見。師拈起拄杖。以口作吹勢引聲云。禪禪。師問僧。甚處過夏。僧云。和尚實問即道。師云。作賊人心虛。舉臨濟三句語問塔主。只如塔中和尚。得第幾句。主無語。師云。你問我。主便問。師云。不快即道。主云。作么生是不快即道。師云。一不成二不是。師一日從方丈出。有僧過拄杖與師。師接得卻過與僧。僧無語。師云。我今日著便。僧云。和尚為什麼著便。師云。我拾得口吃飯。師問僧。甚處來。僧云。崇壽來。師云。崇壽有何言句。僧云。崇壽指橙子謂眾云。識得橙子周匝有餘。師云。我即不與么。僧云。和尚又如何。師云。識得橙子天地懸殊。師問堂中首座云。你道乾坤大地與汝自己同別。首座云同。師云。一切物命蛾蛘蟻子與你自己同別。首座云同。師云。你為什麼干戈相待。因在醋寮內指云。這一甕醋得與么滿。那一甕醋得與么淺。僧云。人貧智短馬瘦毛長。師大笑而出。問座主。講什麼經。

【現代漢語翻譯】現代漢語譯本：師父說：『叫他去茶堂里喝茶。』師父問僧人：『不佔田地』這句話，怎麼說？僧人說：『不會。』師父說：『不會就暫且做韶州的客人吧。』師父問僧人：『吃了幾個糊餅？』僧人說：『忘記了。』師父說：『吃了忘記，沒吃也忘記。』僧人說：『忘記了還說什麼吃沒吃？』師父說：『是你忘記從哪裡來的？』師父問僧人：『你從北方來，可曾遊歷過五臺山嗎？』僧人說是的。師父說：『關西、湖南一帶，你可曾見過長嘴鳥說禪嗎？』僧人說：『沒有。』師父拿起拄杖，用口作吹氣之勢，拉長聲音說：『禪，禪。』師父問僧人：『在哪裡過夏天？』僧人說：『和尚您老實問，我就老實說。』師父說：『做賊的人心虛。』師父舉起臨濟的三句語問塔主：『就像塔中的和尚，領悟了第幾句？』塔主無語。師父說：『你問我。』塔主便問。師父說：『不痛快就說出來。』塔主問：『怎麼是不痛快就說出來？』師父說：『一不成，二不是。』師父一天從方丈出來，有僧人遞過拄杖給師父，師父接過又遞還給僧人，僧人無語。師父說：『我今天佔了便宜。』僧人說：『和尚為什麼說佔了便宜？』師父說：『我撿到一張吃飯的嘴。』師父問僧人：『從哪裡來？』僧人說：『從崇壽寺來。』師父說：『崇壽寺有什麼言語？』僧人說：『崇壽寺的住持指著橙子對大家說：『認識橙子就足夠了。』』師父說：『我卻不這麼認為。』僧人說：『和尚您又怎麼認為？』師父說：『認識橙子，天地懸殊。』師父問堂中首座說：『你說乾坤大地與你自己的本體是同還是異？』首座說：『同。』師父說：『一切物命，飛蛾、小蟲、螞蟻與你自己的本體是同還是異？』首座說：『同。』師父說：『你為什麼還要干戈相待？』師父因為在醋坊里，指著醋甕說：『這一甕醋這麼滿，那一甕醋這麼淺。』僧人說：『人窮智慧短，馬瘦毛長。』師父大笑而出。問座主：『講什麼經？』

【English Translation】 English version: The master said, 'Call him to the tea hall for tea.' The master asked a monk, 'How do you express the phrase 'not occupying land'?' The monk said, 'I don't know.' The master said, 'If you don't know, then be a guest of Shaozhou for now.' The master asked a monk, 'How many sesame cakes did you eat?' The monk said, 'I forgot.' The master said, 'You forgot after eating, and you forgot before eating.' The monk said, 'If I forgot, what's the point of talking about eating or not eating?' The master said, 'Where did your forgetting come from?' The master asked a monk, 'You came from the north, have you traveled to Mount Wutai (Wutai Mountain, a sacred Buddhist site)?' The monk said, 'Yes.' The master said, 'In Guanxi (region west of Hangu Pass) and Hunan (province south of the Yangtze River), have you seen long-beaked birds preaching Zen?' The monk said, 'No.' The master picked up his staff, made a blowing motion with his mouth, and drew out the sound, 'Zen, Zen.' The master asked a monk, 'Where did you spend the summer?' The monk said, 'If you ask me honestly, I'll answer honestly.' The master said, 'A thief has a guilty conscience.' The master raised Linji's (Linji Yixuan, a famous Zen master) three phrases and asked the pagoda master, 'Like the monks in the pagoda, which phrase have you attained?' The pagoda master was silent. The master said, 'You ask me.' The pagoda master then asked. The master said, 'If you're not happy, then say so.' The pagoda master asked, 'What does it mean to say so if you're not happy?' The master said, 'One is not right, two is not right either.' One day, the master came out of his room, and a monk handed him his staff. The master took it and handed it back to the monk, who was silent. The master said, 'I took advantage today.' The monk said, 'Why did you take advantage?' The master said, 'I picked up a mouth to feed.' The master asked a monk, 'Where did you come from?' The monk said, 'From Chongshou Temple (a temple name).' The master said, 'What words are spoken at Chongshou Temple?' The monk said, 'The abbot of Chongshou pointed to an orange and said to the assembly, 'Knowing the orange is more than enough.'' The master said, 'I don't think so.' The monk said, 'What do you think, Master?' The master said, 'Knowing the orange is as different as heaven and earth.' The master asked the head monk in the hall, 'Do you say that the universe and your own self are the same or different?' The head monk said, 'The same.' The master said, 'All living beings, moths, insects, ants, are they the same or different from your own self?' The head monk said, 'The same.' The master said, 'Why do you treat them as enemies?' Because he was in the vinegar room, he pointed to the vinegar jars and said, 'This jar of vinegar is so full, and that jar of vinegar is so shallow.' The monk said, 'Poor people have short wisdom, and thin horses have long hair.' The master laughed loudly and went out. He asked the lecturer, 'What sutra are you lecturing on?'

主云。涅槃經。師云。涅槃具四德是不。主云是。師拈起碗子云。這個具幾德。主云。一德也無。師云。古人因甚與么道。主云。古人與么道如何。師敲碗子云。會么。主云不會。師云。且講經著。因齋次有僧侍立。師云。你還飽也未。僧無語。師拈拄杖云。拄杖卻飽。

遊方遺錄

師初參睦州蹤禪師。州才見師來。便閉卻門。師乃扣門。州云誰。師云某甲。州云。作什麼。師云。已事未明。乞師指示。州開門一見便閉卻師。如是連三日去扣門。至第三日州始開門。師乃拶入。州便擒住云。道道。師擬議。州托開云。秦時𨍏轢鉆。師從此悟入。師到雪峰莊見一僧。師問。上座今日上山去那。僧云是。師云。寄一則因緣問堂頭和尚。只是不得道是別人語。僧云得。師云。上座到山中。見和尚上堂眾才集。便出握腕立地云。這老漢項上鐵枷何不脫卻。其僧一依師教。雪峰見這僧與么道。便下座攔胸把住其僧云。速道速道。僧無對。雪峰托開云。不是汝語。僧云。是某甲語。雪峰云。侍者將繩棒來。僧云。不是某語。是莊上一浙中上座教某甲來道。云峰云。大眾去莊上迎取五百人善知識來。師次日上山。雪峰才見便云。因什麼得到與么地。師乃低頭從茲契合。師在雪峰時。有僧問雪峰。如何是觸目不會道。運足

【現代漢語翻譯】現代漢語譯本：主（問）：《涅槃經》（Nirvana Sutra）說，涅槃（Nirvana，佛教術語，指解脫后的境界）具有四德（四種功德或特性），是這樣嗎？師（答）：是這樣。師拿起碗說：這個碗具有幾德？主（答）：一德也沒有。師（問）：古人為什麼這麼說？主（答）：古人這麼說又如何呢？師敲擊碗說：明白了嗎？主（答）：不明白。師（說）：暫且先講經吧。齋飯時，有僧人侍立在旁。師（問）：你吃飽了嗎？僧人無語。師拿起拄杖說：拄杖卻飽了。

遊方遺錄

師（雲門文偃禪師）最初參訪睦州蹤禪師（Muzhou Zong Chanshi）。睦州禪師一見師來，便關上門。師便敲門。睦州禪師（問）：誰？師（答）：某甲（me，古時自稱的謙詞）。睦州禪師（問）：作什麼？師（答）：已事未明（指對根本大事尚未明瞭），乞求禪師指示。睦州禪師開門一看，便又關上門，像這樣連續三天去敲門。到第三天，睦州禪師才打開門。師便擠進去。睦州禪師便擒住他說：道！道！（說！說！）師正要開口，睦州禪師推開他說：秦時𨍏轢鉆（Qin shi hu lu zuan，比喻陳舊無用的東西）。師從此悟入。師到雪峰莊，見一僧人。師（問）：上座（對僧人的尊稱）今天上山去嗎？僧（答）：是。師（說）：替我帶一則因緣（佛學術語，指事物之間的聯繫和起因）去問堂頭和尚（指雪峰義存禪師），只是不得說是別人說的話。僧（答）：得（可以）。師（說）：上座到山中，見和尚上堂，大眾才聚集，便出來握著手腕站在地上說：這老漢項上的鐵枷（tie jia，比喻束縛）為什麼不脫掉？那僧人完全按照師所教的去做。雪峰義存禪師見這僧人這麼說，便下座攔胸抓住那僧人說：快說！快說！僧人無言以對。雪峰義存禪師推開他說：不是你說的話。僧（答）：是某甲說的話。雪峰義存禪師（說）：侍者，拿繩棒來！僧（答）：不是某說的，是莊上一位浙中的上座教某甲來說的。云峰（禪師）說：大眾去莊上迎接取五百人善知識（shan zhishi，指引導人們向善的良師益友）來！師第二天上山。雪峰義存禪師一見他便說：因什麼得到與么地（yin shenme dedao yu me di，指因何證悟到如此境界）？師便低頭，從此契合。師在雪峰義存禪師處時，有僧人問雪峰義存禪師：如何是觸目不會道（chumu bu hui dao，指面對眼前的事物卻無法用語言表達）？運足（yun zu）

【English Translation】 English version: Master (asks): The Nirvana Sutra (Nirvana Sutra) says that Nirvana (Nirvana, a Buddhist term referring to the state after liberation) has four virtues (four kinds of merits or characteristics), is that so? Teacher (replies): That's right. The teacher picked up the bowl and said: How many virtues does this bowl have? Master (replies): Not even one virtue. Teacher (asks): Why did the ancients say that? Master (replies): What about the ancients saying that? The teacher tapped the bowl and said: Do you understand? Master (replies): I don't understand. Teacher (says): Let's talk about the scriptures for now. During the vegetarian meal, a monk stood by. Teacher (asks): Are you full yet? The monk was speechless. The teacher picked up his staff and said: The staff is full.

Wandering Records

The teacher (Zen Master Yunmen Wenyan) initially visited Zen Master Muzhou Zong (Muzhou Zong Chanshi). As soon as Zen Master Muzhou saw the teacher coming, he closed the door. The teacher then knocked on the door. Zen Master Muzhou (asks): Who is it? Teacher (replies): Mou jia (me, a humble term for self-reference in ancient times). Zen Master Muzhou (asks): What are you doing? Teacher (replies): The matter has not been clarified (referring to the fundamental matter not yet understood), I beg the Zen master to instruct me. Zen Master Muzhou opened the door and took a look, then closed the door again, knocking on the door like this for three consecutive days. On the third day, Zen Master Muzhou opened the door. The teacher squeezed in. Zen Master Muzhou grabbed him and said: Dao! Dao! (Speak! Speak!) As the teacher was about to speak, Zen Master Muzhou pushed him away and said: Qin shi hu lu zuan (Qin shi hu lu zuan, a metaphor for old and useless things). The teacher realized from this. The teacher went to Xuefeng Village and saw a monk. Teacher (asks): Are you going up the mountain today, Superior (a respectful term for monks)? Monk (replies): Yes. Teacher (says): Please take a cause and condition (Buddhist term, referring to the connection and cause between things) to ask the abbot (referring to Zen Master Xuefeng Yicun), but you must not say that it was said by someone else. Monk (replies): Okay (can do). Teacher (says): When you arrive in the mountains, see the abbot ascending the hall, and the masses have just gathered, come out and hold your wrist and stand on the ground and say: Why doesn't this old man take off the iron shackles (tie jia, a metaphor for bondage) on his neck? The monk did exactly as the teacher taught. When Zen Master Xuefeng Yicun saw the monk say this, he got off his seat and grabbed the monk by the chest and said: Speak quickly! Speak quickly! The monk was speechless. Zen Master Xuefeng Yicun pushed him away and said: These are not your words. Monk (replies): These are my words. Zen Master Xuefeng Yicun (says): Attendant, bring the rope and stick! Monk (replies): I didn't say it, it was a Zhejiang Superior in the village who taught me to say it. Yunfeng (Zen Master) said: The masses go to the village to welcome five hundred good advisors (shan zhishi, referring to good teachers and helpful friends who guide people to goodness)! The teacher went up the mountain the next day. As soon as Zen Master Xuefeng Yicun saw him, he said: Why did you get to such a place (yin shenme dedao yu me di, referring to what did you realize to such a state)? The teacher lowered his head and has been in harmony since then. When the teacher was at Zen Master Xuefeng Yicun's place, a monk asked Zen Master Xuefeng Yicun: What is chumu bu hui dao (chumu bu hui dao, referring to being unable to express in words when facing the things in front of you)? Yun zu (yun zu)

焉知路。峰云。蒼天蒼天。僧不明。遂問師。蒼天意旨如何。師云。三斤麻一匹布。僧云不會。師云。更奉三尺竹。后雪峰聞喜云。我常疑個布衲。師行腳時見一座主舉。在天臺國清寺齋時。雪峰拈缽盂問某。道得即與你缽盂。某云。此是化佛邊事。峰云。你作座主奴也未得。某云不會。峰云。你問我。與你道。某始禮拜。峰便蹋倒。某得七年方見。師云。是你得七年方見。主云是。師云。更與七年始得。師在浙中蘊和尚會裡。一日因喫茶次舉。蘊和尚垂語云。見聞覺知是法。法離見聞覺知。作么生。有傍僧云。見定如今目前一切見聞覺知是法。法亦不可得。師拍手一下。蘊乃舉頭。師云。猶欠一著在。蘊云。我到這裡卻不會。師到共相。共相問。什麼處來。師云。雪嶺來。相云。要急言句。舉一則來。師云。前日典座來。和尚何不問他。相云。典座且置。師云。箭過新羅。師在嶺中時。問臥龍和尚。明己底人還見有己么。龍云。不見有己始明得己。又問。長連床上學得底是第幾機。龍云。第二機。師云。作么生是第一機。龍云。緊帩草鞋。師在嶺中時。有僧問。如何是法身向上事。師云。向上與你道即不難。汝喚什麼作法身。僧云。請和尚鑒。師云。鑒即且置。作么生說法身。僧云。與么與么。師云。此是長連床上

【現代漢語翻譯】現代漢語譯本：怎知道路呢？山峰籠罩著雲霧。蒼天啊蒼天。僧人不明所以，於是問師父：『蒼天的意旨是什麼？』師父說：『三斤麻換一匹布。』僧人說：『不明白。』師父說：『再奉送三尺竹子。』後來雪峰聽說后高興地說：『我常常懷疑這個穿布衣的和尚。』師父在行腳時，見到一位座主舉例說，在天臺國清寺齋飯時，雪峰拿起缽盂問某人：『說得出來就給你缽盂。』某人說：『這是化佛邊的事情。』雪峰說：『你做座主的奴隸都還不夠格。』某人說：『不明白。』雪峰說：『你問我，我告訴你。』某人這才禮拜。雪峰便把他踢倒。某人過了七年才明白。師父說：『是你過了七年才明白。』座主說是。師父說：『再過七年才行。』師父在浙中蘊和尚的禪會上，有一天因為喝茶的緣故舉例說，蘊和尚開示說：『見聞覺知就是法，法又離開了見聞覺知。』該怎麼理解呢？有旁邊的僧人說：『現在眼前的一切見聞覺知就是法，法也是不可得的。』師父拍了一下手。蘊和尚抬起頭。師父說：『還差一點。』蘊和尚說：『我到這裡卻不會了。』師父到了共相那裡，共相問：『從哪裡來？』師父說：『從雪嶺來。』共相說：『要緊的語句，舉一個例子來。』師父說：『前幾天典座來了，和尚為什麼不問他？』共相說：『典座的事情先放一邊。』師父說：『箭已經射過新羅了。』師父在嶺中的時候，問臥龍和尚：『明白自己的人還看得到自己嗎？』臥龍說：『看不到自己才明白自己。』又問：『在長連床上學到的東西是第幾機？』臥龍說：『第二機。』師父說：『怎麼樣是第一機？』臥龍說：『緊緊地繫著草鞋。』師父在嶺中的時候，有僧人問：『什麼是法身向上之事？』師父說：『向上跟你說不難，你把什麼叫做「法身」？』僧人說：『請和尚鑑別。』師父說：『鑑別的事情先放一邊，怎麼說法身？』僧人說：『像這樣像那樣。』師父說：『這是長連床上（的事情）。』

【English Translation】 English version: How to know the road? Peaks are shrouded in clouds. Oh, heavens, heavens. The monk did not understand, so he asked the master: 'What is the meaning of the heavens?' The master said, 'Three catties of hemp for a bolt of cloth.' The monk said, 'I don't understand.' The master said, 'Then offer three more feet of bamboo.' Later, Xuefeng heard this and happily said, 'I have always doubted this cloth-wearing monk.' When the master was traveling, he saw a seat-holder cite an example, saying that during a meal at Guoqing Temple on Mount Tiantai, Xuefeng picked up a bowl and asked someone, 'If you can explain it, I will give you the bowl.' The person said, 'This is a matter concerning the transformed Buddha.' Xuefeng said, 'You are not even qualified to be a slave to the seat-holder.' The person said, 'I don't understand.' Xuefeng said, 'You ask me, and I will tell you.' Only then did the person bow. Xuefeng then kicked him over. It took the person seven years to understand. The master said, 'It took you seven years to understand.' The seat-holder said yes. The master said, 'It will take another seven years.' When the master was at the Chan assembly of Monk Yun in Zhejiang, one day, due to drinking tea, he cited an example, saying that Monk Yun instructed, 'Seeing, hearing, feeling, and knowing are the Dharma, and the Dharma is apart from seeing, hearing, feeling, and knowing.' How should it be understood? A monk nearby said, 'All seeing, hearing, feeling, and knowing right now are the Dharma, and the Dharma is also unattainable.' The master clapped his hands once. Monk Yun raised his head. The master said, 'Still lacking a bit.' Monk Yun said, 'I don't understand when I get here.' When the master arrived at Gongxiang's place, Gongxiang asked, 'Where do you come from?' The master said, 'From Snow Mountain.' Gongxiang said, 'An important phrase, give an example.' The master said, 'The cook came the other day, why didn't the monk ask him?' Gongxiang said, 'Let's put the cook aside for now.' The master said, 'The arrow has already passed Silla.' When the master was in the mountains, he asked Monk Wolong, 'Does a person who understands himself still see himself?' Wolong said, 'One understands oneself only when one does not see oneself.' He also asked, 'What level is what one learns on the long bed?' Wolong said, 'The second level.' The master said, 'What is the first level?' Wolong said, 'Tightly tied straw sandals.' When the master was in the mountains, a monk asked, 'What is the matter of upward progress of the Dharmakaya (法身, the body of the Dharma)?' The master said, 'It is not difficult to tell you about upward progress, but what do you call "Dharmakaya"?' The monk said, 'Please, Master, discern.' The master said, 'Let's put discerning aside for now, how do you explain Dharmakaya?' The monk said, 'Like this, like that.' The master said, 'This is (a matter) for the long bed.'

學得底。我且問你。法身還解吃飯么。僧無語。後有僧舉似梁家庵主。主云。雲門直得入泥入水。資福云。欠一粒也不得。剩一粒也不得。師在雪峰。與長慶西院商量。雪峰上堂云。盡大地撮來。如粟米粒大。拋向面前漆桶不會。打鼓普請看。西院問師。雪峰與么道。還有出頭不得處么。師云有。院云。作么生是出頭不得處。師云。不可總作野狐精見解也。又云。狼藉不少。又云。七曜麗天。又云。南閻浮提北郁單越。師一日與長慶舉趙州無賓主話。雪峰當時與一蹋作么生。師云。某甲不與么。慶雲。你作么生。師云。石橋在向北。師與長慶舉石鞏接三平話。師云。作么生道免得石鞏喚作半個聖人。慶雲。若不還價爭辨真偽。師云。入水見長人。師到洞巖。巖問。作什麼來。師云。親近來。巖云。亂走作什麼。師云。暫時不在。巖云。知過即得。師云。和尚亂走作什麼。師到疏山。疏山問。得力處道將一句來。師云。請和尚高聲問。山便高聲問。師云。和尚早朝吃粥么。山云。作么生不吃粥。師云。亂叫喚作么。又因疏山示眾云。老僧咸通年已前。會得法身邊事。咸通年已后。會得法身向上事。師問。承聞和尚咸通年已前會得法身邊事。咸通年已後會得法身向上事。是不。山云是。師云。如何是法身邊事。山云枯椿。

【現代漢語翻譯】現代漢語譯本：『學得底。我且問你。法身（Dharmakaya，佛的法性之身）還解吃飯么？』僧人無語。後來有僧人將此事告訴梁家庵主。庵主說：『雲門（Yunmen，禪宗大師）真是落入泥沼。』資福說：『欠缺一粒也不行，多餘一粒也不行。』師父在雪峰（Xuefeng，山名），與長慶西院（Changqing Xiyuan，地名）商量。雪峰上堂開示說：『將整個大地撮起來，像粟米粒那麼大，拋向面前的漆桶也不會。打鼓普請大家來看。』西院問師父：『雪峰這樣說，還有無法出頭的地方嗎？』師父說：『有。』西院說：『怎麼是無法出頭的地方？』師父說：『不可都用野狐精的見解來看待。』又說：『狼藉不少。』又說：『七曜麗天。』又說：『南閻浮提（Nanzhanbuzhou，四大部洲之一，我們所居住的世界）北郁單越（Beijuluzhou，四大部洲之一）。』師父一日與長慶（Changqing，人名）舉趙州（Zhaozhou，禪宗大師）的無賓主話。雪峰當時如果一腳踢過去會怎麼樣？師父說：『我不會那樣做。』長慶說：『你怎麼樣做？』師父說：『石橋在向北。』師父與長慶舉石鞏（Shigong，人名）接三平（Sanping，人名）的話。師父說：『怎麼說才能免得石鞏被喚作半個聖人？』長慶說：『如果不還價，怎麼辨別真偽？』師父說：『入水見長人。』師父到洞巖（Dongyan，地名）。洞巖問：『做什麼來？』師父說：『親近來。』洞巖說：『亂走做什麼？』師父說：『暫時不在。』洞巖說：『知錯就改就好。』師父說：『和尚亂走做什麼？』師父到疏山（Shushan，地名）。疏山問：『將一句得力的話說出來。』師父說：『請和尚高聲問。』疏山便高聲問。師父說：『和尚早朝吃粥么？』疏山說：『怎麼不吃粥？』師父說：『亂叫喚做什麼？』又因為疏山向大眾開示說：『老僧在咸通（Xiantong，唐懿宗年號）年以前，會得法身邊事。咸通年以後，會得法身向上事。』師父問：『聽說和尚在咸通年以前會得法身邊事，咸通年以後會得法身向上事，是這樣嗎？』疏山說：『是。』師父說：『如何是法身邊事？』疏山說：『枯椿。』

【English Translation】 English version: 『Having learned the essence, I will ask you. Does the Dharmakaya (法身, the Dharma body of the Buddha) still need to eat?』 The monk was speechless. Later, a monk told this to the master of Liangjia Hermitage. The master said, 『Yunmen (雲門, a Zen master) truly fell into the mud.』 Zifu said, 『Not even one grain can be missing, and not even one grain can be extra.』 The master was at Xuefeng (雪峰, a mountain name), discussing with Changqing Xiyuan (長慶西院, a place name). Xuefeng gave a Dharma talk, saying, 『Gather the entire earth, making it as small as a millet grain, and throwing it at the lacquer bucket in front of you, you wouldn't know. Beat the drum and invite everyone to come and see.』 Xiyuan asked the master, 『Xuefeng said it this way, is there still a place where one cannot break through?』 The master said, 『Yes.』 Xiyuan said, 『What is the place where one cannot break through?』 The master said, 『One should not view it all with the understanding of a wild fox spirit.』 He also said, 『Quite a mess.』 He also said, 『The seven luminaries adorn the sky.』 He also said, 『Nanzhanbuzhou (南閻浮提, one of the four continents, the world we live in) in the south and Beijuluzhou (北郁單越, one of the four continents) in the north.』 One day, the master discussed with Changqing (長慶, a person's name) Zhaozhou's (趙州, a Zen master) words on no host and guest. What would have happened if Xuefeng had kicked him at that time? The master said, 『I wouldn't do it that way.』 Changqing said, 『How would you do it?』 The master said, 『The stone bridge is to the north.』 The master and Changqing discussed Shigong's (石鞏, a person's name) encounter with Sanping (三平, a person's name). The master said, 『How can one avoid Shigong being called half a sage?』 Changqing said, 『If one doesn't bargain, how can one distinguish the true from the false?』 The master said, 『Entering the water, one sees a tall person.』 The master arrived at Dongyan (洞巖, a place name). Dongyan asked, 『What are you here for?』 The master said, 『To get close.』 Dongyan said, 『What are you doing wandering around?』 The master said, 『Temporarily absent.』 Dongyan said, 『Knowing your mistake is good.』 The master said, 『What are you doing wandering around, venerable monk?』 The master arrived at Shushan (疏山, a place name). Shushan asked, 『Say a sentence that shows your strength.』 The master said, 『Please ask loudly, venerable monk.』 Shushan then asked loudly. The master said, 『Did the venerable monk eat porridge this morning?』 Shushan said, 『Why wouldn't I eat porridge?』 The master said, 『What are you doing shouting wildly?』 Furthermore, Shushan addressed the assembly, saying, 『Before the Xiantong (咸通, the reign era of Emperor Yizong of Tang) era, this old monk understood the matter of the Dharma body itself. After the Xiantong era, I understood the matter beyond the Dharma body.』 The master asked, 『I heard that before the Xiantong era, the venerable monk understood the matter of the Dharma body itself, and after the Xiantong era, you understood the matter beyond the Dharma body, is that so?』 Shushan said, 『Yes.』 The master said, 『What is the matter of the Dharma body itself?』 Shushan said, 『A withered stump.』

師云。如何是法身向上事。山云。非枯椿。師云。還許學人說道理也無。山云。許你說。師云。枯椿豈不是明法身邊事。非枯椿豈不是明法身向上事。山云是。師云。法身還該一切不。山云。作么生不該。師指凈瓶云。法身還該這個么。山云。阇梨莫向凈瓶邊會。師便禮拜。師到曹山。山示眾云。諸方盡把格則。何不與他道一轉語。教伊莫疑去。師便問。密密處為什麼不知有。山云。只為密密。所以不知有。師云。此人作么生親近。山云。不向密密處。師云。不向密密處。還得親近也無。山云。始得親近。師應喏喏。師問曹山。如何是沙門行。山云。吃常住苗稼者師云。便與么去時如何。山云。你還畜得么。師云。學人畜得。山云。你作么生畜。師云。著衣吃飯有什麼難。山云。何不道披毛戴角。師便禮拜。因瑫長老舉菩薩手中執赤幡。問師。作么生。師云。你是無禮漢瑫云。作么生無禮。師云。是你外道奴也作不得。師到天童。童云。你還定當得么。師云。和尚道什麼。童云。不會即目前包裹。師云。會即目前包裹。因見信州鵝湖上堂云。莫道未了底人長時浮逼逼地。設使了得底人明得知有去處。尚乃浮逼逼地。師下來舉此語問首座。適來和尚示眾云。未了底人浮逼逼地。了得底人浮逼逼地。意作么生。首座云。浮

【現代漢語翻譯】現代漢語譯本：僧人問：『什麼是法身向上之事？』溈山禪師（溈山禪師，溈山仰宗的開創者）答：『非枯椿。』僧人問：『還允許學人談論說道理嗎？』溈山禪師答：『允許你說。』僧人問：『枯椿豈不是說明法身邊事？非枯椿豈不是說明法身向上之事？』溈山禪師答：『是。』僧人問：『法身還包含一切嗎？』溈山禪師答：『怎麼能不包含？』僧人指著凈瓶說：『法身還包含這個嗎？』溈山禪師答：『阇梨（阇梨，梵語，意為導師）不要在凈瓶邊體會。』僧人便禮拜。僧人到曹山（曹山，曹洞宗的創始人之一）處，曹山對大眾開示說：『各方都執著于格則，為什麼不為他們說一句轉語，教他們不要疑惑呢？』僧人便問：『在隱秘之處為什麼不知有？』曹山答：『只因爲太隱秘，所以不知有。』僧人問：『這個人該如何親近？』曹山答：『不要在隱秘之處。』僧人問：『不在隱秘之處，還能親近嗎？』曹山答：『才能親近。』僧人應聲稱是。僧人問曹山：『什麼是沙門（沙門，指出家修道的人）之行？』曹山答：『吃常住（常住，指寺院的公共財產）苗稼者。』僧人問：『如果就這樣下去會如何？』曹山答：『你還能養活自己嗎？』僧人答：『學人能養活自己。』曹山問：『你如何養活自己？』僧人答：『穿衣吃飯有什麼難的？』曹山說：『為什麼不說披毛戴角（披毛戴角，指轉生為畜生）？』僧人便禮拜。因為瑫長老舉起菩薩手中執著的赤幡，問僧人：『這是什麼？』僧人答：『你是個無禮之人。』瑫長老問：『怎麼是無禮？』僧人答：『這是你外道（外道，佛教以外的宗教）奴也做不到的。』僧人到天童（天童，指天童寺）處，天童說：『你還能確定嗎？』僧人問：『和尚說什麼？』天童說：『不會就是目前包裹（目前包裹，指當下被迷惑）。』僧人答：『會就是目前包裹。』因為見到信州鵝湖（鵝湖，地名）上堂說法，說：『不要說未了悟的人長時浮逼逼地（浮逼逼地，形容心神不寧），即使是了悟的人明明知道有去處，尚且還是浮逼逼地。』僧人下來后，舉此語問首座（首座，寺院中職位較高的僧人）：『剛才和尚開示說，未了悟的人浮逼逼地，了悟的人也浮逼逼地，意圖是什麼？』首座說：『浮。』

【English Translation】 English version: The monk asked: 'What is the matter of advancing beyond the Dharmakaya (法身, Dharmakaya, the body of the Dharma, the ultimate nature of reality)?' Weishan (溈山禪師, Weishan, founder of the Weiyang school of Chan Buddhism) replied: 'Not a withered stump.' The monk asked: 'Is it still permissible for a student to discuss principles?' Weishan replied: 'You are allowed to speak.' The monk asked: 'Isn't a withered stump explaining the matter of the Dharmakaya's side? Isn't not a withered stump explaining the matter of advancing beyond the Dharmakaya?' Weishan replied: 'Yes.' The monk asked: 'Does the Dharmakaya encompass everything?' Weishan replied: 'How could it not encompass?' The monk pointed to a water bottle and asked: 'Does the Dharmakaya encompass this?' Weishan replied: 'Do not try to understand near the water bottle, Ajari (阇梨, Ajari, a Sanskrit term for teacher).' The monk then bowed. The monk arrived at Caoshan's (曹山, Caoshan, one of the founders of the Caodong school of Chan Buddhism) place. Caoshan addressed the assembly, saying: 'All directions cling to rules. Why not give them a turning phrase to dispel their doubts?' The monk then asked: 'Why is there no knowledge in the secret place?' Caoshan replied: 'Precisely because it is secret, there is no knowledge.' The monk asked: 'How should one approach this person?' Caoshan replied: 'Not in the secret place.' The monk asked: 'If not in the secret place, can one still approach?' Caoshan replied: 'Only then can one approach.' The monk responded with 'Yes, yes.' The monk asked Caoshan: 'What is the conduct of a Shramana (沙門, Shramana, a renunciate or ascetic)?' Caoshan replied: 'One who eats the crops of the Sangha (常住, Sangha, the monastic community).' The monk asked: 'What if it continues like this?' Caoshan replied: 'Can you still support yourself?' The monk replied: 'This student can support himself.' Caoshan asked: 'How do you support yourself?' The monk replied: 'What is difficult about wearing clothes and eating rice?' Caoshan said: 'Why not say wearing fur and horns (披毛戴角, wearing fur and horns, referring to being reborn as an animal)?' The monk then bowed. Because Elder Tao raised the red banner held in the hand of a Bodhisattva and asked the monk: 'What is this?' The monk replied: 'You are an impolite person.' Elder Tao asked: 'How am I impolite?' The monk replied: 'This is something even your heretical (外道, heretical, referring to non-Buddhist religions) slaves cannot do.' The monk arrived at Tiantong's (天童, Tiantong, referring to Tiantong Temple) place. Tiantong said: 'Can you still be certain?' The monk asked: 'What is the abbot saying?' Tiantong said: 'Not understanding is being wrapped up in the present (目前包裹, being wrapped up in the present, referring to being deluded in the present moment).' The monk replied: 'Understanding is being wrapped up in the present.' Because he saw Xinzhou Ehu (鵝湖, Ehu, a place name) giving a Dharma talk, saying: 'Do not say that those who have not yet awakened are always restless. Even those who have awakened and clearly know where to go are still restless.' After the monk came down, he raised this statement and asked the head monk (首座, head monk, a senior monk in the monastery): 'Just now, the abbot gave a Dharma talk, saying that those who have not yet awakened are restless, and those who have awakened are also restless. What is the intention?' The head monk said: 'Restless.'

逼逼地。師云。首座在此久住。頭白齒黃。作這個語話。首座云。未審。上座又作么生。師云。要道即得見即便見。若不見莫亂道。首座云。只如堂頭道浮逼逼地。又作么生。師云。頭上著枷腳下著杻。座云。與么則無佛法也。師云。此是文殊普賢大人境界。師行腳時有官人問。還有定乾坤底句么。師云。蘇嚕囌嚕悉哩薩訶。師到江州。有陳尚書請師齋。相見便問。儒書中即不問。三乘十二分教自有座主。作么生是衲僧行腳事。師云。僧問幾人來。書云。即今同上座。師云。即今且置。作么生是教意。書云。黃卷赤軸。師云。這個是文字語言。作么生是教意。書云。口欲談而辭喪。心欲緣而慮忘。師云。口欲談而辭喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。尚書無語。師云。見說尚書看法華經是不。書云是。師云。經中道。一切治生產業。皆與實相不相違背。且道。非非想天有幾人退位。書無語。師云。尚書且莫草草。十經五論師僧。拋卻卻特入叢林。十年二十年尚不奈何。尚書又爭得會。尚書禮拜云。某甲罪過。師到歸宗。僧問。大眾雲集合談何事。宗云。兩兩三三。僧云不會。宗云。三三兩兩。師卻問其僧。歸宗意旨如何。僧云。全體與么來。師云。上座曾到潭州龍牙么。僧云。曾到來。師云。打

【現代漢語翻譯】現代漢語譯本：逼逼地（形容聲音嘈雜）。師父說：『首座（寺院中負責僧眾事務的僧人）你在這裡住了很久，頭髮都白了，牙齒也黃了，還說這樣的話。』首座說：『不知道，上座（對資深僧人的尊稱）您又怎麼說呢？』師父說：『要說就能立刻見到真理，如果見不到就不要胡說。』首座說：『既然如此，堂頭（寺院住持）說「浮逼逼地」又是什麼意思呢？』師父說：『頭上戴著枷鎖，腳下套著鐐銬。』首座說：『這樣說就沒有佛法了。』師父說：『這是文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行的象徵）大士的境界。』師父雲遊時，有官員問：『有沒有能決定乾坤的句子？』師父說：『蘇嚕囌嚕悉哩薩訶（咒語，意義難以直接翻譯）。』師父到了江州，有陳尚書請師父齋飯。見面就問：『儒家的書籍暫且不問，三乘十二分教（佛教的經典分類）自有講經的法師。什麼是衲僧（指雲遊僧人）行腳的事？』師父說：『僧人問有多少人來？』尚書說：『現在和上座您一起。』師父說：『現在暫且放下，什麼是教義？』尚書說：『黃色的書卷，紅色的軸。』師父說：『這只是文字語言，什麼是教義？』尚書說：『口想說卻說不出來，心想攀緣卻忘記了思慮。』師父說：『口想說卻說不出來，是爲了應對有言語；心想攀緣卻忘記了思慮，是爲了應對妄想。什麼是教義？』尚書無話可說。師父說：『聽說尚書您看《法華經》是嗎？』尚書說是。師父說：『經中說，一切治理生產的行業，都與實相（Reality）不相違背。那麼，非非想天（Neither perception nor non-perception）有多少人退位？』尚書無話可說。師父說：『尚書您不要草率。那些精通十經五論的僧人，拋棄一切特意進入叢林，十年二十年尚且不能領會，尚書您又怎麼能明白呢？』尚書禮拜說：『我錯了。』師父到了歸宗，僧人問：『大眾在談論什麼事？』歸宗說：『兩兩三三。』僧人說：『不明白。』歸宗說：『三三兩兩。』師父反問那個僧人：『歸宗的意旨是什麼？』僧人說：『全體就是這樣來的。』師父說：『上座你曾經到過潭州的龍牙（寺廟名）嗎？』僧人說：『曾經到過。』師父說：『被打。』

【English Translation】 English version: Bībī dì (describing a noisy sound). The master said, 'Head Seat (the monk in charge of monastic affairs in the temple), you have lived here for a long time, your hair has turned white, and your teeth have turned yellow, and you still speak like this.' The Head Seat said, 'I don't know, what do you say, Senior Monk (a respectful term for senior monks)?' The master said, 'If you want to speak, you can see the truth immediately. If you can't see it, don't talk nonsense.' The Head Seat said, 'In that case, what does the abbot mean by saying 'floating bībī dì'?' The master said, 'Wearing shackles on the head and fetters on the feet.' The Head Seat said, 'If that's the case, there is no Buddha-dharma.' The master said, 'This is the realm of Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice).' When the master was traveling, an official asked, 'Is there a sentence that can determine the universe?' The master said, 'Sū lū sū lū xī lī sà hē (mantra, the meaning is difficult to translate directly).' When the master arrived in Jiangzhou, Chen Shangshu invited the master to a vegetarian meal. When they met, he asked, 'I won't ask about Confucian books for the time being. The Three Vehicles and Twelve Divisions of Teachings (Buddhist scriptures classification) have their own lecturers. What is the matter of a traveling monk (referring to a wandering monk)?' The master said, 'The monk asked how many people came?' Shangshu said, 'Now with you, Senior Monk.' The master said, 'Let's put it aside for now, what is the meaning of the teaching?' Shangshu said, 'Yellow scrolls, red axes.' The master said, 'This is just written language, what is the meaning of the teaching?' Shangshu said, 'The mouth wants to speak but cannot speak, the heart wants to cling but forgets to think.' The master said, 'The mouth wants to speak but cannot speak, it is to respond to words; the heart wants to cling but forgets to think, it is to respond to delusions. What is the meaning of the teaching?' Shangshu had nothing to say. The master said, 'I heard that you read the 'Lotus Sutra', Shangshu, is that right?' Shangshu said yes. The master said, 'The sutra says that all industries of governance and production are not contrary to Reality (Reality). Then, how many people have retired from the Realm of Neither Perception nor Non-Perception (Neither perception nor non-perception)?' Shangshu had nothing to say. The master said, 'Shangshu, don't be careless. Those monks who are proficient in the Ten Sutras and Five Treatises abandon everything and deliberately enter the jungle. They still can't understand it after ten or twenty years. How can you understand it?' Shangshu bowed and said, 'I was wrong.' When the master arrived at Guizong, a monk asked, 'What are the people talking about?' Guizong said, 'Two by two, three by three.' The monk said, 'I don't understand.' Guizong said, 'Three by three, two by two.' The master asked the monk in return, 'What is the meaning of Guizong?' The monk said, 'The whole thing comes like this.' The master said, 'Have you ever been to Longya (temple name) in Tanzhou, Senior Monk?' The monk said, 'I have been there.' The master said, 'Beaten.'

野榸漢。師因乾峰上堂云。法身有三種病二種光。須是一一透得。更須知有照用臨時向上一竅在。峰乃良久。師便出問。庵內人為什麼不見庵外事。峰呵呵大笑。師云。猶是學人疑處在。峰云。子是什麼心行。師云。也要和尚相委。峰云。直須與么始解穩坐地。師應喏喏。乾峰示眾云。舉一不得舉二。放過一著落在第二。師出衆云。昨日有人從天臺來。卻往徑山去。峰云。典座來日不得普請。便下座。師問乾峰。請師答話。峰云。到老僧也未。師云。與么則學人在遲也。峰云。與么那與么那。師云。將謂猴白更有猴黑。師到灌溪。時有僧舉灌溪語云。十方無壁落。四面亦無門。凈裸裸赤灑灑沒可把。問師。作么生。師云。與么道即易。也大難出。僧云。上座不肯。和尚與么道那。師云。你適來與么舉那。僧云是。師云。你驢年夢見灌溪么。僧云。某甲話在。師云。我問。你十方無壁落。四面亦無門。凈裸裸赤灑灑沒可把。你道。大梵天王與帝釋商量個什麼事。僧云。豈幹他事。師喝云。逐隊吃飯漢。陳尚書問云居供養主云。云居高低於弟子。主無語。尚書問師。師云。尚書莫教話墮。師在嶺中時。問一老宿。一切時中如何辨明。老宿云。喚什麼作一切時中。師云。釋迦老子道了也。彌勒猶自不知。又見一老宿上堂云。

【現代漢語翻譯】現代漢語譯本野槡漢（對禪僧的蔑稱）。仰山慧寂禪師因為乾峰禪師上堂說法時說：『法身有三種病，兩種光。必須一一透徹理解。更要知道有照用臨時向上的一竅存在。』乾峰禪師聽后沉默良久。仰山禪師於是走出來問道：『庵內的人為什麼看不見庵外的事？』乾峰禪師聽后呵呵大笑。仰山禪師說：『這仍然是學人疑惑的地方。』乾峰禪師說：『你是什麼樣的心行？』仰山禪師說：『也要和尚您來印可。』乾峰禪師說：『必須這樣才能穩坐於此。』仰山禪師應聲說：『是，是。』乾峰禪師向大眾開示說：『舉一不能舉二，放過一著就落入第二。』仰山禪師從人群中走出來說：『昨天有人從天臺山來，卻往徑山去了。』乾峰禪師說：『典座（寺院中負責齋食的僧人）明天不得普請（指全體僧眾出坡勞動）。』說完便下座。仰山禪師問乾峰禪師：『請和尚回答我的問題。』乾峰禪師說：『到老僧這裡了嗎？』仰山禪師說：『這樣說來，學人還在遲疑啊。』乾峰禪師說：『這樣那樣，怎樣怎樣？』仰山禪師說：『還以為猴子白了之後就沒有黑的了。』仰山禪師到灌溪（地名）。當時有僧人引用灌溪禪師的話說：『十方沒有墻壁阻隔，四面也沒有門。乾乾淨淨，赤裸裸的，沒有什麼可以把握。』問仰山禪師：『您怎麼看？』仰山禪師說：『這樣說很容易，但要真正做到卻很難。』僧人說：『上座（對僧人的尊稱）不認可和尚這樣說嗎？』仰山禪師說：『你剛才就是這樣引用的嗎？』僧人說是。仰山禪師說：『你驢年才能夢見灌溪禪師啊？』僧人說：『我剛才的話就在這裡。』仰山禪師說：『我問你，十方沒有墻壁阻隔，四面也沒有門。乾乾淨淨，赤裸裸的，沒有什麼可以把握。你說，大梵天王（色界天之主）和帝釋（忉利天之主）在商量什麼事？』僧人說：『這與他們有什麼關係？』仰山禪師呵斥道：『只是個逐隊吃飯的傢伙！』陳尚書問云居山的供養主：『云居山的高度低於我嗎？』供養主無言以對。尚書問仰山禪師。仰山禪師說：『尚書不要讓話語落空。』仰山禪師在山嶺中時，問一位老修行：『在一切時中如何辨明？』老修行說：『你把什麼叫做一切時中？』仰山禪師說：『釋迦老子（釋迦牟尼佛）已經說完了，彌勒（彌勒菩薩）還不知道。』又見到一位老修行上堂說法。

【English Translation】 English version 'Yecha Han' (a derogatory term for Zen monks). Zen Master Yangshan Huiji, because Zen Master Qianfeng said during his Dharma talk: 'The Dharmakaya has three kinds of illnesses and two kinds of lights. One must thoroughly understand them one by one. Moreover, one must know that there is a temporary upward aperture for illumination and application.' Zen Master Qianfeng remained silent for a long time after hearing this. Zen Master Yangshan then came out and asked: 'Why can't the person inside the hermitage see the things outside the hermitage?' Zen Master Qianfeng laughed heartily after hearing this. Zen Master Yangshan said: 'This is still the place of doubt for the student.' Zen Master Qianfeng said: 'What kind of mental conduct do you have?' Zen Master Yangshan said: 'It also requires the approval of the Abbot.' Zen Master Qianfeng said: 'Only in this way can one sit firmly here.' Zen Master Yangshan responded: 'Yes, yes.' Zen Master Qianfeng instructed the assembly, saying: 'One cannot raise one and not raise two; letting go of one move falls into the second.' Zen Master Yangshan came out from the crowd and said: 'Yesterday someone came from Mount Tiantai but went to Mount Jingshan.' Zen Master Qianfeng said: 'The cook (the monk in charge of meals in the monastery) is not allowed to request a general labor tomorrow (referring to all monks participating in labor).' After saying this, he stepped down from the seat. Zen Master Yangshan asked Zen Master Qianfeng: 'Please, Abbot, answer my question.' Zen Master Qianfeng said: 'Has it reached the old monk?' Zen Master Yangshan said: 'In that case, the student is still hesitating.' Zen Master Qianfeng said: 'Like this, like that, how, how?' Zen Master Yangshan said: 'I thought that after the monkey turned white, there would be no black ones.' Zen Master Yangshan arrived at Guanxi (place name). At that time, a monk quoted Zen Master Guanxi's words, saying: 'The ten directions have no walls to obstruct, and the four sides have no doors. Clean and naked, there is nothing to grasp.' He asked Zen Master Yangshan: 'What do you think?' Zen Master Yangshan said: 'It is easy to say it like that, but it is very difficult to truly achieve it.' The monk said: 'Does the senior monk (a respectful term for monks) not approve of the Abbot saying that?' Zen Master Yangshan said: 'Did you just quote it like that?' The monk said yes. Zen Master Yangshan said: 'What year of the donkey will you dream of Zen Master Guanxi?' The monk said: 'My words are right here.' Zen Master Yangshan said: 'I ask you, the ten directions have no walls to obstruct, and the four sides have no doors. Clean and naked, there is nothing to grasp. Tell me, what are the Great Brahma King (lord of the Form Realm) and Indra (lord of the Trayastrimsa Heaven) discussing?' The monk said: 'What does it have to do with them?' Zen Master Yangshan scolded: 'Just a fellow who eats with the crowd!' Minister Chen asked the patron of Yunju Mountain: 'Is the height of Yunju Mountain lower than me?' The patron was speechless. The minister asked Zen Master Yangshan. Zen Master Yangshan said: 'Minister, don't let the words fall to the ground.' When Zen Master Yangshan was in the mountains, he asked an old practitioner: 'How to discern clearly in all times?' The old practitioner said: 'What do you call all times?' Zen Master Yangshan said: 'The old Shakya (Shakyamuni Buddha) has already said it all, but Maitreya (Maitreya Bodhisattva) still doesn't know.' He also saw an old practitioner giving a Dharma talk on the high seat.

若是商量舉覺。如當門利劍相似。一句下須有殺活始得。師出衆云。和尚上堂多時。大眾歸堂。老宿云。道什麼。師云。日月易流。師在嶺中順維那處起。彼時問。古人豎起拂子放下拂子意旨如何。維那云。拂前見拂后見。師云。如是如是。又云。是諾伊是不諾伊。又云。可知禮也。師聞洛浦勘僧云。近離甚處。僧云荊南。浦云。有一人與么去。還逢么。僧云不逢。浦云。為什麼不逢。僧云。若逢即頭粉碎。浦云。阇梨三寸甚密。師後於江西見其僧。乃問云。還有此語不。僧云有。師云。洛浦倒退三千里。師在靈樹知聖大師會中為首座。時僧問知聖。如何是祖師西來意。聖云。老僧無語。卻問僧。忽然上碑合著得什麼語。時有數僧下語皆不契。聖云。汝去請首座來。洎師至。聖乃舉前話問師。師云。也不難。聖云。著得什麼語。師云。有人問如何是祖師西來意。但云師。知聖深肯。

大師遺表

伏聞。有限色身。詎免榮枯之嘆。無形實相。孰云遷變之期。既風燈炬焰難留。在水月空華何適。罔避典彝之咎。將陳委蛻之詞。臣中謝伏念。臣跡本寒微生。從草莽爰自髫齔。切慕空門。潔誠誓屏於他緣。銳志唯探于內典。其或忘餐待問。立雪求知。困風霜於十七年間。涉南北于數千里外。始見心猿罷跳。意馬休

【現代漢語翻譯】現代漢語譯本：如果商量舉覺，就像當門利劍一樣，一句話下必須要有殺有活才行。師父走出人群說：『和尚上堂很久了，大家回禪堂吧。』老修行說：『說了些什麼？』師父說：『日月容易流逝。』師父在嶺中順維那（寺院中負責維持秩序的僧人）那裡，當時問：『古人豎起拂子放下拂子的意旨是什麼？』維那說：『拂前見，拂后見。』師父說：『如是如是。』又說：『是認可還是不認可？』又說：『可以知道禮節了。』師父聽到洛浦禪師勘驗僧人說：『最近從哪裡來？』僧人說：『荊南。』洛浦說：『有一個人這樣去，還會遇到嗎？』僧人說：『不會遇到。』洛浦說：『為什麼不會遇到？』僧人說：『如果遇到就頭粉碎。』洛浦說：『阇梨（梵語，意為親教師）的三寸（指舌頭）很嚴密。』師父後來在江西見到那個僧人，就問：『還有這句話嗎？』僧人說：『有。』師父說：『洛浦倒退三千里。』師父在靈樹知聖大師的會中擔任首座（寺院中職位最高的僧人）。當時有僧人問知聖：『如何是祖師西來意（達摩祖師從西方來到中國的真正意圖）？』知聖說：『老僧無語。』卻問僧人：『忽然在上碑（石碑）上應該合著什麼話？』當時有幾個僧人下語都不契合。知聖說：『你請首座來。』等到師父來到，知聖就舉起之前的話問師父。師父說：『也不難。』知聖說：『應該著什麼話？』師父說：『有人問如何是祖師西來意，只說：師。』知聖深深地認可。

大師遺表

我聽說，有限的色身，終究免不了榮枯的嘆息。無形的實相，誰說有遷變的期限？既然風中燈燭的火焰難以停留，那麼在水中月亮、空中花朵又適合在哪裡呢？不迴避典章制度的責備，將要陳述委蛻（死亡）的言辭。臣中謝伏念，臣的出身本就寒微，生長於草莽之中，從年幼的時候，就切慕空門（佛教），以純潔的誠意發誓屏棄其他因緣，以銳利的志向唯獨探求內典（佛教經典）。有時忘記吃飯等待提問，冒著風雪尋求知識，在十七年間困於風霜，在數千裡外奔波南北，才見到心猿停止跳動，意馬停止奔馳。

【English Translation】 English version: If discussing and raising awareness, it's like a sharp sword at the door; a single phrase must have both killing and giving life. The master came out from the crowd and said, 'The abbot has been lecturing for a long time; everyone, return to the meditation hall.' The senior monk said, 'What did he say?' The master said, 'The sun and moon easily pass.' The master was at the place of the disciplinarian Shun in the mountains. At that time, he asked, 'What is the meaning of the ancients raising and lowering the whisk?' The disciplinarian said, 'Seeing before the whisk, seeing after the whisk.' The master said, 'So it is, so it is.' He also said, 'Is it an acknowledgement or not?' He also said, 'One can know the etiquette.' The master heard that Zen Master Luopu was examining a monk, saying, 'Where have you come from recently?' The monk said, 'Jingnan.' Luopu said, 'If a person goes that way, will they meet someone?' The monk said, 'They will not meet.' Luopu said, 'Why will they not meet?' The monk said, 'If they meet, their head will be crushed.' Luopu said, 'The Ajari (Sanskrit term for 'teacher')'s three inches (referring to the tongue) are very tight-lipped.' Later, the master saw that monk in Jiangxi and asked, 'Is there still this saying?' The monk said, 'Yes.' The master said, 'Luopu retreats three thousand miles.' The master was the head seat (the highest-ranking monk in the monastery) in the assembly of Great Master Zhisheng of Lingshu. At that time, a monk asked Zhisheng, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' Zhisheng said, 'The old monk has no words.' But he asked the monk, 'Suddenly, what words should be inscribed on the stele?' At that time, several monks gave answers that did not fit. Zhisheng said, 'You go and invite the head seat.' When the master arrived, Zhisheng raised the previous question and asked the master. The master said, 'It's not difficult.' Zhisheng said, 'What words should be inscribed?' The master said, 'If someone asks what is the meaning of the Patriarch's coming from the West, just say: Teacher.' Zhisheng deeply acknowledged this.

The Great Master's Memorial

I have heard that the limited physical body inevitably faces the sighs of prosperity and decay. Who can say when the formless true nature will change? Since the flame of a lamp in the wind is difficult to keep, where is it suitable for the moon in the water and the flowers in the air to reside? Not avoiding the blame of the canonical system, I will present the words of entrusting my transformation (death). Your servant Zhong Xie humbly reflects that your servant's origins were humble, growing up in the wilderness. From a young age, I earnestly admired the empty gate (Buddhism), vowing with pure sincerity to abandon other causes and conditions, and with sharp determination, I only sought the inner scriptures (Buddhist scriptures). Sometimes forgetting to eat while waiting for questions, braving wind and snow to seek knowledge, I was trapped in wind and frost for seventeen years, traveling north and south for thousands of miles, only to see the mind-monkey stop jumping and the intention-horse stop running.

馳。身隈韶石之云。頭變楚山之雪。以至榮逢景運。屢沐天波。詰道談空。誓答乾坤之德。開蒙發滯。星馳雲水之徒。獲揚利益之因。迥自聖明之澤。加以聯叨鳳詔。累對龍庭。繼奉頒宣。重疊慶賜。撫躬惆悵。殞命何酬。不謂臣駑馬年衰。難勝睿渥。遽縈淪於疲瘵。唯待盡于朝昏星漢程遙。遐眄而才瞻北極。波濤去速。回眸而已逐東流。伏願。鳳歷長春。扇皇風于拂石之劫。龍圖永固。齊壽考于芥子之城。臣限余景無時微躬將謝。不獲奔辭丹闕祝別彤庭。臣無任瞻天戀聖。激切屏營之至。謹奉表以聞。

遺誡

夫先德順化。未有不留遺誡。至若世尊。將般涅槃。亦遺教敕。吾雖無先聖人之德。既忝育眾一方殆盡。不可默而無示。吾自居靈樹。及徙當山。凡三十餘載每以祖道寅夕激勵。汝等或有言句布在耳目。具眼者知。切須保任。吾今已衰。邁大數將絕。剎那遷易。頃息待盡。然淪溺生死。幾經如是。非獨於今矣。吾自住持已來。甚煩汝等輔贊之勞。但自知愧耳。吾滅後置吾于方丈中。上或賜塔額。只懸于方丈。勿別營作。不得哭泣孝服廣備祭祀等。是吾切意。蓋出家者。本務超越。毋得同俗。其住持等事。皆仍舊貫。接諸來者無失常則。諸徒弟等仰從長行訓誨。凡系山門莊業什物等。並盡充本院支用

。勿互移屬他寺。教有明旨。東西廊物。尚不應以互用。汝當知矣。或能遵行吾誡。則可使佛法流通天神攝衛。不負四恩有益於世。或違此者。非吾眷屬。勉旃勉旃。大期將迫。臨行略示遺誡。努力努力。好住。還會么。若不會。佛有明教依而行之。

雲門山光泰禪院匡真大師行錄

集賢殿雷岳錄

師諱文偃。姓張氏。世為蘇州嘉興人。寔晉王冏東曹參軍翰十三代孫也。師夙負靈姿。為物應世。故才自髫齔。志尚率己厭俗。遂依空王寺志澄律師。出家為弟子。以其敏質生知慧辯天縱。凡誦諸典無煩再閱。澄深器美之。及長落䰂稟具于毗陵壇。后還澄左右侍講數年。賾窮四分旨。既毗尼嚴凈悟器淵發。乃辭澄謁睦州道蹤禪師。蹤黃檗之裔也。知道不偶世。引己自處。潛居古伽藍。雖揖世高蹈。而為世所慕。凡應接來者。機辯峭捷無容佇思。師初往參。三扣其戶。蹤才啟關。師擬入。蹤托之云。秦時𨍏轢鉆。因是釋然朗悟。既而咨參數載。深入淵到。蹤知其神器充廓覺轅可任。因語之曰。吾非汝師。今雪峰義存禪師可往參承之。無復留此。師依旨入嶺造雪峰。溫研積稔。道與存契。遂密以宗印付師。由是回稟存焉。師參罷出嶺遍謁諸方。核窮殊軌鋒辯險絕。世所盛聞。后抵靈樹知聖禪師道場。知聖夙已

【現代漢語翻譯】現代漢語譯本：不要互相轉移其他寺廟的物品。教義有明確的指示，東西兩廊的物品，尚且不應該互相使用，你應該知道這些。如果能夠遵守我的告誡，那麼就可以使佛法流通，天神護衛，不辜負四重恩情，有益於世間。如果違背這些，就不是我的眷屬。努力啊，努力啊！大限將至，臨行前略微留下遺誡，努力啊，努力啊！好好住下去。還會再來嗎？如果不會，佛有明確的教導，依照它去實行。

雲門山光泰禪院匡真大師行錄

集賢殿雷岳錄

大師名諱文偃（Wenyan），姓張，世代是蘇州嘉興人，實際上是晉王冏（Jiong）東曹參軍翰（Han）的十三代孫。大師天生具有靈異的資質，爲了適應世事而生。因此，從年幼時起，志向就率真，厭惡世俗。於是依從空王寺的志澄（Zhicheng）律師出家為弟子。因為他天生聰敏，智慧辯才天縱，凡是誦讀各種經典，都不需要再次閱讀。志澄深深地器重他的美質。等到長大后，落髮受戒于毗陵壇。之後回到志澄身邊侍奉講解數年，窮盡了四分律的宗旨。既然戒律嚴謹清凈，悟性深遠，於是辭別志澄，去拜謁睦州道蹤（Daozong）禪師。道蹤是黃檗（Huangbo）的後代。知道自己的道不適合世俗，引退自己，隱居在古老的伽藍。雖然辭別世俗，高蹈隱居，卻被世人所仰慕。凡是應接來訪的人，機智善辯，迅速敏捷，不容許片刻的思考。大師最初前去參拜，三次敲他的門。道蹤才打開門，大師想要進入，道蹤推了他一下，說：『秦時的𨍏轢鉆。』因此豁然開朗，徹底領悟。之後請教參訪數年，深入精微。道蹤知道他具有神器的資質，覺悟的車輪可以勝任，於是告訴他說：『我不是你的老師，現在雪峰義存（Yicun）禪師可以前去參承他，不要再留在這裡。』大師遵從他的旨意，進入山嶺拜訪雪峰，溫習研究多年，道與義存相契合。於是義存秘密地將宗印交付給大師，因此大師回來稟告義存。大師參拜完畢，走出山嶺，遍訪各方，考察各種不同的途徑，言辭鋒利，辯論險峻，世間廣為傳聞。後來到達靈樹知聖（Zhisheng）禪師的道場，知聖早就已經

【English Translation】 English version: Do not mutually transfer items belonging to other temples. The teachings have clear instructions that even items in the east and west corridors should not be used interchangeably. You should know this. If you can follow my admonitions, then you can enable the Dharma to circulate, be protected by gods, not fail the four kinds of kindness, and benefit the world. If you violate these, you are not my kin. Strive, strive! The great limit is approaching. Before departing, I briefly leave these admonitions. Strive, strive! Live well. Will we meet again? If not, the Buddha has clear teachings; follow them.

Record of Great Master Kuangzhen of Guangtai Chan Monastery on Yunmen Mountain

Recorded by Lei Yue of the Jixian Hall

The Master's name is Wenyan, his surname is Zhang, and his family has been from Jiaxing, Suzhou for generations. He is actually the thirteenth-generation descendant of Han, the Dongcao Military Advisor of Prince Jiong of Jin. The Master was born with spiritual qualities, born to adapt to the world. Therefore, from a young age, his aspirations were genuine, and he disliked worldly customs. So he followed the lawyer Zhicheng of Kongwang Temple to become a disciple. Because of his innate intelligence, wisdom, and eloquence, he did not need to read any scripture more than once. Zhicheng deeply valued his fine qualities. When he grew up, he shaved his head and received the precepts at the Piling Altar. Afterwards, he returned to Zhicheng's side to serve and lecture for several years, exhausting the principles of the Four-Part Vinaya. Since his precepts were strict and pure, and his understanding was profound, he bid farewell to Zhicheng and went to visit Chan Master Daozong of Muzhou. Daozong was a descendant of Huangbo. Knowing that his own path was not suitable for the world, he withdrew himself and lived in seclusion in an ancient Sangharama. Although he bid farewell to the world and lived in high seclusion, he was admired by the world. Whenever he received visitors, his wit and eloquence were quick and agile, not allowing a moment's thought. When the Master first went to visit, he knocked on his door three times. Daozong only opened the door, and the Master wanted to enter, Daozong pushed him and said, 'The Qin-era 𨍏轢 drill.' Therefore, he suddenly became enlightened and thoroughly understood. Afterwards, he consulted and visited for several years, delving deep into the subtleties. Daozong knew that he had the qualities of a divine vessel, and that the wheel of enlightenment could be entrusted to him, so he told him, 'I am not your teacher. Now you can go to Chan Master Yicun of Xuefeng to attend to him. Do not stay here any longer.' The Master followed his instructions and entered the mountains to visit Xuefeng, studying and researching for many years, and his path was in harmony with Yicun. Therefore, Yicun secretly entrusted the seal of the sect to the Master, and therefore the Master returned to report to Yicun. After the Master finished his visit, he left the mountains and visited various places, examining various different paths, his words were sharp, and his debates were dangerous, which was widely heard in the world. Later, he arrived at the monastery of Chan Master Zhisheng of Lingshu, and Zhisheng had already

憶其來。忽鳴鼓告眾。請往接首座。時師果至。先是知聖住靈樹凡數十年。堂虛首席。眾屢請命上座。知聖不許。嘗曰。首座才遊方矣。及師至。始命首眾焉。洎知聖將示滅。欲師踵其席。乃潛書秘函中。謂門弟子曰。吾滅后。上或幸此。請以遺。上果會駕幸山。知聖預測上至。乃升堂加趺而終。及帝至已滅矣。帝詢師遺示。門人出函奉之。上啟函得書。云人天眼目堂中上座。帝乃敕刺史何希范。具禮命師。以襲法會。上於是欽美之。累召至闕。每所顧問。酬答響應。帝愈揖服。遂賜紫袍師名。后徙居雲門山。鼎革廢址大新棟宇。師自衡踞祖域凡二紀有半。風流四表大弘法化。禪徒湊集。登門入室者。莫可勝紀。今白雲山實性大師。乃其甲也。師以乾和七年己酉四月十日順寂。夙具表以辭帝。兼述遺誡。然後加趺而逝。尋奉敕賜塔額。以師遺旨令置全軀于方丈中。或上賜塔額。只懸于方丈。勿別營作。門人乃依教。瘞師于丈室。以為塔焉。師先付法于弟子實性。俾紹覺場。僉議為實性已傳道育徒。乃革命在會門人法球。以繼師席。嗚呼世導云滅矣。擿植冥行者。何所從適哉。岳幸參目師之餘化。知師所為之大略。敢不書之以貽方來。時己酉歲。孟夏月二十有五日。雷岳錄。

請疏

弟子韶州防禦使。兼防

【現代漢語翻譯】現代漢語譯本：回憶起他來的時候，忽然鳴鼓告訴大家，請去迎接首座（寺院中資歷最深的僧人）。當時，這位禪師果然到了。此前，知聖禪師住在靈樹寺幾十年，禪堂里首座的位置一直空缺。大家多次推舉有德行的僧人擔任首座，知聖禪師都不允許，曾說：『首座的才能應該去四處遊歷。』等到這位禪師到來，才命他擔任首座。等到知聖禪師將要示寂（圓寂）時，想讓這位禪師繼承他的位置，於是偷偷地寫在秘密的信函中，對門下弟子說：『我圓寂后，皇上如果駕臨這裡，請把這封信獻上。』皇上果然駕臨此山。知聖禪師預料到皇上會來，於是升座結跏趺坐而圓寂。等到皇上到達時，他已經圓寂了。皇上詢問禪師的遺囑，門人拿出信函獻上。皇上打開信函，看到信上寫著『人天眼目堂中上座』。皇上於是命令刺史何希范，以完備的禮儀，命令這位禪師來繼承法會。皇上因此欽佩讚美他，多次召他到京城，每次有所顧問，他都能對答如流，皇上更加敬佩順服。於是賜給他紫袍和禪師的名號。後來他遷居到雲門山，大規模地翻新了破敗的舊址，建造了新的殿宇。這位禪師親自主持雲門祖庭二十多年，他的風範傳遍四方，大力弘揚佛法教化，禪宗學徒聚集而來，登門拜訪求教的人，多得數不清。現在的白雲山實性大師，就是他的傑出弟子。這位禪師在乾和七年己酉四月十日安詳圓寂，事先寫好奏表辭別皇上，並陳述了遺囑，然後結跏趺坐而逝。不久，奉皇上的命令賜予塔額，按照禪師的遺囑，將他的全身安置在方丈室中。皇上賜予的塔額，只懸掛在方丈室，不要另外建造。門人於是按照教誨，將禪師安葬在丈室中，作為他的塔。禪師先前將法傳給弟子實性，讓他繼承覺場。大家商議認為實性已經傳道育徒，於是改立在會門人法球，來繼承禪師的位置。唉，世間的導師已經圓寂了，那些在黑暗中摸索前行的人，該到哪裡去追隨呢？雷岳有幸參與瞻仰了禪師的遺化，瞭解禪師所做事業的大概，怎敢不把它記錄下來，以留給後人呢？時間是己酉年孟夏月二十五日，雷岳記錄。請疏弟子韶州防禦使，兼防

【English Translation】 English version: Recalling his arrival, suddenly the drum was sounded to inform everyone to go and welcome the chief seat (the most senior monk in the monastery). At that time, the Chan master indeed arrived. Prior to this, Chan Master Zhisheng had resided at Lingshu Temple for several decades, and the position of chief seat in the meditation hall had remained vacant. People had repeatedly recommended virtuous monks to assume the position, but Chan Master Zhisheng had always refused, saying: 'The talent of the chief seat should be used for traveling and learning.' When this Chan master arrived, he finally appointed him as the chief seat. When Chan Master Zhisheng was about to enter parinirvana (pass away), he wanted this Chan master to inherit his position, so he secretly wrote it in a confidential letter, saying to his disciples: 'After my parinirvana, if the Emperor happens to visit here, please present this letter.' The Emperor indeed visited the mountain. Chan Master Zhisheng predicted the Emperor's arrival, so he ascended the seat, sat in full lotus posture, and entered parinirvana. When the Emperor arrived, he had already passed away. The Emperor inquired about the Chan master's last words, and the disciples presented the letter. The Emperor opened the letter and saw that it read 'The chief seat in the hall is the eye of humans and devas.' The Emperor then ordered the prefect He Xifan to appoint this Chan master to inherit the Dharma assembly with complete ceremony. The Emperor therefore admired and praised him, and repeatedly summoned him to the capital. Every time he had questions, he could answer them fluently, and the Emperor became even more respectful and submissive. So he bestowed upon him a purple robe and the title of Chan master. Later, he moved to Yunmen Mountain, extensively renovated the dilapidated old site, and built new halls. This Chan master personally presided over the Yunmen ancestral temple for more than twenty years, his demeanor spread throughout the land, and he vigorously promoted the Dharma and teachings. Chan students gathered, and those who came to visit and seek instruction were countless. The current Master Shixing of Baiyun Mountain is his outstanding disciple. This Chan master passed away peacefully on the tenth day of the fourth month of the Jiyou year of Qianhe seven, having written a memorial in advance to bid farewell to the Emperor, and stating his last words, and then sat in full lotus posture and passed away. Soon, by the Emperor's order, a pagoda plaque was bestowed, and according to the Chan master's last words, his whole body was placed in the abbot's room. The pagoda plaque bestowed by the Emperor was only hung in the abbot's room, and no separate construction was made. The disciples then followed the teachings and buried the Chan master in the abbot's room, as his pagoda. The Chan master had previously transmitted the Dharma to his disciple Shixing, allowing him to inherit the place of enlightenment. Everyone discussed and considered that Shixing had already transmitted the Dharma and educated disciples, so they changed and appointed the disciple Faqiu, who was present, to inherit the Chan master's position. Alas, the guide of the world has passed away, where should those who grope in the dark go to follow? Yue is fortunate to have participated in admiring the Chan master's remaining influence, and knows the general outline of the Chan master's work, how dare he not record it to leave it to future generations? The time is the twenty-fifth day of the first summer month of the Jiyou year, recorded by Lei Yue. Request to the Throne Disciple, the Defense Commissioner of Shaozhou, concurrently in charge of defense

遏指揮使。權知軍州事。銀青光祿大夫。檢校兵部尚書。御史大夫上柱國何希范。洎闔郡官僚等。請靈樹禪院第一座偃和尚。恭為皇帝陛下開堂說法。上資聖壽者。竊以。伽跋西來。克興大乘之教。達磨東至。乃傳心印之宗。然法炬以燭幽。運慈舟而濟溺。伏惟和尚。慧珠奮彩。心鏡發輝。性海深沉。不可以識識。言泉玄奧。不可以智知。能造一相之門。回出六塵之境。靈樹禪院者。夐古靈蹤。最上勝概。自知聖大師順世。密授付囑之詞。皇帝巡狩。榮加寵光之命。足可以為祇園柱礎梵苑梯航。緇徒虔心以歸依。仕庶精誠而信仰。希范叨權使命。謬治名藩。幸逢法匠之風。請踞方丈之室。愿以廣濟為益。無將自利處懷。少狥披蓁之徒。佇集如雲之眾。俯從所請。即具奏聞。

師歸寂后十七載。感夢于雄武軍節度推官阮紹莊。紹莊夢。師以拂子招曰。與吾寄語秀華宮使特進李托。奏請開塔。吾久蔽塔中。宜令暫出。時托奉使韶陽監。修營諸寺。因得紹莊之語。乃以所夢聞上。尋奉敕令韶州刺史梁延鄂。同托請雲門山開塔。果見馬容如昔。髭䰂猶生。遂具表聞奉。復奉敕令托迎真身赴闕。留內庭供養逾月。乃送還塔。仍改寺為大覺。謚大慈雲匡真弘明禪師。

雲門匡真禪師廣錄卷下

頌雲門三句語(並

【現代漢語翻譯】現代漢語譯本：遏指揮使，代理軍州事務，銀青光祿大夫，檢校兵部尚書，御史大夫上柱國何希范，以及全郡的官僚等，恭請靈樹禪院第一座偃和尚，為皇帝陛下開堂說法，以增進聖壽。我等認為，伽跋（Kasyapa Matanga，迦葉摩騰）從西方而來，大力弘揚大乘佛教的教義；達磨（Bodhidharma，菩提達摩）東來，傳授心印的宗派。佛法如火炬照亮幽暗，如慈悲之船救濟溺水之人。恭敬地希望和尚您，智慧之珠閃耀光彩，心鏡煥發光明，性海深沉，無法用意識去認識；言語如泉水般玄妙深奧，無法用智慧去了解。能夠創造進入一相（Ekayana，一乘）之門，超脫六塵（the six sense objects，色、聲、香、味、觸、法）的境界。靈樹禪院，是古老而靈驗的聖地，是最殊勝的所在。自從知聖大師（Zhisheng，智晟）圓寂后，秘密地傳授了付囑之詞。皇帝巡視狩獵，榮幸地增加了寵愛的命令。這裡完全可以作為祇園（Jetavana，祇樹給孤獨園）的柱礎，梵苑（Brahma-viharas，四梵住）的梯航。僧侶虔誠地歸依，士人和百姓精誠地信仰。我何希范，有幸代理使命，治理這個有名的藩鎮，幸運地遇到佛法大師的風範，恭請您佔據方丈之室，希望以廣濟眾生為目標，不要只想著自身的利益。稍微聚集一些披荊斬棘的學徒，期待聚集如雲般眾多的聽眾。我等俯首聽從您的意願，立即上奏朝廷。

禪師圓寂后十七年，雄武軍節度推官阮紹莊夢見，禪師用拂子招手說：『替我告訴秀華宮使特進李托，奏請開啟佛塔。我被遮蔽在塔中很久了，應該讓我暫時出來。』當時李托奉命在韶陽監修繕各寺廟，因此得知了阮紹莊的夢境，於是將所夢之事上奏朝廷。不久，奉皇帝的敕令，命令韶州刺史梁延鄂，與李托一同前往雲門山開啟佛塔。果然看見馬祖（Mazu Daoyi，馬祖道一）的容貌如同往昔，鬍鬚和頭髮還像活著的時候一樣。於是詳細地寫了奏表上報朝廷。再次奉皇帝的敕令，命令李托迎接真身前往京城，留在內廷供養了一個多月，然後送回佛塔。於是將寺廟改為大覺寺，謚號為大慈雲匡真弘明禪師。

《雲門匡真禪師廣錄》卷下

頌雲門三句語（並序）

【English Translation】 English version: Commander E, acting as military and civil governor, holding the title of Silver Green Grand Master of the Palace, concurrently serving as Vice Minister of the Ministry of War and Grand Censor of the Court, and bearing the title of Pillar of the State, He Xifan, along with all the officials of the prefecture, respectfully invite the First Seat YAN of Lingshu Monastery to open the Dharma assembly for His Majesty the Emperor, to increase his sacred longevity. We believe that Kasyapa Matanga came from the West, vigorously promoting the teachings of Mahayana Buddhism; Bodhidharma arrived from the East, transmitting the lineage of the Mind Seal. The Dharma is like a torch illuminating the darkness, like a compassionate boat rescuing those who are drowning. We respectfully hope that you, Venerable Abbot, your wisdom pearl shines brightly, your mind mirror radiates light, your nature-sea is deep and profound, impossible to know with consciousness; your words are like a spring, mysterious and profound, impossible to understand with wisdom. You are able to create the gate to the One Vehicle (Ekayana), transcending the realm of the six sense objects. Lingshu Monastery is an ancient and efficacious sacred site, the most supreme and excellent place. Since the passing of Great Master Zhisheng, he secretly transmitted the words of entrustment. The Emperor's inspection and hunting have graciously added the mandate of favor. This place can fully serve as the foundation of Jetavana, the ladder of Brahma-viharas. Monastics devoutly take refuge, and scholars and commoners sincerely believe. I, He Xifan, am fortunate to act as an envoy, governing this famous border town, and am fortunate to encounter the demeanor of a Dharma master. I respectfully invite you to occupy the abbot's chamber, hoping to benefit all beings, not just thinking of one's own benefit. Gather a few disciples who are willing to clear the path, and look forward to gathering a cloud-like assembly of listeners. We humbly comply with your wishes and will immediately report to the court.

Seventeen years after the Zen master's passing, Ruan Shaozhuang, the military commissioner of Xiongwu, dreamed that the Zen master beckoned with a whisk and said, 'Tell Li Tuo, the envoy of Xiuhua Palace, to request the opening of the pagoda. I have been obscured in the pagoda for a long time and should be allowed to come out temporarily.' At that time, Li Tuo was commissioned to supervise the renovation of various temples in Shaoyang, and thus learned of Ruan Shaozhuang's dream. He then reported the dream to the court. Soon, he received an imperial decree ordering Liang Yan'e, the governor of Shaozhou, to go to Yunmen Mountain with Li Tuo to open the pagoda. Indeed, they saw Mazu's appearance as before, with his beard and hair still like when he was alive. They then wrote a detailed memorial to the court. Again, they received an imperial decree ordering Li Tuo to welcome the true body to the capital, where it was enshrined in the inner court for more than a month before being sent back to the pagoda. The temple was then renamed Dajue Temple, and he was posthumously named Great Compassionate Cloud Kuangzhen Hongming Zen Master.

From the 'Extensive Records of Zen Master Yunmen Kuangzhen', Volume 2

Ode to the Three Phrases of Yunmen (with Preface)

余頌八首)

門人住德山圓明大師緣密述

涵蓋乾坤

乾坤並萬象。地獄及天堂。物物皆真現。頭頭總不傷。

截斷眾流

堆山積岳來。一一盡塵埃。更擬論玄妙。冰消瓦解摧。

隨波逐浪

辯口利舌問。高低總不虧。還如應病藥。診候在臨時。

三句外別置一頌

當人如舉唱。三句豈能該。有問如何事。南嶽與天臺。

褒貶句

金屑眼中翳。衣珠法上塵。己靈猶不重。佛祖為何人。

辨親疏

黑豆未生前。商量已成顛。更尋言語會。特地隔西天。

辨邪正

罔象談真旨。都緣未辨明。守他山鬼窟。不免是精靈。

通賓主

自遠趨風問。分明向道休。再三如不曉。消得個非遙。

抬薦商量

相見不揚眉。君東我亦西。紅霞穿碧海。白日繞須彌。

提綱商量

若欲正提綱。直須大地荒。欲來沖雪刃。不免露鋒铓。

據實商量

睡來閤眼飯來餮。起坐終諸勿兩般。同道盡知言不惑。十方剎土目前觀。

委曲商量

得用由來處處通。臨機施設認家風。揚眉瞬目同一眼。豎拂敲床為耳聾。

住福州鼓山圓覺宗演校勘板在福州鼓山王溢刊。

【現代漢語翻譯】現代漢語譯本《余頌八首》

門人住德山圓明大師緣密述

涵蓋乾坤

乾坤（宇宙）與萬象，地獄及天堂，萬物都真實顯現，處處都完好無損。

截斷眾流

堆積如山的道理，一一都化為塵埃。如果還要討論玄妙，就像冰消瓦解一樣摧毀。

隨波逐浪

能言善辯地提問，無論高低都沒有虧損。還像針對病癥的藥物，診斷觀察在於適時。

三句外別置一頌

當下的這個人如果舉起唱頌，三句怎麼能概括？如果有人問這是什麼事，就像南嶽（佛教名山）與天臺（佛教宗派）。

褒貶句

金屑在眼中也是障礙，衣上的明珠也是佛法的塵埃。自己的靈性尚且不重視，佛祖又是什麼人呢？

辨親疏

在黑豆未生出之前，商量就已經成了顛倒。如果還要尋找言語的契合，就特地隔開了西天（西方極樂世界）。

辨邪正

罔象（傳說中的妖怪）談論真實的宗旨，都是因為沒有辨別清楚。如果守護著山鬼的洞穴，就免不了是精靈。

通賓主

從遠方趕來詢問，分明是想向道而停止。如果再三還不明白，就消受了個不遠。

抬薦商量

相見時不揚眉，你向東我也向西。紅霞穿過碧海，白日圍繞須彌山（佛教中的聖山）。

提綱商量

如果想要端正提綱，就必須大地荒蕪。想要來衝擊雪亮的刀刃，就免不了露出鋒芒。

據實商量

睡醒了就閤眼，吃飯時就大口吃。起身坐下最終都沒有兩樣。同道的人都知道言語沒有迷惑，十方剎土都在眼前觀看。

委曲商量

得用的地方向來處處相通，臨機施設認識自家的家風。揚眉和瞬目都是同一隻眼睛，豎起拂塵敲打床鋪是裝作耳聾。

住福州鼓山圓覺宗演校勘板在福州鼓山王溢刊。

【English Translation】 English version Eight Eulogies

Respectfully narrated by Yuanmi, the enlightened master of Deshan Monastery

Encompassing Heaven and Earth

The universe and all phenomena, hell and heaven, all things appear truly, and everything is perfectly unharmed.

Cutting Off the Flow of the Crowd

Doctrines piled up like mountains, all turn into dust. If you still want to discuss the profound, it will be destroyed like ice melting and tiles breaking.

Following the Waves

To ask with eloquent speech, there is no loss whether high or low. It is like medicine for an illness, diagnosis and observation are at the right time.

Setting Aside a Verse Outside the Three Phrases

If the person at hand raises a chant, how can three phrases encompass it? If someone asks what this is about, it's like Mount Nan (a famous Buddhist mountain) and Tiantai (a Buddhist sect).

Praise and Criticism

Gold dust is also an obstruction in the eyes, and the pearl on the robe is also the dust of the Dharma. If one's own spirit is not valued, then who is the Buddha?

Distinguishing Intimacy and Distance

Before the black bean sprouts, the discussion has already become inverted. If you still seek the meeting of words, you are deliberately separated from the Western Paradise.

Distinguishing the Heretical from the Orthodox

Wangxiang (a legendary monster) discusses the true purpose, all because they have not distinguished clearly. If you guard the cave of the mountain ghost, you will inevitably be a spirit.

Connecting Guest and Host

Coming from afar to inquire, it is clear that you want to stop by following the Way. If you still don't understand after repeated attempts, then you have enjoyed something not far away.

Raising and Recommending Discussion

When we meet, we don't raise our eyebrows, you go east and I go west. The red clouds pierce the blue sea, and the white sun surrounds Mount Sumeru (the sacred mountain in Buddhism).

Outlining Discussion

If you want to correct the outline, then the earth must be barren. If you want to rush to attack the snow-bright blade, you will inevitably reveal the edge.

Discussing According to Reality

When you wake up, you close your eyes, and when you eat, you eat heartily. Getting up and sitting down are ultimately no different. Those who share the Way all know that the words are not confusing, and the ten directions of Buddha-lands are viewed before your eyes.

Indirect Discussion

The place of usefulness has always been interconnected everywhere, and the application at the moment recognizes the family style. Raising eyebrows and blinking are the same eye, and raising the whisk and knocking on the bed are pretending to be deaf.

Printed by Yuanjue Zongyan of Fuzhou Gushan, collated and proofread, and published by Wang Yi of Gushan, Fuzhou.