T47n1991_金陵清涼院文益禪師語錄
大正藏第 47 冊 No. 1991 金陵清涼院文益禪師語錄
No. 1991
金陵清涼院文益禪師語錄
徑山沙門語風圓信無地地主人郭凝之 編集
師。諱文益。餘杭魯氏子。七歲。依新定智通院全偉禪師落髮。弱齡。稟具於越州開元寺。屬律匠希覺師。盛化于明州[鄖-口+刀]山育王寺。師往預聽習。究其微旨。復傍探儒典。游文雅之場。覺師。目為我門之遊夏也。師以玄機一發。雜務俱捐。振錫南邁。抵福州參長慶。不大發明。后同紹修法進三人慾出嶺。過地藏院。阻雪。少憩附爐次。地藏問。此行何之。師云。行腳去。地藏云。作么生是行腳事。師云。不知。地藏云。不知最親切。又同三人舉肇論。至天地與我同根處。地藏云。山河大地。與上座自己。是同是別。師云。別。地藏豎起兩指。師云。同。地藏又豎起兩指。便起去。雪霽辭去。地藏門送之。問云。上座尋常說三界唯心。萬法唯識。乃指庭下片石云。且道。此石在心內在心外。師云。在心內。地藏云。行腳人。著甚麼來由安片石在心頭。師窘無以對。即放包依席下。求抉擇。近一月餘。日呈見解說道理。地藏語之云。佛法不恁么。師云。某甲詞窮理絕也。地藏云。若論佛法。一切見成。師于言下大悟。
【現代漢語翻譯】 現代漢語譯本
《金陵清涼院文益禪師語錄》
徑山沙門語風圓信，無地地主人郭凝之 編集
禪師，諱文益，是餘杭魯氏之子。七歲時，依新定智通院的全偉禪師剃度出家。年輕時，在越州開元寺受具足戒。當時律匠希覺禪師在明州[鄖-口+刀]山育王寺弘揚佛法，文益禪師前去聽講學習，深入研究其精微要旨，又廣泛涉獵儒家典籍，遊歷于文人雅士的場所。希覺禪師稱讚他是我們門下的子夏、端木起（皆為孔子弟子，以文學才能著稱）。文益禪師一旦玄機觸發，便拋棄一切雜務，拄著錫杖向南遊歷。到達福州時，參訪長慶禪師，但沒有得到大的開悟。後來，他與紹修、法進三人打算出嶺，路過地藏院時，因大雪受阻，便在火爐旁稍作休息。地藏禪師問道：『你們此行要去哪裡？』文益禪師說：『去行腳。』地藏禪師問：『怎麼是行腳事？』文益禪師說：『不知道。』地藏禪師說：『不知道最親切。』
之後，他們三人一起談論《肇論》，說到『天地與我同根』之處，地藏禪師問道：『山河大地，與上座（對僧人的尊稱）你自己，是同還是別？』文益禪師說：『別。』地藏禪師豎起兩根手指。文益禪師說：『同。』地藏禪師又豎起兩根手指，然後起身離去。雪停后，文益禪師等人告辭離去。地藏禪師送他們出門，問道：『上座平時說三界唯心，萬法唯識，』於是指著庭院下的一塊石頭說：『那麼請問，這塊石頭是在心內，還是在心外？』文益禪師說：『在心內。』地藏禪師說：『行腳人，用什麼理由把一塊石頭安放在心頭？』文益禪師窘迫，無言以對，於是放下行囊，坐在地藏禪師的座位下，請求開示抉擇。將近一個月的時間裡，文益禪師每天都呈述自己的見解，講述道理。地藏禪師對他說：『佛法不是這樣的。』文益禪師說：『我實在詞窮理絕了。』地藏禪師說：『如果談論佛法，一切都是現成的。』文益禪師在聽聞此語的當下，豁然大悟。
【English Translation】 English version
The Record of Zen Master Wenyi of Qingliang Temple in Jinling
Compiled by Shramana Yu Feng Yuanxin of Jingshan, Guo Ningzhi, the Master of No-Land Land
The Master, named Wenyi, was a son of the Lu family in Yuhang. At the age of seven, he was tonsured under Zen Master Quanwei of Zhitong Temple in Xinding. In his youth, he received the full precepts at Kaiyuan Temple in Yuezhou. At that time, Vinaya Master Xijue was flourishing at Yuwang Temple in [鄖-口+刀] Mountain, Mingzhou. The Master went to listen and study, deeply investigating its subtle meaning. He also extensively explored Confucian classics and frequented the gatherings of literati. Master Xijue praised him as 'our school's Zixia and Duanmuqi' (both disciples of Confucius, known for their literary talents).
Once the Master's profound insight was triggered, he abandoned all mundane affairs and traveled south with his staff. Arriving in Fuzhou, he visited Zen Master Changqing but did not attain great enlightenment. Later, he and Shaoxiu and Fajin planned to leave the mountains. Passing by Dizang Temple, they were hindered by heavy snow and rested briefly by the stove. Zen Master Dizang asked, 'Where are you going on this journey?' Master Wenyi said, 'To travel on foot.' Zen Master Dizang asked, 'What is this matter of traveling on foot?' Master Wenyi said, 'I don't know.' Zen Master Dizang said, 'Not knowing is the most intimate.'
Later, the three of them discussed the Zhao Lun (The Treatises of Zhao), reaching the point 'Heaven and earth share the same root with me.' Zen Master Dizang asked, 'Are the mountains, rivers, and the great earth the same as or different from you, Venerable?' Master Wenyi said, 'Different.' Zen Master Dizang raised two fingers. Master Wenyi said, 'The same.' Zen Master Dizang raised two fingers again and then left. When the snow cleared, Master Wenyi and the others bid farewell. Zen Master Dizang saw them off at the door and asked, 'Venerable, you usually say that the three realms are only mind, and all phenomena are only consciousness.' Then he pointed to a stone in the courtyard and said, 'Tell me, is this stone inside the mind or outside the mind?' Master Wenyi said, 'Inside the mind.' Zen Master Dizang said, 'Traveler, what reason do you have for placing a stone inside your mind?' Master Wenyi was at a loss for words and could not answer. He then put down his bag and sat down at Zen Master Dizang's seat, seeking guidance and resolution. For nearly a month, Master Wenyi presented his views and explained principles every day. Zen Master Dizang said to him, 'The Dharma is not like that.' Master Wenyi said, 'I am truly at the end of my words and reasoning.' Zen Master Dizang said, 'If we talk about the Dharma, everything is already complete.' Upon hearing these words, Master Wenyi suddenly attained great enlightenment.
因議留止。進師等。以江表叢林欲期歷覽。命師同往。至臨川。州牧請住崇壽院。
開堂。日中坐茶筵未起。時僧正白師云。四眾已圍繞。和尚法座了也。師云。眾人卻參真善知識。少頃升堂。僧問。大眾雲集。請師舉唱。師云。大眾久立。乃云。眾人既盡在此。山僧不可無言。與大眾舉一古人方便。珍重。便下座。子方上座。自長慶來。師舉長慶棱和尚偈問云。作么生是萬象之中獨露身。子方舉拂子。師云。恁么會又爭得。雲和尚尊意如何。師云。喚什麼作萬象。云古人不撥萬象。師云。萬象之中獨露身。說甚麼撥不撥。子方豁然悟解。述偈投誠。自是諸方會下。有存知解者。翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾。常不減千計。
上堂。大眾立久。乃云。祇恁么便散去。還有佛法道理也無。試說看。若無。又來這裡作么。若有。大市裡人叢處亦有。何須到這裡。諸人。各曾看還源觀百門義海華嚴論涅槃經諸多策子。阿那個教中。有這個時節。若有。試舉看。莫是恁么經里。有恁么語。是此時節么。有甚麼交涉。所以道。微言滯於心首。常為緣慮之場。實際居於目前翻為多相之境。又作么生得翻去。若也翻去。又作么生得正去。還會么。莫祇恁么念策子。有甚麼用處。僧問。如
【現代漢語翻譯】 現代漢語譯本： 於是因為商議挽留而停止了行程，慧寂禪師一行人本打算遊歷江浙一帶的叢林寺院，州牧邀請慧寂禪師住在崇壽院。
開堂說法時，中午的茶會還未結束，僧正白師說道：『四眾弟子已經聚集，和尚您的法座也準備好了。』慧寂禪師說：『各位不如去參訪真正的善知識。』稍後升座，有僧人問道：『大眾雲集，請禪師開示。』慧寂禪師說：『大家站立很久了。』於是說：『各位既然都已在此，山僧不能不說話，就和大家說一個古人的方便法門，珍重。』便下座。子方上座，從長慶寺來，慧寂禪師引用長慶棱和尚的偈語問道：『如何是萬象之中獨露身？』子方舉起拂塵。慧寂禪師說：『這樣理解又怎麼行呢？』子方說：『和尚您的意思是？』慧寂禪師說：『你把什麼叫做萬象？』子方說：『古人不撥弄萬象。』慧寂禪師說：『萬象之中獨露身，說什麼撥不撥。』子方豁然開悟，作偈表示信服。從此，各地的禪宗門下，那些執著于知解的人，紛紛前來。起初他們的行為還像模像樣，慧寂禪師稍微加以啓發，他們都逐漸心悅誠服。前來參學的僧眾，經常不少於千人。
上堂說法時，慧寂禪師說：『大家站立很久了。』於是說：『難道就這樣散去，就沒有佛法的道理了嗎？試著說說看。如果沒有，又來這裡做什麼？如果有，大街上人多的地方也有，何必到這裡？各位，都曾看過《還源觀》、《百門義海》、《華嚴論》、《涅槃經》等許多書。哪一部經教中，有這個時節（當下）？如果有，試著舉出來看看。莫非是某部經里，有某句話，就是此時此刻嗎？有什麼關係呢？所以說，精妙的言語停留在心頭，常常成為思慮的場所；真實的境界就在眼前，反而成為多重表象的境地。』又該如何才能翻轉呢？如果翻轉了，又該如何才能回到正位呢？明白嗎？不要只是唸書本，有什麼用呢？』有僧人問道：『如……』
【English Translation】 English version: Therefore, due to discussions about staying, the planned journey was halted. Master Huiji and his entourage originally intended to visit the monasteries in the Jiangzhe area. The prefectural governor invited Master Huiji to reside at Chongshou Monastery.
During the opening Dharma talk, the midday tea ceremony had not yet concluded when the Sangha leader, Baishi, said, 'The fourfold assembly has gathered, and your Dharma seat, Venerable, is ready.' Master Huiji said, 'It would be better for everyone to seek out a true Kalyanamitra (beneficial friend).' Shortly after ascending the seat, a monk asked, 'The assembly has gathered, please, Master, give us instruction.' Master Huiji said, 'Everyone has been standing for a long time.' Then he said, 'Since everyone is here, this mountain monk cannot remain silent, so I will share with everyone an expedient teaching of an ancient master, cherish it.' Then he descended from the seat. The senior monk Zifang, who came from Changqing Monastery, Master Huiji quoted a verse from Monk Leng of Changqing and asked, 'What is the uniquely revealed body within the myriad phenomena (wanxiang)?' Zifang raised his whisk. Master Huiji said, 'How can understanding it like that be correct?' Zifang said, 'What is your meaning, Venerable?' Master Huiji said, 'What do you call the myriad phenomena?' Zifang said, 'The ancients did not manipulate the myriad phenomena.' Master Huiji said, 'The uniquely revealed body within the myriad phenomena, what is there to say about manipulating or not manipulating?' Zifang suddenly awakened and composed a verse to express his sincerity. From then on, those under various Chan schools who clung to intellectual understanding flocked to him. Initially, their behavior was quite proper, but Master Huiji subtly inspired them, and they gradually became sincerely convinced. The number of monks seeking instruction often exceeded a thousand.
During an ascending-the-Dharma-hall talk, Master Huiji said, 'Everyone has been standing for a long time.' Then he said, 'Could it be that we just disperse like this, and there is no Dharma principle? Try to speak of it. If there is none, then what are you doing here? If there is, then it is also present in crowded places in the marketplace, why is it necessary to come here? Everyone, you have all read the Huanyuan Guan (Treatise on Returning to the Source), the Baimen Yihai (Ocean of Meanings of the Hundred Gates), the Huayan Lun (Avatamsaka Sutra Commentary), the Nirvana Sutra, and many other texts. In which teaching is there this moment (shijie)? If there is, try to cite it. Could it be that in some sutra, there is some phrase that is this very moment? What connection does it have? Therefore, it is said that subtle words lingering in the mind often become a field of thoughts; the actual reality is right before our eyes, yet it turns into a realm of multiple appearances.' How can we reverse this? If we reverse it, how can we return to the correct position? Do you understand? Don't just recite texts, what use is that?' A monk asked, 'If...'
何披露。即得與道相應。師云。汝幾時披露。即與道不相應。問。六處不知音時如何。師云。汝家眷屬一群子。師又云。作么生會。莫道恁么來問。便是不得汝道六處不知音。眼處不知音。耳處不知音。若也根本是有。爭解無得。古人道。離聲色著聲色。離名字著名字。所以無想天修得。經八萬大劫。一朝退墮。諸事儼然。蓋為不知根本真實。次第修行。三生六十劫。四生一百劫。如是直到三祇果滿。他古人猶道。不如一念緣起無生。超彼三乘權學等見。又道。彈指圓成八萬門。剎那滅卻三祇劫。也須體究。若如此用多少氣力。
僧問。指即不問。如何是月。師云。阿那個。是汝不問底指。又僧問。月即不問。如何是指。師云。月。云學人問指。和尚為甚麼對月。師云。為汝問指。
江南國主。重師之道。迎住報恩禪院。署凈慧禪師。僧問。鐘洪才擊。大眾云臻。請師如是師云。大眾會。何似汝會。
問。如何是古佛家風。師云。甚麼處看不足。
問。十二時中。如何行履。即得與道相應。師云。取捨之心成巧偽。
問古人傳衣。當記何人。師云。汝甚麼處見古人傳衣。問。十方賢聖皆入此宗。如何是此宗。師云。十方賢聖皆入。
問。如何是佛向上人。師云。方便呼為佛。
【現代漢語翻譯】 現代漢語譯本 問：如何才能披露（pī lù，顯露，揭示）而與道相應？ 師父說：你何時披露，就何時與道不相應。 問：六處（liù chù，眼、耳、鼻、舌、身、意六種感覺器官）不知音時如何？ 師父說：你家眷屬一大群。 師父又說：怎麼領會？莫說像這樣來問，便是不得。你說六處不知音，眼處不知音，耳處不知音。如果根本是有，怎麼會沒有呢？ 古人道：『離聲色著聲色，離名字著名字。』所以無想天（wú xiǎng tiān，佛教中色界天的最高層）修得，經八萬大劫（dà jié，極長的時間單位），一朝退墮，諸事儼然。蓋因為不知根本真實，次第修行，三生六十劫，四生一百劫，如此直到三祇（sān qí，佛教中極長的時間單位）果滿。他古人猶道：『不如一念緣起無生，超彼三乘（sān shèng，聲聞乘、緣覺乘、菩薩乘）權學等見。』又道：『彈指圓成八萬門，剎那滅卻三祇劫。』也須體究。若如此用多少氣力？ 僧人問：指（zhǐ，手指）即不問，如何是月（yuè，月亮）？ 師父說：阿那個，是你不問底指。 又僧人問：月即不問，如何是指？ 師父說：月。 云：學人問指，和尚（hé shàng，對僧人的尊稱）為什麼對月？ 師父說：為你問指。 江南國主，器重師父的道行，迎請師父住持報恩禪院，署名凈慧禪師（jìng huì chán shī，禪師的稱號）。 僧人問：鐘洪才擊，大眾云臻（yún zhēn，像云一樣聚集），請師父如是。 師父說：大眾會，何似你會？ 問：如何是古佛家風（gǔ fó jiā fēng，古佛的風格）？ 師父說：甚麼處看不足？ 問：十二時中（shí èr shí zhōng，一天十二個時辰），如何行履（xíng lǚ，行為舉止），即得與道相應？ 師父說：取捨之心成巧偽。 問：古人傳衣（chuán yī，禪宗祖師傳法的象徵），當記何人？ 師父說：你甚麼處見古人傳衣？ 問：十方賢聖皆入此宗（cǐ zōng，這個宗派），如何是此宗？ 師父說：十方賢聖皆入。 問：如何是佛向上人（fó xiàng shàng rén，超越佛境界的人）？ 師父說：方便呼為佛。
【English Translation】 English version Question: How can one reveal (pī lù, to reveal, to disclose) and be in accordance with the Dao? The master said: When you reveal, that is when you are not in accordance with the Dao. Question: What is it like when the six senses (liù chù, the six sense organs: eyes, ears, nose, tongue, body, and mind) do not recognize sound? The master said: Your family is a large group. The master also said: How do you understand? Don't say you come to ask like this, that is not it. You say the six senses do not recognize sound, the eyes do not recognize sound, the ears do not recognize sound. If the root is there, how can it be without? The ancients said: 'Leaving sound and form, attaching to sound and form; leaving names, attaching to names.' Therefore, one cultivates in the Heaven of Neither Perception nor Non-Perception (wú xiǎng tiān, the highest realm of the Form Realm in Buddhism), passing through eighty thousand great kalpas (dà jié, an extremely long unit of time), and one day falls back, everything is still there. This is because one does not know the fundamental truth, and cultivates in sequence, sixty kalpas in three lives, one hundred kalpas in four lives, and so on until three asamkhya kalpas (sān qí, an extremely long unit of time in Buddhism) are fulfilled. The ancients still said: 'It is better than one thought arising without birth, surpassing the provisional teachings and views of the Three Vehicles (sān shèng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).' It is also said: 'Snapping the fingers completes eighty thousand gates, an instant extinguishes three asamkhya kalpas.' One must also investigate this. If so, how much effort is used? A monk asked: I will not ask about the finger (zhǐ, finger), what is the moon (yuè, moon)? The master said: That one, is the finger you are not asking about. Another monk asked: I will not ask about the moon, what is the finger? The master said: The moon. He said: This student asks about the finger, why does the master answer with the moon? The master said: Because you asked about the finger. The ruler of Jiangnan valued the master's Dao, and invited the master to reside at Bao'en Monastery, bestowing the title Zen Master Jinghui (jìng huì chán shī, title of a Zen master). A monk asked: The bell has just been struck, the masses gather like clouds (yún zhēn, gather like clouds), inviting the master like this. The master said: The masses understand, how is it like your understanding? Question: What is the family style of the ancient Buddhas (gǔ fó jiā fēng, the style of the ancient Buddhas)? The master said: Where do you see it is insufficient? Question: Within the twelve periods (shí èr shí zhōng, twelve periods of the day), how should one act (xíng lǚ, behavior and conduct) to be in accordance with the Dao? The master said: The mind of taking and rejecting creates artifice. Question: When the ancients passed down the robe (chuán yī, a symbol of Dharma transmission in Zen Buddhism), who should be remembered? The master said: Where did you see the ancients passing down the robe? Question: All the sages of the ten directions enter this school (cǐ zōng, this school), what is this school? The master said: All the sages of the ten directions enter. Question: What is a person who goes beyond the Buddha (fó xiàng shàng rén, a person who transcends the realm of the Buddha)? The master said: Provisionally called a Buddha.
問。如何是學人一卷經。師云。題目甚分明。
問。聲色兩字。甚麼人透得。師卻謂眾云。諸上座且道。這個僧。還透得也未。若會此僧問處。透聲色也不難。
問。求佛知見。何路最徑。師云。無過此。
問。瑞草不凋時如何。師云。謾語。
問。大眾雲集。請師頓決疑網。師云。寮舍內商量。茶堂內商量。
問。雲開見日時如何。師云。謾語真個。
問。如何是沙門所重處。師云。若有纖毫所重。即不名沙門。
問。千百億化身。于中如何是清凈法身。師云。總是。
問。簇簇上來。師意如何。師云。是眼不是眼。
問。全身是義。請師一決。師云。汝義自破。
問。如何是古佛心。師云。流出慈悲喜捨。
問。百年暗室。一燈能破。如何是一燈。師云。論甚麼百年。
問。如何是正真之道。師云。一愿也教汝行。二愿也教汝行。
問。如何是一真之地。師云。地則無一真。云。如何卓立。師云。轉無交涉。
問。如何是古佛。師云。即今也無嫌疑。
問。十二時中。如何行履。師云。步步蹋著。
問。古鏡未開。如何顯照。師云。何必再三。
問。如何是諸佛玄旨。師云。是汝也有。
【現代漢語翻譯】 現代漢語譯本 問：什麼是學人的一卷經書？ 師父說：『題目非常分明。』 問：『聲』（聲音）和『色』（形色）這兩個字，什麼人能夠透徹理解？ 師父卻對大眾說：『各位，你們說說看，這個僧人，他透徹理解了嗎？』 如果能理解這個僧人提問的用意，那麼透徹理解『聲』和『色』也就不難了。 問：尋求佛的知見，哪條路最直接？ 師父說：『沒有比這更直接的了。』 問：瑞草不凋謝的時候是怎樣的？ 師父說：『胡說八道。』 問：大眾雲集，請師父當即決斷疑難。 師父說：『在寮房裡商量，在茶堂里商量。』 問：雲開見日的時候是怎樣的？ 師父說：『胡說八道，是真的嗎？』 問：什麼是沙門（出家修行的人）所看重的地方？ 師父說：『如果有一絲一毫所看重的地方，就不配稱為沙門。』 問：千百億化身之中，哪個是清凈法身？ 師父說：『全部都是。』 問：簇擁而上，師父的意思是什麼？ 師父說：『是眼睛但又不是眼睛。』 問：全身都是義理，請師父決斷。 師父說：『你自己的義理已經破綻百出。』 問：什麼是古佛的心？ 師父說：『流出慈悲喜捨。』（慈愛眾生並給予快樂，憐憫眾生並解除痛苦，喜悅眾生離苦得樂，不念舊惡、怨親平等） 問：百年的暗室，一燈就能照破，什麼是這一燈？ 師父說：『還說什麼百年不百年。』 問：什麼是真正之道？ 師父說：『一愿也教你修行，二愿也教你修行。』 問：什麼是真如之地？ 師父說：『地上沒有一真。』 問：如何確立？ 師父說：『更加沒有關係。』 問：什麼是古佛？ 師父說：『現在也沒有什麼可懷疑的。』 問：一天十二個時辰中，如何行住坐臥？ 師父說：『步步都踩在實處。』 問：古鏡未曾開啟，如何顯現照耀？ 師父說：『何必再三追問。』 問：什麼是諸佛的玄妙旨意？ 師父說：『你也有。』
【English Translation】 English version Question: What is a student's one scroll of scripture? The Master said: 'The title is very clear.' Question: Who can thoroughly understand the two words 'sound' (聲) and 'form' (色)? The Master then said to the assembly: 'Venerable ones, tell me, has this monk thoroughly understood them or not?' If one can understand the intention of this monk's question, then thoroughly understanding 'sound' and 'form' is not difficult. Question: What is the most direct path to seeking the Buddha's knowledge and vision? The Master said: 'There is nothing more direct than this.' Question: What is it like when the auspicious grass does not wither? The Master said: 'Nonsense.' Question: The assembly has gathered; please, Master, immediately resolve our doubts. The Master said: 'Discuss it in the monks' quarters, discuss it in the tea room.' Question: What is it like when the clouds part and the sun is seen? The Master said: 'Nonsense, is it true?' Question: What is valued by a Shramana (沙門, a wandering ascetic)? The Master said: 'If there is even a hair's breadth of something valued, then one is not worthy of being called a Shramana.' Question: Among the billions of transformation bodies, which is the pure Dharma body? The Master said: 'They all are.' Question: Crowding forward, what is the Master's intention? The Master said: 'It is an eye, but not an eye.' Question: The whole body is meaning; please, Master, make a decisive judgment. The Master said: 'Your own meaning is already full of flaws.' Question: What is the mind of the ancient Buddha? The Master said: 'It flows out as loving-kindness, compassion, joy, and equanimity.' (慈悲喜捨, loving-kindness towards all beings and giving them happiness, compassion for all beings and relieving their suffering, joy in the happiness of others, and equanimity, impartiality towards all) Question: A hundred years of darkness, one lamp can break through; what is this one lamp? The Master said: 'What are you talking about, a hundred years or not?' Question: What is the true path? The Master said: 'I will teach you to practice one vow, and I will teach you to practice two vows.' Question: What is the land of true suchness? The Master said: 'There is no true suchness on the ground.' Question: How to establish it? The Master said: 'It has even less to do with it.' Question: What is the ancient Buddha? The Master said: 'Even now, there is no doubt.' Question: How should one conduct oneself during the twelve periods of the day? The Master said: 'Step by step, tread firmly.' Question: How does an ancient mirror, not yet opened, manifest its illumination? The Master said: 'Why ask again and again?' Question: What is the profound meaning of all the Buddhas? The Master said: 'You also have it.'
問。承教有言。從無住本立一切法。如何是無住本。師云。形興未質。名起未名。
問。亡僧衣眾人唱。祖師衣甚麼人唱。師云。汝唱得亡僧甚麼衣。
問。蕩子還鄉時如何。師云。將甚麼奉獻。云。無有一物。師云。日給作么生。
師后住清涼。上堂云。出家人。但隨時及節便得。寒即寒。熱即熱。欲知佛性義。當觀時節因緣。古今方便不少。不見。石頭和尚。因看肇論云。會萬物為已者。其唯聖人乎。他家便道。聖人無已。靡所不已。有一片言語。喚作參同契。末上云。竺土大仙心。無過此語也。中間也祇隨時說話。上座。今欲會萬物為自己去。蓋為大地無一法可見。他又囑云。光陰莫虛度。適來向上座道。但隨時及節便得。若也移時失候。即是虛度光陰。于非色中作色解。上座。于非色中作色解。即是移時失候。且道。色作非色解。還當不當。上座。若恁么會。便是沒交涉。正是癡狂兩頭走。有甚麼用處。上座。但守分隨時過好。珍重。
僧問。如何是清涼家風。師云。汝到別處。但道到清涼來。
問。如何得諸法無當去。師云。甚麼法。當著上座。云。爭奈日夕何。師云。閑言語。
問。觀身如幻化。觀內亦復然時如何。師云。還得恁么也無。
僧問。國師喚
【現代漢語翻譯】 現代漢語譯本： 問：承蒙教誨，有言道：『從無住之本建立一切法』，請問什麼是『無住之本』？ 師父說：『形體興起時尚未成形質，名稱產生時尚未被命名。』 問：亡僧的衣服大家都在唱唸，祖師的衣服什麼人唱唸？ 師父說：『你唱唸得出亡僧的什麼衣服？』 問：浪子回頭還鄉時如何？ 師父說：『拿什麼來奉獻？』 （僧人）說：『沒有一樣東西。』 師父說：『那每日的供給怎麼辦？』 師父後來住在清涼寺，上堂說法時說：『出家人，只要隨時順應時節就可以了。寒冷就寒冷，炎熱就炎熱。想要知道佛性的意義，應當觀察時節因緣。古往今來的方便法門不少。』 （師父說）『沒見到石頭和尚，因為讀肇論而說：『能將萬物會歸為自己的，大概只有聖人吧！』他卻說：『聖人沒有『已』（私），沒有什麼不是『已』（公）。』有一段言語，叫做《參同契》。最後說：『竺土（zhú tǔ，指印度）大仙（指佛）的心，沒有超過這句話的。』中間也只是隨時說話。』 『上座，現在想要將萬物會歸為自己嗎？這是因為大地沒有一法可以執著可見。』他又囑咐說：『光陰不要虛度。』剛才對上座們說，只要隨時順應時節就可以了。如果錯過了時機，就是虛度光陰。在非色的事物中作出色的理解。』 『上座，在非色的事物中作出色的理解，就是錯過了時機。那麼，將色理解為非色，可以嗎？』 『上座，如果這樣理解，就是毫不相干，正是癡狂兩頭跑，有什麼用處？上座，只要安分守時就好。珍重。』 僧人問：如何是清涼寺的家風？ 師父說：『你到別處，只要說從清涼寺來就可以了。』 問：如何才能使諸法沒有執著？ 師父說：『什麼法，執著著上座你？』 （僧人）說：『可是日日夜夜怎麼辦呢？』 師父說：『少說廢話。』 問：觀身如幻化，觀自身內部也如此時，如何？ 師父說：『還能像那樣嗎？』 僧人問：國師（guó shī，指有很高德行的僧人，被尊為國師）稱呼……
【English Translation】 English version: Question: I have heard the teaching that 'all dharmas are established from the root of no-abiding.' What is the 'root of no-abiding'? The Master said: 'Form arises before it has substance; name arises before it is named.' Question: The assembly chants the deceased monk's robe. Who chants the Patriarch's robe? The Master said: 'What robe of the deceased monk can you chant?' Question: What about when a prodigal son returns home? The Master said: 'What will you offer?' The (monk) said: 'I have nothing.' The Master said: 'Then how will you manage daily sustenance?' Later, the Master resided at Qingliang Temple. In his Dharma talk, he said: 'Monks, just go along with the times and seasons. If it's cold, then it's cold; if it's hot, then it's hot. If you want to know the meaning of Buddha-nature, you should observe the conditions and causes of the seasons.' There are many expedient methods from ancient times to the present. (The Master said) 'Didn't you see that the Venerable Shitou, because he read the Zhaolun (zhào lùn, The Book of Zhao), said: 'Only the sage can unite all things as himself!' But he said: 'The sage has no 'self'; there is nothing that is not 'self'.' There is a piece of language called the 'Cantongqi (cān tóng qì, Kinship of the Three).' At the end, it says: 'The mind of the Great Immortal (referring to the Buddha) of Zhutu (zhú tǔ, India) does not exceed this statement.' In the middle, it is just speaking according to the times.' 'Venerable, do you now want to unite all things as yourself? This is because there is not a single dharma on the earth that can be grasped and seen.' He also instructed: 'Do not waste time.' Just now, I said to the Venerables, just go along with the times and seasons. If you miss the opportunity, you are wasting time. Making a colored interpretation of non-colored things.' 'Venerable, making a colored interpretation of non-colored things is missing the opportunity. Then, is it appropriate to interpret color as non-color?' 'Venerable, if you understand it that way, it is irrelevant. It is precisely running madly in two directions. What is the use? Venerable, just be content and live well according to the times. Treasure this.' A monk asked: What is the family style of Qingliang Temple? The Master said: 'When you go elsewhere, just say that you came from Qingliang Temple.' Question: How can one attain non-attachment to all dharmas? The Master said: 'What dharma is attaching to you, Venerable?' (The monk) said: 'But what about day and night?' The Master said: 'Idle talk.' Question: When observing the body as illusory transformation, and observing the inner self likewise, what then? The Master said: 'Can it still be like that?' A monk asked: National Teacher (guó shī, A monk with high virtue, honored as a national teacher) calls...
侍者。意作么生。師云。且去別時來。
問。要急相應。唯言不二。如何是不二之言。師云。更添些子得么。
問。如何是法身。師云。這個是應身。
問。如何是第一義。師云。我向爾道。是第二義。
師問修山主。毫釐有差。天地懸隔。兄作么生會。修云。毫釐有差。天地懸隔。師云。恁么會又爭得。修云。和尚如何。師云。毫釐有差。天地懸隔。修便禮拜(東禪齊云。山主恁么祇對。為甚麼不肯。及乎再請益。法眼亦只恁么道。便得去。且道。疑訛在甚麼處。若看得透。道上座有來由。五祖戒云。法眼劈脊便打 保寧勇云。修山主。當時也好。向法眼道。與么會又爭得 徑山杲云。法眼與修山主。絲來線去。綿綿密密。扶起地藏門風。可謂滿目光生。若是徑山門下。更買草鞋行腳始得。何故毫釐有差。天地懸隔。甚處得這訊息來)。
因僧來參次。師以手指簾。尋有二僧。齊去捲簾。師云。一得一失(東禪齊云。上座作么生會。有云。為伊不明旨。便去捲簾。亦有道。指者即會。不指而去者即失。恁么會。還可不可。既不許恁么會。且問上座。阿那個得。阿那個失 黃龍清云。法眼如鏌鎁在手。殺活臨時。二僧既齊捲簾。且道。那個得。那個失。還會么。世事伹將公道斷。人心
難與月輪齊)。雲門問僧。甚處來。云。江西來。雲門云。江西一隊老宿。䆿語住也未。僧無對。后僧問師。不知雲門意作么生。師云。大小云門。被這僧勘破。
問僧。甚處來。云。道場來。師云。明合暗合。僧無語。
師。令僧取土添蓮盆。僧取土到。師云。橋東取。橋西取。云。橋東取。師云。是真實。是虛妄。
問僧。甚處來。云。報恩來。師云。眾僧還安否。雲安。師云。喫茶去。
師問僧。甚處來。云。泗州。禮拜大聖來。師云。今年大聖出塔否。僧云。出。師卻問傍僧云。汝道。伊到泗州不到(浮山遠云。這僧到即到泗州。只是不見大聖 道場全云。這僧見即見大聖。不曾識法眼 東禪觀云。這僧到也到泗州。見也見大聖。識也識法眼。只是自討頭不見)。
師問寶資長老。古人道。山河無隔礙。光明處處透。且作么生是處處透底光明。寶資云。東畔打羅聲(歸宗柔別云。和尚擬隔礙)。
師指竹問僧還見么。僧云。見。師云。竹來眼裡。眼到竹邊。僧云。總不恁么。師笑云。死急作么(法燈別云。當時伹劈眼向師。歸宗柔別云。和尚只是不信某甲)。
有俗士獻畫障子師看了。問云。汝是手巧心巧。云。心巧。師云。那個是爾心。士無對(歸宗柔代云。
某甲今日卻成容易)。
僧問。如何是第二月。師云。森羅萬象。云。如何是第一月。師云。萬象森羅。
上堂。盡十方世界皎皎地。無一絲頭。若有一絲頭。即是一絲頭(法燈云。若有一絲頭。不是一絲頭)。
師指凳子云。識得橙子。周匝有餘(雲門云。識得橙子。天地懸殊。雪竇云。澤廣藏山。理能伏豹。圓悟云。雪竇如此道。未審。是明他語點他語。是褒是貶。徑山杲云。識得凳子。好剃頭。洗腳。雖然如是。錯會者多)。
師因患腳。僧問訊次。師云。非人來時不能動。及至人來動不得。且道。佛法中下得什麼語。僧云。和尚且喜得較。師不肯。自別云。和尚今日似減。
僧問。如何是塵劫來事。師云。盡在於今。
生法師云。敲空作響。擊木無聲。師忽聞齋魚聲。謂侍者云。還聞么。適來若聞。如今不聞。如今若聞。適來不聞。會么。
因開井。被沙塞卻泉眼。師云。泉眼不通被沙礙。道眼不通。被甚麼礙。僧無對。師自代云。被眼礙。
師見僧搬土次。乃以一塊土。放僧擔上云。吾助汝。僧云。謝和尚慈悲。師不肯。一僧別云。和尚是甚麼心行。師便休去。
上堂云。諸上座。時寒。何用上來。且道。上來好。不上來好。或有上座道。不上來
【現代漢語翻譯】 現代漢語譯本： 某甲今天卻變得容易了）。
有僧人問：『什麼是第二個月？』 師父說：『森羅萬象。』 僧人問：『什麼是第一個月？』 師父說：『萬象森羅。』（森羅萬象：指宇宙間各種各樣的現象。）
師父上堂說法：『整個十方世界都皎潔明亮，沒有一絲一毫的牽掛。如果有一絲牽掛，那就是一絲牽掛。』（法燈禪師說：『如果有一絲牽掛，那就不是一絲牽掛。』）
師父指著凳子說：『如果認識了凳子，就周全完備有餘了。』（雲門禪師說：『如果認識了凳子，天地就懸殊了。』 雪竇禪師說：『恩澤廣闊可以藏山，理效能夠馴服猛豹。』 圓悟禪師說：『雪竇禪師這樣說，不知道是明瞭他人的話，還是點撥他人的話，是褒獎還是貶低？』 徑山杲禪師說：『認識了凳子，就可以好好地剃頭、洗腳了。』 雖然如此，但錯會的人很多。）
師父因為腳痛，僧人前來問候。師父說：『不是鬼神來的時候不能動，等到人來的時候卻動不了。』 試問，在佛法中該如何下判斷？ 僧人說：『和尚您還算幸運，情況有所好轉。』 師父不認可，自己另外說：『和尚我今天好像減輕了痛苦。』
有僧人問：『什麼是塵劫（極長的時間）以來的事情？』 師父說：『完全在於當下。』
生法師說：『敲擊空氣會發出響聲，敲擊木頭卻沒有聲音。』 師父忽然聽到齋飯時敲魚的聲音，對侍者說：『聽到了嗎？ 剛才如果聽到了，現在就聽不到了。 現在如果聽到了，剛才就聽不到。 明白了嗎？』
因為開鑿水井，泉眼被沙子堵住了。 師父說：『泉眼不通暢是被沙子阻礙了，道眼（領悟真理的智慧）不通暢，是被什麼阻礙了？』 僧人無言以對。 師父自己回答說：『被眼（眼睛，也指執著于表象）阻礙了。』
師父看見僧人搬運泥土，於是拿了一塊泥土，放在僧人的擔子上說：『我來幫助你。』 僧人說：『感謝和尚的慈悲。』 師父不認可。 另一位僧人另外問道：『和尚您是什麼樣的心行？』 師父便停止了說話。
師父上堂說法：『各位，天氣寒冷，為何還要上來？』 試問，上來好，還是不上來好？ 或者有僧人說，不上來
【English Translation】 English version: So-and-so becomes easy today).
A monk asked, 'What is the second moon?' The Master said, 'The myriad phenomena of the universe.' The monk asked, 'What is the first moon?' The Master said, 'The myriad phenomena of the universe.' (森羅萬象 (Sēn luó wàn xiàng): refers to all kinds of phenomena in the universe.)
The Master ascended the platform and said, 'The entire ten directions world is bright and clear, without a single thread of attachment. If there is a single thread of attachment, then it is a single thread of attachment.' (法燈 (Fǎ dēng) said, 'If there is a single thread of attachment, then it is not a single thread of attachment.')
The Master pointed to a stool and said, 'If you recognize the stool, you are complete and have more than enough.' (雲門 (Yún mén) said, 'If you recognize the stool, heaven and earth are vastly different.' 雪竇 (Xuě dòu) said, 'Grace is vast and can hide mountains; reason can subdue leopards.' 圓悟 (Yuán wù) said, '雪竇 (Xuě dòu) said it this way, I don't know if he is clarifying others' words or pointing out others' words, is it praise or貶低 (biǎn dī)?' 徑山杲 (Jìng shān gǎo) said, 'If you recognize the stool, you can have a good shave and wash your feet.' Even so, many people misunderstand.)
The Master was suffering from a foot ailment, and a monk came to inquire. The Master said, 'When non-humans come, I cannot move; when humans come, I cannot move.' Tell me, what judgment should be made in the Dharma? The monk said, 'Venerable Master, you are fortunate to be getting better.' The Master did not agree and said separately, 'Venerable Master, I seem to be in less pain today.'
A monk asked, 'What are the events since the dust kalpas (extremely long time)?' The Master said, 'They are all in the present moment.'
Master 生法 (Shēng fǎ) said, 'Striking the air makes a sound, striking wood makes no sound.' The Master suddenly heard the sound of the wooden fish during the meal and said to the attendant, 'Do you hear it? If you heard it just now, you don't hear it now. If you hear it now, you didn't hear it just now. Do you understand?'
Because they were digging a well, the spring was blocked by sand. The Master said, 'The spring is not flowing because it is blocked by sand. What is blocking the Dharma eye (wisdom to understand the truth)?' The monk had no answer. The Master answered himself, 'It is blocked by the eye (eyes, also referring to attachment to appearances).'
The Master saw a monk carrying soil and took a piece of soil, placing it on the monk's load, saying, 'I will help you.' The monk said, 'Thank you, Venerable Master, for your compassion.' The Master did not agree. Another monk asked separately, 'What is the Venerable Master's intention?' The Master stopped speaking.
The Master ascended the platform and said, 'Everyone, it is cold, why do you still come up?' Tell me, is it good to come up, or is it good not to come up? Or some monk says, not to come up
卻好。什麼處不是。更用上來作什麼。更有上座道。是伊也不得一向。又須到和尚處始得。諸上座且道。這兩個人。于佛法中。還有進趣也未。上座實是不得。並無少許進趣。古人喚作無孔鐵椎。生盲生聾無異。若更有上座出來道。彼二人總不得。為什麼如此。為伊執著。所以不得。諸上座。總似恁么行腳。總似恁么商量。且圖什麼。為復只要弄唇嘴。為復別有所圖。恐伊執著。且執著什麼。為復執著理。執著事。執著色。執著空。若是理。理且作么生執。若是事。事且作么生執。著色著空亦然。山僧所以尋常向諸上座道。十方諸佛。十方善知識。時常垂手。諸上座。時常接手。十方諸佛垂手時。有也什麼處。是諸上座時常接手處。還有會處會取好。若未會得。莫道總是都來圓取。諸上座。傍家行腳。也須審諦著些精彩。莫只藉少智慧。過卻時光。
師。謂小兒子云。因子識得爾爺。爾爺名甚麼。兒無對(法燈代云。但將衣袖掩面)師卻問僧。若是孝順之子。合下得一轉語。且道。合下得甚麼語。僧無對。師代云。他是孝順之子。
師。問講百法論僧云。百法。是體用雙陳。明門。是能所兼舉。座主是能。法座是所。作么生說兼舉(有老宿代云。某甲喚作個法座。歸宗柔云。不勞和尚如此。雪竇別老宿語
【現代漢語翻譯】 現代漢語譯本 這樣就好。哪裡不是呢？更需要向上做什麼呢？又有位上座說：『即使是他，也不能完全明白，還必須到和尚處才能明白。』各位上座，你們說，這兩個人，在佛法中，還有進步嗎？上座確實是不行，並沒有絲毫進步。古人稱作無孔鐵椎，和天生的盲人、聾子沒有區別。如果再有上座出來說：『他們兩個都不行。』為什麼這樣說呢？因為他們執著，所以不行。各位上座，總是這樣行腳，總是這樣商量，到底圖什麼呢？是爲了僅僅賣弄口舌，還是另有所圖？恐怕他們執著，那麼執著什麼呢？是執著理，執著事，執著色，還是執著空？如果是理，理又該如何執著？如果是事，事又該如何執著？執著色、執著空也是一樣。所以我常常對各位上座說，十方諸佛（指所有方向的佛），十方善知識（指有德行的老師），時常垂手（指給予幫助），各位上座，時常接手（指接受幫助）。十方諸佛垂手時，有什麼地方是各位上座時常接手的地方？還有領會之處就好好領會。如果還沒有領會，不要說總是都來圓滿。各位上座，四處行腳，也需要仔細琢磨一些精彩之處，不要只憑借一點點智慧，就虛度光陰。
禪師問小兒子說：『因為兒子你認識了你父親，你父親叫什麼名字？』兒子沒有回答。（法燈禪師代替回答說：『只是用衣袖遮住臉。』）禪師反過來問僧人：『如果是孝順的兒子，應該說出一句轉語，那麼，應該說出什麼話？』僧人沒有回答。禪師代替回答說：『他是孝順的兒子。』
禪師問講《百法論》（佛教論著，分析一切法的體用）的僧人說：『百法，是體用雙陳（指同時陳述體和用），明門（指《百法明門論》），是能所兼舉（指同時舉出能和所）。座主（指講經的僧人）是能，法座是所，要怎麼說兼舉呢？』（有位老宿代替回答說：『我稱它為法座。』歸宗柔禪師說：『不必勞煩和尚這樣說。』雪竇禪師另外說了老宿的話。
【English Translation】 English version That's good. Where is it not? What more is needed to add to it? Then another senior monk said, 'Even he cannot fully understand it; he must go to the abbot to understand.' Fellow monks, what do you say, do these two have any progress in the Buddha-dharma? The senior monk truly does not understand; there is no progress whatsoever. The ancients called it a 'holeless iron hammer,' no different from being born blind and deaf. If another senior monk were to come out and say, 'Neither of them is right,' why is that? Because they are attached, that's why they are not right. Fellow monks, always traveling around like this, always discussing like this, what are you ultimately seeking? Is it merely to show off your eloquence, or is there something else you are seeking? Fearing that they are attached, then what are they attached to? Are they attached to principle (理, lǐ), attached to phenomena (事, shì), attached to form (色, sè), or attached to emptiness (空, kōng)? If it is principle, how should one be attached to principle? If it is phenomena, how should one be attached to phenomena? It is the same with being attached to form and attached to emptiness. That is why I often say to you all, the Buddhas of the ten directions (十方諸佛, shí fāng zhū fó, Buddhas in all directions), the virtuous teachers of the ten directions (十方善知識, shí fāng shàn zhī shí, virtuous teachers in all directions), are constantly extending their hands (垂手, chuí shǒu, offering help). Fellow monks, constantly receive their hands (接手, jiē shǒu, accepting help). When the Buddhas of the ten directions extend their hands, where is the place where you fellow monks constantly receive their hands? If there is a place to understand, understand it well. If you have not yet understood, do not say that everything is always completely fulfilled. Fellow monks, traveling around, you must also carefully consider some brilliant points; do not just rely on a little wisdom and waste your time.
The master asked his young son, 'Because you, son, know your father, what is your father's name?' The son did not answer. (Fadeng (法燈, Fǎdēng, a Chan master) answered on his behalf, 'He just covers his face with his sleeve.') The master then asked the monks, 'If he were a filial son, he should give a turning word (轉語, zhuǎn yǔ, a witty or insightful response). Then, what word should he give?' The monks did not answer. The master answered on his behalf, 'He is a filial son.'
The master asked a monk lecturing on the Hundred Dharmas Treatise (百法論, Bǎi Fǎ Lùn, a Buddhist treatise analyzing the nature of all dharmas), 'The hundred dharmas are a dual presentation of substance and function (體用雙陳, tǐ yòng shuāng chén, presenting both substance and function), the Mingmen (明門, Míng Mén, short for Bǎifǎ Míngmén Lùn, Treatise on the Hundred Dharmas) is a combined raising of the able and the object (能所兼舉, néng suǒ jiān jǔ, simultaneously raising the able and the object). The lecturer (座主, zuò zhǔ, the monk giving the lecture) is the able, the Dharma seat (法座, fǎ zuò, the seat for lecturing) is the object, how do you explain the combined raising?' (An old monk answered on his behalf, 'I call it a Dharma seat.') Guizong Rou (歸宗柔, Guīzōng Róu, a Chan master) said, 'There is no need for the master to say it like that.' Xuedou (雪竇, Xuědòu, a Chan master) said something else about the old monk's words.
云。和尚分半院與某甲始得)。
師。一日與李王論道罷。同觀牡丹花。王命作偈。師即賦云。擁毳對芳叢。由來趣不同。發從今日白。花是去年紅。艷冶隨朝露。馨香逐晚風。何須待零落。然後始知空。王頓悟其意。
師示眾云。這裡聚集少時為上座僧堂里。這裡聚集少時為上上三門頭。這裡聚集少時為上座寮舍里。為復說上座過。別有道理。會下有數尊宿對。一人道。諸佛出世。也有這個方便。一人云。今日離章義。一人云。爾道伊為什麼處。一人云。點燈等上座來多時也。一人云。什麼處聚集來。
師謂門弟子云。趙州云。莫費力也。大好言語。何不仍舊去。世間法有門。佛法豈無門。自是不仍舊。故諸佛諸祖。祇于仍舊中得。如初夜鐘。不見有絲毫異。得與么恰好。聞時無一聲子鬧。何以故。為及時節。無心云死。且不能死。止於一切。祗為不仍舊。忽然非次聞時。諸人盡驚愕道。鐘子怪鳴也。且如今日道孟夏漸熱。即不可。方隔一日。能校多少。向五月一日道便成賺。須知校絲髮不得於方便中。向上座道。不是時。蓋為賺。所以不仍舊。寶公云。暫時自肯不追尋。歷劫何曾異今日。還會么。今日只是塵劫。但著衣吃飯。行住坐臥。晨參暮請。一切仍舊。便為無事人也。
師又云。
【現代漢語翻譯】 現代漢語譯本： 云：和尚分一半院子給某甲才得到的）。
師：一日與李王論道完畢，一同觀賞牡丹花。李王命作偈，師隨即賦詩道：『身披毛衣面對芬芳花叢，自來情趣各不相同。我的頭髮從今日開始變白，花朵卻是去年的紅色。嬌艷美麗隨著朝露消逝，馨香之氣伴著晚風飄散。何必等到凋零飄落，然後才知曉一切皆空。』李王頓時領悟了其中的深意。
師開示大眾說：『這裡聚集一會兒是為上座僧堂里，這裡聚集一會兒是為上上三門頭，這裡聚集一會兒是為上座寮舍里。是說上座的過失呢，還是另有道理？』會下有幾位尊宿應對。一人說：『諸佛出世，也有這種方便。』一人說：『今日離開了章義。』一人說：『你說他爲了什麼？』一人說：『點燈等上座來已經很久了。』一人說：『從什麼地方聚集來的？』
師對門下弟子說：『趙州說：「莫費力也（不要白費力氣）。」真是極好的言語。為何不仍然按照舊的樣子去做呢？世間法有門徑，佛法難道沒有門徑嗎？只是因為不仍然按照舊的樣子去做，所以諸佛諸祖，只是在仍然按照舊的樣子中證悟。如同初夜的鐘聲，不見有絲毫差異，得到如此恰到好處。聽聞時沒有一絲雜音。為什麼呢？因為及時應節。無心說死，且不能死，止於一切，只因爲不仍然按照舊的樣子。忽然在不合時宜的時候聽到鐘聲，眾人都會驚愕地說：「鐘聲鳴叫得奇怪啊！」比如今日說孟夏漸熱，就不可以。才隔了一天，能差多少呢？向五月一日說就成了欺騙。須知在方便之中，一絲一毫都不能差。向上座說，不是時候，是因為欺騙。所以不仍然按照舊的樣子。寶公說：「暫時自己肯定不追尋，歷劫何曾異今日（經歷無數劫，又何曾與今日不同）。」明白了嗎？今日只是塵劫，但穿衣吃飯，行住坐臥，早參暮請，一切仍然按照舊的樣子，便成為無事人了。』
師又說：
【English Translation】 English version: Said: The monk divided half of the courtyard to someone before he got it).
The Master: One day, after discussing the Dao with King Li, they admired the peony flowers together. The King ordered a verse to be composed, and the Master immediately wrote: 'Wearing fur against the fragrant bushes, the interests are different from the beginning. My hair turns white from today, but the flowers are red from last year. The beauty fades with the morning dew, and the fragrance follows the evening breeze. Why wait for the withering and falling before realizing that all is empty?' The King immediately understood the meaning.
The Master addressed the assembly, saying: 'Gathering here for a short time is for the senior monk's hall; gathering here for a short time is for the upper three gates; gathering here for a short time is for the senior monk's quarters. Is it to speak of the senior monk's faults, or is there another reason?' Several venerable monks in the assembly responded. One said, 'The Buddhas appear in the world, and there is also this expedient.' Another said, 'Today, we depart from Zhangyi.' Another said, 'What do you say he is doing?' Another said, 'The lamp has been lit for a long time waiting for the senior monk.' Another said, 'Where did they gather from?'
The Master said to his disciples: 'Zhao Zhou said, "Do not waste effort." Excellent words. Why not just continue as before? Worldly dharma has a gate, how can Buddha-dharma have no gate? It is only because one does not continue as before that all Buddhas and ancestors attain enlightenment in continuing as before. Like the first night bell, there is not the slightest difference, obtaining such perfect harmony. There is not a single noisy sound when it is heard. Why? Because it is timely and seasonal. The mind speaks of death, yet cannot die, stopping at everything, only because one does not continue as before. Suddenly, when hearing it at an inappropriate time, everyone is astonished and says, "The bell sounds strange!" For example, it is not appropriate to say that early summer is gradually getting hot today. Only one day has passed, how much difference can there be? To say it on the first day of the fifth month would be a deception. One must know that not even a hair's breadth of difference is allowed in expedients. To say to the senior monk that it is not the time is a deception. Therefore, one does not continue as before. Bao Gong said, "Temporarily affirming oneself not to seek, how has countless kalpas ever differed from today?" Do you understand? Today is just a dusty kalpa, but wearing clothes, eating food, walking, standing, sitting, lying down, morning and evening greetings, everything continues as before, and one becomes a person without affairs.'
The Master also said:
見道為本。明道為功。便能得大智慧力。若未得如此。三界可愛底事。直教去盡。才有纖毫。還應未可。祇如汝輩睡時。不嗔便喜。此是三界昏亂。習熟境界。不惺惺便昏亂。蓋緣汝輩雜亂所致。古人謂之夾幻。金即是真。其如礦何。若覷得徹骨徹髓。是汝輩力。脫未能如是觀察。他什麼樓臺殿閣。諸聖未必長把卻汝手。汝未必依而行之。古今如此也。
師有頌云。理極忘情謂。如何有喻齊。到頭霜夜月。任運落前溪。果熟猿兼重。山長似路迷。舉頭殘照在。元是住居西。
頌三界唯心云。三界唯心。萬法唯識。唯識唯心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。山河大地。誰堅誰變。
頌華嚴六相義云。華嚴六相義。同中還有異。異若異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意。絕名字。萬象明明無理事。
師問覺上座。船來陸來。覺云。船來。師云。船在甚麼處。覺云。船在河裡。覺退。師問旁僧云。爾道。適來這僧。具眼不具眼。
光孝慧覺禪師。至師處。師問。近離甚處。覺云。趙州。師云。承聞趙州有柏樹子話。是不。覺云。無。師云。往來皆謂。僧問如何是祖師西來意。趙州云。庭前
【現代漢語翻譯】 現代漢語譯本： 見道是根本，明道是功夫。這樣就能得到大智慧力。如果還沒有達到這種程度，那麼三界中所有可愛的事物，都要徹底去除。只要有一點點殘留，就說明還沒有達到要求。比如你們睡覺的時候，不嗔怒就高興，這就是三界昏亂，是習以為常的境界。不保持清醒就會昏亂，這是因為你們心懷雜念導致的。古人稱之為夾幻。金子就是真金，礦石又算什麼呢？如果能夠徹底看透，那就是你們的本事。如果不能這樣觀察，那麼那些樓臺殿閣又有什麼用呢？諸佛未必會一直拉著你們的手，你們也未必會按照佛法修行。自古以來都是如此。
師父有頌說：理達到極致，就會忘記情感，沒有什麼可以比擬。最終就像霜夜的月亮，隨意地落在前面的溪流中。果實成熟，猿猴也感到沉重，山路漫長，好像迷失了方向。抬頭看去，殘陽還在，原來我的住所就在西邊。
頌三界唯心說：三界唯心，萬法唯識。唯識唯心，眼聲耳（此處原文有誤，應為鼻）。不到耳，聲音怎麼能觸及眼睛？眼色耳聲，萬法成就。萬法不是因緣所生，怎麼能看作是虛幻的呢？山河大地，誰是堅固不變的，誰又是變化無常的？
頌華嚴六相義說：華嚴六相義，相同之中還有不同。如果不同異於相同，那就完全不是諸佛的本意。諸佛的本意是總體和個別，哪裡會有相同和不同呢？男子身中入定時，女子身中不留意。不留意，斷絕名字相，萬象明明，沒有事理可說。
師父問覺上座：是船來的還是陸路來的？覺回答：船來的。師父問：船在哪裡？覺回答：船在河裡。覺退下。師父問旁邊的僧人說：你們說，剛才這個僧人，有眼力還是沒有眼力？
光孝慧覺禪師來到師父這裡，師父問：最近從哪裡來？覺回答：趙州。師父說：聽說趙州有『柏樹子』的話，是嗎？覺回答：沒有。師父說：來來往往的人都說，有僧人問『如何是祖師西來意？』趙州回答『庭前柏樹子』。
【English Translation】 English version: Seeing the Dao (path, truth) is fundamental. Understanding the Dao is the accomplishment. Then one can obtain great wisdom and power. If one has not yet attained this, then all the lovable things in the Three Realms must be completely eliminated. If there is even a trace remaining, it means one has not yet reached the required level. For example, when you are sleeping, you are happy when you are not angry. This is the confusion of the Three Realms, a familiar state. If you are not awake, you will be confused, which is caused by your mixed thoughts. The ancients called it 'mixed illusion'. Gold is true gold, but what is ore? If you can see through it thoroughly, that is your ability. If you cannot observe in this way, then what is the use of those pavilions and towers? The Buddhas may not always hold your hand, and you may not follow the Dharma and practice accordingly. It has been like this since ancient times.
The Master has a verse saying: When reason reaches its extreme, emotions are forgotten, and there is nothing to compare it to. In the end, like the moon on a frosty night, it falls freely into the stream in front. When the fruit is ripe, the monkeys also feel heavy, and the mountain road is long, as if lost. Looking up, the setting sun is still there, and my dwelling is originally in the west.
A verse on 'The Three Realms are Mind Only': The Three Realms are Mind Only, all phenomena are Consciousness Only. Consciousness Only is Mind Only, eye, sound, ear, * (original text error, should be nose). * does not reach the ear, how can sound touch the eye? Eye, form, ear, sound, all phenomena are accomplished. All phenomena are not caused by conditions, how can they be regarded as illusory? Mountains, rivers, and the great earth, who is firm and unchanging, and who is impermanent?
A verse on the meaning of the Six Aspects of the Avatamsaka (Huayan) Sutra: The meaning of the Six Aspects of the Avatamsaka, there is difference within sameness. If the difference is different from the sameness, then it is completely not the intention of the Buddhas. The intention of the Buddhas is the whole and the individual, where would there be sameness and difference? When a man enters samadhi (deep meditation), a woman does not pay attention. Not paying attention, cutting off the names and forms, all phenomena are clear, there is no principle to speak of.
The Master asked the Venerable Jue: Did you come by boat or by land? Jue replied: By boat. The Master asked: Where is the boat? Jue replied: The boat is in the river. Jue withdrew. The Master asked the monk next to him: What do you say, does this monk have eyes or not?
Zen Master Huijue of Guangxiao Temple came to the Master. The Master asked: Where did you come from recently? Jue replied: Zhaozhou. The Master said: I heard that Zhaozhou has the saying of 'Cypress Tree', is that so? Jue replied: No. The Master said: People coming and going all say that a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou replied, 'The cypress tree in front of the courtyard.'
柏樹子。上座何得道無。覺云。先師實無此語。和尚莫謗先師好(徑山杲云。若道有此語。蹉過覺鐵嘴。若道無此語又蹉過法眼。若兩邊俱不涉。又蹉過趙州。直饒總不恁么。別有透。脫一路。入地獄如箭射 鼓山圭云。覺鐵嘴。名不虛得。只是不曾夢見趙州)。
師。與悟空禪師向火。拈起香匙。問云。不得喚作香匙。兄喚作甚麼。悟空云。香匙。師不肯。悟空。后二十餘日。方明此語。
師一日上堂。僧問。如何是曹源一滴水。師云。是曹源一滴水。僧惘然而退。時韶國師于坐側。豁然開悟。韶遂以所悟聞于師。師云。汝向後當爲國王所師。致祖道光大。吾不如也。國師後有偈云。通玄峰頂。不是人間。心外無法。滿目青山。師聞云。即此一偈。可起吾宗。
靈隱清聳禪師。福州人。初參師。師指雨謂云。滴滴落在上座眼裡。清聳初不喻旨。后因閱華嚴感悟。承師印可。
百丈道恒參師。因請益外道問佛。不問有言。不問無言。敘語未終。師云。住住。汝擬向世尊良久處會那。百丈從此悟入。
永明道潛禪師。河中府人。初參師。師問云。子于參請外。看甚麼經。道潛云。華嚴經。師云。總別同異成壞六相。是何門攝屬。潛云。文在十地品中。據理。則世出世間一切法。皆具六相
【現代漢語翻譯】 現代漢語譯本 柏樹子。有僧人問趙州禪師，『上座（shàngzuò，對僧人的尊稱）是如何得道的？』趙州說沒有得道。覺禪師說：『先師（xiānshī，已故的老師）實際上沒有說過這樣的話。』趙州和尚不要誹謗先師才好。（徑山杲（jìngshān gǎo）說：『如果說有這句話，就錯過了覺禪師的鐵嘴（tiězuǐ，比喻言辭犀利）。如果說沒有這句話，又錯過了法眼禪師。如果兩邊都不沾邊，又錯過了趙州禪師。即使完全不是這樣，另外還有一條透脫（tòutuō，解脫）的道路，入地獄就像箭一樣快。』鼓山圭（gǔshān guī）說：『覺禪師的鐵嘴，名不虛傳，只是不曾夢見趙州禪師。』）
趙州禪師和悟空禪師一起烤火。趙州禪師拿起香匙（xiāngchí，香爐用具），問道：『不能叫它香匙，你叫它什麼？』悟空禪師說：『香匙。』趙州禪師不認可。悟空禪師過了二十多天，才明白這句話的含義。
趙州禪師有一天上堂說法，有僧人問：『什麼是曹源（cáoyuán，地名，也指曹源禪師）一滴水？』趙州禪師說：『是曹源一滴水。』僧人茫然不解地退下。當時韶國師（sháo guóshī）在座位旁邊，豁然開悟。韶國師於是把所悟到的告訴趙州禪師。趙州禪師說：『你以後應當成為國王的老師，使祖師的道業發揚光大，我不如你。』韶國師後來有一首偈（jì，佛教詩歌）說：『通玄峰頂，不是人間，心外無法，滿目青山。』趙州禪師聽了說：『僅憑這首偈，就可以振興我的宗派。』
靈隱清聳禪師（língyǐn qīngsǒng chánshī），福州人。最初參拜趙州禪師。趙州禪師指著雨說：『滴滴落在上座的眼裡。』清聳禪師最初不明白其中的旨意，後來因為閱讀《華嚴經》而有所感悟，得到趙州禪師的認可。
百丈道恒（bǎizhàng dàohéng）參拜趙州禪師，因為請教外道問佛，不問有言，不問無言。敘述還沒有結束，趙州禪師說：『住住（zhùzhù，停止），你打算在世尊良久（liángjiǔ，很久）處領會嗎？』百丈禪師從此悟入。
永明道潛禪師（yǒngmíng dàqián chánshī），河中府人。最初參拜趙州禪師。趙州禪師問：『你在參禪請教之外，看什麼經？』道潛禪師說：『《華嚴經》。』趙州禪師說：『總、別、同、異、成、壞六相（liùxiàng，佛教術語），是哪個門類所攝屬？』道潛禪師說：『文字在《十地品》中，從道理上說，世間和出世間的一切法，都具有六相。』
【English Translation】 English version A monk asked Zhaozhou, 'How did the Superior (shàngzuò, a respectful term for monks) attain the Dao?' Zhaozhou said he did not attain the Dao. Zen Master Jue said, 'The late master (xiānshī, deceased teacher) actually never said such a thing.' Zhaozhou, the abbot, should not slander the late master. (Jingshan Gao (jìngshān gǎo) said, 'If you say there is this saying, you miss Zen Master Jue's iron tongue (tiězuǐ, a metaphor for sharp words). If you say there is no such saying, you miss Zen Master Fayan. If you don't touch either side, you miss Zhaozhou. Even if it's not like this at all, there is another way to break through (tòutuō, liberation), entering hell like an arrow.' Gushan Gui (gǔshān guī) said, 'Zen Master Jue's iron tongue is well-deserved, but he never dreamed of Zhaozhou.')
Zen Master Zhaozhou and Zen Master Wukong were warming themselves by the fire. Zen Master Zhaozhou picked up a incense spoon (xiāngchí, a tool for incense burners) and asked, 'It cannot be called an incense spoon, what do you call it?' Zen Master Wukong said, 'An incense spoon.' Zen Master Zhaozhou did not approve. Zen Master Wukong only understood the meaning of this saying more than twenty days later.
One day, Zen Master Zhaozhou ascended the hall to give a Dharma talk. A monk asked, 'What is a drop of water from Caoyuan (cáoyuán, place name, also refers to Zen Master Caoyuan)?' Zen Master Zhaozhou said, 'It is a drop of water from Caoyuan.' The monk retreated in confusion. At that time, National Teacher Shao (sháo guóshī) was sitting beside him and suddenly became enlightened. National Teacher Shao then told Zen Master Zhaozhou what he had realized. Zen Master Zhaozhou said, 'You should become the teacher of the king in the future, and greatly promote the ancestral path. I am not as good as you.' National Teacher Shao later had a verse (jì, Buddhist poetry) saying, 'The peak of Tongxuan is not in the human world, there is no Dharma outside the mind, and the eyes are full of green mountains.' Zen Master Zhaozhou heard this and said, 'With this verse alone, I can revive my sect.'
Zen Master Qingcong of Lingyin (língyǐn qīngsǒng chánshī) was from Fuzhou. He initially visited Zen Master Zhaozhou. Zen Master Zhaozhou pointed to the rain and said, 'The drops are falling into the Superior's eyes.' Zen Master Qingcong initially did not understand the meaning, but later gained insight from reading the Avatamsaka Sutra and was approved by Zen Master Zhaozhou.
Baizhang Daoheng (bǎizhàng dàohéng) visited Zen Master Zhaozhou because he asked about the heretics asking the Buddha, not asking about words of existence, not asking about words of non-existence. Before the narration was finished, Zen Master Zhaozhou said, 'Stop, stop (zhùzhù, stop), are you planning to understand it at the World Honored One's place for a long time (liángjiǔ, a long time)?' Zen Master Baizhang became enlightened from this.
Zen Master Yongming Daoqian (yǒngmíng dàqián chánshī) was from Hezhong Prefecture. He initially visited Zen Master Zhaozhou. Zen Master Zhaozhou asked, 'What sutra do you read besides participating in Zen and asking for instruction?' Zen Master Daoqian said, 'The Avatamsaka Sutra.' Zen Master Zhaozhou said, 'The six aspects (liùxiàng, Buddhist term) of totality, difference, sameness, otherness, formation, and destruction, which category do they belong to?' Zen Master Daoqian said, 'The text is in the Tenth Ground Chapter, and in principle, all dharmas in the world and beyond have six aspects.'
也。師云。空還具六相也無。潛懵然無對。師云。汝問我。我向汝道。潛乃問。空還具六相也無。師云。空。潛於是開悟。踴躍禮謝。師云。子作么生會。潛云。空。師然之。異日。四眾士女入院。師問潛云。律中道。隔壁聞釵釧聲。即名破戒。見睹金銀合雜。朱紫駢闐。是破戒。不是破戒。潛云。好個入路。師云。子向後有五百毳徒。為王侯所重在。
文遂導師。杭州人。嘗究首楞嚴。謁師述已所業。深符經旨。師云。楞嚴。豈不是有八還義。遂云。是。師云。明還甚麼。云。明還日輪。師云。日還甚麼。遂懵然無對。師誡令焚其所注之文。自此服膺請益。始忘知解。
玄則禪師。滑州衛南人。初問青峰。如何是學人自己。青峰云。丙丁童子來求火。后謁師。師問。甚處來。云。青峰來。師云。青峰有何言句。則。舉前話。師云。上座作么生會。則云。丙丁屬火。而更求火。如將自己求自己。師云。與么會又爭得。則云。某甲祇與么。未審和尚如何。師云。爾問我。我與爾道。則問。如何是學人自己。師云。丙丁童子來求火。則于言下大悟。
謹禪師侍立次。師問一僧云。自離此間。甚麼處去來。云。入嶺來。師云。不易。云。虛涉他如許多山水。師云。如許多山水也不惡。其僧無語。謹於此有
【現代漢語翻譯】 現代漢語譯本： 也。 禪師問：『空還具有六相（總相、別相、同相、異相、成相、壞相）嗎？』 僧人潛茫然不知如何回答。 禪師說：『你問我，我來告訴你。』 潛於是問：『空還具有六相嗎？』 禪師說：『空。』 潛因此開悟，高興地禮拜感謝。 禪師說：『你是怎麼理解的？』 潛說：『空。』 禪師認可了他的理解。 後來，眾多信徒前來寺院， 禪師問潛：『律中說，隔著墻壁聽到釵釧的聲音，就叫做破戒。 親眼看到金銀混雜，達官貴人聚集，是破戒，還是不是破戒？』 潛說：『真是個好入手的途徑。』 禪師說：『你以後會有五百弟子，會被王侯所器重。』
文遂導師，杭州人。 曾經深入研究《首楞嚴經》。 拜見禪師，陳述自己所理解的經義，很符合經中的要旨。 禪師問：『《楞嚴經》，豈不是有八還義（地還堅性，水還濕性，火還暖性，風還動性，見還照性，覺還明性，空還含性，識還知性）嗎？』 文遂說：『是的。』 禪師問：『明還什麼？』 文遂說：『明還日輪。』 禪師問：『日還什麼？』 文遂茫然不知如何回答。 禪師告誡他燒掉自己所註解的文字。 從此以後虛心服從，請求指教，開始忘掉自己原有的知解。
玄則禪師，滑州衛南人。 最初問青峰禪師：『如何是學人自己？』 青峰禪師說：『丙丁童子來求火。』 後來拜見禪師， 禪師問：『從哪裡來？』 回答說：『從青峰禪師那裡來。』 禪師問：『青峰禪師有什麼言語？』 玄則禪師舉了之前的話。 禪師問：『你作何理解？』 玄則禪師說：『丙丁屬火，卻更來求火，如同用自己來尋找自己。』 禪師說：『這樣理解又有什麼用呢？』 玄則禪師說：『我只是這樣理解，不知道和尚您怎麼理解？』 禪師說：『你問我，我來告訴你。』 玄則禪師問：『如何是學人自己？』 禪師說：『丙丁童子來求火。』 玄則禪師在禪師的言語下大悟。
謹禪師侍立在旁。 禪師問一個僧人：『自從離開這裡，去了什麼地方？』 回答說：『進入山嶺。』 禪師說：『不容易啊。』 回答說：『白白地走過那麼多的山水。』 禪師說：『那麼多的山水也不錯。』 那個僧人無話可說。 謹禪師對此有所...
【English Translation】 English version: Also. The Master asked, 'Does emptiness possess the six characteristics (general characteristic, specific characteristic, similar characteristic, dissimilar characteristic, forming characteristic, decaying characteristic)?' The monk Qian was bewildered and had no answer. The Master said, 'You ask me, and I will tell you.' Qian then asked, 'Does emptiness possess the six characteristics?' The Master said, 'Emptiness.' Qian then attained enlightenment, joyfully prostrated and thanked the Master. The Master said, 'How do you understand it?' Qian said, 'Emptiness.' The Master approved of his understanding. Later, a large gathering of laypeople came to the monastery. The Master asked Qian, 'The Vinaya (monastic code) says that hearing the sound of hairpins and bracelets through a wall is called breaking the precept. Seeing gold and silver mixed together, and high-ranking officials gathered, is it breaking the precept, or is it not?' Qian said, 'What a good entry point!' The Master said, 'In the future, you will have five hundred disciples and be respected by kings and nobles.'
Instructor Wen Sui, a native of Hangzhou, once deeply studied the Shurangama Sutra. He visited the Master and described his understanding of the sutra, which closely aligned with its essence. The Master asked, 'Doesn't the Shurangama Sutra have the meaning of the Eight Returns (earth returns to its solid nature, water returns to its wet nature, fire returns to its warm nature, wind returns to its moving nature, seeing returns to its illuminating nature, awareness returns to its bright nature, space returns to its containing nature, consciousness returns to its knowing nature)?' Wen Sui said, 'Yes.' The Master asked, 'What does illumination return to?' Wen Sui said, 'Illumination returns to the sun.' The Master asked, 'What does the sun return to?' Wen Sui was bewildered and had no answer. The Master admonished him to burn his commentaries. From then on, he humbly obeyed and sought instruction, beginning to forget his original understanding.
Zen Master Xuan Ze, a native of Weinan in Hua Prefecture, initially asked Qingfeng, 'What is the student's own self?' Qingfeng said, 'A Bing-Ding (fire element) child comes seeking fire.' Later, he visited the Master. The Master asked, 'Where do you come from?' He replied, 'From Qingfeng.' The Master asked, 'What words did Qingfeng have?' Ze repeated the previous exchange. The Master asked, 'How do you understand it?' Ze said, 'Bing-Ding belongs to fire, yet he seeks fire, like using oneself to seek oneself.' The Master said, 'What's the use of understanding it that way?' Ze said, 'That's just how I understand it. I don't know how the Master understands it?' The Master said, 'You ask me, and I will tell you.' Ze asked, 'What is the student's own self?' The Master said, 'A Bing-Ding child comes seeking fire.' Ze had a great enlightenment upon hearing the Master's words.
Zen Master Jin was standing in attendance. The Master asked a monk, 'Since leaving here, where have you been?' He replied, 'I entered the mountains.' The Master said, 'Not easy.' He replied, 'I vainly traversed so many mountains and rivers.' The Master said, 'So many mountains and rivers are not bad.' The monk was speechless. Zen Master Jin had some...
省。
歸宗玄策禪師。曹州人。初名慧超。謁師問云。慧超咨和尚。如何是佛。師云。汝是慧超。超從此悟入(圓悟云。有者道。慧起便是佛。所以法眼恁么答。有者道。大似騎牛覓牛。有者道。問處便是。有甚麼交涉。若恁么會去。不惟辜負自己。亦乃深屈古人 雪竇頌云。江國春風吹不起。鷓鴣啼在深花里。三汲浪高魚化龍。癡人猶𡰷夜塘水)。
舉昔有二庵主住庵。旬日不相見。忽相會。上庵主問下庵主。多時不相見。向甚麼處去。下庵主云。在庵中造個無縫塔。上庵主云。某甲也要造一個。就兄借取塔樣子。下庵主云。何不早說。卻被人借去了也。師云。且道。是借他樣。不借他樣。
舉昔有一老宿。因僧問。師子捉兔。亦全其力。捉象亦全其力。未審。全個甚麼力。老宿云。不欺之力。師別云。不會古人語。
舉昔有一老宿住庵。于門上書心字。于窗上書心字。于壁上書心字。師云。門上但書門字。窗上但書窗字。壁上但書壁字(玄覺云。門上不要書門字。窗上不要書窗字。壁上不要書壁字。何故。字義炳然)。
舉昔有一老宿云。這一片田地。分付來多時也。我立地。待汝構去。師云。山僧如今坐地。待汝構去。還有道理也無。那個親。那個疏。試裁斷看。
舉昔
【現代漢語翻譯】 歸宗玄策禪師，曹州人。最初名叫慧超。拜見禪師問道：『慧超請教和尚，什麼是佛？』禪師說：『你就是慧超。』慧超因此領悟。（圓悟勤禪師評論說：『有人說，慧超的疑問生起之處就是佛，所以法眼禪師這樣回答。有人說，這很像騎著牛找牛。有人說，問的地方就是答案，有什麼關係呢？如果這樣理解，不僅辜負了自己，也深深地委屈了古人。』雪竇重顯禪師作頌說：『江南的春風吹不起來，鷓鴣在深花里啼叫。三級浪高，魚化為龍，癡人還在夜塘里舀水。』）
舉一個過去的例子，有兩個庵主住在庵里，十幾天沒有見面。忽然相遇，上庵主問下庵主：『很久不見，你到哪裡去了？』下庵主說：『在庵中建造了一座無縫塔。』上庵主說：『我也想造一個，向你借個塔的樣子。』下庵主說：『為什麼不早說，已經被別人借走了。』禪師說：『你們說，他是借了他的樣子，還是沒有借他的樣子？』
舉一個過去的例子，有一位老宿，因為有僧人問：『獅子捉兔子，也用全部的力量；捉大象，也用全部的力量。請問，這全部的力量是什麼力量？』老宿說：『不欺之力。』禪師另外說：『不會古人的話。』
舉一個過去的例子，有一位老宿住在庵里，在門上寫『心』字，在窗上寫『心』字，在墻上寫『心』字。禪師說：『門上只寫門字，窗上只寫窗字，墻上只寫墻字。』（玄覺禪師說：『門上不要寫門字，窗上不要寫窗字，墻上不要寫墻字。為什麼？字義已經很明顯了。』）
舉一個過去的例子，有一位老宿說：『這一片田地，交付給你們很久了，我站在這裡，等你們去耕耘。』禪師說：『山僧現在坐在這裡，等你們去耕耘。還有道理嗎？哪個親近，哪個疏遠，試著判斷看看。』
舉一個過去的例子
【English Translation】 Guizong Xuan Ce (Guizong Xuan Ce, a Chan master) was a native of Caozhou. His original name was Hui Chao. He visited the master and asked, 'Hui Chao consults the master, what is Buddha?' The master said, 'You are Hui Chao.' Hui Chao attained enlightenment from this. (Yuanwu said, 'Some say that the arising of Hui (wisdom) is Buddha, so Dharma Eye answered in this way. Some say it's much like riding an ox to look for an ox. Some say the place of the question is the answer, what does it have to do with anything? If you understand it this way, you not only fail yourself but also deeply wrong the ancients.' Xuedou composed a verse, 'The spring breeze of Jiangnan cannot blow it up, the partridge cries in the deep flowers. The three-level waves are high, and the fish transforms into a dragon, the foolish man is still scooping water in the night pond.')
To cite a past example, there were two hermits living in hermitages, not seeing each other for ten days. Suddenly they met, and the upper hermit asked the lower hermit, 'I haven't seen you for a long time, where have you been?' The lower hermit said, 'I have been building a seamless pagoda in the hermitage.' The upper hermit said, 'I also want to build one, can I borrow the design of your pagoda?' The lower hermit said, 'Why didn't you say so earlier? It has already been borrowed by someone else.' The master said, 'Tell me, did he borrow his design, or did he not borrow his design?'
To cite a past example, there was an old monk, because a monk asked, 'When a lion catches a rabbit, it also uses all its strength; when it catches an elephant, it also uses all its strength. May I ask, what is this all the strength?' The old monk said, 'The strength of not deceiving.' The master said separately, 'Does not understand the words of the ancients.'
To cite a past example, there was an old monk living in a hermitage, who wrote the character 'heart' on the door, wrote the character 'heart' on the window, and wrote the character 'heart' on the wall. The master said, 'Just write the character 'door' on the door, just write the character 'window' on the window, just write the character 'wall' on the wall.' (Xuanjue said, 'Don't write the character 'door' on the door, don't write the character 'window' on the window, don't write the character 'wall' on the wall. Why? The meaning of the characters is already clear.')
To cite a past example, there was an old monk who said, 'This piece of land has been entrusted to you for a long time, I stand here, waiting for you to cultivate it.' The master said, 'This mountain monk is now sitting here, waiting for you to cultivate it. Is there any reason? Which is closer, which is more distant, try to judge and see.'
To cite a past example
有一老宿。畜一童子。並不知軌則。有一行腳僧到。乃教童子禮儀。晚間見老宿外歸。遂去問訊。老宿怪訝。遂問童子云。阿誰教爾。童云。堂中某上座。老宿喚其僧來問上。座傍家行腳。是甚麼心行。這童子養來二三年了。幸自可憐生。誰教上座教壞伊。快束裝起去。黃昏雨淋淋地。被趁出。師徴云。古人恁么顯露些子家風甚怪。且道。意在於何。
有人問僧。點甚麼燈。僧云。長明燈。云。甚麼時點。云。去年點。云。長明何在。僧無語。長慶代云。若不如此。知公不受人謾。師別云。利動君子。
泗州塔頭侍者。及時鎖門。有人問。既是三界大師。為甚麼被弟子鎖。侍者無對。師代云。弟子鎖。大師鎖。
泗州塔前。一僧禮拜。有人問。上座日日禮拜。還見大聖么。師代云。汝道。禮拜是甚麼義。
昔有施主婦人入院。行眾僧隨年錢。僧云。聖僧前著一分。婦人云。聖僧年多少。僧無對。師代云。心期滿處即知。
昔有道流。在佛殿前。背佛而坐。僧云。道士莫背佛。道流雲。大德本教中道。佛身充滿於法界。向甚麼處坐得。僧無對。師代云。識得汝。
福州洪塘橋上。有僧列坐。官人問。此中還有佛么。僧無對。師代云。汝是甚麼人。
廣南有僧住庵。國主出獵
【現代漢語翻譯】 現代漢語譯本： 一位老修行，養了一個童子，卻不懂規矩。來了一個雲遊僧，就教童子禮儀。晚上，老修行回來，童子便去問訊。老修行覺得奇怪，就問童子：『是誰教你的？』童子說：『是堂中的某位上座。』老修行叫來那個僧人問道：『上座你四處雲遊，是存的什麼心？這童子我養了二三年了，好不容易覺得他可愛，是誰教上座你把他教壞的？快收拾行李走吧！』黃昏時分，下著雨，就把他趕走了。師父評論說：『古人這樣顯露出一點家風，真是奇怪。』且說，他的用意在哪裡？ 有人問僧人：『點的是什麼燈？』僧人說：『長明燈。』問：『什麼時候點的？』答：『去年點的。』問：『長明在哪裡？』僧人無語。長慶禪師代答說：『若不這樣，就知道你不會被人欺騙。』師父另外評論說：『利益打動君子。』 泗州塔的侍者，按時鎖門。有人問：『既然是三界大師（指泗州大聖，被認為是觀音菩薩的化身），為什麼會被弟子鎖起來？』侍者無言以對。師父代答說：『弟子鎖，大師鎖。』 在泗州塔前，一個僧人禮拜。有人問：『上座你天天禮拜，見到大聖（指泗州大聖）了嗎？』師父代答說：『你說，禮拜是什麼意思？』 過去有個施主婦人到寺院，按照僧人的年資佈施錢財。僧人說：『聖僧（指寺院供奉的聖僧）前放一份。』婦人問：『聖僧多少歲了？』僧人無言以對。師父代答說：『心願圓滿之處就知道了。』 過去有個道士，在佛殿前，背對著佛像而坐。僧人說：『道士不要背對佛。』道士說：『大德（指僧人）你們教中說，佛身充滿法界，向什麼地方坐才不會背對佛呢？』僧人無言以對。師父代答說：『認得你了。』 福州洪塘橋上，有僧人一字排開坐著。官員問：『這裡面有佛嗎？』僧人無言以對。師父代答說：『你是什麼人？』 廣南有個僧人住在庵里，國王出外打獵。
【English Translation】 English version: An old practitioner kept a young attendant who didn't know the rules. A traveling monk arrived and taught the attendant etiquette. In the evening, the old practitioner returned and the attendant went to greet him. The old practitioner was surprised and asked the attendant, 'Who taught you this?' The attendant said, 'A certain senior monk in the hall.' The old practitioner called the monk and asked, 'Senior monk, you travel around, what is your intention? I've raised this attendant for two or three years, and I finally find him lovable. Who taught you to spoil him? Pack your bags and leave!' At dusk, in the pouring rain, he was driven out. The master commented, 'It's strange that the ancients revealed a bit of their family style like this.' And yet, what was his intention? Someone asked a monk, 'What kind of lamp are you lighting?' The monk said, 'A perpetual lamp.' The person asked, 'When did you light it?' The monk replied, 'Last year.' The person asked, 'Where is the perpetual light?' The monk was speechless. Changqing (a Zen master) answered on his behalf, 'If it weren't like this, you would know you wouldn't be deceived.' The master commented separately, 'Profit moves the gentleman.' The attendant of the Sizhou Pagoda locked the door on time. Someone asked, 'Since he is the great master of the three realms (referring to the Great Sage of Sizhou, believed to be an incarnation of Avalokiteśvara), why is he locked up by his disciple?' The attendant was speechless. The master answered on his behalf, 'The disciple locks, the master locks.' In front of the Sizhou Pagoda, a monk was bowing. Someone asked, 'Senior monk, you bow every day, have you seen the Great Sage (referring to the Great Sage of Sizhou)?' The master answered on his behalf, 'What do you say is the meaning of bowing?' In the past, there was a donor woman who came to the monastery and distributed money according to the seniority of the monks. A monk said, 'Put a share in front of the Holy Monk (referring to the holy monk enshrined in the monastery).' The woman asked, 'How old is the Holy Monk?' The monk was speechless. The master answered on his behalf, 'You will know when the heart's desire is fulfilled.' In the past, there was a Taoist who sat in front of the Buddha hall with his back to the Buddha statue. A monk said, 'Taoist, don't turn your back to the Buddha.' The Taoist said, 'Great Virtue (referring to the monk), your teachings say that the Buddha's body fills the Dharma realm, where can I sit without turning my back to the Buddha?' The monk was speechless. The master answered on his behalf, 'I recognize you.' On the Hongtang Bridge in Fuzhou, there were monks sitting in a row. An official asked, 'Is there a Buddha among them?' The monks were speechless. The master answered on his behalf, 'Who are you?' In Guangnan, there was a monk living in a hermitage. The king went out hunting.
。左右報庵主。大王來。請起。庵主云。非但大王來。佛來亦不起。王問。佛豈不是汝師。庵主云。是。王云。見師為甚麼不起。師代云。未足酬恩。
官人問僧。名甚麼。云。無揀。官人云。忽然將一碗沙與上座。又作么生。云。謝官人供養。師別云。此猶是揀底昔高麗國來錢塘。刻觀音聖像及舁上船。竟不能動。因請入明州開元寺供養。後有設問。無剎不現身。聖像為甚不去高麗國。長慶棱云。現身雖普。睹相生偏。師別云。識得觀音來。
舉世尊才生下。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。雲門云。我當時若見。一棒打殺。與狗子吃。貴圖天下太平。師云。雲門氣勢甚大。要且無佛法道理。
舉障蔽魔王。領諸法眷屬。一千年隨金剛齊菩薩。覓起處不得。忽因一日得見乃問云。汝當依何住。我一千年。覓汝起處不得。菩薩云我不依有住而住。無住而住。如是而住。師云。障蔽魔王不見金剛齊即從。只如金剛齊。還見障蔽魔王么。
舉初祖迦葉尊者。一日踏泥次。有一沙彌。見乃問。尊者何得自為。祖云。我若不為。誰為我為。師云。我當時若見。拽來踏泥。
六祖示眾云。吾有一物。無頭無尾。無名無字。無背無面。諸人還識么。時荷澤神會出
【現代漢語翻譯】 現代漢語譯本： 左右侍者稟告庵主：『大王來了，請起身。』庵主說：『不只是大王來，即使是佛來，我也不會起身。』大王問：『佛難道不是你的老師嗎？』庵主說：『是。』大王說：『見到老師為什麼不起來？』庵主代庵主回答說：『（我這樣做）還不足以報答佛的恩情。』
一位官員問僧人：『法號是什麼？』僧人回答：『無揀（Wujian）。』官員說：『如果忽然拿一碗沙子給上座您，您又會怎麼做呢？』僧人回答：『感謝官人供養。』師父另外評論說：『這仍然是有揀擇。』從前高麗國來錢塘，雕刻觀音（Guanyin）聖像並抬上船，最終卻無法移動。因此請到明州開元寺供養。後來有人提問：『無剎不現身，聖像為什麼不去高麗國？』長慶棱（Changqing Leng）說：『現身雖然普遍，但睹相卻產生偏頗。』師父另外評論說：『要認識觀音的真意。』
世尊剛出生時，一手指天，一手指地，行走七步，環顧四方說：『天上天下，唯我獨尊。』雲門（Yunmen）說：『我當時如果見到，一棒打死，餵狗吃，爲了天下太平。』師父說：『雲門的氣勢很大，但卻沒有佛法的道理。』
障蔽魔王（Zhangbi Mowang）率領眾多眷屬，一千年跟隨金剛齊菩薩（Jingang Qi Pusa），找不到他的起處。忽然有一天得見，於是問道：『你究竟依什麼而住？我一千年，找不到你的起處。』菩薩說：『我不依有住而住，無住而住，如此而住。』師父說：『障蔽魔王不見金剛齊就跟隨，那麼金剛齊，還見到障蔽魔王嗎？』
初祖迦葉尊者（Jiaye Zunzhe）有一天踩泥，有一沙彌（Shami）看見了，問道：『尊者為何自己做這些事？』祖師說：『我若不做，誰為我做？』師父說：『我當時如果見到，拉過來一起踩泥。』
六祖（Liuzu）對大眾開示說：『我有一物，無頭無尾，無名無字，無背無面，各位還認識嗎？』當時荷澤神會（Heze Shenhui）出來。
【English Translation】 English version: The attendants on the left and right reported to the abbot: 'The Great King has arrived, please rise.' The abbot said, 'Not only if the Great King comes, but even if the Buddha comes, I will not rise.' The King asked, 'Isn't the Buddha your teacher?' The abbot said, 'Yes.' The King said, 'Why don't you rise when you see your teacher?' The master answered on behalf of the abbot, '(My actions) are not enough to repay the Buddha's kindness.'
An official asked a monk, 'What is your name?' The monk replied, 'Wujian (無揀, meaning 'no selection').' The official said, 'If I suddenly gave you, the venerable monk, a bowl of sand, what would you do?' The monk replied, 'Thank you, official, for your offering.' The master commented separately, 'This is still selective.' In the past, the Goryeo kingdom came to Qiantang to carve a statue of Guanyin (觀音, Avalokiteśvara) and put it on a boat, but it could not be moved. Therefore, it was invited to Kaiyuan Temple in Mingzhou for worship. Later, someone asked, 'It manifests in every land, why didn't the statue go to Goryeo?' Changqing Leng (長慶棱) said, 'Although the manifestation is universal, seeing the form creates bias.' The master commented separately, 'Recognize the true meaning of Guanyin.'
When the World Honored One was just born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around, saying, 'Above the heavens and below the heavens, I alone am the honored one.' Yunmen (雲門) said, 'If I had seen him at that time, I would have beaten him to death with a stick and fed him to the dogs, for the sake of peace in the world.' The master said, 'Yunmen's momentum is great, but he lacks the principles of the Buddha Dharma.'
The demon king Zhangbi Mowang (障蔽魔王) led many of his retinue, following the Jingang Qi Bodhisattva (金剛齊菩薩, Vajra Assembly Bodhisattva) for a thousand years, unable to find his origin. Suddenly one day he saw him and asked, 'What do you rely on to abide? I have been searching for your origin for a thousand years.' The Bodhisattva said, 'I do not abide by abiding in existence, I abide by abiding in non-existence, I abide thus.' The master said, 'The demon king Zhangbi followed without seeing Jingang Qi, so does Jingang Qi see the demon king Zhangbi?'
One day, the First Ancestor, Venerable Kashyapa (迦葉尊者, Jiaye Zunzhe), was treading in the mud. A Shami (沙彌, novice monk) saw him and asked, 'Why does the Venerable One do these things himself?' The Ancestor said, 'If I don't do it, who will do it for me?' The master said, 'If I had seen him at that time, I would have dragged him over to tread in the mud together.'
The Sixth Patriarch (六祖, Liuzu) addressed the assembly, saying, 'I have a thing, without head or tail, without name or word, without back or face, do you all recognize it?' At that time, Heze Shenhui (荷澤神會) came forward.
云。是諸法之本源。乃神會之佛性。祖乃打一棒云。這饒舌沙彌。我喚作一物尚不中。豈況本源佛性乎。此子。向後設有把茅蓋頭。也只成得個知解宗徒。師云。古人受記人終不錯。如今立知解為宗。即荷澤是也。
有大德。問南嶽。如鏡鑄像。像成后。未審光向甚麼處去。南嶽云。如大德為童子時相貌何在。師別云。阿那個是大德鑄成底像。
舉西堂智藏禪師。路逢天使。留齋次。偶驢子鳴。天使云。頭陀。西堂舉頭。天使卻指驢。西堂卻指天使。天使無對。師別云。但作驢鳴。
舉鄧隱峰在襄州破威儀堂。只著襯衣。于砧椎邊。拈椎云。道得即不打。於時大眾默然。隱峰便打一下。師云。鄧隱峰。奇怪甚奇怪。要且打不著。又云。其時一眾出自偶然。
舉亮座主參馬祖。祖問。講甚麼經。云。心經。祖云。將甚麼講。云。將心講。祖云。心如工伎兒。意如和伎者。爭解講得經。亮云。心既講不得。莫是虛空講得么祖云。卻是虛空講得。亮拂袖而去。祖乃召云。座主。亮回首。祖云。從生至老。只是這個。亮因而有省。師云。看他古人恁么慈悲教人。如今作么生會。莫聚頭向這裡妄想舉芙蓉參歸宗。問。如何是佛。歸宗云。我向汝道。汝還信否。芙蓉云。和尚誠言。安敢不信。歸宗云。即
【現代漢語翻譯】 現代漢語譯本：云，是諸法的本源，乃是神會的佛性。祖師便打了一下說：『這饒舌的沙彌！我叫它做『一物』尚且不中，何況是本源佛性呢？這小子，以後即使搭個茅草棚，也只能成為一個知解宗徒。』 師父說：『古人授記的人終究不會錯。如今把知解作為宗旨，就是荷澤一派。』
有位大德問南嶽：『如鏡子鑄造佛像，佛像鑄成后，不知道光芒到哪裡去了？』 南嶽說：『如大德您做童子時的相貌在哪裡呢？』 師父另外說：『哪個是大德您鑄成的佛像？』
說西堂智藏禪師，路上遇到天使，留他齋飯。偶然驢子叫了一聲，天使說：『頭陀。』 西堂抬頭。天使卻指著驢。西堂卻指著天使。天使無言以對。 師父另外說：『只管學驢叫。』
說鄧隱峰在襄州破壞威儀堂，只穿著襯衣，在砧板旁邊，拿起鐵錘說：『說得對就不打。』 當時大眾沉默不語。隱峰便打了一下。 師父說：『鄧隱峰，奇怪，真奇怪！但終究是打不著。』 又說：『當時一眾出自偶然。』
說亮座主參拜馬祖，馬祖問：『講什麼經？』 回答說：『心經。』 馬祖問：『用什麼講？』 回答說：『用心講。』 馬祖說：『心如工伎兒（表演者），意如和伎者（伴奏者），怎麼能講得了經？』 亮說：『心既然講不得，莫非是虛空講得？』 馬祖說：『正是虛空講得。』 亮拂袖而去。馬祖便叫道：『座主！』 亮回頭。馬祖說：『從生到老，只是這個。』 亮因此有所領悟。 師父說：『看他古人這麼慈悲教人。如今怎麼會？莫聚頭向這裡妄想。』 說芙蓉參拜歸宗，問：『如何是佛？』 歸宗說：『我向你說，你還信嗎？』 芙蓉說：『和尚誠實之言，怎敢不信？』 歸宗說：『即
【English Translation】 English version: 'Cloud' is the origin of all dharmas, and it is the Buddha-nature of Shenhui (name of a Chan master). The Patriarch then struck him with a staff and said, 'This garrulous Shami (novice monk)! I wouldn't even call it 'a thing,' let alone the origin of Buddha-nature! This kid, even if he builds a thatched hut later, will only become a follower of intellectual understanding.' The Master said, 'The ancients who gave predictions were never wrong. Now, establishing intellectual understanding as the doctrine is the Heze (name of a Chan school) school.'
A virtuous monk asked Nanyue (name of a Chan master), 'If a mirror casts an image, where does the light go after the image is formed?' Nanyue said, 'Where is your appearance when you were a child?' The Master added, 'Which one is the image that you, virtuous monk, have cast?'
It is said that Chan Master Xitang Zhizang (name of a Chan master) met an angel on the road, who stayed for a meal. By chance, a donkey brayed. The angel said, 'Tathagata (another name for monk).' Xitang looked up. The angel then pointed at the donkey. Xitang then pointed at the angel. The angel was speechless. The Master added, 'Just imitate the donkey's braying.'
It is said that Deng Yin Feng (name of a Chan master) destroyed the dignity hall in Xiangzhou, wearing only an undershirt. He picked up a hammer by the anvil and said, 'If you can say it, I won't hit.' At that time, the crowd was silent. Yin Feng then hit once. The Master said, 'Deng Yin Feng, strange, very strange! But ultimately, he couldn't hit.' He also said, 'At that time, the crowd was there by chance.'
It is said that Layman Liang (name of a person) visited Mazu (name of a Chan master). Mazu asked, 'What sutra are you lecturing on?' He replied, 'The Heart Sutra.' Mazu asked, 'What are you using to lecture?' He replied, 'Using the mind to lecture.' Mazu said, 'The mind is like a performer, and intention is like a musician. How can they lecture on the sutra?' Liang said, 'If the mind cannot lecture, can emptiness lecture?' Mazu said, 'It is precisely emptiness that can lecture.' Liang left in a huff. Mazu then called out, 'Layman!' Liang turned his head. Mazu said, 'From birth to old age, it is just this.' Liang then had an awakening. The Master said, 'Look at how compassionate the ancients were in teaching people. How do you understand it now? Don't gather here and engage in delusional thoughts.' It is said that Furong (name of a person) visited Guizong (name of a Chan master) and asked, 'What is Buddha?' Guizong said, 'If I tell you, would you believe it?' Furong said, 'Venerable Monk's sincere words, how dare I not believe?' Guizong said, 'It is'
汝便是。芙蓉云。如何保任。歸宗云。一翳在眼。空華亂墜。師云。若無後語。何處討歸宗。
舉南泉問維那。今日普請作甚麼。對云。拽磨。南泉云。磨從爾拽。不得動著磨中心樹子。維那無語。師代云。恁么即不拽也。
舉鹽官一日謂眾云。虛空為鼓。須彌為椎。甚麼人打得。眾無對。有僧舉似南泉。南泉云。王老師。不打這破鼓。師別云。王老師不打。
舉鹽官豎起拂子。問講華嚴僧。這個是第幾種法界。座主沉吟。鹽官云。思而知慮而解。是鬼家活計。日下孤燈。果然失照。師代。拊掌三下。
舉大慈寰中禪師。因僧辭。乃問。什麼處去。僧云。江西去。大慈雲。將取老僧去得么。僧云。非但和尚。更有過於和尚。亦不將去。師別云。和尚若去。某甲提笠子。
舉大慈上堂云。山僧不解答話。祇能識病。時有僧出。大慈便歸方丈。師云。眾中喚作病在目前不識。
舉僧問大珠。如何是佛。大珠云。清譚對面。非佛而誰。眾皆茫然。師云。是即沒交涉。
舉有新到。謂趙州云。某甲從長安來。橫擔一條拄杖。不曾撥著一人。趙州云。自是大德拄杖短。僧無對。師代云。呵呵。
舉僧問趙州。承師有言。世界壞時。此性不壞。如何是此性。趙州云。四大五陰。
【現代漢語翻譯】 現代漢語譯本 『你就是。芙蓉云（Furong Yun）。如何保任？』歸宗（Guizong）說：『一翳在眼，空華亂墜。』師（指某位禪師）說：『若無後語，何處討歸宗？』
舉南泉（Nanquan）問維那（Vina，寺院中的職務，負責僧眾的紀律和秩序）：『今日普請作甚麼？』對云：『拽磨。』南泉云：『磨從爾拽，不得動著磨中心樹子。』維那無語。師代云：『恁么即不拽也。』
舉鹽官（Yanguan）一日謂眾云：『虛空為鼓，須彌（Sumeru，佛教宇宙觀中的山名）為椎。甚麼人打得？』眾無對。有僧舉似南泉。南泉云：『王老師，不打這破鼓。』師別云：『王老師不打。』
舉鹽官豎起拂子（fuzi，一種禪宗常用的法器）。問講華嚴（Huayan，佛教宗派名）僧：『這個是第幾種法界？』座主沉吟。鹽官云：『思而知慮而解，是鬼家活計。日下孤燈，果然失照。』師代：拊掌三下。
舉大慈寰中禪師（Daci Huanzhong Chanshi）。因僧辭，乃問：『什麼處去？』僧云：『江西去。』大慈雲：『將取老僧去得么？』僧云：『非但和尚，更有過於和尚，亦不將去。』師別云：『和尚若去，某甲提笠子。』
舉大慈上堂云：『山僧不解答話，祇能識病。』時有僧出。大慈便歸方丈。師云：『眾中喚作病在目前不識。』
舉僧問大珠（Dazhu）：『如何是佛？』大珠云：『清譚對面，非佛而誰？』眾皆茫然。師云：『是即沒交涉。』
舉有新到。謂趙州（Zhaozhou）云：『某甲從長安來。橫擔一條拄杖，不曾撥著一人。』趙州云：『自是大德拄杖短。』僧無對。師代云：『呵呵。』
舉僧問趙州：『承師有言，世界壞時，此性不壞。如何是此性？』趙州云：『四大五陰。』
【English Translation】 English version 『You are it. Furong Yun (Furong Yun). How do you maintain it?』 Guizong (Guizong) said, 『One speck in the eye, and empty flowers fall in confusion.』 The Master (referring to a certain Chan master) said, 『If there are no further words, where can Guizong be found?』
It is said that Nanquan (Nanquan) asked the Vina (Vina, a position in the monastery responsible for the discipline and order of the monks), 『What are you doing for the general labor today?』 He replied, 『Turning the millstone.』 Nanquan said, 『The millstone is turned by you, but you must not move the tree in the center of the millstone.』 The Vina was speechless. The Master substituted, saying, 『In that case, it is not turned.』
It is said that Yanguan (Yanguan) once said to the assembly, 『The empty space is the drum, and Sumeru (Sumeru, the name of a mountain in the Buddhist cosmology) is the mallet. Who can beat it?』 No one answered. A monk told Nanquan about it. Nanquan said, 『Teacher Wang, do not beat this broken drum.』 The Master added, 『Teacher Wang does not beat it.』
It is said that Yanguan raised his whisk (fuzi, a ritual implement commonly used in Zen Buddhism). He asked a monk lecturing on the Huayan (Huayan, a Buddhist school) Sutra, 『Which kind of Dharmadhatu is this?』 The lecturer hesitated. Yanguan said, 『To know through thinking and to understand through deliberation is the livelihood of ghosts. A solitary lamp under the sun indeed loses its light.』 The Master substituted by clapping his hands three times.
It is said that Chan Master Daci Huanzhong (Daci Huanzhong Chanshi), because a monk was taking his leave, asked, 『Where are you going?』 The monk said, 『To Jiangxi.』 Daci said, 『Can you take this old monk with you?』 The monk said, 『Not only the Abbot, but even someone greater than the Abbot, I will not take.』 The Master added, 『If the Abbot goes, I will carry his bamboo hat.』
It is said that Daci, ascending the Dharma hall, said, 『This mountain monk does not answer questions, but only recognizes illnesses.』 At that time, a monk came forward. Daci then returned to his room. The Master said, 『Among the assembly, this is called not recognizing the illness right in front of one』s eyes.』
It is said that a monk asked Dazhu (Dazhu), 『What is Buddha?』 Dazhu said, 『Clear conversation face to face, who but Buddha?』 The assembly was all at a loss. The Master said, 『That is irrelevant.』
It is said that a newcomer said to Zhaozhou (Zhaozhou), 『I come from Chang'an. Carrying a staff across my shoulder, I have not bumped into a single person.』 Zhaozhou said, 『It is just that your staff is too short, Great Virtue.』 The monk was speechless. The Master substituted, saying, 『Hehe.』
It is said that a monk asked Zhaozhou, 『I have heard the Master say that when the world is destroyed, this nature is not destroyed. What is this nature?』 Zhaozhou said, 『The four elements and the five skandhas.』
僧云。此猶是壞底。如何是此性。趙州云。四大五陰。師云。是一個兩個。是壞不壞。且作么生會。試斷看。
舉秘魔和尚。常持一木叉。每見僧來禮拜。即叉頸云。道得也叉下死。道不得也叉下死。速道速道。學徒鮮有對者。師代云。乞命乞命。
舉德山示眾云。今夜不答話。問話者三十棒。時有僧出禮拜。德山便打。僧云。某甲話也未問。和尚因甚麼打某甲。德山云。汝是甚處人。云。新羅人。德山云。未跨船舷。好與三十棒。師云。大小德山。話作兩橛。
舉僧問雪峰。拈槌豎拂。不當宗乘。未審。和尚如何。雪峰豎起拂子。僧乃抱頭出去。雪峰不顧。師代云。大眾。看此一員大將。又舉雪峰謂鏡清云。古來有老宿。引官人巡堂。云。此一眾。儘是學佛法僧。官人云。金屑雖貴。又作么生。老宿無對。鏡清代云。比來拋磚引玉。師別云。官人何得貴耳賤目。
舉僧問夾山。如何是夾山境。夾山云。猿抱子歸青嶂里。鳥銜花落碧巖前。師云。我二十年。祇作境話會。
舉龍牙問德山。學人仗鏌鎁劍。擬取師頭時如何。德山引頸近前云。㘞。師別云。汝向甚麼處下手。
舉投子問僧。久向疏山姜頭。莫便是否。僧無對。師代云。向重和尚日久。又舉僧問。一等是水。為甚麼海
【現代漢語翻譯】 現代漢語譯本 僧人問道：『這仍然是壞滅的現象，什麼是它的本性？』趙州禪師回答：『四大五陰。』僧人說：『是一個還是兩個？是壞滅還是不壞滅？要怎麼理解？請您判斷。』
舉例說明秘魔和尚，經常拿著一根木叉（一種刑具）。每當看見僧人前來禮拜，就用木叉叉住他的脖子，說：『說得出來就叉下死，說不出來也叉下死。快說！快說！』學徒很少有人能回答。趙州禪師代答說：『乞命！乞命！』
舉例說明德山宣鑒禪師向大眾開示說：『今晚不回答問題，問問題的人打三十棒。』當時有個僧人出來禮拜，德山禪師就打他。僧人說：『我話還沒問，和尚為什麼打我？』德山禪師問：『你是哪裡人？』僧人回答：『新羅人。』德山禪師說：『還沒跨上船舷，就該打三十棒。』趙州禪師評論說：『德山禪師真是，把話說成兩截。』
舉例說明有僧人問雪峰義存禪師：『拈槌豎拂（佛教儀式），不符合宗乘（禪宗宗旨），不知和尚您怎麼樣？』雪峰禪師豎起拂子。僧人於是抱著頭跑了出去。雪峰禪師不理睬他。趙州禪師代答說：『各位，看這位大將。』又舉例說明雪峰禪師對鏡清禪師說：『古時候有位老宿，帶領官員巡視禪堂，說：『這一眾僧人，都是學習佛法的僧人。』官員說：『金屑雖然貴重，又有什麼用呢？』老宿無言以對。鏡清禪師代答說：『這是比來拋磚引玉。』趙州禪師另外評論說：『官員怎麼能貴耳賤目呢？』
舉例說明有僧人問夾山善會禪師：『什麼是夾山境？』夾山禪師回答：『猿猴抱著幼崽回到青翠的山峰里，鳥兒銜著花朵落在碧綠的巖石前。』趙州禪師評論說：『我二十年來，只是把這些當作風景話來理解。』
舉例說明龍牙禪師問德山宣鑒禪師：『學人拿著鏌鎁劍（寶劍），想要取師父的頭，該怎麼辦？』德山禪師伸長脖子靠近他說：『㘞（砍吧）。』趙州禪師另外評論說：『你向哪裡下手？』
舉例說明投子禪師問僧人：『久聞疏山姜頭（指疏山禪師），莫非就是你嗎？』僧人無言以對。趙州禪師代答說：『嚮往和尚很久了。』又舉例說明有僧人問道：『同樣是水，為什麼海水
【English Translation】 English version A monk asked: 'This is still a phenomenon of destruction. What is its nature?' Zhaozhou replied: 'The Four Great Elements and the Five Aggregates.' The monk said: 'Is it one or two? Is it destructible or indestructible? How should it be understood? Please judge.'
An example is given of Zen Master Mimo, who often held a wooden fork (a type of instrument of torture). Whenever he saw a monk coming to prostrate, he would fork the monk's neck and say: 'If you can speak, you will die under the fork; if you cannot speak, you will also die under the fork. Speak quickly! Speak quickly!' Few disciples could answer. Zen Master Zhaozhou answered on his behalf: 'Spare my life! Spare my life!'
An example is given of Zen Master Deshan Xuanjian, who instructed the assembly: 'Tonight, I will not answer questions. Whoever asks a question will receive thirty blows.' At that time, a monk came out to prostrate, and Zen Master Deshan struck him. The monk said: 'I haven't asked a question yet. Why is the abbot striking me?' Zen Master Deshan asked: 'Where are you from?' The monk replied: 'From Silla (ancient Korean kingdom).' Zen Master Deshan said: 'Before even crossing the ship's舷 (xián,舷, gunwale), you deserve thirty blows.' Zen Master Zhaozhou commented: 'Zen Master Deshan is truly splitting the words into two.'
An example is given of a monk asking Zen Master Xuefeng Yicun: 'Raising the mallet and erecting the whisk (Buddhist rituals) do not conform to the Zen sect's tenets. I wonder, what about you, Abbot?' Zen Master Xuefeng raised his whisk. The monk then ran away holding his head. Zen Master Xuefeng ignored him. Zen Master Zhaozhou answered on his behalf: 'Everyone, look at this great general.' Another example is given of Zen Master Xuefeng saying to Zen Master Jingqing: 'In ancient times, there was an old monk who led an official to inspect the Zen hall, saying: 'This assembly of monks are all monks studying the Buddha's teachings.' The official said: 'Although gold dust is precious, what is its use?' The old monk was speechless. Zen Master Jingqing answered on his behalf: 'This is like throwing a brick to attract jade.' Zen Master Zhaozhou commented separately: 'How can the official value the ears and despise the eyes?'
An example is given of a monk asking Zen Master Jiashan Shanhui: 'What is the Jiashan realm?' Zen Master Jiashan replied: 'Monkeys carry their cubs back to the green peaks, and birds carry flowers and drop them in front of the green rocks.' Zen Master Zhaozhou commented: 'For twenty years, I have only understood these as landscape descriptions.'
An example is given of Zen Master Longya asking Zen Master Deshan Xuanjian: 'What if the student wields the Moyé sword (a precious sword) and wants to take the master's head?' Zen Master Deshan stretched his neck closer and said: '㘞 (砍吧, kǎn ba, chop it).' Zen Master Zhaozhou commented separately: 'Where would you start?'
An example is given of Zen Master Touzi asking a monk: 'I have long heard of Shushan Jiangtou (referring to Zen Master Shushan), is that you?' The monk was speechless. Zen Master Zhaozhou answered on his behalf: 'I have admired the abbot for a long time.' Another example is given of a monk asking: 'It's all water, why is the sea
咸河淡。投子云。天上星地下木。師別云。大似相違。又舉問僧。甚麼處來。云。東西山禮祖師來。夾山云。祖師不在東西山。僧無語。師代云。和尚識祖師。
白馬曇照禪師。常云。快活快活。及臨終時。叫苦苦。又云。閻羅王來取我也。院主問云。和尚當時被節度使拋向水中。神色不動。如今何得恁地。照舉枕子云。汝道。當時是。如今是。院主無對。師代云。此時但掩耳出去。
江南相馮延巳。與數僧游鐘山。至一人泉。問。一人泉。許多人爭得足。一僧對云。不教欠少。延已不肯。乃別云。誰人欠少。師別云。誰是不足者。
洪州太守宋令公。一日大寧寺僧。陳乞請第二座開堂。公云。何不請第一座。眾無語。師代云。不勞如此。
龍牙問翠微。自到和尚法席。每每上堂。不蒙一法示誨。意在於何。翠微云。嫌個什麼。龍牙后至洞山。亦如是道。洞山云。爭怪得老僧。后又問師。師云。祖師來也(雪竇顯云。兩個老漢。被這僧穿卻。唯有法眼。與他同參。若是雪竇門下。吃棒了趁出)。
舉北院通問夾山。目前無法。意在目前。不是目前法。非耳目之所到。豈不是和尚語。夾山云。是。北院乃掀倒禪床。叉手而立。夾山起來。打一拄杖。北院便下去。師云。是他掀倒禪床。何
【現代漢語翻譯】 咸河水是淡的。投子這樣說。天上的星星，地下的樹木。老師（指雲門文偃）評論說：『這非常像是相互違背。』又舉例問僧人：『從哪裡來？』僧人回答：『從東西山禮拜祖師而來。』夾山說：『祖師不在東西山。』僧人無話可說。老師（指雲門文偃）代答說：『和尚你認識祖師嗎？』
白馬曇照禪師，經常說：『快樂啊，快樂啊！』等到臨終時，卻叫喊：『痛苦啊，痛苦啊！』又說：『閻羅王來抓我了！』院主問他說：『和尚您當時被節度使拋向水中，神色都不動一下，現在怎麼會這樣呢？』曇照舉起枕頭說：『你說，當時是真的，還是現在是真的？』院主無言以對。老師（指雲門文偃）代答說：『這個時候，只要捂著耳朵出去就行了。』
江南的宰相馮延巳，與幾位僧人遊覽鐘山，來到一人泉。馮延巳問：『一人泉，這麼多人爭著喝，夠喝嗎？』一位僧人回答說：『不會讓誰欠缺。』馮延巳不認可，於是另外問道：『誰欠缺呢？』老師（指雲門文偃）代答說：『誰是不滿足的人呢？』
洪州太守宋令公，有一天，大寧寺的僧人稟告，請求請第二座開堂說法。宋令公說：『為什麼不請第一座呢？』眾僧無話可說。老師（指雲門文偃）代答說：『不必如此麻煩。』
龍牙問翠微：『自從來到和尚您的法席，每次上堂，都不曾蒙受您的一法開示教誨，這是什麼意思呢？』翠微說：『嫌棄什麼呢？』龍牙後來到了洞山，也這樣問。洞山說：『怎麼能怪老僧呢？』後來又問老師（指雲門文偃）。老師（指雲門文偃）說：『祖師來了！』（雪竇顯評論說：『兩個老漢，被這個僧人看穿了。只有法眼，與他同參。如果是雪竇門下，早就吃棒子被趕出去了。』）
北院通問夾山：『目前沒有法，意念就在目前；不是目前的法，不是耳目所能達到的。這難道不是和尚您說的話嗎？』夾山說：『是。』北院於是掀翻禪床，叉手而立。夾山起來，打了他一拄杖。北院便下去了。老師（指雲門文偃）評論說：『是他掀翻禪床，為什麼呢？』
【English Translation】 The water of the Xian River is fresh. Touzi said. The stars in the sky, the trees on the ground. The master (referring to Yunmen Wenyan) commented: 'This is very much like contradicting each other.' He then asked a monk: 'Where do you come from?' The monk replied: 'I come from the Eastern and Western Mountains to pay respects to the Patriarch.' Jiashan said: 'The Patriarch is not in the Eastern and Western Mountains.' The monk had nothing to say. The master (referring to Yunmen Wenyan) answered on his behalf: 'Do you, venerable monk, recognize the Patriarch?'
Chan Master Tan Zhao of Baima often said: 'Happy, happy!' But when he was dying, he cried out: 'Painful, painful!' He also said: 'King Yama is coming to take me!' The abbot asked him: 'Venerable monk, when you were thrown into the water by the military governor, your expression did not change. How can you be like this now?' Tan Zhao raised the pillow and said: 'Tell me, was it real then, or is it real now?' The abbot was speechless. The master (referring to Yunmen Wenyan) answered on his behalf: 'At this time, just cover your ears and leave.'
The Jiangnan Chancellor Feng Yan Si, while touring Zhongshan with several monks, arrived at the One-Man Spring. Feng Yan Si asked: 'One-Man Spring, so many people are competing to drink, is there enough?' A monk replied: 'No one will be shorted.' Feng Yan Si did not agree, and then asked: 'Who is shorted?' The master (referring to Yunmen Wenyan) answered on his behalf: 'Who is the one who is not satisfied?'
Prefect Song Linggong of Hongzhou, one day, a monk from Daning Temple reported, requesting to invite the Second Seat to open the Dharma hall. Song Linggong said: 'Why not invite the First Seat?' The monks were speechless. The master (referring to Yunmen Wenyan) answered on his behalf: 'No need to trouble so much.'
Longya asked Cuiwei: 'Since coming to your Dharma seat, venerable monk, every time you ascend the hall, I have not received a single Dharma instruction from you. What does this mean?' Cuiwei said: 'What do you dislike?' Longya later went to Dongshan and asked the same question. Dongshan said: 'How can you blame this old monk?' Later, he asked the master (referring to Yunmen Wenyan) again. The master (referring to Yunmen Wenyan) said: 'The Patriarch is coming!' (Xuedou Xian commented: 'These two old men were seen through by this monk. Only Fayan is his fellow student. If it were under the Xuedou school, he would have been beaten and driven out long ago.')
Bei Yuan Tong asked Jiashan: 'There is no Dharma at present, the intention is at present; it is not the Dharma at present, it is not what the ears and eyes can reach. Isn't this what you said, venerable monk?' Jiashan said: 'Yes.' Bei Yuan then overturned the Zen bed and stood with his hands folded. Jiashan got up and struck him with a staff. Bei Yuan then went down. The master (referring to Yunmen Wenyan) commented: 'He overturned the Zen bed, why?'
不便去。須待夾山打一棒了去。意在什麼處。
修山主問澄源禪師。乾闥婆王奏樂。直得須彌岌峇。海水騰波。迦葉作舞。作么生會。源云。迦葉。過去世曾作樂人來。習氣未除。修云。須彌岌峇。海水騰波。又作么生會。澄源休去。師代云。正是習氣。
師問修山主云。仰山四門光道。應眼時全身耳。應耳時全身眼。兄作么生會。修云。眼裡底。作耳里底用。耳里底。作眼裡底用。師云。正是弄精魂。修卻問。和尚如何。師再舉一遍。修方省。
師久參長慶棱。后卻繼嗣地藏。長慶會下。有子昭首座。平昔與師商確古今言句。昭才聞。心中憤憤。一日特領眾詣撫州。責問于師。師得知。遂舉眾出迎。特加禮待。賓主位上。各掛拂子一枝。茶次。昭忽變色抗聲問云。長老開堂。的嗣何人。師云地藏。昭云。何太孤長慶先師。某甲同在會下。數十餘載。商量古今。曾無間隔。因何卻嗣地藏。師云。某甲不會長慶一轉因緣。昭云。何不問來。師云。長慶道。萬象之中獨露身。意作么生。昭豎起拂子。師便叱云。首座。此是當年學得底。別作么生。昭無語。師云。只如萬象之中獨露身。是撥萬象。不撥萬象。昭云不撥。師云。兩個也。於時參隨一眾連聲道。撥萬象。師云。萬象之中獨露身聻。昭與一眾。
【現代漢語翻譯】 不方便去。需要等待夾山（Jiashan，禪師名）打一棒之後再去。意圖是什麼呢？
修山主（Xiushan Lord，人名）問澄源禪師（Chengyuan Zen Master）。乾闥婆王（Gandharva King，佛教護法神）演奏音樂，使得須彌山（Mount Sumeru，佛教宇宙觀中的聖山）搖搖欲墜，海水翻騰。迦葉（Kasyapa，佛陀的弟子）起舞。你如何理解？澄源禪師說：『迦葉過去世曾經是樂人，習氣未除。』修山主說：『須彌山搖搖欲墜，海水翻騰，又該如何理解？』澄源禪師沉默不語。禪師（指提問者）代答說：『這正是習氣。』
禪師問修山主：『仰山（Yangshan，禪師名）的四門光道，應眼時全身是耳，應耳時全身是眼。你如何理解？』修山主說：『眼睛裡的，當耳朵里的用；耳朵里的，當眼睛里的用。』禪師說：『這正是玩弄精魂。』修山主反問：『和尚您如何理解？』禪師再次重複了一遍問題，修山主才明白。
禪師之前長期參學于長慶棱（Changqing Leng，禪師名）門下，後來卻繼承了地藏（Dizang，菩薩名）的法脈。長慶棱門下有一位子昭首座（Zizhao Chief，僧人職稱），平時經常與禪師商討古今言句。子昭聽到這件事後，心中憤憤不平。有一天，他特地帶領眾人前往撫州（Fuzhou，地名），質問禪師。禪師得知后，於是帶領眾人出門迎接，特別加以禮待。賓主就位后，各自掛起拂子（塵拂，禪宗法器）。茶水過後，子昭忽然變色，提高聲音問道：『長老開堂說法，到底繼承了誰的法脈？』禪師說：『地藏。』子昭說：『為何如此辜負長慶先師？我與您同在長慶門下數十年，商量古今，從未有過隔閡，為何卻繼承地藏的法脈？』禪師說：『我不會長慶的一轉因緣。』子昭說：『為何不問？』禪師說：『長慶說：『萬象之中獨露身（在萬象之中，獨特的顯露出自身），』意圖是什麼？』子昭豎起拂子。禪師便呵斥道：『首座，這只是你當年學到的東西，另外怎麼說？』子昭無語。禪師說：『就如『萬象之中獨露身』，是撥開萬象，還是不撥開萬象？』子昭說：『不撥開。』禪師說：『那就成了兩個了。』當時跟隨的一眾僧人連聲說道：『撥開萬象。』禪師說：『萬象之中獨露身又是什麼？』子昭與一眾僧人無言以對。
【English Translation】 It is inconvenient to go. I must wait for Jiashan (Zen Master's name) to strike a blow before going. What is the intention?
Xiushan Lord (Personal name) asked Zen Master Chengyuan (Chengyuan Zen Master). The Gandharva King (Gandharva King, a Buddhist guardian deity) plays music, causing Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology) to totter and the sea to surge. Kasyapa (Kasyapa, one of the Buddha's disciples) dances. How do you understand this? Zen Master Chengyuan said, 'Kasyapa was a musician in a past life, and his habitual tendencies have not been eliminated.' Xiushan Lord said, 'Mount Sumeru tottering and the sea surging, how should that be understood?' Chengyuan remained silent. The Zen Master (referring to the questioner) answered on his behalf, 'This is precisely habitual tendencies.'
The Zen Master asked Xiushan Lord, 'Yangshan's (Yangshan, Zen Master's name) four gates of light, when responding with the eyes, the whole body is ears; when responding with the ears, the whole body is eyes. How do you understand this?' Xiushan Lord said, 'What is in the eyes is used as what is in the ears; what is in the ears is used as what is in the eyes.' The Zen Master said, 'This is precisely playing with the spirit.' Xiushan Lord asked in return, 'How does the Abbot understand it?' The Zen Master repeated the question once more, and Xiushan Lord then understood.
The Zen Master had long studied under Changqing Leng (Changqing Leng, Zen Master's name), but later inherited the Dharma lineage of Dizang (Dizang, Bodhisattva's name). Under Changqing Leng, there was a Chief Zizhao (Zizhao Chief, a monastic title) who often discussed ancient and modern sayings with the Zen Master. Upon hearing of this, Zizhao was indignant. One day, he specially led a group of people to Fuzhou (Fuzhou, place name) to question the Zen Master. Upon learning of this, the Zen Master led the assembly out to greet them, treating them with special courtesy. After the host and guests were seated, each hung up a whisk (fly-whisk, a Zen implement). After tea, Zizhao suddenly changed his expression and asked in a loud voice, 'Elder, when you opened the Dharma hall, whose Dharma lineage did you inherit?' The Zen Master said, 'Dizang.' Zizhao said, 'Why do you betray our late teacher Changqing? I have been with you under Changqing for decades, discussing ancient and modern matters without any separation. Why did you inherit the Dharma lineage of Dizang?' The Zen Master said, 'I do not understand Changqing's turning point of cause and condition.' Zizhao said, 'Why didn't you ask?' The Zen Master said, 'Changqing said, 'The self is uniquely revealed within the myriad phenomena (In the midst of all phenomena, the self is uniquely revealed),' what is the intention?' Zizhao raised his whisk. The Zen Master then scolded, 'Chief, this is just what you learned in the past, how else would you say it?' Zizhao was speechless. The Zen Master said, 'Just like 'The self is uniquely revealed within the myriad phenomena,' is it parting the myriad phenomena or not parting the myriad phenomena?' Zizhao said, 'Not parting.' The Zen Master said, 'Then there are two.' At that time, the accompanying monks said in unison, 'Parting the myriad phenomena.' The Zen Master said, 'What then is the self uniquely revealed within the myriad phenomena?' Zizhao and the assembly were speechless.
𢣾㦬而退。師指住云。首座。殺父殺母。猶通懺悔。謗大般若。誠難懺悔。昭竟無對。自此卻參師。發明已見。更不開堂。
師緣被于金陵。三坐大道場。朝夕演旨。時諸方叢林。咸遵風化。異域有慕其法者。涉遠而至。玄沙正宗。中興于江表。師調機順物。斥滯磨昏。凡舉諸方三昧。或入室呈解。或叩激請益。皆應病與藥。隨根悟入者。不可勝紀。周顯德五年戊午七月十七日示疾。國主親加禮問。閏月五日。剃髮澡身。告眾訖。跏趺而逝。顏貌如生。壽七十有四。臘五十四。城下諸寺院。具威儀迎引。公卿李建勛以下素服。奉全身於江寧縣丹陽起塔。謚大法眼禪師。塔云無相。后李主。創報慈院。命師門人玄覺言導師開法。再謚師大智藏大導師(終)。
【現代漢語翻譯】 現代漢語譯本：
於是惶恐不安地退下。法眼禪師指著他說：『首座，殺父殺母，尚且可以通過懺悔來消除罪業，但誹謗《大般若經》（Mahaprajna Sutra，般若智慧的經典），確實難以懺悔。』 慧昭最終無言以對。從此之後，他反而開始參學法眼禪師，最終發明了自己的見地。但他之後再也沒有開堂講法。
法眼禪師的教化因緣在金陵（Jinling，今南京）展開，曾三次在大的道場說法，早晚不停地闡述佛法宗旨。當時各地的叢林寺院，都遵循他的風範教化。甚至有其他國家仰慕他的佛法的人，不遠萬里前來求法。玄沙（Xuansha）一脈的正宗禪法，在江東地區得以中興。法眼禪師善於調和機緣，順應事物，斥責停滯，磨練昏昧。凡是舉出各方禪師的三昧（Samadhi，禪定）境界，或者入室呈述自己的理解，或者叩問激發，請求指教的人，他都能應病與藥，根據不同的根器，使他們悟入佛法。因此而開悟的人，數不勝數。周顯德五年戊午七月十七日，法眼禪師示現疾病。國主親自前去問候。閏八月初五，法眼禪師剃髮洗身，向大眾告別完畢，便跏趺坐化圓寂，顏貌如生。享年七十四歲，僧臘五十四年。城下各寺院，都以莊嚴的儀仗迎接法眼禪師的遺體。公卿李建勛等身著素服，將法眼禪師的全身安奉在江寧縣丹陽，並起塔供奉。謚號為大法眼禪師，塔名為無相。後來，南唐後主李煜建立報慈院，命法眼禪師的門人玄覺禪師開堂說法。又追諡法眼禪師為大智藏大導師。（終）
【English Translation】 English version:
Then, Hui Zhao retreated in dismay. The Master pointed at him and said, 'Head Seat, even killing one's father and mother can still be atoned for through repentance. But slandering the Mahaprajna (Great Wisdom) Sutra is truly difficult to repent for.' Hui Zhao was ultimately speechless. From then on, he instead began to study with the Master, eventually developing his own understanding. However, he never again opened a hall to preach.
The Master's karmic connection flourished in Jinling (present-day Nanjing), where he presided over large Dharma assemblies three times, expounding the Dharma day and night. At that time, monasteries everywhere followed his example and teachings. Even people from foreign lands, admiring his Dharma, traveled great distances to seek it. The orthodox lineage of Xuansha was revived in the Jiangdong region. The Master was skilled at harmonizing opportunities and adapting to circumstances, rebuking stagnation and refining dullness. Whenever someone presented the Samadhi (meditative absorption) states of various Zen masters, or presented their own understanding in private, or sought guidance through questioning and stimulation, he would always prescribe the appropriate medicine according to their ailment, enabling them to awaken to the Dharma according to their individual capacities. The number of those who attained enlightenment as a result was countless. On the 17th day of the seventh month of the year Wu-Wu in the fifth year of Zhou Xiande, the Master manifested illness. The ruler of the state personally inquired after him. On the fifth day of the intercalary eighth month, the Master shaved his head, bathed his body, and bid farewell to the assembly. Then, he sat in the lotus position and passed away peacefully, his countenance as if alive. He lived to the age of seventy-four, with fifty-four years as a monk. The monasteries below the city all welcomed the Master's remains with solemn ceremony. Government officials such as Li Jianxun and others, dressed in plain clothes, enshrined the Master's whole body in Danyang, Jiangning County, and erected a pagoda for its veneration. His posthumous title was Great Dharma Eye Zen Master, and the pagoda was named 'No Form'. Later, the Later Lord Li Yu of the Southern Tang Dynasty established Bao Ci Monastery and ordered the Master's disciple, Zen Master Xuanjue, to open a Dharma hall and preach. The Master was further posthumously honored as Great Wisdom Treasury Great Teacher. (End)