T47n1992_汾陽無德禪師語錄

大正藏第 47 冊 No. 1992 汾陽無德禪師語錄

No. 1992

重刊汾陽和尚語錄疏

昔風穴和尚謂首山曰。不幸臨濟之道。至吾將墜于地矣。觀此一眾。雖敏者多。見性者少。吾雖望子之久。猶恐耽著此經。不能放舍。風穴高提祖印。向千聖頂𩕳上。下者一著。不妨險峻其奈首山言前領旨。格外明宗。直下承當。不存毫髮。洎風穴上堂。舉世尊以青蓮目顧視大眾。而首山宏機捷出拂袖便行。如淵之深岳之聳。所謂唱愈高。而和愈峻也。汾陽禪師。出首山之門。弄西河師子。奮出窟爪牙。哮吼一聲。群魔屏跡。梵僧請法。即為敷揚。戛玉鏗金。超聞離見。六人大器。具在典章。耀古騰今。叢林標格。家法來從。有目正音。其可無傳。在昔雖已刊行。歲久遂成湮沒。天臺子聰。首座靈機。夙契宗匠。親承慨祖室之長冥。惜真風之不振。握驪珠擬澄滄海。執慧斧欲伐邪林。募緣重刊。垂惠後學。余嘉其志。故發緒言。希聞見而樂從。庶有光于祖道者也。

時至大三年春吳開元住持清茂書

一華一葉。直指單傳之妙旨。自林際傳。入汾陽手中。如持一尺之鏡。容納萬象森羅。量內量外。何曾見有虛空之廣。雲天之高。日月之明。毛芥堆突之細之大者也。怒雷分開泰華

【現代漢語翻譯】現代漢語譯本：

大正藏第四十七冊，第一九九二號，《汾陽無德禪師語錄》

第一九九二號

重刊《汾陽和尚語錄》疏

昔日風穴（Fengxue，禪師名）和尚對首山（Shoushan，禪師名）說：『不幸的是，臨濟（Linji，禪宗流派）之道，到我這裡將要墜落於地了。觀察這一眾僧人，雖然聰敏的人很多，但見性的人很少。我雖然期望你很久了，仍然恐怕你耽著于這些經書，不能放舍。』風穴高高提起祖印，向千聖的頂𩕳上，下這一著，不妨險峻，只是首山言前領旨，格外明宗，直下承當，不存毫髮。等到風穴上堂，舉世尊以青蓮花般的眼睛顧視大眾，而首山宏機捷出，拂袖便行，如淵之深，岳之聳。所謂唱得越高，而和得越峻也。汾陽（Fenyang，地名）禪師，出自首山之門，弄西河的獅子，奮出窟中的爪牙，哮吼一聲，群魔屏跡。梵僧請法，即為敷揚，戛玉鏗金，超聞離見。六人大器，具在典章。耀古騰今，叢林標格。家法來從，有目正音，其可無傳？在昔雖然已經刊行，歲久遂成湮沒。天臺子聰（Tiantai Zicong，人名），首座靈機（Lingji，人名），夙契宗匠，親承慨祖室之長冥，惜真風之不振。握驪珠擬澄滄海，執慧斧欲伐邪林。募緣重刊，垂惠後學。我嘉獎他的志向，所以發表一些緒言，希望聞見的人能夠樂於效從，或許能光大於祖師之道吧。

時至大三年春，吳開元（Wu Kaiyuan，人名）住持清茂（Qingmao，人名）書

一華一葉，直指單傳的妙旨，自林際（Linji，人名）傳，入汾陽手中，如持一尺之鏡，容納萬象森羅。量內量外，何曾見過有虛空之廣，雲天之高，日月之明，毛芥堆突之細之大者也。怒雷分開泰華（Taihua，山名）。

【English Translation】 English version:

T47, No. 1992 Fenyang Wude Chanshi Yulu (Record of Chan Master Wude of Fenyang)

No. 1992

A Commentary on the Re-publication of the Record of Monk Fenyang

In the past, Chan Master Fengxue (Fengxue, Chan master's name) said to Shoushan (Shoushan, Chan master's name): 'Unfortunately, the Linji (Linji, a Chan school) path, by the time it reaches me, will be about to fall to the ground. Observing this assembly, although there are many who are clever, there are few who see their nature. Although I have hoped for you for a long time, I am still afraid that you will become attached to these scriptures and be unable to let them go.' Fengxue highly raised the ancestral seal, towards the crowns of the heads of the thousand sages, making this move, it doesn't hurt to be dangerous and steep, but Shoushan understood the meaning before the words were spoken, extraordinarily clarifying the sect, directly accepting it, without holding onto even a hair's breadth. When Fengxue ascended the hall, he raised the World Honored One's lotus-like eyes to look at the assembly, and Shoushan swiftly displayed his great capacity, flicked his sleeves and left, like the depth of an abyss, the towering of a mountain. As the saying goes, the higher the singing, the steeper the harmony. Chan Master Fenyang (Fenyang, place name), came from the school of Shoushan, playing with the lion of the West River, unleashing claws and teeth from the cave, roaring once, and all demons disappeared. When a Brahman monk requested the Dharma, he immediately expounded it, like striking jade and resounding gold, transcending hearing and leaving seeing. The six great vessels of people are all present in the canons. Illuminating the past and soaring into the present, the standard of the monastery. The family tradition comes from, those with eyes have the correct sound, how can it not be transmitted? Although it was published in the past, over time it became submerged and lost. Tiantai Zicong (Tiantai Zicong, personal name), the head seat Lingji (Lingji, personal name), had a long-standing agreement with the master of the sect, personally inheriting and lamenting the long darkness of the ancestral chamber, regretting the decline of the true wind. Holding a black pearl, he intends to clear the vast sea; wielding the axe of wisdom, he desires to cut down the heretical forest. Soliciting donations to re-publish, bestowing benefits on later learners. I commend his aspiration, therefore I express some introductory words, hoping that those who hear and see will be happy to follow, perhaps bringing light to the ancestral path.

Written in the spring of the third year of the Zhida era by Wu Kaiyuan (Wu Kaiyuan, personal name), abbot Qingmao (Qingmao, personal name).

'One flower, one leaf,' the wonderful meaning of direct pointing and single transmission, from Linji (Linji, personal name) it was transmitted, into Fenyang's hands, like holding a foot-long mirror, accommodating the myriad phenomena of the universe. Measuring inside and outside, when have you ever seen the vastness of emptiness, the height of the clouds and sky, the brightness of the sun and moon, the fineness and greatness of a mustard seed heap? Angry thunder splits Mount Taihua (Taihua, mountain name).

。摩竭大魚吸乾四大海水。當門師子咬斷一切衲僧命根。十智同真塞斷一切衲僧咽喉唇吻。此猶是將無作有。遊戲三昧。邊事不落文字語言。已前敲唱。雙行底句。若非直下兒孫。向印板上。打出定道。局在一隅。而大機大用。超然如恒河沙數。木石首座之功。豈浪施也哉。

旹至大辛亥開爐后一日住薦嚴比丘德海拜書

胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚。伸出西河爪距。抉破古今窠臼。義天無滓。心鏡無痕。圓如明月珠。快似金剛劍。一斬一切斬。一斷一切斷。上無攀仰。下絕己躬。常光現前。壁立萬仞。木石首座重行刊鏤。廣其流通。療狂子之多疑。救達人之少悟。

龍山起予謹題

謂汾陽實有此錄。臨濟一宗。掃土而盡。謂汾陽實無此錄。臨濟一宗。掃土而盡。且作么生。入得汾陽門。見得汾陽人。直下平坦。去也至大。辛亥之春。天臺比丘子聰。募金重刊。中竺遠孫　炷香再閱。

汾陽為聰公。排闥而起。濟北之道遂昌奮返顰呻。驚□□勝。是為西河獅子。遺言行世。觀者不翅如飲鳩。中者必死。舊板磨滅。世方幸其毒息。木石聰首座。復刊而新之。流毒滋甚。慨今而後曾不知其飲而致於中。中而致於必死者幾何人矣。住禾城本覺比丘如芝拜書。

汾

【現代漢語翻譯】現代漢語譯本：摩竭大魚（Makara，一種巨大的海怪）吸乾四大海水。當門師子（比喻氣勢洶洶的禪師）咬斷一切衲僧（指僧人）的命根。十智同真（指十種智慧達到同一真理的境界）塞斷一切衲僧的咽喉唇吻。這仍然是將無作有，如同遊戲三昧（一種禪定狀態）。邊事（指細微末節）不落文字語言。在文字語言之前敲唱，是雙行底句（指對聯的下句）。如果不是直下的兒孫（指真正領悟禪宗真諦的弟子），卻在印板上打出定道（指死守固定的教條），侷限在一隅。而大機大用（指禪宗的偉大機鋒和作用），超然如恒河沙數（形容數量極多）。木石首座（指像木頭石頭一樣堅定不移的首座）的功勞，豈是隨便施捨的呢？

時至大辛亥開爐后一日，住薦嚴比丘德海拜書。

胡僧金錫光（指汾陽善昭禪師），為法來到汾陽。六人（指汾陽善昭的六位著名弟子）成就大器。勸請他為此敷揚（指弘揚佛法）。伸出西河（指汾陽善昭的家鄉）的爪距，抉破古今的窠臼（指打破陳舊的觀念）。義天無滓（指義理如天空般純凈無雜質），心鏡無痕（指心如明鏡般清澈無痕跡）。圓如明月珠，快似金剛劍。一斬一切斬，一斷一切斷。上無攀仰（指不依賴任何外物），下絕己躬（指超越自我）。常光現前（指永恒的光明顯現），壁立萬仞（形容氣勢雄偉）。木石首座重新刊刻，廣泛流通。治療狂妄之人的多疑，拯救通達之人的少悟。

龍山起予謹題。

說汾陽（指汾陽善昭）確實有此記錄，臨濟一宗（指臨濟宗）就會被掃地而盡。說汾陽確實沒有此記錄，臨濟一宗也會被掃地而盡。那麼，怎樣才能入得汾陽門，見得汾陽人呢？直下平坦，去吧！至大辛亥之春，天臺比丘子聰募金重刊。中竺遠孫炷香再閱。

汾陽為聰公排闥而起（指汾陽善昭如果知道此事會奮起反駁），濟北的道遂昌奮返顰呻（指濟北的道遂昌會皺眉嘆息）。驚□□勝（此處文字不清，無法翻譯），是為西河獅子遺言行世。觀者不啻如飲鳩（指觀看的人如同飲毒酒），中者必死（指中毒的人必死無疑）。舊板磨滅，世人正慶幸它的毒害消失。木石聰首座又重新刊印它，流毒更加嚴重。可嘆如今以後，曾經不知道自己飲毒而導致中毒，中毒而導致必死的人會有多少呢？住禾城本覺比丘如芝拜書。

汾

【English Translation】 English version: The Makara (a mythical sea creature) drains the four great seas. The lion at the gate (a metaphor for a fierce Zen master) bites off the life roots of all monks. The ten wisdoms united in truth block the throats and lips of all monks. This is still making something out of nothing, like playing in Samadhi (a state of meditative consciousness). Minor matters do not fall into written language. Striking and chanting before words is the bottom line of a couplet. If they are not direct descendants (referring to disciples who truly understand the essence of Zen), but instead imprint fixed doctrines on printing blocks, confined to a corner, then the great function and great use (referring to the great potential and application of Zen) are as numerous as the sands of the Ganges. The merit of the wooden and stone abbot (referring to a steadfast abbot like wood and stone) is not bestowed lightly.

Written by Bhikshu Dehai of Jianyan Monastery on the day after the furnace was opened in the year of Xinhai during the Zhida era.

The foreign monk Jin Xiguang (referring to Zen Master Fenyang Shanzhao) came to Fenyang for the Dharma. Six people (referring to the six famous disciples of Fenyang Shanzhao) achieved great things. They urged him to expound on this (referring to propagating the Dharma). Extending the claws of Xihe (referring to the hometown of Fenyang Shanzhao), breaking through the old ruts of the past and present. The righteousness is like the sky, without impurities; the mind is like a mirror, without traces. Round like a bright moon pearl, sharp like a diamond sword. One cut cuts everything, one severance severs everything. Above, there is nothing to cling to (referring to not relying on anything external); below, self is extinguished (referring to transcending the self). Constant light appears before you (referring to the eternal light manifesting), standing tall like ten thousand仞 walls (describing a majestic presence). The wooden and stone abbot re-engraved and widely circulated it, curing the doubts of the mad and saving the slight enlightenment of the enlightened.

Respectfully inscribed by Longshan Qiyu.

To say that Fenyang (referring to Fenyang Shanzhao) truly has this record is to sweep away the entire Linji sect (referring to the Linji school of Zen). To say that Fenyang truly does not have this record is also to sweep away the entire Linji sect. So, how can one enter the gate of Fenyang and see the person of Fenyang? Go straight ahead on a flat road! In the spring of Xinhai during the Zhida era, Bhikshu Zicong of Tiantai raised funds to re-engrave it. A distant descendant of Zhongzhu burned incense and reviewed it again.

Fenyang would rise up and push open the door for Master Cong (referring to Fenyang Shanzhao refuting this if he knew), and Dao Suichang of Jibei would frown and sigh (referring to Dao Suichang of Jibei lamenting). Astonishing □□ wins (the text here is unclear and cannot be translated), this is the last words of the lion of Xihe being practiced in the world. Those who see it are no different from drinking poison (referring to those who see it are like drinking poison), and those who are poisoned will surely die. The old plates were worn out, and the world was fortunate that its poison had disappeared. The wooden and stone abbot Cong re-engraved and renewed it, making the poison even more severe. Alas, from now on, how many people will unknowingly drink the poison and become poisoned, and become poisoned and surely die? Written by Bhikshu Ruzhi of Benjue Monastery in Hecheng.

Fen

陽無德禪師語錄序

銀青光祿大夫行秘書監知汝州軍州兼管內營田堤堰橋道勸農使上柱國南陽郡開國侯食邑一千九百戶楊億述

昔者白象降生。教興于權實。青蓮視瞬。義著于師承。厥後只履西歸一花東布。世系聯續。開悟寖廣。然而根器各異。宗致迭舉。少林之嗣既分皮髓之淺深。大寂之徒亦著心眉之階級。雖攪為一呼。匪酥酪醍醐之殊。然列彼三車。推羊鹿大牛之別。趨覺城而固有淹速。非智眼而孰克照明。

汾州大中寺。太子禪院長老。釋善昭者。本太原人。積習聞薰。孤貞絕俗。自去飾受具。即杖策巡。方所至少留。隨機叩發。歷參知識。七十一員。最後受印于汝州南院省念。遂法裔念。出風穴沼。沼嗣先南院颙。颙嗣興化獎。獎嗣臨際玄。玄嗣黃檗運。運嗣百丈海。海出馬祖。祖出南嶽讓。讓為曹溪嫡子。自曹溪至師。凡十一世。師既投針臨汝。分燈摩竭。衣珠內炳。潮音尚秘。薄言湘楚。依止林樾。道俗歸慕。名聲普聞。長沙守張侯茂宗。以四大寺。命師擇居。北抵襄沔。止白馬山。郡牧劉公昌言躬詣頂謁延住蘭若。前後八請皆不之諾。淳化四年。西河緇素千餘人。協心削牘。遣沙門契聰。詣白馬山。迎至其郡。遂爾留憩。攝伽梨而登席。揮犀柄以談空。毗耶凈名宴坐罔離於空室。廬

【現代漢語翻譯】現代漢語譯本

陽無德禪師語錄序

銀青光祿大夫、行秘書監、知汝州軍州兼管內營田堤堰橋道勸農使、上柱國、南陽郡開國侯、食邑一千九百戶楊億述

昔日白象降生（佛陀降生的象徵），佛教的教義興起于權巧方便和真實教誨。青蓮花開，佛陀視瞬（佛陀拈花微笑的典故），禪宗的義理在於師徒的傳承。其後，達摩祖師只履西歸（達摩祖師的故事），禪宗如一花般在東方傳播。世系相聯，開悟之人逐漸增多。然而，眾生的根器各有不同，宗門的旨趣也各不相同。少林一脈的傳承，有得其皮、髓的深淺之分；大寂禪師（馬祖道一）的門徒，也有著眼、眉的階級之別。雖然都攪動成一體，卻並非酥酪、醍醐般的純粹。如同佛經中列舉的三車，有羊車、鹿車、大牛車的區別。趨向覺悟之城，有快有慢，不是有智慧的眼睛，誰能明察照亮呢？

汾州大中寺太子禪院的長老，釋善昭禪師，本是太原人。長期熏習佛法，孤高貞潔，超脫世俗。自從剃度受戒后，就拄著枴杖四處遊歷。在每個地方都稍作停留，隨機開導。參訪了七十一位善知識。最後在汝州南院省念禪師處得到印可。於是，他的法脈出自省念禪師，省念禪師出自風穴延沼禪師，延沼禪師繼承了先南院慧颙禪師，慧颙禪師繼承了興化存獎禪師，存獎禪師繼承了臨濟義玄禪師，義玄禪師繼承了黃檗希運禪師，希運禪師繼承了百丈懷海禪師，懷海禪師出自馬祖道一禪師，道一禪師出自南嶽懷讓禪師，懷讓禪師是曹溪慧能大師的嫡傳弟子。從曹溪慧能大師到善昭禪師，共十一世。善昭禪師既然在臨汝投針（比喻契機），在摩竭分燈（比喻傳法），衣珠（比喻佛性）內蘊光明，潮音（比喻佛法）尚且秘而不宣。於是前往湘楚一帶，依止於山林之間。道俗之人歸附仰慕，名聲廣為流傳。長沙太守張茂宗，想讓善昭禪師在四大寺中選擇一處居住。善昭禪師北上抵達襄沔，止步于白馬山。郡牧劉昌言親自前往頂禮拜謁，邀請他住在蘭若（寺廟），前後八次邀請，善昭禪師都沒有答應。淳化四年，西河的僧人和居士一千多人，同心協力寫了奏章，派遣沙門契聰前往白馬山，迎請善昭禪師到郡中，於是善昭禪師才在那裡停留。披上袈裟登上法座，手持犀牛角手柄來談論空性。如同維摩詰和凈名居士那樣，宴坐冥思不離空室，

【English Translation】 English version

Preface to the Recorded Sayings of Zen Master Yang Wude

Written by Yang Yi, Silver Green Grand Master of the Court of Imperial Sacrifices, Acting Director of the Secretarial Bureau, Administrator of Ruzhou Military Prefecture, concurrently in charge of Internal Camp Farmlands, Embankments, Bridges, Roads, and Encouragement of Agriculture, Supreme Pillar of the State, Founding Marquis of Nanyang Commandery, with a fief of 1,900 households.

In the past, when the White Elephant was born (symbol of Buddha's birth), the teachings of Buddhism arose from expedient means and true teachings. When the blue lotus opened and Buddha blinked (allusion to Buddha holding up a flower), the meaning of Chan lies in the transmission from teacher to disciple. Thereafter, Bodhidharma returned west with a single sandal (story of Bodhidharma), and Chan spread eastward like a flower. The lineage continued, and the enlightened ones gradually increased. However, the capacities of beings differ, and the tenets of the schools vary. The successors of Shaolin have shallow and deep understandings of the skin and marrow; the disciples of Daji (Mazu Daoyi) also have levels of eye and eyebrow. Although they are all stirred into one, they are not as pure as ghee and clarified butter. Like the three carts listed in the sutras, there are distinctions between the goat cart, deer cart, and great ox cart. Approaching the city of enlightenment has varying speeds, and without the eye of wisdom, who can discern and illuminate?

Zen Master Shishan Zhao, the Elder of the Prince's Zen Monastery of Dazhong Temple in Fenzhou, was originally from Taiyuan. He had accumulated habits of hearing and scent, and was solitary and pure, transcending the mundane. Since shaving his head and receiving the precepts, he traveled everywhere with a staff. He stayed briefly in each place, expounding teachings according to circumstances. He visited seventy-one good teachers. Finally, he received approval from Zen Master Xingnian of Nanyuan in Ruzhou. Thus, his Dharma lineage came from Zen Master Xingnian, who came from Zen Master Fengxue Yanzhao, who inherited from the former Zen Master Huiyong of Nanyuan, who inherited from Zen Master Xinghua Cunjiang, who inherited from Zen Master Linji Yixuan, who inherited from Zen Master Huangbo Xiyun, who inherited from Zen Master Baizhang Huaihai, who came from Zen Master Mazu Daoyi, who came from Zen Master Nanyue Huairang, who was the direct disciple of Great Master Huineng of Caoxi. From Great Master Huineng of Caoxi to Zen Master Shishan Zhao, there were eleven generations in total. Since Zen Master Shishan Zhao cast his needle in Linru (metaphor for opportune moment) and shared the lamp in Magadha (metaphor for transmitting the Dharma), the inner light of the robe pearl (metaphor for Buddha-nature) was shining, and the sound of the tide (metaphor for the Dharma) was still kept secret. Therefore, he went to the Xiangchu area and stayed in the mountains and forests. Both monastics and laypeople admired and followed him, and his reputation spread widely. Zhang Maozong, the governor of Changsha, wanted Zen Master Shishan Zhao to choose one of the four great temples to reside in. Zen Master Shishan Zhao went north to Xiangmian and stopped at White Horse Mountain. Liu Changyan, the prefectural governor, personally went to pay homage and invited him to live in the aranya (temple), but Zen Master Shishan Zhao refused all eight times. In the fourth year of Chunhua, more than a thousand monks and laypeople in Xihe jointly wrote a memorial and sent Shramana Qicong to White Horse Mountain to invite Zen Master Shishan Zhao to the prefecture, and only then did Zen Master Shishan Zhao stay there. He donned the kasaya and ascended the Dharma seat, holding a rhinoceros horn handle to discuss emptiness. Like Vimalakirti and the layman Jingming, he sat in meditation without leaving the empty room,

峰慧遠送迎不越于虎溪。凈眾駢臻。法韻雄震。而師願力勇猛。學解淹博。周遊湖嶺。探索筌蹄。效遍參于善財。同多聞于慶喜。若乃江西即心之誨。而歸於無物。石頭全提之句。而謂之真吼。南泉捭闔而自得。引發上機。趙州縱奪。而有端摧伏異見。洞山之建立五位。回互以彰。仰山之分列諸勢。遊戲無礙。雪峰應接之眼。啐啄同時。雲門揚攉之言。藥石苦口。咸達其要。悉舉其綱。至如大用現前。纖塵不立。諸法皆泯。四句迥超。蓋有黃檗之迅機臨際之妙脈。三玄三要。在掌握之所施。二主二賓。與盲瞑而何異。是為正路。直造上乘。師之所證。逾于格量。非齊肩于佛慧。曷染指於禪味哉。予刳心彌久感疾無損。靜慮冥默。世緣紛染。守郡楚北。恪居官次。而師遐遣清侶。躬裁尺訊。謂廣內集錄。載師之辭句。既參于刊綴。汝海答問。陪師之法屬。且聯其宗派。邈同風于千里。遽授書之一編法興智深。二上人飛錫。實勤巽床甚謹。述邑子之意。愿永南宗之旨屬。圖鏤版邈求冠篇。賞音相從。重胝忘苦。幸煩襟之微釋。因濡翰以塞請云爾。

汾陽無德禪師語錄捲上

門人住石霜山慈明大師楚圓集

師初開堂讀疏罷。維那白槌云。法筵龍象眾。當觀第一義。師云。若論此事。絕有言詮。維那白槌。

已成朕兆。雖然如是。官不容針。私通車馬。況乃表白。大德高談華翰。顯唱皆周。人天僧俗。同臻法會。何處不可。更待山僧擊揚斯事。恰似平地掘坑。闔城檀越維那頭。總在這裡么。對云總在。師云。多少。周旋。各人分上。誰不當機。如未相悉。有疑請問。問靈山一會。迦葉親聞。今日一會。什麼人聞。師云。不因升寶座。爭顯六師能。問師唱誰家曲。宗風嗣阿誰。師云。不歷僧祇劫。直出古皇前。恁么則郡城有望。師云。五嶽峰巒秀。四海盡歸朝。問無業堂前師子吼。空王殿里事如何。師云。石塔楞層當宇宙。金鈴搖拽動人天。莫便是和尚為人處也無。師云。人天皆罔措。直下要分明。問如何是大道之源。師云。掘地覓天。何得如此師云。不識幽玄。問坐斷毗盧頂。不稟釋迦文猶未是學人行業。如何是學人行業。師云。什麼處得這個問來。恁么則學人罪過也。師云。腦後拔箭。問如何是道。師云。虛空無障礙。來往任縱橫。恁么則謝師指示。師云。爾喚什麼作道。僧無語。師云。只解騎虎。不解下虎。問如何是般若神珠。師云。光明不透影。隨處任方圓。學人不會。師云。記取前話。問如何是利生之見。師云。云綻青天月。了朗甚分明。恁么則金聲擲地。師云。休俗氣不除。問如何是活句。師云。仰面哭蒼天

。此猶是死句。師云。入地更深埋。問心地未安時如何。師云。誰亂爾。爭奈這個何。師云。自作自受。問古鏡未明時如何。師云。天魔戰灼。明後如何。師云。毗沙稽首。

師云。爾問我答。有什麼了期。盡未來際。無時得歇。山僧昨感郡城遠請。如今已報佛恩。隨機利物。各人解悟。只在如今。日月天子面前立。妙峰聳峻頭上住。移城道廣震乾坤。辯塔名高彌宇宙。所以珠生掌內。取草林中。出藥延時。待人傳法。遂有立雪斷臂負石舂糠。遇斯志人。方堪受旨。況乎山僧觸事荒唐。那升此位。實當慚悚。今郡尊牧主。諸官員檀越在會僧俗。並是靈山會上。受佛付囑了底人。還記得付囑底事么。記得者。對人天大眾前。通露訊息。要辨邪正。莫只恁么肚裡不肯。隈地生疑。道場難遇。只在如今。有么有么。莫道。禪是骨[骨*侖]。子切要緇素分明。無即不用錯致詞端。多語勞神。少言易會。久立諸官。恐無利益。伏惟珍重。

上堂云。夫以。汾陽蕩蕩廣闊。而無際無涯。晉水滔滔深遠。而有終有始。遂得清涼一派。橫貫乾坤。金色千峰。豎吞宇宙。金鉼不動。玉騎移輪。箭穿雁穴。什麼人委的。如今還有委的底么。對眾出來。僧問。學人未悟時如何。師云。誰人未悟。悟后如何。師云。旦莫詐明頭。

【現代漢語翻譯】現代漢語譯本：這仍然是死的語句。師父說：『入地更深埋。』問：『心地未安時如何？』師父說：『誰擾亂你？爭奈這個如何？』師父說：『自作自受。』問：『古鏡未明時如何？』師父說：『天魔戰灼。』『明後如何？』師父說：『毗沙（Vaishravana，四大天王之一，護法神）稽首。』

師父說：『你問我答，有什麼了結的時候？盡未來際，沒有停歇的時候。山僧昨天承蒙郡城遠道相請，如今已經報答佛恩，隨機應變利益眾生，各人領悟，就在當下。日月天子面前立，妙峰聳峻頭上住，移城道廣震乾坤，辯塔名高彌宇宙。所以珠生掌內，取草林中，出藥延時，待人傳法。於是有立雪斷臂、負石舂糠的故事。遇到這樣有志向的人，才堪受旨。更何況山僧我觸事荒唐，怎能升到這個位置？實在應當慚愧。現在郡尊牧主，各位官員檀越（dān yuè，施主）在會的僧俗，都是靈山會上，接受佛陀付囑的人。還記得付囑的事情嗎？記得的人，在人天大眾面前，通露訊息，要辨別邪正。不要只是這樣肚裡不肯，暗地裡生疑。道場難得，就在當下。有嗎？有嗎？不要說禪是骨[骨*侖]。切要僧俗分明。沒有就不用錯用詞語。多說勞神，少說易懂。久站各位官員，恐怕沒有利益。伏惟珍重。』

上堂說：『汾陽（Fényáng，地名）浩蕩廣闊，沒有邊際沒有盡頭。晉水（Jìn shuǐ，河流名）滔滔深遠，有始有終。於是得到清涼一派，橫貫乾坤，金色千峰，豎吞宇宙。金鉼（jīn bǐng，金錠）不動，玉騎移輪，箭穿雁穴，什麼人知道底細？如今還有知道底細的人嗎？對眾出來。』僧人問：『學人未悟時如何？』師父說：『誰人未悟？』『悟后如何？』師父說：『旦莫詐明頭。』

【English Translation】 English version: This is still a dead phrase. The master said, 'Bury it deeper into the ground.' Asked, 'What about when the mind is not at peace?' The master said, 'Who is disturbing you? What can be done about this?' The master said, 'Self-made, self-suffered.' Asked, 'What about when the ancient mirror is not clear?' The master said, 'Heavenly demons battle fiercely.' 'What about after it is clear?' The master said, 'Vaishravana (one of the Four Heavenly Kings, a Dharma protector) bows his head.'

The master said, 'You ask and I answer, when will there be an end? Throughout the endless future, there is no time to rest. This mountain monk was honored by a distant invitation from the city yesterday, and now has already repaid the Buddha's kindness, benefiting beings according to circumstances. Each person's understanding is right now. Standing before the sun and moon deities, the towering peaks of Miaofeng reside on the head, moving cities and spreading the Way shakes the universe, the renowned pagoda of debate fills the cosmos. Therefore, pearls are born in the palm, herbs are taken from the forest, medicine is produced to prolong life, waiting for people to transmit the Dharma. Thus, there are stories of standing in the snow and cutting off an arm, carrying stones and pounding rice. Only those with such aspirations are worthy of receiving the decree. Moreover, this mountain monk's actions are often absurd, how can I ascend to this position? I should truly be ashamed. Now, the esteemed governor, all the officials, and benefactors (dān yuè) present, both monks and laypeople, are all people who received the Buddha's entrustment at the Vulture Peak Assembly. Do you remember what was entrusted? Those who remember, reveal the message before the assembly of humans and gods, and distinguish between right and wrong. Do not just disagree in your hearts and harbor doubts in secret. The Dharma assembly is rare, it is right now. Is there? Is there? Do not say that Chan is bone [骨*侖]. It is essential to distinguish clearly between monks and laypeople. If there is nothing, then do not use the wrong words. Much talk is tiring, little talk is easy to understand. Standing for a long time, esteemed officials, I fear there is no benefit. I respectfully wish you well.'

Ascending the Dharma seat, he said, 'Fenyang (a place name) is vast and boundless, without limit or end. The Jin River (Jìn shuǐ, a river name) flows deep and far, with a beginning and an end. Thus, we have the lineage of Qingliang, traversing the universe, golden peaks, swallowing the cosmos vertically. The golden ingot (jīn bǐng) does not move, the jade horse shifts its wheels, the arrow pierces the goose's nest, who truly knows the details? Are there any who truly know the details now? Come forward before the assembly.' A monk asked, 'What about when the student has not awakened?' The master said, 'Who has not awakened?' 'What about after awakening?' The master said, 'Do not falsely pretend to be enlightened in the morning.'

問遠遠請師。請師舉唱。師云。當機無影像。迴轉絕參差。問祖意教意是同是別。師云。巖高松冷健。澗曲水流遲。問急切相投時如何。師云。裸形見阿難。問牛頭未見四祖。為甚百鳥𠾑花獻。師云。匉匉地見后為什麼。不銜花獻。師云。匉匉地。問如何是祖師西來意。師云。青絹扇子足風涼。問祖師心印。不落有無。未審師于先師處。得個什麼。師云。千年無影樹。今時勿底靴。恁么則播於寰宇也。師云。世界雖廣闊。舉措少知音。師云。如今還有知音底么。有則金色同參。且道參什麼人。良久云。久立大眾。伏惟珍重。

上堂云。夫大道之源。言詮罔及。祖印相傳。迷情豈測。當臺秦鑒。好醜俱分。鴨類鵝王。水乳自辨。如今還有辨得底么。拈出來看。

問如來降下於忉利。蓮花示現於金輪。即不問如何是今日一會。師云。大眾普聞。恁么則和尚慈悲也。師云。雙林猶自可。拘尸廓四周。僧禮拜。師云。今日到西天。問承教有言。夫說法者。無說無示。其聽法者。無聞無得。未審師今當說何法。師云。吃棒了通名。恁么則人天大眾。皆承恩力。師云。罪不重科。問虛空權譬喻。隨處得彰名。未審是個什麼物。師云。居人天不測。入地更深埋。恁么則大眾雖不識。歷劫盡沾恩。師云。劍梁落膊。從他鬧

【現代漢語翻譯】現代漢語譯本問：遠遠地請教師父，請師父開示。師父說：『當下的機緣沒有固定的形象，迴轉之間超越了任何差異。』問：祖師的意旨和教義是相同還是不同？師父說：『高聳的山巖，蒼勁的松樹，寒冷而挺拔；彎曲的溪澗，流水緩慢而悠長。』問：在緊急迫切想要契合的時候，應該如何做？師父說：『赤身裸體地去見阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。』問：牛頭（Niutou，牛頭宗的創始人法融禪師）在未見到四祖（達摩之後的四位禪宗祖師）之前，為什麼會有百鳥銜花獻上的景象？師父說：『轟轟烈烈地見到之後，為什麼反而不銜花獻上了呢？』師父說：『轟轟烈烈地。』問：如何是祖師西來意（Bodhidharma從西天來到東土傳法的真意）？師父說：『青色的絹扇帶來足夠的涼風。』問：祖師的心印，不落入有和無的範疇，不知師父您在先師那裡，得到了什麼？師父說：『千年的無影樹，如今穿上沒底的靴子。』問：如果這樣，那麼（師父的教法）就傳播於整個宇宙了？師父說：『世界雖然廣闊，但能理解的人很少。』師父說：『如今還有能理解的人嗎？如果有，就如同金色光芒一樣共同參與。』且說參與什麼人呢？師父沉默良久，說：『久站的大眾，請多多保重。』上堂說法時說：大道的根源，言語無法觸及。祖師的心印相傳，迷惑的情感難以測度。當面用秦國的鏡子照看，美和丑自然區分。像鴨子還是像鵝王，像水還是像乳，自然分辨。如今還有能分辨的嗎？拿出來看看。問：如來（Tathagata，佛陀的稱號之一）從忉利天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）降臨，蓮花在金輪（Chakra，古印度神話中的一種武器，象徵著統治和權力）上顯現，這些暫且不問，如何是今日的法會？師父說：『大眾都聽到了。』問：這樣說來，和尚您真是慈悲啊。師父說：『雙林（Sala Grove，佛陀涅槃之地）尚且還可以，拘尸那迦（Kushinagar，佛陀涅槃之地）四周空曠。』僧人禮拜。師父說：『今天就到西天（佛教中的極樂世界）了。』問：承蒙教誨，有這樣的說法：說法的人，無說也無示；聽法的人，無聞也無得。不知師父您今天要說什麼法？師父說：『吃了棒子就通報姓名。』問：這樣說來，人天大眾，都承受了您的恩德。師父說：『罪過不再重複懲罰。』問：虛空權且作為比喻，隨處都可以彰顯名號，不知這虛空是個什麼東西？師父說：『居住在人天無法測度的地方，進入地下埋藏得更深。』問：這樣說來，大眾雖然不認識它，但歷經劫數都沾染了它的恩澤。師父說：『劍刃落在肩膀上，任憑他喧鬧。』

【English Translation】 English version Asked: I respectfully request the master to give instructions. Please, Master, sing and expound. The Master said: 'The present opportunity has no fixed image; turning around transcends all differences.' Asked: Are the ancestral intent and the doctrinal intent the same or different? The Master said: 'High cliffs, sturdy cold pines; winding streams, slow-flowing water.' Asked: When urgently seeking to unite, what should one do? The Master said: 'See Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) naked.' Asked: Before Niutou (founder of the Niutou School, Chan Master Farong) met the Fourth Patriarch (the four Chan patriarchs after Bodhidharma), why did hundreds of birds offer flowers? The Master said: 'After seeing it so grandly, why don't they offer flowers anymore?' The Master said: 'So grandly.' Asked: What is the meaning of Bodhidharma's coming from the West (the true meaning of Bodhidharma's transmission of Dharma from the West to the East)? The Master said: 'A blue silk fan brings enough cool breeze.' Asked: The ancestral mind-seal does not fall into the category of existence or non-existence. I wonder, Master, what did you obtain from your former teacher? The Master said: 'A thousand-year-old shadowless tree, now wearing bottomless boots.' Asked: If so, then (the Master's teachings) are spread throughout the universe? The Master said: 'Although the world is vast, few understand.' The Master said: 'Are there any who understand now? If so, they participate together like golden light.' And who do they participate with? The Master remained silent for a long time and said: 'The assembly has been standing for a long time, please take care.' When ascending the Dharma hall, he said: 'The source of the Great Way cannot be reached by words. The ancestral mind-seal is transmitted, but deluded emotions cannot fathom it. When looking at the Qin mirror face to face, beauty and ugliness are naturally distinguished. Whether it's like a duck or a goose king, like water or milk, it's naturally discerned. Are there any who can discern it now? Bring it out and show it.' Asked: The Tathagata (one of the Buddha's titles) descends from Trayastrimsa Heaven (a heaven located on the summit of Mount Sumeru in Buddhist cosmology), and the lotus flower appears on the golden wheel (Chakra, an ancient Indian weapon symbolizing dominion and power). Leaving these aside, what is today's Dharma assembly? The Master said: 'The assembly has heard it all.' Asked: In that case, you, Venerable Monk, are truly compassionate. The Master said: 'The Sala Grove (the place of Buddha's Parinirvana) is still acceptable, but Kushinagar (the place of Buddha's Parinirvana) is vast and empty.' The monk prostrated. The Master said: 'Today, we arrive in the Western Paradise (the Pure Land in Buddhism).' Asked: I have received the teaching that those who preach the Dharma neither preach nor show; those who listen to the Dharma neither hear nor gain. I wonder, Master, what Dharma will you preach today? The Master said: 'After being beaten with a stick, announce your name.' Asked: In that case, all beings in the heavens and on earth receive your grace. The Master said: 'A crime is not punished twice.' Asked: Let emptiness be used as a metaphor, and its name can be manifested everywhere. I wonder, what is this emptiness? The Master said: 'It dwells in a place that humans and gods cannot fathom, and it is buried even deeper underground.' Asked: In that case, although the assembly does not recognize it, they have all been touched by its grace throughout countless kalpas. The Master said: 'The sword blade falls on the shoulder, let him make noise.'

劈。腹開心始是明。

師云。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不能與人天為眼目決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼牢。空的俱徹。作么是十智。同真與諸上座點出。一同一質。二同大事。三總同參。四同真志。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得失。又云。與什麼人同得入。與誰同音吼。作么生是同生殺。什麼物同得失。阿那個同具足。是什麼同遍普。何人同真志。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者。不吝慈悲。點不出者。未有參學眼。在切須辨取。要識是非。面目見在。不可久立。珍重。

小參僧問。冰綻魚散時如何。師云。水清魚不現。長波自往來。龍王當居何位。師云。在處存金殿。乾坤獨我尊。恁么則更無過者。師云。按劍誰得妙。當人不自傷。

師云。若是按劍手。曹山不奈何。還識得劍未。與爾注破。寰中無當克。海內獨橫身珍重。

上堂云。汾陽門下。有西河師子。當門踞坐。但有來者。即便咬殺。有何方便。入得汾陽門。得見汾陽人。若見汾陽人者。堪與祖佛為師。不見汾陽人。儘是立地死漢。如今還有人。入得門么。快須

【現代漢語翻譯】現代漢語譯本『劈腹開心始是明』。

師父說：『說法的人，必須具備與真理相同的十種智慧。如果不能具備與真理相同的十種智慧，就無法分辨邪正，區分僧俗，不能成為人天的眼目，決斷是非。就像鳥兒在空中飛行卻折斷了翅膀，像箭射向目標卻斷了弦。絃斷了，所以射不中目標；翅膀折斷了，所以不能在空中飛行。弦結實，翅膀牢固，天空的一切都能穿透。』什麼是十智同真？我為各位上座點出：一、同一質（本質相同）；二、同大事（共同的大事）；三、總同參（共同參悟）；四、同真志（相同的真誠志向）；五、同遍普（共同的普遍性）；六、同具足（共同的具足）；七、同得失（共同的得失）；八、同生殺（共同的生殺）；九、同音吼（共同的獅子吼）；十、同得失（共同的得失）。又說：『與什麼人共同證入？與誰共同發出獅子吼？怎樣才是共同的生殺？什麼事物共同經歷得失？哪個共同具足？什麼共同具有普遍性？何人具有相同的真誠志向？誰能共同參悟？哪個共同面對大事？什麼事物具有相同的本質？』有點得出的嗎？點得出的人，不要吝惜慈悲。點不出的人，還沒有參學的眼光，務必要辨別清楚。想要認識是非，面目就在眼前。不可久留，珍重。

小參時，有僧人問：『冰融化，魚分散時如何？』師父說：『水清澈，魚不顯現，長長的波浪自顧自地來回。』龍王應當居於什麼位置？師父說：『在任何地方都存在金殿，天地之間唯我獨尊。』這樣說來，就沒有超過他的了？師父說：『手按劍柄，誰能得到其中的妙處？真正懂得的人不會自傷。』

師父說：『如果是按劍的高手，曹山也奈何不了。還認識劍嗎？我為你們註釋一下：天下沒有能抵擋的，海內唯我獨尊。珍重。』

上堂時說：『汾陽（Fenyang，人名）門下，有西河的獅子，當門踞坐，只要有人來，就立刻咬死。有什麼方便，可以進入汾陽門，得見汾陽人？如果見到汾陽人，就可以與祖師和佛陀為師。如果見不到汾陽人，都是站著等死的漢子。如今還有人，能進入這道門嗎？快說！』

【English Translation】 English version 『Splitting open the belly and revealing the heart is the beginning of clarity.』

The Master said: 『One who expounds the Dharma must possess ten wisdoms that are identical to the truth. If one does not possess these ten wisdoms identical to the truth, one cannot distinguish between right and wrong, or between the ordained and the laity. One cannot be the eyes and ears of humans and devas, or make judgments on what is right and wrong. It is like a bird flying in the sky with a broken wing, or an arrow shot at a target with a broken string. Because the string is broken, the arrow cannot hit the target; because the wing is broken, the bird cannot fly in the sky. If the string is strong and the wing is sturdy, one can penetrate everything in the sky.』 What are the ten wisdoms that are identical to the truth? I will point them out for you, esteemed assembly: 1. Same substance; 2. Same great matter; 3. Altogether the same practice; 4. Same true aspiration; 5. Same universality; 6. Same completeness; 7. Same gains and losses; 8. Same life and death; 9. Same lion's roar; 10. Same gains and losses. He also said: 『With whom do we attain entry? With whom do we roar like a lion? What is the same life and death? What things do we share gains and losses with? Which is the same completeness? What is the same universality? Who has the same true aspiration? Who can practice together? Which is the same great matter? What thing has the same substance?』 Is there anyone who can point them out? Those who can point them out, do not be stingy with compassion. Those who cannot point them out do not yet have the eye of a practitioner, and must be sure to discern clearly. If you want to know right and wrong, the face is right in front of you. Do not linger long. Treasure this.

During a small gathering, a monk asked: 『What is it like when the ice melts and the fish scatter?』 The Master said: 『When the water is clear, the fish do not appear; long waves come and go on their own.』 What position should the Dragon King occupy? The Master said: 『Everywhere there exists a golden palace; in the universe, I alone am honored.』 Does that mean there is no one who surpasses him? The Master said: 『Who can grasp the subtlety of holding a sword? The one who truly understands does not harm himself.』

The Master said: 『If one is a master of the sword, even Caoshan (Caoshan, a name) can do nothing about it. Do you recognize the sword? I will annotate it for you: There is nothing in the world that can withstand it; within the seas, I alone stand supreme. Treasure this.』

During a Dharma talk, he said: 『Under the gate of Fenyang (Fenyang, a name), there is a lion from Xihe, squatting at the gate. Whoever comes, it immediately bites to death. What expedient means are there to enter the gate of Fenyang and see the person of Fenyang? If you see the person of Fenyang, you can take the patriarchs and Buddhas as your teachers. If you do not see the person of Fenyang, you are all standing dead men. Is there anyone here today who can enter this gate? Speak quickly!』

入取免得辜負平生。不是龍門客。切忌遭點額。那個是龍門。客一齊點下。舉起拄杖云。速退速退。

上堂云。乾坤寬廓。宇宙橫鋪。衲僧分上。左穿右穴。樵父檐柴。醫王辨價。藥多病甚。網細魚稠。東西南北。沖霜蹈雪。不避寒暄。要明斯事也。須是個一刀兩斷漢始得。只恁么哄哄恫恫地爛。冬瓜相似。有什麼成辦。咬斷兩頭。猶是惹泥帶水。豈更因循可惜許兄弟。正法難聞。正因難發。何不自省去。譬如兩陣相逢。不讓先手。掣鼓奪旗。快須與徹。人人慷慨。各各英豪大丈夫兒。莫教辜負行心虛消信施。山云廣闊。有什麼休時。若不自智玄通決定。償他夙債。圖什麼波波。地誑他父母。虛生一遍了。又更出家行腳。云我參善知識。見性絕生死流。了無為法。苦哉苦哉。萬中無一自省歸根者矣。如今有么。有即出來。問承和尚有言。父母之恩。如何報得。師云。粉骨碎身。還當得也無。師云。不因親寶地。爭得到祇園。

師云諸兄弟當以此心。無令忘失。遞相警策。分明已見。免得荒疏虛延歲月。自利利人。堪消信施。所以道日。消萬兩黃金。豈況輕微供養。各自記取無事。不用久立。珍重。

上堂云。夫說法者。須具宗師眼目。須識玄門。要辨緇素邪正。所以古人道。玄有玄路。鳥道難通。

【現代漢語翻譯】現代漢語譯本莫要辜負此生修行。不是那躍過龍門的魚，切記不要被點額淘汰。哪個才是真正的龍門？所有魚兒一齊被點驗。舉起拄杖說：『速退！速退！』

上堂說法：天地廣闊，宇宙鋪開。於我衲僧而言，卻是左穿右穴，無所不在。如同樵夫賣柴，醫王定價。藥多說明病重，網細說明魚多。四處奔波，不避寒暑。想要明白此事，須得是個一刀兩斷的漢子才行。如果只是這樣哄哄鬧鬧，像個爛冬瓜一樣，能有什麼成就？就算咬斷兩頭，也還是拖泥帶水。豈能再因循茍且，辜負了各位兄弟？正法難聞，正因難發，為何不自我反省？譬如兩軍對壘，不讓對方佔得先機，要搶先奪旗，快速徹底。人人都要慷慨激昂，個個都要成為英雄豪傑，莫要辜負了發心修行，白白浪費了信徒的供養。山間的雲彩廣闊無邊，何時才能停歇？若不能自己明智通達，決定了悟，就要償還宿世的債務，圖什麼呢？白白地欺騙父母，虛度一生。又去出家行腳，說我參訪善知識，見性了脫生死輪迴，證得無為之法。可悲啊可悲！一萬個人中也沒有一個能反省歸根的。如今有這樣的人嗎？有就站出來！問承和尚曾說：『父母的恩情，如何才能報答？』師父說：『即使粉身碎骨，也難以報答。』師父說：『若不是因為父母這塊寶地，怎麼能來到祇園精舍（Jetavana）呢？』

師父說：各位同修應當以此心修行，不要忘記，互相警策，分明了見自性，免得荒廢虛度光陰，自利利他，堪受信徒供養。所以說：『每日花費萬兩黃金，何況是輕微的供養。』各自記住，沒事了，不用久站，珍重。

上堂說法：說法之人，須具備宗師的眼光，須認識玄妙之門，要能辨別僧俗的邪正。所以古人說：『玄妙自有玄妙的路徑，如同鳥道一般難以通行。』

【English Translation】 English version Do not let down this lifetime of cultivation. If you are not a fish that leaps over the Dragon Gate, be careful not to be marked for elimination. What is the real Dragon Gate? All the fish are inspected together. Raising his staff, he said: 'Retreat! Retreat!'

Entering the hall, he said: 'Heaven and earth are vast, the universe is spread out. For us monks, it is like drilling left and right, everywhere. Like a woodcutter selling firewood, a medicine king pricing his goods. Many medicines indicate a serious illness, a fine net indicates many fish. Running around everywhere, not avoiding the cold and heat. If you want to understand this matter, you must be a person who can make a clean break. If you just muddle along like a rotten winter melon, what can you accomplish? Even if you bite off both ends, you are still dragging mud and water. How can you continue to procrastinate and let down your brothers? The true Dharma is hard to hear, the true cause is hard to arouse, why not reflect on yourself? It is like two armies facing each other, not letting the other side gain the upper hand, but seizing the flag first, quickly and thoroughly. Everyone should be generous and heroic, each should be a great man, do not let down the aspiration to cultivate, and waste the offerings of believers in vain. The clouds in the mountains are vast and boundless, when will they stop? If you cannot be wise and understand for yourself, and make a firm determination, you will have to repay your past debts, what are you plotting? Deceiving your parents in vain, wasting your life. Then you go out to become a monk and travel around, saying that I visit good teachers, see the nature and escape the cycle of birth and death, and attain the unconditioned Dharma. Alas, alas! Out of ten thousand people, not one can reflect and return to the root. Are there such people now? If so, stand up! Monk Wencheng once said: 'How can the kindness of parents be repaid?' The master said: 'Even if you are crushed to pieces, it is still difficult to repay.' The master said: 'If it were not for the precious land of parents, how could you come to Jetavana (祇園精舍)?'

The master said: 'All of you should cultivate with this mind, do not forget it, encourage each other, clearly see your own nature, so as not to waste your time in vain, benefit yourself and others, and be worthy of the offerings of believers.' Therefore, it is said: 'Spending ten thousand taels of gold every day, let alone a small offering.' Remember each of you, there is nothing to do, do not stand for long, take care.

Entering the hall, he said: 'The one who preaches the Dharma must have the eyes of a master, must know the mysterious gate, and must be able to distinguish between the right and wrong of monks and laymen. Therefore, the ancients said: 'The mysterious has its own mysterious path, like a bird path that is difficult to pass through.'

一語不玄。流俗阿師。且問諸上座。作么生是玄路。還有會底么。與汾陽說看。要知端的。莫只恁么兀兀地。過時虛消信施。自從古德。各有出人底路。還省得么。先聖云。一句語。須具三玄門。一玄門須具三要。阿那個是三玄。三要底句。快會取好。各自思量。還得穩當也未。古德已前行腳。聞一個因緣未明。中間直下。飲食無味。睡臥不安。火急抉擇將為小事。所以大覺老人。為一大事因緣。出現於世。想計他從上來行腳。不為遊山玩水。看州府奢華。片衣口食。皆為聖心未通。所以驅馳行腳。抉擇深奧。傳唱敷揚。博問先知。親近高德。蓋為續佛心燈。紹隆祖代。興崇聖種。接引后機。自利利地。不忘先跡。如今還有商量者。么有即出來大家商量。

僧問。如何是接初機底句。師云。汝是行腳僧。如何是辨衲僧底句。師云。西方日出卯。如何是正令行底句。師云。千里持來呈舊面。如何是立乾坤底句。師云。北俱盧州。長粳米食者。無貪亦無嗔。

師云。只將此四轉語。驗天下衲僧。才見爾出來。驗得了也。問如何是學人著力處。師云。嘉州打大像。如何是學人轉身處。師云。陜府灌鐵牛。如何是學人親切處。師云。西河弄師子。

師云。若人會得此三句。已辨三玄。更有三要語在。切須薦

取。不是等閑與大眾頌出。

三玄三要事難分。得意忘言道易親。一句分明該萬象。重陽九日菊花新。師云。會么恁么會得。不是性[惚-勿+喿]衲僧。作么生會好。久立珍重。

上堂云。汾陽有三決。衲僧難辨別。擬擬問如何。拄杖驀頭掣。僧問。如何是三決。師便打。僧禮拜。師云與爾一時頌出。

第一決。接引無時節。巧語不能詮。云綻青天月。

第二決。舒光辨賢哲。問答利生心。拔卻眼中楔。

第三決。西國胡人說。濟水過新羅。白地用鑌鐵。

師云。且道三決語。還有會底么。有會底。通露訊息。要知近遠。莫只么地。記言記語。以當平生。有甚利益。不用久立。珍重。

小參因舉三玄語云。爾還會三玄底時節么。直須會取古人意旨。然後自心明去。便得通變自在。受用無窮。喚作自受用身。佛不從他教。便識得自家活計。所以南泉云。王老師十八。上解作活計。

僧問。古人道十八。上解作活計。未審作得個什麼活計。師云。兩隻水牯牛。雙角無欄棬。復云。若要於此明得去。直須得三玄旨趣始得。受用無礙。自家慶快。以暢平生。丈夫漢莫教自辜觸事不通。彼無利濟。與爾一時頌出。

第一玄。法界廣無邊。參羅及萬象。總在鏡中圓。

【現代漢語翻譯】現代漢語譯本：取，不是隨便給大眾宣講的。

三玄三要難以分辨，領會其意忘卻言語，道就容易親近了。一句分明就包含了萬象，重陽佳節菊花盛開。師父說：『會了嗎？這樣會得了嗎？不是稀裡糊塗的衲僧。』怎樣領會才好？（我）站立很久了，珍重。

上堂時說：『汾陽（Fen Yang）有三決，衲僧難以辨別。如果想要問如何，拄杖就劈頭打下。』僧人問：『如何是三決？』師父就打。僧人禮拜。師父說：『與你們一時頌出。』

第一決，接引沒有固定時節，巧妙的言語不能詮釋，雲彩綻放出青天中的月亮。

第二決，舒展光明辨別賢哲，問答有利於眾生，拔掉眼中的木楔。

第三決，西國的胡人說，從濟水渡到新羅（Xin Luo），在白地上使用精鋼。

師父說：『且說這三決語，還有領會的嗎？有領會的，通達訊息。要知道近遠，不要只是這樣。』記住言語，當作一生的依靠，有什麼利益？不用久站，珍重。

小參時，因為提到三玄語說：『你們會三玄的時候嗎？』必須領會古人的意旨，然後自心明瞭，便能通變自在，受用無窮。叫做自受用身。佛不從他人教導，便認識到自己的活計。所以南泉（Nan Quan）說：『王老師十八歲，就懂得做活計。』

僧人問：『古人說十八歲，就懂得做活計，不知道做的是什麼活計？』師父說：『兩隻水牛，雙角沒有欄圈。』又說：『若要於此明瞭，必須懂得三玄的旨趣才能受用無礙，自己慶幸快樂，以暢快平生。大丈夫不要自己辜負，觸事不通，於人無利無益。與你們一時頌出。』

第一玄，法界廣闊無邊，參羅萬象，總在鏡中圓滿。

【English Translation】 English version: Taking it is not casually recited to the masses.

The Three Mysteries and Three Essentials are difficult to distinguish. Understanding the meaning and forgetting the words makes the Way easy to approach. One clear sentence encompasses all phenomena. On the Double Ninth Festival, chrysanthemums are fresh. The master said, 'Do you understand? Can you understand it like this? (If not) you are just a muddle-headed monk.' How is it good to understand? (I have been) standing for a long time, take care.

In the Dharma hall, he said, 'Fen Yang has three decisive points, which are difficult for monks to distinguish. If you try to ask how, the staff will strike your head.' A monk asked, 'What are the three decisive points?' The master then struck. The monk bowed. The master said, 'I will recite them to you all at once.'

The first decisive point: guiding has no fixed time, and skillful words cannot explain it. Clouds bloom into the moon in the blue sky.

The second decisive point: spreading light distinguishes the wise and virtuous. Questioning and answering benefits sentient beings, pulling out the peg in their eyes.

The third decisive point: the Western barbarian says that crossing the Ji River to Silla (Xin Luo), fine steel is used on white ground.

The master said, 'Furthermore, regarding these three decisive points, is there anyone who understands? If there is understanding, communicate the message. If you want to know near and far, don't just stay like this.' Remembering words and phrases and taking them as a lifelong reliance, what benefit is there? No need to stand for long, take care.

During the small assembly, because of mentioning the Three Mysteries, he said, 'Do you understand the time of the Three Mysteries?' You must understand the ancient people's intention, and then your own mind will be clear, and you will be able to transform freely and enjoy endlessly. This is called self-enjoyment body. The Buddha does not follow the teachings of others, and then recognizes his own livelihood. Therefore, Nan Quan (Nan Quan) said, 'Teacher Wang was eighteen years old and already knew how to make a living.'

A monk asked, 'The ancients said that at eighteen years old, he knew how to make a living. I don't know what kind of living he made?' The master said, 'Two water buffaloes, with double horns and no fence.' He also said, 'If you want to understand this, you must understand the essence of the Three Mysteries in order to enjoy without hindrance, rejoice and be happy, and enjoy your whole life. A great man should not let himself down, be unable to communicate with everything, and be of no benefit to others. I will recite them to you all at once.'

The first mystery: the Dharma realm is vast and boundless, all phenomena and myriad appearances are all complete in the mirror.

第二玄。釋尊問阿難。多聞隨事答。應器量無邊。

第三玄。直出古皇前。四句百非外。閭氏問豐干。

師云。這個是三玄底頌。作么生是三玄底旨趣。直教抉擇分明。莫只么望空里妄解。道我曾親近和尚。來與我說了。脫空妄語。誑𧬵他人。吃鐵棒有日。莫言不道。子細子細。珍重。

邑眾送鐘。到請上堂。師云。過去毗婆尸佛。出興於世。時有一信士。鑄金鐘一口。可重萬斤。又一信士。身手有力。入山采栴檀木為杵。獲此福故。鑄鐘者。現今成佛在東方。號金光聚如來。次施杵者。即西天二十四祖師子尊者。親弟亦是出家。龍子比丘。是智慧辯才。無人過者。九十一劫。常生人間天上。受勝福樂。今日邑眾。施鐘必生善利。要知果證。即今明取。還有問事者么。

問鴻鐘才擊。聲震大千。未審聞底事如何。師云。僧集六和。儀範足俗。開五義壯英雄。恁么則大眾總得聞也。師云。于中爾一個耳瞆。僧禮拜起來。師云。記得么。記不得。師云。大家聽取一頌。範金成器號鴻鐘。才擊聲喧。宇宙通。僧集六和儀範足。俗開五義壯英雄。須彌報信飲光首。乾竺摧邪提婆宗。永掛蓮宮為上瑞。人天普悟福無窮。

師云。各自記取。總要悟去。悟也未。不得忘卻。大眾久立。珍重。

【現代漢語翻譯】現代漢語譯本：第二玄。釋尊（釋迦牟尼佛）問阿難（佛陀十大弟子之一）。阿難根據具體情況回答，應答的智慧和能力無邊無際。

第三玄。直接指出在古佛之前的真理，超越了四句百非的範疇。閭丘胤問豐干禪師。

禪師說：『這只是三玄的頌詞。』什麼是三玄的真正旨趣？必須明確決斷和選擇，不要只是對著天空胡亂解釋，說我曾經親近和尚，他來跟我說了。這是虛假的妄語，欺騙他人。將來會受到懲罰的。不要說我沒說過。仔細，仔細。珍重。

邑眾送來鐘，禪師應邀上堂說法。禪師說：『過去毗婆尸佛（過去七佛之一）出現於世時，有一位信士，鑄造了一口金鐘，重達萬斤。又有一位信士，身手有力，入山采栴檀木作為撞鐘的杵。因為這個福報，鑄鐘的人，現在在東方成佛，號為金光聚如來。其次施捨杵的人，就是西天第二十四祖師子尊者。他的親弟弟也出家了，是龍子比丘，他的智慧和辯才，無人能及。九十一劫以來，常生於人間天上，享受殊勝的福樂。今天邑眾施捨鐘，必定產生善的利益。想要知道果報的驗證，就在當下明白。還有人要提問嗎？』

有人問：『鴻鐘才敲響，聲音震動整個大千世界，不知道聽到鐘聲這件事怎麼樣？』禪師說：『僧眾聚集在一起，遵守六和敬，儀容規範足以成為世俗的榜樣，開啟五義，壯大英雄氣概。』這樣說來，大眾都聽到了。禪師說：『其中有一個人是聾子。』僧人禮拜後站起來。禪師說：『記得嗎？記不得？』禪師說：『大家聽一首偈頌：範金鑄造成大鐘，才敲響聲音喧鬧，宇宙貫通。僧眾聚集六和敬，儀容規範足以成為世俗的榜樣，開啟五義，壯大英雄氣概。須彌山報信，飲光迦葉為首，乾竺（古印度）摧邪，提婆菩薩為宗。永遠懸掛在蓮花宮，作為至上的祥瑞，人天普遍覺悟，福報無窮。』

禪師說：『各自記住，都要領悟。領悟了嗎？』不得忘記。大眾站立很久了。珍重。

【English Translation】 English version: Second profoundity. Shakyamuni Buddha asked Ananda (one of the ten principal disciples of the Buddha). Ananda answered according to the circumstances, his wisdom and ability to respond being boundless.

Third profoundity. Directly pointing out the truth before the ancient Buddhas, transcending the scope of the four negations and hundred denials. Lu Qiuyin asked Fenggan Chan Master.

The Chan Master said: 'These are just verses about the three profoundities.' What is the true essence of the three profoundities? One must make clear decisions and choices, do not just randomly interpret while staring at the sky, saying that I once was close to the monk, and he came and told me. This is false and deceptive speech, deceiving others. There will be punishment in the future. Don't say I didn't say it. Be careful, be careful. Take care.

The villagers sent a bell, and the Chan Master was invited to ascend the hall to give a Dharma talk. The Chan Master said: 'In the past, when Vipassī Buddha (one of the past seven Buddhas) appeared in the world, there was a faithful man who cast a golden bell weighing ten thousand catties. There was also a faithful man, strong and capable, who went into the mountains to collect sandalwood to make a pestle for striking the bell. Because of this merit, the person who cast the bell is now a Buddha in the East, named Golden Light Cluster Tathagata. The person who donated the pestle is the twenty-fourth patriarch of the Western Heaven, Venerable Lion. His own younger brother also became a monk, the Dragon Son Bhikshu, whose wisdom and eloquence were unmatched. For ninety-one kalpas, he was constantly born in the human and heavenly realms, enjoying supreme bliss. Today, the villagers donating the bell will surely generate good benefits. If you want to know the verification of the karmic reward, understand it right now. Does anyone have any questions?'

Someone asked: 'As soon as the great bell is struck, the sound shakes the entire great thousand world, I wonder what is the matter of hearing the bell?' The Chan Master said: 'The Sangha gathers together, observing the six harmonies, their demeanor is sufficient to be a model for the secular world, opening up the five virtues, strengthening the heroic spirit.' In that case, everyone has heard it. The Chan Master said: 'Among them, there is one person who is deaf.' The monks bowed and stood up. The Chan Master said: 'Do you remember? Don't remember?' The Chan Master said: 'Everyone listen to a verse: Casting metal to create a great bell, as soon as it is struck, the sound is noisy, the universe is connected. The Sangha gathers in six harmonies, their demeanor is sufficient to be a model for the secular world, opening up the five virtues, strengthening the heroic spirit. Mount Sumeru reports the news, Drinking Light Kashyapa is the leader, Drya Kashyapa (ancient India) destroys evil, Bodhisattva Deva is the sect. Forever hanging in the lotus palace, as the supreme auspiciousness, humans and gods universally awaken, blessings are infinite.'

The Chan Master said: 'Each of you remember it, you must all understand it. Have you understood it?' Do not forget. The assembly has been standing for a long time. Take care.

早參云。平旦寅狂機。內有道人身。爾等聞鐘聲上來。不是狂機。那個是道人身。有識得底么。如今識得。盡未來際。不受他瞞。如識不得蝦蟆蚯蚓欺汝。

僧問。如何是道人身。師云。舉步涉埃塵。如何得不涉埃塵去。師云。莫認守株人。

師云。認著依前還不是久立喫茶去。

上堂云。千說萬說。不如自見。若得自見分明。當下超凡入聖。不被眾魔惑亂。喚作大事已辦。但有來者。到爾面前。一個伎倆用不得。所以趙州云。老僧只管看這底。不是個擇法眼。釋尊喚作妙明真性。不假莊嚴會取。免得妄認緣塵。虛過時光。僧問。如何是祖師西來意。師云。多年松樹饒皴[皵-日+月]。心間自有一條明。

問如何是賓中賓。師云。合掌庵前問世尊。如何是賓中主。師云。對面無人睹。如何是主中賓。師云。陣雲橫海上。拔劍攪龍門。如何是主中主。師云。三頭六臂擎天地。忿怒那吒撲帝鐘。問如何是一句前事。師云。不落言詮明的旨。纖毫才動即參差。如何是一句後事。師云。兩陣相逢不迴避。恁么則透皮徹骨去也。師云。橫拖倒拽任塵漫。終不敢辜負和尚。師云。至孝是重華。問一毫穿眾穴時如何。師云。萬里絕纖毫還許學人蕩除也無。師云。有即須除遣無即莫施功。恁么則依

【現代漢語翻譯】現代漢語譯本早參時說：『拂曉時分，妄念紛飛，但內在卻有道人的真身。』你們聽到鐘聲上來，如果這不是妄念，那什麼是道人身呢？有人能認識到嗎？如果現在能認識到，那麼在未來的無盡歲月中，都不會被它矇蔽。如果認識不到，就會被蛤蟆和蚯蚓欺騙。

有僧人問：『什麼是道人身？』師父說：『舉步就沾染塵埃。』『如何才能不沾染塵埃呢？』師父說：『不要做守株待兔的人。』

師父說：『如果執著于外相，最終還是不能明白，不如久坐喝茶去吧。』

上堂時說：『千言萬語，不如自己親眼見到。如果能自己清楚地見到，當下就能超越凡人，進入聖人的境界，不會被各種魔障迷惑，這叫做大事已經辦完。』只要有人來，到你面前，任何伎倆都用不上。所以趙州禪師說：『老僧只是看著這個。』這不是選擇佛法的眼睛。釋迦牟尼佛稱之為『妙明真性』（wondrously bright true nature），不用任何裝飾就能領會，免得錯誤地執著于外在的因緣塵埃，虛度光陰。有僧人問：『什麼是祖師西來意（patriarchal intent in coming from the West）？』師父說：『多年的松樹佈滿皺紋，心中自然有一條光明之路。』

問：『什麼是賓中賓（guest within a guest）？』師父說：『合掌在庵前問世尊（World-Honored One）。』『什麼是賓中主（host within a guest）？』師父說：『對面無人看見。』『什麼是主中賓（guest within a host）？』師父說：『陣雲橫在海上，拔劍攪動龍門。』『什麼是主中主（host within a host）？』師父說：『三頭六臂擎天地，憤怒的哪吒（Nata）敲擊帝鐘。』問：『如何是一句前事？』師父說：『不落入言語詮釋的明白旨意，稍微一動就產生差別。』『如何是一句後事？』師父說：『兩軍相遇不迴避。』這樣就能透徹骨髓。』師父說：『橫拖倒拽任憑塵土飛揚，始終不敢辜負和尚。』師父說：『至孝是重華（Chonghua）。』問：『一毫穿過眾多孔穴時如何？』師父說：『即使萬里之外沒有一絲一毫，還允許學人盪滌清除嗎？』師父說：『有就必須清除，沒有就不要施加功夫。』這樣就依……』

【English Translation】 English version During the morning assembly, it was said: 'At dawn, wild thoughts arise, but within there is the true body of a Taoist.' You come up when you hear the bell. If this is not wild thought, then what is the Taoist's body? Can anyone recognize it? If you can recognize it now, then for endless eons to come, you will not be deceived by it. If you cannot recognize it, you will be deceived by toads and earthworms.'

A monk asked: 'What is the Taoist's body?' The Master said: 'Taking a step involves treading on dust.' 'How can one avoid treading on dust?' The Master said: 'Do not be a person who waits by a stump for a hare.'

The Master said: 'If you cling to appearances, you still won't understand in the end; you might as well sit and drink tea.'

During the Dharma talk, it was said: 'Thousands of words are not as good as seeing for oneself. If you can see clearly for yourself, you can transcend the mundane and enter the realm of the sages, and you will not be confused by various demons. This is called the great matter being accomplished.' As long as someone comes, before you, no trickery will work. Therefore, Zen Master Zhaozhou (Zhaozhou) said: 'This old monk is just watching this.' This is not the eye of Dharma selection. Shakyamuni Buddha (Shakyamuni Buddha) called it 'wondrously bright true nature,' which can be understood without any adornment, so as to avoid mistakenly clinging to external karmic dust and wasting time. A monk asked: 'What is the patriarchal intent in coming from the West?' The Master said: 'Old pine trees are full of wrinkles, and there is naturally a bright path in the heart.'

Asked: 'What is a guest within a guest?' The Master said: 'Join your palms and ask the World-Honored One (World-Honored One) before the hermitage.' 'What is a host within a guest?' The Master said: 'No one sees it face to face.' 'What is a guest within a host?' The Master said: 'Battle clouds lie across the sea, drawing a sword to stir the Dragon Gate.' 'What is a host within a host?' The Master said: 'Three heads and six arms support the heavens and the earth, the wrathful Nata (Nata) strikes the imperial bell.' Asked: 'What is a statement before the event?' The Master said: 'The clear intent that does not fall into verbal explanation; the slightest movement creates disparity.' 'What is a statement after the event?' The Master said: 'Two armies meet without avoiding each other.' In this way, one can penetrate to the bone marrow.' The Master said: 'Dragging and pulling, letting the dust fly, I will never dare to let the monks down.' The Master said: 'Supreme filial piety is Chonghua (Chonghua).' Asked: 'What happens when a single hair penetrates many holes?' The Master said: 'Even if there is not a single hair for ten thousand miles, is it still permissible for students to sweep it away?' The Master said: 'If there is, it must be removed; if there is not, do not apply effort.' In this way, it depends on...'

理行之。師云。理即如是作么生行。僧以腳振地。師云。見前知音者更不在人通。

師云。諸方老宿。事不獲已。東語西話。爾等將謂。合恁么地。廣陳詞說。各競聚頭。不眠不睡。道我參尋。爾擬向那裡參。古人云。向外作功夫。總是癡頑漢。快須信取。不用久立。珍重。

上堂云。當明對暗。應物舒光。萬別千差參羅一貫。還有照不著處么。有即對眾抉擇。親明取好。

僧問。親切處請師指示。師云。㖿。此意如何。師云。天榜樣。問如何是正法眼。師云。已曾[皵-日+月]瞎。未審向上更有事也無。師云有。如何是向上事。師云。撈天摸地。問一燈未明時如何。師云。滅。滅后如何。師云明。未審照燭事如何。師云。常燃無間斷。今古鎮長明。問久響汾陽威勢全。略展金毛示眾看。師云。三日後露。恁么則學人退身三步。師云。一月后再來。問承古有言。不居中道。不在二邊。衲僧分上如何湊泊。師云。汝尋常在什麼處湊泊。今日全因此問。師云。灘頭頻舉棹何曾不入泥。恁么則大眾。側聆學人禮拜。師云。大眾已側聆。學人已禮拜。不用強推尋。知君解捏怪。還有捏怪底么。出來與爾除怪。知怪不怪。其怪自壞。復云。諸上座佛法。不是這個道理。只如祖師來。還有許多忉忉也無。當初

【現代漢語翻譯】現代漢語譯本：僧人問：『理』是這樣，要如何修行？』老師說：『理』既然是這樣，你打算怎麼做？』僧人跺腳。老師說：『真正理解的人不需要別人來解釋。』老師說：『各地的老修行們，迫不得已，東一句西一句地說。你們以為，就應該這樣，大擺詞藻，各自聚集在一起，不睡覺不休息，說我在參禪。你們打算向哪裡參？古人說：『向外用功，都是愚蠢的人。』趕快相信，不用久站。珍重。』上堂開示說：『在明亮時面對黑暗，應物而發光。萬千差別都貫穿於一個理。還有照不到的地方嗎？有的話就當眾辨明，親自弄清楚最好。』僧人問：『請老師指示最親切的地方。』老師說：『呸！』這是什麼意思？老師說：『像天一樣。』問：『什麼是正法眼？』老師說：『早就瞎了。』又問：『向上還有事嗎？』老師說：『有。』問：『什麼是向上的事？』老師說：『撈天摸地。』問：『一燈未明時如何？』老師說：『滅。』問：『滅后如何？』老師說：『明。』問：『照燭之事如何？』老師說：『常燃無間斷，自古至今長明。』問：『久聞汾陽（Fényáng）的威勢，請略展金毛（jīnmáo）給大眾看看。』老師說：『三天後揭露。』僧人說：『既然這樣，學人退後三步。』老師說：『一個月后再來。』問：『古人說，不居中道，不在二邊，衲僧（nàsēng）如何安身立命？』老師說：『你平時在哪裡安身立命？今天完全是因為這個問題。』老師說：『在沙灘上頻繁地搖槳，哪有不陷入泥里的？』僧人說：『既然這樣，大眾都在傾聽，學人禮拜。』老師說：『大眾已經在傾聽，學人已經禮拜，不用強行推求，知道你擅長弄玄虛。』還有弄玄虛的嗎？出來我給你除去玄虛。知道玄虛而不執著于玄虛，玄虛自然消失。』又說：『各位，佛法不是這個道理。就像祖師來，還有這麼多嘮叨嗎？當初……』

【English Translation】 English version: Monk asked: 'The 'Principle' is like this, how to practice?' The teacher said: 'Since the 'Principle' is like this, what are you going to do?' The monk stamped his feet. The teacher said: 'Those who truly understand do not need others to explain.' The teacher said: 'The old practitioners everywhere, having no other choice, say one thing from the east and another from the west. You think that's how it should be, showing off rhetoric, gathering together, not sleeping or resting, saying I am practicing Chan. Where are you planning to practice? The ancients said: 'To work outwards is foolish.' Quickly believe it, no need to stand for long. Take care.' Ascending the hall, he said: 'Facing darkness in brightness, responding to things and emitting light. The myriad differences are all threaded through one principle. Is there any place that cannot be illuminated? If there is, then clarify it in public, and personally understand it best.' Monk asked: 'Please, teacher, point out the most intimate place.' The teacher said: 'Pah!' What does this mean? The teacher said: 'Like the sky.' Asked: 'What is the Eye of the True Dharma?' The teacher said: 'It has long been blind.' Asked again: 'Is there anything beyond this?' The teacher said: 'Yes.' Asked: 'What is beyond this?' The teacher said: 'Grasping the sky and touching the earth.' Asked: 'What is it like when a lamp is not yet lit?' The teacher said: 'Extinguished.' Asked: 'What is it like after extinction?' The teacher said: 'Bright.' Asked: 'What about the matter of illumination?' The teacher said: 'It is constantly burning without interruption, always bright from ancient times to the present.' Asked: 'I have long heard of the power of Fenyang (Fényáng), please briefly display the golden hair (jīnmáo) for everyone to see.' The teacher said: 'It will be revealed in three days.' The monk said: 'In that case, the student will take three steps back.' The teacher said: 'Come back in a month.' Asked: 'The ancients said, not dwelling in the middle way, not dwelling on either side, how should a monk (nàsēng) settle down?' The teacher said: 'Where do you usually settle down? Today it is entirely because of this question.' The teacher said: 'Frequently rowing on the beach, how can you not get stuck in the mud?' The monk said: 'In that case, everyone is listening attentively, and the student bows.' The teacher said: 'Everyone is already listening attentively, and the student has already bowed, no need to force a search, knowing that you are good at creating mysteries.' Is there anyone creating mysteries? Come out and I will remove the mystery for you. Knowing the mystery without being attached to the mystery, the mystery will naturally disappear.' He also said: 'Everyone, the Buddha-dharma is not this principle. Just like the patriarch coming, is there still so much nagging? In the beginning...'

二祖。只伸三拜。依位而立。且道得個什麼道理。便紹祖位。還會么歸堂去。

師方丈坐。次僧俗侍立。外有一人。不通姓名入來。禮拜起問。如何是和尚家風。師云。我家廣大。無種不有。學人未會師深旨。乞垂方便展機鋒。師云。師子座安。方丈內龍形拄杖手中持。用者如何。師云。[翟*支]破頑癡石。收取照星珍。如何是照星珍。師云。我行荒草里。汝又入深村。其人禮拜起。出門便隱去。不知所在。

因摘菊花小參云。金花布地。玉蕊承天。杲日當空。乾坤朗耀。龍騰雨霔。露結成霜。不傷物義。道將一句。來還有道得底么。若道不得。則眼中有屑。直須出卻始得。所以風穴和尚云。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安貼。於此明得去。阇梨無分。全是老僧。於此明不得。老僧即是阇梨。阇梨與老僧。亦能悟卻天下人。亦能瞎卻天下人。要知老僧與阇梨么。這個卻是阇梨。這個即是老僧。且問諸上座。老僧與阇梨。是同是別。若道是同去。上座自上座。老僧自老僧。若道是別去。又道老僧即是阇梨。若能於此明得去。一句中有三玄三要。賓主歷然。平生事辦。參尋事畢。所以永嘉云。粉骨碎身未足酬。一句瞭然超百億。問承師有言。龍騰雨霔。露結成霜。不傷物義。

【現代漢語翻譯】現代漢語譯本二祖（指慧可，禪宗二祖）只是行了三拜之禮，然後依照位次站立。且說他領悟了什麼道理，便能繼承祖師的地位？你們會嗎？歸堂去吧。

師父在方丈室入座，眾僧和俗家弟子侍立在旁。外面有一個人，沒有通報姓名就進來了，禮拜後起身問道：『如何是和尚的家風？』師父說：『我家廣大，無所不有。』這人未能領會師父的深意，請求師父方便開示，展現機鋒。師父說：『獅子座安穩，方丈室內龍形拄杖手中持。』這如何運用？師父說：『擊破頑固愚癡的石頭，收取照亮星空的珍寶。』如何是照亮星空的珍寶？師父說：『我行走在荒草之中，你又進入深深的村落。』那人禮拜後起身，出門便隱去了，不知去了哪裡。

因為採摘菊花而進行小參，師父說：『金色的菊花鋪滿大地，潔白的玉蕊承接天露，太陽高懸空中，天地間一片明亮。龍騰飛帶來雨水，露水凝結成霜。』在不損害事物本性的前提下，說出一句來。還有能說得出的嗎？如果說不出來，那就是眼中進了灰塵，必須去除才行。所以風穴和尚說：『如果立起一塵，家國就會興盛，鄉野老翁就會皺眉；如果不立一塵，家國就會喪亡，鄉野老翁就會安寧。』如果能明白這個道理，那麼就與老僧無關，全是你們自己的事；如果不能明白這個道理，那麼老僧就是你們自己。你們與老僧，既能使天下人覺悟，也能使天下人迷惑。』想要知道老僧與你們是什麼嗎？這個就是你們，這個就是老僧。且問各位上座，老僧與你們，是相同還是不同？如果說是相同的，那麼你們是你們，老僧是老僧；如果說是不同的，又說老僧就是你們。如果能明白這個道理，一句之中有三玄三要，賓主分明，平生大事就辦完了，參訪尋師的事也結束了。所以永嘉大師說：『粉身碎骨也難以報答佛恩，一句瞭然就能超越百億劫。』問：聽聞師父您說過，『龍騰雨霔，露結成霜，不傷物義。』

【English Translation】 English version The Second Patriarch (referring to Huike, the Second Patriarch of Zen) simply performed three prostrations and then stood according to his position. Tell me, what principle did he attain that allowed him to inherit the position of Patriarch? Do you understand? Return to the hall.

The Master sat in his abbot's room, with monks and lay disciples standing in attendance. A person from outside, who did not announce his name, entered, bowed, and then rose to ask, 'What is the family style of the monks here?' The Master said, 'My family is vast, and nothing is lacking.' The person did not understand the Master's profound meaning and requested the Master to conveniently reveal his teaching and display his sharp insight. The Master said, 'The lion throne is secure, and the dragon-shaped staff is held in hand within the abbot's room.' How is this used? The Master said, 'Break the stubborn and ignorant stone, and collect the treasures that illuminate the stars.' What are the treasures that illuminate the stars? The Master said, 'I walk in the wild grass, and you enter the deep villages.' The person bowed, rose, and then disappeared out the door, and no one knew where he went.

During a small Dharma talk occasioned by picking chrysanthemums, the Master said, 'Golden chrysanthemums cover the ground, and pure jade-like pistils receive the dew from the sky. The bright sun hangs in the sky, and the universe is radiant. Dragons soar and bring rain, and dew condenses into frost.' Without harming the nature of things, say a phrase about it. Is there anyone who can say it? If you cannot say it, then there is dust in your eyes, and you must remove it. Therefore, Zen Master Fengxue said, 'If one dust is established, the country will prosper, and the old farmer will frown; if one dust is not established, the country will perish, and the old farmer will be at peace.' If you can understand this, then it has nothing to do with the old monk; it is entirely your own affair. If you cannot understand this, then the old monk is you. You and the old monk can both enlighten the people of the world and blind the people of the world.' Do you want to know what the old monk and you are? This is you, and this is the old monk. Now, I ask all of you, are the old monk and you the same or different? If you say they are the same, then you are you, and the old monk is the old monk; if you say they are different, then it is also said that the old monk is you. If you can understand this, then within one phrase there are three mysteries and three essentials, the guest and host are distinct, and the great matter of life is settled, and the matter of seeking teachers is finished. Therefore, Yongjia said, 'Pulverizing bones and crushing the body is not enough to repay the Buddha's kindness; understanding one phrase clearly transcends hundreds of billions of kalpas.' Question: I have heard you say, 'Dragons soar and bring rain, and dew condenses into frost, without harming the nature of things.'

意旨如何。師云。霧籠松竹凝寒色。雲散峰巒杲日輝。恁么則萬匯。盡承和煦力。學人粉骨。未酬恩。師云。息金貂于塞外。行木鐸于天下。問干木奉文侯。知音有幾人。師云。行尊坐貴。行尊坐貴意旨如何。師云。萬姓歌皇化。白雲生太虛。問悶悶不轉時如何。師云。龍馬加鞭急。鑾鈴響洛川。問布鼓當軒擊。誰是知音者。師云。停鋤傾麥飯。草臥不抬頭問龍女獻珠成佛。學人無珠可獻。還得成佛也無。師云。寶覺非功。罔陳獻德。恁么則不歷南方。親蒙受記。師云。千萬年后不得錯舉。問承教有言。阿耨菩提皆從此經出。未審此經。從何而出。師云。六趣該不得。五陰豈能收。恁么則常轉一切處轉也。師云。爾試轉看。恁么則信受奉行。師云。善哉明妙旨。不落有無中。問久響西河師子。到來為什麼不見。師云。汝識師子。恁么則大眾盡得隨喜。師云。腦裂始知忙。

師云。諸上座然則法本不生。何曾有滅。通人分上。好肉剜瘡。奈何初機向去。未得安然。所以聚集少時擊揚勸覺。東問西問。話會商量。忽爾言中有響。句下無私。真智現前。無量劫來。疑情頓息。豈不慶快平生。出家事畢。遂得魔軍退伏。釋梵歸依。龍天恭敬。不以為喜。可謂報佛恩德。堪作明燈。亦名大法炬。為舟為楫。為棟為梁。蔭覆

【現代漢語翻譯】現代漢語譯本意旨如何？師父說：『霧氣籠罩著松樹和竹子，凝結著寒冷的顏色；雲彩消散，山峰顯露出明亮的陽光。』這樣說來，萬物都承受著和煦的力量，學人即使粉身碎骨，也難以報答恩情。師父說：『讓息金貂的人在塞外停止征戰，讓手執木鐸的人在天下宣揚教化。』問：像干木那樣輔佐魏文侯的人，知音又有幾人呢？師父說：『行尊坐貴。』問：『行尊坐貴』是什麼意思？師父說：『萬民歌頌皇上的教化，白雲在太空中飄蕩。』問：悶悶不樂，無法轉變時該怎麼辦？師父說：『龍馬加鞭奔馳，鑾鈴響徹洛川。』問：『把布鼓放在軒前敲擊，誰是知音者？』師父說：『放下鋤頭，端上麥飯，草地上的牛羊都趴著不抬頭。』問：龍女獻珠成佛，學人沒有寶珠可以獻，還能成佛嗎？師父說：『寶貴的覺悟並非依靠功勞，不要陳述獻珠的功德。』這樣說來，即使不經歷南方求法，也能親蒙佛陀授記。師父說：『千萬年后不要錯誤地引用。』問：承蒙教誨，經文有說，阿耨菩提（Anuttara-bodhi，無上正等正覺）都從此經而出，請問這部經，是從哪裡出來的？師父說：『六道輪迴無法涵蓋它，五蘊（Skandha，構成人身的五種要素）又怎能收納它？』這樣說來，它就常在一切處運轉了？師父說：『你試著運轉看看。』這樣說來，就應該信受奉行。師父說：『說得好啊，明白了精妙的旨意，不落入有和無的偏見之中。』問：久聞西河師子的威名，到來后為什麼看不見？師父說：『你認識師子（獅子，比喻佛陀的威猛）嗎？』這樣說來，大眾都應該隨喜讚歎。師父說：『頭破裂了才知道忙碌。』師父說：各位上座，既然法的本體本來就不生，又何曾有滅？對於通達的人來說，這好比在好肉上剜瘡。但對於初學者來說，還未能得到安然自在，所以聚集在一起，通過擊揚（敲擊法器）來勸勉覺悟，東問西問，討論商量。如果忽然在言語中有所領悟，在語句下沒有私心，真智顯現，那麼無量劫以來的疑惑就會頓時消除，豈不是慶幸快樂，一生的大事已經完畢？於是魔軍退伏，釋提桓因（Śakra-devānām-Indra，帝釋天）和梵天（Brahmā，大梵天）歸依，龍天（Nāga，龍族）恭敬，不因此而感到歡喜，這才能報答佛的恩德，堪作明燈，也稱為大法炬，作為舟船和船槳，作為屋子的棟樑，廕庇一切。

【English Translation】 English version What is the meaning? The Master said, 'Mist shrouds the pines and bamboos, congealing the cold colors; clouds disperse, and the peaks reveal the bright sunshine.' In this way, all things receive the force of harmony, and even if a student were to shatter their bones, they could not repay the kindness. The Master said, 'Let those who wear golden sable hats cease their battles beyond the borders, and let those who carry wooden clappers proclaim the teachings throughout the world.' Asked, 'Like Gan Mu who assisted Marquis Wen of Wei, how many kindred spirits are there?' The Master said, 'Honor in action, nobility in sitting.' Asked, 'What is the meaning of 'honor in action, nobility in sitting'?' The Master said, 'The myriad people sing the praises of the Emperor's transformation, and white clouds arise in the vast emptiness.' Asked, 'What should be done when one is depressed and unable to transform?' The Master said, 'The dragon horse is urged on with a whip, and the bells resound in Luochuan.' Asked, 'Striking a cloth drum in front of the hall, who is the one who understands the music?' The Master said, 'Putting down the hoe, serving barley rice, the cattle and sheep on the grass lie down without raising their heads.' Asked, 'The Dragon Girl offered a pearl and attained Buddhahood; this student has no pearl to offer, can they still attain Buddhahood?' The Master said, 'Precious enlightenment is not based on merit; do not speak of offering virtues.' In this way, without experiencing seeking the Dharma in the South, one can personally receive the Buddha's prediction. The Master said, 'Do not misquote this after ten million years.' Asked, 'It is said in the teachings that Anuttara-bodhi (Anuttara-bodhi, unsurpassed complete enlightenment) comes from this sutra; may I ask, where does this sutra come from?' The Master said, 'The six realms cannot encompass it, how can the five skandhas (Skandha, the five aggregates that constitute a person) contain it?' In this way, it is constantly turning everywhere? The Master said, 'Try turning it and see.' In this way, one should believe, accept, and practice it. The Master said, 'Well said, understanding the subtle meaning, not falling into the bias of existence or non-existence.' Asked, 'Having long heard of the lion (lion, metaphor for the Buddha's power) of Xihe, why is it not seen upon arrival?' The Master said, 'Do you recognize the lion?' In this way, the assembly should all rejoice and praise. The Master said, 'Only when the head is broken does one realize how busy one is.' The Master said: 'Venerable assembly, since the essence of the Dharma is originally unborn, how could it ever be extinguished? For those who are enlightened, this is like carving a wound on good flesh. But for beginners, they have not yet attained peace and ease, so we gather together, encouraging awakening through striking and raising (instruments), asking questions from east to west, discussing and deliberating. If suddenly there is an understanding in the words, and no selfishness in the sentences, true wisdom appears, then the doubts of countless kalpas will be instantly eliminated. Wouldn't that be joyful and happy, the great matter of life accomplished? Then the demon armies retreat, Śakra-devānām-Indra (Śakra-devānām-Indra, the lord of the devas) and Brahmā (Brahmā, the great Brahma) take refuge, and the Nāga (Nāga, dragon deities) respectfully bow, without feeling joy because of this. Only then can one repay the Buddha's kindness, be worthy of being a bright lamp, and also be called a great Dharma torch, serving as a boat and oars, as the pillars of a house, sheltering all.'

多徒。運般廣益。開人天眼目。不昧自心。一切時中。互為賓主。諸上座還信得么。若信得不須忘卻。真師子兒。大師子吼久立。伏惟珍重。

上堂。拈起拄杖云。識得這個。參學事畢還識么莫道喚甚麼作拄杖。如此之輩。如塵似沙。許爾商量。作么生開口試道看。

僧問。如何是拄杖。師云。德山德山。過在什麼處。師云。薩摩訶。問塵鹿成群如何。射得塵中塵。師云白拂在手。問香象咆哮時如何。師云。鼓腹宮城動。恁么則一人有慶。兆民賴之。師云。聖君開寶殿。天花落座前。問承師有言。凡有答話。不揀高低。學人上來。請師答話。師良久。恁么則蝸牛肚下生鱗甲。烏龜背上一莖毛。師云。兩角撐天地。四腳海里行。金槍不點赤眉賊。得睹君王方顯功師云。甑人攜劍去。冢上草蘺蘺。風從昨夜吹銀漢。迄至如今猶未休。師云。去年相別后。今日再相逢問古人以棒喝接人。未審和尚如何接人。師云。總不用。恁么則不異諸方也。師喝便打。也曾數處參知識。罕見如師大作家。師云。后犯不容。大眾一時吃棒。師云。因兄致此問。大眾盡沾恩。

師云。更有問底么。快問將來。道場難遇。時光迅速。一息不來。黃泉萬劫。久立珍重。

上堂云。鐘聲雀噪。可契真源。別處馳求。妄生節目

【現代漢語翻譯】現代漢語譯本：多徒（眾多的弟子）。運用般若智慧，廣泛地利益眾生。開啟人天眾生的智慧之眼，使他們不迷惑于自己的本心。在一切時一切處，互相作為賓客和主人。各位上座還相信這些嗎？如果相信，就不要忘記。真正的獅子之子，發出雄渾的獅子吼。我站立很久了，請各位珍重。

上堂說法。拿起拄杖說：『認識這個嗎？參學之事就完畢了。還認識嗎？不要說叫它什麼作拄杖。』像這樣的人，多如塵沙。允許你們商量，怎麼開口試試看？

有僧人問：『如何是拄杖？』師父說：『德山（Deshan，人名）德山，過錯在什麼地方？』師父說：『薩摩訶（梵語，偉大的）。』問：『塵鹿成群，如何是好？』射得塵中的塵。師父說：『白拂在手。』問：『香象咆哮時如何？』師父說：『鼓腹宮城動。』這樣說來，一人有慶，萬民依賴他。師父說：『聖君開啟寶殿，天花落在座前。』問：『承蒙師父有言，凡是有回答的話，不論高低，學人上來，請師父回答。』師父沉默良久。這樣說來，蝸牛肚下生鱗甲，烏龜背上一莖毛。師父說：『兩角撐天地，四腳海里行。金槍不點赤眉賊，得睹君王方顯功。』師父說：『甑人攜劍去，冢上草蘺蘺。風從昨夜吹銀漢，迄至如今猶未休。』師父說：『去年相別后，今日再相逢。』問：『古人以棒喝接引人，不知道和尚您如何接引人？』師父說：『總不用。』這樣說來，就不異於其他地方了。師父大喝一聲便打。』也曾到多處參訪知識，很少見到像師父您這樣的大作家。』師父說：『后犯不容。』大眾一時吃棒。師父說：『因兄你提出這個問題，大眾都沾了恩惠。』

師父說：『還有要問的嗎？快問出來。道場難得遇到，時光迅速流逝，一息不來，便墮入黃泉萬劫。』我站立很久了，請各位珍重。

上堂說法：鐘聲和雀鳥的鳴叫，都可以與真如之源相契合。在別處馳求，只會妄生枝節。

【English Translation】 English version: Many disciples. Utilize prajna wisdom to broadly benefit sentient beings. Open the eyes of wisdom for humans and devas, so they are not deluded by their own minds. At all times and in all places, mutually act as guests and hosts. Do you, venerable monks, believe this? If you believe, do not forget it. A true lion's son roars a majestic lion's roar. I have been standing for a long time, please take care.

Ascending the hall for Dharma talk. Picking up the staff, he said: 'Recognize this? The matter of studying is finished. Do you still recognize it? Don't say what to call it as a staff.' People like this are as numerous as dust and sand. I allow you to discuss, how do you open your mouth and try to say?

A monk asked: 'What is a staff?' The master said: 'Deshan (name of a person), Deshan, where is the fault?' The master said: '薩摩訶 (Sanskrit, great).' Asked: 'Deer in the dust form herds, what is to be done?' Shoot the dust within the dust. The master said: 'The white whisk is in hand.' Asked: 'What about when the fragrant elephant roars?' The master said: 'The palace city moves with a rumbling belly.' In this case, one person has fortune, and the people rely on him. The master said: 'The holy ruler opens the treasure hall, and heavenly flowers fall before the seat.' Asked: 'I have heard the master say that whenever there is a reply, no matter high or low, a student comes up, please master answer.' The master was silent for a long time. In this case, scales and armor grow under the belly of a snail, and a single hair grows on the back of a tortoise. The master said: 'Two horns support heaven and earth, and four feet walk in the sea. A golden spear does not point at the Red Eyebrow rebels, only by seeing the king can merit be shown.' The master said: 'The potter carries a sword, and the grass on the grave is sparse. The wind has been blowing from the Milky Way since last night, and it has not stopped until now.' The master said: 'After we parted last year, we meet again today.' Asked: 'The ancients used blows and shouts to receive people, I wonder how the monk receives people?' The master said: 'No need at all.' In this case, it is no different from other places. The master shouted and then hit. 'I have also visited many places to consult with teachers, and rarely have I seen such a great writer as you, master.' The master said: 'Subsequent offenses are not allowed.' The assembly was beaten at once. The master said: 'Because you, brother, asked this question, the assembly has received grace.'

The master said: 'Is there anything else to ask? Ask quickly. The Dharma assembly is hard to come by, and time passes quickly. If one breath does not come, one will fall into the Yellow Springs for countless kalpas.' I have been standing for a long time, please take care.

Ascending the hall for Dharma talk: The sound of bells and the chirping of sparrows can be in harmony with the source of true thusness. Seeking elsewhere only creates unnecessary complications.

。信得因風。吹火不信。平地掘坑。事不獲已。起模盡樣。所以靈山話月。曹溪指月。月在什麼處。與我指出看。直報禪和。莫向天上覓好。

僧問。如何是不在天上底月。師云。照一問便喝。問如何是長。師云。天高蓋不得。如何是短。師云。纖毫不礙真。不長不短時如何。師云。虛空無有障。四海盡知音。恁么則省得學人一半。師云。不解一人出隻手。雖然未識初機句。且有當言辨衲僧。師云。心不負人面無慚色。今日親聞行正令。千里持來未足能師云。光漆郊社。乾坤已立人難測。此夕須知有變通。師云。時時獻芻草。犧牲莫辭勞。須知源脈異。萬古瀉無窮。師云。一言可以喪邦。

師云。明知無一物。何用更推求。當處不強名。鋒铓甚處有直下攬得。猶是殘弓折箭。堪作什麼用。擬擬躊躕。陣場掃帚。以拄杖一時擂下。

河東運使鄭工部。入院相見茶話次。工部云。專甲留一偈。贈師得否。師云。何敢運使慈造。工部于壁上篆書一偈云。黃紙休遮眼。青雲自有陰。莫將間學解。埋沒祖師心。復云。只將此偈。驗天下長老。師云。恁么則汾陽。也在里頭。部云。檐枷過狀師云。更不再勘。部云。兩重公案。師云。知即得。部良久。師噓一聲部云。文寶文寶。師云。甚所在。部云。不容專甲出

【現代漢語翻譯】現代漢語譯本：相信因風而起的火，不相信在平地上挖坑也能生火。事情到了不得已的時候，才開始模仿樣子。所以靈山會上釋迦牟尼佛拈花示眾，曹溪六祖慧能指月，那麼，月亮究竟在哪裡呢？給我指出來看看。直接告訴這些禪和子們，不要向天上尋找好東西。

有僧人問：『什麼是那不在天上的月亮？』師父說：『照你一問，便喝斥你。』問：『什麼是長？』師父說：『天高也蓋不住。』問：『什麼是短？』師父說：『纖毫也不妨礙真性。』問：『不長不短時如何？』師父說：『虛空沒有阻礙，四海之內都是知音。』『這樣說來，就省了學人一半的功夫。』師父說：『不解一人伸出一隻手。』『雖然還不認識最初的機鋒語句，但也有適當的言語來辨別衲僧。』師父說：『心不虧欠於人，臉上就沒有慚愧的顏色。』『今日親耳聽聞您施行正令，即使千里迢迢拿來，也不足以表達我的心意。』師父說：『光亮如漆的郊社，天地已經建立，難以測度。今晚要知道會有變化。』師父說：『時時獻上草料，即使犧牲也不要推辭辛勞。要知道源頭脈絡不同，萬古流瀉無窮。』師父說：『一句話可以使國家滅亡。』

師父說：『明明知道沒有一物，何必再推求呢？』當下不強行命名，鋒芒又在哪裡呢？直截了當抓住，也還是殘弓折箭，能有什麼用呢？猶豫不決，就像戰場上的掃帚。』用拄杖一時敲打下來。

河東運使鄭工部，到寺院拜見，在茶話時，工部說：『我想留下一首偈語，贈送給師父，可以嗎？』師父說：『怎敢當運使的慈悲恩賜。』工部在墻壁上用篆書寫下一首偈語：『黃紙休遮眼，青雲自有陰。莫將間學解，埋沒祖師心。』又說：『只用這首偈語，來驗證天下的長老。』師父說：『這樣說來，汾陽（人名）也在其中了。』工部說：『戴著枷鎖去見狀師。』師父說：『不再審問了。』工部說：『兩重公案。』師父說：『知道就可以了。』工部沉默良久，師父噓了一口氣，工部說：『文寶（人名），文寶。』師父說：『在哪裡？』工部說：『不容許專甲（人名）說出來。』

【English Translation】 English version: Believing in fire started by the wind, not believing in digging a pit in flat ground [to find fire]. When things are unavoidable, then one starts to imitate the appearance. Therefore, Shakyamuni Buddha held up a flower at Ling Shan (Vulture Peak), and Cao Xi (Huineng, the Sixth Patriarch) pointed to the moon. So, where exactly is the moon? Point it out to me. Tell these Chan monks directly, don't look for good things in the sky.

A monk asked: 'What is the moon that is not in the sky?' The master said: 'As soon as you ask, I will shout at you.' Asked: 'What is long?' The master said: 'The sky is high and cannot cover it.' Asked: 'What is short?' The master said: 'A tiny bit does not hinder true nature.' Asked: 'What if it is neither long nor short?' The master said: 'Emptiness has no obstacles, and the whole world knows the sound.' 'In that case, half of the effort of the learners is saved.' The master said: 'One does not understand one person extending a hand.' 'Although I don't yet recognize the initial sharp phrases, there are also appropriate words to distinguish the monks.' The master said: 'If the heart does not fail people, the face has no color of shame.' 'Today, I personally hear you implement the correct order, even if it is brought from thousands of miles away, it is not enough to express my heart.' The master said: 'The suburbs and communities are as bright as lacquer, the heaven and earth have been established, and it is difficult to measure. You must know that there will be changes tonight.' The master said: 'Offer fodder from time to time, and don't refuse hard work even if you sacrifice. You must know that the source veins are different, and the flow is endless for all ages.' The master said: 'A word can destroy a country.'

The master said: 'Knowing clearly that there is nothing, why bother to seek further?' Not forcing a name at the moment, where is the sharpness? Grabbing it directly is still a broken bow and a broken arrow, what use can it be? Hesitating is like a broom on the battlefield.' He struck down with his staff at once.

Zheng Gongbu, the transport envoy of Hedong, visited the temple. During the tea talk, Gongbu said: 'I would like to leave a verse to give to the master, may I?' The master said: 'How dare I accept the kindness of the transport envoy.' Gongbu wrote a verse on the wall in seal script: 'Yellow paper should not cover the eyes, the blue clouds have their own shade. Do not use intermittent learning to explain, burying the heart of the ancestral master.' He also said: 'Just use this verse to verify the elders of the world.' The master said: 'In that case, Fen Yang (person's name) is also among them.' Gongbu said: 'Wearing shackles to see the lawyer.' The master said: 'No more questioning.' Gongbu said: 'Two cases.' The master said: 'Knowing is enough.' Gongbu was silent for a long time, the master sighed, and Gongbu said: 'Wen Bao (person's name), Wen Bao.' The master said: 'Where is it?' Gongbu said: 'Zhuan Jia (person's name) is not allowed to say it.'

氣。爭得嗔他道淹滯長老在此。師云。是何言歟。部雲實。師云。也不得放過。部云。請師一偈得否。師云。不間筆墨。部云。請師口扎。師遂述一偈云。荒草勞尋逕。巖松迥布陰。幾多玄解客。失卻本來心。

上堂云。鵝王擇乳。素非鴨類。問鵝王擇乳。素非鴨類。意旨如何。師云。江南有江北無。為什麼江北無。師云。冰地寒難翥。恁么則翱翔九霄外。在處獨超群。師云。舉翼摩空。寧同寒雪。問善法堂大開三門。如何是和尚第一門。師云。從此入。入得后如何。師云。雖然無一法。共會五湖僧。問學人曲子無音韻。請師方便和來看。師云。五音六律非關妙。四智三空和不齊。恁么則知師品弄指下分明。師云。韻出清霄。任君吹唱。問至道無難。唯嫌揀擇。如何得不揀擇去。師云。天長地久日諸月餘。恁么則僧堂是僧堂。佛殿是佛殿。師云。明明歌詠豈不殊途。問如何是大道之源。師云。行之不在天恁么則更不尋山傍澗也。師云。既能明妙用切忌倚林巒。問琉璃玻璃色。斯由佛光照。如何是佛光照。師云隱不得。過去燈明佛。本光瑞如此。師云。尋言轉更賒。問白浪滔天勢。請師方便渡來看。師云。洪波不沒水。舉棹不張帆。恁么則海晏河清。師云。斫額望榑桑。乘槎人不顧。師云。許多葛藤還得明瞭。未

【現代漢語翻譯】現代漢語譯本：氣。爭辯得他說道，淹滯長老在此。師父說：『這是什麼話？』部下說：『確實如此。』師父說：『也不得放過。』部下說：『請師父作一首偈可以嗎？』師父說：『不用筆墨。』部下說：『請師父口頭指示。』師父於是說了一首偈：『荒草之中辛苦尋找小路，巖石上的松樹獨自散佈陰涼。多少自以為是的玄學理解者，喪失了本來的真心。』

師父上堂說法：『鵝王選擇乳汁，本來就不是鴨子的種類。』有人問：『鵝王選擇乳汁，本來就不是鴨子的種類，意旨如何？』師父說：『江南有，江北沒有。』問：『為什麼江北沒有？』師父說：『冰天雪地寒冷難以飛翔。』既然如此，那麼就是『翱翔於九霄之外，所到之處都超凡脫俗。』師父說：『展開翅膀摩挲天空，怎能與寒冷的雪相比？』有人問：『善法堂大開三門，如何是和尚的第一門？』師父說：『從此進入。』問：『進入之後如何？』師父說：『雖然沒有一法可得，卻與五湖四海的僧人共同領會。』有人問：『學人的曲子沒有音韻，請師父方便地唱和一下。』師父說：『五音六律與妙理無關，四智三空難以和諧。』既然如此，那麼就知道師父彈奏指法分明。師父說：『韻律出自清霄，任憑你們吹奏歌唱。』有人問：『至道沒有困難，只是討厭選擇。如何才能不選擇呢？』師父說：『天長地久，日和月都在那裡。』既然如此，那麼就是僧堂是僧堂，佛殿是佛殿。師父說：『明明歌詠，豈不是不同的道路？』有人問：『如何是大道之源？』師父說：『實行它不在於天。』既然如此，那麼就不再尋山傍水了。師父說：『既然能夠明白妙用，切記依靠山林。』有人問：『琉璃玻璃的顏色，是因為佛光照耀。如何是佛光照耀？』師父說：『隱藏不了。過去的燈明佛（Dipamkara Buddha），本來的光芒就是這樣。』師父說：『尋著言語反而更加遙遠。』有人問：『白浪滔天的氣勢，請師父方便地渡過去看看。』師父說：『洪大的波浪不會淹沒水，舉起船槳也不張開帆。』既然如此，那麼就是海晏河清。師父說：『砍額頭去望扶桑樹，乘坐木筏的人不回頭。』師父說：『許多葛藤（entanglement）還需要明白瞭解，還沒有。』

【English Translation】 English version: 'Qi.' Arguing with him, saying that Elder Yanzhi is here. The master said, 'What are you saying?' The subordinate said, 'It is true.' The master said, 'You can't let it go either.' The subordinate said, 'May I ask the master for a verse?' The master said, 'No need for pen and ink.' The subordinate said, 'Please give the master oral instructions.' The master then recited a verse: 'In the wilderness, laboriously searching for a path, the pine trees on the rocks uniquely spread shade. How many self-proclaimed profound understanders have lost their original true mind?'

The master ascended the hall and said, 'The swan king chooses milk, inherently not of the duck kind.' Someone asked, 'The swan king chooses milk, inherently not of the duck kind, what is the meaning?' The master said, 'Jiangnan (south of the Yangtze River) has it, Jiangbei (north of the Yangtze River) does not.' Asked, 'Why does Jiangbei not have it?' The master said, 'The icy land is cold and difficult to fly.' If so, then it is 'Soaring beyond the nine heavens, uniquely surpassing the crowd wherever it goes.' The master said, 'Spreading wings to caress the sky, how can it be compared to the cold snow?' Someone asked, 'The Good Dharma Hall widely opens three doors, what is the first door of the monk?' The master said, 'Enter from here.' Asked, 'What happens after entering?' The master said, 'Although there is not a single dharma to be attained, it is shared with monks from all over the five lakes.' Someone asked, 'The student's tune has no rhythm, please the master conveniently harmonize with it.' The master said, 'The five tones and six laws are unrelated to the subtle principle, the four wisdoms and three emptinesses are difficult to harmonize.' If so, then it is known that the master's playing of the fingers is clear. The master said, 'The rhythm comes from the clear sky, let you blow and sing.' Someone asked, 'The ultimate path is not difficult, only hates choosing. How can one not choose?' The master said, 'Heaven is long and earth is enduring, the sun and moon are there.' If so, then the monks' hall is the monks' hall, and the Buddha hall is the Buddha hall. The master said, 'Clearly singing, isn't it a different path?' Someone asked, 'What is the source of the great path?' The master said, 'Practicing it is not in heaven.' If so, then one no longer seeks mountains and streams. The master said, 'Since you can understand the wonderful function, remember not to rely on the mountains and forests.' Someone asked, 'The color of lapis lazuli and glass is due to the Buddha's light shining. What is the Buddha's light shining?' The master said, 'Cannot be hidden. The past Dipamkara Buddha (Dipamkara Buddha), the original light was like this.' The master said, 'Searching for words only makes it more distant.' Someone asked, 'The momentum of the white waves reaching the sky, please the master conveniently cross over and see.' The master said, 'The great waves do not submerge the water, raising the oars does not unfurl the sails.' If so, then the sea is calm and the river is clear. The master said, 'Cutting the forehead to look at the Fusang tree, the person riding the raft does not look back.' The master said, 'Many entanglements (葛藤) still need to be understood, not yet.'

分明記取問頭便須覷步究理而參。榑桑不遠。莫向外馳求。當處發生。隨處自現。乾坤大地。皎皎明白。但於十二時中行住坐臥。子細思量看是。誰作障礙。為什麼臨機道不得。只為一切境識不通被他回換。便隨境走。不能作得主宰。所以一句中三玄三要。四種賓主歷然。地只為多生煩惱雲翳。遮蔽拋擲。今生又不近明眼道人抉擇。莫逐日過時。古人云。今生不通。來生窒塞。轉轉不明。思量虛延歲月。枉過時光。在家出家。直教了去。若能了得。盡未來際。人間天上。作師子吼。告報人天。互為賓主。展縮自在。為依為止。為道為路。有甚障礙。若不明瞭。千難萬難。快須薦取脫卻根塵。其如不了。謾說如今。珍重。

上堂舉先石門和尚初開堂。僧問。知師久醞葡萄酒。今日為誰開。石云。瓊槳一滴異。普濟萬機迷。僧便問。如何是和尚一杯。師云。飲者非常味。得味樂咍咍。不飲不醉時如何。師云。截耳臥長街。問日用真珠是佛陀。何勞逐物浪波波。如何是日用真珠。師云。茅廁前頭泥毬子。恁么則應用無虧也。師云。琉璃殿上碧雲生。問如何是和尚主中主。師云切忌犯著。莫便是指示學人處也無。師云。吽叵耐。僧禮拜。師敲繩床云。若到諸方。且作么生舉。問鴻鐘一擊時如何。師云。聲震大千。恁么則

【現代漢語翻譯】現代漢語譯本：分明記住話頭，便須審時度勢，探究義理而參悟。榑桑（傳說中的日出之處）不遠，不要向外馳求。就在當下發生，隨處自然顯現。乾坤大地，清清楚楚明明白白。但於一天十二個時辰中，行住坐臥，仔細思量，看是誰在製造障礙？為什麼臨機應變時說不出來？只因爲一切境識不通透，被它們矇蔽迴轉，便跟隨外境跑了，不能做得了主宰。所以一句之中有三玄三要，四種賓主關係歷歷分明，只因爲多生累劫的煩惱如雲翳般遮蔽拋擲。今生又不親近有明眼見地的道人來決斷抉擇，不要虛度光陰。古人說，今生不通達，來生就會更加閉塞，越來越不明白。思量來思量去，虛度年華，白白浪費時光。無論在家出家，都要直截了當地去領悟。若能領悟，盡未來際，在人間天上，都能作師子吼（比喻說法無畏），告報人天，互為賓主，伸縮自如，作為依靠，作為止境，作為道路，有甚麼障礙？若不明白，千難萬難。趕快薦取（推薦自己）脫離根塵（六根和六塵），如果不能了悟，說再多現在也是枉然。珍重。

上堂時，舉先石門和尚初開堂的故事。僧人問：『聽說老師您釀了很久的葡萄酒，今天為誰開啟呢？』石門和尚說：『瓊漿玉液一滴，能普遍救濟萬種迷途的眾生。』僧人便問：『如何是和尚您的一杯酒呢？』石門和尚說：『飲用的人能體會到非常之味，得到真味便會快樂地大笑。』僧人問：『不飲不醉時又如何呢？』石門和尚說：『截耳臥長街（形容灑脫）。』問：『日用真珠（比喻人人本具的佛性）是佛陀，何必逐物而隨波逐流呢？』如何是日用真珠？石門和尚說：『茅廁前頭的泥毬子（比喻看似污穢卻蘊含價值）。』這樣說來，應用就沒有缺失了？石門和尚說：『琉璃殿上碧雲生（比喻清凈之處顯現妙境）。』問：『如何是和尚主中主（比喻最根本的自性）？』石門和尚說：『切忌犯著（不要執著）。』莫非這就是指示學人的地方嗎？石門和尚說：『吽叵耐（表示呵斥）。』僧人禮拜。石門和尚敲繩床說：『若到各處，又該怎麼舉揚此事呢？』問：『鴻鐘一擊時如何？』石門和尚說：『聲震大千（比喻佛法傳播的力量）。』這樣說來，就……』

【English Translation】 English version: Clearly remember the question, then you must assess the situation, investigate the principles, and contemplate. Fusang (the legendary place where the sun rises) is not far away; do not seek externally. It arises right here, manifests naturally everywhere. The universe and the earth are clear and bright. But in the twelve periods of the day, whether walking, standing, sitting, or lying down, carefully consider: who is creating obstacles? Why can't you speak when the opportunity arises? It is only because you are not clear about all states of consciousness, and you are deceived and turned around by them, so you follow external circumstances and cannot be the master. Therefore, within a single phrase, there are three mysteries and three essentials, and the four kinds of guest and host relationships are clearly distinct, only because the clouds of afflictions from many lifetimes have obscured and cast aside. In this life, you do not approach a teacher with clear vision to make a decisive choice; do not waste time day after day. The ancients said, 'If you do not understand in this life, you will be obstructed in the next, becoming increasingly unclear.' Thinking and thinking, you waste your years and squander your time. Whether you are a householder or a renunciate, you must directly go to understand it. If you can understand, then for all future time, in the human and heavenly realms, you can roar like a lion (a metaphor for fearless teaching), proclaiming to humans and gods, mutually being guest and host, expanding and contracting freely, as a reliance, as a cessation, as a path; what obstacles are there? If you do not understand, it is extremely difficult. Quickly recommend yourself to escape from the roots and dust (the six senses and their objects). If you cannot realize it, then saying more now is in vain. Treasure this.

In an assembly, he cited the story of when Zen Master Shimen first opened his hall. A monk asked, 'I have heard that you have been brewing wine for a long time, for whom are you opening it today?' Shimen said, 'A single drop of this exquisite nectar universally saves myriad deluded beings.' The monk then asked, 'What is your cup of wine, Master?' Shimen said, 'The drinker experiences an extraordinary taste; obtaining the true taste, one laughs joyfully.' The monk asked, 'What about when one is neither drinking nor drunk?' Shimen said, 'Cut off your ears and lie in the long street (describing freedom).' He asked, 'The daily-use pearl (a metaphor for the Buddha-nature inherent in everyone) is the Buddha; why chase after things and drift with the waves?' What is the daily-use pearl? Shimen said, 'A mud ball in front of the latrine (a metaphor for something seemingly dirty but containing value).' In that case, there is no deficiency in its application? Shimen said, 'Azure clouds arise above the crystal palace (a metaphor for wonderful states appearing in a pure place).' He asked, 'What is the Master's master within the master (a metaphor for the most fundamental self-nature)?' Shimen said, 'Absolutely avoid clinging to it (do not be attached).' Could this be the place where you are instructing students? Shimen said, 'Hum! Unbearable (expressing rebuke).' The monk bowed. Shimen struck the rope bed and said, 'If you go to various places, how will you raise this matter?' He asked, 'What about when the great bell is struck?' Shimen said, 'The sound shakes the great thousand worlds (a metaphor for the power of the Dharma's propagation).' In that case, then...'

息苦停酸也。師云。那落迦中事作么生。僧無語。師噓一聲云。莫是為他出氣么。問道由心悟如何是心。師云。學道訪無心。問如何是真正路。師云莫別去。問波澄湛湛時如何。師云。舉棹即迷源。如何保任。師云。大海波濤靜。槔棹一時拋。問正法門中。如何是和尚得入處。師云。眾星攢夜月。不落紫微宮。恁么則朗月獨當天。師云。不昧夜行人。問如何是道。師云。共汝大家行。問一口吸盡西江水。意旨如何。師云。蹈破天關迥然廓落。恁么則大眾總知也。師云。不但阇梨。老僧亦然。師云。若能蹈破天關。何處更有不通底佛法。只為千遮萬障。所以難明。如今大家。明取好久立。珍重。

小參舉。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。話也未問。打某甲作么。德山云。爾是甚麼人。僧云。新羅人。德山云。據爾擬蹈船舷。好與三十棒。時有僧出雲。承古有言。擬蹈船舷。好與三十棒。學人上來請師棒。師擲下拄杖便歸方丈。

上堂云。云籠碧落。霧展長空。露滴成珠。霜飛葉墜。日月常明。乾坤晃耀。人心不昧。物類不拘。秋去春來。暄和合序。於此明得。不失玄音。如今不薦。更待何時。

僧問。如何是佛。師云。擔麻終不貴。如何是貴。師云。聞賤

【現代漢語翻譯】現代漢語譯本息滅痛苦，停止酸楚。禪師問道：『在那落迦（Naraka，地獄）中的事情是怎樣的？』僧人無言以對。禪師噓了一口氣說：『莫非是為他出氣嗎？』有人問道：『由心領悟，什麼是心？』禪師說：『學道要訪求無心。』問：『什麼是真正的道路？』禪師說：『不要另外尋找。』問：『波浪平靜澄澈時如何？』禪師說：『一劃槳就迷失了源頭。』問：『如何保任（保持這種狀態）？』禪師說：『大海波濤平靜，船槳也一時拋棄。』問：『在正法門中，和尚您從哪裡進入？』禪師說：『眾星拱衛著夜月，不落在紫微宮（Ziwei Palace，星名）。』問：『這樣說來，就是朗月獨自照耀天空了？』禪師說：『不會迷惑夜行人。』問：『什麼是道？』禪師說：『和你們大家一起走。』問：『一口吸盡西江水，意旨如何？』禪師說：『踏破天關，迥然開闊。』問：『這樣說來，大眾都知道了？』禪師說：『不只是你，老僧也是如此。』禪師說：『如果能踏破天關，哪裡還有不通達的佛法？只因爲有千遮萬障，所以難以明白。現在大家，明白了好久站立。珍重。』

小參時，德山（Deshan，人名）開示大眾說：『今晚不回答問題，問話的人打三十棒。』當時有個僧人出來禮拜，德山便打他。僧人說：『話還沒問，打我做什麼？』德山說：『你是什麼人？』僧人說：『新羅（Silla，古國名）人。』德山說：『看你想要登上船舷的樣子，該打三十棒。』當時有個僧人出來說：『承蒙古人有言，想要登上船舷，該打三十棒。學人上來請老師打棒。』禪師放下拄杖便回方丈了。

上堂開示說：『云籠罩著碧空，霧瀰漫著長空，露水滴落成珠，霜花飛舞葉子墜落。日月永遠光明，天地照耀明亮。人心不昏昧，萬物不受拘束。秋去春來，溫暖和諧有秩序。於此明白，就不會失去玄妙的音訊。如今不領會，更要等到什麼時候？』

僧人問：『什麼是佛？』禪師說：『挑著麻終究不會貴。』問：『什麼是貴？』禪師說：『聽到賤。』

【English Translation】 English version Extinguishing suffering and ceasing bitterness. The master said, 'What is happening in Naraka (地獄, hell)?' The monk was speechless. The master sighed and said, 'Could it be to vent his anger for him?' Someone asked, 'Enlightened from the heart, what is the heart?' The master said, 'To study the Way, seek the no-mind.' Asked, 'What is the true path?' The master said, 'Don't look elsewhere.' Asked, 'What is it like when the waves are calm and clear?' The master said, 'To raise the oar is to lose the source.' Asked, 'How to maintain (this state)?' The master said, 'When the ocean waves are still, the oars are cast away at once.' Asked, 'In the Dharma gate, where does the abbot enter?' The master said, 'The stars cluster around the night moon, not falling in the Ziwei Palace (紫微宮, Purple Palace).' Asked, 'In that case, the bright moon shines alone in the sky?' The master said, 'It does not mislead the night traveler.' Asked, 'What is the Dao?' The master said, 'Walking with you all.' Asked, 'What is the meaning of swallowing the entire West River in one gulp?' The master said, 'Trampling through the heavenly gate, vast and open.' Asked, 'In that case, everyone knows?' The master said, 'Not only you, but the old monk as well.' The master said, 'If one can trample through the heavenly gate, where is there any Buddhist teaching that is not understood? It is only because of thousands of veils and obstacles that it is difficult to understand. Now everyone, understand well and stand for a long time. Treasure this.'

During a small gathering, Deshan (德山, a name) addressed the assembly, saying, 'Tonight I will not answer questions. Anyone who asks a question will receive thirty blows.' At that time, a monk came forward to bow, and Deshan struck him. The monk said, 'I haven't even asked a question, why are you hitting me?' Deshan said, 'Who are you?' The monk said, 'I am from Silla (新羅, an ancient kingdom).' Deshan said, 'Judging by your attempt to board the ship's side, you deserve thirty blows.' At that time, a monk came forward and said, 'It is said of old, 'Anyone who attempts to board the ship's side deserves thirty blows.' I come forward to ask the master for the blows.' The master threw down his staff and returned to his room.

Ascending the hall, he said, 'Clouds shroud the blue sky, mist spreads across the long sky, dew drops form into pearls, frost flies and leaves fall. The sun and moon are always bright, heaven and earth shine brightly. The human heart is not deluded, all things are not restrained. Autumn goes and spring comes, warmth and harmony are in order. If you understand this, you will not lose the profound message. If you do not understand now, when will you wait?'

A monk asked, 'What is Buddha?' The master said, 'Carrying hemp will never be valuable.' Asked, 'What is valuable?' The master said, 'Hearing about cheapness.'

必貴。問如何是賓中賓。師云。終日走紅塵。不信自家珍。如何是賓中主。師云。識得衣中寶。端坐解區分如何是主中賓。師云。金鉤拋四海。玉燭續燈明。如何是主中主師云。高齊日月光寰宇。大闡鴻音唱祖歌。問君子梁間坐師今事若何。師云。更莫投來。恁么則今日捉敗也。師云。天臺楖𣗖曾施了。如今更贈二十枝。

師云。欲知佛性義。當觀時節因緣。明信得去。不用妄生異見。久立珍重。

上堂云。一切眾生本源佛性。譬如朗月當空。只為凈云。遮障不得顯現。僧問。朗月當空。卻被片云遮時如何。師云。老僧有過。阇梨須知。恁么則分明辨的。師云。退後莫思量。問不歷化城。便登寶所時如何。師云。俊哉大士。歷劫難逢。問承教有言。為未來世。開生天路。如何是生天路。師云。莫斷佛種。恁么則依而行之。師云。三千世界收不得。六趣輪迴豈肯休。問學人擬欲歸鄉去。家破人亡事若何。師云。休行心處路。莫守在家時。未審誰是知音者。師云。路逢劍客須呈劍。不是詩人莫獻詩。問百千燈即不問。如何是最初一燈。師云。可明此問。恁么則目前晃耀杲日當軒。師便喝。僧無語。師云。一喝喝滅。僧禮拜云。莫瞞大眾。師云。棺木里瞠眼。問如何是深深意。師云。曹溪無異曲。金峰路轉高。

【現代漢語翻譯】現代漢語譯本：僧人必貴問道：『如何是賓中賓？』（賓：客人，賓中賓：客人中的客人）禪師說：『終日奔走于紅塵之中，卻不相信自家本有的珍寶。』僧人問：『如何是賓中主？』（主：主人，賓中主：客人中的主人）禪師說：『認識到自身衣中藏有的寶珠，端坐著就能明辨區分。』僧人問：『如何是主中賓？』（主中賓：主人中的客人）禪師說：『將金鉤拋向四海，用玉燭延續燈火的光明。』僧人問：『如何是主中主？』（主中主：主人中的主人）禪師說：『高高地照耀著日月的光輝遍及整個宇宙，盛大地闡揚著洪大的音聲歌唱著祖師的功德。』僧人問：『君子在屋樑上端坐，禪師您現在的情況如何？』禪師說：『更不要再投機取巧了。』僧人說：『這樣說來，今天就被您識破了。』禪師說：『天臺山的楖𣗖我已經施捨過了，現在再贈送你二十枝。』

禪師說：『想要知道佛性的意義，應當觀察時節因緣。明白並且深信不疑，就不用胡亂產生其他的見解。』說完，禪師站立良久，告誡大家要珍重。

禪師上堂說法時說：『一切眾生本源上都具有佛性，譬如明亮的月亮懸掛在空中，只是因為被凈云遮蔽，才無法顯現出來。』僧人問：『明亮的月亮懸掛在空中，卻被一片雲彩遮住的時候，該怎麼辦？』禪師說：『老僧有過失，你應當知道。』僧人說：『這樣說來，就要分明辨別清楚。』禪師說：『退後一步，不要思量。』僧人問：『不經過化城（比喻虛幻的境界），直接到達寶所（比喻真實的佛果）時，該如何？』禪師說：『真是位俊傑的大士，歷經劫難也難以遇到。』僧人問：『承蒙教誨，有這樣的說法：爲了未來世，開闢出生天之路。什麼是生天之路？』禪師說：『不要斷絕佛種。』僧人說：『這樣說來，就要依照您的教誨去修行。』禪師說：『三千大千世界也無法全部容納，六道輪迴哪裡肯停止？』僧人問：『學人想要回到故鄉去，家破人亡，這該怎麼辦？』禪師說：『不要行走在意識分別的道路上，不要執守在家時的狀態。』僧人問：『不知道誰是我的知音？』禪師說：『路上遇到劍客，就要呈上自己的劍；不是詩人，就不要獻詩。』僧人問：『百千燈暫且不問，如何是最初的一燈？』禪師說：『可以明白這個問題。』僧人說：『這樣說來，就是目前晃耀的，如同杲日當空。』禪師隨即大喝一聲。僧人無言以對。禪師說：『這一喝，喝滅了。』僧人禮拜說：『不要欺瞞大眾。』禪師說：『（你就像）棺材裡睜大眼睛的人。』僧人問：『如何是深深的意境？』禪師說：『曹溪沒有不同的曲調，金峰的道路更加高遠。』

【English Translation】 English version: Monk Bi Gui asked: 'What is a guest among guests? ('Bin': guest, 'Bin Zhong Bin': guest among guests) The Zen master said: 'Running around in the red dust all day long, yet not believing in the treasure inherent in oneself.' The monk asked: 'What is a guest among hosts? ('Zhu': host, 'Bin Zhong Zhu': guest among hosts) The Zen master said: 'Recognizing the jewel hidden in one's own robe, one can sit upright and clearly distinguish.' The monk asked: 'What is a host among guests? ('Zhu Zhong Bin': host among guests) The Zen master said: 'Casting the golden hook into the four seas, continuing the light of the jade candle.' The monk asked: 'What is a host among hosts? ('Zhu Zhong Zhu': host among hosts) The Zen master said: 'Shining brightly, the light of the sun and moon illuminates the entire universe, grandly expounding the great sound, singing the praises of the ancestral masters.' The monk asked: 'A gentleman sits on the roof beam, what is the Zen master's current situation?' The Zen master said: 'Don't try to be opportunistic anymore.' The monk said: 'In that case, I have been seen through today.' The Zen master said: 'The 'zhe tan' (Zanthoxylum ailanthoides) from Mount Tiantai I have already given away, now I will give you twenty more branches.'

The Zen master said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. Understand and believe deeply, then you don't need to create other views randomly.' After speaking, the Zen master stood for a long time, admonishing everyone to cherish this.

The Zen master said during the Dharma talk: 'All sentient beings inherently possess Buddha-nature, like a bright moon hanging in the sky, but it is obscured by pure clouds, preventing it from manifesting.' The monk asked: 'When the bright moon hangs in the sky, but is covered by a cloud, what should be done?' The Zen master said: 'The old monk has a fault, you should know.' The monk said: 'In that case, one must clearly distinguish.' The Zen master said: 'Step back and do not contemplate.' The monk asked: 'Without passing through the illusory city (a metaphor for illusory realms), how to directly reach the treasure land (a metaphor for the true fruit of Buddhahood)?' The Zen master said: 'Truly a heroic Bodhisattva, difficult to encounter even after many kalpas.' The monk asked: 'I have received your teaching, and there is a saying: For the sake of future generations, open the path to be born in the heavens. What is the path to be born in the heavens?' The Zen master said: 'Do not cut off the seed of Buddhahood.' The monk said: 'In that case, I will practice according to your teachings.' The Zen master said: 'The three thousand great thousand worlds cannot contain it all, how can the six realms of reincarnation stop?' The monk asked: 'The student wants to return to his hometown, but his family is ruined and his people are dead, what should be done?' The Zen master said: 'Do not walk on the path of mental discrimination, do not cling to the state of being at home.' The monk asked: 'I don't know who is my confidant?' The Zen master said: 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not offer poetry.' The monk asked: 'I will not ask about the hundreds of thousands of lamps, what is the original one lamp?' The Zen master said: 'You can understand this question.' The monk said: 'In that case, it is the currently shining, like the bright sun in the sky.' The Zen master then shouted loudly. The monk was speechless. The Zen master said: 'This shout has extinguished it.' The monk bowed and said: 'Do not deceive the assembly.' The Zen master said: '(You are like) a person with wide-open eyes in a coffin.' The monk asked: 'What is the profound meaning?' The Zen master said: 'Cao Xi (Caoxi) has no different tunes, the road to Jin Feng (Jinfeng) is even higher and farther.'

恁么則同道不奪機也。師云。明明舉處是汾陽。問舉步涉千溪。尋源轉路迷。箇中一句。子請師方便為提撕。師云。千年無影樹。今日見枝柯。若不伸此問。爭得見師機。師云。瞽人看盡壁。問朝作人間眼。夜點祖師燈。如何是祖師燈。師云。古今不昧。恁么則海晏河清。師云。照出海底人。

師云。諸上座那個是海底人。還出來也未。與爾喚出欲識海么。只是一切眾生。從無始劫。直至如今。妄想顛倒。貪嗔我慢邪見嫉妒。一切處明不得。喚作慾海。莫向四天下覓。快須了取罷游馳騁。免被諸塵惑亂。所以古人云。一切業障海。皆從妄想生。無業和尚云。莫妄想。還信得及么。自信不及。遂即難逃生死。如今直下信取。有什麼事。久立珍重。

上堂云。若論此道。絕有言詮。事不獲已。遂即東語西話。且道。說什麼即得。俗士出來禮拜起。近前曲躬端然而立。師云如何。俗士退步。師打繩床一下。俗士拍手。師云。齋后鐘。問一塵回出青霄外。湛湛乾坤事如何。師云。平鋪三點水。曲似刈禾鐮。問昔日歐歌劍。今日為誰揮。師云響。問不落諸緣。請師便道。師云㖿。恁么則燈下白頭翁也。師云吽。問言。前薦得辜負平生。句后投機全乖道體。直下承當。萬里崖州到這裡。乞師方便。師云。秋日㘅蘆承露

【現代漢語翻譯】現代漢語譯本：僧問：『既然如此，那麼同道之人就不會錯過時機了。』師父說：『明明舉起的地方就是汾陽（地名，也指汾陽善昭禪師）。』僧問：『舉步走過千萬條溪流，尋找源頭卻迷失了道路。請師父方便開示一句。』師父說：『千年沒有影子的樹，今天卻看見了枝幹。』『如果不是你問這個問題，怎麼能見到我的禪機？』僧問：『盲人看遍了墻壁。早上做人間之眼，夜晚點祖師之燈。如何是祖師燈？』師父說：『古今都不昧。』僧問：『既然如此，那麼天下就太平了。』師父說：『照出海底人。』

師父說：『各位，哪個是海底人？還未出來嗎？』『要我把你們喚出來嗎？想認識慾海嗎？』『那就是一切眾生，從無始劫（沒有開始的時期）直到現在，妄想顛倒，貪婪、嗔恨、我慢、邪見、嫉妒，在任何地方都不能明白，這就叫做慾海。』『不要向四天下（指整個世界）去尋找，趕快了結它，停止遊蕩奔馳，免得被各種塵世所迷惑。』『所以古人說，一切業障海，都從妄想產生。』無業和尚說：『不要妄想。還相信得及嗎？』『如果自己不相信，就難以逃脫生死輪迴。現在直接相信，有什麼事呢？』『站立很久了，珍重。』

師父上堂說法：『如果談論這個道，是無法用語言表達的。』『事不得已，就只好東一句西一句地說。』『那麼，說什麼才好呢？』這時，一位俗士出來禮拜，然後走近前來，彎腰端正地站立。師父問：『如何？』俗士退後幾步，師父敲了一下繩床。俗士拍手。師父說：『齋后鐘。』僧問：『一塵回出青霄外，湛湛乾坤事如何？』師父說：『平鋪三點水，曲似刈禾鐮。』僧問：『昔日歐歌劍，今日為誰揮？』師父說：『響。』僧問：『不落諸緣，請師父直說。』師父說：『㖿。』僧問：『既然如此，那麼就是燈下的白頭老翁了。』師父說：『吽。』僧問：『言前薦得辜負平生，句后投機全乖道體，直下承當，萬里崖州到這裡，乞師方便。』師父說：『秋日㘅蘆承露。』

【English Translation】 English version: Monk: 'If that's the case, then those who share the path won't miss the opportunity.' Master: 'The place that's clearly pointed out is Fenyang (place name, also refers to Zen Master Shanzhao of Fenyang).' Monk: 'Taking steps across thousands of streams, seeking the source but losing the way. Please, Master, conveniently offer a word of guidance.' Master: 'A tree without a shadow for a thousand years, today its branches and leaves are seen.' 'If you hadn't asked this question, how could you have seen my Zen insight?' Monk: 'A blind man has seen all the walls. In the morning, making human eyes; at night, lighting the Patriarch's lamp. What is the Patriarch's lamp?' Master: 'Not obscured in ancient or modern times.' Monk: 'If that's the case, then the world is at peace.' Master: 'Illuminating the people at the bottom of the sea.'

Master: 'All of you, which one is the person at the bottom of the sea? Haven't come out yet?' 'Do you want me to call you out? Do you want to know the sea of desire?' 'That is all sentient beings, from beginningless kalpas (periods of time without beginning) until now, with deluded thoughts, greed, hatred, arrogance, wrong views, jealousy, unable to understand in any place, this is called the sea of desire.' 'Don't seek it in the four continents (referring to the entire world), quickly end it, stop wandering and running, lest you be confused by all the dusts.' 'Therefore, the ancients said, all karmic obstacles arise from deluded thoughts.' Monk Wuye said: 'Don't have deluded thoughts. Can you believe it?' 'If you don't believe in yourself, then it's difficult to escape the cycle of birth and death. Now, believe directly, what's the matter?' 'Standing for a long time, take care.'

The Master ascended the hall and said: 'If we talk about this Dao, it cannot be expressed in words.' 'Being compelled by circumstances, I can only speak of it in fragments.' 'So, what should be said?' At this moment, a layman came forward to bow, then approached and stood upright with a respectful posture. The Master asked: 'How is it?' The layman stepped back, and the Master struck the rope bed once. The layman clapped his hands. The Master said: 'The bell after the meal.' Monk: 'A speck of dust returns beyond the blue sky, how is the vast universe?' Master: 'Laid out flat, three drops of water; curved like a sickle for cutting grain.' Monk: 'The sword of Ouge in the past, for whom is it wielded today?' Master: 'Sound.' Monk: 'Without falling into various conditions, please, Master, speak directly.' Master: '㖿.' Monk: 'If that's the case, then it's the white-haired old man under the lamp.' Master: '吽.' Monk: 'Recommending before words, failing one's whole life; after the phrase, seizing the opportunity, completely deviating from the essence of the Dao; directly accepting, arriving here from ten thousand miles away in Yazhou, begging for the Master's convenience.' Master: 'Autumn day, 㘅 reed receiving dew.'

去。春來細雨潤衣歸。恁么則路途有依棲去也。師云。來千去萬久經鍛鍊。

師云。朝來暮去即便冬深也。如今這裡與兄弟大家。持論長處即就。有利濟可行。各自半百地。更不明瞭本分事。大屈莫虛過十生五生。不用久立珍重。

上堂云。夫說法者。須及時節。觀根投機。應病用藥。若不及時節。總喚作非時語。所以道。欲知佛性義。當觀時節因緣。若不明君臣父子之道。邪正不分。觸凈難明矣。喚作野老謳歌。皇道坦然。佛法現前。擒縱自在。生殺臨機。或明賓中主。或明主中賓。或明賓中賓。或明主中主。或兼帶葉通。或探竿影草。或一句中。有三玄三要。還有問者么。出來對眾商量。

問學人未達其中事。如何是自己。師云。當時莫忘。今時句未達。須知逆順機。達后如何。師云。三十年後莫錯舉。問靈龜未兆時如何。師云。海里搖船笑。舉棹望程途。問三界同途出身無路時如何。師云。叵耐無時狂寇起。對面無形識得伊。問抱璞投師請師雕琢。師云。來朝更獻楚王看。恁么則同道方知也。師云。刖足雖知貴。人天不可量。問萬法本空心生何有。師云。不因伸此問。爭得到汾陽。恁么則當生生不生也。師云。自知能作貴。不用更思量。問一句道不得時如何。師云。萬境無差互。青天不自知

【現代漢語翻譯】現代漢語譯本走。春天來了，細雨潤濕了衣裳，該回家了。這樣，路途上也有個依靠的地方。師父說：『來來往往經歷了無數次的鍛鍊。』

師父說：『早晨去，晚上去，轉眼就到了深冬。如今在這裡和各位兄弟一起，討論優點，尋找有利的事情去做。各自都活了半輩子了，還不明白自己的本分事，白白地虛度了十生五生。』不用久站了，各自珍重。

上堂開示說：『說法的人，必須掌握時機，觀察眾生的根器，對機施教，應病與藥。如果不是在適當的時機，都叫做不合時宜的話。所以說：想要知道佛性的意義，應當觀察時節因緣。如果不明白君臣父子之間的道理，邪正不分，就難以明白清凈的自性。』可以稱之為鄉野老人的歌唱，皇道是如此坦蕩，佛法就在眼前，擒拿和放縱都自在，生和殺都隨機應變。或者闡明賓中主，或者闡明主中賓，或者闡明賓中賓，或者闡明主中主。或者兼帶旁敲側擊，或者試探對方的意圖。或者一句話中，有三玄三要。還有要提問的人嗎？出來當著大家的面商量。

學人問：『還沒有通達其中的道理，什麼是自己？』師父說：『當時不要忘記。』（學人問：）『現在這句話還沒有通達。』（師父說：）『要知道逆和順的機鋒。』（學人問：）『通達之後又如何？』師父說：『三十年後不要錯誤地引用。』（學人問：）『靈龜還沒有顯現徵兆的時候如何？』師父說：『在海里搖船，還笑著舉起船槳眺望遠方的路程。』（學人問：）『三界眾生都走同一條路，沒有出路的時候如何？』師父說：『可恨那無時無刻不在發生的狂賊，面對面卻無法辨認出它。』（學人問：）『抱著璞玉來拜見師父，請師父雕琢。』師父說：『明天早上再獻給楚王看。』這樣，同道的人才能明白啊。師父說：『即使知道刖足的價值，也不是人天所能衡量的。』（學人問：）『萬法本空，心又從何而生呢？』師父說：『如果不是因為你提出這個問題，怎麼能到汾陽呢？』這樣，就是當生生而不生啊。師父說：『自己知道能夠有所作為，不用再思量。』（學人問：）『一句話也說不出來的時候如何？』師父說：『萬境沒有差別，青天自己也不知道。』

【English Translation】 English version Go. Spring comes, fine rain moistens clothes, time to return home. In this way, there is a place to rely on along the way. The master said, 'Coming and going, having undergone countless trials.'

The master said, 'Going in the morning, going in the evening, in the blink of an eye, it's deep winter. Now here with you brothers, discussing strengths, seeking beneficial things to do. Each of you has lived half a lifetime, yet you still don't understand your fundamental duty, vainly wasting ten or five lives.' No need to stand for long, take care.

Ascending the hall, he said, 'Those who expound the Dharma must seize the opportune moment, observe the faculties of beings, teach according to their capacity, and prescribe medicine according to the illness. If it is not at the appropriate time, it is all called untimely speech. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' If you do not understand the principles between ruler and subject, father and son, and cannot distinguish between right and wrong, it will be difficult to understand the pure nature.' It can be called the singing of a rustic old man, the imperial way is so open and clear, the Buddha-dharma is right before you, seizing and releasing are both free, life and death are handled according to the situation. Sometimes clarifying the guest within the host, sometimes clarifying the host within the guest, sometimes clarifying the guest within the guest, sometimes clarifying the host within the host. Sometimes hinting indirectly, or probing the other's intentions. Or within a single sentence, there are three mysteries and three essentials. Is there anyone who wants to ask questions? Come out and discuss it in front of everyone.'

A student asked, 'Having not yet understood the matter within, what is oneself?' The master said, 'Do not forget at that time.' (The student asked,) 'This sentence has not yet been understood.' (The master said,) 'You must know the turning points of going against and going along.' (The student asked,) 'What about after understanding?' The master said, 'Do not quote it wrongly thirty years later.' (The student asked,) 'What about when the divine tortoise has not yet shown its omen?' The master said, 'Laughing while rowing a boat in the sea, raising the oar and looking towards the distant journey.' (The student asked,) 'When the three realms are on the same path and there is no way out, what then?' The master said, 'Hateful is the mad thief that arises at all times, face to face yet unable to recognize it.' (The student asked,) 'Bringing uncut jade to see the master, please carve it.' The master said, 'Present it to the King of Chu again tomorrow morning.' In this way, those of the same path will understand. The master said, 'Even if one knows the value of a severed foot, it cannot be measured by humans or gods.' (The student asked,) 'All dharmas are fundamentally empty, from where does the mind arise?' The master said, 'If it were not for you asking this question, how could you have arrived at Fen-yang?' In this way, it is being born while not being born. The master said, 'Knowing oneself to be capable, there is no need to think further.' (The student asked,) 'What about when one cannot say a single word?' The master said, 'The myriad realms have no difference, the blue sky does not know itself.'

。如何領解。師云。瞭然明似燭。何用更狐疑。問無為之飯。未審供養什麼人。師云。千相無形者。共會不莊嚴。恁么則大眾有賴也。師云。三千世界中。絕世利群生。問門門一切境。回互不回互。如何是不回互。師云。今日過泥不易。問甘露頻霖。為什麼。百草不生芽。師云。田疏不貯水。龍王爭那何。問如何是心地法門。師云。莫從人覓。乞師再指。師云。爾是谷隱出家。問簾卷扇開。當人何在。師云。萬姓歌皇化。玄音廓太虛。恁么則明鏡當懸於此日。時人盡賀太平年。師云。一音普演三邊靜。四方八面總來朝。問如何是西河一滴水。師云。飲者永無饑。恁么則冷味少人知。師云。潤濟不從源。問如何是諸佛行李處。師云。直下無生路。行時不動塵。恁么則謝師方便也。師云。東西南北路。不用更奢華。

師云。適來上座問。如何是諸佛行李處。對他道。直下無生路。行時不動塵。且問諸上座。既是無生路。且作么進步誠進看。若不進步。不可有自然釋迦天然彌勒。所以發足超方入聖階梯。精進為務。若不精進。無有是處。故經云。未曾有一法。從懶隋懈怠中得。精進猶如牛二角。習學日久。身心純熟。正念現前。舒捲自在。所以無功之功。其功大矣。志公云。勇猛精進成懈怠。且問諸上座。既是精進。

【現代漢語翻譯】現代漢語譯本：問：如何才能領悟理解？師父說：『瞭然明白如同蠟燭一般，何必還要狐疑不定？』問：『無為』的飯食，不知道是供養什麼人？師父說：『供養那千相無形者，共同聚會不講究莊嚴。』這樣說來，大眾都依賴於此了？師父說：『在三千世界中，以絕世之利利益眾生。』問：門門一切境界，是回互還是不回互？如何是不回互？師父說：『今日過泥濘之地不容易。』問：甘露頻繁降臨，為什麼百草不生芽？師父說：『田地疏鬆不能儲水，龍王又能怎麼樣呢？』問：如何是心地法門？師父說：『不要向別人尋求。』乞求師父再次指點。師父說：『你是谷隱寺出家的。』問：簾子捲起，扇子打開，當人（指當下之人）在哪裡？師父說：『萬姓歌頌皇上的教化，玄妙的聲音充滿太空。』這樣說來，明鏡應當懸掛於今日，世人都慶賀太平之年。師父說：『一音普遍演說，三邊都平靜，四面八方都來朝拜。』問：如何是西河一滴水？師父說：『飲用者永遠不會飢渴。』這樣說來，這清涼的滋味很少人知道。師父說：『滋潤救濟不從源頭而來。』問：如何是諸佛的行履之處？師父說：『當下就是無生之路，行走時不動一絲塵埃。』這樣說來，感謝師父的方便開示。師父說：『東西南北路，不用再奢求繁華。』師父說：剛才那位上座問，如何是諸佛的行履之處，我回答他說，『當下就是無生之路，行走時不動一絲塵埃。』且問各位上座，既然是無生之路，那麼要如何進步？誠懇地進取看看。如果不進步，就不會有自然而然的釋迦牟尼（Sakyamuni），天然的彌勒（Maitreya）。所以，發起腳步超越常理，進入聖賢的階梯，以精進為要務。如果不精進，就沒有成功的可能。所以經書上說，『未曾有一法，是從懶惰懈怠中得到的。』精進就像牛的兩隻角，學習日久，身心純熟，正念現前，舒捲自在。所以無功之功，其功勞是最大的。志公（Zhi Gong）說：『勇猛精進最終也會變成懈怠。』且問各位上座，既然是精進，

【English Translation】 English version: Question: How can one comprehend and understand? The master said: 'Clearly understood, like a candle, why still be doubtful?' Question: The 'non-action' (Wuwei) meal, I wonder who is it offered to? The master said: 'Offered to the one with a thousand forms and no form, the gathering together is not about solemnity.' So, the masses are relying on this? The master said: 'In the three thousand worlds, benefit sentient beings with unparalleled benefit.' Question: All realms of each and every gate, are they inter-related or not inter-related? What is not inter-related? The master said: 'It is not easy to pass through the mud today.' Question: Sweet dew frequently descends, why do the hundred grasses not sprout? The master said: 'The field is sparse and cannot store water, what can the Dragon King do?' Question: What is the Dharma gate of the mind-ground? The master said: 'Do not seek it from others.' Begging the master to point it out again. The master said: 'You are from Gu Yin Temple.' Question: The curtain is rolled up, the fan is opened, where is the person (the person in the present moment)? The master said: 'The myriad people sing the emperor's teachings, the profound sound fills the vast space.' So, the bright mirror should be hung on this day, and people all celebrate the year of peace. The master said: 'One sound universally expounds, the three borders are all peaceful, and all directions come to pay homage.' Question: What is a drop of water from the West River? The master said: 'The drinker will never be hungry.' So, this cool taste is known by few. The master said: 'Nourishment and relief do not come from the source.' Question: What is the place where all Buddhas travel? The master said: 'Directly, it is the path of no-birth, walking without moving a speck of dust.' So, thank you, Master, for your expedient teaching. The master said: 'The roads of east, west, north, and south, no need to seek extravagance anymore.' The master said: Just now, that monk asked, 'What is the place where all Buddhas travel?' I answered him, 'Directly, it is the path of no-birth, walking without moving a speck of dust.' And I ask all of you, since it is the path of no-birth, then how to progress? Sincerely strive to see. If you do not progress, there will be no natural Sakyamuni (Sakyamuni), and no natural Maitreya (Maitreya). Therefore, initiating the step to transcend the ordinary and enter the ladder of the sages, diligence is essential. If you are not diligent, there is no possibility of success. Therefore, the scriptures say, 'There has never been a single Dharma obtained from laziness and懈怠.' Diligence is like the two horns of a cow, learning for a long time, the body and mind are pure and熟, right mindfulness appears, freely expanding and contracting. Therefore, the merit of no-effort is the greatest merit. Zhi Gong (Zhi Gong) said: 'Vigorous diligence will eventually become懈怠.' And I ask all of you, since it is diligence,

為什麼卻成懈怠。若是久參先德。不在此限。晚學初心也須子細。大眾既精進。專甲不懈怠。言多則去道遠矣。久立珍重。

上堂云。倒卻須彌。涸竭大海。魚龍變化。禽鳥飛騰忙忙者。逼塞虛空。正當恁么時。佛出頭來。貶向他方世界。且道還有修行分也無。與我點出來看。有么有么。僧才禮拜。師便打云。我早是無端入荒草。爾更待平地上掘坑。彼此相埋沒。作么道來道來。僧無語。師有頌云。釋尊嗟汝妄諸求。憐愍堪悲截眾流。決定莫教絲髮動。吉祥天降贊清幽。

問寒暑漸盛貧者何依。師云。不掛無絲服。終日樂咍咍。恁么則應不孤露也。師云。深巖隱不得。露地不彰形。問如何是向上一路。師云。千聖不傳。為什麼不傳。師云。不欲埋沒。問如何是道場。師云。下腳不得。如何是涅槃。師云。抬腳不得。抬腳不得意旨如何。師云。三十三天。下腳不得意旨如何。師云。十八重地獄。問承教有言心無掛礙。如何是無掛礙。師云。天高無可測。地厚莫能知。恁么則東西南北路。學人行處寬。師云。汝試行一步看。未審行后如何。師云。長空無鳥跡。水裡摸魚蹤。問如何是一輪月。師云。不從天地出。豈藉四時推。為什麼有晝有夜。師云。迷人妄生覺。覺后即知時。問東山西嶺青意旨如何。師云。博

【現代漢語翻譯】現代漢語譯本：為什麼反而變得懈怠？如果長期參學於前輩大德，則不受此限制。但對於剛開始學習的人，必須仔細謹慎。既然大眾都精進修行，就應該專心致志，不要懈怠。話說多了反而離道更遠。就此作別，請珍重。

上堂說法：即使顛倒須彌山（Sumeru，佛教宇宙觀中的中心山），使大海乾涸，魚龍變化，禽鳥飛騰，忙忙碌碌，充滿整個虛空。正當這個時候，佛陀出現，將他們貶到其他世界。那麼，還有修行的份嗎？給我指出來看看。有沒有？僧人上前禮拜。師父便打了一下，說：『我早已無端地陷入荒草之中，你更是在平地上挖坑。彼此互相埋沒。』怎麼說？怎麼說？僧人無語。師父作偈說：『釋迦牟尼（釋尊，佛教創始人）嘆息你們虛妄地追求，憐憫你們的悲慘遭遇，截斷眾生的煩惱之流。務必不要讓一絲一毫的妄念生起，吉祥天（吉祥天，佛教護法神）降臨讚美清凈幽深。』

問：寒暑漸盛，貧困的人依靠什麼？師父說：『身無一絲掛礙的衣服，終日快樂地歡笑。』這樣說來，應該不會孤單暴露吧？師父說：『深山巖洞也無法隱藏，空曠的地上也無法顯露形跡。』問：如何是向上一路？師父說：『千聖不傳。』為什麼不傳？師父說：『不希望埋沒。』問：如何是道場（Bodhimanda，覺悟的場所）？師父說：『下腳不得。』如何是涅槃（Nirvana，佛教修行的最終目標）？師父說：『抬腳不得。』抬腳不得是什麼意思？師父說：『三十三天（Trayastrimsa，佛教宇宙觀中的天界）。』下腳不得是什麼意思？師父說：『十八重地獄。』問：承蒙教誨，說心無掛礙，如何是無掛礙？師父說：『天高不可測量，地厚無法知曉。』這樣說來，東西南北路，學人行走的地方就很寬廣了。師父說：『你試著走一步看看。』不知道走後會如何？師父說：『長空沒有鳥的痕跡，水裡摸不到魚的軌跡。』問：如何是一輪月？師父說：『不從天地而出，豈需四季推移。』為什麼有晝有夜？師父說：『迷惑的人妄生分別，覺悟后就知道時節。』問：東山和西嶺青翠，是什麼意思？師父說：『博』

【English Translation】 English version: Why then become懈怠 (xiè dài, lax/negligent)? If one has long studied with senior virtuous teachers, this is not a limitation. But for beginners, one must be careful and meticulous. Since the assembly is already diligent, one should be focused and not lax. Too much talk leads one further away from the Dao. Farewell, take care.

Ascending the hall, the master said: 'Even if Sumeru (Sumeru, the central mountain in Buddhist cosmology) is overturned, and the great ocean dries up, fish and dragons transform, and birds fly, busily filling the entire void. At just this moment, the Buddha appears and banishes them to other worlds. Then, is there still a share in cultivation? Point it out for me to see. Is there or isn't there?' A monk came forward and bowed. The master then struck him, saying: 'I was already needlessly entering the wild grass, and you are digging a pit on level ground. We are burying each other.' How do you say it? How do you say it? The monk was speechless. The master composed a verse: '釋尊 (Shìzūn, Shakyamuni Buddha) sighs at your vain pursuits, pities your tragic fate, and cuts off the stream of beings' afflictions. Be sure not to let a single thought arise, 吉祥天 (Jíxiáng Tiān, Lakshmi/Mahasri) descends to praise the pure and profound.'

Question: As the cold and heat increase, what do the poor rely on? The master said: 'Wearing clothes without a thread of attachment, they laugh happily all day long.' In that case, they should not be lonely and exposed? The master said: 'Deep mountain caves cannot hide it, and open ground cannot reveal its form.' Question: What is the upward path? The master said: 'The thousand sages do not transmit it.' Why don't they transmit it? The master said: 'They do not wish to bury it.' Question: What is a Bodhimanda (Bodhimanda, place of enlightenment)? The master said: 'One cannot place one's foot.' What is Nirvana (Nirvana, the ultimate goal of Buddhist practice)? The master said: 'One cannot lift one's foot.' What is the meaning of 'one cannot lift one's foot'? The master said: 'Trayastrimsa (Trayastrimsa, the Heaven of Thirty-Three Gods).' What is the meaning of 'one cannot place one's foot'? The master said: 'The eighteen levels of hell.' Question: I have heard the teaching that the mind should be without hindrance. What is without hindrance? The master said: 'The sky is too high to measure, and the earth is too thick to know.' In that case, the roads to the east, west, north, and south are wide for practitioners to walk. The master said: 'Try taking a step and see.' I wonder what will happen after taking a step? The master said: 'There are no bird tracks in the long sky, and no fish can be found in the water.' Question: What is the one round moon? The master said: 'It does not come from heaven and earth, so why rely on the four seasons to push it?' Why is there day and night? The master said: 'Deluded people falsely create distinctions, but after awakening, they know the time.' Question: What is the meaning of the green of the eastern mountain and western ridge? The master said: '博 (bó, broad/extensive)'

地生寒暑。風吹日照霞。恁么則南有趙州。北有雪峰。師云。顛倒了也。問釋迦慳迦葉富。如何是釋迦慳。師云。一點拋不得。如何是迦葉富。師云。普濟人天。問如何得豁然惺惺去。師云。步步不移。恁么則寒林無一葉。長天絕見霞。師云。飛雁叫長空。叢林收不得。問如何是達諸佛意。師云。銅頭鐵額。恁么則謝師方便也。師云。三日後頭痛。問開口動舌俱是病。應機接物事如何。師便喝隨聲打。

師云。且道與他接不與他接。不與他接。辜負他問頭。若與他接。汾陽眼在什麼處。緇素皎然。不得錯會。珍重。

上堂云。一切諸法。本來解脫。無有繫縛。故經云。無繫縛者。無解脫者。僧問如何是解脫智。師云。無人伏得伊。如何是解脫慧。師云。通身無影像。遍界不曾藏。未審此理如何。師云。待爾悟始得。問如何是毗盧師法身主。師云。毗盧華藏海。法界不思議。恁么則識得和尚也。師云。千光不照處。萬象豈藏機。問寬即遍法界。窄即不容針。如何是窄即不容針。師云。若行正令大眾恐悚。如何是寬即遍法界。師云。龍騰碧海無遮障。鶴出青霄不礙空。恁么則無障無礙也。師云。速禮三拜。問對境心數起時如何。師云。俗緣憶昔曾行處。那堪說向解空人。未審如何消遣。師云。還同無作貴。空

【現代漢語翻譯】現代漢語譯本：地生寒暑（大地產生寒冷和暑熱）。風吹日照霞（風吹日曬，霞光萬丈）。這樣說來，南有趙州（南方的趙州禪師），北有雪峰（北方的雪峰禪師）。師父說：顛倒了啊！有人問：釋迦（釋迦牟尼佛）慳吝，迦葉（摩訶迦葉）富裕，什麼是釋迦的慳吝？師父說：一點也拋不得。什麼是迦葉的富裕？師父說：普遍救濟人天。有人問：如何才能豁然醒悟？師父說：步步不離當下。這樣說來，寒冷的樹林沒有一片葉子，廣闊的天空看不到一絲霞光？師父說：飛雁鳴叫長空，叢林也無法將其收攏。有人問：如何才能通達諸佛的意旨？師父說：銅頭鐵額（形容堅定不移）。這樣說來，感謝師父的方便教誨。師父說：三天後頭痛。有人問：開口說話，動舌頭都是病，應機接物時該怎麼辦？師父便喝一聲，隨聲打去。

師父說：你們說，我是與他接還是不與他接？不與他接，辜負了他的提問。若與他接，汾陽（汾陽善昭禪師）的眼目又在哪裡？黑白分明，不要錯會了。珍重。

上堂說法時說：一切諸法，本來就是解脫的，沒有束縛。所以經上說：沒有被束縛的人，也就沒有需要解脫的人。有僧人問：什麼是解脫智？師父說：沒有人能降伏它。什麼是解脫慧？師父說：通身沒有影像，遍滿世界卻不曾隱藏。不知道這個道理如何？師父說：等你領悟了就知道了。有人問：什麼是毗盧師（毗盧遮那佛）的法身主？師父說：毗盧華藏海，法界不可思議。這樣說來，就認識和尚您了？師父說：千光不照之處，萬象哪裡能藏匿玄機？有人問：寬的時候遍及法界，窄的時候連針都容不下，什麼是窄的時候連針都容不下？師父說：如果施行嚴厲的法令，大眾會感到恐懼。什麼是寬的時候遍及法界？師父說：龍在碧海騰躍沒有遮擋，鶴在青天飛出沒有阻礙。這樣說來，就是無障無礙了？師父說：快去禮拜三拜。有人問：面對外境，心念生起時該怎麼辦？師父說：世俗的緣分回憶起曾經去過的地方，怎能對懂得空性的人說呢？不知道如何消遣？師父說：還是以無作為貴，空寂為上。

【English Translation】 English version: The earth produces cold and heat. The wind blows, the sun shines, and the clouds glow. In that case, there is Zhao Zhou (Zen master Zhao Zhou) in the south and Xue Feng (Zen master Xue Feng) in the north. The master said: 'It's upside down!' Someone asked: 'Shakya (Shakyamuni Buddha) is stingy, and Kashyapa (Mahakashyapa) is rich. What is Shakya's stinginess?' The master said: 'Not a single bit can be discarded.' What is Kashyapa's richness?' The master said: 'Universally benefiting humans and gods.' Someone asked: 'How can one attain sudden awakening?' The master said: 'Step by step, do not move from the present.' In that case, there is not a single leaf in the cold forest, and not a trace of clouds can be seen in the vast sky?' The master said: 'The wild goose cries in the vast sky, and the forest cannot contain it.' Someone asked: 'How can one understand the intention of all Buddhas?' The master said: 'Copper head and iron forehead (describing unwavering determination).' In that case, thank you for the master's expedient teaching. The master said: 'Headache after three days.' Someone asked: 'Opening the mouth and moving the tongue are both sicknesses. How should one respond to situations and interact with things?' The master then shouted and struck with the sound.

The master said: 'Tell me, do I engage with him or not? If I don't engage with him, I fail his question. If I do engage with him, where are Fen-yang's (Zen master Fen-yang Shan-zhao) eyes? Black and white are clear. Do not misunderstand. Treasure this.'

Ascending the hall, he said: 'All dharmas are originally liberated, without any bondage. Therefore, the sutra says: 'There is no one who is bound, and there is no one who needs liberation.' A monk asked: 'What is liberation wisdom?' The master said: 'No one can subdue it.' What is liberation prajna?' The master said: 'The whole body has no image, and it has never been hidden throughout the world.' I don't know how this principle is?' The master said: 'You will understand when you realize it.' Someone asked: 'What is the Dharmakaya master of Vairochana (Vairocana Buddha)?' The master said: 'Vairochana Flower Treasury Sea, the Dharma Realm is inconceivable.' In that case, I recognize you, the abbot?' The master said: 'Where a thousand lights do not shine, how can myriad phenomena hide the mechanism?' Someone asked: 'When it is wide, it pervades the Dharma Realm; when it is narrow, it cannot accommodate a needle. What is it that is narrow and cannot accommodate a needle?' The master said: 'If strict laws are enforced, the masses will be afraid.' What is it that is wide and pervades the Dharma Realm?' The master said: 'The dragon leaps in the blue sea without obstruction, and the crane flies out of the blue sky without hindrance.' In that case, there is no obstruction and no hindrance?' The master said: 'Quickly bow three times.' Someone asked: 'What should I do when mental activities arise in the face of external circumstances?' The master said: 'Secular affinities recall places once visited. How can you tell someone who understands emptiness? I don't know how to dispel them?' The master said: 'It is still best to do nothing, and emptiness is supreme.'

外獨橫身。問槨示雙趺時如何。師云。百千萬億。當時疑息。恁么則穿僧堂入佛殿也。師云。人天能有幾人知。

師云。大眾當時拘尸城。畔跋提河邊。北首面西。龍天共湊。十六國王。河沙釋梵諸天龍鬼。五百力士。千萬比丘。各持供養。至如來所。唯有迦葉一眾。末後而來。散花燒香。旋繞金槨。禮拜哀慟慘然。山林變白。大地蒼茫。禮世尊足。當此之時。如來神力。槨示雙趺。令迦葉禮敬摩觸。意為對人天大眾前。付囑迦葉。流通法藏。迄至於今。正法不泯。所以西河今日。因問而言。略陳少意。若欲廣引昔緣。恐妨問事更有問者么。如無應供歸堂去。

小參云。老僧昔日。參見石門徹和尚。上堂云。一切眾生。本源佛性。譬如朗月當空。祇為浮雲。翳障不得顯現。為明為照。為道為路。為舟為楫。為依為止。一切眾生。本源佛性。亦復如是。祇為煩惱重云之所掩蔽。不得顯現鑑照分明。當時便問善昭咨和尚。朗月海云遮不住。舒光直透水精宮時如何。門云。石壁山河非障礙。閻浮界外任升騰。恁么則千聖共傳無底缽。時人皆唱太平歌。門云。太平曲子作么生唱。不墮五音非關六律。門云。還有人和得也無。請和尚不吝慈悲。門云。仁者善自保任。

師云。今日汾陽。且問諸上座。還有人和

【現代漢語翻譯】現代漢語譯本『外獨橫身』（指獨立於外在形式），問：『槨示雙趺』（如來涅槃后，從棺槨中顯現雙足）時如何？師（指禪師）說：『百千萬億』（形容數量極多，不可計數）。當時疑慮頓息。既然如此，那麼就穿過僧堂進入佛殿了。師說：『人天（人和天人）之中能有幾人知曉？』師說：『大眾，當時在拘尸城（Kushinagar，古印度城市，佛陀涅槃之地）畔，跋提河（Kakuttha River，拘尸那迦附近的一條河流）邊，佛陀北首面西。龍天（天龍八部）共同聚集，十六國王，恒河沙數般的釋梵（帝釋天和梵天）諸天龍鬼，五百力士，千萬比丘（佛教出家男眾），各自拿著供養品，來到如來（Tathagata，佛陀的稱號）處。只有迦葉（Mahakasyapa，佛陀十大弟子之一）一眾，最後才來，散花燒香，圍繞著金棺旋轉，禮拜哀慟，極其悲傷，山林都變得蒼白，大地一片蒼茫。禮拜世尊（Bhagavan，佛陀的稱號）的足。當此之時，如來以神通力，從棺槨中顯現雙足，讓迦葉禮敬摩觸，用意是在人天大眾面前，付囑迦葉，流通法藏（佛法）。直到如今，正法（Dharma，佛法）不泯滅。所以西河（地名）今日，因為提問而說，略微陳述一些意思。如果想要廣泛引用過去的因緣，恐怕妨礙提問的事情，還有要問的嗎？如果沒有，應供（接受供養）后就回堂休息去。』小參時說：『老僧過去，參拜石門徹和尚（禪師名號）。和尚上堂時說：『一切眾生，本源佛性（Buddha-nature，所有眾生皆具的成佛的可能性），譬如明亮的月亮在空中，只因爲浮雲遮蔽，不得顯現。爲了光明，爲了照耀，爲了道路，爲了航船，爲了依靠，爲了停止。一切眾生，本源佛性，也是如此。只因爲煩惱重云的遮掩，不得顯現鑑照分明。』當時便問善昭咨和尚（禪師名號）：『明亮的月亮被海云遮不住，舒展光明直接穿透水晶宮時如何？』石門徹和尚說：『石壁山河不是障礙，閻浮界（Jambudvipa，我們所居住的世界）外任憑升騰。』既然如此，那麼千聖（眾多聖人）共同傳授無底缽（象徵佛法無盡），世人都在唱太平歌。石門徹和尚說：『太平曲子怎麼唱？』不落入五音，不關涉六律（音律）。石門徹和尚說：『還有人和得上的嗎？請和尚不要吝惜慈悲。』石門徹和尚說：『仁者好好地保任（保持）自己。』師說：『今日在汾陽（地名），且問各位上座（對僧人的尊稱），還有人和得上嗎？』

【English Translation】 English version 『Outer independence and solitary existence.』 Asked: 『How is it when the coffin shows the double feet?』 (referring to when the Tathagata showed his double feet from the coffin after Nirvana). The Master (referring to the Zen master) said: 『Hundreds of thousands of millions』 (describing an immense, uncountable number). At that time, doubts ceased. If that's the case, then one can pass through the monks' hall and enter the Buddha hall. The Master said: 『Among humans and devas (gods and humans), how many people know this?』 The Master said: 『Everyone, at that time in Kushinagar (an ancient Indian city, the place of Buddha's Nirvana), by the Kakuttha River (a river near Kushinagar), the Buddha faced west with his head to the north. Dragons and devas (Nagas and Devas) gathered together, sixteen kings, countless Shakra (Indra) and Brahma (Brahma) gods, dragons, and spirits, five hundred strongmen, and ten million Bhikkhus (Buddhist monks), each holding offerings, came to the Tathagata (title of the Buddha). Only Kashyapa (Mahakasyapa, one of the Buddha's ten great disciples) and his followers came last, scattering flowers and burning incense, circling the golden coffin, bowing and lamenting, extremely sorrowful, the mountains and forests turned white, and the earth was desolate. They bowed to the feet of the Bhagavan (title of the Buddha). At that time, by the divine power of the Tathagata, the coffin showed the double feet, allowing Kashyapa to pay homage and touch them, the intention being to entrust Kashyapa in front of the assembly of humans and devas to circulate the Dharma treasure (Buddha's teachings). Until now, the true Dharma (Dharma, Buddha's teachings) has not perished. Therefore, today in Xihe (place name), because of the question, I briefly state some meaning. If you want to widely cite past causes and conditions, I am afraid it will hinder the questioning, is there anyone else who wants to ask? If not, after accepting offerings, go back to the hall to rest.』 During the small assembly, he said: 『In the past, this old monk visited Zen Master Shi Men Che (Zen master's name). The Zen Master said in the Dharma talk: 『All sentient beings, the original Buddha-nature (Buddha-nature, the potential for all beings to become Buddhas), is like a bright moon in the sky, only obscured by floating clouds, unable to manifest. For light, for illumination, for the road, for the boat, for reliance, for cessation. All sentient beings, the original Buddha-nature, is also like this. Only obscured by the heavy clouds of afflictions, unable to manifest clear discernment.』 At that time, I asked Zen Master Shan Zhao Zi (Zen master's name): 『The bright moon cannot be blocked by the sea of clouds, how is it when it spreads its light directly through the crystal palace?』 Zen Master Shi Men Che said: 『Stone walls, mountains, and rivers are not obstacles, let it rise and soar beyond Jambudvipa (Jambudvipa, the world we live in).』 If that's the case, then the thousands of sages (many saints) jointly transmit the bottomless bowl (symbolizing the endless Dharma), and the people of the world are all singing songs of peace. Zen Master Shi Men Che said: 『How is the song of peace sung?』 It does not fall into the five tones, and it is not related to the six laws (of music). Zen Master Shi Men Che said: 『Is there anyone who can harmonize with it? Please, Zen Master, do not be stingy with compassion.』 Zen Master Shi Men Che said: 『Kind one, take good care of yourself.』 The Master said: 『Today in Fenyang (place name), let me ask all of you senior monks (respectful term for monks), is there anyone who can harmonize with it?』

得太平曲子么。若也和得去上座即是老僧。若和不得上座不可無分也。孰人無佛。誰佛無心。直饒見佛。明心猶是眼中塵翳。久立珍重。

因雨下上堂云。天垂甘露。萬物滋榮。云布長空。龍騰碧海。鐘鼓交音。人賢合雜不傷物義。道將一句來。有么有么。

問如何是賓。師云。禮拜甚慇勤。如何是主。師云時中不運步。不賓不主時如何。師云。橫身當宇宙。誰是出頭人。問一塵才舉。大地全收。未審此意如何。師云。痛領一問。恁么則全因此問師云收一問。禮拜遲違也。師云。不可更打爾。以拂子敲禪床喝一聲。

師云。古人午前來者。木人呼喚得回頭。午後來者。木人呼喚不回頭。正午來者。呼喚即是不呼喚。即是此是曹洞血脈作么生會會得。也是第二月。久立珍重。

上堂云。權開頓漸。假說聖凡。療狂子之多疑。救達人之少悟。親明自性。勿妄他求。行住怡然。語默澹靜。真常流注。永棄斷常。智海湛然。義天朗耀。作么生道將一句來。問正當恁么時如何。師云無下手處。恁么則簾外有人聞也。師云。當機無影像。屈己為今時。如何是今時。師云。通身不隔陌。問如何是塵中獨露身。師云。巧心求不得。鉆冰卻出煙。恁么則非塵也。師云。非塵亦是病。問如何是世尊不說說。師云。

【現代漢語翻譯】現代漢語譯本：能否演奏太平樂曲？如果能合得上，上座（對僧人的尊稱）就是老僧（謙稱）。如果合不上，上座也並非毫無所得。誰沒有佛性？哪尊佛沒有心？即使見到了佛，明白了心性，仍然像是眼中的塵埃。站立太久了，請多保重。

因為下雨而上堂說法，說：『天降甘露，萬物滋養繁榮。雲彩佈滿長空，龍在碧海騰躍。鐘鼓交相鳴響，賢人與凡人混雜在一起，不損害事物的本義。』說一句來聽聽，有沒有人能說出來？

問：『什麼是賓？』師父說：『禮拜非常慇勤。』問：『什麼是主？』師父說：『時時處處不移動腳步。』問：『不賓不主時如何？』師父說：『橫臥身軀佔據整個宇宙。』誰是出頭之人？問：『一塵才剛舉起，大地全部收納。不知道這是什麼意思？』師父說：『深刻領會你的提問。』既然這樣，就完全因為這個提問了。師父說：『收回你的提問。』禮拜遲緩怠慢了。師父說：『不可再打你。』用拂塵敲擊禪床，喝一聲。

師父說：『古時候午前來的人，木人呼喚他能回頭。午後來的人，木人呼喚他不會回頭。正午來的人，呼喚就是不呼喚，不呼喚就是呼喚。』這是曹洞宗（佛教宗派名）的血脈，要怎麼領會？領會了，也是第二個月亮（虛幻不實）。站立太久了，請多保重。

上堂說法，說：『權巧地開設頓悟和漸悟之法，假設有聖人和凡人之分，是爲了醫治狂妄之人的多疑，拯救通達之人的少悟。親自體悟自性，不要胡亂向外尋求。』行走坐臥都怡然自得，言語沉默都恬淡安靜。真常之性自然流淌，永遠拋棄斷滅和常恒的偏見。智慧之海湛然清澈，義理之天明亮照耀。』怎麼說出一句來？問：『正當這個時候如何？』師父說：『無從下手。』既然這樣，那麼簾子外面有人聽到了。師父說：『當機立斷沒有絲毫猶豫，委屈自己是爲了應和現在的時機。』問：『什麼是現在的時機？』師父說：『全身沒有絲毫阻隔。』問：『什麼是塵世中獨自顯露的身？』師父說：『用盡心機也求不到，鉆冰卻冒出煙。』既然這樣，那就不是塵世了。師父說：『不是塵世也是一種病。』問：『什麼是世尊（釋迦摩尼佛的尊稱）不說之說？』師父說：

【English Translation】 English version: Can you play the Taiping tune? If you can harmonize with it, the Upāsaka (a respectful term for a monk) is this old monk (a humble term). If you cannot harmonize with it, the Upāsaka is not without gain. Who is without Buddha-nature? Which Buddha is without mind? Even if you see the Buddha and understand the mind, it is still like dust in the eye. Standing for too long, please take care.

Because of the rain, he ascended the hall and said: 'Heaven sends down sweet dew, nourishing all things to flourish. Clouds fill the long sky, dragons soar in the blue sea. The sounds of bells and drums intermingle, the wise and the ordinary are mixed together, without harming the meaning of things.' Say a sentence, is there anyone who can say it?

Asked: 'What is the guest?' The master said: 'The bowing is very diligent.' Asked: 'What is the host?' The master said: 'At all times, not moving a step.' Asked: 'What is it when it is neither guest nor host?' The master said: 'Lying down, the body occupies the entire universe.' Who is the one who stands out? Asked: 'As soon as a mote of dust is raised, the entire earth is gathered. I don't know what this means?' The master said: 'Deeply understand your question.' Since this is the case, it is entirely because of this question. The master said: 'Withdraw your question.' The bowing is slow and negligent. The master said: 'I cannot hit you again.' He struck the Zen bed with a whisk and shouted.

The master said: 'In ancient times, those who came before noon, the wooden man could call them to turn their heads. Those who came after noon, the wooden man could not call them to turn their heads. Those who came at noon, calling is not calling, and not calling is calling.' This is the bloodline of the Caodong sect (a school of Buddhism), how should it be understood? Understanding it is also the second moon (illusory and unreal). Standing for too long, please take care.

Ascending the hall, he said: 'Expediently opening the sudden and gradual teachings, falsely assuming the distinction between saints and mortals, is to cure the doubts of the mad and save the little understanding of the enlightened. Personally realize your own nature, do not seek it outside in vain.' Walking, standing, sitting, and lying are all comfortable and at ease, speech and silence are all tranquil and quiet. The true and constant nature flows naturally, forever abandoning the biases of annihilation and permanence. The sea of wisdom is clear and still, the sky of righteousness is bright and shining.' How to say a sentence? Asked: 'What is it like at this very moment?' The master said: 'There is no way to start.' Since this is the case, then someone outside the curtain has heard it. The master said: 'Decisively without hesitation, humbling oneself is to respond to the present moment.' Asked: 'What is the present moment?' The master said: 'The whole body is without any obstruction.' Asked: 'What is the body that is uniquely revealed in the dust?' The master said: 'Trying with all your heart cannot be obtained, drilling ice produces smoke.' Since this is the case, then it is not the dust. The master said: 'Not being the dust is also a disease.' Asked: 'What is the World-Honored One's (a respectful term for Shakyamuni Buddha) non-speaking speech?' The master said:

北地蘆花白。南天雪不寒。如何是迦葉不聞聞。師云。阇梨甚處聞。問不與萬法為侶者是什麼人。師便喝。這個是野干鳴未審是什麼人。師云腦裂。問東山西嶺青意旨如何師云。千歲冰巖人罕到。一團煙霧足龍行。恁么則三年一閏九月重陽。師云。五峰龍氣盛。金界碧霄天。同不悟祖宗。不信大道時如何。師云。打破琉璃卵。透出鳳凰兒。今日親見和尚也。師云。三千里外算途程。

師云。好東問西問。忽然言下省悟去。豈不慶快也。不枉廢時光。爾看古人。為一則因緣未明。三千五千里地往返□□苦辛抉擇。要明斯事。汝等諸人事。須向前。莫逐日過時。有甚了益。比來行腳擬圖個什麼。只如百千諸佛出現世間。蓋為一大事因緣。故諸人分上可不知。有老宿上座。相共證明。久立珍重。

奉宣編傳燈錄入藏師觀名字乃述贊並序

大慶汾陽請我。何當三千里外。始建道場。傳燈續焰。法繼飲光。一十八載果熟道香。聖君親錄。景德傳芳。聞名見面。獲福無疆。瞻禮供養。人王法王。千古萬古。不泯不藏。金文玉軸。永劫清涼。贊不可及。孰辨孰。

□□□□瑞國泰民康　頌一

□□□□□。指人明似燭。皎然清白。分誘進諸邪曲。皓月印□□。碧天開睡目。慈悲化有緣。廣度無間獄。

【現代漢語翻譯】現代漢語譯本：北地蘆花一片雪白，南方的雪卻並不寒冷。什麼是迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）不聞聞？師父說：『你這個阇梨（Śrāmaṇera，沙彌，佛教出家男子）在哪裡聽到的？』問：『不與萬法為侶的是什麼人？』師父便喝斥。『這個是野干（一種野獸）的鳴叫，不知道是什麼人？』師父說：『腦裂！』問：『東山和西嶺一片青翠，意旨如何？』師父說：『千年的冰崖人跡罕至，一團煙霧足夠龍來往。』這樣說來，那麼三年一閏，九月重陽（指重陽節）？師父說：『五峰的龍氣旺盛，金色的世界碧藍的天空。』如果不領悟祖宗，不相信大道時，該怎麼辦？師父說：『打破琉璃卵，透出鳳凰兒。』今日親眼見到和尚您了。師父說：『三千里外才開始計算路程。』師父說：『喜歡東問西問，忽然在言語下省悟，豈不是非常慶幸快樂的事嗎？』不白白浪費時光。你們看古人，爲了一個因緣沒有明白，三千五千里地往返，歷盡辛苦，決心要弄明白這件事。你們這些人，必須向前，不要每天虛度光陰，有什麼好處呢？近來行腳參訪，打算圖個什麼？正如百千諸佛出現在世間，都是爲了一件大事因緣。所以你們各位難道不知道嗎？有老宿上座，共同證明。久立，珍重。奉宣編傳燈錄入藏，師父觀看名字，於是述贊並序。大慶汾陽請我，何時才能在三千里外，開始建立道場，傳燈續焰，法脈繼承飲光（迦葉佛的別名）。十八年果實成熟，道行芬芳。聖君親自記錄，景德年間傳揚美名。聞名見面，獲得無量福報。瞻仰禮拜供養，人中之王，佛法之王。千古萬古，不會泯滅，不會埋藏。金字玉軸，永遠清涼。讚美之詞不可企及，誰能分辨誰是誰非？（缺失內容）瑞應國家太平，人民安康。（頌一）（缺失內容）。指引人像蠟燭一樣明亮。皎潔清白。分辨誘導進入各種邪曲。皓月印照（缺失內容）。碧藍的天空開啟睡眼。慈悲化度有緣之人。廣度無間地獄。

【English Translation】 English version: The white reed catkins in the north, the snow in the south is not cold. What is Kāśyapa (Kāśyapa, one of the ten major disciples of the Buddha, known for his ascetic practices) not hearing? The master said, 'Where did you, Śrāmaṇera (Śrāmaṇera, a novice monk), hear that?' Asked, 'Who is it that does not associate with the myriad dharmas?' The master then shouted. 'This is the howling of a jackal, who doesn't know who it is?' The master said, 'Brain split!' Asked, 'The eastern mountain and western ridge are green, what is the meaning?' The master said, 'For thousands of years, the ice cliffs are rarely visited, a cloud of smoke is enough for dragons to travel.' If so, then every three years there is a leap year, the ninth month is the Double Ninth Festival (referring to the Double Ninth Festival)? The master said, 'The dragon energy of the Five Peaks is strong, the golden world is the blue sky.' If you don't understand the ancestors and don't believe in the great path, what should you do? The master said, 'Break the glass egg and let out the phoenix.' Today I have seen the monk in person. The master said, 'Calculate the journey three thousand miles away.' The master said, 'Like to ask east and west, suddenly realize under the words, isn't it a very happy and joyful thing?' Don't waste time in vain. You see the ancients, for a cause and condition that was not understood, traveled back and forth three thousand five hundred miles, endured hardship, and were determined to understand this matter. You people must move forward, don't waste your time every day, what's the benefit? Recently, what do you plan to do by traveling around? Just like hundreds of thousands of Buddhas appearing in the world, it is all for a major cause and condition. So don't you all know? There are senior monks and elders who jointly prove it. Standing for a long time, take care. Respectfully announce the compilation of the Transmission of the Lamp Record into the collection, the master looked at the name, and then described the praise and preface. Daqing Fenyang invited me, when can I start building a monastery three thousand miles away, passing on the lamp and continuing the flame, the Dharma lineage inheriting Drink Light (another name for Kāśyapa Buddha). After eighteen years, the fruit is ripe and the Tao is fragrant. The Holy Emperor personally recorded it, and the name was spread during the Jingde period. Hearing the name and meeting each other, obtaining immeasurable blessings. Paying homage and making offerings, the king among men, the king of the Dharma. For thousands of years, it will not be extinguished, it will not be buried. Golden words and jade axes, forever cool. The praise is beyond reach, who can tell who is right and who is wrong? (Missing content) Auspicious signs, the country is peaceful, and the people are healthy. (Ode 1) (Missing content). Guiding people is as bright as a candle. Bright and pure. Distinguish and guide into various heresies. The bright moon reflects (missing content). The blue sky opens sleepy eyes. Compassion transforms those who have affinities. Extensively save the uninterrupted hell.

普勸探玄。賓舒光常接續　頌二

定光昔日記能仁。布發掩泥多劫僧。此錄慈尊親囑我。便從今日續然燈。

邑人崇齋慶賀請上堂。師云。此日聲鐘擊鼓。禱祝焚香。聖凡共集。釋梵同臻。僧俗目前。更無別說。意為國恩。所以開演一乘。引導群迷。直言問答。只有如今。還有請問者么。

邑人問大達傳燈光接續展舒。不斷法中。王一句玄談。今古外三玄三要藏中藏。如何是第一玄。師云。親囑飲光前。如何是第二玄。師云。絕相離言詮。如何是第三玄。師云。明鑑照無偏。恁么則三玄□□□□□九天皆唱太平歌。師云。杲日舒光無□□□□盡耀豁乾坤。問人王與法王事如何。師云有道無機。未審人王事如何。師云。皇風歌美化。未審法王事如何。師云。無私導有緣。問無業預蒙封石塔。汾陽名字藏中安。未審三聖修何法。請師方便指來端。師云。一語兩當。恁么則從來不差牙。今日妄陳詞。師云。的指勿踟躕。問如何是三要。師云。一句分明該萬象。九天無不盡沾□。如何是第一要。師云。言中無造作。如何是第二要。師云。千聖入玄奧。如何是第三要。師云。四句百非外。盡蹈寒山道。謝師親示離言旨。闔國皆賀太平年。師云。多語忉忉少言易會。大家聽取一頌。明王治化洽乾坤。景

【現代漢語翻譯】現代漢語譯本：

普勸探玄。賓舒光常接續頌二

定光佛（Dipamkara Buddha，過去佛之一）昔日記能仁（釋迦牟尼佛的別稱）。布發掩泥，歷經多劫僧（僧侶）。此錄慈尊（佛陀的尊稱）親囑我。便從今日續然燈（傳承佛法）。

邑人崇齋慶賀，請上堂。師云：『此日聲鐘擊鼓，禱祝焚香。聖凡共集，釋梵同臻。僧俗目前，更無別說。意為國恩，所以開演一乘（唯一的成佛之道），引導群迷。直言問答，只有如今。還有請問者么？』

邑人問：『大達傳燈，光接續展舒，不斷法中。王一句玄談，今古外三玄三要藏中藏。如何是第一玄？』師云：『親囑飲光前。』如何是第二玄？師云：『絕相離言詮。』如何是第三玄？師云：『明鑑照無偏。』恁么則三玄□□□□□九天皆唱太平歌。師云：『杲日舒光無□□□□盡耀豁乾坤。』問：『人王與法王事如何？』師云：『有道無機。』未審人王事如何？師云：『皇風歌美化。』未審法王事如何？師云：『無私導有緣。』問：『無業預蒙封石塔，汾陽名字藏中安。未審三聖修何法？請師方便指來端。』師云：『一語兩當。』恁么則從來不差牙，今日妄陳詞。師云：『的指勿踟躕。』問：『如何是三要？』師云：『一句分明該萬象，九天無不盡沾□。』如何是第一要？師云：『言中無造作。』如何是第二要？師云：『千聖入玄奧。』如何是第三要？師云：『四句百非外，盡蹈寒山道。』謝師親示離言旨，闔國皆賀太平年。師云：『多語忉忉，少言易會。大家聽取一頌。明王治化洽乾坤，景』

【English Translation】 English version:

Universally Encouraging the Exploration of the Profound. Guest Shu Guang Constantly Continues. Ode Two

Dipamkara Buddha (定光佛, the past Buddha) of old prophesied Shakyamuni (能仁, another name for Shakyamuni Buddha). Spreading his hair to cover the mud, he passed through kalpas of monks (僧). This record, the Compassionate One (慈尊, a respectful term for the Buddha) personally entrusted to me. From this day forward, I will continue the lighting of the lamp (然燈, the transmission of Dharma).

A villager, Chongzhai, celebrated and requested a Dharma talk. The master said, 'On this day, the sound of bells and drums resounds, prayers are offered, and incense is burned. Sages and mortals gather together, Shakra (釋, Indra) and Brahma (梵) arrive together. Before the eyes of monks and laypeople, there is nothing else to say. Intending to repay the grace of the nation, I will expound the One Vehicle (一乘, the only path to Buddhahood) and guide the deluded. Direct questions and answers, only now. Is there anyone else who wishes to ask?'

A villager asked, 'The great attainment transmits the lamp, the light continues to spread, unceasing in the Dharma. The king's one sentence of profound talk, the three mysteries and three essentials within and beyond ancient and modern times, hidden within the hidden. What is the first mystery?' The master said, 'Personally entrusted before Dipamkara.' What is the second mystery? The master said, 'Beyond form, apart from words.' What is the third mystery? The master said, 'A clear mirror illuminates without bias.' If so, the three mysteries □□□□□ the nine heavens all sing songs of peace. The master said, 'The bright sun spreads its light without □□□□ completely illuminating the universe.' Asked, 'How are the affairs of the human king and the Dharma king?' The master said, 'There is the Way, but no opportunity.' How are the affairs of the human king? The master said, 'The imperial wind sings of beautiful transformation.' How are the affairs of the Dharma king? The master said, 'Selflessly guiding those with affinity.' Asked, 'Without karma, one prematurely receives the sealed stone pagoda, and the name of Fenyang is placed within the hidden. What Dharma did the three sages cultivate? Please, master, conveniently point out the beginning.' The master said, 'One phrase with two meanings.' If so, it has never missed the mark. Today, I presumptuously present words. The master said, 'Point directly, do not hesitate.' Asked, 'What are the three essentials?' The master said, 'One clear sentence encompasses all phenomena, the nine heavens are all completely soaked in □.' What is the first essential? The master said, 'In the words, there is no fabrication.' What is the second essential? The master said, 'A thousand sages enter the profound mystery.' What is the third essential? The master said, 'Outside the four phrases and hundred negations, completely treading the path of Hanshan.' Thank you, master, for personally showing the meaning beyond words, the whole country celebrates a year of peace. The master said, 'Much talk is troublesome, little talk is easy to understand. Everyone, listen to a verse. The enlightened king governs and transforms, harmonizing the universe, the scene'

德親宣燭佛燈。佛日長輝開佛眼。愿將此善福吾君。

上堂云。朝霞暮雨。鐘鼓喧和。習定安禪。去來運用。還當得生死事也無。面前縱奪。各自測量。看是誰分上事。風塵草動。雷電霹靂。轟轟磕磕。自己相度看。還得迴光返照力也未。莫只為片衣口食。愛甜嗜好。摩唇掁觜。道我解了。錯用身心。經年度月。擔擎人我。狂象無鉤。不能制伏。壞凈蓮池。圖個什麼。僧問。不落三寸。請師□□。師云。塞卻汝口。恁么則孤峰。無宿□□。□□萬里一條煙。問匹馬單槍離群獨戰時如何。師云。舉手不拈弓。低頭失卻箭。和尚是大善知識。為什麼如此。師云。敗將不斬。問學人慾涉雲霄去。到后如何為有情。師云。塞外將軍行正令。不展紅旗得勝歸。恁么則知音。不敢和也。師云。路逢梟首客。莫識甑中人。問廓然無依法歸何處。師云。大地日月起自何來。恁么則龜毛。拂子長三尺。師云。兔角拄杖打阇梨。問十方薄伽梵。一路涅槃門。如何是一路涅槃門。師云。日出高梵一路□□舊巖。恁么則光漆。臺前一盞燈。師云。寶□□□無暫息。古今不異萬家忙。問如何是般若體。師云。澄湛海洲明萬象。如何是般若用。師云。才點化山高屹屹。早見奔波乞命人。師云。諸上座且喚什麼作般若。若識般若體。便明得用。

【現代漢語翻譯】現代漢語譯本：德親宣燭佛燈。愿佛日的光輝永遠照耀，開啟眾生的佛眼。愿以此善行和福報，祝願我的君主。

上堂開示說：『朝霞和暮雨，鐘聲和鼓聲和諧共鳴。無論是習定還是安禪，還是日常的來去運用，你們真正了悟生死大事了嗎？』當面較量，各自衡量。看看這是誰的事情。風吹草動，雷電交加。轟轟烈烈，自己仔細觀察。看看你們是否具備迴光返照的力量。不要只爲了片衣口食，貪圖享樂。動嘴皮子，裝模作樣，說我明白了。錯誤地使用身心，一年又一年。承擔著人我是非，就像脫韁的野象，無法制伏。破壞清凈的蓮池，圖個什麼呢？

有僧人問：『不落入言語文字，請老師指示。』師父說：『堵住你的嘴。』這樣說來，孤峰之上，沒有停留之處。萬里長空，只有一條煙。有人問：『單槍匹馬，離開群體獨自戰鬥時，該如何是好？』師父說：『舉起手卻不拿弓，低下頭卻丟失了箭。』和尚您是大善知識，為什麼會這樣？師父說：『敗軍之將，不予斬殺。』有人問：『學人想要直上雲霄，最終如何才能利益有情眾生？』師父說：『塞外的將軍執行正確的命令，不用展開紅旗就能得勝歸來。』這樣說來，知音也不敢唱和了。師父說：『路上遇到被砍頭的旅客，不要去辨認鍋里的人。』有人問：『廓然空寂，無所依憑，最終歸向何處？』師父說：『大地上的日月，又從何處升起？』這樣說來，烏龜的毛，拂塵長達三尺。師父說：『用兔角做成的拄杖，來打你這個阇梨。』有人問：『十方諸佛，都通過同一條涅槃之路。如何是這條涅槃之路？』師父說：『太陽照耀著高梵，一路通向舊時的巖石。』這樣說來，光亮的漆器，臺前點燃一盞燈。師父說：『寶貴的（聲音），沒有片刻停息。』古往今來，家家戶戶都在忙碌。

有人問：『如何是般若的本體？』師父說：『澄澈的海面，照亮萬象。』如何是般若的作用？師父說：『才稍微點化，山就高聳屹立。』早就看到那些奔波勞碌，乞求生命的人。

師父說：『各位，你們說什麼是般若？如果認識了般若的本體，就能明白般若的作用。』

【English Translation】 English version: De Qin proclaims the Buddha's lamp. May the Buddha's sun shine forever, opening the Buddha's eyes of all beings. May this good deed and blessing be dedicated to my sovereign.

Ascending the hall, he said: 'Morning clouds and evening rain, the sounds of bells and drums resonate harmoniously. Whether practicing meditation or engaging in Chan, or in the daily activities of coming and going, have you truly understood the great matter of life and death?' Confronting each other, measure yourselves. See whose affair this is. The wind stirs the grass, thunder and lightning strike. Booming and clattering, observe yourselves carefully. See if you possess the power of introspection. Do not merely seek clothing and food, indulging in pleasure. Moving your lips and feigning understanding, saying 'I understand.' Wrongly using your body and mind, year after year. Bearing the burden of self and others, like a wild elephant without a hook, unable to be subdued. Destroying the pure lotus pond, what do you gain?

A monk asked: 'Without falling into words and language, please instruct me, Teacher.' The Master said: 'Shut your mouth.' In that case, on the solitary peak, there is no place to stay. In the vast sky, there is only a wisp of smoke. Someone asked: 'When riding alone, leaving the group to fight alone, what should one do?' The Master said: 'Raise your hand but do not take the bow, lower your head but lose the arrow.' You, Venerable Monk, are a great virtuous teacher, why is this so? The Master said: 'A defeated general is not to be killed.' Someone asked: 'A student wishes to ascend to the clouds, how can one ultimately benefit sentient beings?' The Master said: 'The general in the borderlands executes the correct orders, without unfurling the red flag, victory is achieved.' In that case, a kindred spirit dares not harmonize. The Master said: 'When encountering a traveler with a severed head on the road, do not try to identify the person in the pot.' Someone asked: 'Vast and empty, without reliance, where does one ultimately return?' The Master said: 'Where do the sun and moon in the earth arise from?' In that case, the turtle's hair, the whisk is three feet long. The Master said: 'Use a staff made of rabbit horns to strike you, this acharya (teacher).』 Someone asked: 'The Tathagatas (Buddhas) of the ten directions all pass through the same path of Nirvana (liberation). What is this path of Nirvana?' The Master said: 'The sun shines on Gao Fan (high Brahma), all the way to the old rocks.' In that case, the shiny lacquerware, a lamp is lit in front of the platform. The Master said: 'The precious (sound), without a moment's rest.' From ancient times to the present, every household is busy.

Someone asked: 'What is the substance of Prajna (wisdom)?' The Master said: 'The clear sea illuminates all phenomena.' What is the function of Prajna? The Master said: 'Just a slight touch, and the mountain stands tall and majestic.' Long ago, I saw those who are running around busily, begging for life.

The Master said: 'Everyone, what do you call Prajna? If you recognize the substance of Prajna, you will understand the function of Prajna.'

因此調伏異見。折剉天魔。令他舍邪歸正。便獲得般若神珠。光明烜爀地。堪受人天供養接續佛燈。便是真正道眼。衲僧分上。更有何事。久立珍重。

上堂云。諸上座古人道。天陰性地昏。今日天陰性還昏么。若是性昏。被他使喚。迷己為物。都無生宰。且道行指令碼為何事。不被他使喚。所以古人道。宛然自有沖天氣。直教一切處。為紀為綱。為道為路。為照為明。不被四時回換。使得乾坤大地。為高為下。方稱衲僧本分家風。如今還有受用得底么。有即出來。僧問。還有不歷乾坤底人也無。師云有。未審成得個什麼。師云。騰身三界外。不落有無中。問如何是衲衣下事。師云。赫赤窮漢。云乞師方便。指妙俠句來看。師云。木女穿針山色秀。石人牽線海云生。問面前無障礙。為什麼開口不得。師云。盡日無言說。喃喃語更新。恁么則已能師子吼也。師云。不用野干鳴。僧便喝。師云恰是。僧擬擬。師便喝。僧禮拜。師云。敗將不斬。問如何是賓中賓。師云清凈道者解求真。如何是賓中主。師云。萬象縱橫都不顧。如何是主中賓。師云。橫身當古路。抬手拓乾坤。如何是主中主。師云。坐斷毗盧頂。不稟釋迦文。

師云。這個是賓主。語明得也未。若明得橫擔拄杖。穿云渡水。證據諸方曲䚄木頭裡老和

【現代漢語翻譯】現代漢語譯本：因此調伏各種不同的錯誤見解，挫敗天魔（指障礙修行的惡勢力），使他們捨棄邪惡歸向正道，便能獲得般若（智慧）神珠，光明照耀。堪受人天供養，接續佛法燈火，便是真正的道眼。作為出家僧人，還有什麼其他事情呢？我站立很久了，請大家珍重。

上堂開示說：各位禪僧，古人說，『天陰沉沉，自性心地也昏昧。』今天天陰沉沉的，你們的自性還昏昧嗎？如果自性昏昧，就會被外物驅使，迷惑于外物而喪失自我，完全沒有自主能力。那麼，參禪行腳是爲了什麼呢？爲了不被外物驅使。所以古人說，『凜然自有沖天氣概，』直接使一切處，成為綱紀，成為道路，成為照耀，成為光明，不被四季變化所左右，使得天地乾坤，分出高下，才稱得上是出家僧人的本分家風。現在還有能夠領會受用的嗎？有的話就請出來。有僧人問：還有不經歷乾坤變化的人嗎？師父說：有。不知道成就了什麼？師父說：『騰身於三界之外，不落入有無之中。』問：如何是衲衣（僧衣）下的事？師父說：『赤貧如洗的窮漢。』僧人說：請師父方便開示，指示精妙的語句讓我看看。師父說：『木女穿針山色秀，石人牽線海云生。』問：面前沒有障礙，為什麼開口不得？師父說：『整日沒有言語，喃喃自語卻日日更新。』這樣說來，就已經能夠發出獅子吼了？師父說：『不用野狐鳴叫。』僧人便喝一聲。師父說：『恰當。』僧人想要有所動作，師父便喝一聲。僧人禮拜。師父說：『不斬殺戰敗的將領。』問：如何是賓中賓？師父說：『清凈的修行者懂得尋求真理。』如何是賓中主？師父說：『萬象縱橫都不顧。』如何是主中賓？師父說：『橫身擋住古老的道路，抬手開拓新天地。』如何是主中主？師父說：『端坐于毗盧（佛）頂，不接受釋迦（佛）的教誨。』

師父說：這個賓主關係，你們明白了嗎？如果明白了，就橫擔著拄杖，穿云渡水，到各處去印證那些愚鈍老和尚。

【English Translation】 English version: Therefore, subdue dissenting views, thwart the heavenly demons (referring to evil forces that obstruct practice), causing them to abandon evil and return to righteousness, then one can obtain the Prajna (wisdom) divine pearl, its light shining brightly. Worthy of receiving offerings from humans and gods, continuing the lamp of the Buddha's teachings, this is the true Dharma eye. As a monastic, what else is there to do? I have been standing for a long time, please cherish this moment.

The master ascended the Dharma seat and said: Venerable monks, the ancients said, 'When the sky is gloomy, the nature of the mind is also dull.' Today the sky is gloomy, is your nature still dull? If the nature is dull, one will be driven by external objects, deluded by things and lose oneself, completely without autonomy. Then, what is the purpose of walking meditation? It is to avoid being driven by external objects. Therefore, the ancients said, 'A majestic spirit naturally soars to the sky,' directly making every place a discipline, a path, a light, not swayed by the changing seasons, enabling the heaven and earth to distinguish high and low, only then can it be called the true family style of a monastic. Now, is there anyone who can understand and benefit from this? If so, please come forward. A monk asked: Is there anyone who does not experience the changes of heaven and earth? The master said: Yes. I wonder what has been achieved? The master said: 'Soaring beyond the three realms, not falling into existence or non-existence.' Asked: What is the matter beneath the monastic robe? The master said: 'An utterly destitute pauper.' The monk said: Please, master, conveniently reveal a wonderful phrase for me to see. The master said: 'A wooden woman threads a needle, the mountain colors are beautiful; a stone man pulls a thread, sea clouds arise.' Asked: There are no obstacles in front, why can't one speak? The master said: 'All day there is no speech, yet murmuring words are renewed daily.' In that case, one is already able to roar like a lion? The master said: 'No need for a wild fox to howl.' The monk then shouted. The master said: 'Appropriate.' The monk attempted to make a move, the master then shouted. The monk prostrated. The master said: 'A defeated general is not slain.' Asked: What is a guest within a guest? The master said: 'A pure practitioner understands how to seek the truth.' What is a guest within the host? The master said: 'Disregarding the myriad phenomena.' What is a host within the guest? The master said: 'Blocking the ancient road with one's body, opening up a new world with a raised hand.' What is a host within the host? The master said: 'Sitting atop Vairochana's (Buddha) crown, not receiving Shakyamuni's (Buddha) teachings.'

The master said: Do you understand this relationship between guest and host? If you understand, then carry your staff across your shoulder, cross the clouds and water, and go to various places to verify those dull old monks.

尚。見伊開口動舌。便識得伊了也。又不得一向高茅。點脅點肋。道我知我解。擔擎炫耀。逞己愚頑。誑他後學。彼無利益。但自省己。保護聖胎。豈不輕安。更擬躊躕。堪作何用。伏惟珍重。

雪下師示眾云。昔日少林。何異今朝。然則古今不同。法且無二。二祖云。學人不安。請師安心。初祖云。將心來與汝安。二祖云。覓心了不可得。初祖云。為汝安心。竟當下便明悟自心。不在內外中間。信得決定。不從他覓。承當更無疑滯。諸賢者。如今還有承當得底么。只是歷歷諦聽。法者這是賢德真心。莫教諸境回換隨物流浪。與二祖何別。西河今日與諸賢。印此心便是佛心。更莫狐疑。同聽一頌。西河會裡真禪子。子夏山前立雪人。親印自心心是佛。莫教心外別生塵。

上堂拈拄杖云。三世諸佛。總在這裡。看看見爾勿孔竅。總入拄杖里。妄生節目。去也有趁得上底么。有即舉一步。趁看便有僧出師云。瞥爾早拋千萬里又打云。我早是𨁝跳。入泥坑裡。爾更待火焰上添草。似個阿師。救得也無。僧禮拜。師云。來來爾還會葛藤么。僧云。不會。師云。賴爾不會汾陽拾得口。吃飯蘇嚕囌嚕。問如何是祖師西來意。師云。徹骨徹髓。此意如何。師云通天通地。

師云。諸上座穿耳。胡僧到此土來。便問

【現代漢語翻譯】尚。看見他開口說話，就知道他是什麼樣的人了。但也不要總是自視甚高，到處炫耀，說自己什麼都知道，什麼都明白，以此來賣弄自己的愚蠢和頑固，欺騙後來的學習者。這樣做對他人毫無益處。只要反省自己，保護好內心的『聖胎』（指清凈的本性），豈不是輕鬆安樂？如果還猶豫不決，又能有什麼用呢？希望大家珍重。

雪下禪師開示大眾說：『過去的少林寺，和今天有什麼不同呢？』雖然時代不同了，但佛法並沒有兩樣。二祖慧可（Erzhu Huike）說：『弟子心神不安，請師父為我安心。』初祖達摩（Chuzu Damo）說：『把你的心拿來，我為你安。』二祖說：『我找不到我的心。』初祖說：『我已經為你安心了。』二祖當下就明白了自心，不在內外中間，對此深信不疑，不向外尋求，承擔下來，不再有任何疑惑。各位賢者，現在還有能承擔的嗎？只是要仔細地聽。佛法就是各位賢德的真心。不要讓各種外境轉移變化，隨著外物流浪。這樣和二祖有什麼區別呢？』西河禪師今天和各位賢者，印證這顆心就是佛心，不要再懷疑了。一起聽一首偈子：『西河會裡真禪子，子夏山前立雪人。親印自心心是佛，莫教心外別生塵。』

上堂時，禪師拿起拄杖說：『三世諸佛（Sanshi Zhufuo），都在這裡。』看看你們有沒有孔竅可以看見。全部都進入拄杖里了。妄生枝節。有沒有能趕得上的？有的話就走一步。這時有個僧人出來說：『一眨眼就拋到千萬里之外了。』禪師又打了一下說：『我早就跳進泥坑裡了。你還想在火焰上添草，像你這樣的阿師（Ashi），救得了誰？』僧人禮拜。禪師說：『來來，你還會說葛藤（Geteng，指禪宗的機鋒辯論）嗎？』僧人說：『不會。』禪師說：『幸虧你不會汾陽（Fenyang）的拾得（Shide）的口，吃飯蘇嚕囌嚕。』問：『如何是祖師西來意（Zushi Xilai Yi）？』禪師說：『徹骨徹髓。』問：『此意如何？』禪師說：『通天通地。』

禪師說：『各位上座，穿耳胡僧（Chuanger Huseng）來到這裡，便問……』

【English Translation】 Still. Seeing him open his mouth and speak, one recognizes what kind of person he is. But one should not always hold oneself in high esteem, flaunting everywhere, saying that one knows everything and understands everything, thereby showing off one's own foolishness and stubbornness, deceiving later learners. Doing so is of no benefit to others. Just reflect on oneself, protect the 'sacred embryo' (referring to the pure original nature) within, wouldn't that be light and peaceful? If one still hesitates, what use can one be? I hope everyone cherishes this.

Zen Master Xuexia addressed the assembly, saying: 'What is the difference between the Shaolin Temple (Shaolin Si) of the past and today?' Although the times are different, the Dharma is not different. The Second Patriarch Huike (Erzhu Huike) said: 'My mind is uneasy, please Master, pacify my mind for me.' The First Patriarch Damo (Chuzu Damo) said: 'Bring your mind to me, and I will pacify it for you.' The Second Patriarch said: 'I cannot find my mind.' The First Patriarch said: 'I have already pacified your mind for you.' The Second Patriarch immediately understood his own mind, not within, not without, not in between, deeply believing in this, not seeking externally, taking responsibility for it, and no longer having any doubts. Worthy ones, are there any who can take responsibility now? Just listen carefully. The Dharma is the true mind of you worthy ones. Do not let various external circumstances shift and change, drifting with external things. What difference is there between this and the Second Patriarch?' Today, Zen Master Xihe and you worthy ones, certify that this mind is the Buddha-mind, do not doubt it any longer. Let's listen to a verse together: 'True Zen practitioners in the Xihe assembly, the snow-standing person before Zixia Mountain. Personally certify that one's own mind is the Buddha, do not let dust arise outside the mind.'

Ascending the Dharma hall, the Zen master picked up his staff and said: 'The Buddhas of the Three Times (Sanshi Zhufuo) are all here.' See if you have any openings to see. All have entered into the staff. Falsely creating branches and leaves. Is there anyone who can catch up? If there is, take a step forward.' At this time, a monk came out and said: 'In the blink of an eye, it is thrown ten million miles away.' The Zen master struck again and said: 'I have already jumped into the mud pit. You still want to add grass to the flames, like you, Ashi (Ashi), who can you save?' The monk bowed. The Zen master said: 'Come, come, do you still know how to speak Geteng (Geteng, referring to the Chan school's sharp debates)?' The monk said: 'No.' The Zen master said: 'Fortunately, you don't have Fenyan's (Fenyang) Shide's (Shide) mouth, eating slurping slurping.' Asked: 'What is the meaning of the Patriarch's coming from the West (Zushi Xilai Yi)?' The Zen master said: 'Penetrating to the bones and marrow.' Asked: 'What is this meaning?' The Zen master said: 'Connecting heaven and earth.'

The Zen master said: 'Venerable ones, the ear-pierced barbarian monk (Chuanger Huseng) came here and asked...'

祖師西來意。假如白馬馱經時。又問個甚即得。故經云。無法可說。是名說法。且道許說不許說。若道許說。又作么生說。若道不許。龍宮海藏。白馬馱來。與諸上座商量。祖教兩名。是一是二。量數收得他么。所以百丈云。佛是過量。人量數管他不著。經云。唯佛不墮諸數。喚作自受用三昧。攬得么快。須攬取免得被。他天魔外道。詐現吉兇。惑亂真源。珍重。

小參云。朕兆未生。誰論凡聖。才有鋒铓。便成瑕玷。作么生。得一切時中不昧祖燈去。僧問。如何是祖燈。師云照一問。照后如何。師云點。問從上諸聖。無一法與人。未審師今傳個什麼。師云。來風可辨。問龍吟吐霧。普潤群生未審將何報答。師云。此恩深厚。恁么則大眾沾恩。師云。滴水難銷。問師子顰呻賓主露。汾陽家風事如何。師云。腦裂始知慚。宗風已蒙師指示。如何是西河師子。師云。休撒臊。問涅槃無異路。方便有多門。作么生。是無異路底句。師云。鐘鼓分明在。日月不曾昏。恁么則狗子吠人聲。師云。不咬破衣人。問若真修道人。不見世間過。未審不見什麼過。師云。雪埋夜月。深三尺陸地。行舟萬里程。和尚是何心行。師云。卻是爾心行。問迦葉傳衣。阿難倒剎。未審成個什麼邊事。師云。瞬眸明不盡。喘息絕知音。恁么則南

【現代漢語翻譯】現代漢語譯本祖師西來意（Bodhidharma's intention in coming from the West）。假如白馬馱經時（when the white horse carried the sutras）。又問個甚即得（what would you ask then）？故經云（Therefore, the sutra says）：無法可說（there is no Dharma that can be spoken），是名說法（that is called Dharma teaching）。且道許說不許說（Tell me, is it allowed to speak or not allowed）？若道許說（If you say it is allowed to speak），又作么生說（then how do you speak）？若道不許（If you say it is not allowed），龍宮海藏（the Dragon Palace's ocean of scriptures），白馬馱來（carried by the white horse），與諸上座商量（to discuss with all of you）。祖教兩名（the two names of the Patriarch's teaching），是一是二（are they one or two）？量數收得他么（Can measurement and numbers contain it）？所以百丈云（Therefore, Baizhang said）：佛是過量（Buddha is beyond measure），人量數管他不著（human measurement and numbers cannot control him）。經云（The sutra says）：唯佛不墮諸數（only the Buddha does not fall into numbers）。喚作自受用三昧（It is called the Samadhi of self-enjoyment）。攬得么快（Can you grasp it quickly）？須攬取免得被（You must grasp it to avoid being），他天魔外道（those heavenly demons and heretics），詐現吉兇（falsely showing good and bad omens），惑亂真源（confusing the true source）。珍重（Treasure this）。

小參云（A short Dharma talk said）：朕兆未生（Before signs arise），誰論凡聖（who discusses the mundane and the sacred）？才有鋒铓（As soon as there is a sharp edge），便成瑕玷（it becomes a flaw）。作么生（How can one），得一切時中不昧祖燈去（not obscure the Patriarch's lamp at all times）？僧問（A monk asked）：如何是祖燈（What is the Patriarch's lamp）？師云（The master said）：照一問（It illuminates one question）。照后如何（What about after illumination）？師云（The master said）：點（A dot）。問從上諸聖（The sages of the past），無一法與人（did not give a single Dharma to people），未審師今傳個什麼（I wonder what the master is transmitting now）？師云（The master said）：來風可辨（The coming wind can be discerned）。問龍吟吐霧（The dragon's roar spits out mist），普潤群生（universally benefiting all beings），未審將何報答（I wonder how to repay this）？師云（The master said）：此恩深厚（This kindness is profound）。恁么則大眾沾恩（Then the assembly receives the benefit）。師云（The master said）：滴水難銷（A drop of water is hard to melt）。問師子顰呻賓主露（The lion's roar reveals host and guest），汾陽家風事如何（How is the style of Fenyang's family）？師云（The master said）：腦裂始知慚（Only when the brain splits does one know shame）。宗風已蒙師指示（The lineage style has already been instructed by the master），如何是西河師子（What is the lion of the West River）？師云（The master said）：休撒臊（Stop spreading the stench）。問涅槃無異路（Nirvana has no different path），方便有多門（Expedient means have many gates）。作么生（How is），是無異路底句（the phrase of no different path）？師云（The master said）：鐘鼓分明在（The bell and drum are clearly there），日月不曾昏（The sun and moon have never been dim）。恁么則狗子吠人聲（Then the dog barks at people）。師云（The master said）：不咬破衣人（It doesn't bite people with torn clothes）。問若真修道人（If a true cultivator of the Way），不見世間過（doesn't see the faults of the world），未審不見什麼過（I wonder what faults they don't see）？師云（The master said）：雪埋夜月（Snow buries the night moon），深三尺陸地（three feet deep）。陸地行舟萬里程（Traveling ten thousand miles by boat on land）。和尚是何心行（What is the abbot's mind practice）？師云（The master said）：卻是爾心行（It is your mind practice）。問迦葉傳衣（Kasyapa transmitted the robe），阿難倒剎（Ananda overturned the flagpole），未審成個什麼邊事（I wonder what kind of event it became）？師云（The master said）：瞬眸明不盡（A blink of the eye cannot fully illuminate），喘息絕知音（A breath cuts off the knowing sound）。恁么則南（Then the South）

【English Translation】 English version The meaning of the Patriarch's (Bodhidharma's) coming from the West. Suppose when the white horse carried the sutras. What would you ask then? Therefore, the sutra says: 'There is no Dharma that can be spoken,' that is called Dharma teaching. Tell me, is it allowed to speak or not allowed? If you say it is allowed to speak, then how do you speak? If you say it is not allowed, the Dragon Palace's ocean of scriptures, carried by the white horse, to discuss with all of you. The two names of the Patriarch's teaching, are they one or two? Can measurement and numbers contain it? Therefore, Baizhang said: 'Buddha is beyond measure, human measurement and numbers cannot control him.' The sutra says: 'Only the Buddha does not fall into numbers.' It is called the Samadhi of self-enjoyment. Can you grasp it quickly? You must grasp it to avoid being, those heavenly demons and heretics, falsely showing good and bad omens, confusing the true source. Treasure this.

A short Dharma talk said: Before signs arise, who discusses the mundane and the sacred? As soon as there is a sharp edge, it becomes a flaw. How can one not obscure the Patriarch's lamp at all times? A monk asked: What is the Patriarch's lamp? The master said: It illuminates one question. What about after illumination? The master said: A dot. The sages of the past did not give a single Dharma to people, I wonder what the master is transmitting now? The master said: The coming wind can be discerned. The dragon's roar spits out mist, universally benefiting all beings, I wonder how to repay this? The master said: This kindness is profound. Then the assembly receives the benefit. The master said: A drop of water is hard to melt. The lion's roar reveals host and guest, how is the style of Fenyang's family? The master said: Only when the brain splits does one know shame. The lineage style has already been instructed by the master, what is the lion of the West River? The master said: Stop spreading the stench. Nirvana has no different path, expedient means have many gates. How is the phrase of no different path? The master said: The bell and drum are clearly there, the sun and moon have never been dim. Then the dog barks at people. The master said: It doesn't bite people with torn clothes. If a true cultivator of the Way doesn't see the faults of the world, I wonder what faults they don't see? The master said: Snow buries the night moon, three feet deep. Traveling ten thousand miles by boat on land. What is the abbot's mind practice? The master said: It is your mind practice. Kasyapa (Mahakasyapa) transmitted the robe, Ananda overturned the flagpole, I wonder what kind of event it became? The master said: A blink of the eye cannot fully illuminate, a breath cuts off the knowing sound. Then the South

山起云。北山下雨也。師云。云騰致雨。露結成霜。問如何是迦葉親聞底事。師便喝。僧禮拜。師便打。師云。若是飲光門下。才擬擬早已。千山萬水。更問什麼親聞。何堪共話。如斯之輩。豈效先賢。學語之流。塵沙海墨。不能頓省自慚。隨流認影。妄生節目。有甚了期。不解返光。探尋識浪。劫石俱銷。不能自信。苦哉苦哉。故釋尊喚作可憐愍者。多言轉遠珍重。

上堂云。夫參學之流。須具啐啄同時眼。若不具啐啄同時眼。未有參學分在。所以鏡清云。子致啐時。又不能致於母啄母。致啄時。又不能致於子啐。問子致啐。時于學人分上。明得個什麼邊事。清云。且但保任。未用鏡清啄破。若的實論。又成得個什麼邊事。清云。親明取好。為什麼不能致於母啄。清云。觜軟于母。母致啄時。諸方分上。又成得個什麼邊事。清云。露個面目。若的實論。又成得個什麼邊事。清云。好個商量為什麼不能致子啐。清云。老作少難。直得啐啄同時時如何。清云。亦有不曾經歷於此者。只如不曾經歷於此者。還有超升分也無。清云。吽吽誰敢坐虎頭。

師云。若解坐虎頭。方能展陣開旗。稱提拈掇。教伊辨得時節。受用不失一。個個抖擻金毛。吒呀地擒。縱自在應物。舒光利時接引。所以道天人群生數。皆承此

【現代漢語翻譯】現代漢語譯本：山升起雲霧。北山正在下雨。師父說：『云升騰導致下雨，露水凝結成霜。』問：『什麼是迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）親自聽聞的事情？』師父便大喝一聲。僧人禮拜。師父便打他。師父說：『如果是飲光（Mahākāśyapa的意譯）門下的弟子，才剛要思量就已經錯了。千山萬水之隔。還問什麼親自聽聞。怎麼能與這樣的人談論呢？像這樣的人，怎麼能傚法先賢？學舌之輩，多如塵沙海墨，不能立刻醒悟自慚形穢。隨波逐流，認假為真，妄生枝節。何時才能了結？不明白反觀自照，探尋認識的波浪。即使經歷漫長的時間，也不能相信自己。可悲啊可悲。』所以釋尊（釋迦牟尼佛）稱他們為可憐憫者。多說無益，珍重。上堂時說：『參學的人，必須具備啐啄同時的眼力。如果沒有啐啄同時的眼力，就沒有參學的資格。』所以鏡清（禪師名號）說：『你促成雛雞啄殼時，又不能促成母雞啄殼；母雞啄殼時，又不能促成雛雞啄殼。』問：『促成雛雞啄殼時，在學人這裡，明白的是什麼？』鏡清說：『姑且保持這樣，還不需要我來啄破。』如果確實要說，又能成就什麼？鏡清說：『親自明白就好。』為什麼不能促成母雞啄殼？鏡清說：『嘴比母雞軟。』母雞啄殼時，在各處又能成就什麼？鏡清說：『露出本來面目。』如果確實要說，又能成就什麼？鏡清說：『好商量。』為什麼不能促成雛雞啄殼？鏡清說：『老了做少年事難。』直到啐啄同時的時候怎麼樣？鏡清說：『也有不曾經歷過這些的。』就像不曾經歷過這些的，還有超脫的機會嗎？鏡清說：『吽吽，誰敢坐在虎頭上？』師父說：『如果能坐在虎頭上，才能展開陣勢，樹立旗幟，稱量提舉，教他們辨別時節，受用而不失一。個個抖擻金毛，怒吼著擒拿，縱任自在地應物，舒放光明，適時接引。』所以說，天人群生，都承受這個。

【English Translation】 English version: A mountain raises clouds. It is raining on the north mountain. The master said, 'Clouds rise and cause rain, dew condenses into frost.' Someone asked, 'What is the matter that Kāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) personally heard?' The master then shouted. The monk prostrated. The master then struck him. The master said, 'If it were a disciple of Yinguang (another name for Mahākāśyapa), even just contemplating it would be wrong. Thousands of mountains and rivers away. Still asking what was personally heard. How can one talk with such people? How can such people emulate the virtuous predecessors? Parrot-like learners, as numerous as dust and sand in the sea, cannot immediately awaken and feel ashamed. Following the current, mistaking the false for the real, creating unnecessary complications. When will it end? Not understanding how to reflect inwardly, exploring the waves of consciousness. Even if eons pass, they cannot trust themselves. How pitiful, how pitiful.' Therefore, Śākyamuni Buddha called them pitiable ones. More words are useless, take care. In the Dharma hall, he said, 'Those who study must possess the eye of simultaneous pecking. If they do not possess the eye of simultaneous pecking, they are not qualified to study.' Therefore, Jingqing (a Chan master's name) said, 'When you cause the chick to peck, you cannot cause the hen to peck; when the hen pecks, you cannot cause the chick to peck.' Someone asked, 'When causing the chick to peck, what is understood by the student?' Jingqing said, 'Just maintain this, there is no need for me to peck it open.' If one really wants to discuss it, what can be accomplished? Jingqing said, 'Understand it yourself.' Why can't one cause the hen to peck? Jingqing said, 'The beak is softer than the hen's.' When the hen pecks, what can be accomplished in all directions? Jingqing said, 'Reveal the original face.' If one really wants to discuss it, what can be accomplished? Jingqing said, 'Good to discuss.' Why can't one cause the chick to peck? Jingqing said, 'It's difficult for the old to do what is easy for the young.' What about when the pecking is simultaneous? Jingqing said, 'There are also those who have not experienced this.' Like those who have not experienced this, is there still a chance for transcendence? Jingqing said, 'Hum hum, who dares to sit on the tiger's head?' The master said, 'If one can sit on the tiger's head, then one can deploy formations, raise banners, weigh and lift, teaching them to discern the seasons, benefiting without losing a single one. Each one shakes their golden fur, roaring and capturing, freely responding to things, radiating light, timely guiding.' Therefore, it is said that gods, humans, and all living beings all receive this.

恩力。與爾頌出去也。大家聽取。

啐啄同時用最難相逢。恰似兩風顛栽松切囑超今古。普化當時得用全。

師云。且問諸上座。還識普化么看看。明頭打喑頭打。擲下拄杖便下堂。

師因舉先廣德和尚。並實道者。各有王子話。僧請師下語。問王子未登朝時如何。師云。六宮歌雪韻。八國聽蕭韶。正登朝時如何。師云。玉璽不彰文。萬邦皆稽首。登朝後如何。師云。素服問田翁。遍界無相識。頌曰。三朝王子貴兼尊。今古相傳孰可分。八國六宮朝化美。汾陽印的莫紜紜。

上堂僧問。從上一人行棒。一人行喝。未審成得個什麼邊事。師云。總不曾用。堪嗟楚下鐘離末。師云。庶子當機失戰場。僧喝。師云。作家。僧禮拜。師云。卻不作家以拄杖點一喝。問大悲千手眼。如何是正眼。師云瞎。恁么則一條。拄杖兩人舁。師云。三家村裡唱巴歌。恁么則和尚同在里頭。師云。謝汝慇勤。問文殊與維摩贊善。此意如何。師云。錯下名言。恁么則此語甚當也。師云。又遭剝脫。問殺父殺母。佛前懺悔。殺佛殺祖。向什麼處懺悔。師云。燈連挑夜月。度盡幾多人。恁么則水精宮裡觀明月。師云。映眸明寶燭。分照爍精幢。問如何是轉輪王身。師云。七寶鎮相隨。千子常圍繞。恁么則好事不如無。師以

【現代漢語翻譯】現代漢語譯本：恩力（Enli，人名）。與你們一起頌唱出去。大家仔細聽。

『啐啄同時』（cuizhuo tongshi，比喻時機配合得恰到好處）最難相逢。恰似兩股狂風顛倒栽種松樹，切切囑咐要超越古今。普化（Puhua，禪宗人物）當時完全領會並運用了。

師父說：『且問問各位，還認識普化（Puhua）嗎？』看看。明處打，暗處也打。扔下拄杖便走下佛堂。

師父於是舉了先廣德和尚（Xianguangde Heshang）和並實道者（Bingshi Daozhe）各有王子故事的例子。有僧人請師父下評語。問：『王子未登朝時如何？』師父說：『六宮歌唱雪的韻律，八國聆聽蕭韶之樂。』『正式登朝時如何？』師父說：『玉璽不彰顯任何文字，萬邦都稽首。』『登朝後如何？』師父說：『穿著樸素的衣服詢問田間老翁，遍及天下無人相識。』頌詞說：『三朝王子既尊貴又顯赫，古今相傳誰能分辨？八國六宮朝拜教化之美，汾陽（Fenyang，地名）印證的真理不要紛紛議論。』

上堂時，有僧人問：『從前一人行棒，一人行喝，不知成就了什麼局面？』師父說：『總不曾用過。可嘆楚地鐘離（Zhongli，人名）的末路。』師父說：『庶子當機卻失去了戰場。』僧人喝一聲。師父說：『內行。』僧人禮拜。師父說：『卻不是內行。』用拄杖點一下，喝一聲。問：『大悲千手眼（Dabei Qianshouyan，觀音菩薩的別稱），如何是正眼？』師父說：『瞎。』『這樣說來，就是一條拄杖兩人抬了？』師父說：『三家村裡唱著粗俗的歌。』『這樣說來，和尚也同在其中了？』師父說：『謝謝你的慇勤。』問：『文殊（Wenshu，文殊菩薩）與維摩（Weimo，維摩詰）贊善，此意如何？』師父說：『錯用了名言。』『這樣說來，這句話很恰當了？』師父說：『又遭到了剝奪。』問：『殺父殺母，在佛前懺悔；殺佛殺祖，向什麼地方懺悔？』師父說：『燈籠連著挑起夜月，度盡了多少人。』『這樣說來，就是在水晶宮裡觀賞明月了？』師父說：『映照眼眸，明亮如寶燭，分別照耀，閃爍如精美的幢幡。』問：『如何是轉輪王（Zhuanlunwang，擁有統治世界的輪寶的理想君王）之身？』師父說：『七寶（Qibao，轉輪王擁有的七種寶物）鎮守相隨，千子常常圍繞。』『這樣說來，好事不如沒有？』師父用』

【English Translation】 English version: Enli (name). Chant this out with you all. Everyone listen carefully.

『Cuizhuo tongshi』 (啐啄同時, meaning perfect timing and cooperation) is the most difficult to encounter. It's just like two crazy winds overturning and planting pine trees, earnestly instructing to surpass the past and present. Puhua (普化, a Zen figure) fully understood and utilized it at that time.

The master said, 『Let me ask you all, do you still recognize Puhua (普化)?』 Look. Striking in the open, striking in the dark as well. He threw down his staff and left the hall.

The master then cited the examples of the late Abbot Guangde (廣德和尚) and Daozhe Bingshi (並實道者), each with a story of a prince. A monk asked the master to comment. He asked, 『What was the prince like before ascending the throne?』 The master said, 『The six palaces sing the rhyme of snow, the eight kingdoms listen to the music of Xiaoshao.』『What was he like when formally ascending the throne?』 The master said, 『The jade seal does not display any writing, all nations bow their heads.』『What was he like after ascending the throne?』 The master said, 『Wearing plain clothes, he asks the old farmers in the fields, no one recognizes him throughout the world.』 The verse says, 『The prince of three dynasties is both noble and honored, who can distinguish him as passed down through the ages? The eight kingdoms and six palaces admire the beauty of his transformation, do not argue about the truth verified by Fenyang (汾陽, place name).』

During the Dharma talk, a monk asked, 『In the past, one person wielded a stick, and another shouted, what kind of situation did they create?』 The master said, 『It was never used. It is lamentable the end of Zhongli (鐘離, a person's name) in Chu.』 The master said, 『A son of a concubine lost the battlefield when the opportunity arose.』 The monk shouted. The master said, 『An expert.』 The monk bowed. The master said, 『But not an expert.』 He tapped with his staff and shouted. He asked, 『The thousand hands and eyes of Great Compassion (Dabei Qianshouyan, another name for Avalokiteśvara Bodhisattva), what is the true eye?』 The master said, 『Blind.』『In that case, is it one staff carried by two people?』 The master said, 『Singing vulgar songs in the three-family village.』『In that case, is the monk also among them?』 The master said, 『Thank you for your diligence.』 He asked, 『Manjusri (文殊, Manjusri Bodhisattva) and Vimalakirti (維摩, Vimalakirti) praised goodness, what is the meaning of this?』 The master said, 『Wrongly used words.』『In that case, is this saying very appropriate?』 The master said, 『Again, it has been stripped away.』 He asked, 『Killing father and mother, repent before the Buddha; killing Buddha and patriarchs, where to repent?』 The master said, 『Lanterns are connected to pick up the night moon, saving countless people.』『In that case, is it watching the bright moon in the crystal palace?』 The master said, 『Reflecting the eyes, bright as a precious candle, separately illuminating, shining like exquisite banners.』 He asked, 『What is the body of a Chakravartin (Zhuanlunwang, an ideal king who possesses the wheel treasure to rule the world)?』 The master said, 『The seven treasures (Qibao, the seven treasures possessed by the Chakravartin) guard and follow, a thousand sons always surround him.』『In that case, is it better not to have good things?』 The master used』

拂子擗口打。問大作業底人來。師還相為也無。師云。朝打三千暮。打八百。恁么則眉分八字。眼似金剛。師云。泥人退步。問皓月雖明。不藏燈影時如何。師云。白雪深三尺。紅輪爍半天。多應不見舊時人也。師云。山高隔不得。雲散自東西。問不避危亡。請師一接。師云。南有雪峰。北有趙州。恁么則聒煩和尚也。師云。天臺石橋窄。清涼座具寬。新羅事又作么生。師便打。問離四句絕百非。請師別道。師云。六六三十六。恁么則風聲浩浩也。師云。九九八十一。僧禮拜。師有頌。風聲浩浩語喧喧。借問諸賢何物宣。一句瞭然超百億。誰人更問個中玄。

師因觀洞山價和尚五位語。乃述序並頌。言之玄也。言不可及。旨之妙也。旨不可歸。即代不乏賢。時不掩德。不乏賢而賢高。不掩德而德盛。先賢盛德。□即洞上價師。曹溪之後。名高振也。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍。剪諸見之稠林。妙俠弘通。截異端之穿鑿。豁空門之關鍵。挑闇室之玄燈。恢廓含容。卷舒自在。實人天之龜鑑。為出要之津樑。若非金色之機。焉能入室。希夷垂露。全明格外之談。請益投針。回互物中之妙。擊風雷海上。巨浪湛然。耀杲日天中。妖魔絕跡。或藏衣寶。或示髻珠。且非名利於人間。貴顯幽宗于

【現代漢語翻譯】現代漢語譯本用拂塵拍打嘴巴。問：『大作業』（指修行）的人來了，老師還會幫助他們嗎？』老師說：『早上打三千下，晚上打八百下。』這樣說來，眉毛都分成了八字，眼睛像金剛一樣了。老師說：『泥人退步。』問：『皓月雖然明亮，但不隱藏燈影的時候如何？』老師說：『白雪深三尺，紅日照亮半天。』多半是看不見以前的人了。老師說：『山高隔不斷，雲散各自東西。』問：『不避危險死亡，請老師接引。』老師說：『南有雪峰（指雪峰義存禪師），北有趙州（指趙州從諗禪師）。』這樣說來，是打擾和尚了。老師說：『天臺石橋窄，清涼座具寬。』新羅（指新羅僧人）的事情又怎麼樣呢？老師就打了他。問：『離開四句，斷絕百非，請老師另外說。』老師說：『六六三十六。』這樣說來，風聲浩大啊。老師說：『九九八十一。』僧人禮拜。老師有頌：『風聲浩浩語喧喧，借問諸賢何物宣？一句瞭然超百億，誰人更問個中玄。』

老師因為觀看洞山價（洞山良價禪師）和尚的五位語，於是寫了序和頌。說到玄妙，言語無法企及；說到精妙，旨意無法歸納。即使時代不缺乏賢人，時代也不會埋沒有德之人。不缺乏賢人，賢人就更加高尚；不埋沒有德之人，德行就更加興盛。先賢盛德，就是洞山價老師，曹溪（指六祖慧能）之後，名聲高遠。權巧地開示五位，善於接引上中下三根之人，大力闡揚一音，廣泛弘揚萬法。橫向抽出寶劍，剪除各種見解的稠密森林，巧妙地匡扶正義，截斷異端的穿鑿附會，打開空門的關鍵，挑亮暗室的玄燈，恢弘寬廣，包容一切，卷舒自在，實在是人天的龜鑑，是脫離苦海的津樑。如果不是金色之機，怎麼能入室？希夷（指陳希夷）垂露，完全闡明了格外之談，請益投針，回互物中的精妙。擊風雷于海上，巨浪湛然不動；耀杲日于天中，妖魔絕跡。或者藏起衣寶，或者展示髻珠，並不是爲了在人間求名逐利，而是爲了彰顯幽深的宗旨。

【English Translation】 English version He struck the mouth with a whisk. Someone asked, 'Now that the people doing the 'great task' (referring to spiritual practice) have come, will the teacher still help them?' The teacher said, 'Strike three thousand times in the morning and eight hundred times in the evening.' If that's the case, then the eyebrows are split into eight strokes, and the eyes are like Vajra (diamond, an indestructible substance). The teacher said, 'The clay figure retreats.' Someone asked, 'When the bright moon is shining, but not concealing the lamp's shadow, what is it like?' The teacher said, 'The white snow is three feet deep, and the red sun shines halfway across the sky.' Most likely, you won't see the people from the old days anymore. The teacher said, 'High mountains cannot separate, clouds scatter to the east and west.' Someone asked, 'Without avoiding danger and death, please guide me, teacher.' The teacher said, 'In the south, there is Xuefeng (referring to Zen Master Xuefeng Yicun), and in the north, there is Zhaozhou (referring to Zen Master Zhaozhou Congshen).' In that case, I am bothering the monk. The teacher said, 'The stone bridge of Tiantai (Mount Tiantai) is narrow, and the seat cushion of Qingliang (Mount Qingliang) is wide.' What about the affairs of Silla (referring to Silla monks)? The teacher then struck him. Someone asked, 'Apart from the four phrases and cutting off the hundred negations, please say something else, teacher.' The teacher said, 'Six sixes are thirty-six.' In that case, the wind is howling. The teacher said, 'Nine nines are eighty-one.' The monk prostrated. The teacher has a verse: 'The wind howls and the voices are noisy, may I ask what the wise ones are proclaiming? One sentence clearly surpasses hundreds of millions, who would ask about the mystery within?'

The teacher, because he observed the 'Five Ranks' sayings of Monk Dongshan Jia (Zen Master Dongshan Liangjie), then wrote a preface and a verse. Speaking of the profound, words cannot reach it; speaking of the subtle, the meaning cannot be summarized. Even if the era does not lack the virtuous, the era will not bury those with virtue. If there is no lack of the virtuous, the virtuous become even more noble; if there is no burying of those with virtue, virtue becomes even more prosperous. The great virtue of the former sages is none other than Teacher Dongshan Jia, after Caoxi (referring to the Sixth Patriarch Huineng), his reputation is far-reaching. He skillfully opened the Five Ranks, and was good at guiding people of the three capacities (superior, medium, and inferior), greatly expounding the One Sound, and widely promoting the myriad dharmas. Horizontally drawing the precious sword, he cuts down the dense forest of various views, skillfully supports justice, cuts off the far-fetched interpretations of heresy, opens the key to the empty gate, and lights up the mysterious lamp in the dark room, vast and inclusive, embracing everything, freely contracting and expanding, truly a model for humans and gods, and a ferry for escaping the sea of suffering. If it were not for the golden opportunity, how could one enter the room? Xiyi (referring to Chen Xiyi) dripping dew, fully elucidates the extraordinary talk, seeking advice and throwing a needle, reciprocally interchanging the subtleties within things. Striking thunder and lightning on the sea, the huge waves remain still; shining the bright sun in the sky, demons disappear without a trace. Either hiding the robe treasure, or displaying the hair knot pearl, it is not for seeking fame and profit in the human world, but to reveal the profound purpose.

物外。遠來請問。寧以謙辭。遂述古基。以示今學。雖應言而質樸。且玄理以無虧。五位備標。三玄直指。括河沙之法界。通會覺源。該無量之微塵。盡歸真際。然則良哲易明。昏徒難曉者耳。五位參尋切要知。纖毫才動已相違。金剛透匣。誰能用。唯有那吒第一機。舉目便令三界靜。振鈴還使九天歸。正中妙俠通回互。擬擬鋒铓失卻威。

僧問。如何是正中來。師云。旱地蓮華朵朵開。開后如何。師云。金蕊銀絲承玉露。高僧不坐鳳凰臺。如何是正中偏。師云。玉兔既明初夜后。金雞須報五更前。如何是偏中正。師云。毫末成大樹。滴水作江河。如何是兼中至。師云。意氣不從天地得。英雄豈藉四時推。如何是兼中到。師云。王女拋梭機軋軋。石人打鼓響鼕鼕。五位頌。

正中來金剛寶劍。拂天開一片神光。橫世界晶輝。朗耀絕塵埃。

正中偏霹靂鋒機。著眼看石火電光。猶是鈍思量。擬擬隔千山。

偏中正看取輪王。行正令七金千子。總隨身途中。猶自覓金鏡。

兼中至三歲金毛。牙爪備千邪百怪。出頭來哮吼。一聲皆伏地。

兼中到大顯無功。休作造木牛步步。火里行真個。法王妙中妙。

上堂僧問。如何是汾陽境。師云。子夏峰高登者少。西河水滿問津多。如何

【現代漢語翻譯】現代漢語譯本：

（某人）在事物之外（而來）。遠道而來請教，（您）寧願使用謙遜的言辭，於是講述古老的根基，來展示當今的學問。雖然（您的）回答應該（是）直白樸素的，而且玄妙的道理也沒有缺失。五位全部標明，三玄直接指明，概括瞭如恒河沙數般眾多的法界（Dharmadhatu，宇宙萬有），通達融會覺悟的根源，包括了無量無數的微塵，全部迴歸到真如實際的境界。既然如此，那麼賢良有智慧的人容易明白，愚昧遲鈍的人難以理解罷了。

五位參尋切要知，纖毫才動已相違。金剛透匣，誰能用？唯有那吒（Nata，佛教護法神）第一機。舉目便令三界（Trailokya，欲界、色界、無色界）靜，振鈴還使九天（Nine Heavens，天的最高處）歸。正中妙俠通回互，擬擬鋒铓失卻威。

僧人問：如何是正中來？

師父說：旱地蓮華朵朵開。

（僧人問：）開后如何？

師父說：金蕊銀絲承玉露，高僧不坐鳳凰臺。

（僧人問：）如何是正中偏？

師父說：玉兔既明初夜后，金雞須報五更前。

（僧人問：）如何是偏中正？

師父說：毫末成大樹，滴水作江河。

（僧人問：）如何是兼中至？

師父說：意氣不從天地得，英雄豈藉四時推。

（僧人問：）如何是兼中到？

師父說：王女拋梭機軋軋，石人打鼓響鼕鼕。

五位頌：

正中來金剛寶劍，拂天開一片神光。橫世界晶輝，朗耀絕塵埃。

正中偏霹靂鋒機，著眼看石火電光。猶是鈍思量，擬擬隔千山。

偏中正看取輪王（Chakravartin，擁有統治世界的理想明君），行正令七金千子，總隨身途中，猶自覓金鏡。

兼中至三歲金毛，牙爪備千邪百怪，出頭來哮吼，一聲皆伏地。

兼中到大顯無功，休作造木牛步步，火里行真個，法王妙中妙。

上堂僧問：如何是汾陽（Fenyang，地名，也指汾陽善昭禪師）境？

師父說：子夏峰高登者少，西河水滿問津多。

English version:

(Someone) from beyond things (came). Coming from afar to inquire, (you) would rather use humble words, and then narrate the ancient foundation, to demonstrate today's learning. Although (your) answers should be straightforward and simple, the profound principles are not lacking. The five positions are all marked, and the three mysteries are directly pointed out, encompassing the Dharma Realm (Dharmadhatu, the universe and all phenomena) as numerous as the sands of the Ganges, reaching and uniting the source of enlightenment, including countless dust motes, all returning to the realm of Suchness. Since this is the case, then the virtuous and wise are easy to understand, while the dull and ignorant are difficult to comprehend.

The five positions must be thoroughly investigated, the slightest movement is already a deviation. The Vajra (Vajra, diamond or thunderbolt) penetrates the box, who can use it? Only Nata (Nata, a protective deity in Buddhism) has the primary mechanism. A glance makes the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm) quiet, and the ringing of the bell returns the Nine Heavens (Nine Heavens, the highest point of the heavens). The wonderful knight in the center understands reciprocity, hesitation and sharpness lose their power.

A monk asked: 'What is the coming from the center of the center?'

The master said: 'Lotus flowers bloom everywhere in the dry land.'

(The monk asked:) 'What after blooming?'

The master said: 'Golden stamens and silver threads receive jade dew, eminent monks do not sit on the phoenix platform.'

(The monk asked:) 'What is the leaning from the center of the center?'

The master said: 'The jade rabbit is bright after the beginning of the night, the golden rooster must report before the fifth watch.'

(The monk asked:) 'What is the center from the leaning?'

The master said: 'A hair becomes a large tree, a drop of water becomes a river.'

(The monk asked:) 'What is the arrival from the combined?'

The master said: 'Willpower is not obtained from heaven and earth, how can a hero rely on the four seasons to advance?'

(The monk asked:) 'What is the reaching from the combined?'

The master said: 'The princess throws the shuttle, the machine clatters, the stone man beats the drum, the sound booms.'

Ode to the Five Positions:

The coming from the center of the center is like a Vajra sword, sweeping across the sky, opening a piece of divine light. The brilliance traverses the world, shining brightly beyond the dust.

The leaning from the center of the center is like a thunderbolt's sharp mechanism, keep your eyes on the sparks and lightning. Still dull thinking, hesitation separates you by thousands of mountains.

The center from the leaning, look at the Wheel-Turning King (Chakravartin, an ideal monarch who rules the world with righteousness), enacting righteous decrees, seven treasures and a thousand sons, all follow him on the journey, yet he still seeks the golden mirror.

The arrival from the combined is like a three-year-old golden-haired lion, with teeth and claws equipped with a thousand evils and a hundred strange things, coming out roaring, one sound subdues all.

The reaching from the combined is like great manifestation without effort, stop making wooden oxen step by step, walking in the fire is truly the Dharma King's wonderfulness within wonderfulness.

In the Dharma hall, a monk asked: 'What is the realm of Fenyang (Fenyang, a place name, also refers to Zen Master Shanzhao of Fenyang)?'

The master said: 'Few climb the high peak of Zixia, many ask for a crossing where the West River is full.'

【English Translation】 (Someone) from beyond things (came). Coming from afar to inquire, (you) would rather use humble words, and then narrate the ancient foundation, to demonstrate today's learning. Although (your) answers should be straightforward and simple, the profound principles are not lacking. The five positions are all marked, and the three mysteries are directly pointed out, encompassing the Dharma Realm ('Dharmadhatu', the universe and all phenomena) as numerous as the sands of the Ganges, reaching and uniting the source of enlightenment, including countless dust motes, all returning to the realm of Suchness. Since this is the case, then the virtuous and wise are easy to understand, while the dull and ignorant are difficult to comprehend. The five positions must be thoroughly investigated, the slightest movement is already a deviation. The Vajra ('Vajra', diamond or thunderbolt) penetrates the box, who can use it? Only Nata ('Nata', a protective deity in Buddhism) has the primary mechanism. A glance makes the Three Realms ('Trailokya', the desire realm, the form realm, and the formless realm) quiet, and the ringing of the bell returns the Nine Heavens ('Nine Heavens', the highest point of the heavens). The wonderful knight in the center understands reciprocity, hesitation and sharpness lose their power. A monk asked: 'What is the coming from the center of the center?' The master said: 'Lotus flowers bloom everywhere in the dry land.' (The monk asked:) 'What after blooming?' The master said: 'Golden stamens and silver threads receive jade dew, eminent monks do not sit on the phoenix platform.' (The monk asked:) 'What is the leaning from the center of the center?' The master said: 'The jade rabbit is bright after the beginning of the night, the golden rooster must report before the fifth watch.' (The monk asked:) 'What is the center from the leaning?' The master said: 'A hair becomes a large tree, a drop of water becomes a river.' (The monk asked:) 'What is the arrival from the combined?' The master said: 'Willpower is not obtained from heaven and earth, how can a hero rely on the four seasons to advance?' (The monk asked:) 'What is the reaching from the combined?' The master said: 'The princess throws the shuttle, the machine clatters, the stone man beats the drum, the sound booms.' Ode to the Five Positions: The coming from the center of the center is like a Vajra sword, sweeping across the sky, opening a piece of divine light. The brilliance traverses the world, shining brightly beyond the dust. The leaning from the center of the center is like a thunderbolt's sharp mechanism, keep your eyes on the sparks and lightning. Still dull thinking, hesitation separates you by thousands of mountains. The center from the leaning, look at the Wheel-Turning King ('Chakravartin', an ideal monarch who rules the world with righteousness), enacting righteous decrees, seven treasures and a thousand sons, all follow him on the journey, yet he still seeks the golden mirror. The arrival from the combined is like a three-year-old golden-haired lion, with teeth and claws equipped with a thousand evils and a hundred strange things, coming out roaring, one sound subdues all. The reaching from the combined is like great manifestation without effort, stop making wooden oxen step by step, walking in the fire is truly the Dharma King's wonderfulness within wonderfulness. In the Dharma hall, a monk asked: 'What is the realm of Fenyang ('Fenyang', a place name, also refers to Zen Master Shanzhao of Fenyang)?' The master said: 'Few climb the high peak of Zixia, many ask for a crossing where the West River is full.'

是境中人。師云。坐久看風信。燒香燭聖燈。問如何是和尚家風。師云。三玄開正道。一句破邪宗。如何是和尚活計。師云。尋常不掌握。供養五湖僧。未審吃個什麼。師云。天酥陀飯非珍饌。一味良羹飽即休。問如何是和尚曲。師云。六律不俱人美聽。百牙虛為子期彈。還有人和得也無。師云。有口不須論世事。無心只為慕知音。恁么則和尚和得也。師云。爾試和看。僧無語。師云。天上忽雷驚宇宙。井底蝦蟆不舉頭。問如何是汾陽箭。師云。羿始調弓。九烏失色。須知好手。師云。石虎既遭傷。金[鎞-囟+(奐-大)]須沒羽。如何是和尚吹毛劍。師云。不假干將鑄。出匣透神光。用者如何。師云。有怪除妖蘗。無生不用磨。還許別人傳也無。師云。長安大道無關鎮。車馬同流總不妨。

師云。諸上座若教無德稱揚正法。問答施為。大海有竭。此道無窮。從古及今。未曾間斷。只恐諸人。久立心疲。不以為記。一言半句。不易得聞。多是背覺合塵。妄生穿鑿。各爭事相。不究根源。流浪生死。虛延歲月。古人云。多言復多語。猶來返相誤。明明向爾諸人。道也是久日樺來唇。珍重。

襄州受請。經過華縣。上堂云。才升此座。已報佛恩。更若忉忉。有何所益。雖然如此。官不容針。私通車馬。有僧

【現代漢語翻譯】現代漢語譯本是境中人。（指僧人身處某種境界之中）師云：『坐久看風信，燒香燭聖燈。』（禪師說：『久坐之後觀察風向，燒香點燭供奉聖燈。』）問：『如何是和尚家風？』（僧人問：『什麼是和尚的家風？』）師云：『三玄開正道，一句破邪宗。』（禪師說：『精通三玄能開啟正道，一句話就能破除邪門歪道。』）問：『如何是和尚活計？』（僧人問：『什麼是和尚的日常事務？』）師云：『尋常不掌握，供養五湖僧。』（禪師說：『平時不掌握任何東西，供養來自各地的僧人。』）問：『未審吃個什麼？』（僧人問：『不知道吃些什麼？』）師云：『天酥陀飯非珍饌，一味良羹飽即休。』（禪師說：『天酥陀飯並非珍貴的食物，只要一碗好湯就能吃飽休息。』）問：『如何是和尚曲？』（僧人問：『什麼是和尚的曲調？』）師云：『六律不俱人美聽，百牙虛為子期彈。』（禪師說：『即使音律和諧，也未必人人覺得好聽，伯牙如果不是為子期彈奏，也是徒勞。』）問：『還有人和得也無？』（僧人問：『還有人能夠唱和嗎？』）師云：『有口不須論世事，無心只為慕知音。』（禪師說：『有口之人不必談論世事，無心之人只是爲了仰慕知音。』）問：『恁么則和尚和得也？』（僧人問：『那麼和尚您能唱和嗎？』）師云：『爾試和看。』（禪師說：『你試著唱和看看。』）僧無語。（僧人無言以對）師云：『天上忽雷驚宇宙，井底蝦蟆不舉頭。』（禪師說：『天上的雷聲震動宇宙，井底的蛤蟆卻抬不起頭。』）問：『如何是汾陽箭？』（僧人問：『什麼是汾陽的箭？』）師云：『羿始調弓，九烏失色。』（禪師說：『后羿剛開始調整弓箭，九隻烏鴉就嚇得失去了顏色。』）須知好手。（要知道這是高手的技藝）師云：『石虎既遭傷，金[鎞-囟+(奐-大)]須沒羽。』（禪師說：『石虎既然已經受傷，金箭也必須沒入羽毛。』）問：『如何是和尚吹毛劍？』（僧人問：『什麼是和尚的吹毛劍？』）師云：『不假干將鑄，出匣透神光。』（禪師說：『不需要干將莫邪來鑄造，出鞘就能發出神光。』）問：『用者如何？』（僧人問：『使用者怎麼樣？』）師云：『有怪除妖蘗，無生不用磨。』（禪師說：『有妖怪就除去妖孽，沒有生機就不用打磨。』）問：『還許別人傳也無？』（僧人問：『還允許傳給別人嗎？』）師云：『長安大道無關鎮，車馬同流總不妨。』（禪師說：『長安大道沒有關卡，車馬同行也沒有妨礙。』）師云：『諸上座若教無德稱揚正法，問答施為，大海有竭，此道無窮。』（禪師說：『各位，如果讓沒有德行的人來稱揚正法，即使問答施為，大海也有枯竭的時候，而正法是無窮無盡的。』）『從古及今，未曾間斷。只恐諸人，久立心疲，不以為記。』（從古至今，正法從未間斷。只是擔心各位，站立太久心生疲憊，不把這些話記在心裡。）『一言半句，不易得聞。多是背覺合塵，妄生穿鑿。』（一言半語，不容易聽到。大多是背離覺悟而迎合塵世，胡亂穿鑿附會。）『各爭事相，不究根源。流浪生死，虛延歲月。』（各自爭論表面的現象，不探究根本的源頭。在生死輪迴中流浪，虛度光陰。）『古人云：多言復多語，猶來返相誤。』（古人說：說得越多，反而越容易互相耽誤。）『明明向爾諸人，道也是久日樺來唇。珍重。』（明明地告訴你們各位，說得太多也只是徒費口舌。珍重。）襄州受請，經過華縣。（禪師在襄州接受邀請，途經華縣。）上堂云：『才升此座，已報佛恩。更若忉忉，有何所益。』（上堂說法時說：『剛剛登上這個座位，就已經報答了佛恩。如果再喋喋不休，又有什麼益處呢？』）『雖然如此，官不容針，私通車馬。』（雖然如此，官府不允許針進入，私下卻可以通行車馬。）有僧（有僧人）

【English Translation】 English version Is a person in a realm. (Referring to a monk being in a certain state of mind) The Master said, 'Sit for a long time and watch the wind direction, burn incense and candles to illuminate the sacred lamp.' Asked, 'What is the family style of the monk?' The Master said, 'Three mysteries open the right path, one sentence breaks the heretical sect.' Asked, 'What is the monk's livelihood?' The Master said, 'Usually do not grasp, offer to monks from all over the world.' Asked, 'What do you eat?' The Master said, 'Heavenly ghee rice is not a delicacy, a bowl of good soup is enough to be full and rest.' Asked, 'What is the monk's tune?' The Master said, 'Even if the six laws are harmonious, not everyone likes to listen, Boya's playing for Ziqi is in vain.' Asked, 'Is there anyone who can harmonize?' The Master said, 'Those who have mouths do not need to talk about world affairs, those who have no heart only admire confidants.' Asked, 'Then can the monk harmonize?' The Master said, 'You try to harmonize.' The monk was speechless. The Master said, 'The thunder in the sky shakes the universe, and the toad at the bottom of the well does not raise its head.' Asked, 'What is the Fen Yang arrow?' (Fen Yang was a famous general) The Master said, 'Yi (a famous archer in Chinese mythology) began to adjust his bow, and the nine crows lost their color.' You must know a good hand. The Master said, 'Since the stone tiger has been injured, the golden arrow must be submerged in feathers.' Asked, 'What is the monk's hair-blowing sword?' The Master said, 'It does not require Gan Jiang (a famous sword maker in ancient China) to cast, and it emits divine light when it comes out of the box.' Asked, 'What about the user?' The Master said, 'If there are monsters, eliminate the evil, and if there is no life, there is no need to grind.' Asked, 'Is it allowed to pass it on to others?' The Master said, 'There are no checkpoints on the Chang'an Avenue (the capital of ancient China), and it doesn't matter if cars and horses travel together.' The Master said, 'If you teach those without virtue to praise the Dharma, and ask questions and act, the sea will be exhausted, and this path is endless.' 'From ancient times to the present, it has never been interrupted. I am only afraid that you will be tired of standing for a long time and will not remember it.' 'A word or half a sentence is not easy to hear. Most of them go against enlightenment and cater to the world, and make wild guesses.' 'Each argues about the appearance of things, without investigating the root cause. Wandering in the cycle of life and death, wasting time.' 'The ancients said: The more you say, the more you will mislead each other.' 'Clearly tell you all, saying too much is just wasting your tongue. Take care.' Invited to Xiangzhou, passing through Hua County. Ascending the hall, he said: 'Just ascending this seat has already repaid the Buddha's grace. What is the benefit of talking endlessly?' 'Even so, the government does not allow needles to enter, but private traffic is allowed for cars and horses.' A monk

禮拜。師云。住住未焚香。在拈起香云。這一瓣香。從古及今。未曾間斷。金色曾焚。我今親爇。還有人委得落處。么遂燒香。復云。祖師心印。絕有言詮。唱導之機。豈無談說。雷音震吼。誰敢當機。師子顰呻。千狐並跡。僧再出來禮拜。師云。這個阇黎好與三十棒。念伊慇勤。且放一頓。問三峰的句即不問。二人心旨事如何。師云。記得么。恁么則汝水真風寶峰重起。師云。且莫妄生節目。從上諸聖請師提攜。師云。百雜碎。恁么則謝師提攜。師云。蘇嚕囌嚕。問無為法相人難見。請師方便示眾看。師云。不得錯舉。恁么則普得聞也。師云。錯了也道者打一拂。

師云。某比欲林泉樹下依眾過時。幸蒙汾陽遠邀。經過貴縣。又感堂頭和尚與諸院和尚。降尊就卑。光揚佛日。堅請舉唱。實慚無德。豈效先賢。主事大眾。同成佛事說什麼即得。寶華座上。獨有慈尊。金剛道場。別無異黨。狐非師子數。燈非日月明。雷門之下。布鼓難施。而今還有擊鼓者。有即出來。僧問。凈名杜口。猶涉繁詞。列眾升堂。擬談何事。師云。吃棒得也未。凈名杜口又如何。師云敗將不斬。

師云。爾問我答有甚了期。大眾淹延恐無利益。久滯諸賢。將何報答。古人道。粉骨碎身未足酬。一句瞭然超百億。還當得么。久立珍

【現代漢語翻譯】現代漢語譯本：禮拜。師父說：『住住，還未焚香。』於是拈起香說：『這一瓣香，從古至今，未曾間斷。金色曾焚，我今親手點燃。還有人明白它的落腳處嗎？』遂燒香。又說：『祖師心印，難以用言語表達。唱導的機緣，難道沒有談說的嗎？雷音震吼，誰敢當機？獅子一吼，千狐都藏匿。』僧人再次出來禮拜。師父說：『這個阇黎（shélí，梵語，意為弟子）該打三十棒。念他慇勤，且放過這一次。』問：『三峰的句子暫且不問，二人心意如何？』師父說：『記得嗎？』『這樣，汝水真風，寶峰重興。』師父說：『且莫妄生枝節。從上諸聖，請師父提攜。』師父說：『百雜碎。』『這樣，就謝師父提攜。』師父說：『蘇嚕囌嚕。』問：『無為法相，世人難以見到，請師父方便開示，讓大眾看看。』師父說：『不得錯舉。』『這樣，就普得聞見了。』師父說：『錯了，也讓道者打一拂。』師父說：『我本想在林泉樹下，依眾度日。幸蒙汾陽（Fényáng）遠道相邀，經過貴縣。又感謝堂頭和尚與各院和尚，降低身份，光大佛日，堅決邀請我來舉唱。實在慚愧自己沒有德行，怎能效仿先賢。主事大眾，共同成就佛事，說什麼才好呢？寶華座上，唯有慈尊（Cízūn，指彌勒佛）。金剛道場，沒有其他異黨。狐貍不是獅子，燈不是日月。雷門之下，布鼓難以施展。』現在還有擊鼓的人嗎？有就出來。僧人問：『凈名（Jìngmíng，維摩詰的別稱）杜口不言，尚且涉及繁瑣的言辭。列眾升堂，打算談論什麼事？』師父說：『吃棒了嗎？』『凈名杜口又如何？』師父說：『敗將不斬。』師父說：『你們問我答，有什麼了結的時候？大眾停留太久，恐怕沒有利益。久留各位賢士，拿什麼來報答？古人說：粉身碎骨也難以報答，一句瞭然，超越百億。』還算得上嗎？久站了，珍重。』

【English Translation】 English version: Paying respects. The Master said, 'Stop, stop, the incense hasn't been burned yet.' Then he picked up the incense and said, 'This piece of incense has never been interrupted from ancient times to the present. Golden color has been burned before, and I now light it myself. Is there anyone who understands where it lands?' Then he burned the incense. He further said, 'The mind-seal of the Patriarchs cannot be expressed in words. The opportunity for guidance, is there no speaking about it? The thunderous roar, who dares to be present? When the lion frowns, a thousand foxes hide.' The monk came out again to pay respects. The Master said, 'This Shramana (Śrāmaṇa, meaning disciple) deserves thirty blows. Considering his diligence, let him off this time.' He asked, 'The saying of Sanfeng (Sānfēng) will not be asked for now, what about the matter of the two people's minds?' The Master said, 'Do you remember?' 'If so, then the true wind of Ru River (Rǔ Shuǐ), Baofeng (Bǎofēng) will rise again.' The Master said, 'Don't create unnecessary complications. From the past sages, please Master to guide.' The Master said, 'A hundred pieces of rubbish.' 'If so, then thank you Master for guiding.' The Master said, 'Sū lu sū lu.' He asked, 'The unconditioned Dharma characteristic is difficult for people to see, please Master conveniently show it to the assembly.' The Master said, 'Do not misrepresent.' 'If so, then everyone can hear it.' The Master said, 'Wrong, let the Daoist give a flick.' The Master said, 'I originally wanted to live under the trees in the forest springs, spending time with the community. Fortunately, I was invited from afar by Fenyang (Fényáng), passing through your county. I am also grateful to the Abbot and the Abbots of the various monasteries for lowering their status, glorifying the Buddha's sun, and firmly inviting me to speak. I am truly ashamed of my lack of virtue, how can I imitate the former sages. Managing the assembly, accomplishing the Buddha's work together, what should I say? On the Treasure Flower seat, only Maitreya (Cízūn) is present. In the Vajra Mandala, there are no other dissenting parties. The fox is not a lion, the lamp is not the sun and moon. Under the Thunder Gate, it is difficult to use a cloth drum.' Are there any drummers now? If there are, come out. A monk asked, 'Vimalakirti (Jìngmíng) keeping silent, still involves verbose words. Arranging the assembly to ascend the hall, what do you intend to talk about?' The Master said, 'Have you been beaten yet?' 'What about Vimalakirti's silence?' The Master said, 'A defeated general is not killed.' The Master said, 'What end is there to your questions and my answers? The assembly staying too long, I am afraid there is no benefit. Keeping you worthy ones for a long time, what shall I repay you with? The ancients said, 'Pulverizing bones and crushing the body is not enough to repay, one sentence understood clearly surpasses hundreds of billions.' Is that enough? Standing for a long time, take care.'

重。

晚參僧問。離四句絕百非。請師剖拆。師云。摩訶衍法。皆從此出。打禪床一下。恁么則普皆得聞。師云。不用忉忉。問德云不下妙峰頂。善才何處得參尋。師云。今日重聞。覺城東際今日親聞也。師云。雪山南畔更三千。問大用現前不存軌則。如何是大用現前。師云。落在什麼處。僧無語。師便喝云。拂子柄短。

某早來已。承堂頭和尚及大眾延請。一無舉唱。今者又升此座。難以酬恩。問答已來。實慚荒拙。雖是一心拈提有異。今古共同。隨機利現。冥應諸緣。運通一切。乾坤大地。各不相依。人人英俊。學不從師。還識師么。莫交錯認定盤星。久立珍重。

經過坦縣。眾請上堂。師至法座前。指云。庵園會上。舍利弗才見此座。便云。此座高廣。吾不能升。被凈名一指。當禮須彌燈王如來。方升此座。山僧今日。不禮須彌燈王如來。便登此座。且道得什麼神力。會么三十年後。不得錯舉便升座。師座定拈拄杖。打繩床一下云。會么打草要蛇驚。良久復云。祖意難窮。得之者可越階梯。教乘易曉。失之者永隔毫𣯛。是以禪律同途聖凡不異。迷情不了。背覺合塵。如識衣珠。不從別得。故我大覺世尊。于多子塔前分半座。告摩訶迦葉云。吾有清凈法眼。涅槃妙心。實相無相。微妙正法。將

【現代漢語翻譯】現代漢語譯本：

重。

晚參僧問：『離四句絕百非，請師父剖析。』師父說：『摩訶衍法（Mahayana Dharma，大乘佛法），皆從此出。』打禪床一下。『恁么則普皆得聞？』師父說：『不用忉忉（dāo dāo，啰嗦）。』問：『德云不下妙峰頂，善才何處得參尋？』師父說：『今日重聞，覺城東際今日親聞也。』師父說：『雪山南畔更三千。』問：『大用現前不存軌則，如何是大用現前？』師父說：『落在什麼處？』僧人無語。師父便喝道：『拂子柄短。』

某早來已，承蒙堂頭和尚及大眾延請，一無舉唱。如今又升此座，難以酬恩。問答已來，實在慚愧我的荒疏笨拙。雖說一心拈提有所不同，但今古道理是共同的。隨機應變，利益顯現，暗中契合各種因緣，運用貫通一切。乾坤大地，各自不相依傍。人人英俊，學問不從老師而來。還認識師父嗎？莫要錯誤地認定盤星。』久立珍重。

經過坦縣，大眾請師父上堂。師父來到法座前，指著法座說：『庵園會上，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）才見到此座，便說：「此座高廣，我不能升。」被維摩詰（Vimalakirti）一指，當禮敬須彌燈王如來（Sumeru Light King Tathagata），方才升此座。山僧我今日，不禮敬須彌燈王如來，便登上此座。且說我得了什麼神力？』會嗎？『三十年後，不得錯舉。』便升座。師父座定，拿起拄杖，打繩床一下說：『會嗎？打草要蛇驚。』良久又說：『祖意難窮，得之者可越階梯。教乘易曉，失之者永隔毫𣯛。』因此禪宗和律宗同歸一途，聖人和凡人不異。迷惑于情理，不能明瞭，背離覺悟而與塵世相合。如同認識衣珠，不從別處得到。故我大覺世尊，于多子塔前分半座，告訴摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱）說：「吾有清凈法眼，涅槃妙心，實相無相，微妙正法，將」

【English Translation】 English version:

Heavy.

A monk in the evening session asked: 'Beyond the four phrases and transcending the hundred negations, please, Master, dissect this.' The Master said: 'The Mahayana Dharma (Mahayana Dharma, the Great Vehicle teachings) all originates from this.' He struck the Zen meditation platform once. 'So, everyone can hear it?' The Master said: 'No need to be so verbose (dao dao, garrulous).' He asked: 'If Virtue Cloud does not descend from the peak of Mount Miao, where can Sudhana (Sudhana-sri, a youth who sought enlightenment by visiting many teachers) find guidance?' The Master said: 'Today, we hear it again; today, we personally hear it at the eastern edge of the City of Enlightenment.' The Master said: 'Beyond three thousand leagues south of the Snow Mountains.' He asked: 'When great function manifests, it does not adhere to rules; what is great function manifesting?' The Master said: 'Where does it fall?' The monk was speechless. The Master then shouted: 'The handle of the whisk is short.'

I came early this morning, and I am grateful for the invitation from the Abbot and the assembly, but I did not offer any discourse. Now, I ascend this seat again, finding it difficult to repay the kindness. Since the question and answer session, I am truly ashamed of my rough and clumsy skills. Although the way of picking up and presenting the essence of the Dharma may differ, the principles are the same in ancient and modern times. Adapting to circumstances, benefiting and manifesting, secretly corresponding to all conditions, and operating and penetrating everything. Heaven and earth, each does not rely on the other. Everyone is outstanding, learning does not come from a teacher. Do you still recognize the teacher? Do not mistakenly identify the lodestar.' He stood for a long time and said, 'Take care.'

Passing through Tan County, the assembly requested the Master to ascend the hall. The Master arrived before the Dharma seat, pointed to it, and said: 'At the gathering in the An Garden, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), upon seeing this seat, said: "This seat is high and wide; I cannot ascend it." Being pointed out by Vimalakirti (Vimalakirti, a lay Buddhist figure known for his profound understanding), he should pay homage to Sumeru Light King Tathagata (Sumeru Light King Tathagata) before ascending this seat. I, this mountain monk, today, do not pay homage to Sumeru Light King Tathagata, yet I ascend this seat. Tell me, what divine power have I obtained?' Do you understand? 'After thirty years, do not misinterpret.' Then he ascended the seat. The Master, seated, picked up the staff, struck the rope bed once, and said: 'Do you understand? Startle the snake by beating the grass.' After a long silence, he said again: 'The intention of the Patriarchs is difficult to fathom; those who attain it can transcend the steps. The teachings are easy to understand; those who lose it are forever separated by a hair's breadth.' Therefore, Zen and Vinaya (the monastic discipline) lead to the same path, and sages and ordinary beings are not different. Being deluded by emotions and unable to understand, turning away from enlightenment and conforming to the dust. It is like recognizing the jewel in the robe, not obtained from elsewhere. Therefore, our Greatly Enlightened World Honored One, in front of the Many Sons Pagoda, shared half of his seat and told Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples, known for his ascetic practices): "I have the pure Dharma eye, the wondrous mind of Nirvana, the true aspect of no-aspect, the subtle and wonderful Dharma, which I will"

付囑汝。汝當流佈。勿令斷絕。如是展轉。西天二十八祖。唐來六祖。諸方老和尚。各展鋒機。以為內護。及付囑國王大臣。有力檀信。以為外護。正是今日。都監司徒。知縣官員。遠近檀信。當院院主。東京大師。及堂內眾僧。同心堅請。令山僧敷揚正法。報佛慈恩。雖然如是。還記得靈山會上。付囑底事么。記得者出來。對眾商量。要知端的。有大師問。出羣之歌。曲格調似誰家。師云。紫衣天子賜。飛白自家書。不從人得底事又如何。師云。卻請大師對眾道看。對眾道不得又作么生。師云。清霄無障翳。剛有不明人。講百法座主問。和尚契禪床。禪床契和尚師云。虛空還有筋骨么。主良久。師云會么。主無語。師云。聽取一頌。座主與禪和。二義不相過。如斯更不會。靜處薩婆訶。

問芭蕉無心聞雷發。象牙生花事若何。師云。碧落無遮障。通身不味機。恁么則涅槃真性因師擊。萬丈龍門不假功。師云。燒尾事作么生。大眾證明。師云。雷聲甚大。雨點金無。問釋迦降世。七步蓮開。師今出世。未審花開幾葉。師云。云布長天上。雨灑鳳樓前。恁么則群生有潤。師云。拂子且將揮世界。拄杖權為答話人。問祖意教意是同是別。師云。赤腳人趁兔。著靴人吃肉。乞師指示。師云。著靴人飽赤腳人饑。

師云。有問底么。有即快問。道場難遇。雖然無一法與人。有疑者須抉擇。山僧幸因行化。輒到郡城。既宣揚于正法。又須普給於人天。直截根源。對面分付。還有收得么。收得即。隨機利物。古人云。多言復多語。由來返相誤。久立珍重。

上堂云。一陽生後日長一線爾道佛法長多少。

上堂云。天已明。僧已到。性惺惺斷煩惱。爾道。斷煩惱即是。不斷即是。

上堂云。不怕寒不怕熱為參請。且道參阿誰。

上堂云。雷驚蟄戶。萬物發萠。杲日當軒。人心不昧。為什麼。無眼人不照。且道過在什麼處。

上堂云。雪消雲散盡。霧卷日當天。喫茶去。

上堂云。一輪才出海。萬類盡沾光。喫茶去。

上堂云。朝參暮請盡尋常。不落言詮。作么生道。

上堂云。聞聲見色。觸目舒光。山高海闊。地久天長。作么生辨得主中主。

師或小參上堂語句。平鋪更不繁載。聊錄問答於後。問不云之雨已澍汾川。燋谷生芽。什麼時成實。師云。子夏山高峻。孤峰插半天。如何趣向。師云。白雲巖少客。紅相足金蓮。甚人境界。師云。清虛無遮障。內外一輪圓。恁么則千聖共傳無間隔。萬戶千門總太平。師云。萬里星河共一天。問百川競注同歸海。萬仞峰頭事如何。師

【現代漢語翻譯】現代漢語譯本：師父說：『有人要提問嗎？有就快問。聽聞佛法的道場很難遇到。雖然我沒有一法可以給人，但有疑問的人必須決斷抉擇。我這次有幸因行腳弘法，來到郡城。既已宣揚正法，又須普遍施予人天大眾。直截了當指出根源，當面交付。還有人領會了嗎？領會了就隨機利益眾生。古人說：話說多了反而容易出錯。長久站立，請珍重。』

上堂說法：『一陽初生后，白天漸漸變長。你們說說佛法增長了多少？』

上堂說法：『天已亮，僧人已到。自性清醒，斷除煩惱。你們說，斷除煩惱是對，還是不斷除煩惱是對？』

上堂說法：『不怕寒冷不怕炎熱來參訪請益，那麼，參訪的是誰？』

上堂說法：『雷聲驚醒蟄伏的生物，萬物開始萌芽。太陽高照，人心不昏昧。為什麼無眼之人卻看不到？那麼，過錯在哪裡？』

上堂說法：『雪消融，云飄散，霧氣消散，太陽照耀天空。喫茶去。』

上堂說法：『一輪紅日才剛升出海面，萬物都沐浴在陽光下。喫茶去。』

上堂說法：『早晨參禪，晚上請益，都是尋常事。不落在言語詮釋上，該怎麼說？』

上堂說法：『聞聲見色，接觸事物都放出光明。山高海闊，天長地久。要怎麼分辨出主中之主（本性）？』

師父有時小參或上堂說法的語句，平鋪直敘，不再繁瑣記載。姑且記錄一些問答在下面。有人問：『不云之雨已經滋潤了汾川（地名），焦枯的穀物生出新芽，什麼時候才能結成果實？』師父說：『子夏（人名）山高峻，孤峰插入半天空。要如何前往？』師父說：『白雲巖（地名）很少有訪客，紅色的蓮花足夠襯托金色的佛身。這是什麼人的境界？』師父說：『清凈空虛沒有遮蔽阻礙，內外一片圓滿。』（那）這樣說來，就是千聖共同傳授沒有間隔，萬戶千家都太平安寧了。師父說：『萬里星河共一片天。』有人問：『百川爭相奔流，最終匯入大海，萬仞高峰之上又是怎樣的景象？』

【English Translation】 English version: The Master said, 'Is there anyone with questions? If so, ask quickly. A Dharma assembly is a rare opportunity. Although I have no Dharma to give anyone, those with doubts must resolve them. I am fortunate to have come to this prefecture city through pilgrimage and propagation. Having proclaimed the true Dharma, I must also universally bestow it upon humans and devas. Directly pointing to the root source, entrusting it face to face. Has anyone received it? If received, then benefit beings according to their capacity. The ancients said, 'Much talk and many words inevitably lead to mutual misunderstanding.' Standing for a long time, please take care.'

Ascending the hall, he said, 'After the birth of the yang, the days grow longer by a thread. Tell me, how much has the Buddha-dharma grown?'

Ascending the hall, he said, 'The sky is bright, the monks have arrived. The nature is awake, severing afflictions. Tell me, is severing afflictions correct, or is not severing afflictions correct?'

Ascending the hall, he said, 'Not fearing cold, not fearing heat, to seek instruction. Tell me, who are you seeking?'

Ascending the hall, he said, 'Thunder startles hibernating creatures, all things sprout. The bright sun is in the sky, people's minds are not obscured. Why do the eyeless not see? Tell me, where does the fault lie?'

Ascending the hall, he said, 'Snow melts, clouds disperse, mist rolls away, the sun shines in the sky. Have some tea.'

Ascending the hall, he said, 'As soon as the sun rises from the sea, all beings are bathed in light. Have some tea.'

Ascending the hall, he said, 'Morning meditation, evening requests for instruction, all are commonplace. Not falling into verbal expression, how should it be said?'

Ascending the hall, he said, 'Hearing sounds, seeing colors, touching things, all radiate light. Mountains are high, the sea is vast, the earth is enduring, the sky is long. How can one discern the master within the master (one's true nature)?'

The Master's words during private interviews or ascending the hall were straightforward and not elaborately recorded. I will record some questions and answers below. Someone asked, 'The rain of 'Not Cloud' has already moistened Fen Chuan (place name), and scorched grains have sprouted. When will they bear fruit?' The Master said, 'Mount Zixia (place name) is high and steep, a solitary peak piercing half the sky. How should one approach it?' The Master said, 'Baiyun Rock (place name) has few visitors, and red lotuses are sufficient to adorn the golden Buddha body. What is the realm of such a person?' The Master said, 'Pure and empty, without obstruction, inside and outside are a complete circle.' In that case, the sages together transmit without separation, and all families are peaceful. The Master said, 'Ten thousand miles of starry river share one sky.' Someone asked, 'A hundred rivers compete to flow, all returning to the sea. What is the scene atop the ten-thousand-仞 peak?'

云。平田不用生荊棘。曲澗無勞水直流。問解脫打文殊。意旨如何。師云又。僧無語。師噓一聲便打。問有問有答。蓋是尋常。不問不答又如何。師云。莫顛倒。莫便是么。師云莫顛倒。問鐘鼓才動。大眾云臻請師的舉。師擊繩床一下。的舉且止請師全舉。師又擊繩床。的舉全舉。大眾普聞。請師向上舉。師云。雖然打爾不著。速禮三拜。學人吁。師云。困即歇。問燕歸東海。雁入南天。佛法歸甚處。師云。用處無不遍。四海盡天涯。恁么則遍唱無生曲。高歌一概平。師云。春來百草秀。秋去葉凋殘。恁么則謝師指示。師云。分明記取。問真友不待請。如母赴嬰孩時如何。師云。天滋雨露地長靈苗。恁么則一點貫于大千也。師云。四海常盈五湖豈闕。問得人身者。如指爪上土。失人身者。如大地土。意旨如何。師云真實不虛。此意如何。師云。水精宮裡觀明月。大岳峰頭見瑞雲。問今日先師六處齋。未審先師赴那處。師云。赴供不曾離本位。舒光何處不沾恩。恁么則啐啄同時也。師云。應供在如今。問投針相見時如何。師云。深淺何疑。恁么則目擊道存也。師云。龍猛搖金錫。提婆打大鐘。問學人久依法會。為什麼佛法不現前。師云。慶汝平生。恁么則全因今日也。師云。不見纖毫。豈同生滅。問大悟底人。以何為證

【現代漢語翻譯】現代漢語譯本云：平坦的田地裡不要讓它生長荊棘，彎曲的澗谷里不用費力讓水直流。問：『解脫』打『文殊』（Manjusri，智慧的象徵），意旨如何？師說：『又。』僧人無語。師噓一聲便打。問：有問有答，可以說是尋常。不問不答又如何？師說：『莫顛倒。』問：莫非就是這樣嗎？師說：『莫顛倒。』問：鐘鼓才響，大眾雲集，請師父明確地舉示。師父敲擊禪床一下。『的舉』（部分舉示）且止，請師父完全舉示。師父又敲擊禪床。『的舉』（部分舉示）『全舉』（完全舉示），大眾普遍聽聞。請師父向上舉示。師父說：『雖然打不著你，快去禮拜三拜。』學人嘆息。師父說：『困了就休息。』問：燕子歸向東海，大雁飛入南天，佛法歸向何處？師父說：『用處無所不在，四海之內，天涯海角。』問：既然如此，那麼就遍唱無生之曲，高歌一切平等。師父說：『春來百草秀，秋去葉凋殘。』問：既然如此，那麼就感謝師父指示。師父說：『分明記取。』問：真朋友不用等待邀請，就像母親奔向嬰兒一樣，這時如何？師父說：『天滋雨露，地長靈苗。』問：既然如此，那麼一點貫穿于大千世界了。師父說：『四海常盈，五湖豈會匱乏。』問：得到人身者，如指甲上的土；失去人身者，如大地上的土，意旨如何？師父說：『真實不虛。』問：此意如何？師父說：『水晶宮裡觀明月，大岳峰頭見瑞雲。』問：今日是先師六處齋日，不知先師去哪裡應供？師父說：『赴供不曾離開本位，舒展光明，何處不沾恩澤？』問：既然如此，那麼啐啄同時了。師父說：『應供就在如今。』問：投針相見時如何？師父說：『深淺有何可疑？』問：既然如此，那麼目擊道存了。師父說：『龍猛（Nagarjuna，大乘佛教的創始人之一）搖金錫，提婆（Aryadeva，龍樹的弟子）打大鐘。』問：學人長期參加法會，為什麼佛法不現前？師父說：『慶賀你平生。』問：既然如此，那麼完全因為今日了。師父說：『不見纖毫，豈同生滅？』問：大悟的人，以什麼為證？

【English Translation】 English version The master said: 'Clouds. In a flat field, don't let thorns and brambles grow. In a winding stream, there's no need to labor for the water to flow straight.' A monk asked: 'What is the meaning of 'liberation' striking 'Manjusri' (Manjusri, symbol of wisdom)?' The master said: 'Again.' The monk was speechless. The master sighed and then struck him. A monk asked: 'Having questions and answers can be considered ordinary. What about not asking and not answering?' The master said: 'Don't be upside down.' A monk asked: 'Is that it?' The master said: 'Don't be upside down.' A monk asked: 'As soon as the bells and drums sound, the assembly gathers. Please, Master, give a clear demonstration.' The master struck the meditation platform once. 'Partial demonstration' is stopped for now; please, Master, give a complete demonstration. The master struck the meditation platform again. 'Partial demonstration' and 'complete demonstration' are universally heard by the assembly. Please, Master, give an upward demonstration. The master said: 'Although I can't hit you, quickly bow three times.' The student sighed. The master said: 'Rest if you are tired.' A monk asked: 'Swallows return to the Eastern Sea, geese fly into the Southern Sky. Where does the Buddha-dharma return to?' The master said: 'Its use is everywhere, within the four seas, at the ends of the earth.' The monk asked: 'If that's the case, then let's sing the song of no-birth everywhere, and sing of everything being equal.' The master said: 'In spring, a hundred grasses flourish; in autumn, the leaves wither and fall.' The monk asked: 'If that's the case, then thank you for the Master's instruction.' The master said: 'Clearly remember it.' A monk asked: 'A true friend doesn't wait for an invitation, like a mother rushing to her baby. What is it like at this time?' The master said: 'Heaven nourishes with rain and dew, the earth grows spiritual sprouts.' The monk asked: 'If that's the case, then one point penetrates the great thousand worlds.' The master said: 'The four seas are always full; how could the five lakes be lacking?' A monk asked: 'Gaining a human body is like the soil on a fingernail; losing a human body is like the soil of the great earth. What is the meaning of this?' The master said: 'True and not false.' The monk asked: 'What is the meaning of this?' The master said: 'In the crystal palace, observe the bright moon; on the peak of the great mountain, see auspicious clouds.' A monk asked: 'Today is the late master's six-course vegetarian day. I don't know where the late master is going to receive offerings?' The master said: 'Going to the offering, he never leaves his original position; spreading light, where is there no grace?' The monk asked: 'If that's the case, then the chick and the hen break the shell at the same time.' The master said: 'The offering is right now.' A monk asked: 'What is it like when needles meet?' The master said: 'What doubt is there about depth?' The monk asked: 'If that's the case, then the Way is present at a glance.' The master said: 'Nagarjuna (Nagarjuna, one of the founders of Mahayana Buddhism) shakes the golden staff, Aryadeva (Aryadeva, Nagarjuna's disciple) strikes the great bell.' A monk asked: 'I have been attending Dharma assemblies for a long time, why does the Buddha-dharma not appear before me?' The master said: 'Congratulations on your whole life.' The monk asked: 'If that's the case, then it's entirely because of today.' The master said: 'Not seeing a single hair, how can it be the same as birth and death?' The monk asked: 'What is the proof for a person who has had a great awakening?'

。師云。山高水闊人皆信。地久天長自不知。知后教甚人委。師云。南嶽石頭親有句。北州道者不能宣。恁么則唯佛與佛。乃能知之師云。莫帶累老僧。問牛頭未見四祖。為甚百鳥銜花獻師云。新神更著師婆賽。見后為甚不銜花獻師云。古廟又遭措大題。問如何是祖師西來意。師云。靈龜未兆知兇吉。莫待騰蛇動始驚。問如何是古佛家風。師云。一棒一條痕。畢竟如何。師云劈裂千萬片。

師參首山問。百丈卷簞意旨如何。山云。龍袖拂開全體現。師云。未審師意如何。山云。像王行處絕狐蹤。師

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汾陽無德禪師語錄上卷大正藏第 47 冊 No. 1992 汾陽無德禪師語錄

汾陽無德禪師頌古代別卷中

門人住石霜山慈明大師楚圓集

二祖問達磨。請師安心。磨云。將心來與汝安。祖云。覓心了不可得。磨云。與汝安心竟。九年面壁待當機。立雪齊腰未展眉。恭敬愿安心地法。覓心無得始無疑。

六祖問讓和尚。甚麼處來嵩山安和尚處來。祖云。甚麼物恁么來說似一物即不堪。祖云。還假修證也無。修證即不無。污染即不得。祖云。只此不污染。是諸佛之護念。汝善護持。因師顧問自何來。報道嵩山意不回。修證即無不污染。撥云

【現代漢語翻譯】師父說：『山高水闊，人人都相信；地久天長，自己卻不知道。』知道之後教給誰呢？師父說：『南嶽石頭希遷禪師（Nanyue Shitou）親口說過，北方的修行人卻不能宣說。』這樣說來，只有佛與佛才能明白。師父說：『不要連累老僧。』有人問：『牛頭法融禪師（Niutou Farong）未見四祖道信禪師（Sizu Daoxin）之前，為什麼百鳥銜花獻給他？』師父說：『新神更需要師婆來祭祀。』又問：『見四祖之後，為什麼不銜花獻給他？』師父說：『古老的廟宇又遭到書生的題寫。』有人問：『什麼是祖師西來意（Zushi Xilaiyi）？』師父說：『靈龜還未卜卦就知道兇吉，不要等到騰蛇動了才驚慌。』有人問：『什麼是古佛家風（Gufuo Jiafeng）？』師父說：『一棒一條痕。』又問：『畢竟如何？』師父說：『劈裂成千萬片。』

師父參訪首山省念禪師（Shoushan），問：『百丈懷海禪師（Baizhang Huaihai）捲起坐具的意旨是什麼？』首山說：『龍袖拂開，全體顯現。』師父說：『不知道您的意思如何？』首山說：『象王行走的地方，沒有狐貍的軌跡。』

汾陽無德禪師語錄上卷大正藏第 47 冊 No. 1992 汾陽無德禪師語錄

汾陽無德禪師頌古代別卷中

門人住石霜山慈明大師楚圓集

二祖慧可（Ezu Huike）問達磨祖師（Damo）：『請老師為我安心。』達磨說：『把你的心拿來，我為你安。』二祖說：『我找不到心。』達磨說：『我已經為你安心了。』九年面壁，等待時機。立雪齊腰，眉頭不展。恭敬地希望得到安心的法門，找不到心才開始沒有疑惑。

六祖慧能（Liuzu Huineng）問讓和尚（Rang Heshang）：『從哪裡來？』讓和尚說：『從嵩山安和尚（Songshan Anheshang）那裡來。』六祖說：『什麼東西這樣來說，說像一物就不對了。』六祖說：『還用修證嗎？』讓和尚說：『修證不是沒有，污染卻不可以。』六祖說：『就這不污染，是諸佛的護念。你要好好守護。』因為師父問從哪裡來，回答說從嵩山來，心意沒有改變。修證不是沒有，只是不能污染，撥開雲霧。

【English Translation】 The Master said, 'Everyone believes that the mountains are high and the waters are wide, but they do not know that the earth is long and the sky is everlasting.' After knowing, to whom shall it be taught? The Master said, 'Nanyue Shitou (Nanyue Shitou, a Zen master) himself said it, but the practitioners in the north cannot proclaim it.' In that case, only Buddha and Buddha can understand it. The Master said, 'Do not implicate this old monk.' Someone asked, 'Before Niutou Farong (Niutou Farong, a Zen master) met the Fourth Patriarch Daoxin (Sizu Daoxin), why did hundreds of birds offer flowers to him?' The Master said, 'New deities need shamans to worship them even more.' Again asked, 'After meeting the Fourth Patriarch, why did they not offer flowers to him?' The Master said, 'The ancient temple has again been inscribed by scholars.' Someone asked, 'What is the meaning of Bodhidharma's (Zushi Xilaiyi) coming from the West?' The Master said, 'Before the divine tortoise divines, it knows good and bad omens; do not wait until the flying serpent moves before being alarmed.' Someone asked, 'What is the family style of the ancient Buddhas (Gufuo Jiafeng)?' The Master said, 'One strike, one mark.' Again asked, 'What is it after all?' The Master said, 'Split into thousands of pieces.'

The Master visited Shoushan (Shoushan, a Zen master) and asked, 'What is the meaning of Baizhang Huaihai (Baizhang Huaihai, a Zen master) rolling up the sitting mat?' Shoushan said, 'The dragon's sleeve is brushed open, and the whole is revealed.' The Master said, 'I do not know what your meaning is?' Shoushan said, 'Where the elephant king walks, there are no traces of foxes.'

The Record of Zen Master Wude of Fenyang, Volume 1 Taisho Tripitaka Volume 47, No. 1992, The Record of Zen Master Wude of Fenyang

Verses on Ancient Matters by Zen Master Wude of Fenyang

Compiled by Disciple Ciming Chuyuan, Abbot of Shishuang Mountain

The Second Patriarch Huike (Ezu Huike) asked Bodhidharma (Damo): 'Please, Master, pacify my mind.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' The Second Patriarch said, 'I cannot find my mind.' Bodhidharma said, 'I have already pacified your mind for you.' For nine years, he faced the wall, waiting for the opportunity. Standing in the snow up to his waist, his brow did not unfurl. Respectfully wishing to obtain the Dharma of pacifying the mind, only when he could not find his mind did he begin to have no doubts.

The Sixth Patriarch Huineng (Liuzu Huineng) asked Rang Heshang (Rang Heshang): 'Where do you come from?' Rang Heshang said, 'I come from Songshan Anheshang (Songshan Anheshang).' The Sixth Patriarch said, 'What is it that speaks like this? To say it is like a thing is not right.' The Sixth Patriarch said, 'Is cultivation and realization necessary?' Rang Heshang said, 'Cultivation and realization are not absent, but defilement is not allowed.' The Sixth Patriarch said, 'Just this non-defilement is the protection of all Buddhas. You must protect it well.' Because the Master asked where he came from, he replied that he came from Songshan, and his intention had not changed. Cultivation and realization are not absent, but defilement is not allowed; parting the clouds.

見日便心開。

馬祖住庵時常坐禪。讓和尚將磚于庵前磨。祖云。磨磚作什麼。讓云作鏡。祖云。磨磚豈得成鏡。讓云。磨磚既不成鏡。坐禪豈得成佛。云如何即是。讓云。譬如駕車。牛若不行。打車即是。打牛即是。磨磚作鏡慕同音。來問分明示本心。才喚耕人回面指。犛牛觸破古皇金。

百丈再參馬祖。祖以手指繩床角拂子。丈云。即此用離此用。祖云。爾他后開兩片皮。將何為人。丈取拂子豎起。祖云。即此用離此用。丈掛拂子于舊處。祖便喝。丈因此大悟。直得三日耳聾。每因無事侍師前。師指繩床角上懸。舉放卻歸本位立。分明一喝至今傳。

長慶問靈云。如何是佛法大意。云云。驢使未去。馬使到來。靈云因問出家才。驢使前行馬使來。長慶不明真實地。句中認影影難開。余今報爾諸禪侶。九衢杲日照香街。

僧問雲門。如何是透法身句。門云。北斗里藏身。藏身北斗最分明。只為人多見不精。巧妙妄陳心意解。卻如平地作深坑。昏燈日晝何曾易。青竹黃花滿地生。

溈山示眾云。老僧遷化后。去山下檀越家。作一頭水牯牛。於左脅上。書一行字云。溈山僧某甲。若喚作溈山僧。又是水牯牛。若喚作水牯牛。又是溈山僧。當恁么時。喚作什麼。古德垂慈力未酬。才聞異相

【現代漢語翻譯】現代漢語譯本見日便心開。

馬祖（Mazu，禪宗大師）住在庵里時經常坐禪。懷讓和尚（Huairang，馬祖的弟子）在庵前磨磚。馬祖問：『磨磚做什麼？』懷讓說：『做鏡子。』馬祖說：『磨磚豈能成鏡？』懷讓說：『磨磚既然不能成鏡，坐禪又豈能成佛？』馬祖問：『那怎樣才是對的？』懷讓說：『譬如駕車，牛若不走，打車是對的，還是打牛是對的？』磨磚作鏡徒勞無功，來問的人分明是想指示本心。才喚醒耕田的人回頭一指，犛牛觸破了古皇時代的黃金。

百丈（Baizhang，禪宗大師）再次參拜馬祖。馬祖用手指繩床的角和拂子。百丈問：『即此用還是離此用？』馬祖說：『你以後開兩片皮（指開悟），將如何為人？』百丈拿起拂子豎起來。馬祖說：『即此用還是離此用？』百丈把拂子掛回原處。馬祖便喝了一聲。百丈因此大悟，直震得三日耳聾。每次無事在師父面前侍奉，師父指著繩床角上懸掛的拂子。拿起放下又回到原來的位置站立，分明的一聲喝至今還在流傳。

長慶（Changqing，禪宗大師）問靈云（Lingyun，禪宗大師）：『如何是佛法大意？』靈云說：『驢使未去，馬使到來。』靈云因為問而出家。驢使在前，馬使在後。長慶不明白真實的境地，在語句中認取影子，影子難以打開。我如今告訴你們這些禪侶，九衢的太陽照耀著香街。

僧人問雲門（Yunmen，禪宗大師）：『如何是透法身句？』雲門說：『北斗里藏身。』藏身北斗最分明，只因爲人多見識不精。巧妙地胡亂陳述心意理解，卻像在平地上挖深坑。昏暗的燈和白晝的太陽何曾改變？青竹黃花開滿了大地。

溈山（Weishan，禪宗大師）向大眾開示說：『老僧我遷化后，去山下檀越（Tan Yue，施主）家，作一頭水牯牛。在左脅上，寫一行字說：『溈山僧某甲。』如果叫作溈山僧，又是水牯牛；如果叫作水牯牛，又是溈山僧。當這個時候，叫作什麼？』古德垂憐的慈悲力量還沒有報答，才聽到奇異的相貌。

【English Translation】 English version Seeing the sun, the mind opens immediately.

When Mazu (a Chan master) lived in the hermitage, he often practiced seated meditation. Huairang (Mazu's disciple) was grinding a brick in front of the hermitage. Mazu asked, 'What are you doing grinding the brick?' Huairang said, 'Making a mirror.' Mazu said, 'How can grinding a brick make a mirror?' Huairang said, 'If grinding a brick cannot make a mirror, how can seated meditation make one a Buddha?' Mazu asked, 'Then what is right?' Huairang said, 'It's like driving a cart. If the ox doesn't move, is it right to hit the cart or the ox?' Grinding a brick to make a mirror is in vain. The one who comes to ask clearly wants to point to the original mind. Only when the farmer is awakened and points back, the plowing ox breaks the ancient imperial gold.

Baizhang (a Chan master) visited Mazu again. Mazu pointed to the corner of the rope bed and the whisk. Baizhang asked, 'Is it using this or apart from this?' Mazu said, 'After you open two pieces of skin (referring to enlightenment), how will you be for others?' Baizhang picked up the whisk and held it up. Mazu said, 'Is it using this or apart from this?' Baizhang hung the whisk back in its original place. Mazu then shouted. Baizhang had a great enlightenment because of this, and his ears were deaf for three days. Every time he served the master in front of him when there was nothing to do, the master pointed to the whisk hanging on the corner of the rope bed. Picking it up and putting it down, he stood back in his original position. The clear shout is still passed down to this day.

Changqing (a Chan master) asked Lingyun (a Chan master), 'What is the great meaning of the Buddha-dharma?' Lingyun said, 'The donkey messenger has not left, and the horse messenger has arrived.' Lingyun became a monk because of the question. The donkey messenger is in front, and the horse messenger is behind. Changqing did not understand the true state, recognizing the shadow in the sentence, and the shadow is difficult to open. I now tell you, fellow Chan practitioners, the bright sun in the nine streets shines on the fragrant street.

A monk asked Yunmen (a Chan master), 'What is the phrase that penetrates the Dharma-body?' Yunmen said, 'Hiding the body in the Big Dipper.' Hiding the body in the Big Dipper is most clear, only because people see it without precision. Skillfully and falsely stating the mind's understanding is like digging a deep pit on flat ground. How has the dim lamp and the daytime sun ever changed? Green bamboo and yellow flowers bloom all over the earth.

Weishan (a Chan master) instructed the assembly, 'After I, the old monk, pass away, go to the house of the Tan Yue (benefactor) at the foot of the mountain and become a water buffalo. On the left flank, write a line of words saying: 'Weishan monk so-and-so.' If you call it a Weishan monk, it is also a water buffalo; if you call it a water buffalo, it is also a Weishan monk. At that time, what do you call it?' The compassionate power of the ancient worthies has not yet been repaid, and only the strange appearance is heard.

便爭牛。聲前句后明玄旨。失卻溈山見不周。且與同袍通一線。蘆花雪覆菊當秋。

麻谷持錫到章敬。繞禪床三匝。振錫而立。敬云是是。又到南泉亦如是。泉云。不是不是。章敬道是。和尚為什麼道不是。泉云。章敬即是是。汝不是此是。風力所轉終成敗壞。

章敬南泉路似殊。明明道理話親疏。多人不用磨金鏡。漢自漢兮胡自胡。指月迷津迷自指。示君持錫卻如無。

馬祖上堂眾方集。百丈出卷簟。祖便下座。百丈當初侍馬師。對師卷簟更無私。人天不測為奇特。恰是攢鴉捉鳳兒。上士瞥然全體現。太陽出照岳峰低。

無著喫茶。文殊托起玻璃盞。問無著。南方還有這個么。著云無。殊云將什麼喫茶。著無語。文殊大士托玻璃。遂問南方有個奇。無著忽言無這個。誤他多少老阇黎。至今猶未知端的。抬手拈茶不用疑。

秘魔嚴和尚。凡見僧來。提起杈云。什麼魔魅教爾出家。什麼魔魅教爾行腳。道得也杈下死。道不得也杈下死。速道速道。秘魔巖下坐擎杈來者教伊識本家。苦切為君俱不薦。失卻真杈捉妄杈。

僧問大隨。劫火洞然。大千俱壞。未審這個壞不壞。隨云壞。云恁么則隨他去也。隨云隨他去。懶安的子大隨師。人問隨他師亦隨。返顧不能休駐意。更生異見卻狐疑

。汾陽與汝開天路。萬別千差一道歸。

石鞏常張弓架箭。凡見僧來云看箭。三平才見便擘開胸。鞏云。三十年一張弓兩隻箭。只射得半個聖人。便拗折。張弓架箭喚君回。不省宗師特意來。個個盡隨迷醉走。句中認影影難開。三平猶未全提得。霹靂雷聲遍九垓。

無業禪師。凡有請問。皆云莫妄想。汾州老作坐安眠。問者千般及萬般。一正百邪皆罔措。報伊莫妄直歸源。三乘五性空華夢。一王臨詔恰如閑。

僧問木平。如何是祖師西來意。平云。石羊頭子向東看。木平高道最難過。人問西來意若何。石羊頭子向東望。月明才上遍山坡。直言不用多疑慮。海澄浪息現森羅。

玄沙示眾云。亡僧面前。正是觸目菩提。就中至直是玄沙。觸目全真語不賒。亡者面前親正驗。更無遍黨絕周遮。叢林浩浩爭唇吻。恰似虛空捉幻花。

魯祖凡見僧來便面壁。人來面壁坐颙颙。不話多般說異同。親切不教心外覓。免將明暗諕盲聾。秋霜博地生寒暑。魯祖垂慈不用功僧問云居。截水停輪時如何。居云。磨不轉。云居有語機關絕。不轉令君返照看。截[金*戠]閉關停妄解。百花俱發一花園。開花結果從何有。因地抽條長碧天。

藥山手中書佛字。問道吾。是什麼字。吾云佛字。山云。這多口阿

【現代漢語翻譯】現代漢語譯本：汾陽（Fen Yang，禪師名）為你開啟通往真理的道路，萬千差別最終都歸於同一本源。

石鞏（Shi Gong，禪師名）常常張弓搭箭，凡是見到僧人前來，就說『看箭！』三平（San Ping，禪師名）一見到這種情況，就袒露胸懷。石鞏說：『三十年一張弓兩隻箭，只射中半個聖人。』於是就折斷弓箭。張弓搭箭喚你回頭，卻不明白宗師的特別用意。人人都隨著迷惑顛倒而走，在言句中尋求解脫，如同追逐影子一樣難以成功。三平的應對也未能完全領會真諦，如同霹靂雷聲響徹整個宇宙。

無業禪師（Wu Ye，禪師名），凡是有人請教問題，都回答說『莫妄想』（不要胡思亂想）。汾州老（Fen Zhou Lao，指無業禪師）只是坐著安眠。提問者千方百計，各種各樣的問題，但無論正面的還是邪面的問題，都無法讓他措手不及，因為他總是回答『莫妄想』，直接回歸本源。三乘五性（佛教術語，指不同的修行根性和層次）都如空花幻夢，如同國王頒佈詔令一樣閒適自在。

僧人問木平（Mu Ping，禪師名）：『如何是祖師西來意？』（什麼是禪宗的真諦？）木平回答說：『石羊頭子向東看。』木平高深的道行最難超越，人們問他西來之意是什麼，他卻說石羊的頭朝著東方看，明月升起，照亮整個山坡。直截了當的言語，不用多加疑慮，當大海平靜，波浪止息時，森羅萬象自然顯現。

玄沙（Xuan Sha，禪師名）開示大眾說：『在亡僧面前，所見所聞都是菩提（Bodhi，覺悟）。』其中最直接了當的就是玄沙，觸目所及都是真理，所說的話真實不虛。在亡者面前親自驗證，沒有任何偏袒和遮掩。叢林中人們爭論不休，就像在虛空中捕捉幻化的花朵一樣。

魯祖（Lu Zu，禪師名）凡是見到僧人前來，就面壁而坐。人們前來，他面壁端坐，不談論各種各樣的說法，也不說異同。親切地教導人們不要向心外尋求，以免被光明和黑暗所迷惑。秋霜降落，大地生出寒意，魯祖慈悲，不用任何功力。僧人問云居（Yun Ju，禪師名）：『截斷水流，停止車輪的時候，怎麼樣？』云居回答說：『磨盤轉不動。』云居的話語，機關巧妙，令人無法捉摸，不轉動才能讓你反觀自照。截斷妄念，關閉門戶，停止虛妄的理解，百花齊放，如同一個花園。開花結果從何而來？從土地中抽條生長，直入碧霄。

藥山（Yao Shan，禪師名）手中寫了一個『佛』字，問道吾（Dao Wu，禪師名）：『這是什麼字？』道吾回答說：『佛字。』藥山說：『你這多嘴的傢伙！』

【English Translation】 English version: Fen Yang (name of a Chan master) opens the path to truth for you; myriad differences ultimately return to the same origin.

Shi Gong (name of a Chan master) often draws his bow and nocks an arrow. Whenever he sees a monk approaching, he says, 'Look at the arrow!' San Ping (name of a Chan master), upon seeing this, bares his chest. Shi Gong says, 'For thirty years, one bow and two arrows, only hitting half a sage.' Then he breaks the bow and arrows. Drawing the bow and nocking the arrow calls you back, but you don't understand the master's special intention. Everyone follows delusion and wanders astray, seeking liberation in words, like chasing shadows, which is difficult to achieve. San Ping's response also fails to fully grasp the truth, like a thunderclap resounding throughout the universe.

Chan Master Wu Ye (name of a Chan master), whenever someone asks a question, always replies, 'Do not妄想(wang xiang, engage in delusional thinking).' Old Fen Zhou (Fen Zhou Lao, referring to Chan Master Wu Ye) simply sits and sleeps peacefully. Questioners try every means, asking all sorts of questions, but whether the questions are positive or negative, they cannot catch him off guard, because he always answers 'Do not妄想(wang xiang, engage in delusional thinking),' directly returning to the source. The Three Vehicles and Five Natures (Buddhist terms referring to different levels and capacities for practice) are like empty flowers and illusory dreams, as leisurely and unconcerned as a king issuing a decree.

A monk asks Mu Ping (name of a Chan master), 'What is the meaning of the Patriarch's coming from the West?' Mu Ping replies, 'The stone sheep's head looks eastward.' Mu Ping's profound practice is most difficult to surpass. People ask him what the meaning of coming from the West is, but he says the stone sheep's head looks eastward. The bright moon rises, illuminating the entire hillside. Direct words, without much doubt, when the sea is calm and the waves cease, all phenomena naturally appear.

Xuan Sha (name of a Chan master) instructs the assembly, 'Before the deceased monk, everything seen and heard is Bodhi (覺悟, enlightenment).' Among them, the most direct is Xuan Sha, everything seen is truth, and the words spoken are true and not false. Personally verify before the deceased, without any partiality or concealment. People in the monastery argue endlessly, like catching illusory flowers in empty space.

Lu Zu (name of a Chan master), whenever he sees a monk approaching, sits facing the wall. People come, and he sits facing the wall, not discussing various doctrines or differences. He kindly teaches people not to seek outside the mind, lest they be confused by light and darkness. Autumn frost falls, and the earth produces coldness. Lu Zu is compassionate, without using any effort. A monk asks Yun Ju (name of a Chan master), 'When cutting off the water flow and stopping the wheel, what is it like?' Yun Ju replies, 'The millstone does not turn.' Yun Ju's words are ingenious and elusive, not turning allows you to reflect inward. Cut off妄念(wang nian, delusional thoughts), close the gates, stop false understanding, all flowers bloom together, like a garden. Where do flowering and fruiting come from? They sprout from the soil and grow straight into the blue sky.

Yao Shan (name of a Chan master) writes the character '佛(Fo, Buddha)' in his hand and asks Dao Wu (name of a Chan master), 'What character is this?' Dao Wu replies, 'The character 佛(Fo, Buddha).' Yao Shan says, 'You talkative fellow!'

師。道吾忽爾見先師。問字開拳顯妙機。對佛是真真是佛。藥山為破句中疑。狂風才起香林動。正是波中拾礫時。

欽山問德山。天皇也恁么道。龍潭也恁么道。未審德山作么生道。山云。汝試舉天皇龍潭底看。欽山擬議。德山便打。老倒忘機大作家。古今皆賞絕纖瑕。天皇一脈龍潭現。涌出靈源萬路差。切囑欽山猶定動。得無言說至今夸。

趙州見僧到便問。曾到此間么。云不曾到。州云。喫茶去。或云曾到。州亦云。喫茶去。院主問。不曾到喫茶去。到來為甚也喫茶去。州召院主。主應諾。州云。喫茶去。趙州有語喫茶去。天下胡僧總到來。不是石橋元底滑。喚他多少衲僧回。

僧問寶應念和尚。如何是祖師西來意。念云。風吹日炙。日炙風吹不計年。行人塵路辨應難。擬心已早深三尺。更教誰問個中玄。

靈云見桃花悟道。有頌。三十年來尋劍客。幾回葉落又抽枝。自從一見桃花后。直至如今更不疑。舉似玄沙。沙云。諦當甚諦當。敢保老兄未徹在。昔日靈云自有知。桃花已落布華夷。寰中拔劍當鋒者。未徹橫身斬萬機。

俱胝和尚。凡有請問只豎一指。天龍一指悟俱胝。當下無私物匪齊。萬互千差寧別說。直教今古勿針錐。

溈山令僧。馳書並鏡。至仰山。山接得提起

【現代漢語翻譯】現代漢語譯本：師（指禪宗的老師）。道吾忽然見到先師，問字開拳，顯現微妙的禪機。說『對佛是真，真是佛』，藥山是爲了破除這句話中的疑惑。狂風剛起，香林就搖動，正是在波浪中撿拾沙礫的時候。欽山問德山：『天皇（指天皇道悟）也這麼說，龍潭（指龍潭崇信）也這麼說，不知道德山您怎麼說？』德山說：『你試著舉出天皇、龍潭的說法來看看。』欽山正要開口，德山就打了他。老倒忘機，真是個偉大的作家，古今都讚賞他毫無瑕疵。天皇一脈，在龍潭處顯現，涌出靈性的源泉，分出萬千道路。再三囑咐欽山，他還是猶豫不定，難道是因為言語的緣故，至今還被人稱讚？趙州（指趙州從諗禪師）見到僧人來，就問：『你曾經到過這裡嗎？』僧人說：『不曾到過。』趙州說：『喫茶去。』如果僧人說『曾經到過』，趙州也說：『喫茶去。』院主問：『不曾到過，（您說）喫茶去；曾經到過，為什麼也（說）喫茶去？』趙州叫院主，院主應聲。趙州說：『喫茶去。』趙州一句『喫茶去』，天下胡僧都來了。不是石橋原本就滑，引得多少僧人回頭。僧人問寶應念和尚：『什麼是祖師西來意？』念說：『風吹日曬。』日曬風吹，不知多少年，修行人在塵世中辨別很難。剛一起心動念，就已經深入三尺，更教誰來問這其中的玄妙？靈云（指靈云志勤禪師）見到桃花悟道，作了一首偈：『三十年來尋劍客，幾回葉落又抽枝。自從一見桃花后，直至如今更不疑。』拿給玄沙（指玄沙師備禪師）看，玄沙說：『確實是這樣，確實是這樣。但我敢保證你還沒徹底領悟。』昔日的靈云自有見地，桃花已經凋落，（他的悟道之語）傳遍天下。在世間拔劍的人，當鋒之時，還沒徹底領悟，（就）橫身斬斷萬機。俱胝和尚（指俱胝禪師），凡是有人請問，只豎起一根手指。天龍（指天龍和尚）因一指而悟道，俱胝（禪師）當下無私，萬物平等。萬種不同，千般差異，哪裡需要另外解說？直接讓古今都不要留下針錐般的痕跡。溈山（指溈山靈佑禪師）命令僧人，帶著書信和鏡子，送到仰山（指仰山慧寂禪師）那裡。仰山接過來，提起。

【English Translation】 English version: The Master (referring to a Zen master). Daowu suddenly saw the former master, asking about words and opening fists, revealing subtle Zen opportunities. Saying 'Facing the Buddha is true, truly is the Buddha,' Yaoshan aimed to dispel doubts in this statement. As soon as the wild wind rises, the fragrant forest shakes, precisely the time to pick up pebbles in the waves. Qinshan asked Deshan: 'Emperor Tianhuang (referring to Tianhuang Daowu) also said it that way, Longtan (referring to Longtan Chongxin) also said it that way, I wonder what Deshan would say?' Deshan said, 'You try to cite the sayings of Tianhuang and Longtan for me to see.' As Qinshan was about to speak, Deshan hit him. The old man forgets the machine, truly a great writer, praised by ancient and modern times for being flawless. The lineage of Tianhuang appears at Longtan, gushing out a spiritual spring, branching into myriad paths. Repeatedly instructing Qinshan, he is still hesitant, could it be because of words, that he is still praised to this day? Zhaozhou (referring to Zen Master Zhaozhou Congshen) saw a monk arrive and asked, 'Have you ever been here before?' The monk said, 'I have never been here.' Zhaozhou said, 'Go have tea.' If the monk said 'I have been here before,' Zhaozhou also said, 'Go have tea.' The abbot asked, 'You say 'Go have tea' to those who have never been here; why do you also say 'Go have tea' to those who have been here?' Zhaozhou called the abbot, and the abbot responded. Zhaozhou said, 'Go have tea.' Zhaozhou's one sentence 'Go have tea,' and all the foreign monks in the world came. It's not that the stone bridge was originally slippery, causing so many monks to turn back. A monk asked Abbot Bao Yingnian, 'What is the meaning of the Patriarch's coming from the West?' Nian said, 'The wind blows and the sun scorches.' The sun scorches and the wind blows, for countless years, it is difficult for practitioners to discern in the dusty world. As soon as a thought arises, it is already three feet deep, who else can be asked about the mystery within? Lingyun (referring to Zen Master Lingyun Zhiqin) attained enlightenment upon seeing peach blossoms, and composed a verse: 'For thirty years I have been seeking a swordsman, how many times have the leaves fallen and sprouted again. Since seeing the peach blossoms, I have never doubted until now.' He showed it to Xuansha (referring to Zen Master Xuansha Shibei), who said, 'Indeed it is so, indeed it is so. But I dare to guarantee that you have not completely understood.' The Lingyun of the past had his own insights, the peach blossoms have already fallen, (his words of enlightenment) have spread throughout the world. Those who draw their swords in the world, when facing the edge, have not completely understood, (they) cut off myriad machines with their bodies. Venerable Master Juchi (referring to Zen Master Juchi), whenever someone asked, he would only raise one finger. Tianlong (referring to Monk Tianlong) attained enlightenment through one finger, Juchi (Zen Master) was selfless at that moment, all things are equal. Ten thousand differences, a thousand variations, where is the need for further explanation? Directly let ancient and modern times not leave even a needle-like trace. Guishan (referring to Zen Master Guishan Lingyou) ordered a monk to take a letter and a mirror to Yangshan (referring to Zen Master Yangshan Huiji). Yangshan received it and lifted it up.

云。若道是溈山鏡。又在仰山手裡。若道仰山鏡。又是溈山寄來。還有人定當得么。眾無語遂撲破卻。向僧使云到和尚處。但恁么舉似。仰山接得溈山鏡。告眾拈來行正令。懵懂禪流眼不開。仰山直下驀頭釘。

龍潭在俗時。常供餅十枚上天皇。皇食已每留一餅。與之曰。惠汝以蔭子孫。師忽訝之問曰。餅是某甲將來。何以返云惠汝。皇曰。是汝持來複汝何咎。師因悟遂投出家。將去將來事不差。龍潭故問勿交加。后徒多少爭唇吻。春鳥喃喃罵落花。

馬祖與百丈行。次見野鴨飛過。祖曰。是什麼。丈云。野鴨子。祖曰。甚麼處去。丈曰。飛過去也。祖遂扭百丈鼻頭。丈作忍痛聲。祖曰。何曾飛去。野鴨飛空卻問僧。要傳祖印付心燈。應機雖對無移動。才扭綱宗道可增。

裴相國托一尊佛。向黃檗前䠒跪云。請師安名。檗召裴休。休應喏。檗云。與汝安名竟。裴遂禮拜。師前跪托請安名。驀地當鋒喚一聲。不是裴公誰敢應。直教聾瞽也聞聽。

大禪佛。一夜于僧堂內叫云。我悟也我悟也。僧問。爾悟個什麼。大禪云。師姑元來是女人作。悟來不在苦多端。瞭解都由瞥爾間。定道師姑女人作。癡人積雪作銀山。

普化吃生菜。臨際云。普化大似一頭驢。化便拓地作驢鳴。濟云。直歲與他

【現代漢語翻譯】現代漢語譯本云巖曇晟問：『如果說是溈山靈祐的鏡子，又在仰山慧寂手裡。如果說是仰山慧寂的鏡子，又是溈山靈祐寄來的。還有人能確定它到底是誰的嗎？』眾僧無語，於是云巖曇晟將鏡子摔碎。告訴來僧說：『你到溈山靈祐和尚那裡，就這樣告訴他。』仰山慧寂接了溈山靈祐的鏡子，告訴大眾說：『拿來行使正令。』懵懂的禪宗學人睜不開眼睛，仰山慧寂直接當頭棒喝。

龍潭崇信在出家前，經常供奉十個餅給天皇道悟。天皇道悟吃完后，每次都留一個餅給他，說：『把這個給你，用來庇廕子孫。』龍潭崇信忽然感到奇怪，問道：『餅是我拿來的，為什麼反而說是給我庇廕？』天皇道悟說：『是你拿來的，還給你有什麼不對？』龍潭崇信因此領悟，於是出家。將去將來的事沒有差別，龍潭崇信故意發問不要混淆。後來的徒弟們多少爭論不休，像春天的鳥兒不停地叫著，責罵凋落的花朵。

馬祖道一與百丈懷海同行，途中看見野鴨飛過。馬祖道一問：『那是什麼？』百丈懷海回答：『野鴨子。』馬祖道一問：『往哪裡去？』百丈懷海回答：『飛過去了。』馬祖道一於是扭百丈懷海的鼻子，百丈懷海發出忍痛的聲音。馬祖道一說：『何曾飛去？』野鴨飛向天空卻問僧人，想要傳授祖師心印和佛法。應機回答雖然沒有移動，才扭轉了佛法綱要，道可以增加。

裴休宰相托著一尊佛像，在黃檗希運面前跪下說：『請師父給佛像安個名字。』黃檗希運叫道：『裴休！』裴休應聲：『喏！』黃檗希運說：『已經給你安好名字了。』裴休於是禮拜。在師父面前跪著托著佛像請求安名，突然當面一聲呼喚。不是裴休誰敢答應？直接讓耳聾眼瞎的人也聽得清清楚楚。

有個叫大禪的僧人，一夜在僧堂里大叫：『我悟了！我悟了！』僧人問：『你悟到了什麼？』大禪說：『原來師姑真的是女人做的。』悟道不在於經歷多少苦難，瞭解都因為一瞬間的頓悟。偏要說師姑是女人做的，真是癡人把積雪當成銀山。

普化和尚吃生菜，臨濟義玄說：『普化和尚真像一頭驢。』普化和尚便在地上學驢叫。臨濟義玄說：『直歲與他（指普化）』

【English Translation】 English version Yunyan Tansheng asked: 'If it is said to be Weishan Lingyou's (溈山靈祐) [Weishan Lingyou, a Zen master] mirror, it is in Yangshan Huiji's (仰山慧寂) [Yangshan Huiji, a Zen master] hands. If it is said to be Yangshan Huiji's mirror, it was sent by Weishan Lingyou. Can anyone determine whose it is?' The monks were silent, so Yunyan Tansheng smashed the mirror. He told the visiting monk: 'When you get to the Venerable Weishan Lingyou, tell him this.' Yangshan Huiji received Weishan Lingyou's mirror and told the assembly: 'Bring it forth to enact the proper decree.' Confused Zen students cannot open their eyes; Yangshan Huiji directly struck them on the head.

When Longtan Chongxin (龍潭崇信) [Longtan Chongxin, a Zen master] was a layman, he often offered ten cakes to Emperor Tianhuang Daowu (天皇道悟) [Tianhuang Daowu, a Zen master]. After eating, Emperor Tianhuang Daowu would always leave one cake for him, saying: 'I give this to you to benefit your descendants.' Longtan Chongxin suddenly felt strange and asked: 'The cakes are brought by me; why do you say you are giving me benefit?' Emperor Tianhuang Daowu said: 'You brought them; what is wrong with returning them to you?' Longtan Chongxin then realized and became a monk. There is no difference in giving and receiving; Longtan Chongxin deliberately asked to avoid confusion. Later disciples argued endlessly, like spring birds chirping and scolding the falling flowers.

Mazu Daoyi (馬祖道一) [Mazu Daoyi, a Zen master] and Baizhang Huaihai (百丈懷海) [Baizhang Huaihai, a Zen master] were walking together when they saw wild ducks flying by. Mazu Daoyi asked: 'What are those?' Baizhang Huaihai replied: 'Wild ducks.' Mazu Daoyi asked: 'Where are they going?' Baizhang Huaihai replied: 'They flew away.' Mazu Daoyi then twisted Baizhang Huaihai's nose, and Baizhang Huaihai cried out in pain. Mazu Daoyi said: 'Have they ever flown away?' The wild ducks fly into the sky, yet he asks the monk, wanting to transmit the ancestral seal and the lamp of the mind. Although the response is immediate and without movement, only by twisting the key points can the Way be increased.

Prime Minister Pei Xiu (裴休) [Pei Xiu, a Tang Dynasty official and Buddhist devotee] held up a Buddha statue and knelt before Huangbo Xiyun (黃檗希運) [Huangbo Xiyun, a Zen master], saying: 'Please, Master, give the Buddha statue a name.' Huangbo Xiyun called out: 'Pei Xiu!' Pei Xiu responded: 'Yes!' Huangbo Xiyun said: 'The name has already been given to you.' Pei Xiu then bowed. Kneeling before the master, holding up the statue and requesting a name, suddenly a shout right in his face. If it weren't Pei Xiu, who would dare to answer? It directly made the deaf and blind hear clearly.

A monk named Da Chan (大禪) [Da Chan, literally 'Great Zen'] shouted in the monks' hall one night: 'I have awakened! I have awakened!' A monk asked: 'What have you awakened to?' Da Chan said: 'It turns out that a Shigu (師姑) [Shigu, a female Buddhist monk] is indeed made of woman.' Enlightenment does not depend on enduring many hardships; understanding comes from a sudden flash. To insist that a Shigu is made of woman is like a fool mistaking snow for a silver mountain.

Puhua (普化) [Puhua, a Zen monk] was eating raw vegetables. Linji Yixuan (臨濟義玄) [Linji Yixuan, a Zen master] said: 'Puhua is very much like a donkey.' Puhua then fell to the ground and brayed like a donkey. Linji Yixuan said: 'The caretaker and him (referring to Puhua)'

。細抹草料。著化云少室人不識金陵又再來。臨際一隻眼。到處為人開。

老倒分明兩路差。箭鋒相柱勿喎斜。龍蛇混雜人難辨。白日長空下雪花。

保壽開堂三聖推出一僧。壽便打。聖云。爾恁么為人。瞎卻鎮州一城人眼去在。壽擲下拄杖歸方丈。三聖擔他保壽槍。推僧出衆擬商量。塞外將軍行正令。直得盲人滿大唐。

普化見馬步使喝街聲。化當街舉手云。滕行者相撲一交來。官人吽云。侮弄人。遂喚當直檐上打五棒。化云。這田舍兒。似即似。是即不是。官人云。說甚是不是。打得爾便休。混俗和光用最難。相逢正是兩風顛。雖然大化無方所。俗官且不是僧官。

僧問法眼。慧超咨和尚。如何是佛。眼云。汝是慧超。問答從頭理不虧。莫同巧妙騁鋒機。真金若不爐中鍛。爭不將金喚作泥。

香嚴初開堂。溈山令僧送書並拄杖。嚴接得便哭。僧問。和尚哭什麼。嚴云。不是哭只為春行秋令。拄杖將來便徹心。淚流不覺思沉吟。春行秋令人驚怪。絕後光前越古今。

僧問永興安和尚。如何是祖師西來意。師云。壁上畫枯松。蜂來競采蕊。發志忘疲效上機。便伸請益欲除疑。宗師正示空花樹。免教土上更加泥。

韓愈侍郎問大顛。和尚春秋多少。顛提起數珠云。會么。侍

【現代漢語翻譯】現代漢語譯本：細細地抹平草料，就像化云少室的人不認識金陵又再來一樣。臨濟禪師的一隻眼，到處為人開啟智慧。

老練的人分明知道兩條路有差別，箭鋒相對時要堅守，不要歪斜。龍和蛇混雜在一起，難以分辨，就像白日晴空下雪花一樣。

保壽禪師開堂說法，三聖禪師推出一個僧人。保壽禪師就打他。三聖禪師說：『你這樣做為人，瞎了鎮州一城人的眼睛。』保壽禪師扔下拄杖回到方丈室。三聖禪師扛著保壽禪師的槍，把僧人推出人群，想要商量。這就像塞外將軍執行嚴厲的命令，使得滿大唐都是盲人。

普化禪師見到馬步使喝街的聲音，普化禪師當街舉手說：『滕行者來相撲一跤。』官人呵斥道：『侮弄人！』於是叫當值的在檐上打了他五棒。普化禪師說：『這鄉下人，像倒是像，是卻不是。』官人說：『說什麼是不是，打得你便休。』混同世俗而又保持自身的光芒最難，相逢就像是兩個瘋子。雖然大化沒有固定的處所，但俗官終究不是僧官。

僧人問法眼禪師：『慧超請教和尚，如何是佛？』法眼禪師說：『你是慧超。』問答從頭到尾條理分明，不要像那些巧妙地賣弄鋒芒的人。真金如果不經過爐火的鍛鍊，怎麼能不把金子叫做泥土呢？

香嚴禪師初次開堂說法，溈山禪師命令僧人送書信和拄杖。香嚴禪師接過來就哭了。僧人問：『和尚哭什麼？』香嚴禪師說：『不是哭，只是因為春天做秋天的事情。』拄杖拿來便徹悟了真心，淚流不止，不禁沉思。春天做秋天的事情令人驚怪，超越古今，絕後光前。

僧人問永興安和尚：『如何是祖師西來意？』和尚說：『壁上畫枯松，蜂來競采蕊。』立下志向，忘記疲憊，傚法上乘的機鋒，於是提出請教，想要消除疑惑。宗師只是指出了空花樹，免得在泥土上再加泥土。

韓愈侍郎問大顛禪師：『和尚春秋多少？』大顛禪師提起數珠說：『會么？』侍郎說：『不會。』大顛禪師說：『晝夜一百八。』 English version: Finely smoothing the grass, like someone from Huayun Shaoshi not recognizing Jinling and coming again. Linji's one eye opens wisdom for people everywhere.

Experienced people clearly know the difference between the two paths; when arrowheads meet, stand firm and do not deviate. Dragons and snakes mixed together are difficult to distinguish, like snowflakes falling in the clear sky during the day.

Baoshou Zen master opened the hall to preach, and Sansheng Zen master pushed out a monk. Baoshou Zen master then hit him. Sansheng Zen master said, 'The way you act blinds the eyes of the people in the entire town of Zhenzhou.' Baoshou Zen master threw down his staff and returned to his abbot's room. Sansheng Zen master carried Baoshou Zen master's spear, pushed the monk out of the crowd, wanting to discuss. This is like a general outside the Great Wall executing strict orders, making the entire Tang Dynasty full of blind people.

Puhua Zen master heard the sound of the Mabushi shouting in the street. Puhua Zen master raised his hand in the street and said, 'Teng Xingzhe, come and wrestle!' The official scolded, 'Insulting people!' So he ordered the duty officer to hit him five times on the eaves. Puhua Zen master said, 'This countryman, it's similar, but it's not quite right.' The official said, 'What are you talking about, right or wrong? I'll stop hitting you when I'm done.' It is most difficult to blend in with the world while maintaining one's own light. Meeting is like two madmen. Although great transformation has no fixed place, a secular official is ultimately not a monastic official.

A monk asked Zen Master Fayan, 'Huichao asks the master, what is Buddha?' Zen Master Fayan said, 'You are Huichao.' The question and answer are clear from beginning to end; do not be like those who cleverly show off their sharpness. If true gold is not forged in the furnace, how can it not be called mud?

When Zen Master Xiangyan first opened the hall to preach, Zen Master Weishan ordered a monk to send a letter and a staff. Zen Master Xiangyan took it and cried. The monk asked, 'What are you crying about, Master?' Zen Master Xiangyan said, 'I'm not crying, just because I'm doing autumn things in spring.' Taking the staff, he thoroughly understood his true heart, and tears flowed uncontrollably, causing him to ponder. Doing autumn things in spring is astonishing, surpassing the past and present, cutting off the past and illuminating the future.

A monk asked Yongxing An, the abbot, 'What is the meaning of the Patriarch's coming from the West?' The abbot said, 'A withered pine tree is painted on the wall, and bees come to gather pollen.' Make a vow, forget fatigue, imitate the superior opportunity, and then ask for instruction, wanting to eliminate doubts. The master only points out the empty flower tree, so as not to add mud on top of the mud.

Han Yu, the vice minister, asked Zen Master Dadian, 'How old are you, Master?' Zen Master Dadian raised his rosary and said, 'Do you understand?' The vice minister said, 'I don't understand.' Zen Master Dadian said, 'One hundred and eight day and night.'

【English Translation】 Finely smoothing the grass, like someone from Huayun Shaoshi (Huayun Shaoshi: a place name, possibly a temple or mountain) not recognizing Jinling (Jinling: an ancient name for Nanjing) and coming again. Linji's (Linji: a famous Zen master) one eye opens wisdom for people everywhere. Experienced people clearly know the difference between the two paths; when arrowheads meet, stand firm and do not deviate. Dragons and snakes mixed together are difficult to distinguish, like snowflakes falling in the clear sky during the day. Baoshou (Baoshou: a Zen master) Zen master opened the hall to preach, and Sansheng (Sansheng: a Zen master) Zen master pushed out a monk. Baoshou Zen master then hit him. Sansheng Zen master said, 'The way you act blinds the eyes of the people in the entire town of Zhenzhou.' Baoshou Zen master threw down his staff and returned to his abbot's room. Sansheng Zen master carried Baoshou Zen master's spear, pushed the monk out of the crowd, wanting to discuss. This is like a general outside the Great Wall executing strict orders, making the entire Tang Dynasty full of blind people. Puhua (Puhua: a Zen master) Zen master heard the sound of the Mabushi (Mabushi: a military official) shouting in the street. Puhua Zen master raised his hand in the street and said, 'Teng Xingzhe (Teng Xingzhe: a person's name), come and wrestle!' The official scolded, 'Insulting people!' So he ordered the duty officer to hit him five times on the eaves. Puhua Zen master said, 'This countryman, it's similar, but it's not quite right.' The official said, 'What are you talking about, right or wrong? I'll stop hitting you when I'm done.' It is most difficult to blend in with the world while maintaining one's own light. Meeting is like two madmen. Although great transformation has no fixed place, a secular official is ultimately not a monastic official. A monk asked Zen Master Fayan (Fayan: a Zen master), 'Huichao (Huichao: a monk's name) asks the master, what is Buddha?' Zen Master Fayan said, 'You are Huichao.' The question and answer are clear from beginning to end; do not be like those who cleverly show off their sharpness. If true gold is not forged in the furnace, how can it not be called mud? When Zen Master Xiangyan (Xiangyan: a Zen master) first opened the hall to preach, Zen Master Weishan (Weishan: a Zen master) ordered a monk to send a letter and a staff. Zen Master Xiangyan took it and cried. The monk asked, 'What are you crying about, Master?' Zen Master Xiangyan said, 'I'm not crying, just because I'm doing autumn things in spring.' Taking the staff, he thoroughly understood his true heart, and tears flowed uncontrollably, causing him to ponder. Doing autumn things in spring is astonishing, surpassing the past and present, cutting off the past and illuminating the future. A monk asked Yongxing An (Yongxing An: an abbot's name), the abbot, 'What is the meaning of the Patriarch's coming from the West?' The abbot said, 'A withered pine tree is painted on the wall, and bees come to gather pollen.' Make a vow, forget fatigue, imitate the superior opportunity, and then ask for instruction, wanting to eliminate doubts. The master only points out the empty flower tree, so as not to add mud on top of the mud. Han Yu (Han Yu: a historical figure), the vice minister, asked Zen Master Dadian (Dadian: a Zen master), 'How old are you, Master?' Zen Master Dadian raised his rosary and said, 'Do you understand?' The vice minister said, 'I don't understand.' Zen Master Dadian said, 'One hundred and eight day and night.'

云不會。顛云。晝夜一百八。明日復來。門首見首座遂問。和尚道。晝夜一百八。意旨如何。首座叩齒三下。侍郎至方丈復問。晝夜一百八意。旨如何。大顛叩齒三下。侍云。元來佛法不別。顛云。侍郎見何道理。侍云。適來問首座。亦恁么祇對。顛請首座問。適來恁么祗對侍郎是否。座云是。顛乃打趁出院。解展機鋒是大顛。明知不為小因緣。一般叩齒叢林異。出院韓公始得閑。

文殊問無著。南方如何住持。著云。末法比丘。少奉戒律。云多少眾。著云。或三百或五百。無著卻問。此間如何住持。殊云。凡聖同居。龍蛇混雜。云多少眾。殊云。前三三后三三。至晚求宿。殊云。大德有執心在。某甲無執心。云還曾受戒否。云受戒久矣。云既無執心。何用受戒。著無語。童子送出。至門遂問。適來大聖道。前三三后三三。是多少。童子召大德。著回首。童子云。是多少。又問。此是什麼寺額。童子指金剛背後。無著回首。化寺乃隱。顧問南方住若何。對云三五眾非多。吉祥自述龍蛇混。三三之說告和和。無著未明重話會。均提謂指不仙陀。金剛背後看名字。滿目荒山不奈何。

女人哭入法堂。百丈問作什麼。云父母俱喪。請師揀日。丈云。明日一時埋卻。百丈山頭坐不遙。女人山下哭嗥啕。一時埋向清

【現代漢語翻譯】現代漢語譯本云不會。顛云（Dian Yun，人名）。晝夜一百八。明日復來。門首見首座遂問。和尚道。晝夜一百八。意旨如何。首座叩齒三下。侍郎至方丈復問。晝夜一百八意。旨如何。大顛（Da Dian，人名）叩齒三下。侍云。元來佛法不別。顛云。侍郎見何道理。侍云。適來問首座。亦恁么祇對。顛請首座問。適來恁么祗對侍郎是否。座云是。顛乃打趁出院。解展機鋒是大顛（Da Dian，人名）。明知不為小因緣。一般叩齒叢林異。出院韓公始得閑。文殊（Manjusri，菩薩名）問無著（Wuzhuo，人名）。南方如何住持。著云。末法比丘。少奉戒律。云多少眾。著云。或三百或五百。無著（Wuzhuo，人名）卻問。此間如何住持。殊云。凡聖同居。龍蛇混雜。云多少眾。殊云。前三三后三三。至晚求宿。殊云。大德有執心在。某甲無執心。云還曾受戒否。云受戒久矣。云既無執心。何用受戒。著無語。童子送出。至門遂問。適來大聖道。前三三后三三。是多少。童子召大德。著回首。童子云。是多少。又問。此是什麼寺額。童子指金剛（Vajra，佛教護法神）背後。無著（Wuzhuo，人名）回首。化寺乃隱。顧問南方住若何。對云三五眾非多。吉祥自述龍蛇混。三三之說告和和。無著（Wuzhuo，人名）未明重話會。均提謂指不仙陀。金剛（Vajra，佛教護法神）背後看名字。滿目荒山不奈何。女人哭入法堂。百丈（Baizhang，人名）問作什麼。云父母俱喪。請師揀日。丈云。明日一時埋卻。百丈（Baizhang，人名）山頭坐不遙。女人山下哭嗥啕。一時埋向清

【English Translation】 English version Yun would not. Dian Yun (name of a person). One hundred and eight day and night. Come again tomorrow. Seeing the head monk at the door, he asked. The monk said, 'One hundred and eight day and night. What is the meaning?' The head monk knocked his teeth three times. The vice minister came to the abbot's room and asked again, 'One hundred and eight day and night. What is the meaning?' Da Dian (name of a person) knocked his teeth three times. The attendant said, 'So it turns out that the Buddha-dharma is no different.' Dian said, 'What principle does the vice minister see?' The attendant said, 'Just now I asked the head monk, and he answered in the same way.' Dian asked the head monk, 'Just now, did you answer the vice minister in that way?' The head monk said yes. Thereupon, Dian drove him out of the monastery. It is Da Dian (name of a person) who can skillfully use his wit. Knowing that it is not for a small cause. The same knocking of teeth is different in the monastery. After leaving the monastery, Han Gong finally found leisure. Manjusri (name of a Bodhisattva) asked Wuzhuo (name of a person), 'How is the monastery maintained in the South?' Wuzhuo said, 'The monks in the Dharma-ending Age rarely observe the precepts.' Manjusri asked, 'How many are in the assembly?' Wuzhuo said, 'Perhaps three hundred or five hundred.' Wuzhuo (name of a person) then asked, 'How is the monastery maintained here?' Manjusri said, 'Ordinary people and sages live together, dragons and snakes are mixed.' Manjusri asked, 'How many are in the assembly?' Manjusri said, 'Three threes before, three threes after.' In the evening, Wuzhuo asked for lodging. Manjusri said, 'Great Virtue, you have attachment in your mind. I have no attachment.' Wuzhuo asked, 'Have you ever received the precepts?' Manjusri said, 'I have received the precepts for a long time.' Wuzhuo asked, 'Since you have no attachment, why receive the precepts?' Wuzhuo was speechless. The boy sent him out. At the door, Wuzhuo asked, 'Just now, the Great Sage said, "Three threes before, three threes after." How much is that?' The boy called out, 'Great Virtue!' Wuzhuo turned his head. The boy said, 'How much is that?' Wuzhuo also asked, 'What is the name of this temple?' The boy pointed behind Vajra (Buddhist Dharma protector). Wuzhuo (name of a person) turned his head. The transformed temple then disappeared. Asking about the maintenance of the monastery in the South, Wuzhuo replied, 'Three or five in the assembly is not many.' Jixiang himself described the mixing of dragons and snakes. The saying of three threes tells of harmony. Wuzhuo (name of a person) did not understand and asked again. He pointed to Junti, not Xiantuo. Looking at the name behind Vajra (Buddhist Dharma protector), the eyes are full of desolate mountains, which is unbearable. A woman cried and entered the Dharma hall. Baizhang (name of a person) asked, 'What are you doing?' The woman said, 'Both my parents have passed away. Please, Master, choose a day for the burial.' Baizhang said, 'Bury them together tomorrow.' Baizhang (name of a person) sits not far away on the mountain top. The woman cries loudly at the foot of the mountain. Bury them all at once in the clear

涼地。至孝方能今古超。

西國有聲明三藏。至閩王請玄沙。驗看玄沙背處。以銅筋敲鐵火爐。問是什麼聲。藏云。銅鐵聲。師云。大王莫受外國人謾。師問同人聲色心。報言銅鐵響高音。世間學博雖明瞭。爭奈將金不識金。

閩王封柑橘各一顆。令使送上雪峰。問云。既是一般。顏色為甚。名字不同。雪峰遂封。回覆馳問玄沙。沙將一張紙蓋卻。柑橘閩王親手封。將來直問擊胡風。長人入水分明在。更問玄沙又不通。汾陽為汝開天路。寶方金界碧霄空。

僧問地藏。以字不成。八字不是。未審是什麼字。藏云。看取下頭註腳。以八不成只目前。經中未識注中看。垂慈不為多知解。切要參玄達本源。

僧問德山。如何是露地白牛。云叱叱。云飲啖何物。山云吃吃。白牛露地勿遮欄。在處橫眠在處閑。水草恣情甘美足。醍醐純出潤良田。

耽源辭忠國師問。某甲到南方。人問極則事。向他道什麼。國師云。幸自可憐生剛。要個護身符子作么。護身符子最通靈。國師起坐總將行。耽源得用南方去。為說令人睡眼惺。

僧問鏡清。祖歌如何唱。清云。拋送醉人酒。云恁么則辜負和尚。清云。猛虎不吃伏肉。對眾橫身問祖歌。師云拋送醉和和。猶言未肯剛瞠眼。伏肉無緣更吃多。

【現代漢語翻譯】涼地，唯有至孝之人才能超越古今。

西國有位名叫三藏（Tripitaka）的高僧，閩王（Min King）請來玄沙（Xuan Sha）。（閩王）檢驗玄沙的背部，用銅筋敲擊鐵火爐，問這是什麼聲音。三藏回答：『銅鐵的聲音。』玄沙說：『大王不要被外國人欺騙了。』玄沙問身邊的人，聲音、顏色、心是什麼。回答說：『銅鐵發出響亮的聲音。』世間學識淵博的人雖然明白這些道理，可惜的是拿著黃金卻不認識黃金。

閩王各自封好柑橘各一顆，命令使者送給雪峰（Xue Feng）。（使者）問道：『既然是一樣的東西，顏色為什麼不同，名字為什麼不一樣？』雪峰於是封好，回覆並馳問玄沙。玄沙用一張紙蓋住。（使者）將柑橘帶回，閩王親手封好，將來直接詢問擊胡風（Ji Hu Feng）。長人入水的情形明明就在眼前，再問玄沙卻又不明白了。汾陽（Fen Yang）為你開闢通天之路，寶方（Bao Fang）金界（Jin Jie）碧霄（Bi Xiao）空曠無垠。

有僧人問地藏（Di Zang）：『以字不成，八字不是，不知道是什麼字？』地藏說：『看看下面的註解。』以字和八字都不成，就在眼前，經文中不認識，就看註解。垂慈不是爲了讓人多知道一些解釋，而是要參悟玄機，通達本源。

有僧人問德山（De Shan）：『什麼是露地白牛？』德山回答：『叱叱。』（僧人）問：『（白牛）吃什麼？』德山說：『吃吃。』露地白牛不需要遮攔，到處都可以橫臥，到處都很悠閑。水草充足，甘甜美味，提醐純正，滋潤良田。

耽源（Dan Yuan）向忠國師（Zhong Guo Shi）辭行，（忠國師）問道：『你到南方去，如果有人問你什麼是極則之事，你該怎麼回答？』國師說：『已經夠可憐了，還要護身符做什麼？』護身符最為靈驗，國師的起居行動都帶著它。耽源因此得用，前往南方，所說的話令人睡眼惺忪。

有僧人問鏡清（Jing Qing）：『祖歌該怎麼唱？』鏡清回答：『拋送給醉酒的人。』（僧人）說：『這樣就辜負了和尚。』鏡清說：『猛虎不吃伏肉。』當著大家的面詢問祖歌，師父說拋送給醉酒的人。還說不肯睜開眼睛，沒有緣分再吃伏肉。

【English Translation】 A cool place. Only supreme filial piety can transcend the past and present.

In the Western Kingdom, there was a renowned monk named Tripitaka. The Min King invited Xuan Sha. (The Min King) examined Xuan Sha's back and struck the iron stove with a copper rod, asking what sound it made. Tripitaka replied, 'The sound of copper and iron.' Xuan Sha said, 'Great King, do not be deceived by foreigners.' Xuan Sha asked those around him, 'What are sound, color, and mind?' They replied, 'Copper and iron make a loud sound.' Although worldly scholars understand these principles, it is a pity that they hold gold but do not recognize it.

The Min King sealed one tangerine and one orange each, ordering a messenger to send them to Xue Feng. (The messenger) asked, 'Since they are the same, why are the colors different, and why are the names different?' Xue Feng then sealed them, replied, and quickly asked Xuan Sha. Xuan Sha covered it with a piece of paper. (The messenger) brought the tangerines and oranges back, and the Min King sealed them himself, intending to directly ask Ji Hu Feng in the future. The scene of a tall man entering the water is clearly before one's eyes, but asking Xuan Sha again, one does not understand. Fen Yang opens the path to heaven for you, and Bao Fang's golden realm and azure sky are boundless.

A monk asked Di Zang, 'The character 'yi' is not complete, and the character 'ba' is not correct. I don't know what character it is?' Di Zang said, 'Look at the footnote below.' The characters 'yi' and 'ba' are not complete, it is right before your eyes. If you don't recognize it in the sutra, look at the footnote. Showing compassion is not to make people know more explanations, but to understand the profound and reach the source.

A monk asked De Shan, 'What is a white ox in the open field?' De Shan replied, 'Shì shì.' (The monk) asked, 'What does (the white ox) eat?' De Shan said, 'Chī chī.' The white ox in the open field does not need to be sheltered, it can lie down anywhere, and it is leisurely everywhere. The water and grass are abundant, sweet, and delicious, and the pure ghee nourishes the fertile fields.

Dan Yuan bid farewell to National Teacher Zhong Guo Shi, (Zhong Guo Shi) asked, 'When you go to the South, if someone asks you what is the ultimate matter, what should you say?' The National Teacher said, 'It is already pitiful enough, why do you need a talisman?' The talisman is the most effective, and the National Teacher carries it in all his movements. Dan Yuan therefore gained use and went to the South, and what he said made people's sleepy eyes awaken.

A monk asked Jing Qing, 'How should the ancestral song be sung?' Jing Qing replied, 'Throw it to the drunkard.' (The monk) said, 'Then I would be letting down the monk.' Jing Qing said, 'A fierce tiger does not eat meat that is already subdued.' In front of everyone, he asked about the ancestral song, and the master said to throw it to the drunkard. He also said that he was unwilling to open his eyes, and there was no chance to eat the subdued meat again.

南泉兩堂爭貓兒。泉見遂提起云。道得即不斬。眾無對。泉便斬卻後。舉問趙州。州脫草鞋。于頭上戴出。泉云。子若在卻救得貓兒。兩堂上座未開盲。貓兒各有我須爭。一刀兩段南泉手。草鞋留著後人行。

臺山路上有一婆子。凡有僧問。臺山路向什麼處去。婆云。驀直去。僧才行。婆云。好個阿師。又恁么去也。趙州聞云。我與爾勘破這婆子。遂往問婆亦如是。州回舉似大眾云。勘破婆子了也。臺山路上老婆禪。南北東西萬萬千。趙州勘破人難會。南北草鞋徹底穿。

洞山勘泰上座云。有一物黑。洞洞上拄天下拄地。常在動用中。動用中收不得。過在什麼處。泰云。過在動用中。山便喝出。同人直示問同袍。舉過分明驗的毛。說理妄陳狂浪動。幻花糊眼不能蘇。

三聖問雪峰。透網金麟。以何為食。峰云。待汝出網來。即向汝道。聖云。一千五百人。善知識話頭。也不識。峰云。老僧住持事繁。透網之魚不識鉤。貪游浪水認浮頭。高灘坐釣垂慈者。回棹收綸卻上舟。

僧問巖頭。古帆不掛時如何。巖云。小魚吞大魚。古帆不掛更何疑。學問依前又是迷。大小二魚俱一海。爭奈鉤頭餌不齊。

修山主悟空法眼。行腳到地藏。向火舉話。次地藏入來乃問。山河大地。與上座自己。是

同是別。修云不別。藏豎起兩指出去(云云)。入院高茅總不疑。都緣未達祖師機。妄空學問爭長短。虛記閑詞一肚皮。大地山河君可別。報云不別恰如癡。當人被息狂迷者。見成舉指不楊岐。

僧問思和尚。如何是佛法大意。思云。廬陵米作么價。出家學道未心開。請問宗乘大意來。卻問廬陵米幾價。當時心境一齊灰。

僧問趙州。承聞和尚。親見南泉是否。州云。鎮州出大蘿蔔頭。因問當初得法緣。不言東土及西天。鎮州有菜名蘿蔔。濟卻饑瘡幾萬千。僧問趙州。如何是祖師西來意。州云。庭前柏樹子。雲和尚莫將境示人。云我不將境示汝。云如何是祖師西來意。云庭前柏樹子。庭前柏樹地中生。不假犛牛嶺上耕。正示西來千種路。郁密稠林是眼睛。

僧問洞山。如何是祖師西來意。山云。待洞水逆流。即向汝道。龍牙未息狂心地。遍問諸師不肯休。先達愍他親志切。直言洞水逆須流。

臨濟兩堂首座相見。齊下喝。僧問臨濟。還有賓主也無。濟云。賓主歷然。兩堂上座總作家。其中道理有分拏。賓主歷然明似鏡。宗師為點眼中花。

閩王令使。送交床與雪峰。僧問和尚。受大王如此供養。將何答報。峰以兩手托地云。輕打我輕打我。因問如何報主恩。舉畢全收坐要津。船頭若有

【現代漢語翻譯】現代漢語譯本：『同』與『別』，修禪者說沒有分別。藏律師豎起兩指（表示沒有分別）。剛入院的僧人，即使高茅也毫不懷疑，都是因為沒有領悟祖師的禪機。他們只是徒勞地爭論空洞的學問，虛假地記住一肚子的閑話。你能夠分辨大地山河嗎？如果回答說不能分辨，那就太癡傻了。那些被妄念迷惑的人，即使看到現成的舉指，也不明白這是楊岐禪師的教誨。

有僧人問思和尚：『如何是佛法的大意？』思和尚回答：『廬陵的米是什麼價錢？』出家學道卻未開悟，所以才來請問佛法的大意。思和尚卻問廬陵的米價，當時僧人的心境一下子就灰了。

有僧人問趙州禪師：『聽說和尚您親自見過南泉禪師，是這樣嗎？』趙州禪師回答：『鎮州出產大蘿蔔。』因為問當初得法的因緣，所以趙州禪師不談東土和西天，只說鎮州有種蔬菜叫蘿蔔，能救濟無數飢餓的人。

有僧人問趙州禪師：『如何是祖師西來意？』趙州禪師回答：『庭前的柏樹子。』僧人說：『和尚您不要用外境來開示人。』趙州禪師說：『我沒有用外境來開示你。』僧人又問：『如何是祖師西來意？』趙州禪師回答：『庭前的柏樹子。』庭前的柏樹生長在土地中，不需要用犛牛在山嶺上耕耘。這正是開示西來意的千種途徑，鬱鬱蔥蔥的樹林就是眼睛。

有僧人問洞山禪師：『如何是祖師西來意？』洞山禪師回答：『等待洞水逆流的時候，我就告訴你。』龍牙禪師沒有停止狂妄的心地，到處詢問各位禪師，卻始終沒有得到答案。先達禪師憐憫他求法心切，直接告訴他：『要洞水逆流才能明白。』

臨濟宗的兩堂首座相見，一起發出『喝』聲。有僧人問臨濟禪師：『還有賓主之分嗎？』臨濟禪師回答：『賓主分明。』兩堂的首座都是內行，其中道理自有分辨。賓主分明如同明鏡，宗師卻像點綴在眼睛上的花朵。

閩王派使者送交床給雪峰禪師。有僧人問雪峰禪師：『您接受大王如此豐厚的供養，將如何報答？』雪峰禪師用雙手托地，說：『輕打我，輕打我。』因為問如何報答施主恩情，雪峰禪師舉起又放下，佔據要津。船頭如果...

【English Translation】 English version: 'Sameness' and 'difference,' the Chan practitioner says there is no difference. Lawyer Zang raised two fingers (indicating no difference). The newly arrived monk does not doubt even Gao Mao, all because he has not understood the Chan machine of the Patriarch. They only futilely argue about empty learning, falsely remembering a bellyful of idle words. Can you distinguish the great earth, mountains, and rivers? If you answer that you cannot distinguish them, then you are too foolish. Those who are deluded by delusions, even if they see the ready-made raising of a finger, do not understand that this is the teaching of Zen Master Yangqi.

A monk asked Zen Master Si: 'What is the great meaning of the Buddha-dharma?' Zen Master Si replied: 'What is the price of rice in Luling?' Having left home to study the Way but not yet enlightened, he came to ask about the great meaning of the Zen school. Zen Master Si asked about the price of rice in Luling, and the monk's state of mind turned to ashes at that moment.

A monk asked Zen Master Zhao Zhou: 'I heard that you personally met Zen Master Nan Quan, is that so?' Zen Master Zhao Zhou replied: 'Zhenzhou produces large radishes.' Because he asked about the conditions for obtaining the Dharma in the beginning, Zen Master Zhao Zhou did not talk about the Eastern Land and the Western Heaven, but only said that Zhenzhou has a vegetable called radish, which can relieve the hunger of tens of thousands of people.

A monk asked Zen Master Zhao Zhou: 'What is the meaning of the Patriarch's coming from the West?' Zen Master Zhao Zhou replied: 'The cypress tree in front of the courtyard.' The monk said: 'Master, please do not use the external environment to show people.' Zen Master Zhao Zhou said: 'I am not using the external environment to show you.' The monk asked again: 'What is the meaning of the Patriarch's coming from the West?' Zen Master Zhao Zhou replied: 'The cypress tree in front of the courtyard.' The cypress tree in front of the courtyard grows in the soil, and does not need to be plowed by a plow ox on the mountain ridge. This is precisely the thousand paths of showing the meaning of coming from the West, and the lush forest is the eye.

A monk asked Zen Master Dongshan: 'What is the meaning of the Patriarch's coming from the West?' Zen Master Dongshan replied: 'When the Dong River flows backward, I will tell you.' Zen Master Longya did not stop his arrogant mind, and asked all the Zen masters everywhere, but still did not get an answer. The senior Zen master pitied his eagerness to seek the Dharma, and directly told him: 'You must wait for the Dong River to flow backward to understand.'

The two chief seats of the Linji sect met and both shouted '喝 (hè)!' A monk asked Zen Master Linji: 'Is there still a distinction between guest and host?' Zen Master Linji replied: 'The guest and host are distinct.' The two chief seats are all experts, and the reason is self-evident. The guest and host are as clear as a mirror, but the Zen master is like a flower dotted on the eye.

The King of Min sent an envoy to send a cross-legged bed to Zen Master Xuefeng. A monk asked Zen Master Xuefeng: 'You have accepted such a generous offering from the King, how will you repay him?' Zen Master Xuefeng held the ground with both hands and said: 'Lightly beat me, lightly beat me.' Because he asked how to repay the benefactor's kindness, Zen Master Xuefeng raised it and put it down, occupying the key position. If there is a...

風浪動。滿目流沙不見人。

打地和尚。凡見僧來。打地一下。紫府山前真正士。主丈常擎在手中。南北問津無限眾。唯將打地報盲聾。

甘贄行者。往南泉設粥云。請和尚唸誦。泉自打槌云。請大眾為猩奴白牯。念摩訶般若波羅蜜。贄禮拜便出去。泉后問典座。行者在么。云去也。泉遂打破粥鍋。一般設粥古今稀。十利功圓果不低。鍋鑊盡穿無煮粒。叢林遠近總應知。

中邑才見僧。拍手鼓唇云。嗚㖿嗚㖿仰山到。從東過西立。邑云。子甚處得此三昧。云某甲從曹溪脫印學得來。邑云。如是山卻問和尚。甚處得此三昧。邑云。我從章敬處得來。鼓唇拍手口嗚㖿。直引人來辨正邪。千萬往回都不薦。仰山才見便同家。

鳥窠和尚。侍者辭去問。什麼處去者。云諸方學佛法去。窠云。若是佛法。我者里也。有些子云。如何是和尚佛法。窠拈布毛一吹。侍者悟去。侍者初心慕聖緣。辭師欲去學參禪。鳥窠知是根機熟。吹毛當下得心安。

崔禪上堂云。出來打出來打。僧出雲崔禪聻。師擲下主丈。便歸方丈。大展家風示眾人。垂鉤入海釣金鱗。游魚弄水騰波浪。船棹俱拋出大津。

長慶保福遊山。次福云。只這裡便是妙峰頂也無。慶雲。是即是可惜許。因上高巖到頂頭。僧人致問已圓

【現代漢語翻譯】現代漢語譯本風浪涌動，滿眼都是流沙，看不見人影。

打地和尚。凡是見到僧人來，就用拄杖打地一下。紫府山前的真正修行人，總是把拄杖拿在手中。從南到北來問道的人數不清，（和尚）只是用打地的方式來回應那些又聾又盲的人。

甘贄行者，前往南泉寺施粥，說：『請和尚唸誦經文。』南泉禪師自己敲打木槌說：『請大家為猩奴和白牯（兩隻動物的名字）唸誦摩訶般若波羅蜜多。』甘贄行者聽后禮拜便離開了。南泉禪師後來問典座（負責寺院事務的僧人）：『行者還在嗎？』典座說：『已經走了。』南泉禪師於是打破了粥鍋。（像這樣）施粥的情況古往今來都很少見，圓滿了十種利益，果報自然不低。鍋和鑊都燒穿了，也沒有煮成一粒米，叢林中遠近的人都應該知道。

中邑禪師剛見到僧人，就拍手鼓唇，發出『嗚㖿嗚㖿』的聲音，說：『仰山禪師到了。』（僧人）從東邊走到西邊站定。中邑禪師問：『你從哪裡學到這種三昧（禪定）？』（僧人）說：『我從曹溪惠能大師那裡得到印證後學來的。』中邑禪師說：『如果是這樣，仰山禪師反而要問和尚你，從哪裡學到這種三昧？』（僧人）說：『我從章敬禪師那裡學來的。』（中邑禪師）鼓唇拍手口中發出『嗚㖿』的聲音，直接引導人們辨別正邪。千百次往來都不明白，仰山禪師一見到（中邑禪師）就如同回到了家。

鳥窠禪師，侍者要辭別離開，（鳥窠禪師）問：『你要到什麼地方去？』（侍者）說：『到各處去學習佛法。』鳥窠禪師說：『如果是佛法，我這裡也有一些。』（侍者）問：『什麼是和尚的佛法？』鳥窠禪師拿起布毛一吹，侍者就領悟了。（這位）侍者最初發心仰慕聖賢的因緣，辭別師父想要去參禪。鳥窠禪師知道他根機已經成熟，一吹布毛，當下就得到了心安。

崔禪師上堂說法，說：『出來打，出來打。』一個僧人出來說：『崔禪師怎麼樣？』禪師扔下拄杖，便回到方丈室。充分展現家風給眾人看，垂下釣鉤進入大海釣取金鱗。游魚戲水，掀起波浪，船和槳都拋棄在大渡口。

長慶禪師和保福禪師一起遊山，走到一處，保福禪師說：『這裡就是妙峰頂了吧？』長慶禪師說：『是倒是，可惜啊。』於是登上高巖到達頂峰，僧人提出的問題已經圓滿。

【English Translation】 English version The wind and waves surge, and the eyes are filled with sand, making people invisible.

The Staff-Striking Monk. Whenever he sees a monk coming, he strikes the ground once with his staff. A true practitioner before Zifu Mountain (Zifu Mountain, a place name) always holds his staff in his hand. Countless people come from north and south to inquire, but he only uses the striking of the ground to respond to the deaf and blind.

The Gan Zhi Practitioner went to Nanquan Temple (Nanquan Temple, a temple name) to offer congee, saying, 'Please, Abbot, recite the scriptures.' Nanquan (Nanquan, a Zen master's name) himself struck the mallet, saying, 'Please, everyone, recite the Maha Prajna Paramita (Maha Prajna Paramita, the Great Perfection of Wisdom Sutra) for Xing Nu and Bai Gu (Xing Nu and Bai Gu, names of two animals).' Zhi bowed and left. Later, Nanquan asked the steward, 'Is the practitioner still here?' The steward said, 'He has left.' Nanquan then broke the congee pot. Such offering of congee is rare in ancient and modern times, fulfilling the ten benefits, and the karmic reward is naturally not low. The pots and cauldrons are all burned through, and not a single grain of rice is cooked. All the monasteries, far and near, should know this.

As soon as Zhongyi (Zhongyi, a Zen master's name) saw a monk, he clapped his hands and pursed his lips, making a 'woo-hoo, woo-hoo' sound, saying, 'Yangshan (Yangshan, a Zen master's name) has arrived.' (The monk) walked from east to west and stood still. Zhongyi asked, 'Where did you learn this samadhi (samadhi, a state of meditative consciousness)?' (The monk) said, 'I learned it from Caoxi (Caoxi, the location of the Sixth Patriarch's monastery) after receiving the seal of approval.' Zhongyi said, 'If that's the case, Yangshan should ask you, Venerable, where did you learn this samadhi?' (The monk) said, 'I learned it from Zhangjing (Zhangjing, a Zen master's name).' (Zhongyi) pursed his lips, clapped his hands, and made a 'woo-hoo' sound, directly guiding people to distinguish between right and wrong. Thousands of comings and goings without understanding, Yangshan, upon seeing (Zhongyi), felt like he had returned home.

Zen Master Niaoke (Niaoke, a Zen master's name), his attendant was about to leave, (Niaoke) asked, 'Where are you going?' (The attendant) said, 'I am going to various places to study the Buddha Dharma.' Niaoke said, 'If it is the Buddha Dharma, I also have some here.' (The attendant) asked, 'What is the Venerable's Buddha Dharma?' Niaoke picked up a piece of cloth fluff and blew on it, and the attendant understood. (This) attendant initially aspired to the cause of the sages, bidding farewell to his teacher, wanting to study Zen. Niaoke knew that his potential was ripe, and with a blow of the fluff, he immediately attained peace of mind.

Zen Master Cui (Cui, a Zen master's name) ascended the Dharma hall and said, 'Come out and strike, come out and strike.' A monk came out and said, 'What about Zen Master Cui?' The Zen master threw down his staff and returned to his abbot's room. Fully displaying the family style for everyone to see, casting a fishing line into the sea to catch golden scales. The swimming fish play in the water, stirring up waves, and both the boat and oars are abandoned at the great ferry crossing.

Zen Master Changqing (Changqing, a Zen master's name) and Zen Master Baofu (Baofu, a Zen master's name) were touring the mountains together. Reaching a certain place, Zen Master Baofu said, 'Is this Miaofeng Peak (Miaofeng Peak, a mountain peak)?' Zen Master Changqing said, 'It is, but it's a pity.' So they climbed the high cliff and reached the summit, and the questions raised by the monks were already complete.

周。是即便是可惜許。只恐同音別處游。

僧問長沙。本來人還成佛否。沙云。大唐天子。不可割茅刈草去也。岑公出袖播鴻機。問佛人多作佛稀。王主割茅親下手。不能土上更加泥。

曹山聞鐘云。阿邪阿邪。僧云。和尚作什麼。山云。打著吾心。聞鐘便道打余心。語淺分明理事深。楞嚴會上圓通者。正法明王觀世音。

睦州喚僧。大德僧回首。州云。擔板漢。垂慈只要總通靈。不是宗師妄自生。擔板直教須放下。免伊虛度百千生。

西禪到保壽云。甚處來。云西山來。壽云。還見胡孫么。云見。壽云。作得個甚伎倆。云見。某甲一個。伎倆也做不得。壽便打。舊人相見話中心。詰問西山路淺深。對眾直言呈伎倆。洪爐鍛鍊要真金。

報恩令侍者取西橋水。灌東面蓮盆。侍者灌了。恩云。灌何處者。云東面蓮盆。恩卻問傍僧。是真實是虛妄。西邊取水灌東邊。侍者親行往又還。汲使更無心外法。卻問傍僧恐不圓。

僧問巖頭。塵中如何辨主。嵓云。銅砂囉哩滿盛油。塵中辨主最難明。千萬人中少一惺。銅砂羅油今古凈。與君拔卻眼中釘。

僧問石頭。如何是解脫。師云。誰縛汝。云無人縛。師云。無人縛汝。即是解脫。何用更求解脫。未息狐疑問上流。如何解脫得心休

【現代漢語翻譯】現代漢語譯本周。即使是可惜啊。只怕（這聲音）在別處（也能）聽到相同的音調。

有僧人問長沙（Changsha，禪師名）：『本來面目的人還能成佛嗎？』長沙說：『（就像）大唐天子，不能（親自）去割茅草。』岑公（Cen Gong，人名）伸出手袖撥動紡織機。（我）問（那些）學佛的人，成佛的人多還是少？（就像）國王親自下手割茅草，不能在泥土上再加泥土（一樣，多此一舉）。

曹山（Caoshan，禪師名）聽到鐘聲說：『阿邪阿邪。』僧人問：『和尚（您）在做什麼？』曹山說：『（鐘聲）打著我的心。』聽到鐘聲就說打著我的心，話語淺顯卻分明，道理深刻。（就像）《楞嚴經》（Lenga Sutra）會上圓通的人，是正法明王觀世音（Guanshiyin，菩薩名）。

睦州（Muzhou，地名）呼喚僧人，（那）大德僧人回頭。（睦）州說：『（你真是個）死腦筋的人。』（佛）垂憐（眾生），只要（大家）都通靈，不是（那些）宗師妄自（產）生。（你這）死腦筋（的人）一定要放下（執念），免得（你）虛度百千生。

西禪（Xichan，禪師名）到保壽（Baoshou，禪師名）處，（保壽）問：『從哪裡來？』（西禪）說：『從西山（Xishan，地名）來。』（保壽）問：『還見到猴子（胡孫）嗎？』（西禪）說：『見到。』（保壽）問：『能做什麼伎倆？』（西禪）說：『見到。我（連）一個伎倆也做不出來。』（保壽）便打他。（他們）老朋友相見，（說的是）心裡話，盤問（他）西山的路途深淺。當著眾人直言呈獻伎倆，（就像在）洪爐里鍛鍊，要（煉出）真金。

報恩（Baoen，禪師名）命令侍者取西橋（Xi Qiao，地名）的水，澆灌東面的蓮花盆。侍者澆灌了（水）。（報）恩問：『（你）澆灌在哪裡？』（侍者）說：『（澆灌在）東面的蓮花盆。』（報）恩卻問旁邊的僧人：『（這）是真實（的）還是虛妄（的）？』（從）西邊取水澆灌東邊，侍者親自前往又返回。即使汲水（也）沒有心外的法，（報恩）卻問旁邊的僧人，恐怕（侍者）不圓融。

有僧人問巖頭（Yantou，禪師名）：『在塵世中如何辨別主人？』巖（頭）說：『（就像在）銅砂囉哩盛滿油。』在塵世中辨別主人最難（了），千萬人中少有一個覺醒的人。（就像）銅砂羅（和）油，（無論）今古（都一樣）乾淨，（我）為你拔掉眼中的釘子。

有僧人問石頭（Shitou，禪師名）：『如何是解脫？』（石頭）禪師說：『誰束縛你？』（僧人）說：『沒有人束縛。』（石頭）禪師說：『沒有人束縛你，就是解脫。』何必（要）再求解脫？（你）還沒有停止狐疑，（卻）向上游（追尋）。如何解脫才能讓心休息？

【English Translation】 English version Zhou. It is even a pity. I only fear that the same tone can be heard elsewhere.

A monk asked Changsha (Changsha, a Chan master): 'Can the original person still become a Buddha?' Changsha said, '(It's like) the Emperor of the Great Tang, he cannot (personally) go to cut thatch.' Cen Gong (Cen Gong, a person's name) stretched out his sleeve and moved the spinning machine. (I) ask (those) who study Buddhism, are there more or fewer people who become Buddhas? (It's like) the king personally cutting thatch, unable to add more mud to the soil (it's superfluous).'

Caoshan (Caoshan, a Chan master) heard the bell and said, 'A Xie, A Xie.' A monk asked, 'What are you doing, Master?' Caoshan said, '(The bell) strikes my heart.' Hearing the bell, he said it strikes his heart, the words are shallow but clear, the principle is profound. (Like) the one who is all-pervasive at the Lenga Sutra assembly, is the Right Dharma King Avalokiteshvara (Guanshiyin, a Bodhisattva).'

Muzhou (Muzhou, a place name) called out to a monk, (that) virtuous monk turned his head. (Mu) Zhou said, '(You are really) a rigid person.' (The Buddha) has compassion (for all beings), as long as (everyone) is spiritually enlightened, not (those) masters who are born out of delusion. (You) rigid (person) must let go (of attachments), lest (you) waste hundreds of thousands of lives.

Xichan (Xichan, a Chan master) went to Baoshou (Baoshou, a Chan master), (Baoshou) asked, 'Where do you come from?' (Xichan) said, 'From Xishan (Xishan, a place name).' (Baoshou) asked, 'Have you seen monkeys (Husun)?' (Xichan) said, 'I have.' (Baoshou) asked, 'What tricks can you do?' (Xichan) said, 'I have seen them. I (even) cannot do one trick.' (Baoshou) then hit him. (They) old friends meet, (talking about) heartfelt words, questioning (him) the depth of the road to Xishan. Presenting tricks directly in front of everyone, (like) forging in a furnace, wanting (to refine) real gold.

Baoen (Baoen, a Chan master) ordered the attendant to fetch water from the West Bridge (Xi Qiao, a place name) to water the lotus pot on the east side. The attendant watered (the water). (Bao) En asked, 'Where did you water?' (The attendant) said, '(Watered in) the lotus pot on the east side.' (Bao) En then asked the monk next to him, 'Is (this) real or false?' (Fetching) water from the west to water the east, the attendant went back and forth in person. Even fetching water (also) has no Dharma outside the mind, (Baoen) asked the monk next to him, fearing that (the attendant) is not all-encompassing.

A monk asked Yantou (Yantou, a Chan master): 'How to distinguish the master in the dust?' Yan (Tou) said, '(It's like) a copper sieve filled with oil.' It is most difficult to distinguish the master in the dust, few among thousands of people are awakened. (Like) copper sieve (and) oil, (whether) ancient or modern (are the same) clean, (I) will pull out the nail in your eye for you.

A monk asked Shitou (Shitou, a Chan master): 'What is liberation?' (Shitou) Chan master said, 'Who binds you?' (The monk) said, 'No one binds me.' (Shitou) Chan master said, 'No one binds you, that is liberation.' Why (do you) need to seek liberation again? (You) have not stopped doubting, (but) are pursuing upstream. How can liberation let the mind rest?

。承君解縛從誰起。直說無生是石頭。

僧問趙州。牛頭未見四祖時如何。州云。飽柴飽水。云見后如何。云飽柴飽水。古人抱志坐牛頭。信師示話示無休。飽柴飽水心安靜。真正無私是趙州。

曹山問僧。甚處來。云掃地來。云佛前掃佛后掃。云前後一時掃。山云。與老僧過袈裟來。量器方圓識得伊。問君掃地示慈悲。前後一時俱掃卻。也是拈他第二機。

鼓山問僧。如何是不跨石門句。僧無語。不跨石門入理深。學人不用更沉吟。晏公正坐鼓山上。大海無波浪不侵。

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。且作么生接。若接不得。佛法無靈驗。權生聾瞽啞𤸷麻。要顯吾宗驗作家。金剛截鐵如泥碎。透金才動失玄沙。

廓侍者問德山。從上諸聖向甚處去。山云。作么作么。廓云。官家敕點飛龍馬。跛鱉出頭來作么。山休去。明日浴。次山將木杓。打廓一下云。昨日公案作么生。廓云。這老漢今日方始瞥地。跛鱉飛龍騎。形殊理不殊。欲明二大士。棒下識真珠。

藥山看經。次僧問。和尚尋常。不許人看經。為什麼卻自看。山云。我祇要遮眼。云某甲學和尚得么

{ "translations": [ "現代漢語譯本：\n\n『承君解縛從誰起，直說無生是石頭。』——你解脫束縛的力量從何而來？直接說，無生之理就像石頭一樣堅定不移。\n\n僧人問趙州（Zhaozhou，禪宗大師）。『牛頭（Niutou，指牛頭法融禪師）未見四祖（Sizu，指禪宗四祖道信）時如何？』趙州說：『飽柴飽水。』（指生活充實，沒有額外的精神追求）僧人問：『見后如何？』趙州說：『飽柴飽水。』（指開悟后，生活依然是生活，沒有本質改變）古人懷抱志向，安坐牛頭山。相信老師的開示，永無止境。飽柴飽水，內心平靜安寧。真正無私的，就是趙州。\n\n曹山（Caoshan，禪宗大師）問僧人：『從哪裡來？』僧人說：『掃地來。』曹山問：『佛前掃，還是佛后掃？』僧人說：『前後一時掃。』曹山說：『與老僧過袈裟來。』（指展示你的理解）衡量器具，才能識別它的形狀。問你掃地，是爲了展示慈悲。前後一時都掃乾淨，也只是用了第二義（指方便之說）。\n\n鼓山（Gushan，山名，也是寺廟名）問僧人：『如何是不跨石門句？』（指不落入言語文字的境界）僧人無語。不跨石門，才能深入真理。學人不用再沉吟。晏公（Yan Gong，人名，在此指鼓山禪師）端坐鼓山上，大海無波，浪濤不能侵擾。\n\n玄沙（Xuansha，禪宗大師）向大眾開示說：『各方老宿都說，接引眾生，利益眾生。忽然遇到三種病人來，怎麼接引？患眼盲的人，你舉起木槌，豎起拂塵，他還是看不見。患耳聾的人，你用語言三昧，他還是聽不見。患口啞的人，你教他說，他又說不出來。那麼，怎麼接引？如果接引不了，佛法就沒有靈驗。』權且生出聾子、瞎子、啞巴、癱瘓，來顯示我宗的驗證和作為。金剛寶劍截鐵如泥，透金才動，就失去了玄沙的真意。\n\n廓侍者問德山（Deshan，禪宗大師）：『從上諸聖，向什麼地方去了？』德山說：『作么作么？』（做什麼做什麼？意指追問此事有何意義）廓侍者說：『官家敕點飛龍馬，跛鱉出頭來作么？』（比喻不相稱）德山說：『休去。明日浴。』（休息去吧，明天洗澡）第二天，德山拿著木杓，打了廓侍者一下，說：『昨日公案作么生？』（昨天的問題怎麼說？）廓侍者說：『這老漢今日方始瞥地。』（這老和尚今天才稍微明白）跛鱉飛龍騎，形貌不同，道理卻一樣。想要明白二位大士（指德山和廓侍者），要在棒下認識真珠（指真理）。\n\n藥山（Yaoshan，禪宗大師）在看經。這時，一個僧人問：『和尚您平常不許人看經，為什麼自己卻看？』藥山說：『我只是要遮眼。』僧人問：『某甲（mou jia，古代僧人自稱）學和尚，可以嗎？』", "English_translations": [ "English version:\n\n'From whom does the power to release your bonds arise? To say directly that non-birth is like a stone.' -- From where does the power to free yourself from bondage originate? To say it directly, the principle of non-birth is as firm and unyielding as a stone.\n\nA monk asked Zhaozhou (Zhaozhou, a Zen master): 'What was Niutou (Niutou, referring to Zen Master Farong of Niutou) like before he met the Fourth Patriarch (Sizu, referring to the Fourth Zen Patriarch Daoxin)?' Zhaozhou said: 'Fed with firewood, fed with water.' (meaning a fulfilling life without extra spiritual pursuits) The monk asked: 'What was he like after he met him?' Zhaozhou said: 'Fed with firewood, fed with water.' (meaning that after enlightenment, life is still life, without fundamental change) The ancients embraced their aspirations and sat peacefully on Mount Niutou. Believe in the teacher's teachings, without end. Fed with firewood, fed with water, the heart is calm and peaceful. Truly selfless is Zhaozhou.\n\nCaoshan (Caoshan, a Zen master) asked a monk: 'Where do you come from?' The monk said: 'From sweeping the floor.' Caoshan asked: 'Sweeping before the Buddha, or sweeping after the Buddha?' The monk said: 'Sweeping before and after at the same time.' Caoshan said: 'Pass your robe to this old monk.' (meaning show your understanding) Measure the instrument to recognize its shape. Asking you about sweeping the floor is to show compassion. Sweeping everything clean at the same time, before and after, is also just using the second meaning (referring to expedient teachings).\n\nGushan (Gushan, mountain name, also temple name) asked a monk: 'What is the phrase that does not cross the stone gate?' (referring to the realm that does not fall into words and letters) The monk was silent. Not crossing the stone gate allows one to deeply enter the truth. Students need not hesitate any longer. Yan Gong (Yan Gong, a person's name, here referring to the Zen master of Gushan) sits upright on Mount Gushan, the sea is without waves, and the waves cannot invade.\n\nXuansha (Xuansha, a Zen master) instructed the assembly, saying: 'All the old masters in various places say that they receive and benefit sentient beings. Suddenly, if you encounter three kinds of sick people, how do you receive them? If they are blind, you raise a mallet and hold up a whisk, but they still cannot see. If they are deaf, you use the samadhi of language, but they still cannot hear. If they are mute, you teach them to speak, but they cannot speak. So, how do you receive them? If you cannot receive them, then the Buddha-dharma has no efficacy.' Let's temporarily create deaf, blind, mute, and paralyzed people to show the verification and actions of our sect. The Vajra sword cuts iron like mud, but if it moves even slightly when penetrating gold, it loses the true meaning of Xuansha.\n\nAttendant Kuo asked Deshan (Deshan, a Zen master): 'Where have all the sages of the past gone?' Deshan said: 'What to do? What to do?' (meaning what is the point of asking this question) Attendant Kuo said: 'The government orders a flying dragon horse, what is a lame turtle doing coming out?' (a metaphor for incongruity) Deshan said: 'Rest. Bathe tomorrow.' The next day, Deshan took a wooden ladle and hit Attendant Kuo, saying: 'What about yesterday's case?' (What about yesterday's question?) Attendant Kuo said: 'This old man has only just glimpsed it today.' (This old monk has only just understood a little today) A lame turtle riding a flying dragon, the forms are different, but the principle is the same. If you want to understand the two great masters (referring to Deshan and Attendant Kuo), you must recognize the pearl (referring to the truth) under the stick.\n\nYaoshan (Yaoshan, a Zen master) was reading a sutra. At this time, a monk asked: 'Venerable Sir, you usually don't allow people to read sutras, why are you reading them yourself?' Yaoshan said: 'I just want to cover my eyes.' The monk asked: 'Can Moujia (mou jia, ancient monks' self-reference) learn from the Venerable Sir?'" ] }

。山云。汝若看牛皮也須穿。徹底更何疑。覷穿會者稀。叮嚀猶付囑。句句是玄機。

外道問佛。不問有言。不問無言。世尊良久。外道讚歎云。世尊大慈大悲。開我迷云。令我得入。外道去。阿難問佛。外道有何所證。讚歎而去。世尊云。如世良馬見鞭影而行。鞭影分明指似君。多聞瞥地爽精神。汾陽報汝諸禪侶。信手拈來莫厭塵。

藥山謂云巖云。與我喚沙彌來。巖曰。喚他作什麼。云我有個折腳鐺子。要伊提上提下。云恁么則共和尚。出一隻手。道人相見喚沙彌。來往須勤勿得遲。折腳鐺子常拈掇。各攜一耳臂交加。

藥山示眾云。智不到處切忌道著道著即頭角生道吾便出去。云巖問藥山。智師兄為什麼。不只對和尚。山曰。卻是智頭陀會爾去。問取他卻來。問智師兄。適來為什麼。不祇對和尚。云我今日頭痛。爾去。問取和尚。巖遷化后。吾云。云巖不知有悔。不當時向伊道。雖然如是。要且不違藥山之子。言詮不到是同袍。拂袖歸坐眾手掏。砂礫真金元底別。不須疑慮更忉忉。

歸宗鋤草。見一條蛇便斬卻。僧問。久向歸宗到來。只是個粗行沙門。宗云。是爾粗我粗。后雪峰問德山。古人斬蛇意旨如何。山便打。峰便走。山召云。布納布納。峯迴首。山云。他后悟去。方知老漢徹

【現代漢語翻譯】現代漢語譯本：山云（Shanyun，人名）。你如果看牛皮也需要穿透它，徹底明白，更有什麼可懷疑的呢？看穿它的人很少。再三叮囑，句句都是玄妙的機鋒。

外道問佛。不問有言，不問無言。世尊（釋迦牟尼佛的尊稱）沉默良久。外道讚歎說：『世尊大慈大悲，開啟我的迷惑，使我得以進入真理之門。』外道離去。阿難（Ananda，釋迦牟尼佛的十大弟子之一）問佛：『外道有什麼證悟，讚歎而去？』世尊說：『如同良馬見到鞭影就行動。』鞭影分明指示你，多聞的人立刻精神煥發。汾陽（Fenyang，禪宗大師）告訴你們這些禪友，信手拈來，不要厭棄塵勞。

藥山（Yaoshan，禪宗大師）對云巖（Yunyan，禪宗大師）說：『你給我叫沙彌（Shami，小和尚）來。』云巖問：『叫他來做什麼？』藥山說：『我有個折腳的鐺子（一種鍋），要他提上提下。』云巖說：『這樣，就和和尚（對僧人的尊稱）一起，出一隻手。』道人相見叫沙彌，來往要勤快不要遲疑。折腳鐺子常常拿在手裡，各人拿著一隻耳朵，手臂交加。

藥山開示大眾說：『智慧達不到的地方，切忌隨便說。一說就生出頭角（指執著）。』道吾（Daowu，禪宗大師）便出去了。云巖問藥山：『智師兄（Zhi，僧人）為什麼不直接回答和尚？』藥山說：『正是智頭陀（Zhitoutuo，苦行僧）會意了，你問他去，問他卻回來。』問智師兄：『剛才為什麼不回答和尚？』云巖遷化（僧人去世的婉稱）后，道吾說：『云巖不知道有悔。不應該當時向他說。雖然如此，但終究沒有違背藥山之子的身份。』言語詮釋不到的地方是同袍，拂袖歸坐，大家動手淘洗。砂礫和真金原本就不同，不必疑慮，更不必忉忉（daotao，憂愁）。

歸宗（Guizong，禪宗大師）鋤草，見到一條蛇就斬斷了。僧人問：『久聞歸宗到來，只是個粗行的沙門。』歸宗說：『是你粗還是我粗？』後來雪峰（Xuefeng，禪宗大師）問德山（Deshan，禪宗大師）：『古人斬蛇的意旨如何？』德山便打他。雪峰便跑。德山叫道：『布納（Buna，人名）！布納！』雪峯迴頭。德山說：『他日你悟去，才知道老漢徹底。』

【English Translation】 English version: Shanyun (name of a person). If you look at the cowhide, you must also penetrate it, understand it thoroughly, what more is there to doubt? Few people see through it. Repeatedly instructing, every sentence is a profound opportunity.

A heretic asked the Buddha. Not asking about existence, not asking about non-existence. The World Honored One (a respectful title for Shakyamuni Buddha) remained silent for a long time. The heretic praised, saying, 'The World Honored One is greatly compassionate, opening my confusion, allowing me to enter the gate of truth.' The heretic left. Ananda (one of the ten great disciples of Shakyamuni Buddha) asked the Buddha, 'What realization did the heretic have, that he left praising?' The World Honored One said, 'Like a good horse that moves at the sight of the whip.' The whip clearly points to you, the well-learned immediately become spirited. Fenyang (a Chan master) tells you Chan friends, pick it up casually, do not dislike the toil of the world.

Yaoshan (a Chan master) said to Yunyan (a Chan master), 'You call the Shami (a young monk) for me.' Yunyan asked, 'What do you want him for?' Yaoshan said, 'I have a broken-legged pot, I want him to lift it up and down.' Yunyan said, 'In that case, the abbot (a respectful title for a monk) should also offer a hand.' When Daoists meet, call the Shami, be diligent and not slow in coming and going. The broken-legged pot is often held in hand, each holding one ear, arms intertwined.

Yaoshan addressed the assembly, saying, 'Where wisdom does not reach, be careful not to speak carelessly. Once you speak, horns will grow (referring to attachment).' Daowu (a Chan master) then left. Yunyan asked Yaoshan, 'Why didn't Brother Zhi (a monk) directly answer the abbot?' Yaoshan said, 'It is precisely that the ascetic Zhi (Zhitoutuo, an ascetic monk) understood, you go ask him, ask him and come back.' Ask Brother Zhi, 'Why didn't you answer the abbot just now?' After Yunyan passed away (a polite term for a monk's death), Daowu said, 'Yunyan did not know repentance. He should not have been told that at the time. Although that is so, in the end, he did not violate the identity of Yaoshan's son.' Where words cannot express is the same as being a comrade, flicking sleeves and returning to sit, everyone washes together. Gravel and true gold are originally different, no need to doubt, no need to be anxious (daotao, worried).

Guizong (a Chan master) was weeding, and when he saw a snake, he cut it in two. A monk asked, 'I have long heard of Guizong's arrival, but he is just a rough-acting Shamen.' Guizong said, 'Is it you who are rough or me who is rough?' Later, Xuefeng (a Chan master) asked Deshan (a Chan master), 'What is the meaning of the ancients cutting the snake?' Deshan then hit him. Xuefeng then ran. Deshan called out, 'Buna (name of a person)! Buna!' Xuefeng turned his head. Deshan said, 'One day you will realize it, and then you will know that the old man is thorough.'

底老婆心。廬岳宗師接上機。斬蛇特地施慈悲。高茅座主驚忙怕。卻道粗心錯是非。

藥山問僧。年多少。云七十二。云是年七十二么。僧云是。山便打。有僧馳此語。問曹山。此意如何。曹山云。前箭猶是可。后箭射人深。僧云。如何免棒。曹山云。王敕既行。諸侯避道。垂慈接引問年多。應答隨時未許他。再審始明端的處。令行霹靂不仙陀。

僧辭趙州問。甚麼處去。僧云。閩中去。州云。彼中軍馬隘鬧。直須迴避。僧云。向什麼處。迴避始得。州云。恰好。僧去閩中路不遙。報言軍馬王嘈嘈。問師迴避居何處。恰好安眠日正高。

雪峰負一束藤。路逢一僧。便拋下。僧擬取。峰便蹈倒歸。舉似長生。乃云。我今日蹈者僧甚快。生云。和尚替這僧。入涅槃堂始得。峰休去。雪峰拋束示傍僧。僧取遭師腳一登。懵懂不靈知恰好。長生卻解揥籠燈。

三聖令秀上座問長沙。南泉遷化。向什麼處去。沙云。石頭作沙彌時。參見六祖。秀云。不問石頭參見六祖。南泉遷化。向什麼處去。沙云。教伊尋思去。秀云。和尚雖有千尺寒松。且無抽條石筍。沙不對。秀云。謝師答話。沙亦不對。秀舉似三聖。聖云。若實恁么。猶勝臨濟七步。雖然如此。待我更驗看。至明日。三聖問。承聞和尚昨日。答南

泉遷化話。可謂光前絕後。今古罕聞。長沙亦不對。聖云。從來疑著這漢。三聖令僧問同人。長沙輕輕為指陳。多少毳流言下覓。從來疑著走如塵。

藥山打鼓。高沙彌捧缽。作舞入堂。山便拋下鼓槌云。是第幾和。沙彌云。第二和。作么生是第一和。沙彌就桶內。盛一杓飯便去。一般打鼓並作舞。與爾諸家事不同。歷歷正聲霄漢外。且非數目落寰中。

僧問石霜。咫尺之間為什麼。不睹師顏。霜云。我道遍界不曾藏。僧復問雪峰。遍界不曾藏。意旨如何。峰云。什麼處不是石霜。后玄沙云。雪峰老子。蹉過石霜。千疑萬慮扣禪關。遍界非藏豈小言。像骨玄沙猶定動。誤他遊子失歸源。高賢不用隨聲色。地久天長目對門。

法眼問修山主。毫釐有差。天地懸隔。兄作么生會。修云。毫釐有差。天地懸隔。眼云。恁么會又爭得。修云。和尚意作么生。眼云。毫釐有差。天地懸隔。修便禮拜宗師故故問同人。一擊毫釐兩路分。再審便能明的旨。自然青白不從聞。

白兆舉紫胡有犬。上取人頭。中取人心。下取人腰。僧問如何是白兆犬。師云。不作聲。僧便喝。師便打云。向道不作聲。白兆有犬不作聲。學人一喝眾皆驚。宗師縱奪能舒展。直教睡眼一齊明。

僧問南泉。和尚百年後。向什麼

【現代漢語翻譯】現代漢語譯本：泉遷化話，可謂光前絕後，今古罕聞。長沙（人名，禪師）亦不對。聖（指某位禪師）云：『從來疑著這漢。』三聖（地名，或指三聖禪師）令僧問同人，長沙輕輕為指陳。多少毳流（指僧人）言下覓，從來疑著走如塵。

藥山（地名，或指藥山禪師）打鼓，高沙彌捧缽，作舞入堂。藥山便拋下鼓槌云：『是第幾和？』沙彌云：『第二和。』『作么生是第一和？』沙彌就桶內盛一杓飯便去。一般打鼓並作舞，與爾諸家事不同。歷歷正聲霄漢外，且非數目落寰中。

僧問石霜（地名，或指石霜禪師）：『咫尺之間為什麼不睹師顏？』石霜云：『我道遍界不曾藏。』僧復問雪峰（地名，或指雪峰禪師）：『遍界不曾藏，意旨如何？』雪峰云：『什麼處不是石霜？』后玄沙（地名，或指玄沙禪師）云：『雪峰老子，蹉過石霜。』千疑萬慮扣禪關，遍界非藏豈小言。像骨玄沙猶定動，誤他遊子失歸源。高賢不用隨聲色，地久天長目對門。

法眼（人名，禪師）問修山主（人名，隱士）：『毫釐有差，天地懸隔，兄作么生會？』修云：『毫釐有差，天地懸隔。』法眼云：『恁么會又爭得？』修云：『和尚意作么生？』法眼云：『毫釐有差，天地懸隔。』修便禮拜。宗師故故問同人，一擊毫釐兩路分。再審便能明的旨，自然青白不從聞。

白兆（地名，或指白兆禪師）舉紫胡（地名，或指紫胡禪師）有犬，上取人頭，中取人心，下取人腰。僧問：『如何是白兆犬？』師云：『不作聲。』僧便喝。師便打云：『向道不作聲。』白兆有犬不作聲，學人一喝眾皆驚。宗師縱奪能舒展，直教睡眼一齊明。

僧問南泉（地名，或指南泉禪師）：『和尚百年後，向什麼 English version: Quanquan's (name of a place or a person) transformation talk can be described as unprecedented and rarely heard in ancient and modern times. Changsha (name of a person, a Chan master) also did not respond. The Saint (referring to a certain Chan master) said, 'I have always suspected this fellow.' Sansheng (name of a place, or referring to Chan Master Sansheng) ordered a monk to ask a fellow practitioner, and Changsha lightly pointed it out. How many monks seek meaning in words, always suspecting that they are running like dust.

Yao Mountain (name of a place, or referring to Chan Master Yao Mountain) beats the drum, Gao Shami (a young monk) holds the bowl, and dances into the hall. Yao Mountain then throws down the drumstick and says, 'Which beat is this?' Shami says, 'The second beat.' 'What is the first beat?' Shami takes a spoonful of rice from the bucket and leaves. Generally, beating the drum and dancing are different from your affairs. The clear and correct sound is beyond the sky, and it is not a number that falls within the world.

A monk asks Shishuang (name of a place, or referring to Chan Master Shishuang), 'Why can't I see your face within a short distance?' Shishuang says, 'I say it is not hidden throughout the entire realm.' The monk then asks Xuefeng (name of a place, or referring to Chan Master Xuefeng), 'What is the meaning of 'not hidden throughout the entire realm'?' Xuefeng says, 'Where is not Shishuang?' Later, Xuansha (name of a place, or referring to Chan Master Xuansha) said, 'Old Xuefeng missed Shishuang.' Thousands of doubts and worries knock on the Zen gate, the entire realm is not hidden, how can it be a small word. Xuansha, like an elephant's bone, is still fixed and moving, misleading other wanderers and losing their source of return. Wise men do not need to follow sounds and colors, the eyes face the door for a long time.

Fayan (name of a person, a Chan master) asks Xiu Mountain Master (name of a person, a hermit), 'A difference of a hair's breadth leads to a separation as great as heaven and earth, how do you understand it?' Xiu says, 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Fayan says, 'How can you gain anything by understanding it like that?' Xiu says, 'What is the master's intention?' Fayan says, 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Xiu then bows. The master deliberately asks a fellow practitioner, a single strike separates the two paths by a hair's breadth. Re-examine and you will be able to understand the meaning, naturally clear and white, not from hearing.

Baizhao (name of a place, or referring to Chan Master Baizhao) mentions that Zihu (name of a place, or referring to Chan Master Zihu) has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's waists below. A monk asks, 'What is the Baizhao dog?' The master says, 'Does not make a sound.' The monk then shouts. The master then hits him and says, 'I said it does not make a sound.' Baizhao has a dog that does not make a sound, the student's shout startles everyone. The master's giving and taking can be stretched and unfolded, directly causing sleepy eyes to all open at once.

A monk asks Nanquan (name of a place, or referring to Chan Master Nanquan), 'Where will the master go after a hundred years?'

【English Translation】 Quanquan's (name of a place or a person) transformation talk can be described as unprecedented and rarely heard in ancient and modern times. Changsha (name of a person, a Chan master) also did not respond. The Saint (referring to a certain Chan master) said, 'I have always suspected this fellow.' Sansheng (name of a place, or referring to Chan Master Sansheng) ordered a monk to ask a fellow practitioner, and Changsha lightly pointed it out. How many monks seek meaning in words, always suspecting that they are running like dust. Yao Mountain (name of a place, or referring to Chan Master Yao Mountain) beats the drum, Gao Shami (a young monk) holds the bowl, and dances into the hall. Yao Mountain then throws down the drumstick and says, 'Which beat is this?' Shami says, 'The second beat.' 'What is the first beat?' Shami takes a spoonful of rice from the bucket and leaves. Generally, beating the drum and dancing are different from your affairs. The clear and correct sound is beyond the sky, and it is not a number that falls within the world. A monk asks Shishuang (name of a place, or referring to Chan Master Shishuang), 'Why can't I see your face within a short distance?' Shishuang says, 'I say it is not hidden throughout the entire realm.' The monk then asks Xuefeng (name of a place, or referring to Chan Master Xuefeng), 'What is the meaning of 'not hidden throughout the entire realm'?' Xuefeng says, 'Where is not Shishuang?' Later, Xuansha (name of a place, or referring to Chan Master Xuansha) said, 'Old Xuefeng missed Shishuang.' Thousands of doubts and worries knock on the Zen gate, the entire realm is not hidden, how can it be a small word. Xuansha, like an elephant's bone, is still fixed and moving, misleading other wanderers and losing their source of return. Wise men do not need to follow sounds and colors, the eyes face the door for a long time. Fayan (name of a person, a Chan master) asks Xiu Mountain Master (name of a person, a hermit), 'A difference of a hair's breadth leads to a separation as great as heaven and earth, how do you understand it?' Xiu says, 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Fayan says, 'How can you gain anything by understanding it like that?' Xiu says, 'What is the master's intention?' Fayan says, 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Xiu then bows. The master deliberately asks a fellow practitioner, a single strike separates the two paths by a hair's breadth. Re-examine and you will be able to understand the meaning, naturally clear and white, not from hearing. Baizhao (name of a place, or referring to Chan Master Baizhao) mentions that Zihu (name of a place, or referring to Chan Master Zihu) has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's waists below. A monk asks, 'What is the Baizhao dog?' The master says, 'Does not make a sound.' The monk then shouts. The master then hits him and says, 'I said it does not make a sound.' Baizhao has a dog that does not make a sound, the student's shout startles everyone. The master's giving and taking can be stretched and unfolded, directly causing sleepy eyes to all open at once. A monk asks Nanquan (name of a place, or referring to Chan Master Nanquan), 'Where will the master go after a hundred years?'

處去。泉云。向山下檀越家。作一頭水牯牛去。云某甲隨和尚去得也無。泉云。爾若來。銜取一枝草來。類中難辨要分明。戴角披毛卒未惺。銜取草來方定動。頭頭物物現真靈。

永嘉到六祖。繞繩床振錫而立。祖云。夫沙門。具三千威儀八萬細行。大德從何方而來。生大我慢。師云。生死事大。無常迅速。祖云。何不體取無生。了取無速。師云。體即無生。達本無速。祖云。汝甚得無生意耶。師云。無生豈有意。祖云。既無意誰為分別。師云。分別亦非意。祖云。如是如是。圓悟真心作本心。無人證據思沉吟。崛多擊發緣當熟。一見能師便得金。

南泉問僧。甚處來。云神山打羅來。泉云。手打腳打。僧無語。泉云。爾問我與爾道。僧云。手打腳打。泉云。向後遇明眼人。舉似后法眼問僧。神山打羅話。爾作么生會。僧便拜。眼云。我擗脊棒。爾作么生。僧云。若不打何處討崇壽。眼云。別處即得這裡不得。法眼當初似一明。打羅道理甚叮嚀。恰如饑國逢王膳。未食疑心卻欲爭。

良遂座主。初參麻谷。谷見來便去鋤草。良遂到谷都不顧。便歸方丈。閉卻門。良遂三日後去。參才扣門。谷云阿誰。雲和尚莫謾良遂。若不來禮拜和尚。淚被經論賺過一生。谷乃開門相見。迸順之機不易當。大根良遂

【現代漢語翻譯】現代漢語譯本：南泉禪師問僧人：『你到哪裡去？』僧人回答：『我到山下檀越（dānyuè，施主）家去。』南泉禪師說：『去做一頭水牯牛（shuǐgǔniú，水牛）去。』僧人問：『某甲（mǒu jiǎ，古代士兵的稱謂，這裡僧人自稱）能跟隨和尚去嗎？』南泉禪師說：『你如果來，就銜取一枝草來。』『類中難辨要分明，戴角披毛卒未惺。銜取草來方定動，頭頭物物現真靈。』

永嘉玄覺（Yǒngjiā Xuánjué）禪師去拜訪六祖慧能（Liùzǔ Huìnéng）大師，繞著繩床，振動錫杖而立。六祖慧能大師說：『作為沙門（shāmén，出家修道的人），應該具備三千威儀和八萬細行。大德（dàdé，對高僧的尊稱）從哪裡來？竟然生出這麼大的我慢（wǒmàn，驕傲自大）。』永嘉玄覺禪師說：『生死事大，無常迅速。』六祖慧能大師說：『為什麼不去體取無生（wúshēng，不生不滅的真理），了取無速（wúsù，沒有快慢的真理）？』永嘉玄覺禪師說：『體即無生，達本無速。』六祖慧能大師說：『你很懂得無生的意義嗎？』永嘉玄覺禪師說：『無生哪裡會有意義？』六祖慧能大師說：『既然沒有意義，誰來進行分別？』永嘉玄覺禪師說：『分別也不是意義。』六祖慧能大師說：『是這樣的，是這樣的。』『圓悟真心作本心，無人證據思沉吟。崛多（Juéduō）擊發緣當熟，一見能師便得金。』

南泉禪師問僧人：『從哪裡來？』僧人回答：『從神山（Shénshān）打羅（dǎluó，敲鑼）來。』南泉禪師問：『是手打還是腳打？』僧人無語。南泉禪師說：『你問我，我告訴你。』僧人問：『是手打還是腳打？』南泉禪師說：『以後遇到明眼人（míngyǎnrén，有智慧的人），把這件事告訴他。』後來法眼文益（Fǎyǎn Wényì）禪師問僧人：『神山打羅這件事，你作何理解？』僧人便拜。法眼文益禪師說：『我給你脊背一棒，你怎麼樣？』僧人回答：『如果不打，到哪裡去尋找崇壽（Chóngshòu，寺廟名）？』法眼文益禪師說：『別的地方可以，這裡不行。』『法眼當初似一明，打羅道理甚叮嚀。恰如饑國逢王膳，未食疑心卻欲爭。』

良遂（Liángsuì）座主，最初參拜麻谷寶徹（Mágǔ Bǎochè）禪師。麻谷寶徹禪師見到良遂座主來，就去鋤草。良遂座主到了，麻谷寶徹禪師都不理睬，就回到方丈（fāngzhàng，寺院住持的住所），關上了門。良遂座主三天後又去參拜，剛敲門，麻谷寶徹禪師就問：『是誰？』良遂座主回答：『和尚不要欺騙良遂，如果不是被經論耽誤了一生，我早就來禮拜和尚了。』麻谷寶徹禪師於是開門相見。『迸順之機不易當，大根良遂』

【English Translation】 English version: Nanquan (Nánquán) Zen master asked a monk: 'Where are you going?' The monk replied: 'I am going to the house of a Dan Yue (dānyuè, benefactor) at the foot of the mountain.' Nanquan (Nánquán) Zen master said: 'Go and become a water buffalo (shuǐgǔniú, water buffalo).' The monk asked: 'Can Mou Jia (mǒu jiǎ, ancient soldier's term, here the monk refers to himself) follow the master?' Nanquan (Nánquán) Zen master said: 'If you come, bring a blade of grass in your mouth.' 'It's hard to distinguish clearly among the same kind, wearing horns and fur, yet not awakened. Only when you bring the grass in your mouth can you move, every object reveals the true spirit.'

Yongjia Xuanjue (Yǒngjiā Xuánjué) Zen master went to visit the Sixth Patriarch Huineng (Liùzǔ Huìnéng), circling the rope bed, shaking his tin staff and standing. The Sixth Patriarch Huineng (Liùzǔ Huìnéng) said: 'As a Shamen (shāmén, a monk), one should possess three thousand dignities and eighty thousand subtle practices. Where does the great virtue (dàdé, a respectful term for a high monk) come from? How can you have such great arrogance (wǒmàn, pride)?' Yongjia Xuanjue (Yǒngjiā Xuánjué) Zen master said: 'Birth and death are important, impermanence is swift.' The Sixth Patriarch Huineng (Liùzǔ Huìnéng) said: 'Why not embody the unborn (wúshēng, the truth of non-birth and non-death) and understand the un-swift (wúsù, the truth of no fast or slow)?' Yongjia Xuanjue (Yǒngjiā Xuánjué) Zen master said: 'Embodying is unborn, reaching the root is un-swift.' The Sixth Patriarch Huineng (Liùzǔ Huìnéng) said: 'Do you understand the meaning of the unborn?' Yongjia Xuanjue (Yǒngjiā Xuánjué) Zen master said: 'How can the unborn have meaning?' The Sixth Patriarch Huineng (Liùzǔ Huìnéng) said: 'Since there is no meaning, who is making distinctions?' Yongjia Xuanjue (Yǒngjiā Xuánjué) Zen master said: 'Distinctions are also not meaning.' The Sixth Patriarch Huineng (Liùzǔ Huìnéng) said: 'So it is, so it is.' 'Perfectly understanding the true mind as the original mind, no one testifies, pondering in silence. When Jueduo (Juéduō) strikes, the opportunity is ripe, seeing the master once, one obtains gold.'

Nanquan (Nánquán) Zen master asked a monk: 'Where do you come from?' The monk replied: 'I come from Shenshan (Shénshān) beating the gong (dǎluó, playing the gong).' Nanquan (Nánquán) Zen master asked: 'Do you beat it with your hands or your feet?' The monk was speechless. Nanquan (Nánquán) Zen master said: 'You ask me, and I will tell you.' The monk asked: 'Do you beat it with your hands or your feet?' Nanquan (Nánquán) Zen master said: 'In the future, when you meet a clear-eyed person (míngyǎnrén, a wise person), tell him about this.' Later, Fayan Wenyi (Fǎyǎn Wényì) Zen master asked a monk: 'How do you understand the story of beating the gong at Shenshan (Shénshān)?' The monk bowed. Fayan Wenyi (Fǎyǎn Wényì) Zen master said: 'What if I give you a blow on the back?' The monk replied: 'If you don't hit me, where can I find Chongshou (Chóngshòu, name of a temple)?' Fayan Wenyi (Fǎyǎn Wényì) Zen master said: 'It's okay elsewhere, but not here.' 'Fayan (Fǎyǎn) was initially like a light, the principle of beating the gong is very detailed. It's like meeting a king's meal in a hungry country, before eating, doubt arises and one wants to argue.'

Abbot Liang Sui (Liángsuì) initially visited Zen Master Magu Bao Che (Mágǔ Bǎochè). When Zen Master Magu Bao Che (Mágǔ Bǎochè) saw Abbot Liang Sui (Liángsuì) coming, he went to hoe the grass. When Abbot Liang Sui (Liángsuì) arrived, Zen Master Magu Bao Che (Mágǔ Bǎochè) ignored him and returned to his abbot's room (fāngzhàng, the residence of the abbot), closing the door. Three days later, Abbot Liang Sui (Liángsuì) went to visit again. As soon as he knocked on the door, Zen Master Magu Bao Che (Mágǔ Bǎochè) asked: 'Who is it?' Abbot Liang Sui (Liángsuì) replied: 'Master, don't deceive Liang Sui (Liángsuì). If I hadn't been delayed by the scriptures, I would have come to pay my respects to the master long ago.' Zen Master Magu Bao Che (Mágǔ Bǎochè) then opened the door to see him. 'The opportunity of bursting forth and conforming is not easy to grasp, Liang Sui (Liángsuì) with great roots.'

解思量。若非久積同風事。爭肯回頭信法王。

雪峰示眾云。望州亭與爾相見了也。烏石嶺與爾相見了也。僧堂前與爾相見了也。保福問鵝湖。僧堂前且置。望州亭烏石嶺甚麼處相見。鵝湖䠫步歸方丈。保福便入僧堂。望州烏石與堂前。相見相知幾萬千。唯有鵝湖並保福。此時相見解推遷。

雪峰到浦泉辭去。入簥里坐。泉云。這個四人舁。那個幾人舁。峰從簥內涌起身云。道什麼。泉再問。峰云。行行是伊不識。涌泉故故問舁僧。四一分明說似君。再問早逾千萬里。行行要得識慈身。

溈山與仰山行。次鴉衘一紅柿落。仰山捧上溈山。溈云。甚處得來。仰云。是和尚道德所感。溈雲子也不得空。然遂分一半。鴉衘柿子落師前。獻問何來事皎然。各分一半甜似蜜。如今不會更何年。

溈山與仰山摘茶。次溈云。終日只聞子聲。不見子形。仰山撼茶樹。溈云。子只得其用。不得其體。云某甲只恁么和尚作么生。源山良久。仰云。和尚只得其體。不得其用。溈云。放子三十棒。摘茶更莫別思量。處處分明是道場。體用共推真應物。禪流頓覺雨前香。

南泉麻谷歸宗同去。禮拜忠國師。泉于地上。畫一圓相。云道得即去。歸宗于圓相中坐。麻谷便作女人拜。泉云。恁么則不去也。宗云。是什

【現代漢語翻譯】現代漢語譯本解開思量。若不是長久積累了相同的風氣，怎麼肯回頭相信法王（佛陀的尊稱）。

雪峰（禪師名號）向大眾開示說：『望州亭與你們相見了。烏石嶺與你們相見了。僧堂前與你們相見了。』保福（禪師名號）問鵝湖（禪師名號）：『僧堂前暫且不說，望州亭和烏石嶺在什麼地方相見？』鵝湖沒有回答，直接快步走回方丈室。保福於是走進僧堂。望州、烏石與僧堂前，相見相知已經幾萬千。只有鵝湖和保福，此時相見懂得推移變化。

雪峰到浦泉（禪師名號）處告辭離開，進入轎子里坐下。浦泉問：『這個轎子四個人抬，那個轎子幾個人抬？』雪峰從轎內涌起身說：『說什麼？』浦泉再次問。雪峰說：『走來走去是你不認識。』涌泉故意問抬轎的僧人，四和一分明說給你聽。再問早就超過千萬里，走來走去想要認識慈悲的佛身。

溈山（禪師名號）與仰山（禪師名號）一起行走。這時，一隻烏鴉銜著一個紅柿子落下。仰山捧給溈山。溈山問：『從哪裡得來的？』仰山說：『是和尚您的道德所感召。』溈山說：『你也不能白白得到。』於是將柿子分一半給仰山。烏鴉銜著柿子落在師父面前，獻上詢問從何而來事情明明白白。各自分一半甜如蜜，如今不會更待何年。

溈山與仰山一起採茶。這時，溈山說：『整天只聽到你的聲音，卻不見你的形影。』仰山搖動茶樹。溈山說：『你只得到了它的用處，沒有得到它的本體。』仰山說：『我只能這樣，和尚您怎麼做？』溈山沉默良久。仰山說：『和尚您只得到了它的本體，沒有得到它的用處。』溈山說：『罰你三十棒。』採茶更不要另外思量，處處分明都是道場。本體和用處共同推演真實地應物，禪宗弟子頓時覺得雨前的茶香。

南泉（禪師名號）、麻谷（禪師名號）、歸宗（禪師名號）一同去禮拜忠國師（禪師名號）。南泉在地上畫一個圓圈，說：『說得出來就去。』歸宗在圓圈中坐下。麻谷便作女人拜。南泉說：『這樣就不去了。』歸宗說：『是什麼？』

【English Translation】 English version Unravel the pondering. If not for a long accumulation of similar tendencies, how would one be willing to turn back and believe in the Dharma King (a respectful title for the Buddha).

Xuefeng (Zen master's name) addressed the assembly, saying: 'Wangzhou Pavilion has met with you all. Wushi Ridge has met with you all. The front of the monks' hall has met with you all.' Baofu (Zen master's name) asked Ehu (Zen master's name): 'The front of the monks' hall can be set aside for now, but where did Wangzhou Pavilion and Wushi Ridge meet?' Ehu did not answer, but quickly returned to his abbot's room. Baofu then entered the monks' hall. Wangzhou, Wushi, and the front of the hall, have met and known each other for tens of thousands of times. Only Ehu and Baofu, at this time of meeting, understand how to shift and transform.

Xuefeng went to Puquan (Zen master's name) to bid farewell and sat down in a palanquin. Puquan asked: 'This palanquin is carried by four people, that palanquin is carried by how many people?' Xuefeng sprang up from within the palanquin and said: 'What are you saying?' Puquan asked again. Xuefeng said: 'Walking back and forth, it is that you do not recognize.' Yongquan deliberately asked the monks carrying the palanquin, four and one clearly explained to you. Asking again is already beyond ten million miles, walking back and forth wanting to recognize the compassionate Buddha-body.

Weishan (Zen master's name) and Yangshan (Zen master's name) were walking together. At that moment, a crow dropped a red persimmon. Yangshan presented it to Weishan. Weishan asked: 'Where did you get it from?' Yangshan said: 'It is due to the virtue of you, the venerable monk.' Weishan said: 'You cannot obtain it for nothing either.' So he divided the persimmon in half. The crow carrying the persimmon fell in front of the master, offering and asking where it came from, the matter is clear and bright. Each dividing half, sweet as honey, if not now, when will it be?

Weishan and Yangshan were picking tea together. At that moment, Weishan said: 'All day long I only hear your voice, but I do not see your form.' Yangshan shook the tea tree. Weishan said: 'You only obtained its use, but not its essence.' Yangshan said: 'I can only do it this way, how does the venerable monk do it?' Weishan remained silent for a long time. Yangshan said: 'The venerable monk only obtained its essence, but not its use.' Weishan said: 'Punish you with thirty blows.' Picking tea, do not think about it otherwise, everywhere is clearly a place of enlightenment. Essence and use together promote the true response to things, Zen followers suddenly feel the fragrance of tea before the rain.

Nanquan (Zen master's name), Magu (Zen master's name), and Guizong (Zen master's name) went together to pay respects to Zhongguo National Teacher (Zen master's name). Nanquan drew a circle on the ground and said: 'If you can speak of it, then go.' Guizong sat down in the circle. Magu then made a woman's bow. Nanquan said: 'In that case, we will not go.' Guizong said: 'What is it?'

么心行。國師欲見義多般。圓相端居拜請看。不去同音聞便解。久經行陣奪旗旛。

玄沙令僧持書上雪峰。峰開見是白紙。遂呈示大眾云。會么。眾無語。峰云。不見道君子。千里同風僧。回舉似玄沙。沙云。山頭老漢蹉過也不知。故遣馳書達遠信。不于文字示家風。回來卻報玄沙語。蹉過分明理更封。

百丈問云居。承聞溈山近來。作水牯牛去也。云居云。是卻問百丈。溈山水牯牛話作么生會。丈云。彼此老大。云居因問古人牛。賓主天然互換酬。彼此老年真可信。類中拈出一毛頭。

李翱尚書問藥山。如何是道。山以手指天云。會么。李云。不會。師云。云在青天。水在瓶翱。乃述一偈上師。練得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。云在青天水在瓶。恐君妄解詐惺惺。□□□□□魂聽。如實通神現姓名。

香巖垂語云。如人上樹。口銜樹枝。手不攀枝。腳不蹈樹。枝下有人。問西來意。不對則違他所問。若對又喪身失命。當恁時作么生即是。香巖㘅樹示多人。要引同袍達本真。擬擬卻從言下取。喪身失命數如塵。汾陽為爾開迷路。雲散長天日月新。

都頌

先賢一百則。天下錄來傳。難知與易會。汾陽頌皎然。空花結空果。非后亦非先。普告諸

【現代漢語翻譯】現代漢語譯本：什麼才是心行？國師想要展示義理，用各種方法。圓相端正地坐著，請他開示。不通過相同的聲音也能理解，長久經歷戰場，奪取旗幟。

玄沙讓僧人拿著書信去見雪峰。雪峰打開一看是白紙。於是拿給大眾看，說：『會么？』大家都沒有說話。雪峰說：『不見道君子，千里同風。』僧人回來把情況告訴玄沙。玄沙說：『山頭老漢錯過也不知道，所以才派人送信傳達遠方的訊息，不在文字上顯示家風。』回來卻報告玄沙的話，錯過分明，道理更加封閉。

百丈問云居：『聽說溈山最近變成水牯牛去了？』云居說：『是。』卻反問百丈：『溈山水牯牛這話怎麼理解？』百丈說：『彼此都老了。』云居因此問古人牛，賓主自然互相酬答。彼此老年真可信，同類中拈出一毛頭。

李翱尚書問藥山：『如何是道？』藥山用手指著天說：『會么？』李翱說：『不會。』藥山說：『云在青天，水在瓶。』李翱於是寫了一首偈頌獻給藥山：『練得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』云在青天水在瓶，恐怕你胡亂理解假裝清醒，□□□□□魂聽，如實通神現姓名。

香巖開示說：『比如人爬上樹，口裡咬著樹枝，手不抓樹枝，腳不踩樹。樹下有人，問什麼是西來意（禪宗用語，指達摩從西天來到東土所傳的禪法）。不回答就違背了他的提問，如果回答又會喪身失命。當這個時候該怎麼辦？』香巖咬著樹枝給眾人看，想要引導同伴達到本真。稍微思量卻從言語下取，喪身失命多如塵土。汾陽為你開闢迷路，雲散長天，日月更新。

都頌：

先賢一百則，天下錄來傳。難知與易會，汾陽頌皎然。空花結空果，非后亦非先。普告諸

【English Translation】 English version: What is the activity of the mind? National Teacher (Guoshi, title for highly respected monks) wants to show the meaning in various ways. Yuánxiàng (perfect form, often a circle in Zen Buddhism) sits upright, inviting him to explain. Understanding comes without the need for identical sounds, having long experienced battlefields, seizing banners.

Xuánshā (Zen master) asked a monk to take a letter to Xuěfēng (Zen master). Xuěfēng opened it and found it was blank paper. So he showed it to the assembly and said, 'Do you understand?' No one spoke. Xuěfēng said, 'It is not seen that gentlemen, a thousand miles share the same wind.' The monk returned and told Xuánshā about it. Xuánshā said, 'The old man on the mountain missed it and didn't even know, so he sent someone to deliver a distant message, not showing the family style in words.' Returning to report Xuánshā's words, missing it clearly, the principle is even more sealed.

Bǎizhàng (Zen master) asked Yúnjū (Zen master), 'I heard that Wéishān (Zen master) has recently become a water buffalo?' Yúnjū said, 'Yes.' But asked Bǎizhàng in return, 'How do you understand Wéishān's words about the water buffalo?' Bǎizhàng said, 'We are both old.' Yúnjū therefore asked about the ancient person's ox, guest and host naturally responding to each other. Both are old and truly trustworthy, picking out a single hair from the same kind.

Minister Lǐ Áo asked Yàoshān (Zen master), 'What is the Dao (the Way)?' Yàoshān pointed to the sky and said, 'Do you understand?' Lǐ Áo said, 'I don't understand.' The master said, 'Clouds are in the blue sky, water is in the bottle.' Lǐ Áo then wrote a verse to present to the master: 'Having cultivated the body to resemble a crane, two cases of scriptures under a thousand pine trees. I come to ask about the Dao, with nothing more to say, clouds are in the blue sky, water is in the bottle.' Clouds are in the blue sky, water is in the bottle, fearing that you misunderstand and pretend to be awake, □□□□□ soul listens, truthfully communicating with the spirit, revealing the name.

Xiāngyán (Zen master) gave instructions, saying, 'For example, a person climbs a tree, holding a branch in their mouth, their hands not holding the branches, their feet not stepping on the tree. There is someone under the tree, asking about the meaning of the coming from the West (a Zen term referring to the Zen teachings transmitted by Bodhidharma from India to China). Not answering would be going against their question, but answering would mean losing their life. What should be done at that time?' Xiāngyán held the branch in his mouth to show everyone, wanting to guide companions to reach the original truth. Slightly contemplating but taking from the words, losing life is as numerous as dust. Fényáng opens up the path of delusion for you, the clouds disperse in the long sky, the sun and moon are renewed.

Concluding Verse:

One hundred cases of the former sages, recorded and transmitted throughout the world. Difficult to know and easy to understand, Fényáng's verses are clear. Empty flowers bear empty fruit, neither after nor before. Universally announce to all

開士。同明第一玄。

師注首山念禪師頌

咄哉拙郎君(素潔條然)　　巧妙無相識(運機非面目) 　打破鳳林關(蕩盡玲瓏性)　　著靴水上立(塵泥自異) 　咄哉巧女兒(妙智理圓容)　　攢梭不解織(無間功不立) 　看他鬥雞人(傍觀審騰距爭功不自傷)　　水牛也不識(全力能負不露頭角)

詰問一百則逐一代之於后。

問寶華座上。獨有慈尊。萬聖俱攢。千光透影。明明普照。各各凝然。盡已神通。穿云渡水。為什麼識不得。如今還有識得底么。有即道來。代云。卻勞心力。

風無形象。為什麼。水輪持上。代云。力不虧。

水無筋骨。為什麼。能持大地。代云。柔弱勝剛強。

地無偏黨。為什麼。高下不平。代云。顯然。

火在木中為什麼。不燒本體。代云。壞不得。

空無邊際。為什麼。世界不同。代云。不添減。

佛身無。為什麼。雙林入滅。代云示。

如來至聖。為什麼。不到曠野林中。代云明。

如來至聖。為什麼。卻到曠野林中。代云知。

佛身廣大。為什麼。隱於微塵。代云。隱得么。

空中鳥跡。水內□蹤。茶中鹽味。色里膠清。明眼衲僧。不能分別。作么生析得晶然去。代云可明。

【現代漢語翻譯】現代漢語譯本開士（覺悟的人）。同明第一玄（在共同的明悟中，這是最深奧的）。

師注首山念禪師頌

咄哉拙郎君（素潔條然）：啊，這個笨拙的年輕人（純潔而自然）。巧妙無相識（運機非面目）：精巧卻不為人所知（運作的機能不是表面所能看到的）。打破鳳林關（蕩盡玲瓏性）：打破鳳林關（掃蕩所有精巧的習性）。著靴水上立（塵泥自異）：穿著靴子站在水上（與塵土截然不同）。咄哉巧女兒（妙智理圓容）：啊，這個聰明的女子（精妙的智慧圓融）。攢梭不解織（無間功不立）：拿著梭子卻不會織布（不間斷的努力也無法建立功績）。看他鬥雞人（傍觀審騰距爭功不自傷）：看看那些鬥雞的人（在旁邊觀察，審視跳躍和爭鬥，爭功卻不自傷）。水牛也不識（全力能負不露頭角）：水牛也不認識（全力以赴卻不顯山露水）。

詰問一百則逐一代之於后。

問：寶華座上，獨有慈尊（慈悲的佛）。萬聖俱攢，千光透影。明明普照，各各凝然。盡已神通，穿云渡水。為什麼識不得？如今還有識得底么？有即道來。代云：卻勞心力。風無形象。為什麼。水輪持上。代云：力不虧。水無筋骨。為什麼。能持大地。代云：柔弱勝剛強。地無偏黨。為什麼。高下不平。代云：顯然。火在木中為什麼。不燒本體。代云：壞不得。空無邊際。為什麼。世界不同。代云：不添減。佛身無。為什麼。雙林入滅。代云：示。如來至聖。為什麼。不到曠野林中。代云：明。如來至聖。為什麼。卻到曠野林中。代云：知。佛身廣大。為什麼。隱於微塵。代云：隱得么。空中鳥跡。水內□蹤。茶中鹽味。色里膠清。明眼衲僧。不能分別。作么生析得晶然去。代云：可明。

【English Translation】 English version Bodhisattva (Enlightened being). The First Mystery of Shared Enlightenment (Within shared enlightenment, this is the most profound).

Master's Commentary on Zen Master Shoushan Nian's Gatha

Alas, clumsy young man (pure and natural): Ah, this clumsy young man (pure and natural). Skillful yet unrecognized (the function operates beyond appearances): Skillful yet not known (the operating mechanism is not visible on the surface). Breaks through Fenglin Pass (sweeping away all exquisite habits): Breaks through Fenglin Pass (sweeping away all delicate habits). Stands on water in boots (distinct from dust and mud): Standing on water in boots (distinct from dust). Alas, clever young woman (wonderful wisdom, perfect and complete): Ah, this clever young woman (exquisite wisdom, perfectly integrated). Holds the shuttle but cannot weave (uninterrupted effort establishes no merit): Holding the shuttle but not knowing how to weave (uninterrupted effort cannot establish merit). Look at the cockfighting people (observing from the side, scrutinizing leaps and struggles, competing for merit without self-harm): Look at those cockfighting people (observing from the side, scrutinizing leaps and struggles, competing for merit without self-harm). Even the water buffalo does not recognize (exerting full strength without revealing talent): Even the water buffalo does not recognize (exerting full strength without showing off).

One hundred questions are answered one by one below.

Question: On the jeweled lotus seat, only the Compassionate One (compassionate Buddha) resides. All the saints gather, a thousand lights penetrate the shadows. Clearly illuminating all, each remains still. Exhausting their spiritual powers, passing through clouds and crossing water. Why can't they be recognized? Is there anyone who can recognize them now? If so, speak up. Answer on behalf: It is a waste of mental effort. Wind has no form. Why? The water wheel holds it up. Answer on behalf: The strength is not diminished. Water has no sinews or bones. Why? It can support the earth. Answer on behalf: Softness overcomes strength. The earth has no bias. Why? High and low are uneven. Answer on behalf: Obvious. Fire is in the wood. Why? It does not burn the essence. Answer on behalf: Cannot be destroyed. Emptiness is boundless. Why? The worlds are different. Answer on behalf: Neither added to nor subtracted from. The Buddha's body is non-existent. Why? He entered Nirvana in the twin trees. Answer on behalf: A demonstration. The Tathagata (another name for Buddha) is supremely holy. Why? He does not go to the wilderness forest. Answer on behalf: Clear. The Tathagata is supremely holy. Why? He does go to the wilderness forest. Answer on behalf: Knowing. The Buddha's body is vast. Why? It is hidden in a tiny dust mote. Answer on behalf: Can it be hidden? Bird tracks in the sky. Traces in the water. The taste of salt in tea. The clarity of glue in color. Clear-eyed monks cannot distinguish them. How can they be analyzed to become crystal clear? Answer on behalf: Can be understood.

真佛無形。為什麼卻言。具三十二相。代云。恐斷絕。

佛不違眾生愿。為什麼。不受宿請。代云。不失時。

佛不脫眾生愿。為什麼。不付法與提婆達多。代云。量才補職。

佛心平等。為什麼。無緣眾生不度。代云。不欺他。

佛化普備為什麼。化勝鬘夫人老婢不得。代云。自屈。

如來之身。諸惡已盡。眾善普集。為什麼。不免金槍馬麥。迸石木盂之苦。代云。歷然。

佛言。一切眾生皆有佛性。為什麼。六道四生。各不能知。代云。非日月咎。

一切眾生。本來成佛。地獄眾生。因何受苦。代云。知恩者少。文不加點。是什麼人境界。代云。赤土涂牛奶。

盡劫難窮。不同語默。覺空幻有。早落名言。絕跡忘機。如狂如騃。作么生。得不傷物義去。代云。不勞再舉。

法門廣大。為什麼。時人入不得。代云。是誰。

法無隱顯。為什麼。人天不見。代云。有即不可。

法無內外。為什麼。卻有得失。代云。不勞故問。

法無定相。眾魔。為什麼。不能壞真說。代云。今古分明。

法無增減。為什麼。滿字匉匉。代云。人平不語。水平不流。

眾生無邊誓願度。誰是度者。代云。車輪往靈山。

法門無邊誓

【現代漢語翻譯】現代漢語譯本：　　真佛沒有固定的形相。為什麼卻說具有三十二相（San Shi Er Xiang，佛陀的32種殊勝的身體特徵）？回答說：恐怕（世人）斷絕（對佛的信仰）。　　佛不違背眾生的願望。為什麼不接受（過去）宿世的邀請？回答說：不失去（教化的）時機。　　佛不捨棄眾生的願望。為什麼不把佛法傳給提婆達多（Devadatta，佛陀的堂兄弟，也是一位反對者）？回答說：根據才能授予職位。　　佛心平等。為什麼不度化沒有緣分的眾生？回答說：不欺騙他人。　　佛的教化普遍完備。為什麼不能教化勝鬘（Srimala，一位著名的佛教女居士）夫人的老婢女？回答說：自我貶低。　　如來（Tathagata，佛陀的稱號之一）之身，一切惡業已經消除，所有善業普遍聚集。為什麼不能免除金槍（被金色的槍刺傷）、馬麥（只能吃馬吃的麥子）、迸石（被石頭擊中）、木盂（木製的缽被打碎）的痛苦？回答說：歷歷分明，因果不虛。　　佛說：一切眾生皆有佛性（Buddha-nature）。為什麼六道（Six Realms，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）四生（Four Kinds of Birth，卵生、胎生、濕生、化生）的眾生各自不能知曉？回答說：不是太陽和月亮的過錯。　　一切眾生，本來就已經成佛。地獄（Naraka，佛教中的地獄）的眾生，因為什麼緣故遭受痛苦？回答說：知恩的人太少。文章不加標點，是什麼人的境界？回答說：用紅土塗抹牛奶，比喻混淆不清。　　窮盡劫難也無法窮盡，不同於言語和沉默，覺悟到空幻的存在，早已落入名言概念。斷絕軌跡，忘卻機心，如癡如呆，怎樣才能不傷害事物本身的意義？回答說：不勞煩再次提起。　　佛法法門廣大。為什麼現在的人進不去？回答說：是誰（在阻礙）？　　佛法沒有隱蔽和顯現。為什麼人和天都看不見？回答說：一旦有了（分別），就不可得了。　　佛法沒有內外之分。為什麼卻有得到和失去？回答說：不勞煩故意發問。　　佛法沒有固定的相狀。眾魔（Maras，佛教中阻礙修行的惡勢力）為什麼不能破壞真正的說法？回答說：自古至今，分明可見。　　佛法沒有增加和減少。為什麼寫滿了文字反而顯得空虛？回答說：人平靜的時候不說話，水平靜的時候不流動。　　眾生無邊誓願度，誰是度化眾生的人？回答說：車輪駛向靈山（Grdhrakuta，佛陀常說法的地方）。　　法門無邊誓

【English Translation】 English version: 　　The true Buddha has no fixed form. Why then is it said to possess the thirty-two marks (San Shi Er Xiang, the 32 auspicious physical characteristics of a Buddha)? The answer is: For fear of cutting off (people's faith in the Buddha). 　　The Buddha does not go against the wishes of sentient beings. Why then does he not accept invitations from past lives? The answer is: Not to miss the opportune time (for teaching). 　　The Buddha does not abandon the wishes of sentient beings. Why then does he not transmit the Dharma to Devadatta (Devadatta, Buddha's cousin and an opponent)? The answer is: To assign positions according to ability. 　　The Buddha's mind is impartial. Why then does he not liberate sentient beings with whom he has no affinity? The answer is: Not to deceive others. 　　The Buddha's teachings are universally complete. Why then can he not transform the old maidservant of Lady Srimala (Srimala, a famous female Buddhist lay follower)? The answer is: Self-deprecation. 　　The body of the Tathagata (Tathagata, one of the titles of the Buddha) has eliminated all evil and universally gathered all good. Why then can he not avoid the suffering of the golden spear (being wounded by a golden spear), horse barley (only being able to eat barley meant for horses), being struck by a stone, and the breaking of the wooden bowl? The answer is: It is all clear, cause and effect are not mistaken. 　　The Buddha said: All sentient beings possess Buddha-nature (Buddha-nature). Why then are sentient beings in the six realms (Six Realms, the realms of gods, humans, asuras, animals, hungry ghosts, and hell) and four kinds of birth (Four Kinds of Birth, born from eggs, wombs, moisture, and transformation) each unable to know it? The answer is: It is not the fault of the sun and moon. 　　All sentient beings are originally Buddhas. Why then do sentient beings in hell (Naraka, the Buddhist hell) suffer? The answer is: Too few people are grateful. What is the state of someone whose writing has no punctuation? The answer is: Smearing milk with red earth, a metaphor for confusion. 　　Exhausting kalpas cannot exhaust it, it is different from speech and silence, realizing the illusory existence, it has long fallen into conceptual language. Cutting off traces, forgetting scheming thoughts, like a fool or an idiot, how can one avoid harming the meaning of things themselves? The answer is: No need to mention it again. 　　The Dharma gate is vast. Why then can people today not enter? The answer is: Who (is obstructing)? 　　The Dharma has no hidden or manifest aspects. Why then do humans and gods not see it? The answer is: Once there is (discrimination), it cannot be obtained. 　　The Dharma has no inside or outside. Why then is there gain and loss? The answer is: No need to deliberately ask. 　　The Dharma has no fixed form. Why then can the Maras (Maras, evil forces that hinder practice in Buddhism) not destroy the true teaching? The answer is: It is clear from ancient times to the present. 　　The Dharma has no increase or decrease. Why then does being filled with words seem empty? The answer is: People are silent when calm, water does not flow when level. 　　Sentient beings are boundless, I vow to liberate them all. Who is the one who liberates sentient beings? The answer is: The cartwheel goes to Vulture Peak (Grdhrakuta, where the Buddha often taught). 　　The Dharma gate is boundless, I vow

愿學。作么生學。代云。朝參暮請。

煩惱無邊誓願斷。將什麼斷。代云。有么。

無上菩提誓願成。作么生得成。代云。天子不刈草。

文殊普賢。觀音勢至。滿心十地彌勒慈尊。一生補處。為什麼。卻擔柴著火。荷眾苦辛。憨癡不辨。掃地放牛。吃人殘食。亡身盡命。絕世超倫。出生入死。具甚道理。代云渾。

大海能納眾流濟。水為什麼。過新羅國。代云。雜不得。

大海無增減。為什麼。三潮盈縮不定。代云。今古歷然。

海水一味。為什麼。龍王所食不同。代云。變業。

海深無底。修羅王。為什麼。水只到腳膝。代云。大業。

海水無知。為什麼。潮不失時。代云。和修吉行無嚴令。群神來往自知時。

泰山不厭微塵。須彌山。為什麼。不容塵污。代云。入不得。

須彌山不動不搖。大劫壞時為什麼。都無形質。代云。不與世爭。

白王無瑕。為什麼。卞和刖足。代云。鑒在。

實際理地。不受一塵。一切眾生。如何運步。代云。東涌西沒。

龍騰滄海。魚鱉潛蹤。虎嘯高巖。群狐並跡。像王蹴蹈。寶岸皆崩。師子顰呻。猛獸隱匿。目連鹙子。運智及通。金色頭陀瞬眸。釋主聲聞。莫測十地。寧知。空生才唱。天早雨

【現代漢語翻譯】現代漢語譯本問：我想要學習，應該如何學習？答：早晨參禪，晚上請益。

問：煩惱無邊誓願斷，用什麼來斷除？答：你有所謂的『有』嗎？（反問，意指煩惱本空）

問：無上菩提誓願成，如何才能成就？答：天子不會親自去割草。（意指順其自然，各司其職）

問：文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，行動的象徵）、觀音（Avalokiteśvara，慈悲的象徵）、勢至（Mahāsthāmaprāpta，光明的象徵）這些菩薩，以及滿心十地的彌勒慈尊（Maitreya，未來的佛），一生補處（bodhisattva destined to be the next Buddha），為什麼還要擔柴著火，承擔各種苦難，分不清是非，掃地放牛，吃別人剩下的食物，犧牲自己，超越常人，經歷生死？這其中有什麼道理？答：渾然一體，難以言說。

問：大海能夠容納眾多的河流，救濟萬物，為什麼水會流過新羅國（Silla，古代朝鮮半島國家）？答：不能混雜。

問：大海的水量沒有增減，為什麼潮汐會有漲落不定？答：自古以來就是這樣。

問：海水的味道都是一樣的，為什麼龍王所食用的卻各不相同？答：業力的變化。

問：大海深不可測，為什麼修羅王（Asura，好戰的神）進入海中，水只到他們的膝蓋？答：業力巨大。

問：海水沒有知覺，為什麼潮汐不會錯過時間？答：和修吉（Vasuki，蛇王）的執行沒有嚴厲的命令，眾神來往自然知道時間。

問：泰山不拒絕細小的塵土，為什麼須彌山（Mount Sumeru，佛教宇宙論中的聖山）卻不能容納塵土污垢？答：進不去。

問：須彌山不動不搖，為什麼大劫（kalpa，宇宙循環的一個時期）壞的時候會完全沒有形體？答：不與世俗爭鬥。

問：白玉沒有瑕疵，為什麼卞和（Bian He，獻玉者）會被砍斷腳？答：鑑別能力存在。

問：實際理地，不受一塵，一切眾生，如何行走？答：東方涌起，西方沉沒。（意指萬法無常，生滅變化）

問：龍在滄海騰躍，魚鱉就潛藏起來；老虎在高山咆哮，群狐就隱藏軌跡；象王踐踏，寶岸都會崩塌；獅子吼叫，猛獸都會隱匿；目連（Maudgalyayana，神通第一的佛陀弟子）和舍利弗（Sariputra，智慧第一的佛陀弟子）運用智慧和神通，金色頭陀（Mahakasyapa，頭陀行第一的佛陀弟子）眨眼，釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）的聲聞弟子們，都無法測度十地菩薩的境界，哪裡知道，須菩提（Subhuti，解空第一的佛陀弟子）才開始宣講空性，天上就下起了雨。

【English Translation】 English version Question: I wish to learn. How should I learn? Answer: Attend morning meditation and seek guidance in the evening.

Question: The vow to end endless afflictions, what should be used to end them? Answer: Is there such a thing as 'having'?

Question: The vow to achieve unsurpassed Bodhi, how can it be achieved? Answer: The emperor does not cut the grass himself.

Question: Manjusri (Manjusri, symbol of wisdom), Samantabhadra (Samantabhadra, symbol of action), Avalokiteśvara (Avalokiteśvara, symbol of compassion), Mahāsthāmaprāpta (Mahāsthāmaprāpta, symbol of light), the Maitreya (Maitreya, the future Buddha) revered one of the tenth Bhumi (the ten stages of the Bodhisattva path) with a mind full of compassion, the one life Bodhisattva (bodhisattva destined to be the next Buddha), why do they still carry firewood and light fires, bear all kinds of suffering, unable to distinguish right from wrong, sweep the floor and herd cattle, eat the leftovers of others, sacrifice themselves, surpass ordinary people, experience birth and death? What is the principle behind this? Answer: It is all one, difficult to express.

Question: The great sea can accommodate all rivers and save all beings, why does the water flow through Silla (Silla, an ancient Korean kingdom)? Answer: It cannot be mixed.

Question: The water volume of the great sea does not increase or decrease, why are the tides rising and falling irregularly? Answer: It has been like this since ancient times.

Question: The taste of seawater is the same, why is what the Dragon Kings eat different? Answer: Transformation of karma.

Question: The sea is unfathomable, why does the water only reach the knees of the Asura Kings (Asura, warlike gods) when they enter the sea? Answer: Great karma.

Question: Seawater has no knowledge, why do the tides not miss the time? Answer: Vasuki's (Vasuki, the serpent king) movement has no strict orders, the gods come and go and naturally know the time.

Question: Mount Tai does not reject tiny dust, why can't Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) tolerate dust and dirt? Answer: Cannot enter.

Question: Mount Sumeru does not move or shake, why does it have no form at all when the great kalpa (kalpa, a period of cosmic cycle) is destroyed? Answer: Does not contend with the world.

Question: White jade has no flaws, why was Bian He's (Bian He, the jade presenter) foot cut off? Answer: The ability to discern exists.

Question: In the realm of actual principle, not a speck of dust is received, how do all sentient beings walk? Answer: Rising in the east, sinking in the west.

Question: When the dragon soars in the vast sea, the fish and turtles hide; when the tiger roars on the high mountain, the foxes hide their tracks; when the elephant king tramples, the precious shores collapse; when the lion roars, the beasts hide; Maudgalyayana (Maudgalyayana, the Buddha's disciple foremost in supernatural powers) and Sariputra (Sariputra, the Buddha's disciple foremost in wisdom) use wisdom and supernatural powers, Mahakasyapa (Mahakasyapa, the Buddha's disciple foremost in ascetic practices) blinks, the Sravaka disciples of Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) cannot fathom the realm of the tenth Bhumi Bodhisattvas, how would they know that Subhuti (Subhuti, the Buddha's disciple foremost in understanding emptiness) just began to preach emptiness, and it rained from the sky.

花。豈況繁詞更堪談說。通仁一線。滿口道來有么。代云㖿僧有六和。為什麼。法歸一法。代云。怪得么。

僧是佛弟子。為什麼。道先供養僧。后供養佛。代云。末後最初。

僧依法出家。為什麼法因僧說。代云。莫謗如來。

如天普蓋。為什麼。無藏身處。代云。賊是小人智過君子。

似地普擎。纖毫為什麼。著不得。代云窄。

一真之法。儘可有矣。為什麼。各人不得受用。代云。不佔田地。

人人具足。為什麼。千少萬少。代云。不信衣珠百不會底人。為什麼不疑。代云明。

黃河遇聖明。則清未審得什麼人力。代云。此恩難報。

乾坤朗耀。日月齊明。心不負人。面無慚色。萬象燦然。不會者過在甚處。代云。不勞再驗。

千邪不如一直。一直即不問。如何是千邪。代云。識得爾。

但有一切。總是興來如何是不興來。代云。莫瞞我思量。不到處便請道。代云。口澀么。

言詮不及作。么生商量。代云。好事不如無。

真理無言如何親近。代云疏。

正法中還許咨問也無。代云。擗口打。

乾坤之內眾生。擾壤如何。辨得主中主。代云。放爾一頓。

唯一無二乘。什麼處得龍宮海藏來。代云。平地骨堆。

【現代漢語翻譯】現代漢語譯本花，更何況是繁複的言辭，更值得談論嗎？通往仁義只有一線之隔，如果有人滿口仁義道德，那又如何呢？回答說：『僧人有六和敬』（指身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。為什麼這麼說呢？法最終歸於一法。回答說：『難道奇怪嗎？』僧人是佛的弟子，為什麼說應該先供養僧人，再供養佛呢？回答說：『這是末後也是最初。』僧人依照佛法出家，為什麼說佛法是因為僧人宣說才得以流傳呢？回答說：『不要誹謗如來（Tathagata）。』如同天空普遍覆蓋一切，為什麼說沒有藏身之處呢？回答說：『小人的智慧勝過君子。』如同大地普遍承載一切，為什麼說即使是極細微的東西也放不下呢？回答說：『太窄了。』一真之法，本來完備，為什麼說每個人都無法受用呢？回答說：『不佔田地。』每個人都本自具足，為什麼說還缺少很多呢？回答說：『不相信不認識衣珠（指本性）的人。』為什麼不懷疑呢？回答說：『明白。』黃河遇到聖明的時代就會清澈，不知道憑藉的是什麼力量？回答說：『此恩難報。』天地光明，日月同輝，心中沒有虧欠於人，臉上就沒有慚愧的神色，萬象燦爛，不明白的人過錯在哪裡？回答說：『不用再驗證了。』一千個邪見不如一個正見，如果連一個正見都不問，那麼什麼是千個邪見呢？回答說：『認識你。』只要有『一切』，都是因興致而來，那麼什麼是不因興致而來呢？回答說：『不要隱瞞我。』思量不到的地方就請說出來。回答說：『難以啟齒嗎？』言語詮釋無法表達，要如何商量呢？回答說：『好事不如無。』真理無法用言語表達，要如何親近呢？回答說：『疏遠。』正法之中還允許提問嗎？回答說：『掌嘴。』天地之內的眾生喧鬧紛擾，要如何辨別誰是主中之主呢？回答說：『放你一馬。』唯一而沒有第二種乘，從哪裡得到龍宮海藏（指豐富的佛法）呢？回答說：『平地墳堆。』

【English Translation】 English version Flowers. How much more worthy of discussion are elaborate words? The path to benevolence is only a thread's breadth away. If someone speaks of benevolence and righteousness all the time, what then? The response is: 'The Sangha (community of monks) has the Six Harmonies' (referring to harmony in body, speech, mind, precepts, views, and shared benefits). Why is this so? The Dharma (teachings) ultimately returns to one Dharma. The response is: 'Is that so strange?' Monks are disciples of the Buddha. Why is it said that one should first make offerings to the Sangha and then to the Buddha? The response is: 'It is the last and also the first.' Monks leave home according to the Dharma. Why is it said that the Dharma is spread because of the monks' teachings? The response is: 'Do not slander the Tathagata (Buddha).' Like the sky universally covering everything, why is it said that there is nowhere to hide? The response is: 'The wisdom of a petty person surpasses that of a noble person.' Like the earth universally supporting everything, why is it said that even the slightest thing cannot be placed upon it? The response is: 'Too narrow.' The Dharma of One Truth is complete, so why is it said that each person cannot benefit from it? The response is: 'It does not occupy land.' Everyone is inherently complete, so why is it said that something is always lacking? The response is: 'They do not believe in those who do not recognize the jewel in their robe (referring to inherent nature).' Why do they not doubt? The response is: 'Clear.' The Yellow River becomes clear when it encounters a sage ruler. I wonder what power is relied upon? The response is: 'This kindness is difficult to repay.' Heaven and earth are bright, the sun and moon shine together. If the heart does not betray others, the face will have no shame. All phenomena are brilliant. Where does the fault lie for those who do not understand? The response is: 'No need to verify again.' A thousand evils are not as good as one straight (correct) view. If even one straight view is not questioned, then what are the thousand evils? The response is: 'I recognize you.' As long as there is 'everything', it all arises from interest. So what is it that does not arise from interest? The response is: 'Do not hide it from me.' If you cannot figure it out, then please speak. The response is: 'Is it difficult to speak?' Words cannot express it, how can we discuss it? The response is: 'A good deed is not as good as nothing.' True principle is beyond words, how can we get close to it? The response is: 'Distant.' In the True Dharma, is it still permissible to ask questions? The response is: 'Slap your mouth.' Within heaven and earth, sentient beings are noisy and chaotic. How can we distinguish who is the lord among lords? The response is: 'I'll let you off this time.' Only one vehicle, without a second. Where do we get the Dragon Palace Treasury (referring to the vastness of the Dharma) from? The response is: 'A burial mound on flat ground.'

道無形相。為什麼行之有力。代云。信耳。

東風才動。百卉抽條。和氣昇天。陰陽合運。雷興雨澍。掣鼓奪旗。不傷物義。誰當先手。有底在什麼處。有么有么。代云。讓即有餘。

三春景秀。四序芬芳。白日流光。古今不墜。是個什麼物。代云。化得么。

所見色如盲等。作么生。得分別諸法皎然去。代云。恰似瞎。

一法遍含一切法。為什麼。山河大地。各不相知。代云。著得么。

天不能蓋。地不能載。向什麼處。安身立命。代云。蒿荒里。

一切眾生。具足見聞。為什麼。經中道無眼耳鼻舌身意。代云。真實不虛。

目前無物。為什麼。卻有盈餘。代云。爭即不足。

戒如海無涯。如寶求無厭。為什麼。只持二百五十條。代云。盡法無民。

不曾有一法與人。世尊為什麼道。我有正法眼。付囑摩訶大迦葉。代云。陽和萬物生。

心然法亦然。真心勿后先。為什麼。卻道問諸先達。代云。萬中無一個。

人天不測。凡聖那知。橫豎長空。虛間自在。觸目隨緣。應機施設。是何相貌。代云。丑頭腮。

四大無主。身亦無我。佛為什麼道。唯我獨尊。代云。自憐不覺丑。

亙古亙今。都來是一法。前佛后佛。為什麼。用

【現代漢語翻譯】現代漢語譯本『道』（Dào，真理或道路）沒有固定的形狀和外貌。為什麼它的執行卻如此有力？代（Dài，禪師的名字）回答說：『在於信任它。』春風剛剛吹動，各種草木就開始發芽生長。溫暖的氣息上升到天空，陰陽二氣和諧地執行。雷聲響起，雨水降落，像戰場上快速地擊鼓和奪旗一樣。在不損害事物本性的前提下，誰能搶佔先機？根本的東西在哪裡？有還是沒有？代回答說：『謙讓就會有餘。』春天景色秀麗，四季充滿芬芳。太陽的光芒不停地流逝，從古至今永不衰落。這究竟是什麼東西？代回答說：『能夠化育萬物嗎？』（如果）所見之色如同盲人一樣（無法分辨），要怎樣才能清楚地分辨各種事物呢？代回答說：『就像瞎子一樣。』一個法（Dharma，佛法）普遍包含一切法，為什麼山河大地之間卻互不相知呢？代回答說：『能執著它嗎？』天不能覆蓋它，地不能承載它，要在什麼地方安身立命呢？代回答說：『在荒野之中。』一切眾生都具備見聞的能力，為什麼經典中卻說沒有眼、耳、鼻、舌、身、意呢？代回答說：『真實不虛。』眼前空無一物，為什麼卻還有剩餘？代回答說：『爭奪就會不足。』戒律如同大海一樣沒有邊際，如同珍寶一樣追求沒有厭足的時候。為什麼只持守二百五十條戒律？代回答說：『儘是佛法，沒有百姓。』不曾有一法給予他人，世尊（釋迦牟尼佛）為什麼說：『我有正法眼，交付給摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）』？代回答說：『陽氣調和，萬物生長。』心如此，法也如此，真心不分先後。為什麼還要說去請教各位先達？代回答說：『一萬個人中也沒有一個。』人天無法測度，凡夫聖人無法知曉，橫豎都是廣闊的天空，空虛而自在。接觸事物，隨順因緣，應機施設，這是什麼樣的相貌？代回答說：『醜陋的臉龐。』四大（地、水、火、風）沒有主宰，身體也沒有自我。佛（Buddha，覺悟者）為什麼說：『唯我獨尊』？代回答說：『自憐卻不覺得醜陋。』從古至今，總歸都是一個法。前佛和后佛，為什麼還要用（不同的方法）？

【English Translation】 English version The 『Dào』 (Truth or Path) has no fixed form or appearance. Why is its operation so powerful? Dài (name of a Chan master) replied: 『It lies in trusting it.』 As soon as the spring breeze stirs, all kinds of plants begin to sprout and grow. The warm air rises to the sky, and the Yin and Yang energies operate harmoniously. Thunder rumbles and rain falls, like the rapid drumming and flag-snatching on a battlefield. Without harming the essence of things, who can seize the initiative? Where is the fundamental thing? Is there or is there not? Dài replied: 『Yielding will bring abundance.』 The spring scenery is beautiful, and the four seasons are full of fragrance. The sun's light flows continuously, never fading from ancient times to the present. What exactly is this thing? Dài replied: 『Can it transform all things?』 If what is seen is like a blind person (unable to distinguish), how can one clearly distinguish all things? Dài replied: 『Just like a blind person.』 One Dharma (law, teaching) universally contains all Dharmas, so why do mountains, rivers, and the earth not know each other? Dài replied: 『Can you grasp it?』 Heaven cannot cover it, and earth cannot bear it, where should one settle down and establish one's life? Dài replied: 『In the wilderness.』 All sentient beings possess the ability to see and hear, so why do the scriptures say that there is no eye, ear, nose, tongue, body, or mind? Dài replied: 『Truly not false.』 There is nothing in front of the eyes, so why is there still a surplus? Dài replied: 『Contention will lead to deficiency.』 The precepts are like the sea without boundaries, and like treasures, the pursuit is never satisfied. Why only uphold two hundred and fifty precepts? Dài replied: 『All are Dharma, without people.』 There has never been a single Dharma given to others, so why did the World-Honored One (Shakyamuni Buddha) say: 『I have the Eye of the True Dharma, and I entrust it to Mahākāśyapa (one of the Buddha's ten great disciples)』? Dài replied: 『The Yang energy is harmonious, and all things grow.』 The mind is like this, and the Dharma is like this, the true mind does not distinguish between before and after. Why still say to consult the senior masters? Dài replied: 『Not even one in ten thousand.』 Humans and gods cannot fathom it, and ordinary people and sages cannot know it, horizontally and vertically it is the vast sky, empty and free. Contacting things, following conditions, responding to opportunities, what is its appearance? Dài replied: 『An ugly face.』 The four great elements (earth, water, fire, wind) have no master, and the body has no self. Why did the Buddha (the awakened one) say: 『I alone am the honored one』? Dài replied: 『Self-pity does not realize ugliness.』 From ancient times to the present, it all comes down to one Dharma. Former Buddhas and later Buddhas, why still use (different methods)?

不盡。代云便棒。

法無盡藏。為什麼。只說五千四十八卷。代云。早是多。

道本無失。為什麼。卻言得道。代云信。

如芭蕉堅似太虛實。雲中掣電。迅速難停。作么生是趁不迭底句。代云。和聲打。

無言童子。為什麼解說經。代云。忍不徹。

真性心地藏心。在什麼處藏。代云有么。

性似虛空。虛空為什麼。比他不得。代云。愛嗔愛喜。

鐘鈴螺鼓聲。琴瑟箜篌聲。與驢鳴狗吠。是同是別。代云。鳥飛空中。不雜空色。

滿字匉匉。佛為什麼。道無法可說。代云恐。

無神通菩薩。為什麼。足跡難尋。代云猶自。

法不屬因。不在緣故。作么生說得。代云。據款結案。

大如天地者。是什麼物。代云。蓋不得。

從生至老。將什麼。著衣吃飯。代云。驢咬博地草。

佛法是佛說。為什麼。道謗佛。代云又。

明明無悟者有句。為什麼卻迷人。代云有。

有情為什麼無佛性。代云隔。

無情為什麼有佛性。代云知。

橫該宇宙。豎括乾坤。海水騰波。須彌岌峇。還有撲不碎底句么。有即道將來。代云撲。

日月無心。為什麼。能分萬象。代云。此恩難報。

日月光明。照人心地。迷

【現代漢語翻譯】現代漢語譯本不盡（沒有窮盡）。代云（人名）便打。

法無盡藏（佛法沒有窮盡的寶藏）。為什麼只說五千四十八卷？代云（人名）：早就是多了。

道本無失（真理本來沒有缺失）。為什麼卻說得道？代云（人名）：信。

如芭蕉堅似太虛實（像芭蕉樹一樣堅固，又像太虛一樣空虛）。雲中閃電，迅速難停。怎麼樣才是追趕不上的那一句？代云（人名）：和聲打。

無言童子（不說話的童子）。為什麼解說經？代云（人名）：忍不徹（忍不住）。

真性心地藏心（真實的本性，心地中的寶藏之心）。在什麼地方藏？代云（人名）：有么？（有嗎？）

性似虛空（本性像虛空）。虛空為什麼比不上它？代云（人名）：愛嗔愛喜（愛、嗔、愛、喜）。

鐘鈴螺鼓聲，琴瑟箜篌聲，與驢鳴狗吠，是同是別？代云（人名）：鳥飛空中，不雜空色（鳥在空中飛翔，不會混淆天空的顏色）。

滿字匉匉（書寫了很多文字）。佛為什麼說無法可說？代云（人名）：恐（恐怕）。

無神通菩薩（沒有神通的菩薩）。為什麼足跡難尋？代云（人名）：猶自（還是）。

法不屬因，不在緣故（佛法不屬於因，也不在於緣）。怎麼樣說得通？代云（人名）：據款結案（根據條款結案）。

大如天地者（大如天地的東西）。是什麼物？代云（人名）：蓋不得（覆蓋不了）。

從生至老（從生到老）。將什麼著衣吃飯？代云（人名）：驢咬博地草（驢子啃咬地上的草）。

佛法是佛說（佛法是佛說的）。為什麼說謗佛？代云（人名）：又（又）。

明明無悟者有句（明明沒有覺悟者這句話）。為什麼卻迷惑人？代云（人名）：有（有）。

有情為什麼無佛性？代云（人名）：隔（隔閡）。

無情為什麼有佛性？代云（人名）：知（知道）。

橫該宇宙，豎括乾坤（橫向涵蓋宇宙，縱向包括天地）。海水騰波，須彌岌峇（海水翻騰，須彌山搖搖欲墜）。還有撲不碎的那一句嗎？有就說出來。代云（人名）：撲（撲）。

日月無心（日月沒有心）。為什麼能分萬象？代云（人名）：此恩難報（此恩難報）。

日月光明，照人心地（日月的光明，照耀人的心地）。迷

【English Translation】 English version Inexhaustible. Daiyun (name of a person) then strikes.

The Dharma is an inexhaustible treasury (the Dharma is an inexhaustible treasure). Why only speak of five thousand and forty-eight scrolls? Daiyun (name of a person) says: That's already too much.

The Tao is inherently without loss (the truth is inherently without defect). Why then speak of attaining the Tao? Daiyun (name of a person) says: Believe.

Like a banana tree, firm yet like the emptiness of space (like a banana tree being firm, yet like the great void being empty). Lightning in the clouds, swift and difficult to stop. What is the phrase that cannot be caught up with? Daiyun (name of a person) says: Strike in harmony.

A speechless child (a child who doesn't speak). Why does he explain the scriptures? Daiyun (name of a person) says: Cannot bear it completely (cannot help but speak).

The true nature, the mind-ground, the treasury of the heart (the true nature, the treasure-heart in the mind-ground). Where is it hidden? Daiyun (name of a person) says: Is there one?

The nature is like emptiness (the nature is like emptiness). Why can't emptiness be compared to it? Daiyun (name of a person) says: Love, anger, love, joy.

The sound of bells, chimes, conches, and drums; the sound of zithers, harps, and konghou (ancient Chinese harp); and the braying of donkeys and the barking of dogs—are they the same or different? Daiyun (name of a person) says: Birds fly in the sky, not mixing with the color of the sky.

Words filling the page (many words are written). Why does the Buddha say there is no Dharma to be spoken? Daiyun (name of a person) says: Fear.

A Bodhisattva without supernatural powers (a Bodhisattva without supernatural powers). Why are his footprints difficult to find? Daiyun (name of a person) says: Still.

The Dharma does not belong to cause, nor is it in conditions (the Dharma does not belong to cause, nor is it in conditions). How can it be explained? Daiyun (name of a person) says: Settle the case according to the facts.

That which is as large as heaven and earth (that which is as large as heaven and earth). What is it? Daiyun (name of a person) says: Cannot cover it.

From birth to old age (from birth to old age). What do you use to wear clothes and eat food? Daiyun (name of a person) says: A donkey bites the grass on the ground.

The Buddha-dharma is spoken by the Buddha (the Buddha-dharma is spoken by the Buddha). Why say it is slandering the Buddha? Daiyun (name of a person) says: Again.

Clearly, there is a phrase 'no one is enlightened' (clearly, there is a phrase 'no one is enlightened'). Why does it confuse people? Daiyun (name of a person) says: There is.

Why do sentient beings not have Buddha-nature? Daiyun (name of a person) says: Separation.

Why do insentient beings have Buddha-nature? Daiyun (name of a person) says: Know.

Horizontally encompassing the universe, vertically including heaven and earth (horizontally encompassing the universe, vertically including heaven and earth). The sea water surges, Mount Sumeru (mythical mountain) totters. Is there a phrase that cannot be shattered? If there is, then speak it. Daiyun (name of a person) says: Shatter.

The sun and moon have no mind (the sun and moon have no mind). Why can they distinguish the myriad phenomena? Daiyun (name of a person) says: This kindness is difficult to repay.

The light of the sun and moon illuminates people's minds (the light of the sun and moon illuminates people's minds). Confused.

人還假日月也無。代云。不見道。

燈光雖小。為什麼。能破闇室中昏。代云明。

火星至微起。為什麼。成壞俱能。代云。時來天地皆同力。勢往英雄不自由。

山嶽雖高。為什麼。不比人心。代云。識法者恐。

全不知底人。為什麼。不求佛祖。代云。屈得么。

天垂甘露。地氣所滋。萬物生芽。千祥合彩。擎拳合掌。供養三尊。還有超佛越祖底道理。代云向。

如拳作手。如手作拳。展縮自由。不因他力。過在什麼處。代云。朝打三千暮打八百。

云生巨海。雨澍龍心。出金入福。長養人天。虛空有盡。此事無窮。還有識得底么。識得喚作什麼。代云。波斯眼瞎。

頌曰

詰問一百則。從頭道理全。古今如目睹。有口不能詮。室中請益。古人公案。未盡善者。請以代之。語不格者。請以別之故。目之為代別。

外道六師告波斯匿王。萍沙王及十六大國王。一切人天。悉集俱薩羅國。索世尊鬥神通。富蘭那迦葉云。瞿曇現一。我等現二。乃至百千各各一倍。佛從十二月十五日。對天人國王一切龍神。現無量神通。至正月十五日。度無數人天。彼外道等。一無所現。被諸國王問云。六師何不現神通。外道等悉皆無語。四散馳走。直至死者。正與么時

【現代漢語翻譯】現代漢語譯本人還假借日月嗎？回答：不見道（無法領悟）。

燈光雖然微小，為什麼能破除黑暗房間中的昏暗？回答：明（光明）。

火星的光芒極其微弱，為什麼能成就和破壞一切？回答：時來天地皆同力，勢去英雄不自由（時機到來，天地都會助力；時運衰退，英雄也無法自主）。

山嶽雖然高大，為什麼比不上人心？回答：識法者恐（懂得佛法的人心懷敬畏）。

完全不瞭解佛法真諦的人，為什麼不尋求佛祖的教誨？回答：屈得么（能屈服於佛法嗎）？

天降甘露，是地氣滋養的結果，萬物因此萌發生長，各種吉祥匯聚成絢麗的色彩。舉起拳頭，合起手掌，供養佛、法、僧三寶（三尊）。還有超越佛祖的道理嗎？回答：向（有）。

比如拳頭變成手，比如手變成拳頭，伸展收縮自由自在，不依賴其他力量。過失在哪裡？回答：朝打三千暮打八百（早晨打三千，晚上打八百，形容變化迅速）。

雲彩從巨大的海洋升起，雨水滋潤龍的心田，輸出黃金，輸入福報，長養人天。虛空有窮盡的時候，這件事（佛法）沒有窮盡的時候。還有人能認識到這個道理嗎？認識到的話，應該稱作什麼？回答：波斯眼瞎（比喻不識貨）。

頌曰：

詰問一百則，從頭到尾道理完備。古今之事如同親眼所見，卻無法用言語完全表達。在室內請教，是古人的公案。如果有什麼不完善的地方，請用『代』來補充；如果有什麼不符合規範的地方，請用『別』來修正。所以命名為『代別』。

外道六師（Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, Nigantha Nataputta）告訴波斯匿王（King Pasenadi of Kosala）、萍沙王（King Bimbisara）以及十六大國王，所有的人和天神都聚集在俱薩羅國（Kosala），要求世尊（釋迦牟尼佛）鬥神通。富蘭那迦葉（Purana Kassapa）說：『瞿曇（Gotama，釋迦牟尼佛的姓）現出一個神通，我們現出兩個神通，乃至百千個神通，各自加倍。』佛陀從十二月十五日，面對天人、國王、一切龍神，示現無量神通，直到正月十五日，度化了無數的人和天神。那些外道等，一個神通也沒有示現出來。被各位國王質問說：『六師為什麼不示現神通？』外道等都無話可說，四處逃散，甚至有人因此而死。正在這個時候……

【English Translation】 English version Does man still borrow from the sun and moon? Answer: I do not see the Way (cannot comprehend).

Although the lamplight is small, why can it break the darkness in a dark room? Answer: Brightness.

Although the spark of Mars is extremely faint, why can it accomplish and destroy everything? Answer: When the time comes, heaven and earth will work together; when fortune declines, even heroes are not free.

Although the mountains are high, why are they not comparable to the human heart? Answer: Those who understand the Dharma are fearful (those who understand the Buddha's teachings are in awe).

Why do those who do not understand the essence of the Dharma not seek the teachings of the Buddha? Answer: Can you submit (to the Dharma)?

Heaven sends down sweet dew, which is the result of the earth's energy nourishing it. All things sprout and grow because of it, and all kinds of auspiciousness gather into brilliant colors. Raising fists and joining palms, we make offerings to the Buddha, Dharma, and Sangha (Three Jewels). Is there a principle that surpasses the Buddha? Answer: Yes.

For example, a fist becomes a hand, and a hand becomes a fist, stretching and contracting freely, not relying on other forces. Where is the fault? Answer: Three thousand blows in the morning, eight hundred blows in the evening (describing rapid changes).

Clouds rise from the vast ocean, and rain nourishes the dragon's heart, exporting gold and importing blessings, nurturing humans and gods. Empty space has an end, but this matter (the Dharma) has no end. Is there anyone who can recognize this principle? If you recognize it, what should it be called? Answer: The Persian is blind (a metaphor for not recognizing value).

A verse says:

One hundred questions and answers, from beginning to end, the principles are complete. The events of ancient and modern times are as if seen with one's own eyes, but cannot be fully expressed in words. Inquiring in the room is a public case of the ancients. If there is anything imperfect, please supplement it with 'dai' (substitution); if there is anything that does not conform to the norms, please correct it with 'bie' (distinction). Therefore, it is named 'Daibie'.

The six heretical teachers (Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, Nigantha Nataputta) told King Pasenadi of Kosala, King Bimbisara, and the sixteen great kings that all humans and gods had gathered in Kosala to demand that the World Honored One (Sakyamuni Buddha) compete in supernatural powers. Purana Kassapa said: 'Gotama (Gotama, Sakyamuni Buddha's surname) manifests one supernatural power, and we manifest two supernatural powers, and even hundreds of thousands of supernatural powers, each doubling.' The Buddha, from the fifteenth day of the twelfth month, in the face of gods, kings, and all dragons, manifested immeasurable supernatural powers, until the fifteenth day of the first month, and transformed countless humans and gods. Those heretics, etc., did not manifest a single supernatural power. They were questioned by the kings, saying: 'Why do the six teachers not manifest supernatural powers?' The heretics were speechless and fled in all directions, and some even died as a result. At this very moment...

。對佛現得什麼神通。代云。專甲謹退。

提婆達多。教惡生王。殺父殺母。及殺世尊。失卻神通。卻來見佛。佛告曰。癡人。汝何不現神通。無對慚恥。代云。君子惡先言。

佛陀波利游臺。到忻州東。見一老人問。師向什麼處去。對云。臺山禮拜文殊去。老人云。大德。見文殊還識也無。無對。代云。今日慶幸。

佛弟子畢陵伽婆蹉。見一僧塔。觀知是凡夫恐遭天人禮。到彼坼卻。被六群尼來打。一無言對。代云。好心無好報。

阿育王請賓頭盧。齋問。承聞尊者。親見佛來是否。尊者以手抬眉示王云。會么。王云。不會。老僧親見佛來。無對。代云。卻勞尊者。

阿難問迦葉。世尊傳金襕外。更傳何法。迦葉呼。阿難應諾。云倒卻門前剎竿著。代云。不問那知。

優波鞠多來。看蓮花色比丘尼。才入門觸撒油缽。尼云。佛在之日。六群比丘。甚是粗行。數來我舍。尚不觸此缽。尊者是紹祖位之人。得恁么粗行。代云。已知錯怪。

文殊觀音彌勒。問戒賢法師云。四大無主。身亦無我是否。云是。云教誰患刺風。代云。不見道無主。

十八祖伽耶舍多。至月氏國。鳩摩羅多問。是何徒眾。祖云。是佛弟子。彼聞佛號。心神竦然。即時閉門。祖扣其門。彼曰。此

【現代漢語翻譯】現代漢語譯本：有人問：『對佛（指佛陀）顯現了什麼神通？』代答說：『專甲謹退。』（意義不明，可能是一種謙辭或禪語，表示不敢在佛前賣弄神通。）

提婆達多（Devadatta，佛陀的堂兄弟，也是一位弟子，后因嫉妒佛陀而叛教）教唆惡生王（Ajatasattu，古代印度摩揭陀國的國王）殺父殺母，並且試圖殺害世尊（釋迦牟尼佛）。他失去了神通，後來來見佛陀。佛陀告誡他說：『愚癡的人啊，你為什麼不顯現神通呢？』提婆達多無言以對，感到慚愧。代答說：『君子不應該先說大話。』

佛陀波利（Buddhapali，唐代僧人）遊歷五臺山，到達忻州東面時，遇到一位老人問：『法師您要去哪裡？』回答說：『去五臺山禮拜文殊菩薩（Manjusri，智慧的象徵）。』老人說：『大德，見到文殊菩薩您能認出來嗎？』佛陀波利無言以對。代答說：『今日真是慶幸啊。』（可能表示能有機會見到文殊菩薩）

佛陀的弟子畢陵伽婆蹉（Pilindavatsa，佛陀的弟子之一）見到一座僧人的塔，觀察得知裡面埋葬的是凡夫，擔心會受到天人的禮拜，於是前去拆毀了它。結果被六群比丘尼（Six groups of nuns，佛教僧團中行為不端的六類比丘尼）毆打。畢陵伽婆蹉一句話也沒說。代答說：『好心沒好報。』

阿育王（Asoka，孔雀王朝的國王，篤信佛教）請賓頭盧尊者（Pindola，佛陀的弟子之一，奉佛之命常住世間，不入涅槃）齋飯，問道：『聽說尊者您親眼見過佛陀，是這樣嗎？』尊者用手抬起眉毛示意阿育王，問道：『明白了嗎？』阿育王說：『不明白。』（意思是自己太愚鈍，無法領會）代答說：『真是勞煩尊者了。』

阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）問迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）：『世尊傳授金襕袈裟之外，還傳授了什麼法？』迦葉呼喚：『阿難！』阿難應諾。迦葉說：『把門前的剎竿倒下來。』代答說：『不問怎麼知道呢？』（意指禪宗的機鋒問答，通過日常事物來啓發智慧）

優波鞠多（Upagupta，佛教史上著名的一位尊者，被認為是阿育王的老師）來拜訪蓮花色比丘尼（蓮花色，一位著名的比丘尼）。剛入門就碰倒了油缽。比丘尼說：『佛陀在世的時候，六群比丘非常粗魯，經常來我的住所，尚且沒有碰到這個油缽。尊者您是繼承祖位的人，怎麼如此粗魯？』代答說：『已經知道錯了，真是奇怪。』

文殊菩薩、觀音菩薩（Avalokitesvara，大慈大悲的象徵）、彌勒菩薩（Maitreya，未來佛）問戒賢法師：『四大（地、水、火、風）沒有主宰，身體也沒有我，是這樣嗎？』戒賢法師回答：『是這樣。』菩薩們問：『那麼是誰在承受風刺的痛苦呢？』代答說：『沒聽說過沒有主宰嗎？』

第十八祖伽耶舍多（Gayashata，禪宗的第十八代祖師）到達月氏國（Yuezhi，古代中亞的一個國家）。鳩摩羅多（Kumarata，一位佛教論師）問：『你們是什麼徒眾？』祖師回答：『是佛的弟子。』鳩摩羅多聽到佛號，心神肅然，立刻關上了門。祖師敲門，鳩摩羅多說：『這裡……』（未完）

【English Translation】 English version: Someone asked: 'What supernatural power did you demonstrate before the Buddha (referring to Shakyamuni Buddha)?' The substitute replied: 'Zhuān jiǎ jǐn tuì.' (The meaning is unclear, possibly a humble expression or a Zen saying, indicating that one would not dare to show off supernatural powers before the Buddha.)

Devadatta (Buddha's cousin and a disciple who later betrayed him out of jealousy) instigated Ajatasattu (an ancient Indian king of Magadha) to kill his father and mother, and also attempted to kill the World Honored One (Shakyamuni Buddha). He lost his supernatural powers and later came to see the Buddha. The Buddha admonished him: 'Foolish man, why don't you demonstrate your supernatural powers?' Devadatta was speechless and ashamed. The substitute replied: 'A gentleman should not make boastful claims beforehand.'

Buddhapali (a Tang Dynasty monk) traveled to Mount Wutai and, upon arriving east of Xinzhou, encountered an old man who asked: 'Where are you going, Dharma Master?' He replied: 'I am going to Mount Wutai to pay homage to Manjusri Bodhisattva (the symbol of wisdom).' The old man said: 'Virtuous one, will you recognize Manjusri when you see him?' Buddhapali was speechless. The substitute replied: 'Today is truly fortunate!' (Possibly indicating the opportunity to meet Manjusri Bodhisattva)

The Buddha's disciple Pilindavatsa (one of the Buddha's disciples) saw a stupa (a Buddhist monument) of a monk and, knowing that it contained the remains of an ordinary person and fearing that it would be worshiped by devas (gods), went to demolish it. As a result, he was beaten by the Six Groups of Nuns (six categories of nuns with misconduct in the Buddhist Sangha). Pilindavatsa said nothing in response. The substitute replied: 'Good intentions receive no good reward.'

King Asoka (the Mauryan emperor, a devout Buddhist) invited the Venerable Pindola (one of the Buddha's disciples, who was ordered by the Buddha to remain in the world and not enter Nirvana) for a meal and asked: 'I have heard that you personally saw the Buddha, is that so?' The Venerable One raised his eyebrows with his hand to indicate to King Asoka, asking: 'Do you understand?' King Asoka said: 'I do not understand.' (Meaning he was too dull to comprehend). The substitute replied: 'You have truly troubled the Venerable One.'

Ananda (one of the Buddha's ten great disciples, known for his strong memory) asked Kasyapa (one of the Buddha's ten great disciples, known for his ascetic practices): 'Besides transmitting the golden kasaya (monk's robe), what other Dharma did the World Honored One transmit?' Kasyapa called out: 'Ananda!' Ananda responded. Kasyapa said: 'Knock down the flagpole in front of the gate.' The substitute replied: 'How would one know without asking?' (Referring to the koan-like question and answer in Zen Buddhism, using everyday things to inspire wisdom)

Upagupta (a famous venerable one in Buddhist history, considered to be Asoka's teacher) came to visit the Bhikkhuni Lotus Color (Lotus Color, a famous bhikkhuni). As soon as he entered the door, he knocked over the oil bowl. The Bhikkhuni said: 'When the Buddha was alive, the Six Groups of Bhikkhus were very rude and often came to my residence, yet they did not knock over this oil bowl. Venerable One, you are a successor to the ancestral seat, how can you be so rude?' The substitute replied: 'I already know I was wrong, it's strange.'

Manjusri Bodhisattva, Avalokitesvara Bodhisattva, and Maitreya Bodhisattva asked Dharma Master Jiexian: 'The Four Great Elements (earth, water, fire, wind) have no master, and the body has no self, is that so?' Dharma Master Jiexian replied: 'That is so.' The Bodhisattvas asked: 'Then who is suffering from the pain of wind pricking?' The substitute replied: 'Have you not heard that there is no master?'

The Eighteenth Patriarch Gayashata (the eighteenth patriarch of Zen Buddhism) arrived in Yuezhi (an ancient country in Central Asia). Kumarata (a Buddhist scholar) asked: 'What kind of disciples are you?' The Patriarch replied: 'We are disciples of the Buddha.' Kumarata, upon hearing the Buddha's name, became solemn and immediately closed the door. The Patriarch knocked on the door, and Kumarata said: 'Here...'(incomplete)

舍無人。祖曰。道無者誰。代云。洎合忘卻。

羅睺羅行化。到摩竭國。手執一竿。竿懸一幡。在人前立。人問汝是什麼人。云我是一切智人。眾皆無語。代云。自憐不覺丑。

西天外道。問一入定僧云。輪王種眾生種。非佛非羅漢。不受後有身。是什麼義。羅漢無語。遂卻入定問彌勒。彌勒為答。卻出定來。如彌勒云。譬如陶師挻埴成器。代云。卻勞尊者往復神用。

彌遮迦從中印土來。至北天竺。見一人手執酒器問。師從何方來。復往何許。迦曰。我自心來。欲往無處。又問。師識我手中物否。師曰。此是觸器。而負凈者。又問。師識我否。師曰。我即不識。識即非我。我雖識汝。不知姓字。汝暫稱名。我即悟矣。代云。師既識我。何待稱名。

馬鳴問迦毗摩羅。汝有何聖。云我化大海。不足為難。又問。汝化性海得否。云若化性海。我當不得。別云。許即不讓。

龍樹行化。至西印土。見提婆問。汝佛性如何。報言。佈施。我求福利。非解佛性。汝會佛性。當爲我說。師曰。欲學佛道。先除我慢。心生敬仰。發大慚愧。方得佛性。云何汝今不生恭敬。而欲得也。提婆求哀。別云。因一事長一智。

師子尊者。行化于罽賓國。彼有一師。名波梨迦。有少智慧。習小乘禪定。

【現代漢語翻譯】現代漢語譯本舍無人。祖師說：『誰說「道無」？』代替回答說：『連「知道」這件事都應該忘卻。』

羅睺羅（Rahula，佛陀的兒子）外出教化，到達摩竭國（Magadha）。他手持一根竿子，竿子上懸掛著一面幡。他站在人們面前。人們問：『你是什麼人？』他說：『我是一切智人。』眾人都沒有話說。代替回答說：『可憐他自己卻不覺得醜陋。』

西天的外道，問一位入定的僧人：『輪王（Chakravarti，統治世界的理想君主）的種子，眾生的種子，非佛非羅漢，不受後有之身，是什麼意思？』羅漢沒有回答，於是又入定去問彌勒（Maitreya，未來佛）。彌勒為他解答。他出定后，像彌勒那樣回答說：『譬如陶工揉捏黏土製成器物。』代替回答說：『卻勞煩尊者往返運用神通。』

彌遮迦（Mijiajia）從中印度來到北天竺。他看見一個人手執酒器問：『師父從何方來？又要往何處去？』彌遮迦說：『我從自心而來，想要前往無處。』那人又問：『師父認識我手中的東西嗎？』彌遮迦說：『這是觸器，卻被不潔凈的人拿著。』又問：『師父認識我嗎？』彌遮迦說：『我不認識你。如果認識，那就不是我了。我雖然認識你，卻不知道你的姓名。你暫且說出你的名字，我就明白了。』代替回答說：『師父既然認識我，何必等待我說出名字？』

馬鳴（Ashvaghosa）問迦毗摩羅（Kapimala）：『你有什麼神通？』迦毗摩羅說：『我能化大海，這不足為難。』馬鳴又問：『你能化性海嗎？』迦毗摩羅說：『如果能化性海，我就什麼都不能做了。』另一種說法是：『如果承認能化，那就是不謙讓了。』

龍樹（Nagarjuna）外出教化，到達西印度。他看見提婆（Aryadeva）問：『你的佛性如何？』提婆回答說：『佈施。我求的是福利，不是瞭解佛性。如果你懂得佛性，就為我說說。』龍樹說：『想要學習佛道，先要去除我慢之心，心生敬仰，發出大慚愧心，才能得到佛性。為什麼你現在不生恭敬之心，卻想要得到佛性呢？』提婆請求原諒。另一種說法是：『經歷一件事增長一分智慧。』

師子尊者（Simha）在罽賓國（Kashmir）教化。那裡有一位老師，名叫波梨迦（Parshva），只有少許智慧，修習小乘禪定。

【English Translation】 English version Someone abandoned the house. The Patriarch said, 'Who speaks of the absence of the Tao?' He replied on his behalf, 'It should be completely forgotten.'

Rahula (Buddha's son) went out to propagate the Dharma, arriving in Magadha. He held a pole with a banner hanging from it. He stood before the people. The people asked, 'Who are you?' He said, 'I am the all-knowing one.' The crowd was speechless. He replied on his behalf, 'Pity him for not realizing his own ugliness.'

A non-Buddhist from the Western Regions asked a monk in meditation, 'What is the meaning of the seed of a Chakravarti (ideal world ruler), the seed of sentient beings, neither Buddha nor Arhat, not subject to future existence?' The Arhat was silent, then entered meditation again to ask Maitreya (future Buddha). Maitreya answered him. He came out of meditation and replied like Maitreya, 'It is like a potter shaping clay into a vessel.' He replied on his behalf, 'It troubles the venerable one to use his supernatural powers back and forth.'

Mijiajia came from Central India to North India. He saw a man holding a wine vessel and asked, 'Where do you come from, master? And where are you going?' Mijiajia said, 'I come from my own mind and wish to go nowhere.' The man asked again, 'Do you recognize what I hold in my hand, master?' Mijiajia said, 'This is a vessel for contact, but it is held by one who is impure.' He asked again, 'Do you recognize me, master?' Mijiajia said, 'I do not recognize you. If I recognized you, it would not be me. Although I recognize you, I do not know your name. If you briefly state your name, I will understand.' He replied on his behalf, 'Since the master recognizes me, why wait for me to state my name?'

Ashvaghosa asked Kapimala, 'What supernatural powers do you have?' Kapimala said, 'I can transform the great ocean, which is not difficult.' Ashvaghosa asked again, 'Can you transform the nature-sea?' Kapimala said, 'If I could transform the nature-sea, I would be unable to do anything else.' Another version says, 'To admit that one can transform it is to be unyielding.'

Nagarjuna went out to propagate the Dharma, arriving in West India. He saw Aryadeva and asked, 'What is your Buddha-nature like?' Aryadeva replied, 'Giving. I seek blessings, not understanding of Buddha-nature. If you understand Buddha-nature, please tell me about it.' Nagarjuna said, 'If you want to learn the Buddha-way, first remove arrogance, generate reverence, and develop great shame, then you can attain Buddha-nature. Why do you not generate reverence now, yet want to attain Buddha-nature?' Aryadeva begged for forgiveness. Another version says, 'Through one experience, one gains one wisdom.'

The Venerable Simha propagated the Dharma in Kashmir. There was a teacher there named Parshva, who had little wisdom and practiced Hinayana meditation.

自後出得五眾。各處一方。師子尊者。一一自問。問不語眾曰。說佛真教。演波羅蜜。誰教不語。而禁佛邪。代云。語亦非通。

問舍相眾。佛說真教。威儀具足。梵行清白。何於此相。而謂舍邪。代云。舍亦非污。

問執相眾。佛土清凈。自在無著。云何執相。而定得邪。代云。將謂無人。

問知見眾。諸佛智見。無所得故。此法微妙。覺聞不及。無相無為。何知見邪。代云。卻勞相為。

王問尊者曰。師得勝法否。云已得。王曰。于生死有懼否。云已離生死。既離生死。可施我頭。師曰。身非我有。豈況施頭。別云。識頭么。王便下劍。頭臂俱落。別云。知師不吝。

東印土國王。請般若多羅。齋王問。諸人盡轉經。師為什麼不轉。師曰。貧道出息。不隨眾緣。入息不居蘊界。常轉如是經。百千萬億卷。非但一卷兩卷。代云。卻勞尊者心力。

梁帝問祖師。如何是聖諦第一義。祖曰。廓然無聖。帝云。對朕者誰。祖云。不識。代云。弟子智淺。

志公問祖師。承聞仁者喚我作屠兒。還見我殺生否。云見。志公云。有見見無見見。不有不無見邪。祖云。汝有如是見邪。代云。不枉西來。

梁武帝請傅大士講經。大士儼然。帝曰。請大士與朕講經。為什麼不講。志

【現代漢語翻譯】現代漢語譯本：之後出現了五類僧眾，各自佔據一方。師子尊者（Śīṃha，佛教僧侶）一一親自詢問他們。問不語眾（奉行禁語的僧侶）說：『宣說佛陀的真正教義，闡述波羅蜜（pāramitā，到達彼岸的方法），是誰教導你們不說話，而禁止佛法呢？』他們回答說：『說話也並非是通達真理的唯一途徑。』問舍相眾（拋棄外在表象的僧侶）：『佛陀宣說的真正教義，威儀具足，梵行清白，為何要拋棄這些外在表象，而認為是邪道呢？』他們回答說：『拋棄外在表象也並非是污濁的。』問執相眾（執著于外在表象的僧侶）：『佛土清凈，自在無著，為何要執著于外在表象，而認為這樣才能得道呢？』他們回答說：『我們以為沒有人知道。』問知見眾（執著于知見的僧侶）：『諸佛的智慧見解，都是因為無所得的緣故。這種佛法微妙，覺悟和聽聞都難以企及，是無相無為的，你們為何要執著于知見，而認為是邪道呢？』他們回答說：『卻要勞煩您來為我們解釋。』國王問尊者說：『您是否已經獲得了殊勝的佛法？』尊者回答說：『已經獲得。』國王說：『您對生死還有恐懼嗎？』尊者回答說：『已經脫離了生死。』國王說：『既然已經脫離了生死，可以把您的頭施捨給我嗎？』尊者說：『身體都不是我所擁有的，更何況是頭呢？』另一種說法是：『您認識這個頭嗎？』國王於是揮劍砍去，頭和手臂都落了下來。另一種說法是：『我知道尊者您是不吝惜的。』東印度國王請般若多羅（Prajñātāra，禪宗祖師）應供齋飯。國王問道：『其他人都誦讀經文，您為什麼不誦讀呢？』般若多羅回答說：『貧僧的出息，不隨順眾緣；入息，不居於五蘊（skandha）和十二界（āyatana）。我經常誦讀這樣的經文，百千萬億卷，不僅僅是一卷兩卷。』另一種說法是：『卻要勞煩尊者您費心費力了。』梁武帝問達摩祖師（Bodhidharma，禪宗祖師）：『如何是聖諦第一義？』達摩祖師回答說：『廓然無聖。』梁武帝說：『那面對朕的人是誰？』達摩祖師回答說：『不認識。』另一種說法是：『弟子智慧淺薄。』志公（寶誌禪師）問達摩祖師：『聽說您稱我為屠夫，您還看見我殺生嗎？』達摩祖師回答說：『看見了。』志公說：『是有見之見，還是無見之見？是不有不無之見嗎？』達摩祖師說：『你持有這樣的見解嗎？』另一種說法是：『不枉費您從西天而來。』梁武帝請傅大士（傅翕，南北朝時期的居士）講經。傅大士端坐不動。梁武帝說：『請大士為朕講經，為什麼不講呢？』

【English Translation】 English version: Later, five groups of monks emerged, each occupying a different area. Venerable Śīṃha (Buddhist monk) personally questioned them one by one. He asked the silent monks (those who practiced silence): 'Who taught you to remain silent, prohibiting the true teachings of the Buddha and expounding pāramitā (the way to reach the other shore)?' They replied, 'Speaking is not the only way to attain the truth either.' He asked the monks who abandoned forms (those who discarded external appearances): 'The true teachings of the Buddha, with complete dignity, pure conduct, why abandon these external forms and consider it heresy?' They replied, 'Abandoning external forms is not impure either.' He asked the monks who clung to forms (those who were attached to external appearances): 'The Buddha-land is pure, free and unattached, why cling to external forms and think that this is the only way to attain enlightenment?' They replied, 'We thought no one knew.' He asked the monks who clung to views (those who were attached to views and opinions): 'The wisdom and insight of all Buddhas are due to non-attainment. This Dharma is subtle, beyond the reach of awakening and hearing, it is without form and without action, why cling to views and consider it heresy?' They replied, 'It is troublesome for you to explain it to us.' The king asked the Venerable, 'Have you attained the supreme Dharma?' The Venerable replied, 'I have attained it.' The king said, 'Do you still fear birth and death?' The Venerable replied, 'I have transcended birth and death.' The king said, 'Since you have transcended birth and death, can you give me your head?' The Venerable said, 'This body is not mine, let alone my head.' Another version says, 'Do you recognize this head?' The king then drew his sword and cut off the head and arms. Another version says, 'I know that you, Venerable, are not stingy.' The king of East India invited Prajñātāra (Zen patriarch) for a vegetarian meal. The king asked, 'Everyone else is reciting scriptures, why aren't you reciting?' Prajñātāra replied, 'This poor monk's out-breath does not follow the conditions, and the in-breath does not dwell in the five skandhas (aggregates) and twelve āyatanas (sense bases). I constantly recite such scriptures, hundreds of millions of volumes, not just one or two.' Another version says, 'It is troublesome for you, Venerable, to exert your mind and effort.' Emperor Wu of Liang asked Bodhidharma (Zen patriarch), 'What is the first meaning of the highest truth?' Bodhidharma replied, 'Vast emptiness, no holiness.' Emperor Wu said, 'Then who is facing me?' Bodhidharma replied, 'I don't know.' Another version says, 'Your disciple's wisdom is shallow.' Master Zhi (Chan Master Baozhi) asked Bodhidharma, 'I heard that you call me a butcher, do you still see me killing?' Bodhidharma replied, 'I see it.' Master Zhi said, 'Is it seeing with seeing, or seeing with non-seeing? Is it seeing with neither existence nor non-existence?' Bodhidharma said, 'Do you hold such a view?' Another version says, 'Your coming from the West was not in vain.' Emperor Wu of Liang invited Layman Fu (Fu Xi, a lay Buddhist during the Southern and Northern Dynasties) to lecture on the scriptures. Layman Fu sat still and did not move. Emperor Wu said, 'Please, Layman, lecture on the scriptures for me, why don't you speak?'

公云。大士講經畢。代云。講得甚好。

大士講經。次帝來。諸人總起。大士端坐。臣問。帝來何不起。大士云。法地若動。萬法不安。代云。解說道理。

大士側坐。帝云。何不正坐。大士云。正人無正性。側人無側心。代云。其義皎然。

無著喫茶。文殊托玻璃盞問。南方還有這個么。著云。無。殊云。將什麼喫茶。代云。謝顧問。

又至晚求宿。文殊云。大德有執心在。著云。某甲無執心。文殊云。還曾受戒否。云受戒久矣。殊云。既無執心。何用受戒。代云。悔出前言。童子送出門。問童子。適來大聖。道前三三后三三是多少。童子召大德著回頭。童子云。是多少。代云。識得汝。

又不見寺額。遂問童子。是什麼寺。童子指金剛背後。著回頭。化寺乃隱。代云。辯才遇蕭翼。

文殊令善財云。不是藥者。采一莖來。卻來白雲。無有不是藥者。云是藥者采將來。童子隨手。取一枝草。與文殊。殊接得呈大眾曰。亦能殺人。亦能活人。代云。秤子在手頭。

跋陀三藏。問生法師。如何是色空義。生法師云。眾微聚為色。眾微無自性為空。又問。眾微未聚時。喚作什麼。代云體葛藤。

志公坐。見梁帝來。豎起蠟燭。帝曰。莫是令弟子傳無盡燈否。志公把蠟燭

【現代漢語翻譯】現代漢語譯本：

公（某人，未指明）說：『大士（菩薩的尊稱）講經完畢。』代（某人，未指明）說：『講得非常好。』大士講經，皇帝來了，眾人都站起來，大士卻端坐不動。臣（某人，未指明）問：『皇帝來了，為何不起身？』大士說：『法地如果動搖，萬法就不得安寧。』代說：『解釋得很有道理。』大士側身而坐，皇帝說：『為何不端正坐好？』大士說：『正人沒有固定的正性，側人也沒有固定的側心。』代說：『其中的含義非常明白。』無著（僧人名）喝茶，文殊（文殊菩薩）拿著玻璃杯問：『南方還有這個嗎？』無著說：『沒有。』文殊說：『用什麼喝茶？』代說：『謝謝您的提問。』又有一次，到了晚上求住宿，文殊說：『大德（對僧人的尊稱）有執著心。』無著說：『我沒有執著心。』文殊說：『你曾經受戒嗎？』無著說：『受戒很久了。』文殊說：『既然沒有執著心，為何要受戒？』代說：『後悔說出之前的話。』童子送他出門，問童子：『剛才那位大聖（指文殊菩薩），道前三三后三三是多少？』童子叫道：『大德，回頭！』童子問：『是多少？』代說：『我認出你了。』又沒有看見寺廟的匾額，於是問童子：『這是什麼寺廟？』童子指著金剛（護法神）的背後，無著回頭看，寺廟就消失了。代說：『辯才遇到蕭翼（比喻遇到對手）。』文殊讓善財（善財童子）說：『不是藥的，采一根來。』善財回來稟告說：『沒有不是藥的。』文殊說：『是藥的采將來。』童子隨手取了一根草，給了文殊。文殊接過草，呈給大眾說：『也能殺人，也能救人。』代說：『秤子就在手裡。』跋陀三藏（僧人名）問生法師（僧人名）：『什麼是色空的含義？』生法師說：『眾多微塵聚整合為色，眾多微塵沒有自性就是空。』又問：『眾多微塵未聚集時，叫作什麼？』代說：『糾纏不清。』志公（僧人名）坐著，看見梁帝（皇帝名）來了，豎起蠟燭。梁帝說：『莫非是讓弟子們傳無盡燈嗎？』志公拿著蠟燭……

【English Translation】 English version:

Someone said, 'The Great Being (a respectful term for Bodhisattva) has finished lecturing on the sutra.' Another said, 'Lectured very well.' The Great Being was lecturing on the sutra. The Emperor arrived, and everyone stood up, but the Great Being remained seated. A minister asked, 'The Emperor has arrived, why don't you stand up?' The Great Being said, 'If the ground of Dharma were to move, the myriad dharmas would be uneasy.' The other said, 'The explanation is very reasonable.' The Great Being sat sideways. The Emperor said, 'Why don't you sit properly?' The Great Being said, 'A righteous person has no fixed righteousness, and a sideways person has no fixed sideways mind.' The other said, 'The meaning is very clear.' Wu Zhuo (a monk's name) was drinking tea. Manjusri (Manjusri Bodhisattva) held a glass cup and asked, 'Is there this in the South?' Wu Zhuo said, 'No.' Manjusri said, 'What do you use to drink tea?' The other said, 'Thank you for your question.' Another time, he sought lodging for the night. Manjusri said, 'Great Virtue (a respectful term for monks), you have attachment in your mind.' Wu Zhuo said, 'I have no attachment.' Manjusri said, 'Have you ever taken precepts?' Wu Zhuo said, 'I have taken precepts for a long time.' Manjusri said, 'Since you have no attachment, why take precepts?' The other said, 'Regret saying the previous words.' A boy saw him out and asked the boy, 'That Great Sage (referring to Manjusri Bodhisattva) just now, what is three three before and three three after?' The boy called out, 'Great Virtue, turn around!' The boy asked, 'What is it?' The other said, 'I recognize you.' Also, he didn't see the temple plaque, so he asked the boy, 'What temple is this?' The boy pointed behind the Vajra (a Dharma protector), Wu Zhuo turned his head, and the temple disappeared. The other said, 'Biancai met Xiao Yi (a metaphor for meeting an opponent).' Manjusri told Sudhana (Sudhana-kumara) , 'Pick one stem that is not medicine.' Sudhana returned and reported, 'There is nothing that is not medicine.' Manjusri said, 'Pick one that is medicine.' The boy casually picked a blade of grass and gave it to Manjusri. Manjusri received the grass and presented it to the assembly, saying, 'It can also kill people, and it can also save people.' The other said, 'The scale is in hand.' Batuo Sanzang (a monk's name) asked Dharma Master Sheng (a monk's name), 'What is the meaning of form and emptiness?' Dharma Master Sheng said, 'Many dust particles gather to become form, and many dust particles have no self-nature, which is emptiness.' He also asked, 'What is it called when many dust particles have not gathered?' The other said, 'Entangled like kudzu vines.' Zhi Gong (a monk's name) was sitting when he saw Emperor Liang (an emperor's name) arrive and raised a candle. Emperor Liang said, 'Could it be that you are instructing your disciples to transmit the inexhaustible lamp?' Zhi Gong held the candle...

。直下刺殺。代云。洎合錯承當。

梁帝殿上坐。大士披納。頂冠靸履來。帝問。師是僧耶。指頭上冠。是道耶。指納帔。是俗耶。指鞋履。代云。大士多能。

四祖接牛頭融禪師。見庵后虎。祖師。作怕勢。牛頭云。師猶有這個在。祖曰。居士適來見什麼。代云。一似怕。

肅宗問忠國師。師得何法。師曰。陛下見空中一片云否。云見。師云。釘釘著懸掛著。代云洎錯會。

又問。如何是十身調御。師起立。云會么。云不會。與老僧過凈瓶來。代云諾。

又有山人。多學師問識地否。云不敢。師曰。殿前腳下是什麼地。代云。但一隻腳。蹈地云干。

又問。自住底山。是雌是雄。代云。一語兩當。

又問。這個是什麼字。代云。添減得么。

又問。三七是多少。云二十一。何曾解算。代云。力不如勢。

又問。更解何事。云設有解者。對師說不得。代云。已醜惡也。

師呵云。阿那裡引這懵鈍漢來。代云。不來何辨。

肅宗問訊。師都不見。帝曰。朕是一國天子。何得無些子顧視。師云。陛下見面前虛空么。云見還曾與陛下眨眼么。代云。早是不著便。

又魚軍容問。師住白崖山。如何修行。師喚童子來。以手摩頂云。惺惺直言惺惺。

【現代漢語翻譯】現代漢語譯本直接刺殺。代云（某人名）：應該共同承擔。

梁武帝（Emperor Wu of Liang）坐在殿上。志公禪師（Bodhisattva Zhi Gong）身披袈裟，頭戴道冠，腳穿鞋子前來。梁武帝問：『禪師是僧人嗎？』志公禪師指了指頭上的道冠。『是道士嗎？』志公禪師指了指身上的袈裟。『是俗人嗎？』志公禪師指了指腳上的鞋子。代云（某人名）說：『志公禪師真是多才多藝。』

四祖道信禪師（Fourth Patriarch Daoxin）接引牛頭法融禪師（Niutou Farong），看見庵後有老虎。四祖道信禪師做出害怕的樣子。牛頭法融禪師說：『禪師還有這個（指害怕）在。』四祖說：『居士剛才看見了什麼？』代云（某人名）說：『好像是害怕。』

肅宗（Emperor Suzong）問忠國師（National Teacher Zhong）：『國師得到了什麼法？』忠國師說：『陛下看見空中一片云嗎？』肅宗說：『看見了。』忠國師說：『釘釘著，懸掛著。』代云（某人名）說：『實在是不理解。』

肅宗又問：『什麼是十身調御？』忠國師站起身來，說：『會嗎？』肅宗說：『不會。』忠國師說：『給老僧拿凈瓶來。』代云（某人名）說：『是。』

又有山人，多次向國師詢問是否認識心地。肅宗說：『不敢。』忠國師說：『殿前腳下是什麼地？』代云（某人名）說：『只是一隻腳，踩在地上說干。』

肅宗又問：『自己居住的山，是雌是雄？』代云（某人名）說：『一語雙關。』

肅宗又問：『這個是什麼字？』代云（某人名）說：『可以增減嗎？』

肅宗又問：『三七是多少？』肅宗說：『二十一。何曾懂得算術。』代云（某人名）說：『力不如勢。』

肅宗又問：『還懂得什麼事？』肅宗說：『即使有懂得的，也對國師說不出來。』代云（某人名）說：『已經很醜陋了。』

忠國師呵斥道：『從哪裡引來這懵懂遲鈍的人？』代云（某人名）說：『不來怎麼分辨？』

肅宗向忠國師問訊，忠國師都不看他。肅宗說：『朕是一國天子，怎麼能一點都不顧視？』忠國師說：『陛下看見面前的虛空嗎？』肅宗說：『看見了。』忠國師說：『虛空還曾為陛下眨眼嗎？』代云（某人名）說：『早就不恰當了。』

又有魚軍容問：『國師住在白崖山，如何修行？』忠國師叫來童子，用手摩童子的頭頂說：『惺惺直言惺惺。』

【English Translation】 English version Directly assassinate. Dai Yun (a person's name) said: 'Should jointly bear the responsibility.'

Emperor Wu of Liang sat in the palace hall. Bodhisattva Zhi Gong, wearing a kasaya and a Taoist hat, and sandals, came forward. Emperor Wu asked: 'Is the master a monk?' Zhi Gong pointed to the Taoist hat on his head. 'Is he a Taoist?' Zhi Gong pointed to the kasaya on his body. 'Is he a layman?' Zhi Gong pointed to the shoes on his feet. Dai Yun (a person's name) said: 'Bodhisattva Zhi Gong is truly versatile.'

The Fourth Patriarch Daoxin received Zen Master Niutou Farong, and saw a tiger behind the hermitage. The Fourth Patriarch Daoxin made a gesture of fear. Zen Master Niutou Farong said: 'The master still has this (referring to fear).' The Fourth Patriarch said: 'What did the layman see just now?' Dai Yun (a person's name) said: 'It seemed like fear.'

Emperor Suzong asked National Teacher Zhong: 'What Dharma did the National Teacher attain?' National Teacher Zhong said: 'Does Your Majesty see a cloud in the sky?' Suzong said: 'I see it.' National Teacher Zhong said: 'Nailed down, hanging there.' Dai Yun (a person's name) said: 'Truly incomprehensible.'

Suzong then asked: 'What are the Ten Bodies of the Tamer?' National Teacher Zhong stood up and said: 'Do you understand?' Suzong said: 'I don't understand.' National Teacher Zhong said: 'Bring the pure vase to this old monk.' Dai Yun (a person's name) said: 'Yes.'

There was also a mountain recluse who repeatedly asked the National Teacher if he recognized the ground of consciousness. Suzong said: 'I dare not.' National Teacher Zhong said: 'What is the ground beneath your feet in front of the hall?' Dai Yun (a person's name) said: 'It's just one foot, stepping on the ground and saying it's dry.'

Suzong then asked: 'The mountain you live on, is it female or male?' Dai Yun (a person's name) said: 'A double entendre.'

Suzong then asked: 'What character is this?' Dai Yun (a person's name) said: 'Can it be increased or decreased?'

Suzong then asked: 'What is three times seven?' Suzong said: 'Twenty-one. You never understood arithmetic.' Dai Yun (a person's name) said: 'Strength is not as good as influence.'

Suzong then asked: 'What else do you understand?' Suzong said: 'Even if there is something I understand, I cannot say it to the National Teacher.' Dai Yun (a person's name) said: 'It is already ugly.'

National Teacher Zhong scolded: 'Where did you bring this ignorant and dull person from?' Dai Yun (a person's name) said: 'How can we distinguish if he doesn't come?'

Emperor Suzong greeted National Teacher Zhong, but National Teacher Zhong did not look at him. Suzong said: 'I am the emperor of a country, how can you not even glance at me?' National Teacher Zhong said: 'Does Your Majesty see the emptiness in front of you?' Suzong said: 'I see it.' National Teacher Zhong said: 'Has the emptiness ever blinked for Your Majesty?' Dai Yun (a person's name) said: 'It was inappropriate from the start.'

Then Yu Junrong asked: 'National Teacher lives on White Cliff Mountain, how do you cultivate?' National Teacher Zhong called a young boy and stroked the top of the boy's head with his hand, saying: 'Conscious, directly say conscious.'

歷歷直言歷歷。他后莫受人瞞。軍容無語。代云爭肯。

麻浴參忠國師。繞庵一匝。振錫一下。師曰。既有如是。何用見吾。又振錫一下。師喝云。這野狐精。代云。唐突和尚。

國師問座主。講什麼經。云金剛經。最初兩字。是什麼字。云如是。又問。是什麼字。代云。早是葛藤。

丹霞問僧。什麼處來。山下來。師云。吃飯了也未。云吃了也。師云。將飯與阇梨吃底人。還具眼也無。代云。若不上山。爭識丹霞。

僧問五泄。何物大於天地。師云。無人識得伊。還可雕琢否。師云。爾試下手看。代云。放過即不可。

僧問龍潭。髻中珠什麼人得。師云。不賞玩者。雲安著何處。待爾有處所。即說似爾。代云。掩耳便過。

德山問維那。幾人新到。云八人。師云。一時喚來生案過。代云勘破了。

南泉把斧頭云。道得也一斧。道不得也一斧。代云打一掌。

百丈卷簞。馬祖歸堂。僧問。如何是佛法旨趣。師云。正是放身命處。代云。功不浪放。

女人哭入法堂。百丈問作什麼。云父母俱喪。請師揀日。師云。明日一時埋卻。代云。換手捶胸。

僧問杉山。如何是本來身。師云。無相似者。代云。爭肯受瞞。

僧問魯祖。如何是言不言。師云。

【現代漢語翻譯】現代漢語譯本歷歷直言歷歷。以後不要被人欺騙。軍容無語。代云爭辯說：『怎肯如此！』

麻浴參忠國師繞著庵一圈，振錫杖一下。國師說：『既然已經這樣了，何必來見我？』又振錫杖一下。代云喝道：『這野狐精！』代云說：『冒犯和尚了。』

國師問座主（講經僧）。『講什麼經？』回答說：『《金剛經》。』國師問：『最初兩個字是什麼字？』回答說：『如是。』國師又問：『是什麼字？』代云說：『早就成了葛藤（糾纏不清）。』

丹霞問僧人：『從哪裡來？』回答說：『山下來。』丹霞問：『吃飯了嗎？』回答說：『吃了。』丹霞說：『把飯給阇梨（修行人）吃的人，還具有眼力嗎？』代云說：『若不上山，怎能認識丹霞？』

僧人問五泄（地名）：『什麼東西大於天地？』五泄說：『沒有人認識它。還可以雕琢嗎？』五泄說：『你試試下手看。』代云說：『放過就不可挽回了。』

僧人問龍潭（地名）：『髻中珠（比喻佛性）什麼人能得到？』龍潭說：『不賞玩它的人。』僧人問：『安放在哪裡？』龍潭說：『等你有了安放之處，就告訴你。』代云說：『掩耳便過去了。』

德山問維那（寺院職務）：『新來了幾個人？』回答說：『八個人。』德山說：『一時叫來，把生死簿過一遍。』代云說：『勘破了。』

南泉拿著斧頭說：『說得對也一斧，說不對也一斧。』代云打一掌。

百丈捲起簟子（竹蓆），馬祖回到法堂。僧人問：『如何是佛法旨趣？』馬祖說：『正是放下身命之處。』代云說：『功夫沒有白費的。』

一個女人哭著進入法堂。百丈問：『做什麼？』回答說：『父母都去世了，請師父選個日子。』百丈說：『明天一時埋葬了吧。』代云說：『換手捶胸。』

僧人問杉山（地名）：『如何是本來面目？』杉山說：『沒有相似的東西。』代云說：『怎肯受騙？』

僧人問魯祖（人名）：『如何是言不言？』魯祖說：

【English Translation】 English version Literally speaking, literally. Don't be deceived by others later. The military officer is speechless. Daiyun argues, 'How could I agree to that!'

National Teacher Mayu Chanzhong circled the hermitage once, shaking his staff. The National Teacher said, 'Since it is already like this, why come to see me?' He shook his staff again. Daiyun shouted, 'This wild fox spirit!' Daiyun said, 'Offending the monk.'

The National Teacher asked the lecturer, 'What sutra are you lecturing on?' He replied, 'The Diamond Sutra.' The National Teacher asked, 'What are the first two characters?' He replied, 'Thus I.' The National Teacher asked again, 'What characters are they?' Daiyun said, 'It's already become a tangled mess.'

Danxia asked a monk, 'Where do you come from?' He replied, 'From down the mountain.' Danxia asked, 'Have you eaten yet?' He replied, 'I have.' Danxia said, 'Does the person who gave the food to the acharya (spiritual teacher) have insight?' Daiyun said, 'If you don't go up the mountain, how can you recognize Danxia?'

A monk asked Wuxie (place name), 'What is greater than heaven and earth?' Wuxie said, 'No one recognizes it. Can it be carved?' Wuxie said, 'Try to start working on it.' Daiyun said, 'Once let go, it cannot be recovered.'

A monk asked Longtan (place name), 'Who can obtain the jewel in the topknot (metaphor for Buddha-nature)?' Longtan said, 'Those who do not appreciate it.' The monk asked, 'Where should it be placed?' Longtan said, 'When you have a place to put it, I will tell you.' Daiyun said, 'Covering his ears, he passed by.'

Deshan asked the Vina (monastery officer), 'How many new arrivals are there?' He replied, 'Eight people.' Deshan said, 'Call them all at once and go through the register of births and deaths.' Daiyun said, 'Exposed!'

Nanquan held an axe and said, 'A blow of the axe for speaking correctly, and a blow of the axe for speaking incorrectly.' Daiyun slapped him.

Baizhang rolled up the mat, and Mazu returned to the hall. A monk asked, 'What is the essence of the Buddha-dharma?' Mazu said, 'It is precisely the place to let go of life.' Daiyun said, 'Effort is not wasted.'

A woman cried as she entered the Dharma hall. Baizhang asked, 'What are you doing?' She replied, 'Both my parents have passed away; please, Master, choose a date.' Baizhang said, 'Bury them tomorrow at the same time.' Daiyun said, 'Beating his chest with the other hand.'

A monk asked Shanshan (place name), 'What is the original face?' Shanshan said, 'There is nothing similar.' Daiyun said, 'How could I be deceived?'

A monk asked Luzu (person's name), 'What is speaking without speaking?' Luzu said:

汝口在什麼處。云無口。師云。將什麼問。代云。只為不會。

石鞏云。看箭看箭。三平擘胸。師云。三十年一張弓一下箭。只射得半個人。代云。彼此鈍置。

僧問茗溪。如何修行。師云。好個阿師莫客作。代云。本非所望。

草堂參海昌禪師。師問。什麼處來。云道場來。師云。這裡是什麼所在。云賊不打貧兒家。代雲和聲打。

麻浴持錫。到章敬。繞師三匝。振錫而立。敬云是是。代云。莫瞞專甲。

又持錫到南泉。泉云。不是不是。浴云。章敬道是。和尚為什麼道不是。泉云。章敬即是是。汝不是此是。風力所轉。終成敗壞。代云。道無遠近。力有淺深。

僧辭大慈。慈雲。什麼處去。江西去。將取老僧去得么。云非但和尚。更有過如和尚者。亦不將去。代云。知汝力微。

僧問萬歲。大眾上堂。合談何事。師云。序品第一。代云。習氣不除。

僧問六祖。黃梅意旨。什麼人得。祖云。會佛法者得。和尚還得么。師云。我不得。和尚為什麼不得。祖云。我不會佛法。代云。方知密旨難傳。

江南劉王。訪庵主報云。鑾駕來也。庵主云。佛來也不起。云佛豈不是師。主云是為什麼不起。代云足知。

韓侍郎問僧。承聞大德。講肇論是否。云隨分

【現代漢語翻譯】現代漢語譯本有人問：『你的口在哪裡？』（汝口在什麼處）回答說：『沒有口。』（云無口）

老師說：『用什麼來問？』（師云。將什麼問）代替回答說：『只因爲不明白。』（代云。只為不會）石鞏（Shigong）禪師說：『看箭！看箭！』（石鞏云。看箭看箭）三平（Sanping）禪師袒露胸膛。（三平擘胸）老師說：『三十年一張弓，一下箭，只射得半個人。』（師云。三十年一張弓一下箭。只射得半個人）代替回答說：『彼此都遲鈍了。』（代云。彼此鈍置）有僧人問茗溪（Mingxi）禪師：『如何修行？』（僧問茗溪。如何修行）老師說：『好好的阿師不要去做客。』（師云。好個阿師莫客作）代替回答說：『本來就不是我所期望的。』（代云。本非所望）草堂（Caotang）禪師參訪海昌（Haichang）禪師。老師問：『從哪裡來？』（草堂參海昌禪師。師問。什麼處來）回答說：『從道場來。』（云道場來）老師說：『這裡是什麼地方？』（師云。這裡是什麼所在）回答說：『賊不打貧兒家。』（云賊不打貧兒家）代替回答說：『和著聲音打。』（代雲和聲打）麻浴（Mayu）禪師拄著錫杖，來到章敬（Zhangjing）禪師處，繞著禪師轉了三圈，振動錫杖站立。（麻浴持錫。到章敬。繞師三匝。振錫而立）章敬禪師說：『是！是！』（敬云是是）代替回答說：『不要欺騙行家。』（代云。莫瞞專甲）麻浴禪師又拄著錫杖來到南泉（Nanquan）禪師處，南泉禪師說：『不是！不是！』（又持錫到南泉。泉云。不是不是）麻浴禪師說：『章敬禪師說是，和尚為什麼說不是？』（浴云。章敬道是。和尚為什麼道不是）南泉禪師說：『章敬禪師說的是「是」，你不是這個「是」，是被風力所轉，終究會敗壞。』（泉云。章敬即是是。汝不是此是。風力所轉。終成敗壞）代替回答說：『道沒有遠近，力量有深淺。』（代云。道無遠近。力有淺深）有僧人向大慈（Daci）禪師告辭，大慈禪師問：『去哪裡？』（僧辭大慈。慈雲。什麼處去）回答說：『去江西。』（江西去）『能把老僧帶去嗎？』（將取老僧去得么）回答說：『不只是和尚，更有超過和尚的人，也不帶去。』（云非但和尚。更有過如和尚者。亦不將去）代替回答說：『知道你力量微薄。』（代云。知汝力微）有僧人問萬歲（Wansui）禪師：『大眾上堂，應該談論什麼事？』（僧問萬歲。大眾上堂。合談何事）老師說：『序品第一。』（師云。序品第一）代替回答說：『習氣不除。』（代云。習氣不除）有僧人問六祖（Liuzu）慧能：『黃梅（Huangmei）五祖的意旨，什麼人能夠得到？』（僧問六祖。黃梅意旨。什麼人得）六祖說：『會佛法的人能夠得到。』（祖云。會佛法者得）僧人問：『和尚您能得到嗎？』（和尚還得么）六祖說：『我不能得到。』（師云。我不得）僧人問：『和尚您為什麼不能得到？』（和尚為什麼不得）六祖說：『我不會佛法。』（祖云。我不會佛法）代替回答說：『才知道秘密的旨意難以傳達。』（代云。方知密旨難傳）江南劉王（King Liu of Jiangnan）來拜訪庵主，（江南劉王。訪庵主）通報說：『鑾駕來了！』（報云。鑾駕來也）庵主說：『佛來了我也不起身。』（庵主云。佛來也不起）劉王說：『佛難道不是老師嗎？』（云佛豈不是師）庵主說：『是，為什麼我要起身？』（主云是為什麼不起）代替回答說：『完全瞭解了。』（代云足知）韓侍郎（Han Shilang）問僧人：『聽說大德您講解肇論（Zhaolun），是這樣嗎？』（韓侍郎問僧。承聞大德。講肇論是否）回答說：『隨分講解。』（云隨分）

【English Translation】 English version Someone asked: 'Where is your mouth?' (汝口在什麼處) The answer was: 'I have no mouth.' (云無口)

The teacher said: 'What do you use to ask?' (師云。將什麼問) The substitute replied: 'Just because I don't understand.' (代云。只為不會) Zen Master Shigong (石鞏) said: 'Watch the arrow! Watch the arrow!' (石鞏云。看箭看箭) Sanping (三平) Zen Master bared his chest. (三平擘胸) The teacher said: 'Thirty years, one bow, one arrow, only able to shoot half a person.' (師云。三十年一張弓一下箭。只射得半個人) The substitute replied: 'We are both dull.' (代云。彼此鈍置) A monk asked Zen Master Mingxi (茗溪): 'How does one cultivate?' (僧問茗溪。如何修行) The teacher said: 'A good abbot should not be a guest worker.' (師云。好個阿師莫客作) The substitute replied: 'It was never what I hoped for.' (代云。本非所望) Zen Master Caotang (草堂) visited Zen Master Haichang (海昌). The teacher asked: 'Where do you come from?' (草堂參海昌禪師。師問。什麼處來) He replied: 'From the monastery.' (云道場來) The teacher said: 'What place is this?' (師云。這裡是什麼所在) He replied: 'Thieves don't rob the homes of the poor.' (云賊不打貧兒家) The substitute replied: 'Striking in harmony.' (代雲和聲打) Zen Master Mayu (麻浴), carrying his staff, arrived at Zen Master Zhangjing's (章敬) place, circled the Zen Master three times, shook his staff, and stood still. (麻浴持錫。到章敬。繞師三匝。振錫而立) Zen Master Zhangjing said: 'Yes! Yes!' (敬云是是) The substitute replied: 'Don't deceive the experts.' (代云。莫瞞專甲) Zen Master Mayu, again carrying his staff, arrived at Zen Master Nanquan's (南泉) place. Zen Master Nanquan said: 'No! No!' (又持錫到南泉。泉云。不是不是) Zen Master Mayu said: 'Zen Master Zhangjing said yes, why does the abbot say no?' (浴云。章敬道是。和尚為什麼道不是) Zen Master Nanquan said: 'Zhangjing's 'yes' is 'yes', you are not this 'yes', you are turned by the force of the wind, and will eventually be ruined.' (泉云。章敬即是是。汝不是此是。風力所轉。終成敗壞) The substitute replied: 'The Way has no distance, strength has depths.' (代云。道無遠近。力有淺深) A monk bid farewell to Zen Master Daci (大慈). Zen Master Daci asked: 'Where are you going?' (僧辭大慈。慈雲。什麼處去) He replied: 'Going to Jiangxi.' (江西去) 'Can you take this old monk with you?' (將取老僧去得么) He replied: 'Not only the abbot, but even those who surpass the abbot, I will not take.' (云非但和尚。更有過如和尚者。亦不將去) The substitute replied: 'Knowing your strength is weak.' (代云。知汝力微) A monk asked Zen Master Wansui (萬歲): 'When the assembly ascends the hall, what should be discussed?' (僧問萬歲。大眾上堂。合談何事) The teacher said: 'Chapter One of the Introduction.' (師云。序品第一) The substitute replied: 'Habitual tendencies are not eliminated.' (代云。習氣不除) A monk asked the Sixth Patriarch Huineng (六祖): 'Whose can obtain the meaning of Huangmei (黃梅)?' (僧問六祖。黃梅意旨。什麼人得) The Sixth Patriarch said: 'Those who understand the Buddha-dharma can obtain it.' (祖云。會佛法者得) The monk asked: 'Can the abbot obtain it?' (和尚還得么) The Sixth Patriarch said: 'I cannot obtain it.' (師云。我不得) The monk asked: 'Why can't the abbot obtain it?' (和尚為什麼不得) The Sixth Patriarch said: 'I do not understand the Buddha-dharma.' (祖云。我不會佛法) The substitute replied: 'Now I know the secret meaning is difficult to transmit.' (代云。方知密旨難傳) King Liu of Jiangnan (江南劉王) visited the hermitage, (江南劉王。訪庵主) and announced: 'The royal carriage has arrived!' (報云。鑾駕來也) The hermit said: 'Even if the Buddha comes, I will not rise.' (庵主云。佛來也不起) The king said: 'Isn't the Buddha the teacher?' (云佛豈不是師) The hermit said: 'Yes, why should I rise?' (主云是為什麼不起) The substitute replied: 'Fully understood.' (代云足知) Vice Minister Han (韓侍郎) asked a monk: 'I heard that you lecture on the Zhaolun (肇論), is that so?' (韓侍郎問僧。承聞大德。講肇論是否) He replied: 'I lecture according to my ability.' (云隨分)

讀文字。肇有四不遷是否。云是侍郎將茶盞。撲破云。這個是遷不遷。代云。方識侍郎。

光侍者向玄沙道。師叔學得禪。某甲打鐵船下海去。玄沙后住。教人持語。問侍者。打得鐵船也未。代云。只見錐頭利。失卻鑿頭方。

宰相合內。盛李子一顆。問忠國師。裡面是什麼物。師云。千鈞之弩。不為鼷鼠而發機。代云。欺敵者亡。

投子問僧。什麼處來。云東西山禮拜祖師來。云祖師不在東西山。代云。早是不著便。

有老宿。見僧鋤茄子云。道者護生。某甲只管鋤茄子。老宿展腳向前。代云。豈是護生。

僧問雪峰。拈槌豎拂不當。未審和尚如何。峰豎起拂子。僧抱頭出去。代云。可惜許一員戰將。

曹山令僧馳書。到虔州李侍中處。接書了云。書已領得。請取信物。代云。莫怪輕黷。

僧問長慶。如何是文彩未生時事。師云。爾先舉我后舉。汝作么生舉。代云合伸請益。

侍者鎖泗州塔門。官人問。既是三界大師。為什麼卻被弟子鎖。代云放一著。

百丈塔主。見僧禮塔云。古人得一言半句。便休去。今時師僧。波波地有什麼了期。洞山云。只如塔主。得多少言句。代云。龍蛇易辨。衲子難瞞。

洞山問雪峰。柴重多少。云盡大地。人擎不起。

【現代漢語翻譯】現代漢語譯本：

有人問：『肇法師說的四不遷（事物不從過去到現在，現在到未來發生變化）的說法對嗎？』有人回答：『對。』侍郎（官名）不小心把茶盞打碎了，問：『這個是遷還是不遷？』代云回答：『現在才知道侍郎的厲害。』光侍者問玄沙（禪師）：『師叔學禪，我打算打造鐵船下海。』玄沙後來住持一方，教人蔘這個話頭，問侍者：『鐵船打好了嗎？』代云回答：『只看到錐子的尖利，卻忘記了鑿子的方正。』宰相在盒子裡放了一顆李子，問忠國師：『裡面是什麼東西？』國師說：『千鈞之弩，不會因為一隻小老鼠而發射。』代云回答：『欺騙敵人的人會滅亡。』投子（禪師）問僧人：『從哪裡來？』僧人回答：『從東西山禮拜祖師來。』投子說：『祖師不在東西山。』代云回答：『早就落入下乘了。』有位老修行，看見僧人鋤茄子，說：『道者要護生啊，你卻只管鋤茄子。』老修行伸腳向前。代云回答：『這難道是護生嗎？』僧人問雪峰（禪師）：『拈槌豎拂（禪宗常用的教學方式）都不對，請問和尚您怎麼做？』雪峰豎起拂子。僧人抱頭跑了出去。代云回答：『可惜了這麼一位將才。』曹山（禪師）讓僧人送信到虔州李侍中處。李侍中接過信說：『信已經收到了，請出示信物。』代云回答：『不要怪我冒犯。』僧人問長慶（禪師）：『什麼是文彩未生時的事？』長慶說：『你先說我后說，你打算怎麼說？』代云回答：『應該請求指教。』侍者鎖了泗州塔的門，官人問：『既然是三界大師，為什麼會被弟子鎖起來？』代云回答：『讓他一步。』百丈塔主，看見僧人禮塔，說：『古人得到一言半句，就停止修行了。現在的師僧，忙忙碌碌的有什麼了結？』洞山（禪師）問：『塔主您得到多少言句？』代云回答：『龍蛇容易分辨，修行人難以欺騙。』洞山問雪峰：『柴有多重？』雪峰說：『整個大地，人都舉不起來。』

【English Translation】 English version:

Someone asked: 'Is the theory of 'four non-migrations' (things do not change from past to present, or from present to future) proposed by Dharma Master Zhao correct?' Someone answered: 'Yes.' A vice-minister (official title) accidentally broke a teacup and asked: 'Is this migrating or non-migrating?' Daiyun replied: 'Now I understand the vice-minister's skill.' Attendant Guang asked Xuansha (Zen master): 'Uncle-master, you study Zen. I plan to build an iron boat and go to sea.' Later, Xuansha became the abbot of a monastery and taught people to contemplate this topic, asking the attendant: 'Is the iron boat built yet?' Daiyun replied: 'I only see the sharpness of the awl, but I have forgotten the squareness of the chisel.' A prime minister placed a plum in a box and asked National Teacher Zhong: 'What is inside?' The National Teacher said: 'A thousand-jun crossbow will not be triggered by a mouse.' Daiyun replied: 'He who deceives the enemy will perish.' Touzi (Zen master) asked a monk: 'Where are you coming from?' The monk replied: 'From the Eastern and Western Mountains, paying respects to the Patriarchs.' Touzi said: 'The Patriarchs are not in the Eastern and Western Mountains.' Daiyun replied: 'That's already a low-level understanding.' An old practitioner saw a monk hoeing eggplants and said: 'A practitioner should protect life, but you are just hoeing eggplants.' The old practitioner stretched his foot forward. Daiyun replied: 'Is this protecting life?' A monk asked Xuefeng (Zen master): 'Neither raising the mallet nor raising the whisk (common teaching methods in Zen) is correct. What does the abbot do?' Xuefeng raised his whisk. The monk ran away holding his head. Daiyun replied: 'What a pity to lose such a talented general.' Caoshan (Zen master) asked a monk to deliver a letter to Vice-Minister Li in Qianzhou. After receiving the letter, Vice-Minister Li said: 'I have received the letter. Please show me the credentials.' Daiyun replied: 'Don't blame me for being presumptuous.' A monk asked Changqing (Zen master): 'What is the matter before the arising of literary embellishments?' Changqing said: 'You speak first, and I will speak later. How do you intend to speak?' Daiyun replied: 'I should ask for instruction.' An attendant locked the door of the Sizhou Pagoda. An official asked: 'Since he is a great master of the three realms, why is he locked up by his disciple?' Daiyun replied: 'Let him have his way.' The pagoda master of Baizhang saw a monk bowing to the pagoda and said: 'The ancients would stop practicing after gaining a word or half a sentence. Today's monks are busy, busy, busy, when will they ever finish?' Dongshan (Zen master) asked: 'How many words and sentences have you, the pagoda master, gained?' Daiyun replied: 'Dragons and snakes are easy to distinguish, but it is difficult to deceive practitioners.' Dongshan asked Xuefeng: 'How heavy is the firewood?' Xuefeng said: 'The entire earth, people cannot lift it.'

云爭得到這裡。代云。也知擎不起。

又問。什麼處去來。云斫槽來。幾斧斫成。云一斧斫成。猶是這邊事。那邊事作么生。云直得。無下手處。云無下手處。猶是這邊事。那邊事作么生。代云。專甲早是困。

藥山問云巖。什麼處來。云百丈來。百丈有什麼言句。巖云。和尚云我有一句子。百味具足。山云咸是鹹味。淡是淡味。不咸不淡是常味。作么生百味具足。代云。洎合不具足。

云巖鋤姜道。吾問。只鋤得這個。還鋤得那個么。巖云。把來把來。代云。奪取鋤頭。

安州法雲與州主行。次主指壁問。這個是什麼文字。云心鏡圖。既是心鏡圖。為什麼卻在壁上。代云。照一問。

襄州洞山勘僧近離什麼處。云鹿門。山云。鹿王不跨澗。諸子復何來。云還許學人親近也無。爾擬作么生親近。僧珍重而去。代云。也是第二捶。

鎮州天王院主官人問。什麼功德。云護國天王。云只護此國。偏護余國。云在秦為秦。在楚為楚。云臘月二十九日。打破鎮州城。天王向什麼處去來。代云。喜對尊顏。

杏山問甘贄行者。什麼處來。雲臺山來。還見文殊么。云見。云見爾道什麼。云道阇梨父母。臥在荊棘林中。代云。著槽廠去。

夾山勘僧近離什麼處。云洞山洞山。有什

【現代漢語翻譯】現代漢語譯本云爭來到這裡。（代云：指代云巖）也知道支撐不住。

又問：從哪裡來？（云巖）答：從砍槽（木槽）的地方來。問：砍了幾斧頭才砍成？（云巖）答：一斧頭就砍成了。問：一斧頭砍成，這還是這邊的事，那邊的事怎麼樣？（云巖）答：簡直是無從下手。（云巖）答：無從下手，這還是這邊的事，那邊的事怎麼樣？（代云：指代云巖）答：專門做這件事早就疲憊不堪了。

藥山問云巖：從哪裡來？（云巖）答：從百丈來。問：百丈有什麼言語？（云巖）答：和尚說我有一句話，百味俱足。藥山說：咸是鹹味，淡是淡味，不咸不淡是常味，怎麼說是百味俱足？（代云：指代云巖）答：恐怕是不俱足吧。

云巖在鋤姜，（有人）問道：只鋤得了這個，還能鋤得了那個嗎？（云巖）答：拿來拿來。（代云：指代云巖）答：奪取鋤頭。

安州法雲與州主同行，州主指著墻壁問：這是什麼文字？（法雲）答：心鏡圖。問：既然是心鏡圖，為什麼卻在墻壁上？（代云：指代法雲）答：照一問（反問）。

襄州洞山考察僧人，問：最近從哪裡來？（僧人）答：鹿門。洞山說：鹿王不跨澗，眾小鹿又從何而來？（僧人）答：還允許學人親近嗎？洞山問：你打算怎麼親近？僧人恭敬地離開了。（代云：指代僧人）答：也是第二錘（比喻多餘）。

鎮州天王院主官人問：（天王）有什麼功德？（云巖）答：護國天王。問：只保護這個國家，偏袒其他國家嗎？（云巖）答：在秦國就說是秦國，在楚國就說是楚國。問：臘月二十九日，打破鎮州城，天王到哪裡去了？（代云：指代天王）答：高興地面對著您的尊顏。

杏山問甘贄行者：從哪裡來？（甘贄）答：五臺山來。問：還見到文殊（文殊菩薩，智慧的象徵）了嗎？（甘贄）答：見到了。問：見到（文殊）你說什麼？（甘贄）答：說阇梨（老師）的父母，臥在荊棘林中。（代云：指代甘贄）答：拉去槽廠（比喻受苦）去吧。

夾山考察僧人，問：最近從哪裡來？（僧人）答：洞山（洞山良價禪師，禪宗大師）。洞山有什麼...

【English Translation】 English version Yun Zheng arrived here. (Dai Yun: referring to Yunyan) He also knew he couldn't support it.

Again asked: Where did you come from? (Yunyan) replied: From chopping troughs (wooden troughs). Asked: How many axes did it take to chop it? (Yunyan) replied: One axe chopped it. Asked: One axe chopped it, this is still this side's matter, what about that side's matter? (Yunyan) replied: It's simply impossible to start. (Yunyan) replied: There's no way to start, this is still this side's matter, what about that side's matter? (Dai Yun: referring to Yunyan) replied: Specially doing this has long been exhausting.

Yaoshan asked Yunyan: Where did you come from? (Yunyan) replied: From Baizhang. Asked: What words does Baizhang have? (Yunyan) replied: The abbot said I have a sentence, complete with all flavors. Yaoshan said: Salty is salty flavor, bland is bland flavor, neither salty nor bland is ordinary flavor, how can it be said to be complete with all flavors? (Dai Yun: referring to Yunyan) replied: I'm afraid it's not complete.

Yunyan was hoeing ginger, (someone) asked: Can you only hoe this one, can you also hoe that one? (Yunyan) replied: Bring it, bring it. (Dai Yun: referring to Yunyan) replied: Seize the hoe.

Anzhou Fayun was walking with the governor, the governor pointed to the wall and asked: What are these characters? (Fayun) replied: Mind Mirror Diagram. Asked: Since it's a Mind Mirror Diagram, why is it on the wall? (Dai Yun: referring to Fayun) replied: Ask a question in return.

Xiangzhou Dongshan examined a monk, asking: Where did you come from recently? (Monk) replied: Lumen. Dongshan said: The deer king does not cross the stream, where do the young deer come from? (Monk) replied: Is it still permissible for students to approach? Dongshan asked: How do you intend to approach? The monk respectfully left. (Dai Yun: referring to the monk) replied: Also the second hammer (metaphor for superfluous).

The head of Tianwang Temple in Zhenzhou asked: What merit does (the Heavenly King) have? (Yunyan) replied: Protecting the country Heavenly King. Asked: Does he only protect this country, favoring other countries? (Yunyan) replied: In Qin, he is said to be from Qin, in Chu, he is said to be from Chu. Asked: On the twenty-ninth day of the twelfth month, the city of Zhenzhou was broken, where did the Heavenly King go? (Dai Yun: referring to the Heavenly King) replied: Gladly facing your honorable face.

Xingshan asked the practitioner Gan Zhi: Where did you come from? (Gan Zhi) replied: From Mount Wutai. Asked: Did you see Manjusri (Manjusri Bodhisattva, symbol of wisdom)? (Gan Zhi) replied: I saw him. Asked: What did you say when you saw (Manjusri)? (Gan Zhi) replied: Said the teacher's (teacher) parents are lying in a thicket of thorns. (Dai Yun: referring to Gan Zhi) replied: Drag him to the trough factory (metaphor for suffering).

Jiashan examined a monk, asking: Where did you come from recently? (Monk) replied: Dongshan (Zen Master Dongshan Liangjie, a Zen master). What does Dongshan have...

么言句。和尚上堂。云今時向去。許伊三路學。所謂玄路鳥道展手。夾云。實有此語否。云是師。云鬼持千里鈔。林下道人悲。代云。枉行千里。

百丈見僧看經云。到甚處。云廣百論。師云。知諸法唯心。便舍外塵相。作么生。說個舍底道理。代云豈吝。

尊宿看官人著棋云。請禪師一著。尊宿作著子勢。官人云。放過即不可。代云。全域性輸了。

僧行糊餅。睦州云。是什麼。僧云糊餅。州云。這俗漢。代云。方知君子。

忠國師問僧。城外草作什麼色。云青色。這俗漢。代云果然。

雲門問僧。什麼處來。云禮塔來。門云。□我。云某甲禮拜去來。云五戒也不持。代云。彼此鈍置。

又問僧。看什麼經。雲鬚知。有不看經者。師云。一頭兩面漢。代云。檢不在他。

又問僧。近離什麼處。云郴州。我問爾一個事得么。和尚有什麼事。師云。箭過新羅國。代云。小遇大便。

凈照禪師。問楞嚴大師。經中道。若能轉物。即同如來。只如升元閣。作么生轉得。代云。彼此老人。

檀越請僧。齊才展開功德㡠子。云請和尚開光明。代云。頂禮有分。

廬山偃臺和尚。見保慶庵童子。織草鞋云。與我打一緉得么。童子云。和尚腳大小。師翹起腳。代云。只

【現代漢語翻譯】現代漢語譯本『么言句』。有和尚上堂說法，說『現在和將來，允許你們三路學習』，也就是所謂的玄路、鳥道、展手、夾云。『真的有這句話嗎？』回答：『是的，老師。』又說：『鬼拿著千里的鈔票，山林中的修行人悲傷。』我代他說：『白白走了千里路。』

百丈禪師看見僧人看經書，問：『看到哪裡了？』回答：『《廣百論》。』禪師說：『如果知道諸法唯心，就應該捨棄外在塵相，怎麼樣說這個捨棄的道理？』我代他說：『何必吝嗇呢？』

一位尊宿看見官員下棋，說：『請禪師下一著。』尊宿做出下棋的姿勢。官員說：『放過這步棋就不行了。』我代他說：『全域性都輸了。』

僧人拿著糊餅走過，睦州禪師問：『這是什麼？』僧人回答：『糊餅。』睦州禪師說：『真是個俗人。』我代他說：『這才知道您是君子。』

忠國師問僧人：『城外的草是什麼顏色？』回答：『青色。』忠國師說：『真是個俗人。』我代他說：『果然如此。』

雲門禪師問僧人：『從哪裡來？』回答：『禮塔回來。』雲門禪師說：『欺騙我。』僧人說：『我禮拜后回來的。』雲門禪師說：『五戒也不持守。』我代他說：『彼此都遲鈍。』

又問僧人：『最近離開什麼地方？』回答：『郴州。』雲門禪師說：『我問你一件事可以嗎？』僧人問：『和尚有什麼事？』雲門禪師說：『箭已射過新羅國（Silla，古代朝鮮國家）。』我代他說：『小便宜遇到了大麻煩。』

凈照禪師問楞嚴大師：『經中說：如果能轉化外物，就等同如來。那麼升元閣，要怎麼轉化呢？』我代他說：『彼此都是老人家。』

施主請僧人，剛展開功德幡子，說：『請和尚開啟光明。』我代他說：『頂禮是有緣分的。』

廬山偃臺和尚看見保慶庵的童子在織草鞋，說：『可以幫我打一雙嗎？』童子問：『和尚的腳有多大？』偃臺和尚翹起腳。我代他說：『只是……』

【English Translation】 English version 『What words are these?』 A monk ascends the Dharma seat and says, 『Now and in the future, I permit you to study the three paths,』 referring to the so-called Mysterious Path, Bird Path, Open Hand, and Cloud Clasp. 『Is there really such a saying?』 The response is, 『Yes, Teacher.』 It is also said, 『A ghost holding a thousand-mile banknote, a forest-dwelling Daoist grieves.』 I say on his behalf, 『He traveled a thousand miles in vain.』

Baizhang (Hyakujo Ekai) saw a monk reading a sutra and asked, 『Where are you reading?』 The monk replied, 『The Guang Bai Lun (Commentary on the Hundred Verses).』 The master said, 『If you know that all dharmas are mind-only, then you should abandon external dust appearances. How do you explain the principle of abandoning?』 I say on his behalf, 『Why be stingy?』

A venerable monk watched an official playing Go and said, 『Please, Zen master, make a move.』 The venerable monk made a gesture of making a move. The official said, 『It is unacceptable to let this move pass.』 I say on his behalf, 『The whole game is lost.』

A monk was carrying a hubing (糊餅, sesame cake). Muzhou (Bokuju) asked, 『What is that?』 The monk replied, 『Hubing.』 Muzhou said, 『What a vulgar man.』 I say on his behalf, 『Only now do I know you are a gentleman.』

National Teacher Zhong (Chukoku Kokushi) asked a monk, 『What color is the grass outside the city?』 The monk replied, 『Green.』 The National Teacher said, 『What a vulgar man.』 I say on his behalf, 『Indeed.』

Yunmen (Ummon) asked a monk, 『Where are you coming from?』 The monk replied, 『Coming from paying respects at the pagoda.』 Yunmen said, 『You are deceiving me.』 The monk said, 『I came after paying respects.』 Yunmen said, 『You don't even uphold the five precepts.』 I say on his behalf, 『Both are dull.』

He also asked a monk, 『Where did you recently leave from?』 The monk replied, 『Chenzhou.』 Yunmen said, 『May I ask you something?』 The monk asked, 『What is it, Master?』 Yunmen said, 『The arrow has passed Silla (ancient Korean kingdom).』 I say on his behalf, 『A small advantage meets a big trouble.』

Zen Master Jingzhao (Seisho) asked Great Master Lengyan (Ryogen), 『The sutra says, 「If one can transform things, one is the same as the Tathagata.」 How can the Shengyuan Pavilion be transformed?』 I say on his behalf, 『Both are old men.』

A danapati (檀越, lay devotee) invited monks, and just as the merit banner was unfurled, he said, 『Please, Master, open the light.』 I say on his behalf, 『Paying homage is a matter of affinity.』

Venerable Yantai (Entai) of Mount Lu (Rozan) saw a boy attendant at Baoqing Hermitage weaving straw sandals and said, 『Can you make a pair for me?』 The boy asked, 『How big are the Master's feet?』 The Master raised his foot. I say on his behalf, 『Just...』

瞞得童子。

老宿見僧看寶藏論問。色可色非真色。爾作么生會。代云。和尚念得熟。

老宿問經論僧云。疏鈔解義。廣略如何。云鈔即解疏。疏即解經。師云。經又解什麼。代云。廣略不及。

王常侍注信心銘。呈香嚴。嚴接得便棄地上。常侍失色。師云。才有是非。紛然失心。作么生注。代云。和尚注得好。

老宿注金剛經。演教大師問。若以色見我。以音聲求我。是人行邪道。不能見如來。作么生注。代云。只恁注。

問看維摩經僧。持世菩薩。為什麼不識天魔。代云。放汝歸天。

法眼因僧參提起數珠。問是多少。代云。和尚記得。

又因僧來報云。收下廣南。燒卻南華寺。師問。還救得祖師么。代云。大殺著急。

有官人。看涅槃相。問僧。是甚相。云涅槃相。既是涅槃。為什麼卻有悲有喜。代云。細腰鼓子兩頭打。

百丈恒和尚問僧。什麼處來。云久響噹山大樹去游來。師云。是什麼樹。得與么大。代云。早是枝條少。

世尊夏末自恣。文殊三處過夏。迦葉欲擯文殊。拈槌了。見百千萬億文殊。盡其神力。槌不能下。世尊問迦葉。汝擬白那個文殊。迦葉無語。代云三三。

汾陽無德禪師拈古代別卷中大正藏第 47 冊 No.

【現代漢語翻譯】現代漢語譯本瞞得童子（一位禪師）。

一位老禪師看見僧人閱讀《寶藏論》，便問：『色（rupa，物質）可色（manifest）非真色（true rupa），你如何理解？』代答說：『和尚您念得很熟練。』

老禪師問一位研究經論的僧人：『疏（commentary）和鈔（抄本）解釋經義，廣略如何？』僧人回答：『鈔解釋疏，疏解釋經。』禪師說：『那麼經又解釋什麼？』代答說：『廣略不及。』

王常侍註釋《信心銘》，呈給香嚴（Xiangyan，禪師名）。香嚴接過便扔在地上，常侍臉色大變。香嚴說：『才有一點是非之念，就紛亂而失去本心，如何註釋？』代答說：『和尚您註釋得好。』

老禪師註釋《金剛經》，演教大師問：『若以色見我，以音聲求我，是人行邪道，不能見如來（Tathagata，如來）。』你如何註釋？代答說：『就這麼註釋。』

問一位閱讀《維摩經》的僧人：『持世菩薩（Dharanimdhara Bodhisattva）為什麼不認識天魔（Mara）？』代答說：『放你歸天。』

法眼（Fayan，禪師名）禪師因為僧人蔘拜而拿起數珠（rosary），問：『是多少？』代答說：『和尚您記得。』

又因為有僧人來報告說：『收復了廣南，燒燬了南華寺。』禪師問：『還救得了祖師（patriarch）嗎？』代答說：『太著急了。』

有位官員觀看涅槃相（nirvana image），問僧人：『這是什麼相？』回答說：『涅槃相。』官員問：『既然是涅槃，為什麼卻有悲有喜？』代答說：『細腰鼓子兩頭打。』

百丈恒（Baizhang Heng，禪師名）和尚問僧人：『從哪裡來？』回答說：『從久響噹山的大樹那裡遊玩回來。』禪師問：『是什麼樹，長得這麼大？』代答說：『已經是枝條稀少了。』

世尊（釋迦牟尼佛，Sakyamuni Buddha）在夏末自恣（pravāraṇā，僧團于雨季安居結束時的儀式），文殊（Manjusri，文殊菩薩）在三處度過夏安居。迦葉（Kasyapa，迦葉尊者）想要擯斥文殊，拿起木槌，卻看見百千萬億個文殊，用盡神力，木槌也無法落下。世尊問迦葉：『你打算擯斥哪個文殊？』迦葉無語。代答說：『三三。』

汾陽無德禪師（Fenyang Wude，禪師名）拈古代別卷中大正藏第 47 冊 No.

【English Translation】 English version Mandetongzi (A Chan master).

An old master saw a monk reading the 'Treatise on the Treasure Store' and asked: 'Rupa (form) that can manifest is not true rupa, how do you understand it?' The substitute replied: 'Venerable Master, you recite it very well.'

An old master asked a monk studying scriptures and treatises: 'How are the commentary and notes in explaining the meaning of the scriptures, in terms of breadth and brevity?' The monk replied: 'The notes explain the commentary, and the commentary explains the scripture.' The master said: 'Then what does the scripture explain?' The substitute replied: 'Beyond breadth and brevity.'

Wang Changshi annotated the 'Inscription on Faith in Mind' and presented it to Xiangyan (a Chan master). Xiangyan took it and threw it on the ground, causing Changshi to change color. Xiangyan said: 'As soon as there is a thought of right and wrong, the mind becomes chaotic and loses its original state, how can you annotate it?' The substitute replied: 'Venerable Master, you annotate it well.'

An old master annotated the 'Diamond Sutra', and Master Yanjiao asked: 'If one seeks me through form, or seeks me through sound, that person is practicing a heretical path and cannot see the Tathagata (Thus Come One).' How do you annotate this? The substitute replied: 'Just annotate it like this.'

Asked a monk reading the 'Vimalakirti Sutra': 'Why doesn't Dharanimdhara Bodhisattva recognize Mara (the demon)?' The substitute replied: 'Release you to return to the heavens.'

Chan Master Fayan (Eye of Dharma) picked up a rosary because of a monk's visit and asked: 'How many is this?' The substitute replied: 'Venerable Master, you remember.'

Again, because a monk came to report: 'Guangnan has been recovered, and Nanhua Temple has been burned down.' The master asked: 'Can the patriarch (founder) still be saved?' The substitute replied: 'Too anxious.'

An official was viewing an image of nirvana and asked a monk: 'What is this image?' The monk replied: 'An image of nirvana.' The official asked: 'Since it is nirvana, why is there both sorrow and joy?' The substitute replied: 'A slender-waisted drum is beaten on both ends.'

Venerable Master Baizhang Heng asked a monk: 'Where do you come from?' The monk replied: 'I came back from playing at the big tree on Jiuxiang Mountain.' The master asked: 'What kind of tree is it, that it grows so big?' The substitute replied: 'It already has few branches.'

Sakyamuni Buddha performed the pravāraṇā (self-surrender ceremony) at the end of summer, and Manjusri (Bodhisattva of Wisdom) spent the summer retreat in three places. Kasyapa (one of the Buddha's chief disciples) wanted to expel Manjusri, picked up a mallet, but saw hundreds of thousands of Manjusris, and despite using all his divine power, the mallet could not fall. The Buddha asked Kasyapa: 'Which Manjusri do you intend to expel?' Kasyapa was speechless. The substitute replied: 'Three three.'

From the Ancient Separate Collection by Chan Master Fenyang Wude Taisho Tripitaka Volume 47, No.

1992 汾陽無德禪師語錄

汾陽無德禪師歌頌卷下

門人住石霜山慈明大師楚圓集

參學儀

夫參玄大士。與義學不同。頓開一性之門。直出萬機之路。入總持之林苑。薝蔔為香。扇古佛之嘉猷。心明是道。懷冰霜而潔白。真玉無瑕。蘊金石而堅貞。驪珠有照。紹迦葉之正宗。傳曹溪之密印。自省者不論尊幼。玄通者豈礙賢愚。是僧俗以同遵。乃聖凡而共湊。心明則言垂展示。智達則語必投機。了萬法於一言。截眾流於四海。如斯則何天不皎。何地不平。既有觀見之光。豈無能鑒之者。今時欲參此道。便須省己如燈。照多生之暗室。高明似月。輝積劫之昏衢。洗意清神。亡身為法。學師子兒哮吼。勿逐野干。同鳳凰子翱翔。休隨黃雀。精進為務。覺多生。罕遇奇人。勇猛為心。慶此世得逢知己。須開正見。切要精通。物外高流。無生怠慢。忠言逆耳。不順人情。直語無私。幸希覺察。

行腳歌

發志辭親。意欲何能。投佛出家。異俗專心。慕法為僧。既得尸羅具備。又能法服沾身父母。不供甘旨王侯。不侍不臣。潔白修持。如冰似玉。不名不利。去垢去塵。受人天之瞻敬。承釋梵之恭勤。忖德業量來處。將何報答為門戶。專精何行即能消。唯有參尋別無路。苦身心歷山

【現代漢語翻譯】現代漢語譯本

1992 汾陽無德禪師語錄

汾陽無德禪師歌頌卷下

門人住石霜山慈明大師楚圓集

參學儀

參玄的大士，與研究義理的學人不同。頓然開啟自性之門，直接踏上超越一切機巧的道路。進入總持（Dharani，總攝憶持一切法而不忘失的智慧）的林苑，薝蔔花散發芬芳。傚法古佛的美好教誨，心明就是道。懷抱冰霜般的純潔，像真玉一樣沒有瑕疵。蘊含金石般的堅貞，像驪珠一樣光彩照人。繼承迦葉（Kasyapa，佛教禪宗初祖）的正宗，傳授曹溪（Caoxi，禪宗六祖慧能的道場）的秘密心印。自我反省的人不分尊卑老幼，玄妙通達的人豈會在意賢能或愚笨。僧人和俗人共同遵循，聖人和凡人一起匯聚。心明則言語自然流露展示真理，智慧通達則話語必定契合時機。在一言中領悟萬法，在四海中截斷眾流。像這樣，還有什麼天空不晴朗，什麼大地不平坦呢？既然有觀照覺察的光芒，難道沒有能夠鑑別真偽的人嗎？現在想要參悟此道，就必須反省自己像燈一樣，照亮多生以來的暗室；像月亮一樣高懸明亮，照耀積累了無數劫的昏暗道路。洗滌意念，清凈精神，忘卻自身，爲了求法。學習獅子吼，不要追逐野狐。像鳳凰一樣翱翔，不要跟隨黃雀。以精進為要務，覺悟此生難得遇到奇人。以勇猛為心，慶幸此世能夠遇到知己。必須開啟正確的見解，切要精通。對於物外高人，不要產生懈怠輕慢之心。忠言逆耳，不順應人情。直率的言語沒有私心，希望能夠被覺察。

行腳歌

立下志向告別親人，想要做什麼呢？爲了皈依佛門而出家，與世俗之人不同，專心致志。仰慕佛法而出家為僧，既然已經具備了完備的戒律，又能穿上象徵佛法的僧衣。父母不供養美味佳餚，王侯不侍奉，不做臣子。像冰玉一樣潔白地修行，不求名不求利，去除污垢和塵埃。受到人天的瞻仰和尊敬，承受釋天和梵天的恭敬和勤勞。衡量自己的德行和事業，將用什麼來報答父母和師長呢？專心精進地修行什麼才能消除業障呢？只有參訪尋師別無他路。苦煉身心，歷經山川

【English Translation】 English version

1992 Sayings of Chan Master Wude of Fenyang

Fenyang Wude Chan Master's Eulogies, Scroll 2

Compiled by Disciple Ciming Chuyuan, Abbot of Stone Frost Mountain

Rules for Seeking Instruction

Great practitioners of Chan (Zen) are different from those who study doctrines. They suddenly open the gate of inherent nature and directly embark on the path beyond all contrivances. Entering the forest garden of Dharani (total retention; the wisdom of holding all dharmas in mind without forgetting), the champak blossoms emit fragrance. They emulate the excellent teachings of the ancient Buddhas, with a clear mind as the Way. Cherishing purity like ice and frost, they are flawless like genuine jade. Containing steadfastness like gold and stone, they are radiant like a bright pearl. They inherit the orthodox lineage of Kasyapa (the first patriarch of Chan Buddhism) and transmit the secret seal of Caoxi (the Sixth Patriarch Huineng's monastery). Those who self-reflect are not distinguished by age or status, and those who are profoundly enlightened are not hindered by wisdom or foolishness. Monks and laypeople alike follow this path, and sages and ordinary beings gather together. When the mind is clear, words naturally flow to reveal the truth; when wisdom is attained, speech inevitably aligns with the moment. Comprehending all dharmas in a single word, cutting off the currents in the four seas. In this way, what sky is not clear, what earth is not level? Since there is the light of observation and discernment, how can there be no one who can distinguish truth from falsehood? Now, if you wish to study this Way, you must examine yourself like a lamp, illuminating the dark room of many lifetimes; be as bright as the moon, shining upon the dark paths accumulated over countless eons. Purify your thoughts, cleanse your spirit, forget yourself, and seek the Dharma. Learn the lion's roar, do not chase after wild foxes. Soar like a phoenix, do not follow sparrows. Make diligent progress your priority, realizing that it is rare to encounter extraordinary people in many lifetimes. Make courage your heart, rejoicing that you can meet a true friend in this life. You must open up right view and be thoroughly versed in it. Do not be negligent or disrespectful towards those who transcend the mundane. Honest words are hard to hear and do not conform to human sentiments. Straightforward speech is without selfishness; I hope you will be aware of this.

Song of Pilgrimage

Having made the vow to leave relatives, what do you intend to do? To renounce the world and become a monk, different from ordinary people, with focused mind. Admiring the Dharma and becoming a monk, having already received the complete precepts, and being able to wear the robes that symbolize the Dharma. Parents are not provided with delicacies, rulers are not served, not being a subject. Cultivating purity like ice and jade, seeking neither fame nor profit, removing defilement and dust. Receiving the reverence and respect of humans and gods, bearing the reverence and diligence of Sakra and Brahma. Weighing one's own virtue and deeds, what will be used to repay parents and teachers? What practice can be diligently pursued to eliminate karmic obstacles? Only by visiting and seeking teachers is there no other way. Suffering body and mind, traversing mountains and rivers

水。白眉作伴為參禮。冒雪沖霜不避寒。渡水穿云伏龍鬼。鐵錫飛銅瓶滿。不問世間長與短。叢林道侶要商量。四句百非一齊翦。探玄機明道眼。入室設針須鍛鍊。驅邪顯正自應知。勿使身心有散亂。道難行塵易漫。頭頭物物須明見。區區役役走東西。今古看來忙無限。我今行勤自辨。莫教失卻來時伴。舉足動步要分明。切忌被他虛使喚。入叢林行大道。不著世間虛浩浩。堅求至理不辭勞。剪去繁華休作造。百衲衣雲水襖。萬事無心離煩惱。千般巧妙不施功。直出輪迴生死道。勸同袍求正見。莫似愚夫頻改變。投嵓立雪猛身心。方得法王常照現。請益勤恭敬速。不避寒暄常不足。只緣心地未安然。不羨榮華不怕辱。直教見性不從他。自家解唱還鄉曲。度平生實安樂。蕩蕩縱橫無依託。四方八面應機緣。萬象森羅任寬廓。報四恩拔三有。問答隨機易開口。五湖四海乍相逢。一擊雷音師子吼。悠悠自在樂騰騰。大地乾坤無過咎。分明報爾水云僧。記取面南看北斗。贊曰。五湖四海歷叢林。萬里千山不易尋。親覲祖宗明見性。莫將薺苨作人蔘。

略序四宗頓漸義

夫律師者。宗分有部。細行威儀。弘范毗尼。嚴凈三界。究七聚五篇之奧。窮四夷二過之微。持犯開遮真常軌。則白三翻之羯磨。唱四忍之護持。若非

宣律之能。爭得同成師範者也。

夫法師者。登狻猊座。廣敷妙義。談二空理。理契圓常。開頓漸之門。擇聖凡之慧。隨方處藥。量器堪任。知熟知根。甄邪甄正。煥然能所。明暢主賓因果不昧於人間。道化罔迷於天界。擊大法鼓豈廢津樑非四依三德之高流。寧得弘通於大教。除非達士。頗測淺深。堪作當人。始稱導誘者也。

夫論師者。擊鐘樓上。立義場中。縱奪臨機。斥呵當勢。聳四無礙之雷辯。掩千萬類之鼓音。邪正雙驅。有無互起。奪赤幡于手內。鞭白骨于階前。高建法幢。廣摧異見。非若馬鳴龍樹之威。豈敢當鋒者矣。

夫禪師者。元真一氣。堅固三空。行住怡然。語默憺靜。攜金剛之智印。傳諸佛之心燈。照積劫之昏衢。燭多生之暗室。截眾流於四海。了萬法於一言。直指人心。見性是佛。同師子而哮吼。大闡玄音。震龍猛之天雷。直明妙旨。皆是懸通佛記。須知。宿植勝因。若非洞貫天機。那得安禪靜慮。識心達本。冥契諸緣。悟性無生。頓超事理。當得續焰傳燈。光輝三界。佛日長明者也。

不出院歌

志靜安禪不出院。天機洞貫十方同。無為大化人難湊。有作微權世易通。真慧劍絕磨礱。當疑破惑濯愚蒙。正定不生諸妄解。須知萬法本元空。塵沙界一念中。百千妙

【現代漢語翻譯】現代漢語譯本：宣律大師的能力，有誰能與他一樣成為後世的師範呢？

法師，登上獅子座，廣泛宣講精妙的佛法，談論人法二空的道理，其理與圓滿常住的真理相契合。開啟頓悟和漸悟之門，選擇聖人和凡人的智慧，根據不同的情況施用不同的教法，衡量不同人的根器，使其能夠承擔相應的責任。瞭解眾生的根性和成熟程度，辨別邪正。使能與所煥然一新，清晰地瞭解主賓關係，因果關係在人間不會被迷惑，佛法的教化在天界也不會迷失方向。敲響大法鼓，怎麼能廢棄渡人的橋樑呢？如果不是具備四依三德的高僧大德，怎麼能夠弘揚傳播偉大的佛法呢？除非是通達之士，能夠測度佛法的深淺，可以作為眾生的引導者，才能被稱為導師。

論師，在鐘樓上，在辯論的場所中，縱橫捭闔，隨機應變，斥責呵斥，抓住要害。發出四無礙辯才的雷鳴之聲，壓倒千萬種不同的聲音。邪正並用，有無互起。在手中奪取赤幡，在臺階前鞭打白骨。高高地建立起法幢，廣泛地摧毀各種不同的見解。如果沒有像馬鳴菩薩、龍樹菩薩那樣的威德，誰敢與他交鋒呢？

禪師，秉持元真一氣，堅固三空之理。行為舉止安詳自然，言語沉默恬淡安靜。攜帶金剛智慧的印記，傳遞諸佛的心燈。照亮積累了無數劫的昏暗道路，照亮多生以來的黑暗房間。截斷眾流於四海，用一句話來概括萬法。直指人心，見性成佛。像獅子一樣吼叫，大聲闡明玄妙的佛法，震動龍猛菩薩的天雷之聲，直接闡明精妙的旨意。都是預先得到了佛的授記。要知道，這是宿世種植的殊勝善因。如果不是洞察天機，怎麼能夠安禪靜慮，認識心性，通達根本，與諸緣冥然契合，領悟自性本無生，頓超事理呢？這樣才能延續佛法的火焰，傳遞佛法的光明，光輝照耀三界，使佛日的的光芒永遠照耀。

不出院歌

心志沉靜安於禪定不出院落，對天機妙理的洞察與十方相通。無為而治的大化難以企及，有為而作的權宜之計世人容易理解。真正的智慧之劍無需磨礪，就能消除疑惑，破除迷惑，洗滌愚昧。真正的禪定不會產生各種虛妄的理解，要知道萬法的本源都是空性。在微塵沙粒般的世界裡，一念之間就能顯現出百千種美妙。

【English Translation】 English version: The ability of Vinaya Master Xuan, who can compete with him to become a model for future generations?

A Dharma Master ascends the lion's seat, extensively expounding profound meanings, discussing the principles of the two emptinesses (emptiness of self and emptiness of phenomena), principles that align with the perfect and eternal truth. He opens the doors of sudden and gradual enlightenment, selects the wisdom of saints and ordinary beings, administering remedies according to different situations, measuring the capacity of different individuals to undertake corresponding responsibilities. He understands the roots and maturity of sentient beings, distinguishing between the heretical and the orthodox. He makes the 'able' and the 'able to be' (subject and object) shine anew, clearly understanding the relationship between host and guest, and the law of cause and effect is not obscured in the human realm, and the teachings of the Buddha are not lost in the heavenly realms. Striking the great Dharma drum, how can he abandon the bridge for crossing over? If not a high-ranking monk with the Four Reliances and Three Virtues, how can he propagate and spread the great Dharma? Unless it is an enlightened person who can measure the depth of the Dharma and can serve as a guide for sentient beings, he can be called a teacher.

A Shastra Master, on the bell tower, in the arena of debate, maneuvers freely, responding to situations as they arise, rebuking and scolding, seizing the key points. He emits the thunderous sound of the Four Unimpeded Eloquences, overwhelming thousands of different sounds. He employs both the heretical and the orthodox, arising both existence and non-existence. He snatches the red banner from his hand and whips the white bones before the steps. He erects the Dharma banner high and widely destroys different views. Without the majesty of Bodhisattva Ashvaghosa and Nagarjuna, who would dare to confront him?

A Zen Master, upholds the original true energy, solidifying the principle of the three emptinesses. His behavior is serene and natural, his speech and silence are tranquil and quiet. He carries the seal of Vajra wisdom and transmits the lamp of the minds of all Buddhas. He illuminates the dark paths accumulated over countless eons, illuminating the dark rooms of many lifetimes. He cuts off the currents in the four seas and summarizes all dharmas in one word. He directly points to the human mind, seeing one's nature and becoming a Buddha. Like a lion roaring, he loudly proclaims the profound Dharma, shaking the thunder of Bodhisattva Nagarjuna, directly clarifying the subtle meaning. All are predictions of enlightenment received in advance from the Buddha. Know that this is the superior cause planted in past lives. If not penetrating the secrets of heaven, how can one practice peaceful meditation, recognize the mind, understand the root, and be in harmony with all conditions, realize that the nature of self is unborn, and transcend both phenomena and principle? In this way, one can continue the flame of the Dharma, transmit the light of the Dharma, shine brightly in the three realms, and make the light of the Buddha forever shine.

Song of Not Leaving the Courtyard

The mind is quiet and peaceful, settled in meditation, not leaving the courtyard, the insight into the mysteries of heaven is connected with the ten directions. The great transformation through non-action is difficult to attain, the expedient measures through action are easily understood by the world. The sword of true wisdom needs no sharpening, it can eliminate doubts, break through delusions, and wash away ignorance. True samadhi does not give rise to various false understandings, know that the original source of all dharmas is emptiness. In the world of dust and sand, in a single thought, hundreds of thousands of wonders can appear.

理瞥然窮。彈指盡收無量義。縱橫豈礙往來風。坦蕩蕩坐颙颙。幽庭深院對青松。澄神靜處間心地。唯有高僧問至宗。病起藥興除妄病。病除藥遣道堪崇。鶣鵲能針虛用力。祁婆妙術枉施功。寬性海普吞容。饒人量器列疆封。謙如育德申仁義。敦美溫良順克恭。圓自智感殊功。人問天上廣興隆。淳樸不移山野志。樂說無生得聖聰。休計度莫思量。眉間忽爾放毫光。照破無明多劫黑。三山鬼賊不能藏。戒定慧解脫香。知見分明滿十方。為報諸賢須守護遙天必定降嘉祥。寶光明殿親記說。雷音震吼法中王。伏龍鬼化剛強。如如不動行溫良。百福莊嚴資萬乘。總持道化樂時康。實堪忍樂深藏。不話春秋青與黃。兀兀如癡心自在。騰騰似醉性舒光。四句百非俱不著。優遊安坐法堂堂。頌曰。行心已歇身安靜。妄斷攀緣世不拘。絲髮不移通法界。河沙佛國一毫舒。

自慶歌

慶幸慶幸無人哭。安禪正坐常知足。不貪世利不求余。不羨榮華不怕辱。辰一齋寅一粥。粗細任從麥與谷。破衣壞衲度寒暄。普為人天多植福。智慧刀戒定燭。照破無明黑闇獄。直截根源諸佛言。叮嚀為說須記錄。法性通無諂曲。問答隨機不拘束。慈悲喜捨種良田。寬裕清通施金玉。性恬和常肅穆。愿與天人作眼目。五根五力導五通。三脫三空壞

【現代漢語翻譯】現代漢語譯本理應透徹地探究窮盡。在彈指一揮間，便能盡收無量的意義。縱橫交錯的道理豈會阻礙往來的清風？心懷坦蕩，端坐著，目光專注而莊重。幽靜的庭院深處，與青松相對。在澄澈心神、安靜的地方體察心地。只有高僧才會探問至高的宗旨。生病後，藉助藥物來消除虛妄的病癥。病癥消除后，藥物也應放下，真道才能被推崇。扁鵲（古代名醫）的鍼灸有時也會徒勞無功，祁婆（古代名醫）的精妙醫術有時也會白費力氣。寬廣的心效能像大海一樣普適地包容一切。擁有饒恕他人的氣量，如同疆域般廣闊。謙虛如同培育德行，申張仁義。敦厚美好，溫和善良，順從且恭敬。圓滿來自智慧的感悟，這是殊勝的功德。人們詢問天上的廣闊興隆景象。淳樸的本性不會改變山野的志向，樂於宣說無生的道理，從而獲得聖人的智慧。停止計較和揣度，不要思量。眉宇之間忽然放出毫光。照破無明，驅散多劫的黑暗，三山（指傳說中的三座仙山）的鬼賊也無法藏身。戒、定、慧、解脫的芬芳。知見分明，充滿十方。爲了回報各位賢者，必須守護，遙遠的天空必定降下吉祥。在寶光明殿親自記錄並宣說。雷鳴般的聲音震動，是佛法中的王者。降伏龍和鬼，化解剛強，像如如不動一樣，行為溫良。百福莊嚴，資助萬乘之君，總持佛道，使時代安樂康寧。確實堪能忍受寂寞，樂於深深地隱藏。不談論春秋，也不在意青色和黃色。兀兀窮年，如同癡人一般，內心自在。騰騰似醉，性情舒展光芒。四句百非都不執著，悠然安坐于莊嚴的法堂之上。頌曰：行止之心已經止息，身心安靜。斷絕虛妄的攀緣，世事不再拘束。一絲一毫的移動，都能通達法界。恒河沙數般的佛國，在一根毫毛中舒展。

自慶歌

慶幸啊慶幸，沒有人哭泣。安然禪定，端正坐著，常常感到知足。不貪圖世俗的利益，不尋求額外的需求。不羨慕榮華富貴，也不害怕羞辱。早上吃一齋，中午喝一碗粥。粗糧細糧，任憑是麥子還是穀子。穿著破舊的衣服和損壞的僧袍度過寒冷和溫暖。普遍地為人和天人種植福田。智慧之刀，戒定之燭。照破無明的黑暗監獄。直截了當地指出根源，這是諸佛的語言。叮囑著為大家宣說，必須記錄下來。法性通達，沒有諂媚和虛偽。問答隨機應變，不拘泥於形式。慈悲喜捨，種植良田。寬裕清通，佈施金玉。性情恬淡平和，常常莊嚴肅穆。願意與天人一起作為彼此的眼目。五根五力引導五神通，三脫三空摧毀執著。

【English Translation】 English version One should thoroughly investigate and exhaustively explore the truth. In the snap of a finger, one can encompass immeasurable meanings. How can the crisscrossing principles hinder the passing breeze? With a broad mind, sit upright, with focused and solemn gaze. In the secluded courtyard, facing the green pines. In a place of clear mind and tranquility, contemplate the heart-ground. Only a high monk will inquire about the supreme purpose. After illness, use medicine to eliminate false ailments. Once the illness is cured, the medicine should also be discarded, so that the true path can be revered. Bian Que's (a famous ancient doctor) acupuncture may sometimes be in vain, and Qi Po's (another famous ancient doctor) exquisite medical skills may sometimes be wasted. A broad mind can universally embrace everything like the sea. Possessing the capacity to forgive others is as vast as a territory. Humility is like cultivating virtue, promoting benevolence and righteousness. Be kind and beautiful, gentle and virtuous, obedient and respectful. Perfection comes from the wisdom of perception, which is a special merit. People ask about the vast and prosperous scenes in the heavens. The simple nature will not change the ambition of the mountains and fields, and one will be happy to preach the doctrine of non-birth, thereby obtaining the wisdom of a sage. Stop calculating and speculating, do not think. Suddenly, a ray of light is emitted from between the eyebrows. Illuminating ignorance and dispelling the darkness of many kalpas, the ghosts and thieves of the three mountains (referring to the legendary three immortal mountains) cannot hide. The fragrance of precepts, concentration, wisdom, and liberation. Clear knowledge and vision, filling all directions. In order to repay all the virtuous ones, one must guard, and auspiciousness will surely descend from the distant sky. Personally record and preach in the Bao Guangming Hall. The sound is like thunder, shaking, and is the king of the Dharma. Subdue dragons and ghosts, resolve strength, and act with gentleness like the unmoving Tathata. A hundred blessings are solemn, assisting the monarch of ten thousand chariots, upholding the Buddha's path, and making the times peaceful and prosperous. It is indeed capable of enduring loneliness and is happy to hide deeply. Do not talk about spring and autumn, nor care about green and yellow. Living a lifetime, like a fool, the heart is free. Seemingly drunk, the nature stretches out its light. The four sentences and hundreds of negations are not attached to, and one sits leisurely in the solemn Dharma hall.

Verse: The mind of action has ceased, and the body and mind are quiet. Cut off false clinging, and worldly affairs are no longer constrained. The slightest movement can penetrate the Dharma realm. The Buddha lands like the Ganges River sand are stretched out in a single hair.

Self-Praising Song

Fortunate, fortunate, no one is crying. Peaceful meditation, sitting upright, often feeling content. Not greedy for worldly benefits, not seeking extra needs. Not envious of glory and wealth, nor afraid of humiliation. Eating one vegetarian meal in the morning and drinking a bowl of porridge at noon. Coarse grains and fine grains, whether it is wheat or millet. Spending cold and warm days in tattered clothes and damaged robes. Universally planting fields of merit for humans and devas. The sword of wisdom, the candle of precepts and concentration. Illuminating the dark prison of ignorance. Directly pointing out the root, this is the language of the Buddhas. Urging everyone to preach, it must be recorded. The Dharma nature is accessible, without flattery and hypocrisy. Answering questions flexibly, not sticking to forms. Compassion, joy, and equanimity, planting good fields. Generous and clear, giving gold and jade. The temperament is calm and peaceful, often solemn and respectful. Willing to be each other's eyes with humans and devas. The five roots and five powers guide the five supernatural powers, and the three liberations and three emptinesses destroy attachments.

三毒。清凈心無雜欲。常將慚愧作衣服。瓔珞莊嚴解脫身。誓與塵勞不相續。法界周任延促來往不論僧與俗。無生無念總無疑。有德有能任斤斸。我今自慶自忻愉。同道同心常共讀。頌曰。無德無能無所解。無心無意續玄燈。無生無滅無來去。無是無非一個僧。

德學歌

今之重學。古之重德。德學相扶。堪為軌則。夙夜強學。席上珍總。似巢由千萬億。安睡高枕翠蘿間。青靄白雲伴賢德。武陵潛舜讓國。廬庵蓮社招不得。十八多才五老迎。披莎側笠千峰北。穿耳胡僧卻相識。同坐同吟同共食。攜琴執錫碧嵓巔。調琴卓錫長泰息。五千言美上德。積學成功卻失德。寂然不動更無思。感而遂通如晷刻。似安師見彌勒。正問三科謂玄默。物外高談會者希。世智辯聰未奇特。道中人數相覓。瞬目揚眉便端的。丘伯當初彷彿間。自余誰更能相擊。古云。一合乾坤夾是非。所以少林長面壁。頌曰。休經罷論絕文章。為效先宗續古皇。心地開通明至理。全提應用得玄綱。真燈一照無明破。假幻三因有質亡。為報五湖參道者。速須親近法中王。

因見古德玩珠吟乃述玩珠歌

蕩蕩神珠身廣大。落落圓空無障礙。萬象縱橫影現中。赤白青黃常自在。天然器含法界。不著聖凡兼古代。靈通照燭體無瑕。彼此是非

【現代漢語翻譯】現代漢語譯本：三毒（貪嗔癡）。清凈的心沒有雜念和慾望。常常把慚愧作為自己的衣服。用瓔珞莊嚴解脫之身。發誓與世間的煩惱不再相續。法界周遍，時間的久暫、來往都不必區分僧人與俗人。無生無念，心中沒有絲毫的懷疑。有德行有能力的人，可以任憑斧頭的砍削。我現在為此感到慶幸和喜悅。與同道同心的人常常一起研讀（佛經）。頌曰：沒有德行，沒有能力，沒有什麼可以理解的。不用心用意，只是延續玄妙的燈火。沒有生滅，沒有來去。沒有是非，就是一個僧人。

德學歌

現在的人重視學問，古代的人重視德行。德行和學問相互輔助，可以作為行為的準則。早晚努力學習，座位上的書本都是珍貴的。好像許由（巢父）一樣，有千萬億那麼多。在長滿翠蘿的山間安睡高枕。青色的霧靄和白色的雲彩陪伴著賢德之人。武陵人（陶淵明）想要讓舜帝讓出國家。廬山慧遠（的蓮社）卻無法招引他。十八歲的謝靈運才華橫溢，受到五位老者的歡迎。在千峰以北，他披著蓑衣，戴著斗笠。穿耳的胡僧卻與他相識。一起坐著，一起吟詩，一起吃飯。攜帶琴和錫杖，來到碧色的山崖頂端。彈琴，放下錫杖，在長泰休息。五千字的《道德經》讚美高尚的德行。積累學問成功了卻失去了德行。寂靜不動，更沒有思慮。感應而通達，就像日影的移動一樣迅速。好像安世高（安師）見到了彌勒菩薩。正在詢問三科（蘊、處、界），說的是玄妙的寂默。在世俗之外高談闊論，能理解的人很少。世俗的智慧和辯論的才能並不奇特。修行道路上的人互相尋覓。一個眼神，一個揚眉，就明白了。當初丘明（左丘明）彷彿有所領悟。除此之外，誰還能互相擊節讚賞呢？古人說：『一合乾坤夾是非』。所以少林寺達摩祖師長期面壁。頌曰：停止研究和辯論，斷絕文章。爲了傚法先輩的宗師，延續古代的聖皇。心地開通，明白最深刻的道理。完全提持應用，得到玄妙的綱領。真燈一照，無明煩惱就被破除。虛假的幻象和三因（貪嗔癡）的本質都消失了。告訴五湖四海的參道者。迅速親近佛法中的法王。

因見古德玩珠吟乃述玩珠歌

浩蕩的神珠，身體廣大。空曠的圓球，沒有障礙。萬象縱橫，影子顯現在其中。赤色、白色、青色、黃色，常常自在。

【English Translation】 English version: The Three Poisons (greed, hatred, and delusion). A pure mind is without mixed thoughts and desires. Constantly take shame and remorse as one's clothing. Adorn the body of liberation with necklaces. Vow not to continue with the defilements of the world. The Dharma realm is all-encompassing; the length of time and coming and going need not distinguish between monks and laypeople. Without birth and without thought, there is no doubt in the mind. Those with virtue and ability can endure the chopping of an axe. I now rejoice and am delighted by this. Those who share the same path and the same mind often study (the scriptures) together. Verse: Without virtue, without ability, without anything to understand. Without heart and without intention, simply continue the mysterious lamp. Without birth and without death, without coming and without going. Without right and without wrong, just a monk.

Song of Virtue and Learning

People today value learning, while the ancients valued virtue. Virtue and learning assist each other and can serve as a model. Study diligently day and night; the books on the seat are all precious. Like Chao Fu and Xu You, there are billions of them. Sleeping soundly among the mountains covered with green vines. Green mists and white clouds accompany the virtuous. A person from Wu Ling (Tao Yuanming) wanted to yield the country to Emperor Shun. But Huiyuan of Lushan (the Lotus Society) could not attract him. Xie Lingyun, at the age of eighteen, was full of talent and welcomed by five elders. North of the thousand peaks, he wore a straw cloak and a bamboo hat. A foreign monk with pierced ears recognized him. They sat together, chanted poetry together, and ate together. Carrying a zither and a staff, they came to the top of the green cliff. Playing the zither and setting down the staff, they rested in Changtai. The five thousand words of the Tao Te Ching praise high virtue. Accumulating learning and succeeding, but losing virtue. Silent and unmoving, without further thought. Responding and penetrating, as quickly as the movement of a sundial. Like An Shigao (An Shr) seeing Maitreya. He was asking about the Three Aggregates (skandhas), referring to the mysterious silence. High-minded discussions beyond the mundane world are understood by few. Worldly wisdom and eloquence are not particularly special. People on the path of practice seek each other out. A glance of the eye, a raising of the eyebrow, and they understand. Qiu Ming (Zuo Qiuming) seemed to have understood something at the beginning. Besides him, who else could appreciate each other? The ancients said: 'A combined heaven and earth is filled with right and wrong.' Therefore, Bodhidharma of Shaolin Temple faced the wall for a long time. Verse: Stop studying and debating, cut off writing. In order to emulate the ancestral masters, continue the ancient emperors. The mind is open and understands the deepest principles. Completely uphold and apply, obtaining the mysterious essence. When the true lamp shines, ignorance is broken. False illusions and the essence of the three causes (greed, hatred, and delusion) disappear. Tell the practitioners of the Way in the five lakes and four seas. Quickly draw near to the Dharma King in the Dharma.

On Seeing an Ancient Worthy Playing with a Pearl, I Composed a Song of Playing with the Pearl

The vast and boundless divine pearl, the body is vast and great. The empty sphere is without obstacles. The myriad phenomena are crisscrossing, and shadows appear within it. Red, white, blue, and yellow are always at ease.

百雜碎。有威神無生滅。貧苦之徒須擊發。賑濟三塗六道中。利生引出乾坤月。或大或小人不別。隱顯人天離圓缺。用時便用不思量。拾礫之流明皎潔。無價寶如意珠。隨緣遇物化非虛。春興和煦成真相。秋分結實滿倉儲。心如空意如鏡。垢盡空空亦無鏡。豁達玲瓏只個珠。愚人不識諸佛性。活鱍鱍白洞洞。古聖今賢皆掌弄。四方八面現靈光。但爀巍巍絕輕重。善友得濟饑慳。直出威音至聖前。分明識取個精真。長劫免被眾魔牽。本色衲僧高著眼。茅刀不過待驢年。

與重巖道者住山歌

住山須識山中主。不識徒勞山裡住。青山綠水眼前飛。白靈散漫山頭去。嵓又高嶺又峻。曲褶徘徊身自困。臨崖石上坐思量。正性不明心躁悶。望林巒看石壁。滿目杉松懸布滴。不知何者是真山。妄念空多元不息。我修行憑何力。見性未分無道德。將甚酬他施主恩。一米七斤難消得。愿今身逢知識。抉擇身心去荊棘。常持法雨潤心田。百福莊嚴俱濟益。豁然通心明悟。這回識得山中主。行住坐臥體輕安。問答隨機巧回互。身如山性如水。山水空花無表裡。對境看時似有形。子細推窮從誰起。既分明心通徹。坐臥山中常快活。不消功力用求真。皎皎青天見明月。照山林無不遍。一片霞光如白練。飛禽走獸任縱橫。皆是向渠影

【現代漢語翻譯】現代漢語譯本百雜碎（指禪宗的各種修行方法）。具有威神之力，不生不滅。貧苦之人應當奮發修行，以此來救濟地獄、餓鬼、畜生等三惡道和天、人、阿修羅等六道中的眾生，引導眾生領悟如同乾坤明月般的真理。真理或大或小，世人難以分辨。它隱沒時在人天之中，顯現時則超越圓缺的侷限。運用真理時就直接運用，無需思量。即使是拾取瓦礫的人，也能明白真理的皎潔光明。這無價之寶如意珠，隨著因緣變化而顯現，並非虛假。春天的興盛如同和煦的陽光，成就萬物的真實面貌。秋分時節，果實成熟，堆滿倉庫。心如同虛空，意如同明鏡。洗凈一切污垢，虛空之中也無鏡可得。豁達開朗，唯有這顆寶珠。愚昧之人不認識諸佛的本性。活潑潑，白洞洞（形容真理的純潔明亮）。古聖今賢都掌握著它。四面八方都顯現著靈光。它是如此的顯赫巍峨，超越了輕重的分別。善友能夠救濟飢餓貧乏之人，直接從威音王佛（過去佛名）之前，到達至聖的境界。分明地認識這個精真之物，長久地免受眾魔的牽引。具有本色的衲僧（指有真修實證的出家人）要高瞻遠矚，不要像無用的茅草刀一樣，白白等待驢年（指沒有用處）。

與重巖道者住山歌

住在山中，必須認識山中的主人（指自性）。不認識自性，徒勞地住在山中。青山綠水在眼前飛逝，白色的靈氣散漫在山頭。山巖高峻，山嶺險峭，曲折徘徊，使自身困頓。臨近懸崖，坐在石頭上思量，如果正性不明，內心就會躁動煩悶。眺望林巒，觀看石壁，滿眼都是杉樹松樹，懸掛著水滴。不知道哪個才是真正的山，妄念空多，無法止息。我修行憑藉什麼力量？見性未分明，就沒有道德。拿什麼來報答施主的恩情？一米七斤（指難以償還的債務），難以消受。愿今生遇到善知識，決斷身心，去除荊棘。常持法雨，滋潤心田，百福莊嚴，都能得到救濟和利益。豁然通心，明白領悟，這次認識了山中的主人。行走、站立、坐臥，身體輕安，問答之間，隨機應變，巧妙應對。身如山，性如水，山水空花，沒有表裡。面對外境時，似乎有形，仔細推究，是從哪裡產生的呢？既然分明通徹了心性，那麼坐臥山中，常常感到快樂。不需要費力用心去尋求真理，皎潔的青天就能看見明月。明月照耀山林，無處不遍。一片霞光，如同白色的絲絹。飛禽走獸，任其縱橫，都是向著明月的影子。

【English Translation】 English version Bai Za Sui (a term referring to various Chan Buddhist practices). It possesses awe-inspiring spiritual power, neither arising nor ceasing. Impoverished individuals should strive diligently in practice to deliver beings in the three evil realms (hell, hungry ghosts, animals) and the six realms (devas, humans, asuras). Guide beings to realize the truth, like the bright moon in the universe. Truth, whether large or small, is difficult for ordinary people to discern. When hidden, it resides among devas and humans; when revealed, it transcends the limitations of completeness and incompleteness. Use the truth directly when needed, without deliberation. Even those who pick up pebbles can understand the clarity and brightness of truth. This priceless wish-fulfilling jewel manifests according to conditions and circumstances, not falsely. The flourishing of spring is like the warm sunshine, fulfilling the true nature of all things. At the autumnal equinox, fruits ripen, filling the granaries. The mind is like emptiness, and intention is like a mirror. When all defilements are washed away, there is no mirror to be found in emptiness. Be open and clear, with only this jewel. Ignorant people do not recognize the Buddha-nature. Lively and bright, pure and clear. All sages, past and present, hold it in their palms. Spiritual light manifests in all directions. It is so majestic and awe-inspiring, transcending the distinction between lightness and heaviness. Good friends can deliver the hungry and impoverished, going directly from before the Buddha Wei Yin Wang (a past Buddha) to the realm of the most sacred. Clearly recognize this essence of truth, and be freed from the entanglements of demons for a long time. Monks of true character should have a high vision, not be like useless grass knives, waiting in vain for the donkey year (meaning useless).

Song of Dwelling in the Mountains with Taoist Chongyan

To dwell in the mountains, one must recognize the master of the mountains (referring to one's own nature). Without recognizing one's own nature, dwelling in the mountains is in vain. Green mountains and clear waters fly past before your eyes, and white spirit scatters across the mountain peaks. The cliffs are high and the ridges are steep, winding and turning, causing oneself to be trapped. Sitting on a rock near the cliff, contemplating, if the true nature is not clear, the heart will be restless and agitated. Gazing at the forests and ridges, looking at the stone walls, the eyes are filled with cedars and pines, hanging with water droplets. Not knowing which is the true mountain, empty thoughts are numerous and cannot be stopped. What power do I rely on for cultivation? Without clear insight into one's nature, there is no virtue. What can I use to repay the kindness of the donors? One meter and seven catties (referring to a debt that is difficult to repay), difficult to bear. May I meet a wise teacher in this life, decisively choose the mind and body, and remove the thorns. Constantly hold the Dharma rain, nourishing the field of the heart, and all blessings and adornments will be delivered and benefited. Suddenly understanding the heart and clearly realizing, this time I recognize the master of the mountains. Walking, standing, sitting, and lying down, the body is light and at ease, and in questions and answers, responding skillfully and appropriately. The body is like a mountain, and the nature is like water. Mountains and waters are like empty flowers, without inside or outside. When facing external circumstances, it seems to have form, but upon careful examination, from where does it arise? Since the nature of the mind is clearly understood, then sitting and lying in the mountains, one often feels happy. There is no need to exert effort to seek the truth, and the bright moon can be seen in the clear blue sky. The bright moon shines on the mountains and forests, everywhere. A piece of rosy cloud is like a white silk.

中現。師子王常獨步。百怪千邪離驚怖。龍天釋梵總歸依。此是妙峰真正主。千溪萬壑總唯心。直至涅槃山上路。頌曰。山中有主山中住。山石經行山水語。端坐山林山色心。心外無山山是生。識得山中不死人。覺智圓明自看取。乾坤大地及江河。總是山僧行李處。

廣智歌一十五家門風

大道頗見有高低。真空那肯說疏離。如海吞流同增減。似妙峰聳總擎持。萬派千溪俱入海。七金五嶽盡須彌。玉毫金色傳燈后。二三四七普聞。知信衣息廣開機。諸方老宿任施為。識心是木從頭說。迷心逐物卻生疑。或直指或巧施。解導前綱出后機。旨趣分明明似鏡。盲無慧目不能窺。明眼士見精微。不言勝負惰愚癡。物物會同流智水。門風逐便演宗枝。即心佛非心佛。歷世明明無別物。即此真心是我心。我心猶是權機出(已上是馬祖宗派)。

或五位或三路。施設隨根巧回互。不解當今是本宗。展手玄通亡佛祖(已上是洞山宗派)。

或君臣或父子。量器方圓無彼此。士庶公侯一道平。愚智賢豪明漸次(已上是石霜宗派)。

有時敲有時唱。隨根問答談諦當。應接何曾矢理儀。淺解之流卻生謗。或雙明或單說。只要當鋒利禪悅。開權不為斗聰明。舒光祇要辨賢哲。有圓相有默論千里持來目視瞬。萬

【現代漢語翻譯】中現。師子王常獨步。百怪千邪離驚怖。龍天釋梵總歸依。此是妙峰真正主。千溪萬壑總唯心。直至涅槃山上路。頌曰。山中有主山中住。山石經行山水語。端坐山林山色心。心外無山山是生。識得山中不死人。覺智圓明自看取。乾坤大地及江河。總是山僧行李處。

廣智歌一十五家門風

大道頗見有高低。真空那肯說疏離。如海吞流同增減。似妙峰聳總擎持。萬派千溪俱入海。七金五嶽盡須彌（Sumeru）。玉毫金色傳燈后。二三四七普聞。知信衣息廣開機。諸方老宿任施為。識心是木從頭說。迷心逐物卻生疑。或直指或巧施。解導前綱出后機。旨趣分明明似鏡。盲無慧目不能窺。明眼士見精微。不言勝負惰愚癡。物物會同流智水。門風逐便演宗枝。即心佛非心佛。歷世明明無別物。即此真心是我心。我心猶是權機出(已上是馬祖（Mazu）宗派)。

或五位或三路。施設隨根巧回互。不解當今是本宗。展手玄通亡佛祖(已上是洞山（Dongshan）宗派)。

或君臣或父子。量器方圓無彼此。士庶公侯一道平。愚智賢豪明漸次(已上是石霜（Shishuang）宗派)。

有時敲有時唱。隨根問答談諦當。應接何曾矢理儀。淺解之流卻生謗。或雙明或單說。只要當鋒利禪悅。開權不為斗聰明。舒光祇要辨賢哲。有圓相有默論千里持來目視瞬。萬

【English Translation】 Appearing in the midst. The Lion King always walks alone. Hundreds of monsters and thousands of evils depart in fear. Dragons, gods, Śakra (釋梵, a deity in Buddhism), and Brahma (梵, a creator god) all take refuge. This is the true master of Wonderful Peak. Ten thousand streams and valleys are all mind. Directly to the road on Nirvana Mountain. A verse says: In the mountain, there is a master dwelling in the mountain. Mountain stones walk, mountain waters speak. Sitting upright in the mountain forest, the mountain colors are the mind. Outside the mind, there is no mountain; the mountain is born. Recognize the undying person in the mountain. Awakened wisdom is complete and bright, observe it yourself. The universe, the earth, and the rivers are all the luggage of the mountain monk.

Song of Broad Wisdom: Fifteen Family Styles

The Great Path is seen to have highs and lows. True emptiness would never speak of separation. Like the sea swallowing streams, both increase and decrease. Like Wonderful Peak towering, it supports everything. Ten thousand streams and valleys all enter the sea. The seven treasures and five peaks all become Sumeru (須彌, the central world-mountain in Buddhist cosmology). After the golden light of the white hair transmits the lamp, the two, three, four, and seven are universally heard. Knowing, faith, clothing, and rest broadly open the opportunity. The old monks of all directions act as they will. Knowing the mind is like wood, start from the beginning. Confused mind chases after things, but doubts arise. Sometimes direct pointing, sometimes skillful application. Explaining and guiding the former outline to bring out the latter opportunity. The purpose is clear and distinct like a mirror. The blind have no wise eyes to see. Clear-eyed scholars see the subtle and profound. Not speaking of victory or defeat, lazy and foolish. All things converge and flow into the water of wisdom. Family styles follow convenience to develop branches of the sect. The mind is Buddha, not the mind is Buddha. Throughout the ages, clearly there is no other thing. This true mind is my mind. My mind is still a provisional expedient (This above is the Mazu (馬祖) school).

Sometimes five positions, sometimes three paths. Application follows the root, skillfully interchanging. Not understanding that the present is the original sect. Waving hands mysteriously, losing the Buddhas and ancestors (This above is the Dongshan (洞山) school).

Sometimes ruler and minister, sometimes father and son. Measuring vessels, square and round, without difference. Commoners, scholars, dukes, and marquises are all equal on the one path. Foolish, wise, virtuous, and heroic, clearly gradual (This above is the Shishuang (石霜) school).

Sometimes knocking, sometimes singing. Following the root, questions and answers discuss truth appropriately. Responding never abandons principle and decorum. Those with shallow understanding give rise to slander. Sometimes both clear, sometimes single speaking. Only wanting to be sharp and enjoy the bliss of Chan. Opening the provisional is not for competing in cleverness. Spreading light only wants to distinguish the virtuous and wise. There are complete circles and silent discussions. Holding it from a thousand miles away, the eyes see in an instant. Ten thousand

般巧妙一圓空。爍迦羅眼通的信(已上是溈仰宗派)。

或全提或全用。萬象森羅實不共。青山不礙白雲飛。隱顯當臺透金鳳(已上是石頭藥山宗派)。

像骨鏡地藏月。玄沙崇壽照無缺。因公致問指歸源。旨趣來人明皎潔(已上是地藏至雪峰宗派)。

或稱提或拈掇。本色衲僧長擊發。句里明人事最精。好手還同楔出楔。或抬薦或垂手。切要心空易開口。不識先人出大悲。管燭之徒照街走(已上是雲門宗派)。

德山棒臨際喝。獨出乾坤解橫抹。從頭誰敢亂區分。多口阿師不能說。臨機縱臨機奪。迅速鋒铓如電掣。乾坤祇在掌中持。竹木精靈腦劈裂。或賓主或料揀。大展禪宗辨正眼。三玄三要用當機。四句百非一齊翦。勸同袍莫強會。少俊依前成窒礙。不知宗脈莫顢頇。永劫長沉生死界。難逢難遇又難聞。猛烈身心快通泰。

了義經歌

修多羅藏。諸佛奧旨。示生滅門。釋無生理。直指心源。敷第一義。截偽續真。授人天記。意出有無。行過籌計。言不拘理不制。正顯無功亡漸次。八萬四千諸度門。祇為迷徒多巧偽。有邪諦無真智。立正摧邪二俱秘。大聖無功一切通。三毒不生佛出世。此個經信有幾。毗盧藏內貫花偈。是經常在一塵中。大智之人能普濟。釋梵護天龍喜。惡鬼

【現代漢語翻譯】現代漢語譯本：般若巧妙如圓滿的虛空，爍迦羅眼（Śakrāṇām-netra，帝釋天的眼睛，比喻智慧之眼）通達真信。（以上是溈仰宗的宗風）或者全部提持，或者全部運用。萬象森羅，真實而不相同。青山不妨礙白雲飛翔，隱顯之間，金鳳在臺上顯現。（以上是石頭藥山宗的宗風）如同象骨鏡映照地藏菩薩的月亮，玄沙崇壽的禪風照耀而沒有缺憾。因為請教公案而探尋歸源之處，其中的旨趣讓來人明白而皎潔。（以上是地藏至雪峰宗的宗風）或者稱揚提持，或者拈花示眾。本色的衲僧（指禪僧）長於擊發機鋒。在言句中明瞭人事最為精妙，好手如同用楔子打出楔子。或者抬舉推薦，或者垂手示寂。最重要的是心空才能容易開口。不認識先人的大悲願力，就像拿著蠟燭的人在街上亂走。（以上是雲門宗的宗風）德山（Deshan）的棒喝，臨濟（Linji）的棒喝，獨特地超出天地之外，能夠橫掃一切。從頭至尾，誰敢胡亂區分？多嘴的阿師（老師）也無法說清。臨機應變，臨機奪取，迅速的鋒芒如閃電一般。天地都掌握在手中，竹木精靈的腦袋都要劈裂。或者賓主互換，或者仔細揀擇，充分展現禪宗辨別正邪的眼力。三玄三要（雲門宗的用語）運用得當，四句百非（指各種錯誤的觀點）一齊剪除。勸告同修不要勉強理解，年輕俊才也會因此形成障礙。不瞭解宗門脈絡就不要胡亂猜測，否則將永遠沉淪在生死輪迴中。難逢難遇又難聞的正法，要用猛烈的身心快速通達領會。了義經歌修多羅藏（Sūtra-piṭaka，經藏），諸佛的奧妙旨意，揭示生滅之門，解釋無生之理。直指心源，宣揚第一義諦。截斷虛偽，延續真實，授予人天記別。意念超出有無的對立，行為超越思慮的籌劃。言語不拘泥於道理，行為不被規則所限制，正是爲了顯現無功用而亡卻漸修的次第。八萬四千種度化眾生的法門，只是因為迷惑的眾生有太多的虛假偽裝。有了邪惡的見諦，卻沒有真正的智慧，樹立正見，摧毀邪見，這兩者都要保密。大聖人無功而無所不通，三毒（貪嗔癡）不生，就是佛陀出世。這部經的信心有幾分？在毗盧藏（Vairocana-piṭaka，毗盧遮那佛的法藏）內貫穿著花偈。這部經經常在一粒微塵之中，大智慧的人能夠普遍救濟。釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）、護法天龍都歡喜，惡鬼也歡喜。

【English Translation】 English version: Prajñā (般若, wisdom) is skillfully like a perfect void. Śakrāṇām-netra (爍迦羅眼, the eye of Indra, metaphor for the eye of wisdom) penetrates true faith. (The above is the style of the Weiyang School). Either fully uphold or fully utilize. The myriad phenomena are truly unique. Green mountains do not hinder white clouds from flying. Between concealment and manifestation, the golden phoenix appears on the stage. (The above is the style of the Shitou Yaoshan School). Like an elephant bone mirror reflecting the moon of Kṣitigarbha (地藏, Earth Treasury) Bodhisattva, the Chan style of Xuansha Chongshou shines without flaw. Because of inquiring about the public case, one seeks the source of return. The meaning within allows those who come to understand and be clear. (The above is the style from Dizang to Xuefeng School). Either praising and upholding, or picking up a flower to show the assembly. A true Chan monk is skilled at triggering the opportunity. Understanding human affairs within words is most exquisite. A good hand is like using a wedge to drive out a wedge. Either lifting up and recommending, or letting hands hang down. The most important thing is that an empty mind makes it easy to speak. Not recognizing the great compassion of the ancestors is like a candle-bearer wandering aimlessly in the streets. (The above is the style of the Yunmen School). Deshan's (德山) stick and Linji's (臨濟) shout, uniquely surpassing heaven and earth, able to sweep away everything. From beginning to end, who dares to arbitrarily distinguish? A talkative teacher cannot explain it clearly. Responding to the occasion, seizing the opportunity, the swift sharpness is like lightning. Heaven and earth are held in the palm of the hand, the heads of the spirits of bamboo and wood are split open. Either guest and host exchange, or carefully selecting, fully displaying the Chan school's eye for distinguishing right from wrong. The Three Mysteries and Three Essentials (terms of Yunmen School) are used appropriately, and the Four Phrases and Hundred Negations (referring to various erroneous views) are all cut off. Advise fellow practitioners not to force understanding, as young talents will also form obstacles because of this. If you do not understand the lineage of the school, do not guess randomly, otherwise you will be forever沉淪(chénlún, sink) in the cycle of birth and death. The right Dharma that is difficult to encounter, difficult to meet, and difficult to hear, must be quickly understood and comprehended with a fierce mind and body. Song of the Definitive Meaning Sutra Sūtra-piṭaka (修多羅藏, Sutra Pitaka), the profound meaning of all Buddhas, reveals the gate of birth and death, and explains the principle of non-birth. Directly pointing to the source of the mind, expounding the supreme truth. Cutting off falsehood, continuing truth, bestowing predictions on humans and devas. Thoughts surpass the opposition of existence and non-existence, actions transcend the planning of deliberation. Words are not bound by reason, and actions are not restricted by rules, precisely to reveal the absence of effort and the gradual elimination of stages. The eighty-four thousand Dharma doors for transforming sentient beings are only because confused beings have too much falsehood and pretense. Having evil views, but lacking true wisdom, establishing right views and destroying evil views, both of these must be kept secret. The great sage is effortless and all-pervading, the three poisons (greed, hatred, and delusion) do not arise, and the Buddha appears in the world. How much faith is there in this sutra? The flower verse is threaded through the Vairocana-piṭaka (毗盧藏, Vairocana's Dharma Treasury). This sutra is often in a grain of dust, and the person of great wisdom can universally save. Śakra (釋天, Indra), Brahmā (梵天, Brahma), Dharma-protecting devas and nāgas are all delighted, and evil ghosts are also delighted.

修羅恭敬禮。更有千邪百怪來。聞說此經皆䠒跪。真實經離文字。演波羅蜜普周備。化相能開方便門。總攝多般都一智。眼絕見耳絕聽。六用如空不相閉。萬象森羅夢裡塵。誰人肯向夢中睡。素怛囕明有記。摩怛哩迦依了義。清凈無生解脫根。雜念盡為煩惱抵。凈尸羅遮俗世。毗尼木叉親自制。波離不識比丘元。無垢始明心地契。報君知須審細。一種談經明解義。河沙曠劫歷微塵。不識茲經長日醉。解空人祖佛位。剖出衆生根本智。利他自利化無邊。妄斷攀緣成大士。勸人天聽了義。直出輪迴生死際。當處無心空不生。永棄斷常能所地。緣起無因不強名。只個圓音勝一切。分明為報道中人。勤讀此經長莫廢。復云。作么生得不廢去。

佛道訣

佛道顯然。顯然不是。不是不辨。萬象俱現。日月空明。物我皆冰。冰鏡弗真。杳絕疏親。陽焰空花。今古何存。虛機釋幻。妄自指陳。指陳不了。全成大兆。了指失宗。妄認西東。達本識空。劫盡莫通。二乘不曉。如石壓草。草根不除。葉不能枯。草石俱掃。更有何惱。吾宗直截。太虛生滅。生滅通辨。隨機緣轉。弗用針錐。直須快見。快見無差。即是余家。余家無物。眾魔不屈。三世如來。皆從斯出。日用無傷。觸目開彰。口放毫光。永絕稱揚。乾坤廣大。人王

【現代漢語翻譯】現代漢語譯本：修羅（Ashura，意為非天）恭敬地行禮，更有無數邪惡妖怪前來，聽說這部經都跪拜。真實的經文超越文字，闡述波羅蜜（Paramita，意為到彼岸）普遍完備。佛的化身能開啟方便之門，總攝多種法門歸於一個智慧。眼睛不再執著于見，耳朵不再執著于聽，六根的作用如同虛空一樣不相互封閉。萬象森羅如同夢裡的塵埃，誰肯在夢中繼續沉睡呢？《素怛囕》（Sutram，意為經）明白地記載著，《摩怛哩迦》（Matrika，意為論母）依據了義。清凈無生的解脫是根本，雜念全部成為煩惱的根源。清凈的尸羅（Sila，意為戒律）遮蔽世俗，毗尼木叉（Vinaya-mukha，意為戒律之門）是佛親自製定的。波離（Pali，人名）不認識比丘（Bhikkhu，意為出家人）的本源，無垢的智慧才開始與心地相契合。告訴你必須仔細審察，一種談經的方式明白解釋經義。經歷如恒河沙一樣多的曠劫和微塵，不認識這部經就會長久沉醉。理解空性的人是祖佛的地位，剖析出眾生根本的智慧。利益他人和自己，教化無邊，斷除妄想攀緣就能成為大士。勸人天聽聞了義，直接脫離輪迴生死的邊際。當處無心，空也不生，永遠拋棄斷常二見和能所對立的境地。緣起沒有原因，不要強行命名，這一個圓滿的聲音勝過一切。分明地為有緣人報道，勤奮讀誦這部經不要停止。又說，怎樣才能不停止呢？

佛道訣

佛道是顯然的，但說顯然就不是了。不是就不能分辨，萬象就一起顯現。日月是空明的，物我和冰一樣清澈。冰鏡不是真實的，杳遠隔絕了疏遠和親近。陽焰和空花，今古又存在什麼呢？用虛幻的機巧來解釋幻象，是自己虛妄地指點陳述。指點陳述不了，完全成為大的預兆。執著于指點就失去了宗旨，虛妄地認為東西。通達根本認識到空性，即使劫盡也無法溝通。二乘不明白這個道理，就像石頭壓著草。草根不除掉，葉子就不能枯萎。草和石頭都掃掉，還有什麼煩惱呢？我的宗門直接了當，太虛空也在生滅之中。生滅通達明辨，隨機緣而轉變。不用針錐，直接需要快速見到。快速見到沒有差別，就是我的家。我的傢什么都沒有，眾魔就不能屈服。三世如來，都是從這裡出來的。日用沒有損傷，觸目都是開悟顯現。口中放出毫光，永遠斷絕稱揚讚歎。乾坤廣大，人王（人中之王）……

【English Translation】 English version: Ashuras (Ashura, meaning non-heavenly beings) respectfully bow. Even more evil and strange creatures come, and upon hearing this Sutra, they all kneel. The true Sutra transcends words, expounding on Paramita (Paramita, meaning to the other shore) universally and completely. The Buddha's manifestations can open the door of skillful means, encompassing various Dharma gates into one wisdom. The eyes no longer cling to seeing, the ears no longer cling to hearing, and the functions of the six senses are like the void, not obstructing each other. The myriad phenomena are like dust in a dream. Who would willingly continue to sleep in a dream? The Sutram (Sutram, meaning scripture) clearly records, and the Matrika (Matrika, meaning matrix of thought) relies on definitive meaning. Pure and unproduced liberation is the root, and all distracting thoughts become the source of afflictions. Pure Sila (Sila, meaning precepts) shields the mundane world, and Vinaya-mukha (Vinaya-mukha, meaning the gate of discipline) was personally established by the Buddha. Pali (Pali, a name) does not recognize the origin of Bhikkhus (Bhikkhu, meaning monks), and only immaculate wisdom begins to align with the mind-ground. I tell you, you must carefully examine, a way of discussing the Sutra clearly explains its meaning. Experiencing countless eons and dust particles like the sands of the Ganges, one who does not recognize this Sutra will be intoxicated for a long time. One who understands emptiness is in the position of the ancestral Buddha, dissecting the fundamental wisdom of sentient beings. Benefiting others and oneself, transforming limitlessly, cutting off deluded clinging leads to becoming a great being. Advise humans and devas to listen to the definitive meaning, directly escaping the boundaries of samsaric birth and death. Where there is no mind, emptiness does not arise, forever abandoning the views of permanence and annihilation, and the duality of subject and object. Dependent origination has no cause, do not force a name, this one perfect sound surpasses everything. Clearly reporting to those with affinity, diligently read and recite this Sutra without ceasing. Furthermore, how can one not cease?

The Secret of the Buddha Way

The Buddha Way is obvious, but saying it is obvious is not it. If it is not, then it cannot be distinguished, and all phenomena appear together. The sun and moon are empty and bright, and beings and I are as clear as ice. The ice mirror is not real, distant and cut off from both familiarity and estrangement. Mirage and empty flowers, what exists of the past and present? Using illusory tricks to explain illusions is falsely pointing and stating. If you cannot point and state, it completely becomes a great omen. Clinging to pointing loses the purpose, falsely recognizing east and west. Attaining the root and recognizing emptiness, even if the eon ends, it cannot be communicated. The two vehicles do not understand this principle, like a stone pressing down on grass. If the roots of the grass are not removed, the leaves cannot wither. If both grass and stone are swept away, what afflictions remain? My school is direct and straightforward, even the great void is within birth and death. Birth and death are understood and distinguished, transforming according to conditions. Without using needles or awls, one needs to see quickly. Seeing quickly without difference is my home. My home has nothing, and the demons cannot subdue. The Tathagatas of the three times all come from here. Daily use is without harm, and everything seen is enlightenment manifesting. The mouth emits light, forever cutting off praise and admiration. Heaven and earth are vast, the human king (king among humans)...

法王。如斯不決。任自提綱。

古皇道

古皇道坦然。坦然常自在。智慧與愚癡。邪正成窒礙。東西南北周。不明妄作解。心明一切明。心昧一切昧。六門靜六通。三毒成三界。總是意根生。不須生妄解。地水與火風。四空為祖代。祖代不惺惺。子孫虛捏怪。八萬四千門。結繁都一塊。森羅日月分。依位不相背。漢玉及胡冰。九夏水流快。切莫妄指陳。指陳眼翳殺眼中青不亡空花豈可退。古今參學徒。與此恰相對。不過大中關。病根終不差。與爾撥大虛。解脫觀自在。如今一切通。洞曉十方界。

是非歌

出家學道總須知。在眾叢林切莫虧。尊幼古今詮有德。勿同愚輩是兼非。聞說好心便喜。聞說惡恨不死。好惡都來只自心。剛向其中覓道理。世間人多無智。不解思量是非起。大智之人看著伊。自己容身入無地。子路曾遭漁父呵。夫子慚顏足忘履。舍利尊第一記。亦被愚夫親正指。如來慈眼視眾生。了達古今明本際。看周秦及漢魏。敗國亡家皆總是。歷劫是非地獄因。聞說是非須審細。我聞說心不起。只個是非便親旨。些子浮言尚不銷。問甚西來祖師意。要分明辨根帶。曉個是非真有地。更有人來說是非。向道余今識得爾。

魚鼓歌

天地之間。宇宙之際。不逐四時。寧同三世

【現代漢語翻譯】現代漢語譯本：法王，如果這樣猶豫不決，就由我來提綱挈領吧。

古皇道

古皇道是坦蕩自然的，坦蕩自然才能常保自在。智慧和愚癡，邪念和正念，都會形成阻礙。無論東西南北，如果不明真相就妄加解釋，只會適得其反。心明則一切明，心昧則一切昧。六根清靜則六神通，貪嗔癡三毒則形成欲界、色界、無色界三界。這一切都由意根而生，不需要妄加解釋。地、水、火、風這四大皆空是萬物的祖先。如果祖先不能保持清醒，子孫就會虛構怪誕。八萬四千法門，糾結在一起。森羅萬象，日月分明，按照各自的位置排列，互不相悖。漢玉和胡冰，在盛夏時節也會快速融化。切莫妄加指責，妄加指責就像眼翳遮蔽雙眼，眼中青翳不除，空花如何退去？古往今來的參學者，與此情景恰恰相對。如果不能通過大中關，病根終究無法消除。現在為你撥開虛空，解脫自在。如今一切通達，洞曉十方世界。

是非歌

出家學道的人總要知道，在寺院叢林中切莫違規。尊敬長輩，傚法古人，詮釋有德之人，不要像愚蠢的人一樣，總是說人是與非。聽到別人說好話就高興，聽到別人說壞話就恨不得對方去死。好與壞都來自自己的內心，卻偏偏要在其中尋找道理。世間人大多沒有智慧，不明白思考，是非由此而起。大智之人看著這些，讓自己容身於無地。子路曾被漁父呵斥，孔夫子慚愧得忘了穿鞋。舍利弗（Śāriputra，智慧第一的佛陀弟子）是尊者第一，也被愚夫指責。如來（Tathāgata，佛陀的稱號之一）用慈悲的眼睛看待眾生，通達古今，明白根本。看看周、秦、漢、魏，敗國亡家的原因都是因為是非。經歷劫難，是非是地獄之因，聽到是非要仔細審視。我聽了之後心不起念，這才是是非的真諦。些許流言蜚語尚且不能消除，還問什麼西來祖師意？要分清楚根源，明白是非的真正所在。如果再有人來說是非，就告訴他我已經認識你了。

魚鼓歌

天地之間，宇宙之際，不隨四季變化，寧與三世相同。

【English Translation】 English version: Oh, Dharma King, if you are so indecisive, allow me to present the key points.

The Ancient Emperor's Path

The Ancient Emperor's Path is open and natural. Openness and naturalness lead to constant freedom. Wisdom and foolishness, right and wrong, become obstacles. Whether east, west, north, or south, misunderstanding leads to reckless interpretations. A clear mind illuminates everything; a deluded mind obscures everything. When the six senses are stilled, the six supernatural powers arise. The three poisons (greed, hatred, and delusion) form the three realms (desire realm, form realm, and formless realm). All of this arises from the root of intention; there is no need for reckless interpretations. Earth, water, fire, and wind, the four great elements, are the ancestors of all things. If the ancestors are not awake, the descendants will fabricate strange tales. The eighty-four thousand Dharma doors are all tangled together. The myriad phenomena, the sun and moon, are distinct, arranged according to their positions, without contradicting each other. Han jade and barbarian ice melt quickly in the height of summer. Do not make reckless accusations; reckless accusations are like cataracts clouding the eyes. If the cataracts in the eyes are not removed, how can the empty flowers disappear? Students of the past and present are just like this. If you cannot pass through the Great Middle Gate, the root of the illness will never be cured. Now I will clear away the great void for you, liberating you to observe freely. Now everything is clear, understanding the ten directions.

Song of Right and Wrong

Those who leave home to study the Way must know that in monasteries and communities, one must not violate the rules. Respect elders, emulate the ancients, and interpret the virtuous. Do not be like foolish people who always judge right and wrong. Be happy when you hear good words, and wish death upon those who speak ill. Good and bad both come from your own mind, yet you insist on seeking reason within them. Most people in the world lack wisdom and do not understand how to think; thus, right and wrong arise. The wise observe these things and find a place for themselves where there is no ground. Zilu (a disciple of Confucius) was once scolded by a fisherman, and Confucius was ashamed and forgot to put on his shoes. Śāriputra (the foremost disciple in wisdom) was also pointed at by a foolish man. The Tathāgata (one of the titles of the Buddha) views all beings with compassionate eyes, understanding the past and present, and knowing the fundamental nature. Look at the Zhou, Qin, Han, and Wei dynasties; the reason for the downfall of states and families is always right and wrong. Experiencing kalpas (eons), right and wrong are the cause of hell. When you hear right and wrong, you must examine them carefully. When I hear it, my mind does not arise; this is the true essence of right and wrong. If even a few rumors cannot be eliminated, what is the meaning of the Patriarch's intention from the West? You must clearly distinguish the root and understand where right and wrong truly lie. If someone comes to speak of right and wrong, tell them that I now recognize you.

Fish Drum Song

Between heaven and earth, in the midst of the universe, not following the four seasons, but rather being the same as the three worlds.

。為魚則滄波之外。作木乃白蓮宮裡。頭尾俱全。鱗角皆備。心寬腹大而長生。身直性空而無死。虛間自在終不犯。于金鉤杳絕名言。愿長申于玉偈。森羅不礙。處寶剎以為祥。萬象那同在乾坤。而作瑞時時扣擊。十方之海眾來臻。每每傳音五天之胡。僧去𥧌香廚最上。舒空界之千光。不雜人天。引太虛之一氣。冥心大士。聞之則爽朗精神。懵懂禪流。聽之則堂中瞌睡。六律不拘。八音何滯。四惡之名利已祛。五美之間聲不至。口珠每吐。難逢別寶之人。龍角長申。罕遇識龍之士。潛身金谷。患為鐘鼓先規。示質精藍。且與童真作器。江湖之外。寧同點額之鱗。海岳隨身。自有沖天之勢。同袍側耳。聽解脫之圓音。普眼門開。見乾坤之廣細。

拄杖歌

八節九曲。山水具足。頭腳分明。開人眼目。不從天不從地。橫豎長空無壅滯。常將擊發上根人。懵懂禪流且瞌睡。或登山或渡水。用導前岡作肘臂。九州四海任升騰。卓然直下金輪際。實堅貞堪倚仗。頭尾迴旋指的當。解脫文殊疆界分。本色衲僧擗脊棒。

又拄杖歌

我有一條曲䚄杖。節斗螺紋山勢樣。橫擔天下撥虛空。邪魅見之皆膽喪。實堅貞硬如鐵。擊石山河須爆裂。有時攪海伏獰龍。騫馱佉羅當時歇。辨頑愚明宗的。不是文殊虛效力。

【現代漢語翻譯】現代漢語譯本：如果化身為魚，便在浩渺的滄海之外；如果化作樹木，便在潔白的白蓮宮裡。頭尾俱全，鱗角完備。心胸寬廣，腹內廣大，因而長生不老；身軀正直，本性空寂，所以沒有死亡。空虛寂靜，自由自在，終究不會觸犯任何事物，對於金鉤的誘惑，完全斷絕了名言的束縛。愿將美好的祝願長久地寄託于玉偈之中，即使身處森羅萬象之中也毫無阻礙。身處寶剎之中，便能帶來吉祥，萬象又怎能與天地乾坤等同？作為祥瑞而時時發出聲響，十方之海的眾生都前來聚集。常常傳出聲音，如同來自五天（Pancha-deśa，古印度）的胡僧。離開𥧌香廚房，最為殊勝，舒展開空界的千道光明，不與人天混雜，引導太虛的一氣。冥心的大士（Bodhisattva），聽聞之後便精神爽朗；懵懂的禪者，聽聞之後便在禪堂中打瞌睡。不拘泥於六律，不受八音的束縛。四惡（貪、嗔、癡、慢）的名利已經祛除，五美（恭、寬、信、敏、惠）的音聲也無法到達。口中吐出的珠璣，難以遇到能夠識別其中珍寶的人；龍角長久地伸展，很少遇到能夠認識真龍的人。潛藏身形於金谷之中，擔心成為鐘鼓的先聲；顯現形質于精藍（寺院），且與童真一起作為法器。在江湖之外，怎能與額頭被點綴的魚鱗相同？海岳隨身，自然有沖天之勢。同袍們側耳傾聽，聽聞解脫的圓滿之音；普眼（普遍之眼）打開，便能見到乾坤的廣闊與精微。拄杖歌八節九曲，山水都具備。頭腳分明，開啟人們的眼目。不從天來，不從地來，橫豎充滿長空，沒有壅塞阻滯。常常用來敲擊啓發上根之人，懵懂的禪者且自打瞌睡。有時登山，有時渡水，用來引導前方的山岡，作為手臂的輔助。九州四海任憑升騰，卓然而立，直達金輪（cakra，佛教術語，象徵佛法的傳播）的邊際。實在堅貞，可以倚仗，頭尾迴旋，指點得當。解脫文殊（Manjusri，文殊菩薩）的疆界分明，本色衲僧（指修行僧人）的脊背棒。又拄杖歌我有一條彎曲的拄杖，節理如同螺紋，如同山勢的模樣。橫擔天下，撥開虛空，邪魅見到都會膽戰心驚。實在堅貞，堅硬如鐵，敲擊石頭，山河都要爆裂。有時攪動大海，降伏兇猛的惡龍，騫馱佉羅（Khadira，一種樹木）當時也停止了活動。辨別頑固愚昧，明白宗門的要旨，不是文殊菩薩虛假地效力。

【English Translation】 English version: If transformed into a fish, then beyond the vast blue sea; if transformed into a tree, then in the pure White Lotus Palace. Head and tail complete, scales and horns fully equipped. With a broad mind and a large belly, thus attaining longevity; with an upright body and an empty nature, therefore without death. Empty and still, free and at ease, ultimately not violating anything, completely severing the enticement of golden hooks and the bondage of words. May long extend the beautiful wishes in the jade verses, without hindrance even amidst the myriad phenomena. Being in the precious temple brings auspiciousness; how can the myriad phenomena be equated with the heavens and earth? As an auspicious sign, it constantly emits sounds, and beings from the ten directions of the seas gather. It often transmits sounds, like the Hu monks from Pancha-deśa (ancient India). Leaving the fragrant kitchen, it is most supreme, unfolding the thousand lights of the empty realm, not mixed with humans and gods, guiding the one Qi of the great void. The Bodhisattva who meditates deeply feels refreshed in spirit upon hearing it; the ignorant Chan practitioners fall asleep in the meditation hall upon hearing it. Not bound by the six musical pitches, not hindered by the eight musical tones. The fame and profit of the four evils (greed, hatred, delusion, pride) have been eliminated, and the sounds of the five virtues (courtesy, generosity, trustworthiness, diligence, kindness) cannot reach. The pearls spat from the mouth are hard to find someone who can recognize their treasures; the dragon horns extend for a long time, rarely encountering someone who can recognize the true dragon. Hiding the body in the Golden Valley, fearing to be the first sound of the bells and drums; manifesting the form in the monastery, and together with the innocent children, acting as Dharma instruments. Outside the rivers and lakes, how can it be the same as the scales of a fish with a dot on its forehead? With the seas and mountains accompanying the body, it naturally has the momentum to soar into the sky. Fellow practitioners, listen attentively, hearing the perfect sound of liberation; the universal eye opens, and one can see the vastness and subtlety of the universe. Staff Song Eight sections and nine curves, mountains and waters are fully present. Head and feet are distinct, opening people's eyes. Not from heaven, not from earth, horizontally and vertically filling the long sky, without obstruction or stagnation. It is often used to strike and enlighten those with superior roots, while the ignorant Chan practitioners simply doze off. Sometimes climbing mountains, sometimes crossing waters, it is used to guide the forward hills, acting as an auxiliary arm. The nine provinces and four seas allow for soaring, standing upright, reaching directly to the edge of the golden wheel (cakra, a Buddhist term symbolizing the propagation of the Dharma). Truly firm and reliable, it can be relied upon, with the head and tail rotating, pointing accurately. The boundaries of liberation and Manjusri (Manjusri Bodhisattva) are clear, the spine stick of a true monk. Another Staff Song I have a crooked staff, with sections like spiral patterns, resembling the shape of mountains. Carrying the world horizontally, pushing aside the void, evil spirits tremble with fear upon seeing it. Truly firm and hard as iron, striking a stone, mountains and rivers must burst. Sometimes stirring the sea, subduing fierce dragons, Khadira (a type of tree) then ceases its activity. Distinguishing stubbornness and ignorance, understanding the essence of the sect, it is not Manjusri Bodhisattva falsely exerting effort.

相似之談不要舒。屎中展臥幾時出。山僧又見不忍。卓刺教伊須奮迅。振令萬象豁然明。咀娑阿竭碎如粉。示人天要知分。各各英豪添爽俊。昔時金色獨擎持。今日汾陽親掌印。印群心明如日。未辨正邪莫啾唧。挑摘教君子細看。鬣𨽦眼睛阿誰識。識得者是何枝。休言南北與東西。不是飲光親付囑。爭得成龍天上飛。大丈夫須猛烈。勁定聖凡軌跡絕。直言一拂去余塵。拈得拄杖驀頭掣。頌曰。一條拄杖刺嵑勁。直螺紋爆節。尋常肩上橫檐。大地乾坤挑斡。[敲-高+瞿]開懵鈍頑癡。打破憐利尖黠。如今卓在西河。諸方作么拈掇。

一字歌

諸佛無法可說。汾陽略宣一字。不幹紙墨文章。豈效維摩焌地。三乘未稱吾宗。萬行亦非他意。見性唯祇自心。認著依前不是。塵中世界無涯。自在逍遙行李。毛頭海岳無邊。曠蕩遊山玩水。一字歌百萬偈。的的相傳傳子細。句句幽微微又玄。只個玄玄玄本。智飲光尊同明證。瞬目欲恭行正令。諸徒異解枉施功。亂向途中認凡聖。不用求元不失。妄念才生黑似漆。幻化浮雲性本無。方寸迷真捉幻物。歷劫迷不曾省。遍計河沙妄纏病。如今證得本根源。靈智廓然離邪正。汾陽直說審思量。瞥爾緣塵拋佛性。八節遷一心秉。密密那伽常在定。青霄碧落是家風。信手拈來善祇

【現代漢語翻譯】現代漢語譯本：不要輕易談論相似之處。如果一直沉溺於污穢之中，何時才能解脫？山僧實在不忍心看到這種情況，所以用禪杖敲擊，教導他們必須奮發迅猛。一旦振作起來，萬象都會豁然開朗，就像將娑竭龍王（Sāgara，海神）磨成粉末一樣。告訴人們要明白分辨，各自成為英勇豪傑，增添爽朗俊逸之氣。過去只有金色光芒獨自支撐，如今汾陽親自掌握印璽。印證眾人的心，使其像太陽一樣明亮。在沒有辨明正邪之前，不要竊竊私語。挑剔選擇，教君子仔細觀看，這剛勁的鬃毛和明亮的眼睛，有誰能夠認識？認識到這一點是什麼枝幹？不要說是南方北方還是東方西方。如果不是飲光尊者（迦葉佛，Kāśyapa）親自囑託，怎麼能變成龍在天上飛翔？大丈夫必須勇猛剛烈，堅定地斷絕聖凡的軌跡。直截了當地拂去剩餘的塵埃，拿起禪杖就劈頭蓋臉地打下去。頌詞說：一根禪杖剛勁有力，筆直的螺紋爆裂出竹節。平時總是扛在肩上當扁擔，挑起整個大地乾坤。敲開那些懵懂頑固的癡迷，打破那些貪圖小利的尖酸刻薄。如今將禪杖立在西河，各方該如何拈起它呢？

一字歌

諸佛沒有什麼法可以說，汾陽略微宣說一個字。不涉及紙墨文章，豈能像維摩詰（Vimalakirti）那樣燒燬大地？三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）還不足以稱吾宗，萬行也不是其他的用意。見性只需要自己的心，如果執著於它，就仍然是錯誤的。塵世中的世界無邊無際，自在逍遙地行走。毛髮上的海岳也無邊無際，曠蕩地遊山玩水。一字歌相當於百萬偈頌，的的確確地相傳，仔細地傳給後代。句句幽微而又玄妙，只是這個玄妙的玄妙的根本。智飲光尊者一同證明。轉眼之間想要恭敬地施行正令。諸位徒弟不同的理解都是白費功夫，胡亂地在途中分辨凡聖。不用去尋求，本來就沒有失去。妄念才一生起，就黑暗得像漆一樣。幻化如浮雲，本性是空無。在方寸之間迷失了真性，抓住虛幻的事物。經歷了無數劫的迷惑，不曾醒悟。普遍地計算著像恒河沙一樣多的妄想，纏繞成疾病。如今證得了根本的源頭，靈智廓然，遠離邪惡和正義。汾陽直截了當地說，仔細地思考衡量。稍微沾染塵緣，就拋棄了佛性。八節遷移，一心秉持。秘密地像那伽（Nāga，龍）一樣常常處於禪定之中。青霄碧落就是我的家風，信手拈來都是美好的事物。

【English Translation】 English version: Do not casually discuss similarities. If one is constantly immersed in filth, when will one be liberated? This mountain monk cannot bear to see this, so he strikes with his staff, teaching them that they must be vigorous and swift. Once roused, all phenomena will become clear and open, like grinding Sāgara (sea god) into powder. Tell people to understand discernment, each becoming a hero, adding a refreshing and handsome air. In the past, only golden light alone supported everything, but now Fen-yang (Fen-yang Shan-chao) personally holds the seal. Seal the hearts of all, making them as bright as the sun. Before distinguishing between right and wrong, do not whisper. Pick and choose, teaching gentlemen to look carefully, who can recognize this strong mane and bright eyes? What branch is it that recognizes this? Do not say it is south, north, east, or west. If it were not for Kāśyapa (Kāśyapa Buddha) personally entrusting it, how could it become a dragon flying in the sky? A great man must be brave and fierce, firmly severing the traces of the sacred and the mundane. Directly brush away the remaining dust, and strike the head with the staff. The verse says: A staff is strong and powerful, straight spiral patterns bursting with nodes. Usually carried on the shoulder as a carrying pole, carrying the entire universe. Knock open those ignorant and stubborn delusions, break those who are greedy for petty gains. Now that the staff is placed in Xihe, how should all parties pick it up?

A Song of One Word

The Buddhas have no Dharma to speak of, Fen-yang slightly proclaims one word. It does not involve paper and ink, how can it be like Vimalakirti burning the earth? The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are not enough to be called my sect, and the myriad practices are not other intentions. Seeing the nature only requires one's own mind, if one clings to it, it is still wrong. The world in the dust is boundless, freely walking. The sea and mountains on the hair are also boundless, wandering and playing in the mountains and rivers. A song of one word is equivalent to a million verses, truly passed down, carefully passed down to future generations. Each sentence is subtle and mysterious, only this mysterious root of the mysterious. Zhi Yin-guang-zun (Kāśyapa) together proves it. In the blink of an eye, wanting to respectfully implement the correct order. All disciples' different understandings are in vain, randomly distinguishing between the mundane and the sacred on the way. There is no need to seek, it has never been lost. As soon as a false thought arises, it is as dark as lacquer. Illusions are like floating clouds, the nature is empty. In the square inch, one loses the true nature, grasping illusory things. Having experienced countless kalpas of delusion, never awakening. Universally calculating as many delusions as the sands of the Ganges, entangled into disease. Now that the root source has been certified, the spiritual wisdom is clear, far from evil and justice. Fen-yang directly says, carefully thinking and measuring. Slightly touching the dust, one abandons the Buddha-nature. The eight festivals migrate, holding one mind. Secretly like Nāga (dragon), constantly in samadhi. The blue sky is my family style, picking up good things at will.

應。投針入室要商量。一字歌中明似鏡。

贊深沙神

大悲濟物福河沙。現質人間化白蛇。牙爪纖鋒為利劍。精神獰惡作深沙。鼻高言言丘帶岳。耳大輪[車*囷]山疊窊。黤䫡兩睛懸金鏡。磔索雙眉鍤鐵叉。有螺筋有蚌結。皴皴[皵-日+月][皵-日+月]身爆烈。腳蹈洪波海浪翻。手撥天門開日月。現威靈如忿怒。遙見便令人畏懼。瓔珞枯髏頸下纏。猛虎毒蛇身上布。師子衫象王褲。更絞毒龍為抱肚。非但人間見者驚。一切邪魔無不怖。真大聖實慈力。現相人間人不識。都緣塵劫縱頑嚚。不信大悲施軌則。或驚天或震地。哮吼喊呀聲匝地。警覺群生睡眼開。敲磕愚迷親佛智。我今知能方便。利物觀根千萬變。或擒或縱或扶持。只要速超生死岸。驅雷風擊覢電。霹靂鋒機如擊箭。轟轟磕磕震天威。爆爆熚熚須鍛鍊。丘區巘崿一齊平。劍戟槍刀無不殄。化人天伏神鬼。磽硬剛強盡瞻禮。放光覢爍靜乾坤。吐氣停騰清海水。吾今贊爾實靈通。曠劫如來親受記。頌曰。威靈不測化人天。現質三千滿大千。一念遍收無量劫。河沙諸佛口親宣。

屏風歌

余有素屏風。美施今古蹤。端形皆皓色。頗得稱禪宮。不裝點勿舒功。能遮劫壞鼓南風。煙塵雲霧俱弗著。萬象森羅總現中。愚不識智先通。積雪

【現代漢語翻譯】現代漢語譯本：應。投針入室也要商量（比喻極細微之事也要仔細斟酌）。一字歌中明似鏡（在最簡單的道理中也能照見真理）。

贊深沙神

以大悲心救濟眾生，其功德如恒河沙數般無量。顯現形體於人間，化作白蛇。牙齒和爪子的尖端化為鋒利的劍。精神面貌猙獰兇惡，是為深沙神（護法神名）。高聳的鼻子如山丘連線山嶽。巨大的耳朵宛如車輪，層層疊疊如山谷。黝黑的面龐上，兩隻眼睛如同懸掛的金鏡。分開的雙眉如同插入地面的鐵叉。身上有螺旋狀的筋脈和蚌殼般的結節。面板粗糙，佈滿爆裂的紋路。腳踏洪波，激起滔天海浪。手撥天門，使日月顯現。顯現威猛靈異之相，令人遙見便心生畏懼。用骷髏瓔珞纏繞在頸項之下，身上遍佈兇猛的老虎和毒蛇。穿著獅子皮的上衣，像王的褲子，更用劇毒的蛟龍纏繞在腰間。不僅人間之人見了驚恐，一切邪魔外道無不畏懼。真是偉大的聖者，具有真實的慈悲之力。顯現這樣的形象在人間，人們卻不認識。都是因為在漫長的塵劫中，人們放縱頑劣愚昧，不相信大悲菩薩所施行的法則。有時驚天動地，發出怒吼喊叫的聲音響徹四方。警醒沉睡的眾生睜開睡眼，敲醒愚昧迷惑之人親近佛的智慧。我現在知道運用方便法門，觀察眾生的根器而施以千萬種變化。或擒拿，或放縱，或扶持，只要能迅速超越生死輪迴的苦海。驅使雷霆風暴，閃電交加。霹靂的鋒芒如射出的利箭。轟轟隆隆震動天地的威勢，爆裂作響，必須加以鍛鍊。使丘陵山谷都變得平坦，刀槍劍戟全都消滅。教化人天，降伏神鬼，使那些堅硬頑固之輩都恭敬瞻仰。放出光芒，照亮整個宇宙，吐出的氣息，使海水澄清平靜。我今天讚美您真是靈驗神通廣大，在久遠的過去世就已得到如來的親自授記。頌曰：威靈不可測度，能教化人天，顯現的形體充滿三千大千世界。一念之間就能收攝無量劫，如恒河沙數般的諸佛都親口宣說。

屏風歌

我有一面素色的屏風，其美好的作用可以追溯到古今。端正的形狀，純潔的顏色，很適合稱為禪房之物。不加任何裝飾，也不需要特別發揮什麼作用，就能遮擋劫難來臨時的狂風。煙塵雲霧都不會沾染，世間萬象都顯現在其中。愚昧之人不認識，而有智慧的人卻能先領悟。堆積的白雪

【English Translation】 English version: Respond. Even inserting a needle into a room requires deliberation (a metaphor for carefully considering even the smallest matters). Within the song of a single word, it is as clear as a mirror (truth can be seen in the simplest of principles).

In Praise of Deep Sand God (Shensha Shen)

With great compassion, he saves beings, his merit is as immeasurable as the sands of the Ganges. He manifests in the human realm, transforming into a white snake. The tips of his teeth and claws transform into sharp swords. His spiritual appearance is fierce and terrifying, he is the Deep Sand God (name of a Dharma protector). His high nose is like a hill connecting mountains. His large ears are like wheels, layered like valleys. On his dark face, his two eyes are like hanging golden mirrors. His parted eyebrows are like iron forks inserted into the ground. He has spiral veins and shell-like knots on his body. His skin is rough, covered with bursting patterns. His feet tread on the vast waves, stirring up滔天海浪. His hands push open the heavenly gate, causing the sun and moon to appear. He manifests a majestic and miraculous appearance, causing people to feel fear from afar. He wears a necklace of skulls around his neck, and his body is covered with fierce tigers and poisonous snakes. He wears a lion skin shirt and elephant king pants, and even wraps a venomous dragon around his waist. Not only are people in the human realm terrified when they see him, but all demons and heretics are afraid. He is truly a great sage, possessing true compassionate power. He manifests such an image in the human realm, but people do not recognize him. It is all because in the long kalpas of dust, people indulge in stubborn ignorance, and do not believe in the rules practiced by the Great Compassionate Bodhisattva. Sometimes he startles the heavens and shakes the earth, and the sound of his roar resounds in all directions. He awakens sleeping beings to open their sleepy eyes, and awakens the foolish and confused to be close to the wisdom of the Buddha. I now know how to use expedient methods, observing the roots of beings and applying thousands of changes. Sometimes capturing, sometimes releasing, sometimes supporting, as long as they can quickly transcend the sea of suffering of birth and death. He drives thunder and storms, with lightning flashing. The sharpness of the thunderbolt is like an arrow shot out. The booming and rumbling shakes the power of heaven and earth, and the bursting sounds must be tempered. Making hills and valleys level, and all swords, spears, and halberds are destroyed. He teaches humans and gods, subdues gods and ghosts, and makes those who are hard and stubborn respectfully admire him. He emits light, illuminating the entire universe, and the breath he exhales makes the sea clear and calm. Today I praise you for being truly efficacious and possessing great spiritual powers, and in the distant past you received the personal prediction of the Tathagata. Verse: His majestic power is immeasurable, he can teach humans and gods, and the form he manifests fills the three thousand great thousand worlds. In a single thought, he can gather immeasurable kalpas, and all the Buddhas as numerous as the sands of the Ganges have personally declared it.

Song of the Screen

I have a plain screen, whose beautiful function can be traced back to ancient and modern times. Its upright shape and pure color are very suitable to be called a Zen room object. Without any decoration, and without the need to exert any special function, it can block the strong wind when the calamity comes. Dust and clouds will not be stained, and all the phenomena of the world are manifested in it. The foolish do not recognize it, but the wise can understand it first. Accumulated snow

為真雪莫同。定光曾受能仁記。釋迦因此化瞑蒙。方整體靜圓容。只在人天天勿窮。士庶公侯為景秀。貧賤愚癡隔壁。聾可珍仰實難逢。百千萬劫失形容。如今不識還巧妙。爭如掌玩素屏風。筋力有勿痕跡。不使良工一點力。珂月長舒玉練明。照爍乾坤用無德。

師一日攜拄杖行。次俗人問。手裡是什麼。師云。大不知時。云弟子罪過。師云。不打爾。因茲有歌。

一條楖𣗖手中拄。[翟*支]地撐天無價數。頭尾迴旋擊電機。堪與諸方作規矩。報禪流猛提取。渡水登山且依怙。橫擔世界臥長空。指出乾坤明佛祖。打愚癡伏猛虎。直截根源分付與。教伊自在用縱橫。量器方圓巧回互。罕逢知莫謾語。黃檗高亭大莽鹵。德山臨際盡鋪舒。荷澤分明承六祖。後學流少砧杵。掌內擎持不能剖。韶陽偏得睦州心。保壽開堂越今古。示同袍指行路。肩上挑衣大辛苦。瓶缽都來些子多。千千萬萬擔將去。如今舉動總隨身。不過茅刀自看取。

山僧歌

卓犖風姿。鶴眉烏髮。曾遍歷于山云。亦廣行於海畷。普見宗師。躬身參謁。或則請問投機。或即開鋒提掇。或即大眾以同途。或即獨行而棲息。萬年松上。高聳一枝。千聖林中。明懸孤月。蹉跎于宇宙之間。蹭蹬于湘江避拙。是以巖阿凝定。身心而自在。俱

【現代漢語翻譯】現代漢語譯本：這是真正的雪莫同（一種罕見的、純潔的境界）。定光佛（Dipamkara Buddha）曾經接受了能仁（釋迦牟尼佛的稱號，Sakyamuni）的授記。釋迦牟尼佛因此教化了愚昧無知的人們。方正的整體是寂靜的，圓融的智慧是包容的。這種境界只存在於每個人的本性之中，不要窮盡它。士人、百姓、官員和諸侯都認為這是美好的景象。貧窮、卑賤和愚癡的人們卻像隔著墻壁一樣，聽不見也看不見。這種境界非常珍貴，仰慕它的人很難遇到。即使經歷百千萬劫也難以用語言形容。如今不認識它，還以為它很巧妙。這就像在手掌上玩弄素色的屏風一樣。筋骨力量存在卻不留痕跡。不需要高明的工匠花費一點力氣。像珂月（一種美玉）一樣舒展開來，像玉練（一種絲織品）一樣明亮。照耀整個天地，卻不求回報。

師父有一天拿著拄杖行走。有俗人問：『手裡拿的是什麼？』師父說：『大不知時（指不識時務）。』俗人說：『弟子罪過。』師父說：『不打你。』因此有了這首歌：

一根粗糙的楖𣗖（一種木材）拄杖拿在手中。支撐著大地，頂著天，價值無法估量。頭尾可以迴旋，擊打著電機（比喻）。可以給各方禪師作為規矩。告訴禪宗的修行者要猛烈地提取（智慧）。渡水登山都要依靠它。橫著擔起整個世界，躺在長空中。指出乾坤，照亮佛祖。打掉愚癡，降伏猛虎。直接截斷根源，交付給你。教你自在地運用縱橫的智慧。量器是方形還是圓形，都可以巧妙地互相轉換。很少遇到懂得的人，不要隨便說話。黃檗（Huangbo）高亭（禪師）非常粗獷。德山（Deshan）、臨濟（Linji）都完全鋪展開來。荷澤（Heze）清楚地繼承了六祖（Huineng）。後來的學人缺少砧杵（比喻錘鍊的工具）。在手掌中拿著卻無法剖析。韶陽（Shaoyang）特別得到了睦州（Muzhou）的心法。保壽（Baoshou）開堂說法超越了古今。向同道們展示行路的方法。肩膀上挑著衣服，非常辛苦。瓶缽都帶來，一點點地增加。千千萬萬地擔著走。如今的舉動都隨身攜帶。不過是茅刀（比喻微小的東西），自己好好看看吧。

山僧歌：

卓越的風姿。像鶴一樣的眉毛，烏黑的頭髮。曾經走遍山間的雲霧。也廣泛地行走在海邊的田埂上。普遍地拜見宗師。恭敬地參拜。或者請問投機的問題。或者立即開鋒提拔。或者與大眾同行。或者獨自修行而棲息。在萬年的松樹上，高聳著一枝。在千聖的樹林中，明亮地懸掛著一輪孤月。在宇宙之間蹉跎。在湘江邊避拙。因此在巖石邊凝神靜坐。身心自在。

【English Translation】 English version: This is truly Xuemo Tong (a rare and pure state). Dipamkara Buddha once received the prediction of enlightenment from Sakyamuni (another name for Buddha, meaning 'Sage of the Sakyas'). Sakyamuni Buddha thus transformed the ignorant. The square whole is tranquil, and the round wisdom is inclusive. This state exists only in everyone's nature; do not exhaust it. Scholars, commoners, officials, and nobles all consider this a beautiful sight. The poor, lowly, and ignorant are like being separated by a wall, unable to hear or see. This state is very precious, and those who admire it rarely encounter it. Even after hundreds of thousands of kalpas, it is difficult to describe in words. Now, not recognizing it, people still think it is ingenious. This is like playing with a plain screen in the palm of your hand. The strength of muscles and bones exists without leaving a trace. It does not require a skilled craftsman to expend any effort. Like a Koye Moon (a type of beautiful jade), it stretches out, like a jade silk (a type of silk fabric) it is bright. It illuminates the entire universe, yet seeks no reward.

One day, the master was walking with a staff. A layman asked: 'What are you holding in your hand?' The master said: 'Greatly unaware of the times (referring to being out of touch with reality).' The layman said: 'Disciple is at fault.' The master said: 'I won't hit you.' Hence, there is this song:

A rough Ziye (a type of wood) staff is held in the hand. Supporting the earth and holding up the sky, its value is immeasurable. The head and tail can rotate, striking the motor (a metaphor). It can serve as a rule for all Zen masters. Tell Zen practitioners to extract (wisdom) vigorously. Rely on it when crossing water and climbing mountains. Carrying the entire world horizontally, lying in the long sky. Pointing out the universe, illuminating the Buddha. Striking down ignorance, subduing fierce tigers. Directly cutting off the root source, entrusting it to you. Teaching you to freely use the wisdom of verticality and horizontality. Whether the measuring tool is square or round, it can be cleverly interchanged. Rarely encountering someone who understands, do not speak carelessly. Huangbo (Huangbo) Gaoting (Zen master) is very rough. Deshan (Deshan) and Linji (Linji) have fully unfolded. Heze (Heze) clearly inherited the Sixth Patriarch (Huineng). Later learners lack the anvil and pestle (a metaphor for tools of refinement). Holding it in the palm of your hand, you cannot dissect it. Shaoyang (Shaoyang) especially obtained the mind-method of Muzhou (Muzhou). Baoshou's (Baoshou) opening of the hall to preach surpasses ancient and modern times. Showing fellow practitioners the way to walk. Carrying clothes on the shoulders is very hard. Bringing the bowl and alms bowl, adding a little bit. Carrying it for thousands upon thousands of times. Now, all actions are carried with you. It is just a small knife (a metaphor for something insignificant), take a good look at it yourself.

Mountain Monk's Song:

Outstanding demeanor. Crane-like eyebrows, black hair. Once traveled through the clouds and mists of the mountains. Also widely walked on the ridges of the fields by the sea. Universally visiting the masters. Respectfully paying homage. Or asking questions to find the right opportunity. Or immediately opening the edge and promoting. Or walking with the masses. Or practicing alone and resting. On the ten-thousand-year-old pine tree, a branch towers high. In the forest of a thousand sages, a solitary moon hangs brightly. Wasting time in the universe. Avoiding clumsiness by the Xiang River. Therefore, meditating quietly by the rocks. Body and mind are at ease.

間雄峰。宴坐神靜。而清虛總歇。或策杖而經行。或逢人而指訣。寶光影里。愿作明燈。玉軸函中。長為擊發。軟如綿硬似鐵。一片真心常皎潔。縱橫不礙往來風。運用豈更有時節。垣蕩蕩勿拘結。粥飯尋常茶又啜。寒即烘爐堂里安。熱即青蘿松下歇。任王侯從檀越。不怕嚴凝地凍裂。天晴萬象不能遮。雨後撥云開日月。振威神凝霜雪。霹靂鋒機如電掣。直言不見有纖毫。誰更將心夸巧拙。有人不會問如何。向道還同楔出楔。

壽山歌

壽岳南臺。寶月長開隱一個。圓明大象顯三句。炟爀崔嵬。爍電之機。愚迷惘措。或展拓而出沒太虛。或收攝而鍼關難度。一淳道者。無鑒藥于言詮。千學之徒。有機關於語路。或雷驚于宇宙。聖凡路絕。或指示于乾坤。群靈普入。有生有殺。無匿無私。麗水之真金不重。塵途之瓦礫非輕。如天普蓋。似地普擎。孤窮之子歸家。錯判之徒共爭。歷歷落落。撈撈捷捷。滿滿兮十方世界。蕩蕩兮六道空廓。實不思議。正宗難墜。祖祖相傳。佛佛授記。阿呵呵莫瞌睡。歌頌既彰。分明道理。頌曰。爍電機已早遲。碧眼胡莫揚眉。大海龍小水龜。壽岳聳日月低。虎豹奔波走。師子吼全威。正宗長不朽。邪徒勿強為。是非都不管。真個法王兒。

法身歌

蕩蕩全軀。人天

【現代漢語翻譯】現代漢語譯本：間雄峰（山峰名）。宴坐時精神安定，清虛之境完全顯現。有時拄著枴杖行走，有時遇到人便指點要訣。在寶光影里，我願做一盞明燈；在玉軸函中，我願長久地激發智慧。柔軟如棉，堅硬似鐵，一片真心永遠皎潔。縱橫馳騁，不妨礙往來的清風，運用自如，哪裡還有什麼時節的限制？心胸坦蕩，不要拘泥於任何事物。吃飯喝粥，尋常度日，寒冷時就在火爐旁安坐，炎熱時就在青蘿松下休息。任憑王侯將相、施主信徒來來往往，我也不怕嚴寒凝結、大地冰凍開裂。晴朗的天氣里，萬象無法遮蔽，雨後撥開雲霧，日月重現光明。振奮精神，威嚴凝重如霜雪，霹靂般的鋒芒機敏如閃電。直言直語，不見絲毫虛假，誰還會用心思來誇耀自己的巧詐和笨拙呢？如果有人不明白這是怎麼回事，就告訴他，這就像用楔子來拔出楔子一樣。

壽山歌

壽岳南臺（山名），寶月長久地開放，隱藏著一個圓滿明亮的形象，顯現著三句真理。光芒閃耀，崔嵬高峻，閃電般的機鋒，讓愚昧迷惑的人不知所措。有時舒展開來，出沒于太虛之中；有時收斂起來，針尖般細微，難以把握。一淳道者，不以言語詮釋爲鑑藥；千學之徒，以語言道路為機關。有時如雷霆震動宇宙，聖凡之路斷絕；有時指示乾坤，使眾生普遍進入真理之門。有生有殺，無隱瞞，無偏私。麗水的真金不被看重，塵世的瓦礫也不被輕視。像天一樣普遍覆蓋，像地一樣普遍承載。孤獨貧窮的孩子回到家中，錯誤判斷的人互相爭論。歷歷分明，快速敏捷，充滿十方世界，空曠六道輪迴。實在不可思議，正宗難以墜落。祖祖相傳，佛佛授記。阿呵呵，不要打瞌睡！歌頌已經彰顯，道理分明。頌曰：閃電般的機鋒已經早遲，碧眼胡人不要揚眉。大海龍，小水龜，壽岳高聳，日月低垂。虎豹奔波逃走，獅子吼叫，威震四方。正宗長久不朽，邪徒不要勉強妄為。是非都不管，才是真正的法王之子。

法身歌

坦蕩蕩的全軀，人天...

English version: Jian Xiong Peak (mountain name). When sitting in meditation, the spirit is calm, and the pure and empty realm is fully revealed. Sometimes walking with a staff, sometimes pointing out the essentials to people encountered. In the light and shadow of the precious light, I am willing to be a bright lamp; in the jade axis box, I am willing to inspire wisdom for a long time. Soft as cotton, hard as iron, a piece of true heart is always bright and clean. Galloping horizontally and vertically, it does not hinder the passing breeze, and using it freely, where is there any restriction of time? Be open-minded and do not be拘泥to anything. Eat rice and drink porridge, living an ordinary life, sit by the stove in the cold, and rest under the green vines and pines in the heat. Let the kings, nobles, and benefactors come and go, I am not afraid of the severe cold freezing and the earth cracking. On a clear day, all things cannot be obscured, and after the rain, the clouds are cleared away, and the sun and moon reappear. Invigorate the spirit, and the majesty is as solemn as frost and snow, and the thunderbolt-like sharpness is as agile as lightning. Speaking directly, without the slightest falsehood, who would use their minds to boast of their cunning and clumsiness? If someone does not understand what this is all about, tell them that it is like using a wedge to pull out a wedge.

Song of Longevity Mountain

Longevity Mountain South Peak (mountain name), the precious moon opens for a long time, hiding a complete and bright image, revealing three sentences of truth. The light shines, Cui Wei is tall and steep, and the lightning-like opportunity makes the ignorant and confused at a loss. Sometimes it stretches out and appears and disappears in the void; sometimes it converges and is as subtle as a needle tip, which is difficult to grasp. A pure Taoist does not use verbal interpretation as a medicine mirror; thousands of students use language as a mechanism. Sometimes it is like thunder shaking the universe, and the path of saints and mortals is cut off; sometimes it indicates the universe, so that all beings universally enter the gate of truth. There is life and death, no concealment, no partiality. The true gold of Lishui is not valued, and the rubble of the mundane world is not despised. Like the sky, it covers universally, like the earth, it bears universally. The lonely and poor child returns home, and those who misjudge argue with each other. Clearly, quickly and agilely, filling the ten directions of the world, and empty the six realms of reincarnation. It is really incredible, and the orthodox tradition is difficult to fall. Passed down from generation to generation, the Buddhas授記. Ah ha ha, don't doze off! The song has been manifested, and the truth is clear. The song says: The lightning-like opportunity has been early and late, and the blue-eyed胡人do not raise their eyebrows. The sea dragon, the small water turtle, the Longevity Mountain stands tall, and the sun and moon hang low. Tigers and leopards run away, and lions roar, shaking all directions. The orthodox tradition will last forever, and the heretics should not try to force it. No matter what is right or wrong, he is the true son of the Dharma King.

Song of the Dharmakaya

The vast and boundless whole body, human and heavenly...

【English Translation】 English translation line 1 English translation line 2

莫測。雖無念以無私。乃有恩而有力。展之不舒。收之不克。現千般異像於人天。化萬類長懸于太極。震威靈無邊剎土。豈礙星辰化群生。有識界中。寧亡軌則。不話無功。豈談寂默。興大悲而拔苦。有恩運大慈。而與樂無德。或擒或縱。只在臨機。或用或施。互為光飾。用則遍滿十方。施則不移晷刻。縱則放曠寬容。擒則毗耶杜默。實不思議。可行可止。只目前兮。巍巍莫睹。在纖塵兮。落落何視。有作有能。無心無意。上智聞兮。爽神下士見兮。眼翳塞之杜源。通之流水明白。只要心開。不管古今道理。一念不通有塞。瞥爾心開無滯。雖然毫髮不收。曾與空王同志。直言普告人天。分明這個不是。復云那個是。

玩珠歌

晃晃圓珠表裡明。長居塵世不彰形。觸物用光光不盡。應緣照世世無生。常皎潔體無瑕。隨機引接稱僧家。貧苦之人常濟拔。賢豪之類助英華。不居地不居天。毗盧藏里解方圓。有意搜求終不見。無心燭物照寧。偏衣中寶用無邊。斯多曾獻祖師前。瓔珞親傳密多手。西干東土化人天。如今得不須慳。大悲展手施心寬。饒益解行方便慧。利他自利悉周圓。

性水歌

智水流通流不竭。湛然濯世異生滅。渡人濟物解方圓。潤洽良田眾果結。養魚龍清火獄。渴乏饑羸皆飽足。苦

【現代漢語翻譯】現代漢語譯本：莫測啊！雖然無念而無私，卻有恩惠而有力量。舒展它卻不能完全展開，收攏它卻不能完全收攏。在人天中顯現千般奇異景象，化育萬類長久懸掛于太極之中。震懾威靈于無邊剎土，難道會妨礙星辰化育眾生嗎？在有識之界中，寧可不亡失軌則，不談論無功之事，豈能談論寂靜沉默？興起大悲心而拔除眾生苦難，有恩德而施予大慈心，給予眾生快樂，沒有德行。或者擒拿，或者放縱，只在于臨機決斷。或者使用，或者施捨，互相輝映光彩。使用時則遍滿十方，施捨時則不移動片刻。放縱時則放曠寬容，擒拿時則像Viyaduta（毗耶杜多，指維摩詰）一樣沉默不語。實在不可思議，可行可止。就在眼前啊，巍峨高大卻無法看見。就在細微塵埃中啊，清清楚楚卻無法觀察。有所作為，有所能力，卻無心無意。上等智慧的人聽了，精神清爽；下等根器的人見了，眼睛被矇蔽。堵塞它，源頭就會被堵住；疏通它，就像流水一樣明白。只要心開悟，不必管古今道理。一念不通就會有阻塞，稍微心開悟就沒有滯礙。雖然毫髮也不收取，卻曾經與空王（指佛）志同道合。直接普告人天，分明說這個不是（真諦）。又說哪個是（真諦）。

玩珠歌

晃晃圓珠，表裡光明。長久居住在塵世卻不顯露形跡。接觸事物就運用光明，光明永遠不會窮盡。應和因緣照耀世間，世間本無生滅。常保皎潔，本體沒有瑕疵。隨機應變，接引適合的僧人。對於貧苦之人常常濟拔，對於賢豪之類幫助他們發揚光華。不居於地，不居於天，在毗盧藏（指佛的法身所藏之處）里理解方圓。有意搜求最終也看不見，無心照物卻照耀得清清楚楚。偏袒的僧衣中，寶珠的妙用無邊。斯多（Suddhipanthaka，周利槃陀伽）曾經獻給祖師。瓔珞（一種裝飾品）親手相傳給密多（Mitra，友）。在西干（印度）東土（中國）化育人天。如今得到它，不要吝嗇。以大悲心展開雙手，施予寬廣的心量。饒益眾生的解脫、修行、方便、智慧，利益他人，也利益自己，一切都圓滿。

性水歌

智慧之水流通，流通而不枯竭。清澈地洗滌世間，不同於世間的生滅。渡人濟物，理解方圓。滋潤良田，結出各種果實。養育魚龍，清除火獄。使口渴、貧乏、飢餓、羸弱的人都得到飽足。苦

【English Translation】 English version: Immeasurable! Though without thought and selfless, it possesses grace and power. Extending it, it cannot be fully extended; retracting it, it cannot be fully retracted. It manifests myriad strange appearances in the realms of humans and devas, transforming all beings to hang eternally in the Taiji (太極, the Supreme Ultimate). Its awe-inspiring power shakes boundless lands; how could it hinder the stars from transforming sentient beings? In the realm of consciousness, it is better not to lose the rules; let us not speak of meritless deeds, how can we speak of stillness and silence? Arousing great compassion to relieve suffering, with grace it bestows great loving-kindness, giving joy to beings, without virtue. Sometimes capturing, sometimes releasing, it depends solely on the situation. Sometimes using, sometimes giving, they mutually illuminate each other. When used, it pervades the ten directions; when given, it does not move for an instant. When released, it is unrestrained and tolerant; when captured, it is silent like Viyaduta (毗耶杜多, referring to Vimalakirti). Truly inconceivable, it can be done or stopped. Right before your eyes, it is majestic and cannot be seen. In the fine dust, it is clear but cannot be observed. It acts and is capable, yet without intention or thought. When the wise hear it, their spirits are refreshed; when the inferior see it, their eyes are blinded. Block it, and the source will be blocked; clear it, and it will be as clear as flowing water. Just open your mind, and do not worry about the principles of ancient and modern times. One thought not understood will cause blockage; a slight opening of the mind will cause no obstruction. Although not a hair is taken, it has once shared the same will with the Empty King (空王, referring to the Buddha). Directly proclaim to humans and devas, clearly saying this is not it (the truth). And then say, which is it (the truth)?

Song of Playing with the Pearl

The shimmering round pearl is bright inside and out. It dwells long in the world of dust without revealing its form. Touching things, it uses light, and the light is never exhausted. Responding to conditions, it illuminates the world, and the world has no birth or death. It always maintains its pure and flawless essence. It adapts to circumstances, receiving and guiding suitable monks. It often helps the poor and needy, and assists the virtuous and heroic to flourish. It does not dwell on earth, nor does it dwell in heaven; in the Virocana Treasury (毗盧藏, referring to the place where the Dharma body of the Buddha is stored), it understands the square and the round. Intentionally seeking, it will never be seen; unintentionally illuminating things, it illuminates clearly. In the patched robe, the use of the jewel is boundless. Suddhipanthaka (斯多, 周利槃陀伽) once offered it to the Patriarch. The necklace (瓔珞, a kind of ornament) was personally passed down to Mitra (密多, 友). In the Western Land (India) and the Eastern Land (China), it transforms humans and devas. Now that you have obtained it, do not be stingy. With great compassion, spread out your hands and give a broad mind. Benefit beings with liberation, practice, skillful means, and wisdom; benefit others and benefit yourself, everything is complete.

Song of the Water of Nature

The water of wisdom flows, flows without ceasing. It clearly washes the world, different from the birth and death of the world. It ferries people and helps things, understanding the square and the round. It nourishes good fields, bearing various fruits. It nourishes fish and dragons, clearing the fiery hells. It satisfies those who are thirsty, poor, hungry, and weak. Bitter

惱俱消水不渾。天上人間常滋沃。波浪停眾流息。千壑澄源長皎碧。萬象齊分總不妨。各各靈明俱濟益。

方丈素壁歌

金園素質無瑕隙。不使良工一點力。表裡從他照國明。免將巧手畫為則。入此室心不撓。雪岳霜天常皎皎。玉鏡蘇燈晝夜輝。照出輪迴生死道。

證道頌二十首

入聖超凡割愛親。勿同愚慢縱貪嗔。六根永滅邪思漏。便得光明解脫身。

入聖超凡割愛親。便從博地了煩塵。速除癡騃無明苦。即是圓通自在人。

入聖超凡割愛親。無令容易度秋春。斬釘截鐵勤精進。上味醍醐最是珍。

入聖超凡割愛親。為求祖印揥心燈。六道八解三明徹。方得堪為應供人。

入聖超凡割愛親。勿輕小罪撥無因。如今見有愚慵者。才作高人卻下人。

入聖超凡割愛親。滅除妄念絕煩塵。心同朗月添群像。萬德莊嚴一行真。

入聖超凡割愛親。直須堅猛莫因循。無令少樂侵名利。失卻高賢德行人。

入聖超凡割愛親。便同孤鶴不同群。雪毛丹頂天然貴清唳翱翔一片云。

入聖超凡割愛親。勤行精進莫教虧。專心供佛挑燈燭。獻果焚香志勿疲。

入聖超凡割愛親。志拋家國奉慈尊。巾瓶策勵心無倦。愿事空王作子孫。

入聖超凡割

【現代漢語翻譯】現代漢語譯本煩惱止息，水面不再渾濁。天上人間，常受滋養潤澤。波浪平息，眾流停止。千山萬壑，清澈見底，源頭長久明亮碧綠。萬象齊備，各自顯現，互不妨礙。各自靈明，共同受益。

方丈素壁歌

金園的本質純潔無瑕，不需工匠費力雕琢。從裡到外，光明照亮國家，無需巧手繪製法則。進入此室，內心不為外物所動搖，如雪山霜天般皎潔明亮。如同玉鏡和蘇燈，日夜輝映，照亮輪迴生死的道路。

證道頌二十首

入聖超凡，割捨對親人的愛戀。不要像愚癡傲慢的人一樣，放縱貪婪和嗔恨。六根永遠滅除邪思的泄漏，便能得到光明解脫之身。

入聖超凡，割捨對親人的愛戀。便能從凡俗之地了悟煩惱塵埃。迅速去除愚昧無知的痛苦，就是圓滿通達自在的人。

入聖超凡，割捨對親人的愛戀。不要輕易地讓秋去春來。以斬釘截鐵的決心勤奮精進，上等的醍醐（指佛法）才是最珍貴的。

入聖超凡，割捨對親人的愛戀。爲了尋求祖師的印可，點亮心中的明燈。六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）八解（八種解脫）三明（宿命明、天眼明、漏盡明）通徹明瞭，才能堪當接受供養的人。

入聖超凡，割捨對親人的愛戀。不要輕視小的罪過，認為沒有因果報應。如今看到有些愚蠢懶惰的人，才裝作高人，卻墮落為下等人。

入聖超凡，割捨對親人的愛戀。滅除虛妄的念頭，斷絕煩惱塵埃。心如同朗朗明月，映照萬物形象，萬種功德莊嚴，歸於一行真如。

入聖超凡，割捨對親人的愛戀。必須堅定勇猛，不要猶豫不決。不要讓少許的快樂侵蝕名利，失去高尚賢德的修行人。

入聖超凡，割捨對親人的愛戀。便如同孤鶴一樣，不與凡鳥為伍。雪白的羽毛，紅色的頭頂，天然高貴，清亮的鳴叫，翱翔於一片雲彩之中。

入聖超凡，割捨對親人的愛戀。勤奮修行精進，不要懈怠。專心供養佛陀，點燃燈燭，獻上水果焚燒香，心志不要疲憊。

入聖超凡，割捨對親人的愛戀。立志拋棄家國，奉獻給慈悲的佛。拿著水瓶和錫杖，策勵自己，內心沒有厭倦，願意侍奉空王（指佛陀），作為佛的子孫。

入聖超凡，割

【English Translation】 English version When afflictions cease, the water becomes clear. Heaven and earth are constantly nourished. Waves subside, streams cease flowing. A thousand valleys become clear, the source remains bright and green. All phenomena are complete and distinct, without hindering each other. Each is spiritually enlightened, benefiting all.

Song of the Plain Wall of the Abbot's Room

The essence of the golden garden is flawless, requiring no effort from skilled artisans. From inside to out, it illuminates the country, making it unnecessary to draw rules with clever hands. Entering this room, the mind is not disturbed, remaining as bright as a snowy mountain under a frosty sky. Like a jade mirror and a Su lamp, it shines day and night, illuminating the path of reincarnation and death.

Twenty Verses on Realizing the Path

Entering sainthood and transcending the mundane, severing love for relatives. Do not be like the foolish and arrogant, indulging in greed and anger. The six senses eternally extinguish the leakage of evil thoughts, then one obtains a body of light and liberation.

Entering sainthood and transcending the mundane, severing love for relatives. Then, from the mundane realm, one understands the dust of afflictions. Quickly remove the suffering of ignorance and foolishness, and one becomes a person of perfect understanding and freedom.

Entering sainthood and transcending the mundane, severing love for relatives. Do not let autumn and spring pass easily. With a resolute determination, diligently strive forward, the supreme 'dīkṣā' (醍醐, the finest flavor, metaphor for the Buddha's teachings) is the most precious.

Entering sainthood and transcending the mundane, severing love for relatives. To seek the 'mudrā' (印, seal) of the patriarchs, light the lamp of the heart. The 'six realms' (六道, the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings), 'eight liberations' (八解, eight kinds of liberation), and 'three insights' (三明, clairvoyance regarding past lives, divine eye, and extinction of outflows) are thoroughly understood, then one is worthy of receiving offerings.

Entering sainthood and transcending the mundane, severing love for relatives. Do not belittle small sins, denying cause and effect. Now seeing some foolish and lazy people, pretending to be superior, yet falling to a lower state.

Entering sainthood and transcending the mundane, severing love for relatives. Extinguish deluded thoughts, cut off the dust of afflictions. The mind is like a bright moon, reflecting all phenomena, myriad virtues adorn the one true reality.

Entering sainthood and transcending the mundane, severing love for relatives. One must be firm and courageous, not hesitant. Do not let small pleasures encroach on fame and gain, losing the virtuous practitioner of high caliber.

Entering sainthood and transcending the mundane, severing love for relatives. Then one is like a solitary crane, not associating with ordinary birds. White feathers, a red crown, naturally noble, a clear cry, soaring in a cloud.

Entering sainthood and transcending the mundane, severing love for relatives. Diligently practice and advance, do not be deficient. Devotedly make offerings to the Buddha, light lamps and candles, offer fruit and burn incense, do not tire in your aspiration.

Entering sainthood and transcending the mundane, severing love for relatives. Aspire to abandon home and country, dedicating yourself to the compassionate Buddha. Carrying a water bottle and a staff, encourage yourself, without weariness in your heart, willing to serve the 'Śūnyatā-rāja' (空王, the King of Emptiness, referring to the Buddha), as a descendant of the Buddha.

Entering sainthood and transcending the mundane, severing love for

愛親。片云孤鶴喜同鄰。冰霜不變金剛性。此界他方作大人。

入聖超凡割愛親。丹霄騰霧越星辰。依時造化興雲雨。灑潤山河翠色新。

入聖超凡割愛親。天然自性比浮雲。騰空不礙高低路。正氣融和迥出羣。

入聖超凡割愛親。移山竭海路通津。不辭接引勞心力。只恐人中罕遇人。

入聖超凡割愛親。一言道合便同門。休將心識虛等覓。日月何曾屬暗昏。

入聖超凡割愛親。須知同類不同群。慈悲喜捨多饒益。不在功能不在文。

入聖超凡割愛親。便將心意合天真。迴光返照明今古。識得愚人是智人。

入聖超凡割愛親。乾坤大地不妨身。虛空展縮無增減。一種為僧利濟人。

入聖超凡割愛親。無令魔子巨頑嚚。從今輕用金剛杵。擊碎須彌作粉塵。

入聖超凡割愛親。如龍騰霧布祥雲。驅雷降雨滋苗稼。萬物咸蘇祝聖君。

擬寒山詩

雨落田中濕。風搖樹上寒。時人𢌅肆去。山翁屋裡眠。似醉人難識。如癡兩鬢班。白顏猱叫處。驚出一雙猿。好是住汾陽。猶連子夏岡。西河蓮藕熟。南國果馨香。野客爭先採。公侯待后嘗。仲尼不游地。唯我獨消詳。紅日上東方。霞舒一片光。皎然分萬象。精潔涌潮岡。蝶舞叢花拆。鶯啼煙柳茂。孰能知此意

。令我憶南陽。余家路不遙。金界示金橋。香嶺叢花拆。煙嵐日上銷。清涼千谷靜。紫府萬賢高。我笑寒山笑。豐干腳下勞。無德住西河。心間野興多。太虛寬世界。海岳蹙江波。獨坐思知己。聲鐘聚毳和。欲言言不盡。拍手笑呵呵。百福莊嚴相。從頭那路長。云生空里盡。雨落滿池塘。春鳥喃喃語。秋鴻役役忙。孰能知此意。獨我化汾陽。方種巧升騰。須知一點真。古今研至理。明暗示余塵。虜塞風霜急。長空雨露頻。天臺山里客。卻與我相鄰。歷劫何曾忘。長年只么間。蓼花芳浦岸。松韻響溪間。三島云開靜。五峰雨霽山。古今常不昧。金界碧霄看。寂寂虛間處。人疏到此來。透窗明月靜。穿戶日光開。鶴聚庭前樹。鶯啼宇後臺。同心誰得意。舉目望天臺。全體是寒山。唯能向此眠。捉猿高嶺上。放虎石溪邊。花拆香風遞。松分細雨穿。疏林竹徑重。將謂是神仙。

唐六祖後門人立讓大師為七祖

頌曰

一達磨大師

西天二十八。東土為第一。親承迦葉宗。得法波羅蜜。六眾已調伏。三化早周畢。震旦果芬芳。遍界金光出。

二可大師

斷肱求法人。今古應難比。立雪至齊腰。屈身禮到地。愿開甘露門。廣度群生類。不是小因緣。必成於大事。

三璨大師

世

人見風狂。可公知大器。有罪乞師懺。師云無罪底。言下契真源。佛法僧無二。備弘智惠門。大闡曹溪志。

四信大師

隨化處人問。往來俱不止。直望雙峰山。頂空分一氣。童子記牛頭。融公受教至。法佈滿娑婆帝王躬自禮。

五忍大師

初生與世殊。量含于太虛。室女親為母。見僧絕有天。宿住人皆讚他心美不如。巍巍容相異。千聖一真軀。

六能大師

混世人難測。權作採樵夫。訪道尋知識。慇勤舍俗愚。親得黃梅旨。疏看白玉書。負石舂糠志。酬恩行不孤。

七讓大師

已得觀音號。猶談讓子名。有危持夢救。無苦不辭輕。受讖應先聖。傳燈付后經。隨根興普澤。蒙潤即芽生。

敘六祖後傳法正宗血脈頌

能師密印付觀音。百丈親傳馬祖心。黃檗大張臨際喝。三聖大覺解參尋。興化流津通汝海。寶應曾窮風穴深。首山一脈西河注。六七宗師四海欽。師子金毛牙爪備。顰呻震奮象穿林。群狐並蹤狐蹤絕。眾類潛形類不侵。唯有五湖真大士。遠方來湊競投針。橫筇掛錫挑燈手。不過茅刀豈得金。為報水云參道者。直須英俊勿沉吟。一般採藥求真藥。莫將薺苨作仁參。真印真得親傳軌則。千萬人中一兩人克。

又頌

鵝王鳥飛去。馬頭

【現代漢語翻譯】現代漢語譯本：

人見風狂，可知其有大器（指有才能的人）。若有罪過，則請求禪師懺悔。禪師說：『本來就沒有罪過的地方。』言語之間，領悟了真如自性的本源。佛、法、僧三寶，本來就沒有分別。充分地弘揚智慧之門，大大地闡發曹溪（六祖慧能大師的道場）的志向。

四信大師：

隨著教化的地方，有人問道。來來往往，都不停止。一直遙望雙峰山（道信禪師的道場），山頂的天空，分出一股氣。童子時期就記住了牛頭山（法融禪師的道場），法融禪師接受教誨而至。佛法廣佈滿娑婆世界，帝王親自禮敬。

五忍大師：

初生之時，就與世人不同。度量包含于太虛之中。室女親自作為母親，見到僧人，就斷絕了有天的想法。前世的修行，人們都讚歎，他心通的美妙，不如他。高大威嚴的容貌，與衆不同。是千聖所證的同一個真如之身。

六能大師：

混跡於世俗之中，人們難以測度。權且作為採樵的樵夫。爲了訪道尋訪善知識，慇勤地捨棄世俗的愚昧。親自得到了黃梅（五祖弘忍大師的道場）的宗旨，粗略地看了看白玉書。揹著石頭舂米，表明自己的志向。爲了報答恩情，修行道路上並不孤單。

七讓大師：

已經得到了觀音菩薩的稱號，仍然談論著讓王（指凈瓶太子）的名字。有危難的時候，就託夢救助。沒有苦難，就不辭辛勞。接受了預言，應驗了先聖的說法。傳燈，付託給後世的經典。隨著眾生的根器，興起普遍的恩澤，蒙受潤澤，立即發芽生長。

敘六祖後傳法正宗血脈頌：

能大師（六祖慧能）秘密的印可，付託給了觀音菩薩（南嶽懷讓）。百丈禪師親自傳授了馬祖道一的心法。黃檗禪師（希運）大大地張揚了臨濟義玄的棒喝。三聖禪師（慧然）大徹大悟，理解了參禪尋道的關鍵。興化禪師（存獎）的法脈，像河流一樣流通到汝海。寶應禪師（德謙）曾經窮盡了風穴禪師（延沼）的深奧。首山禪師（省念）的一脈，像西河的水一樣注入。六七位宗師，受到四海的欽佩。如同獅子，具備了金色的毛髮和鋒利的牙爪。一顰一笑，都震動奮發，如同大象穿過森林。群狐並蹤，狐蹤也隨之斷絕。各種各樣的物類潛藏形跡，其他物類也無法侵犯。只有五湖的大德之士，從遠方趕來，爭相投針（比喻契合禪機）。橫著竹杖，掛著錫杖，挑著燈籠的手，不過是茅草刀，怎麼能得到真金呢？爲了告訴參禪悟道的修行者，一定要英俊果敢，不要沉吟不決。一般人採藥，是爲了尋求真正的藥物，不要把薺菜當做人蔘。

又頌：

鵝王鳥飛走了，馬頭...

【English Translation】 English version:

People see him as mad with the wind, but one can know he has great potential (referring to a person with talent). If there are sins, then request the master to repent. The master says: 'There is originally no place for sin.' Between words, one comprehends the origin of true nature. The Buddha, Dharma, and Sangha, are originally without distinction. Fully promote the gate of wisdom, greatly expound the aspirations of Caoxi (the Sixth Patriarch Huineng's monastery).

The Fourth Patriarch Daoxin:

Following the place of transformation, people ask questions. Coming and going, they do not stop. Constantly looking towards Shuangfeng Mountain (Daoxin's monastery), the sky at the top of the mountain, divides into a stream of energy. As a child, he remembered Niutou Mountain (Farong's monastery), and Farong received instruction and arrived. The Buddha's teachings spread throughout the Saha world, and emperors personally paid respects.

The Fifth Patriarch Hongren:

At the time of birth, he is different from the people of the world. His measure contains the great void. A virgin personally acts as his mother, and upon seeing a monk, she cuts off the idea of having a son. People praise his past life's cultivation, and the wonder of telepathy is not as good as him. His tall and dignified appearance is different. He is the same true body as the thousands of sages.

The Sixth Patriarch Huineng:

Mingling in the world, people find it difficult to fathom. He temporarily acts as a woodcutter. In order to visit the Way and seek good knowledge, he diligently abandons worldly ignorance. He personally obtained the essence of Huangmei (Hongren's monastery), and roughly looked at the white jade book. Carrying stones to pound rice, he shows his ambition. In order to repay kindness, the path of cultivation is not lonely.

The Seventh Patriarch Rang:

He has already obtained the title of Avalokiteśvara (Guanyin), and still talks about the name of Prince Rangs (referring to the prince of the pure vase). When there is danger, he saves through dreams. Without suffering, he does not refuse hardship. He accepted the prophecy, and it fulfilled the words of the former sages. Transmitting the lamp, entrusting it to the scriptures of later generations. According to the capacity of sentient beings, he raises universal grace, and receiving the moisture, it immediately sprouts and grows.

Eulogy on the Legitimate Lineage of Dharma Transmission After the Sixth Patriarch:

Master Neng (Huineng) secretly approved and entrusted it to Avalokiteśvara (Nanyue Huairang). Baizhang personally transmitted the mind-dharma of Mazu Daoyi. Huangbo (Xiyun) greatly promoted Linji Yixuan's shout. The Third Sage (Huiran) had a great enlightenment and understood the key to Chan practice. The Dharma lineage of Xinghua (Cunjian) flows like a river to Ruhai. Baoying (Deqian) once exhausted the profundity of Fengxue (Yanzhao). The lineage of Shoushan (Shengnian) is like the water of the Xi River pouring in. Six or seven masters are admired by the four seas. Like a lion, it has golden hair and sharp claws. Every frown and smile shakes and inspires, like an elephant passing through the forest. The foxes follow, and the fox tracks are also cut off. All kinds of things hide their traces, and other things cannot invade. Only the great scholars of the Five Lakes come from afar, competing to throw needles (a metaphor for matching Chan opportunities). Holding a bamboo staff, hanging a tin staff, and carrying a lantern, it is just a grass knife, how can you get real gold? In order to tell the practitioners who practice Chan and realize the Tao, you must be handsome and decisive, and do not hesitate. Ordinary people collect medicine in order to seek real medicine, do not treat shepherd's purse as ginseng.

Another Eulogy:

The goose king bird flew away, the horse's head...

嶺上住。天高蓋不得。大家總上路。

六根圓明頌

眼色圓明色是心。色心無物更相侵。相侵只是心根動。動靜圓明觀世音。

耳聲應響普圓音。十方洞徹古兼今。今古圓通觀自在。迷悟須知一道心。

鼻香塵剎盡皆通。普應圓彰事理融。此界他方和合處。不論凡聖在其中。

舌味蓮花相前有。甜苦辛酸應不久。分明了別是塵心。演說談玄不在口。

身觸圓真萬行全。隨機擊發勿邪偏。普含法界元真凈。只個圓通理事寬。

意法舒光一切空。總持園苑號吾宗。金色頭陀親付囑。六相圓明一路通。

都釋六根圓明短歌

眼耳鼻舌身兼意。六用皆同一法智。百千巧妙應機緣。物物俱圓離塵翳。眼色空耳聲離。香味觸法俱無滯。和融自在號圓通。這個圓通絕真偽。要分明須審細。六道神光常不閉。心隨萬境境唯心。心境元空總周備。重重帝網六門開。鏡象圓真明一切。

六相頌

見是阿那律。分明無一物。大地及山河。演出波羅蜜。聞是跋難陀。聲通總莫過。遠近一齊了。更不念摩訶。香是殑伽女。慈悲心偏普。凈穢盡能知。即此我人母。味是憍梵缽。甜苦尋常說。入口辨辛酸。恰似當天月。觸是舜若多。善惡總能和。涂割無嗔喜。只個是彌陀。意是

【現代漢語翻譯】現代漢語譯本『嶺上住。天高蓋不得。大家總上路。』

六根圓明頌

眼色圓明，色即是心。色心本無物，更無互相侵擾。互相侵擾只是心根在動。動靜皆圓明，是觀世音（Avalokiteśvara，菩薩名）。

耳聞之聲，應和著普遍圓滿的聲音。十方世界洞徹明瞭，貫通古今。貫通古今，是觀自在（Avalokiteśvara，菩薩的別稱）。迷途與覺悟，須知本是一道心。

鼻聞之香，遍通所有塵剎（Buddha-land，佛土）。普遍應現，圓滿彰顯，事與理相互融合。此界他方，和諧相合之處，不論凡夫還是聖人，都在其中。

舌嘗之味，如蓮花般清凈，呈現在眼前。甜苦辛酸，都不會長久停留。分明了別這些味道，是塵俗之心。演說佛法，談論玄理，不在於口。

身觸圓滿真實，萬行俱全。隨機應變，擊發，不要邪惡偏頗。普遍包含法界，原本真誠清凈。這個圓通，事理寬廣。

意念之法，舒展光明，一切皆空。總持一切，園苑般美好，是我的宗門。金色頭陀（Mahākāśyapa，摩訶迦葉）親自咐囑。六相圓明，一路通達。

都釋六根圓明短歌

眼、耳、鼻、舌、身、意，六種功用，皆同一法智。百千巧妙，應和機緣。萬物都圓滿，遠離塵埃污穢。眼與色皆空，耳與聲相離。香、味、觸、法，都無滯礙。和諧融合，自在無礙，稱之為圓通。這個圓通，絕無真假。想要分明，須仔細審視。六道神光，常不閉塞。心隨萬境而動，境唯心所現。心境原本空寂，一切都周全具備。重重帝網，六門大開。鏡中之象，圓滿真實，照亮一切。

六相頌

見，是阿那律（Aniruddha，佛陀的十大弟子之一）。分明而無一物。大地及山河，都在演出波羅蜜（Pāramitā，到彼岸）。聞，是跋難陀（Nanda，佛陀的堂弟）。聲音通達，沒有超過他的。遠近都能明瞭，更不用念摩訶（Mahā，大的意思）。香，是殑伽女（Ganges，恒河女神）。慈悲之心，普遍而廣大。凈與穢都能知曉，即是我們的母親。味，是憍梵缽（Gavāmpati，佛陀的弟子）。甜苦尋常說。入口便能辨別辛酸，恰似天上的月亮。觸，是舜若多（Śūnyatā，空性）。善與惡都能調和。塗抹與割裂，都沒有嗔恨與喜悅，這就是彌陀（Amitābha，阿彌陀佛）。意是

【English Translation】 English version 'Living on the ridge. The sky is too high to cover it. Everyone sets out on the road.'

Ode to the Perfect Enlightenment of the Six Roots

The round and bright color of the eye is the mind. Color and mind are without substance, and do not intrude upon each other. Intrusion is only the movement of the root of the mind. In movement and stillness, perfect enlightenment is Avalokiteśvara (觀世音, a Bodhisattva).

The sound of the ear responds to the universal and perfect sound. The ten directions are thoroughly clear, connecting the past and present. Connecting the past and present is Avalokiteśvara (觀自在, another name for the Bodhisattva). In delusion and enlightenment, one must know that it is the same mind.

The fragrance of the nose pervades all Buddha-lands (塵剎, Buddha-land). Universally responding, perfectly manifesting, principle and phenomena merge. In this realm and other realms, where harmony and union exist, whether ordinary or sage, all are within it.

The taste of the tongue is as pure as a lotus flower, presented before the eyes. Sweet, bitter, spicy, and sour will not linger for long. Clearly distinguishing these tastes is the mind of the mundane world. Expounding the Dharma and discussing the profound are not in the mouth.

The touch of the body is perfectly true, with all practices complete. Responding and acting according to circumstances, without evil or bias. Universally containing the Dharma realm, originally true and pure. This perfect penetration is broad in principle and phenomena.

The Dharma of the mind radiates light, all is empty. Holding everything together, beautiful as a garden, is my sect. The golden-headed ascetic (Mahākāśyapa, 摩訶迦葉) personally entrusted it. The perfect enlightenment of the six characteristics is a path to complete understanding.

Explanation of the Short Song on the Perfect Enlightenment of the Six Roots

Eye, ear, nose, tongue, body, and mind, the six functions are all the same Dharma wisdom. Hundreds and thousands of subtleties respond to opportunities. All things are perfect, free from the defilement of dust. Eye and color are empty, ear and sound are separate. Fragrance, taste, touch, and Dharma are all unobstructed. Harmonious and free, it is called perfect penetration. This perfect penetration is without truth or falsehood. To understand clearly, one must examine carefully. The divine light of the six realms is always open. The mind follows the myriad realms, and the realms are only manifestations of the mind. The mind and realms are originally empty, all is completely provided. Layer upon layer of Indra's net, the six gates are wide open. The image in the mirror is perfectly true, illuminating everything.

Ode to the Six Characteristics

Seeing is Aniruddha (阿那律, one of the Buddha's ten great disciples). Clearly without a single thing. The earth and mountains and rivers are all enacting Pāramitā (波羅蜜, reaching the other shore). Hearing is Nanda (跋難陀, Buddha's cousin). Sound penetrates all, nothing surpasses it. Near and far are all understood, no need to recite Mahā (摩訶, great). Fragrance is Ganges (殑伽女, the Ganges goddess). Compassionate heart is universal and vast. Pure and impure can all be known, she is our mother. Taste is Gavāmpati (憍梵缽, a disciple of the Buddha). Sweet and bitter are commonly spoken of. Entering the mouth, one can distinguish spicy and sour, just like the moon in the sky. Touch is Śūnyatā (舜若多, emptiness). Good and evil can all be harmonized. Anointing and cutting, without anger or joy, this is Amitābha (彌陀, Amitabha Buddha). Mind is

大迦葉。毗盧俱一法。幽室顯然分。枝派千花葉。

辨邪正

垂帶稱提辨是非。要分緇素識尊卑。針筒鼻孔須拈出。若無巴鼻失宗機。

恐顢頇

一向高茅又不通。須明春夏及秋冬。水動波澄知是濕。達幻方能得性空。

巧辯不真須有志

巧口多聰號辯才。分明卻與道相乖。若無斷臂酬恩者。爭肯西胡特地來。

得用全

作用威權理要分。勿教觸事有情塵。看君駐意求玄旨。不是楞伽會上人。

擬將來

獨脫將來已早遲。隨言薦得更何為。直似江西逢馬祖。也是汾陽第二機。

辨作家

汾陽寨下有作家。個個能提鱉鼻蛇。將頭作尾能施展。本色衲僧薩普吒。

識機鋒二頌

爍電之機不易當。將心學道轉顛狂。直饒咬得當鋒箭。也是烏龜水底藏。

疾焰過風用更難。揚眉瞬目隔千山。奔流度刃猶成滯。擬擬如何更得全。

句內明真

句里明人事最精。來機深辨審須聽。禮拜進前分皁白。眼中早有焰光生。

顯宗用

迅速超然物外機。莫教駐思有遲疑。喻似金剛攜寶劍。擬將切玉早成泥。

贊師機

䦎閬宗師不易逢。電機聳峻疾如風。禮拜進前身定動。知君失卻主人翁。

因

【現代漢語翻譯】現代漢語譯本大迦葉（Mahākāśyapa，佛陀十大弟子之一）。毗盧俱一法（Vairocana，意為光明遍照，此處指佛法）。在幽靜的室內，佛法的真諦顯現得清清楚楚。佛法如樹木般開枝散葉，生出千花萬葉。

辨別邪正憑藉外在的言辭和行為來辨別是非，必須區分僧俗，識別尊卑。要像拈出針筒鼻孔一樣，抓住問題的關鍵。如果沒有明確的證據，就會失去宗門的根本。

恐怕含糊不清如果一直追求高深的理論卻不通達實際，就必須明白春夏秋冬的自然規律。水動波澄，自然知道水的濕性。通達虛幻，才能證得性空。

巧辯不真，必須有志向口齒伶俐，聰明過人，被稱為辯才，但如果所說與真道相悖，也是枉然。如果沒有像斷臂求法那樣有決心和付出的人，西方的祖師大德又怎麼會特意前來傳法呢？

得用全運用威權和作用時，道理一定要分明，不要讓任何事情沾染上情慾和塵埃。看你專心致志地尋求玄妙的旨意，恐怕不是《楞伽經》法會上的人。

擬將來如果等到將來才行動，那就已經晚了。如果隨著言語就能領悟，又何必多此一舉呢？就像在江西遇到了馬祖道一禪師，也只是汾陽善昭禪師的第二機。

辨作家汾陽善昭禪師門下有真正的修行人，個個都能提起鱉鼻蛇（比喻難以降伏的事物）。能將頭作尾，靈活運用，才是本色的衲僧（指僧人），發出薩普吒（sà pǔ chà，梵語，意為迅速、敏捷）的聲音。

識機鋒二頌閃電般的機鋒難以抵擋，如果用心去學道，反而會更加顛倒瘋狂。即使能夠咬住迎面而來的箭，也像烏龜藏在水底一樣，毫無用處。

疾焰過風，運用起來更加困難。揚眉瞬目之間，已經隔著千山萬水。奔流的利刃尚且會停滯，想要有所作為，又怎麼能夠完全呢？

句內明真在言語中明白事理，這是最精妙的。對於來者的意圖，要深入辨別，仔細聆聽。禮拜進前，分辨皁白，眼中早已閃耀著智慧的光芒。

顯宗用迅速超脫於物外的機鋒，不要讓思緒停滯，產生遲疑。就像金剛手持寶劍，想要切割玉石，卻早已變成了泥土。

贊師機䦎閬（yù láng，地名，指善昭禪師）的宗師不容易遇到，他的機鋒聳峻，疾如風。禮拜進前，身體必定動搖，要知道你已經失去了自己的主人翁。

因

【English Translation】 English version Mahākāśyapa (one of the ten principal disciples of the Buddha). Vairocana (meaning 'illuminating everywhere,' here referring to the Dharma) is one Dharma. In a secluded room, the truth of the Dharma is clearly revealed. The Dharma branches out like a tree, producing thousands of flowers and leaves.

Distinguishing the Heretical from the Orthodox Relying on external words and actions to distinguish right from wrong, one must differentiate between the laity and the clergy, and recognize the hierarchy. One must grasp the key point of the matter, like picking out the eye of a needle. Without clear evidence, one will lose the foundation of the sect.

Fearing Confusion If one always pursues profound theories without understanding the practical, one must understand the natural laws of spring, summer, autumn, and winter. When the water moves and the waves settle, one naturally knows the wetness of the water. Only by understanding illusion can one attain the emptiness of nature.

Skillful Eloquence is Not True; One Must Have Aspiration Those who are eloquent and intelligent are called debaters, but if what they say contradicts the true path, it is in vain. If there were no one with the determination and dedication like the one who cut off his arm to seek the Dharma, how would the Western patriarchs have come specifically to transmit the Dharma?

Attaining Complete Use When wielding authority and function, the principles must be clear, and one must not allow any matter to be tainted by desire and defilement. Seeing that you are wholeheartedly seeking the profound meaning, you are probably not one of the people at the Laṅkāvatāra Sūtra assembly.

Intending for the Future If one waits until the future to act, it will already be too late. If one can comprehend with words, why bother with further action? It is like meeting Mazu Daoyi in Jiangxi, which is also the second opportunity of Fenyang Shanzhao.

Distinguishing the Adept Under the command of Fenyang Shanzhao, there are true practitioners, each of whom can lift the Bié bí shé (鱉鼻蛇, a metaphor for something difficult to subdue). Being able to use the head as the tail and apply it flexibly is the true color of a mendicant monk, uttering the sound of Sà pǔ chà (薩普吒, Sanskrit for quick, agile).

Two Verses on Recognizing Opportunities The lightning-like opportunity is difficult to withstand. If one tries to learn the Way with the mind, one will become even more confused and crazy. Even if one can bite the arrow coming head-on, it is like a turtle hiding at the bottom of the water, useless.

It is even more difficult to use the swift flame passing through the wind. Between raising an eyebrow and blinking an eye, there are thousands of mountains and rivers. Even a rushing blade will stagnate. How can one achieve completeness if one tries to plan?

Clarifying Truth Within Words Understanding matters within words is the most refined. One must deeply discern and carefully listen to the intentions of the visitor. Bowing and stepping forward to distinguish black from white, the eyes already shine with the light of wisdom.

Revealing the Use of the Doctrine The swift and transcendent opportunity beyond things, do not let thoughts linger and cause hesitation. It is like Vajrapani wielding a precious sword, intending to cut jade, but it has already turned to mud.

Praising the Master's Opportunity It is not easy to meet the master of Yù láng (䦎閬, place name, referring to Zen Master Shanzhao), his opportunity is towering and swift as the wind. Bowing and stepping forward, the body will surely shake. Know that you have lost your master.

Cause

僧毳衲有頌

抖擻頭陀服。分明百衲衣。不從針線出。豈肯等間披。萬行方為首。千賢一路歸。如今承事者。必定續能師。

南行述牧童歌(十五首)

我有牧童兒。常樂古書典。不將文筆抄。祇么便舒展。未曾讀一字。要文千萬卷。應物不須虧。問答能祇遣。

我有牧童兒。執杖驅牛轉。不使蹈荒田。豈肯教馳踐。泉水落巖崖。青松長石畔。牛飽取陰涼。餘事誰能管。

我有牧童兒。騎牛入鬧市。不把一文錢。買斷乾坤地。種也不施工。收也無準備。當市垛皮鞭。蟄戶一齊啟。

我有牧童兒。長年百不作。日出向光明。天晴入巖谷。溪水洗牛頭。懶草蔽牛腳。從他萬象昏。我心長寥廓。

我有牧童兒。尋常一似癡。有言人不會。無心道自知。海岳指淵峻。乾坤廣極低。人問承何力。空拳掌萬機。

我有牧童兒。身心如鐵石。不依諸佛言。不取世人則。吹笛上高山。把鞭牛上槭回。首笑呵呵。大地無人識。

我有牧童兒。䰉鬟髽髻長。眉舒兩卷經。手挈一條杖。指物作乾坤。演說成真相。孰能知此意。天上人間仰。

我有牧童兒。人天不奈何。忽將世界生。忽打乾坤破。顏貌只齠年。性寬心海大。卻問古皇仙。誰人生得我。

我有牧童兒。千般

【現代漢語翻譯】現代漢語譯本僧毳衲有頌

抖擻頭陀服（苦行僧的衣服），分明百衲衣（用許多碎布補綴而成的僧衣）。不是通過針線縫製而成，怎麼會輕易穿上？只有實踐萬行才能成為領袖，所有賢人都走同一條道路。如今侍奉佛法的人，必定是能夠繼承師父衣缽的人。

南行述牧童歌(十五首)

我有牧童兒，常常喜愛古老的書籍典籍。不將文字抄寫下來，只是這樣便能舒展開來。未曾讀過一個字，卻要理解千萬卷書的內容。應付事物不需要有所欠缺，問答之間能夠恰當應對。

我有牧童兒，拿著杖驅趕牛轉動。不讓牛踐踏荒田，怎麼會教它隨意奔跑踐踏？泉水從巖石懸崖上落下，青松生長在石頭旁邊。牛吃飽了就在陰涼處休息，其餘的事情誰能管呢？

我有牧童兒，騎著牛進入熱鬧的集市。不拿一文錢，卻買斷了整個天地。種植也不需要施工，收穫也沒有準備。在集市上堆放著皮鞭，蟄伏的生物一齊甦醒。

我有牧童兒，常年什麼也不做。日出時面向光明，天晴時進入巖石山谷。在溪水裡洗牛頭，懶草遮蔽牛腳。任憑萬象昏暗，我的心卻永遠空曠。

我有牧童兒，平時看起來像個傻子。說的話別人不會懂，無心之中道理自然知曉。山海指明了深淵的險峻，天地廣闊到了極低之處。人們問他依靠什麼力量，他空著拳頭掌握著萬機。

我有牧童兒，身心如同鐵石一般堅硬。不依照諸佛的言語，也不遵循世人的法則。吹著笛子登上高山，揮舞著鞭子讓牛返回。回頭笑著，整個大地沒有人認識他。

我有牧童兒，頭髮梳成髮髻。眉毛舒展開就像兩卷經書，手裡拿著一條杖。指著事物就說是乾坤，演說就成了真相。誰能知道這個意思？天上人間都仰慕他。

我有牧童兒，人天都奈何不了他。忽然將世界生出來，忽然又將乾坤打破。容貌只是孩童的年紀，性情寬廣心胸像大海一樣。反過來問古老的皇仙，是誰生下了我？

我有牧童兒，千般

【English Translation】 English version Song of the Mendicant's Ragged Robe

Shaking off the ascetic's robe, clearly a patched garment. It wasn't made with needle and thread, so how could it be worn casually? Only practicing myriad deeds can make one a leader, and all sages return to the same path. Those who serve the Dharma now must be able to continue the master's lineage.

Song of the Cowherd, Describing the Southern Journey (Fifteen Songs)

I have a cowherd boy who always delights in ancient books and classics. He doesn't copy the texts, but simply unfolds them in his mind. He hasn't read a single word, yet he wants to understand the content of thousands of volumes. He handles things without deficiency, and can respond appropriately to questions.

I have a cowherd boy who holds a staff and drives the cow around. He doesn't let the cow trample the barren fields, how could he teach it to gallop and trample at will? Spring water falls from the rocky cliffs, and green pines grow beside the stones. When the cow is full, it rests in the shade, who cares about anything else?

I have a cowherd boy who rides a cow into the bustling market. He doesn't take a single coin, yet he buys out the entire universe. Planting requires no construction, and harvesting requires no preparation. Piles of whips are stacked in the market, and dormant creatures awaken all at once.

I have a cowherd boy who does nothing all year round. At sunrise, he faces the light; when the weather is clear, he enters the rocky valleys. He washes the cow's head in the stream, and lazy grass covers the cow's feet. Let the myriad phenomena be dim, my heart is forever vast.

I have a cowherd boy who usually seems like a fool. People don't understand what he says, but without intention, the truth is naturally known. The mountains and seas point out the steepness of the abyss, and the universe is vast to the lowest point. People ask him what power he relies on, and he holds the myriad machines in his empty fist.

I have a cowherd boy whose body and mind are as hard as iron and stone. He doesn't follow the words of the Buddhas, nor does he follow the rules of the world. He plays the flute on the high mountain, and waves the whip to make the cow return. Turning his head and laughing, no one in the whole earth recognizes him.

I have a cowherd boy with a long tufted hairstyle. His eyebrows are spread out like two scrolls of scripture, and he carries a staff in his hand. He points at things and calls them the universe, and his explanations become the true reality. Who can know this meaning? Heaven and earth admire him.

I have a cowherd boy whom humans and gods cannot control. Suddenly he creates the world, and suddenly he breaks the universe. His appearance is only that of a child, his nature is broad and his heart is like the sea. He turns around and asks the ancient emperors and immortals, 'Who gave birth to me?'

I have a cowherd boy, a thousand kinds of

呼喚有。行時海岳隨。坐即乾坤守。回首枕須彌。抬身倚北斗。先賢不奈何。唯我獨長久。

我有牧童兒。是非不到耳。縱橫自在安。展縮無拘止。有意玩江山。無心求榮貴。長眠牛背上。真個無餘事。

我有牧童兒。披莎戴箬笠。不能風雨侵。霧露和衣濕。春聽百花榮。秋看千株泣。牧童祇個心。非是不能入。

我有牧童兒。風姿爽古貌。心通廓太虛。性直量還奧毛端三界現。微塵六趣倒。傷嗟洗耳翁。卻被牽牛笑。

我有牧童兒。不解一切法。左手提一鞭。右手攜一榼。不見有同流。驅牛入石庵。須密遇彌迦。方能善對答。

我有牧童兒。不著於三昧。大地作繩床。青天為寶蓋。參羅及萬象。日月星辰界。鼓腹唱巴歌。橫眠長自在。

我有牧童兒。醜陋無人識。肩上一皮鞭。腰間一管笛。往往笑寒山。時時歌拾得。閭氏問豐干。穿山透石壁。

紙扇

團團滿月。應機擊發。解取清涼。能去炎熱。得用當時。云消雨歇。掌內乾坤。一齊通徹。

色空

色空明暗普門彰。萬物無形對影光。法法化成真是幻。幻心不住界通方。心如空色是幻。空幻分明無改變。根塵物物盡光鮮。不說聖凡兼貴賤。遇正陽和風扇。水綠山青花爛漫。鶯啼燕語話春分。令人總

憶能公喚。

又曰

余今說色心。萬象不相侵。直須言下薦。切忌句中尋。

四相

地廣寬容負重輕。擎持海岳不曾傾。聖凡無不因茲力。春色方臨百卉禎。

水涌高源性本清。澄流壅決順方平。沃潤良田通津濟。滄波須作海潮聲。

火性堅剛事莫窮。能成萬物助神功。發來天地俱灰燼。上下東西一聚空。

風動無形不可彰。乾坤大地放毫光。鳴條拔樹吹砂石。總說東君一道芳。

三教

夫子有真知。五常是要規。百王不能易。千載洽昌時。老子有丹訣。人間近可師。去華能守實。此外更無知。我佛有真眼。照盡世間疑。三千大千界。一念能總知。三教鼎三足。無令缺一物。推窮因果門。究竟不如佛。

鐘

了童才擊朗乾坤。溪契迷徒不悟門。示聽盲聾興大用。達人豈不爽精神。飲光曾杵通天信。吉利吒王息劍輪。隨扣發機皆應召。普天無不總沾恩。

圓通

聞思修慧獲圓通。果滿三乘路不同。用即隨機循業現。發生諸趣見真功。玉毫曾展三塗界。金色分輝萬行中。爍迦羅眼千燈照。母陀羅手印虛空。

黑黧貓兒

黑黧貓兒作用全。牙爪纖長勢力圓。毛頭涌出真師子。眼放毫光照大千。無邊寶藏能守護。有心蟲鼠解摧

【現代漢語翻譯】現代漢語譯本憶能禪師呼喚。

又說：

我現在說色（rupa，物質）和心（citta，精神）。萬象互不侵犯。必須在言語之下直接領悟，切記在語句中尋找。

四相（四大元素）：

地（earth element）廣闊寬容，承載重物而輕盈。支撐山海而不曾傾斜。聖人凡人無不依靠此力。春色降臨，百草吉祥。

水（water element）從高處涌出，本性清澈。疏導阻塞，順應方向而平穩。灌溉良田，疏通津渡。滄波必須發出海潮的聲音。

火（fire element）的性質堅剛，作用無窮。能成就萬物，輔助神功。一旦爆發，天地俱成灰燼。上下東西，一切歸於空。

風（wind element）動無形，不可顯現。乾坤大地，放出毫光。鳴叫樹枝，拔起樹木，吹動砂石。總而言之，是東君（春神）的一道芬芳。

三教（儒釋道）：

孔夫子有真知灼見，五常（仁義禮智信）是重要的規範。百代君王不能改變，千載太平昌盛之時。老子有煉丹的秘訣，人間可以傚法。去除浮華，能夠保守實在，此外再無其他知識。我佛有真正的慧眼，照盡世間的疑惑。三千大千世界，一念之間能夠全部知曉。三教鼎立如三足，不可缺少任何一方。推究窮盡因果之門，最終不如佛法。

鐘：

了童（指敲鐘的童子）才敲擊，響徹乾坤。溪邊的愚迷之人不悟入門。向盲聾之人展示聽覺，興起大用。通達之人豈不精神煥發。飲光佛（迦葉佛）曾經用杵敲鐘，傳遞通天的訊息。吉祥吒王平息了劍輪。隨著敲擊而觸發機緣，普天之下無不蒙受恩澤。

圓通（perfection and penetration）：

通過聽聞、思考、修習獲得智慧，達到圓通。果報圓滿，三乘（聲聞乘、緣覺乘、菩薩乘）的道路各不相同。作用時隨機應變，順應業力而顯現。在各種境界中顯現真正的功用。佛的玉毫曾經照耀三塗（地獄、餓鬼、畜生）的境界。金色的光輝照耀萬行之中。爍迦羅（自在天）的眼睛如千燈照亮。母陀羅（手印）的手印遍佈虛空。

黑黧貓兒：

黑色的貓兒作用齊全。牙齒爪子纖細而有力。毛髮中涌出真正的獅子。眼睛放出毫光，照耀大千世界。能夠守護無邊的寶藏，對於有心的蟲鼠能夠摧毀。

【English Translation】 English version Venerable Yineng calls out.

He also said:

I now speak of rupa (form, matter) and citta (mind). The myriad phenomena do not encroach upon each other. One must directly realize beneath the words, and strictly avoid seeking within the sentences.

The Four Aspects (Four Great Elements):

Earth (earth element) is vast and tolerant, bearing heavy burdens lightly. Supporting mountains and seas without ever tilting. Sages and ordinary beings all rely on this power. The colors of spring arrive, and a hundred plants are auspicious.

Water (water element) springs from high sources, its nature is pure. Clearing blockages, flowing smoothly in accordance with direction. Irrigating fertile fields, facilitating crossings. The vast waves must produce the sound of ocean tides.

The nature of Fire (fire element) is firm and strong, its functions are inexhaustible. It can accomplish all things, assisting divine powers. Once it erupts, heaven and earth are reduced to ashes. Above, below, east, west, all become empty.

Wind (wind element) moves without form, impossible to manifest. The universe and the great earth emit light. Whistling branches, uprooting trees, blowing sand and stones. In short, it is all the fragrance of the Lord of Spring.

The Three Teachings (Confucianism, Taoism, Buddhism):

Confucius has true knowledge, the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness) are important norms. A hundred kings cannot change them, in times of a thousand years of peace and prosperity. Lao Tzu has the secrets of alchemy, which can be learned in the human world. Removing extravagance, one can preserve substance; beyond this, there is no other knowledge. My Buddha has true wisdom eyes, illuminating all the doubts of the world. The three thousand great chiliocosms can all be known in a single thought. The three teachings stand like three legs of a tripod, none can be missing. Investigating the gates of cause and effect, ultimately it is not as good as the Buddha.

The Bell:

Only when the acolyte (referring to the bell-striking boy) strikes, does it resound throughout the universe. The deluded people by the stream do not awaken to the gate. Showing hearing to the blind and deaf, arousing great function. How can the enlightened not be refreshed in spirit. Buddha Kashyapa once used a pestle to strike the bell, conveying a message that reaches the heavens. King Jilita pacified the wheel of swords. With each strike, opportunities are triggered, and all under heaven receive grace.

Perfect Penetration (Yuán Tōng):

Through hearing, thinking, and cultivating, wisdom is attained, reaching perfect penetration. The fruition is complete, the paths of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are different. When functioning, it adapts to circumstances, manifesting in accordance with karma. In all realms, true function is revealed. The Buddha's urna (white hair between the eyebrows) once illuminated the realms of the Three Wretched Paths (hell, hungry ghosts, animals). Golden light shines within the myriad practices. Śakra's (Lord Śakra) eyes illuminate like a thousand lamps. The mudra (hand gesture) of the Mother (referring to various female deities or aspects of wisdom) fills the empty space.

Black Cat:

The black cat's functions are complete. Its teeth and claws are slender and powerful. From its fur emerges a true lion. Its eyes emit light, illuminating the great thousand worlds. It can guard boundless treasures, and can destroy insects and rodents with intention.

殘。分明上樹安身法。未曾開口𡖦甥前。

竹杖

一條青竹杖。操節無比樣。心空裡外通。身直圓成相。渡水作良明。登山堪倚仗。終須撥太虛。卓在高峰上。

悟道

一悟大乘空。萬境自然通。圓融三界外。包含六趣中。失旨終無物。得用有神功。真個無心道。不是小人宗。

明道

皎潔分明不在勛。寶光明殿絕纖塵。波澄水動元知濕。岳聳云開皁白分。師子顰呻千獸伏。像王蹴蹈一池渾。帝鐘日打那吒手。拶破乾坤獨出倫。

文殊劍

我有文殊劍。光明晝夜舒。曾逼如來走。徒使比丘蘇。天魔皆稽首。梵釋盡嗚呼。尋常安膝上。今古總橫鋪。

金剛王劍

金剛寶劍我常攜。大振空堂日月輝。梵釋天龍親禮讚。威光觸物盡當機。

行腳僧

五湖四海盡曾游。自在縱橫不繫舟。今日忽因屏上看。人人總持用機籌。

畫劍二首

龍泉寫出鬼神驚。倒岳傾湫宇宙清。四海八蠻皆貢國。垂衣披袞罷欃槍。

瑯玕永息駐心疑。物物當機理不移。如人問我因誰力。報道能公第一枝。

秋夜

秋天靜僧寂寞。夜更長心寥廓。諦思仁不識。審細何依託。不見有纖毫。應物隨機作。人問是何宗。同道鳴金鐸。

雪

滿目似銀山。心空世界寬。光明凝皎潔。何物更能宣。

因人施無角牛二首

人施無角牛。應瑞有來由。果熟誠難避。因圓業已周。儀相人皆訝。藏角不藏頭。孫賓遇方朔。始可識張稠。

有頭無角實堪嗟。百劫難逃這作家。凡聖不能明得盡。現前相貌有些些。

因人得線

妙手何曾掛一條。今晨蒙贈可知交。三乘五性猶花貫。爍電當機是毳袍。

歲旦二首

余今周甲子。孰可知生死。四大夢中漚。一身葉上水。浮雲不久停。甘蔗豈長美。唯有一靈光。曠劫何曾墜。

余今六十一。白髮相催出。幻質比浮雲。空心同祖佛。春來不羨花秋。去豈嫌物。更與三十年。瞥然如電拂。

坐禪

閉戶疏慵叟。為僧樂坐禪。一心無雜念。萬行自通玄。月印秋江靜。燈明草舍鮮。幾人能到此。到此幾能甄。

寄德山院主

西河水闊難逢信。善卷山深易隱賢。今日遇僧馳片幅。貴圖記得箇中玄。

慶法筵

一週甲子慶為僧。萬事無心總不能。唯有五湖來請問。權開三徑去冤憎。滿頭白髮從他白。遍地冰霜任自冰。今古不移絲髮許。逍遙物外樂騰騰。

雜言歌王觀察

余見王觀察。臺星斗柄拔。雄雄宋作圭。凜凜漢為轄。奇

兮崛兮王君烈。我今始識真賢哲。寬猛相須綿又鐵。磊磊落落真英傑。鞫鞫鞫磕除妖孽。一千年聖遇文明。合志順天孰能奪。

啐啄同時頌三首

物外無生體妙機。洞傳今古棄亡思。分明句內超乾象。啐啄何曾不及時。

頭頭萬象顯靈機。句句微亡絕慮思。凡聖路殊同啐啄。直教點鏑不遺時。

從前垂手接初機。正示繁言免妄思。今日捧詩來請益。聊伸啐啄報當時。

示眾

春雨與春云。資生萬物新。青蒼山點點。碧綠草勻勻。雨霽長空靜。云收一色真。報言修道者。何物更堪陳。

書懷

寄跡五湖外。萍蓬四海間。鳳棲桐樹穩。鶴憩古鬆閒。雨潤香樓漬。莓苔怪石斑。吉祥天獻草。方稱老愚頑。

因讀又玄集

因讀又玄集。堪嗟錯用心。不除三惑苦。總被四知侵。獻寶虧家寶。求金失自金。幾多迷路者。不解自推尋。

園頭僧乞頌

茂殖園林主。寒暄切要知。地肥多白朮。砂鹵少青芝。下種宜春澤。收藏怕晚漓。卻因花木盛。憶得草枯時。

三玄三要頌

第一玄。照用一時全。七星常燦爛。萬里絕塵煙。

第二玄。鉤錐利似尖。擬擬穿腮過。裂面倚雙肩。

第三玄。妙用且方圓。隨機明事理。萬法體中全。

【現代漢語翻譯】現代漢語譯本兮崛兮王君烈（人名，具體含義不詳）。我如今才認識到您是真正的賢哲。您的寬容與嚴厲相互配合，既堅韌又柔和。您光明磊落，真是人中英傑。您嚴厲地懲處邪惡，剷除妖孽。一千年難得一遇的聖明時代，我們同心同德，順應天意，誰又能改變這一切呢？

《啐啄同時頌》三首

在世俗之外，存在著一種無生之體，蘊含著微妙的機理。這種機理超越了時空，傳承至今，摒棄了對過去和未來的思慮。在言語表達之中，它超越了天地萬象。『啐啄同時』的機緣，何時不是恰到好處呢？

世間萬象都顯現著靈妙的機理。每一句話都精微深奧，斷絕了妄想思慮。凡人和聖人道路不同，但都遵循『啐啄同時』的道理。就是要讓指導像閃電一樣迅速，不遺漏任何時機。

從前，佛祖垂下手來接引初學者，正是爲了用繁複的言語來避免人們產生虛妄的思慮。今天，我捧著詩歌來向您請教，略微表達我如同『啐啄同時』般的及時回報之情。

開示大眾

春雨和春云，滋養著萬物，使它們煥然一新。青翠的山巒星羅棋佈，碧綠的草地均勻鋪展。雨後天空晴朗，萬里無雲，呈現出本真的顏色。告訴那些修道的人們，還有什麼比這更值得稱道的呢？

抒懷

我寄身於五湖之外，像浮萍一樣漂泊在四海之間。像鳳凰一樣棲息在穩固的梧桐樹上，像仙鶴一樣在古老的松樹上悠閒地休憩。雨水滋潤著散發著香氣的樓閣，青苔覆蓋著奇形怪狀的石頭。只有吉祥天女獻上的草，才配得上我這老朽的愚笨。

因讀《又玄集》

因為讀了《又玄集》（書名，具體內容不詳），我感嘆作者用錯了心思。不能去除貪嗔癡這三種迷惑的痛苦，總是被『四知』（可能指某種束縛或認知）所侵擾。獻出寶物反而失去了家中的寶物，追求金子反而失去了自身的金性。有多少迷路的人啊，不明白要自己去探索和尋找。

向園頭僧乞頌

您是管理茂盛園林的主人，對於寒冷和溫暖的變化，您一定非常清楚。肥沃的土地適合種植白朮（中藥材），貧瘠的砂石地則難以生長青芝（一種靈芝）。播種應該選擇在春天的雨露滋潤之時，收藏則害怕晚了會腐爛。正是因為園林中的花草樹木如此繁盛，才讓人回憶起草木枯萎的時候。

三玄三要頌

第一玄，照用同時，圓滿無缺。七星（指北斗七星）永遠燦爛，萬里之內沒有塵埃和煙霧。

第二玄，鉤和錐一樣銳利。如果想要穿透臉頰，就像用雙肩扛著裂開的面具一樣。

第三玄，妙用在於既能適應又能堅守。隨機應變，明白事理，萬法都包含在本體之中。

English version Xi Jue Xi Wang Jun Lie (name, specific meaning unknown). Only now do I recognize you as a true sage. Your leniency and strictness complement each other, both resilient and gentle. You are upright and outstanding, truly a hero among men. You severely punish evil and eliminate wickedness. In this rare, enlightened era, we are of one heart and mind, in accordance with the will of Heaven. Who can change this?

Three Eulogies on 'Simultaneous Pecking'

Beyond the mundane exists a formless entity, containing subtle mechanisms. This mechanism transcends time and space, passed down to this day, abandoning thoughts of the past and future. Within the expression of words, it surpasses the phenomena of heaven and earth. When is the opportunity of 'simultaneous pecking' not perfectly timed?

All phenomena manifest spiritual mechanisms. Every phrase is profound, cutting off deluded thoughts. The paths of ordinary beings and sages differ, but both follow the principle of 'simultaneous pecking'. It is to make guidance as swift as lightning, without missing any opportunity.

In the past, the Buddha lowered his hand to receive beginners, precisely to use elaborate words to prevent people from generating false thoughts. Today, I present poems to seek your guidance, slightly expressing my timely gratitude, like 'simultaneous pecking'.

Instruction to the Assembly

Spring rain and spring clouds nourish all things, making them new. Green mountains are scattered like stars, and emerald grass spreads evenly. After the rain, the sky is clear, without a cloud in sight, revealing its true color. Tell those who cultivate the Way, what is more worthy of praise than this?

Expressing Sentiments

I dwell beyond the Five Lakes, drifting like duckweed across the four seas. Like a phoenix perched on a stable parasol tree, like a crane resting leisurely on an ancient pine. Rain moistens fragrant pavilions, and moss covers strange rocks. Only the grass offered by the auspicious goddess is worthy of my old and foolish self.

On Reading 'You Xuan Ji'

Because I read 'You Xuan Ji' (book title, specific content unknown), I lament that the author used his mind wrongly. Unable to remove the suffering of the three poisons of greed, anger, and ignorance, he is always invaded by 'four knowledges' (possibly referring to some kind of constraint or cognition). Offering treasures loses the treasure at home, seeking gold loses one's own golden nature. How many lost people there are, not understanding that they must explore and seek for themselves.

Begging for an Eulogy from the Garden Monk

You are the master of the flourishing garden, and you must be very clear about the changes in cold and warmth. Fertile land is suitable for planting Atractylodes macrocephala (a Chinese medicinal herb), while barren sandy land is difficult to grow Ganoderma lucidum (a type of lingzhi mushroom). Sowing should be done in the spring when the rain is moist, and storage is feared to be too late and rot. It is precisely because the flowers and trees in the garden are so lush that one remembers the time when the grass and trees wither.

Eulogy on the Three Mysteries and Three Essentials

The first mystery: illumination and application are simultaneous and complete. The Seven Stars (referring to the Big Dipper) are forever bright, and there is no dust or smoke within ten thousand miles.

The second mystery: the hook and awl are as sharp as needles. If you want to pierce the cheek, it is like carrying a cracked mask on your shoulders.

The third mystery: the wonderful application lies in being both adaptable and steadfast. Adapt to circumstances, understand principles, and all dharmas are contained within the essence.

【English Translation】 English translation line 1 English translation line 2

第一要。根境俱亡絕朕兆。山崩海竭灑飏塵。蕩盡寒灰始為妙。

第二要。鉤錐察辨呈巧妙。縱去奪來掣電機。透匣七星光晃耀。

第三要。不用垂鉤不下鉤。臨機一曲楚歌聲。聞了盡皆悉返照。

修禪總攝

安禪心寂靜。不被世魔牽。入聖超凡境。人間出世間。

見性離文字

見性非言說。何干海藏文。舉心明瞭義。不在廣云云。

頓漸俱收

識心心是佛。不識即魔王。魔佛一心作。佛真魔即狂。

法界無差

莊嚴法界廣精勤。剎剎塵塵見佛身。經卷塵中誰解出。法王真子可宣陳。

圓通頓了

萬德圓通開佛眼。千光福相號金輪。莊嚴幻質同真際。妙覺無生讚道人。

直指本心

眾生少信自心佛。不肯承當多受屈。妄想貪嗔煩惱纏。都緣為愛無明窟。

頓覺

頓悟心源開寶缽。應供人天離禪悅。百味酥陀最上珍。萬兩黃金也不說。

迷悟同源

迷疑千卷猶嫌少。悟了一言尚太多。迦葉親傳心印印。不從文字付頭陀。

漸根三乘

三乘了義號真詮。接引初心出蓋纏。遠劫熏成無漏種。要明本性解方圓。

初心五性

五性修行道不同。人間天上是真蹤。往來豈出輪迴

【現代漢語翻譯】現代漢語譯本第一要。根與境都消亡，沒有絲毫痕跡（朕兆）。如同山崩海嘯，揚起的塵土遮天蔽日。只有將一切都盪滌乾淨，如同寒灰一般，才是最妙的境界。

第二要。運用鉤和錐子仔細辨別，呈現精巧的技藝。縱然放出去又奪回來，如同閃電一般迅速。穿透匣子的七星劍，光芒耀眼。

第三要。不用垂下魚鉤，也不用任何手段。臨機應變，唱一曲楚歌。聽聞此歌者，都能反觀自照。

修禪總攝安住禪定，內心寂靜。不被世俗的邪魔所牽絆。進入聖人的境界，超越凡俗。身處人間，卻又超脫於世間。

見性離文字證悟自性，並非言語所能表達。與浩如煙海的經文（海藏文）有何關係？只要心中明白其義理，就不在於長篇大論。

頓漸俱收認識到自己的心就是佛，不認識自己的心就是魔王。魔和佛都是一心所為。佛是真實的，魔就是瘋狂的。

法界無差莊嚴的法界廣大而精妙，要精進修行。每一個剎土，每一粒微塵，都能見到佛的身影。誰能從微塵中的經卷里解脫出來？只有法王的真子才能宣揚陳述。

圓通頓了萬德圓滿通達，開啟佛的慧眼。千光照耀的福相，被稱為金輪。莊嚴的幻化之身，與真如實際相同。美妙的覺悟，讚美證道的修行人。

直指本心眾生很少相信自己的心就是佛，不肯承擔，所以多受委屈。妄想、貪婪、嗔恨，被煩惱所纏繞。都是因為愛和無明這個窟穴。

頓覺頓悟心源，開啟珍貴的寶缽。應供人天，遠離禪定的喜悅。百味酥油是最上等的珍品，萬兩黃金也無法比擬。

迷悟同源迷惑懷疑時，讀千卷經書還嫌少；一旦覺悟，一句話也嫌太多。迦葉尊者親自傳授心印，不從文字中傳給頭陀。

漸根三乘三乘教法闡明究竟的真義，被稱為真詮。接引初學者，脫離煩惱的覆蓋和纏縛。這是遠劫以來熏習成的無漏種子，要明白本性，才能理解圓融。

初心五性五種根性的人修行道路不同，人間和天上都是真實的修行足跡。往來輪迴，又怎能超出輪迴呢？

【English Translation】 English version First essential: When both root and object vanish, there's no trace left. Like mountains collapsing and seas drying up, scattering dust everywhere. Only when everything is swept clean, like cold ashes, is it truly wonderful.

Second essential: Use hook and awl to discern skillfully, presenting ingenious techniques. Letting go and taking back swiftly like lightning. The Seven Stars Sword piercing through its case, its light dazzling.

Third essential: No need to cast a hook or use any bait. Respond to the moment, sing a Chu song. Those who hear it will all turn inward and reflect.

General Summary of Chan Practice Dwelling in Chan, the mind is tranquil. Not swayed by worldly demons. Entering the realm of the saints, transcending the mundane. Being in the world, yet beyond the world.

Seeing the Nature, Apart from Words Realizing one's nature cannot be expressed in words. What does it have to do with the vast collection of scriptures (Hai Zang Wen)? As long as the meaning is clear in the heart, it's not about extensive discourse.

Embracing Both Sudden and Gradual Recognizing that one's own mind is Buddha; not recognizing it, it's Mara (the demon king). Mara and Buddha are both created by the same mind. The Buddha is real, Mara is madness.

The Dharma Realm Without Difference The adorned Dharma Realm is vast and exquisite, diligently cultivate. In every land, in every mote of dust, one can see the Buddha's form. Who can liberate themselves from the scriptures within the dust? Only the true son of the Dharma King can proclaim and expound it.

Perfect Understanding, Sudden Comprehension Perfectly understanding all virtues, opening the Buddha's eye of wisdom. The blessed countenance radiating a thousand lights is called the Golden Wheel. The adorned illusory body is the same as true reality. Wonderful enlightenment praises the practitioner who has attained the Way.

Directly Pointing to the Original Mind Sentient beings rarely believe that their own mind is Buddha, unwilling to accept it, so they suffer much injustice. Delusions, greed, anger, and afflictions entangle them. All because of love and the cave of ignorance (Wu Ming Ku).

Sudden Awakening Sudden awakening to the source of the mind, opening the precious alms bowl. Worthy of offerings from humans and gods, beyond the joy of Chan meditation. The finest delicacy of ghee is the most supreme treasure, not comparable to ten thousand taels of gold.

Delusion and Enlightenment Share the Same Source When deluded and doubtful, reading a thousand scrolls still feels insufficient; once enlightened, even one word is too much. Venerable Kashyapa personally transmitted the mind seal, not passing it on to the ascetic (Tou Tuo) through words.

Gradual Root, Three Vehicles The Three Vehicles explain the ultimate meaning, called the True Explanation (Zhen Quan). Guiding beginners, freeing them from the covering and entanglement of afflictions. This is the seed of non-outflow (Wu Lou Zhong) cultivated over countless eons. To understand the original nature, one must comprehend the complete and perfect.

Beginner's Mind, Five Natures The five natures have different paths of practice. The human and heavenly realms are both real traces of practice. Coming and going in samsara, how can one transcend it?

苦。堪愍垂慈六趣中。

錯用心

近見修持苦節人。六時行道志精勤。心中妄想邪思覺。兜率西方覓世尊。

明道

汾陽道廣勿遮欄。蹈著清涼路轉寬。拾得寒山誰辨明。分明同步是豐干。

西河師子

西河師子九州聞。抖擻金毛眾獸賓。哮吼一聲天地靜。五湖四海奉明君。

汾陽境

子夏峰高峻。西河水湛深。登山涉水客。步步見真心。

直示佛心

百川競注歸滄海。萬法多名只一心。經有明文余又說。大悲菩薩號觀音。

自書

每自勤三業。誰能笑七賢。然燈迦葉后。運智古皇前。不止無心地。寧居有想天。一輪明月靜。萬壑寶光妍。宴坐爐藏火。經行香續煙。古今同道者。頻復往來篇。

自懷

自覺年來力已知。經行宴坐只慈悲。無明頓息休人我。妄解蠲除絕有疑。朽木既非無象質。荷花豈得作琉璃。從他日月般時序。都放身心一似癡。

學問

從前學問幾能知。拾礫泥中辨寶稀。唯有隱倫高趣者。騰騰兀兀混時機。

學古

古者金聲是正聲。今人軌跡仿先行。莫教空笑爭蝸角。直下今生要不生。

嚙缺傷俊勇

聰明不得失人多。既得聰明理合和。德似顏回堪入室。來車去乘聽

【現代漢語翻譯】現代漢語譯本：苦啊，多麼值得憐憫，愿慈悲普施於六道眾生之中。錯用心

近來看到一些苦修之人，他們日夜不停地修行，意志精進勤勉。然而心中卻充滿妄想和邪念。想要到兜率天（Tushita Heaven）或西方極樂世界去尋找世尊（Lokajyestha）。明道

汾陽（Fenyang）的道路寬廣，不要設定障礙。踏上這條清涼之路，會越走越寬。誰能辨認出拾得（Shih-te）呢？其實他和豐干（Feng-kan）一直都在一起。西河師子

西河（Xihe）的獅子名震九州。抖動著金色的毛髮，眾獸都來歸附。一聲怒吼，天地都安靜下來。四海之內都敬奉英明的君主。汾陽境

子夏峰（Zixia Peak）高聳峻峭，西河（Xihe River）水深邃清澈。登山涉水的行者，每一步都能見到自己的真心。直示佛心

百川爭相奔流歸入大海，萬法雖然有多種名稱，卻都源於一心。經典中有明確的記載，我也曾多次說過，大悲菩薩（Mahakaruna）名為觀音（Avalokitesvara）。自書

我常常勤于身、口、意三業的修行，誰又能嘲笑竹林七賢呢？我追隨燃燈佛（Dipamkara Buddha）和迦葉佛（Kasyapa Buddha）之後，在古老的帝王之前運用智慧。不執著于無心之境，又怎能安於有想之天呢？一輪明月靜謐，萬壑都閃耀著寶光。宴坐時，爐中燃著火；經行時，香菸嫋嫋不斷。古往今來志同道合的人們，常常互相交流詩篇。自懷

自覺近年來修行已有所得，無論是經行還是宴坐，都只是爲了生起慈悲心。無明煩惱頓時止息，不再有人我之分。虛妄的理解完全消除，不再有任何疑惑。朽木雖然不是沒有形象和本質，荷花又怎麼能被當作琉璃呢？任憑日月交替，時序變遷，將身心完全放下，就像一個癡人一樣。學問

從前所學的知識又能知道多少呢？就像在泥土中撿拾瓦礫，難以分辨出真正的寶玉。只有那些隱居避世，具有高尚情趣的人，才能逍遙自在，與世俗混同。學古

古代的鐘聲才是純正的聲音，現在的人只是模仿前人的足跡。不要空自嘲笑，爲了蠅頭小利而爭鬥。要在此生了斷生死，不再輪迴。嚙缺傷俊勇

聰明反而會招致很多過失。既然擁有聰明才智，就應該用它來與人和睦相處。如果德行像顏回（Yan Hui）一樣，就可以登堂入室。對於來車和去車，要學會傾聽。

【English Translation】 English version: Suffering. How pitiable, may compassion be extended to all beings in the six realms. Misguided Mind

Recently, I've seen diligent practitioners enduring hardship. They practice diligently at all times. Yet, their minds are filled with delusions and evil thoughts. They seek the World Honored One (Lokajyestha) in Tushita Heaven or the Western Pure Land (Sukhavati). Clarifying the Path

The path of Fenyang (Fenyang) is wide, do not obstruct it. Stepping onto this cool and refreshing path, it becomes wider and wider. Who can recognize Shih-te (Shih-te)? In fact, he and Feng-kan (Feng-kan) have always been together. The Lion of Xihe

The lion of Xihe (Xihe) is renowned throughout the nine provinces. Shaking its golden mane, all beasts come to submit. With a single roar, heaven and earth become silent. Within the four seas, all revere the wise ruler. The Realm of Fenyang

Zixia Peak (Zixia Peak) is tall and steep, the waters of the Xihe River (Xihe River) are deep and clear. The travelers who climb mountains and cross rivers, with every step, see their true heart. Directly Showing the Buddha-mind

Hundreds of rivers rush to the sea, the myriad dharmas have many names, but they all originate from one mind. There are clear records in the scriptures, and I have said it many times, the Bodhisattva of Great Compassion (Mahakaruna) is named Avalokitesvara (Avalokitesvara). Self-Written

I am often diligent in the practice of the three karmas of body, speech, and mind, who can laugh at the Seven Sages of the Bamboo Grove? I follow after Dipamkara Buddha (Dipamkara Buddha) and Kasyapa Buddha (Kasyapa Buddha), using wisdom before the ancient emperors. Not attached to the state of no-mind, how can one be content in the heavens of thought? A round bright moon is still, ten thousand valleys shine with precious light. When sitting in meditation, the fire burns in the stove; when walking, the incense smoke continues. Those who share the same path throughout the ages, often exchange poems. Self-Reflection

I feel that my practice has improved in recent years, whether walking or sitting in meditation, it is only to generate compassion. Ignorance is immediately extinguished, and there is no longer a distinction between self and others. False understanding is completely eliminated, and there is no longer any doubt. Although rotten wood is not without form and substance, how can a lotus flower be regarded as crystal? Let the sun and moon alternate, and the seasons change, completely let go of body and mind, like a fool. Learning

How much of what I learned in the past can I really know? It's like picking up pebbles in the mud, difficult to distinguish the real treasure. Only those who live in seclusion and have noble interests can be carefree and mingle with the world. Studying the Ancients

The sound of ancient bells is the true sound, people today only imitate the footsteps of their predecessors. Do not laugh in vain, fighting for petty gains. In this life, one must end birth and death, and no longer be reborn. Nie Que Injured俊勇

Cleverness can lead to many mistakes. Since you have intelligence, you should use it to live in harmony with others. If your virtue is like Yan Hui (Yan Hui), you can enter the room. For incoming and outgoing vehicles, learn to listen.

謠歌。

十二時歌

雞鳴丑百福。莊嚴莫自守。開門大施。濟饑貧。英俊還須師子吼。

平旦寅颙颙。端坐自安神。四句百非都不著。四明照出道中人。

日出卯不用。思量作計校。人來遠近少知音。不肯休心任煩惱。

食時辰鐘鼓。分明喚主人。隨方應供福人天。萬德莊嚴是正因。

禺中已更莫。多求樂餘事。三乘五性夢中塵。靈光直出如來智。

日南午直性。分明異今古。回光普照勿親疏。不信依前受辛苦。

日昳未平等。舒光照天地。江海高山總不妨。這個分明智中智。

晡時串萬別。千差識取真。一正百邪俱不起。十力圓通號世尊。

日沒酉諸行。無常不長久。經行坐臥不生心。便是余家真道友。

黃昏戌寂靜。安禪功已畢。了了通身六道光。錯解還同漆中漆。

人定亥一念。不生無障礙。道合天機性宛然。妙旨玄通觀自在。

夜半子大智。圓通無彼此。迷悟還如鏡上塵。塵鏡俱亡更何事。

勸世

近見人多說是非。不能緘口道相依。言他短處君還短。長短誰人自得知。

聖凡邪正自須知。莫管他人是與非。今古幾能窮妙盡。妄隨塵境走如癡。

爭人競我幾時休。不覺春光已變秋。葉落雁歸霜漸

【現代漢語翻譯】現代漢語譯本十二時歌

雞鳴丑時，百福降臨。莊嚴自身，不要放縱。打開門廣施恩惠，救濟飢餓貧困的人。英俊之士還需發出獅子吼（比喻說法無畏，如獅子吼般震懾）。

平旦寅時，心懷恭敬。端正坐好，安定精神。四句偈語，百種錯誤都不沾染。四明（指智慧）照亮修行道中的人。

日出卯時，不用思量，不用算計。來往的人，遠近都少有知音。不肯放下心，任由煩惱滋生。

食時辰時，鐘鼓齊鳴，分明地呼喚主人。隨順四方，應供人天，有福之人。萬德莊嚴，是真正的因。

禺中巳時，不要再過多地追求享樂和多餘的事情。三乘（聲聞乘、緣覺乘、菩薩乘）五性（聲聞種性、緣覺種性、菩薩種性、不定種性、無性）都如夢中塵埃。靈光直接顯現，如同如來的智慧。

日南午時，直指本性，分明地不同於今古。迴轉光明，普遍照耀，不要有親疏之別。不相信的話，依舊要遭受辛苦。

日昳未時，平等無二，舒展光明，照耀天地。江河湖海，高山峻嶺，都無妨礙。這個分明，是智慧中的智慧。

晡時申時，串聯萬別，千差萬別中識別真如。一個正念生起，所有邪念都不起。具備十種力量，圓滿通達，號稱世尊。

日沒酉時，諸行無常，沒有什麼是長久不變的。行走坐臥，不生任何心念，便是我的真正道友。

黃昏戌時，寂靜無聲，安禪的功夫已經完畢。清清楚楚，全身都充滿六道光明。錯誤理解，還如同漆黑一片。

人定亥時，一念不生，沒有障礙。道與天機相合，本性自然顯現。微妙的旨意，玄妙通達，觀自在（觀世音菩薩）。

夜半子時，大智慧，圓融通達，沒有彼此之分。迷惑和覺悟，還如同鏡子上的塵埃。塵埃和鏡子都消失了，還剩下什麼事呢？

勸世

近來常見人們多說是非，不能閉口不言，互相依靠。說別人短處，你也有短處。長處短處，誰人自己能得知？

聖凡邪正，自己要知道。不要管他人的是與非。自古至今，有幾人能窮盡妙理？胡亂追逐塵世，如同癡人。

爭名奪利，爭人競我，何時才能停止？不覺春光已逝，變為秋天。樹葉飄落，大雁南歸，寒霜漸降。

【English Translation】 English version Song of the Twelve Hours

At the hour of the rooster's crow (chou), a hundred blessings descend. Dignify yourself, do not be indulgent. Open the door to give generously, and relieve the hungry and poor. Talented individuals must also utter the lion's roar (similes fearless speech, like a lion's roar that shakes everything).

At dawn (yin), be respectful. Sit upright and calm your spirit. With the four-line verse, a hundred errors will not be touched. The Fourfold Illumination (referring to wisdom) illuminates those on the path of practice.

At sunrise (mao), there is no need to ponder or calculate. Few people, near or far, understand. Unwilling to let go of the mind, allowing worries to arise.

At mealtime (chen), the bells and drums sound clearly, calling the master. Following the directions, providing for humans and gods, those who are blessed. The adornment of myriad virtues is the true cause.

At mid-morning (si), do not seek excessive pleasure or superfluous things. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and Five Natures (Śrāvaka-gotra, Pratyekabuddha-gotra, Bodhisattva-gotra, Aniyata-gotra, Agotraka) are like dust in a dream. The spiritual light directly manifests, like the wisdom of the Tathagata.

At midday (wu), directly point to the nature, clearly different from past and present. Turn the light around, universally illuminating, without discrimination. If you do not believe, you will continue to suffer.

At the sun's decline (wei), there is equality, spreading light, illuminating heaven and earth. Rivers, lakes, high mountains, and steep ridges are all unobstructed. This clarity is the wisdom within wisdom.

In the afternoon (shen), connecting myriad differences, recognize the truth within the myriad differences. When one right thought arises, all evil thoughts cease. Possessing the ten powers, perfectly understanding, called the World Honored One (Śākyamuni Buddha).

At sunset (you), all actions are impermanent, nothing lasts forever. Walking, sitting, lying down, without generating any thoughts, you are my true Dharma friends.

At dusk (xu), there is silence, the practice of peaceful meditation is complete. Clearly, the whole body is filled with the light of the six realms. Misunderstanding is like being in complete darkness.

At night (hai), one thought does not arise, there are no obstacles. The Way aligns with the heavenly mechanism, the nature naturally manifests. The subtle meaning, mysteriously understood, is Avalokiteśvara (Guanshiyin Bodhisattva).

At midnight (zi), there is great wisdom, perfect understanding, without distinction. Delusion and enlightenment are like dust on a mirror. When both dust and mirror disappear, what remains?

Admonition to the World

Recently, I often see people talking about right and wrong, unable to remain silent and rely on each other. Speaking of others' shortcomings, you also have shortcomings. Who can know their own strengths and weaknesses?

You must know the difference between the holy and the mundane, the evil and the righteous. Do not concern yourself with the rights and wrongs of others. How many people throughout history have been able to exhaust the profound principles? Foolishly chasing after the world, like a madman.

When will the struggle for fame and gain, the competition between people, cease? Unaware that the spring has passed and turned to autumn. Leaves fall, geese return south, and frost gradually descends.

冷。布衣草屨更何求。

汾陽無德禪師歌頌卷下(終)

禪師語錄舊版在汾州歲久多脫落南方亦少見者今勸眾緣重鏤版以廣流通

建中靖國元年正月初五日比丘　守中題

洪州開禪宗文字陳政　印行

廬山圓通崇勝禪院住持傳法比丘圓璣校勘

【現代漢語翻譯】現代漢語譯本：冷啊，身穿粗布衣，腳踏草鞋，還能有什麼更高的追求呢？

《汾陽無德禪師歌頌卷下》(終)

禪師語錄的舊版本在汾州年代久遠，很多地方都脫落了，南方也少見。現在勸說大家重新雕刻版本，以廣泛流通。

建中靖國元年正月初五日，比丘守中題。

洪州開禪宗文字，陳政印行。

廬山圓通崇勝禪院住持傳法比丘圓璣校勘。

【English Translation】 English version: Cold. Wearing simple cloth and straw sandals, what more could one ask for?

The End of Volume Two of 'Verses in Praise of Chan Master Wude of Fenyang'

The old edition of the Chan Master's sayings has been damaged and lost in Fenzhou over the years, and is rarely seen in the South. Now, I urge everyone to re-engrave the edition for wider circulation.

Inscribed by Bhiksu Shouzhong on the fifth day of the first month of the first year of the Jianzhong Jingguo era.

Printed and published by Chen Zheng, Hongzhou, who initiated the Zen sect's writings.

Collated by Yuanji, Dharma-transmitting Bhiksu and Abbot of the Yuantong Chongsheng Chan Monastery on Mount Lu.