T47n1993_黃龍慧南禪師語錄
大正藏第 47 冊 No. 1993 黃龍慧南禪師語錄
No. 1993
黃龍慧南禪師語錄
師初住同安崇勝禪院。開堂日。宣疏罷。師拈香云。此一炷香。為
今上皇帝聖壽無窮。又拈香云。此為知軍郎中文武采僚。資延福壽。次為國界安寧。法輪常轉。又拈香去。大眾且道。此一炷香。當爲何人。多少人卜度。未知落處。今日為湖南慈明禪師。一炷爇卻。令教充遍天下叢林。與一切衲僧。為災為禍去。
維那白槌云。法筵龍象眾。當觀第一義。師噫云。好個第一義。幸自完全。剛被維那折作兩橛。還有人接續得么。遂左右顧視大眾。乃云。若接續不得。同安今日。拈頭作尾。拈尾作頭去也。有問話者。切須著眼。時有僧問。寶座已登于鳳嶺。宗風演唱嗣何人。師畫一圓相。進云。石霜一派迸入江西也。師云。杲日當天。盲人摸地。問如何是同安境。師云。看不得。進云。如何是境中人。師云。無面目。問作家不啐啄。啐啄不作家。大眾臨筵。請師作家相見。師垂下一足。進云。焰里尋飛雪。水下火燒天。師乃收足。進云。大眾證明真善知識。師云。同安不著便。阇梨亦不著便。進云此由是兩家共用。掣鼓奪旗事作么生。師擲下拂子。
師乃云。未登此座。一
【現代漢語翻譯】 現代漢語譯本 《黃龍慧南禪師語錄》
黃龍慧南禪師語錄
禪師最初住在同安崇勝禪院。開堂那天，宣讀完疏文后，禪師拈香說道：『這一炷香，爲了當今皇帝（今上皇帝）聖壽無疆。』又拈香說道：『這（一炷香）爲了知軍郎中（知軍郎中，地方官員名）文武百官，祈求增福延壽，其次爲了國家安定，法輪常轉。』又拈香出去。各位，你們說，這一炷香，應當爲了何人？多少人猜測，不知落腳之處。今日爲了湖南慈明禪師（湖南慈明禪師，禪宗大師），一炷燒掉，令其教法遍佈天下叢林，與一切僧人，為災為禍去。
維那（維那，寺院中負責僧眾事務的僧人）敲槌說道：『法筵龍象眾，當觀第一義。』禪師噫了一聲說：『好一個第一義，幸好它本來是完整的，剛被維那折斷成兩截。還有人能接續得上嗎？』於是左右環顧大眾，說道：『如果接續不上，同安今日，就要把頭當尾，把尾當頭了。』有提問的人，切必要仔細看。當時有僧人問：『寶座已經登上了鳳嶺，宗風演唱將由誰來繼承？』禪師畫了一個圓相（圓相，佛教用語，象徵圓滿），進一步說：『石霜（石霜，地名，也是一個禪宗流派）一派迸入江西了。』禪師說：『杲日當空，盲人摸地。』問：『如何是同安境？』禪師說：『看不得。』進問：『如何是境中人？』禪師說：『無面目。』問：『作家不啐啄（啐啄，指雛鳥破殼時，母鳥和雛鳥內外合作），啐啄不作家，大眾臨筵，請師作家相見。』禪師垂下一隻腳。進云：『焰里尋飛雪，水下火燒天。』禪師於是收回腳。進云：『大眾證明真善知識。』禪師說：『同安不著邊際，你（阇梨）也不著邊際。』進云：『此由是兩家共用，掣鼓奪旗事作么生？』禪師擲下拂子（拂子，禪宗法器）。
禪師於是說：『未登此座，一'
【English Translation】 English version The Record of Zen Master Huinan of Huanglong
The Record of Zen Master Huinan of Huanglong
The Master initially resided at the Chong Sheng Zen Monastery in Tong'an. On the day of the opening ceremony, after the memorial was read, the Master held up incense and said, 'This stick of incense is for the boundless longevity of the current Emperor (今上皇帝).' Then, he held up incense again and said, 'This (stick of incense) is for the military and civil officials, including the Prefectural Commander (知軍郎中, a local official), to pray for increased blessings and longevity, and secondly for the peace of the nation and the constant turning of the Dharma wheel.' Then, he held up the incense again. 'Everyone, tell me, for whom should this stick of incense be for? Many people speculate, but do not know where it will land. Today, it is for Zen Master Ciming of Hunan (湖南慈明禪師, a Zen master). Let this stick be burned, so that his teachings spread throughout the monasteries of the world, bringing disaster and fortune to all monks.'
The Director (維那, a monk in charge of monastic affairs) struck the gavel and said, 'The dragon and elephant assembly at the Dharma banquet should contemplate the First Principle.' The Master sighed and said, 'What a fine First Principle. Fortunately, it was originally complete, but it has just been broken into two pieces by the Director. Is there anyone who can reconnect it?' Then, he looked around at the assembly and said, 'If it cannot be reconnected, then today in Tong'an, we will take the head as the tail and the tail as the head.' Those who have questions must pay close attention. At that time, a monk asked, 'The precious seat has already been ascended on Phoenix Ridge, who will inherit the lineage of the teachings?' The Master drew a circle (圓相, a Buddhist symbol representing completeness) and further said, 'The Shishuang (石霜, a place name and a Zen school) lineage has burst into Jiangxi.' The Master said, 'The bright sun is in the sky, but the blind man gropes the ground.' He asked, 'What is the realm of Tong'an?' The Master said, 'Cannot be seen.' He further asked, 'What is the person within the realm?' The Master said, 'Without a face.' He asked, 'The expert does not peck from within and without simultaneously (啐啄, referring to the cooperation between a chick and its mother when hatching), and simultaneous pecking does not make an expert. With the assembly present, please, Master, show us the appearance of an expert.' The Master lowered one foot. He further said, 'Seeking flying snow in flames, burning the sky under water.' The Master then withdrew his foot. He further said, 'The assembly bears witness to a true and virtuous teacher.' The Master said, 'Tong'an does not stick to one side, and you (阇梨) also do not stick to one side.' He further said, 'This is used by both sides, what about seizing the drum and snatching the flag?' The Master threw down his whisk (拂子, a Zen implement).
The Master then said, 'Before ascending this seat, one'
事也無。才登此座。便有許多問答。敢問大眾。只如一問一答。還當宗乘也無。若言當去。一大藏教。豈無問答。為什麼道。教外別行。傳上根輩。若言不當。適來許多問答。圖個什麼。行腳人當自開眼。勿使後悔。若論此事。非神通修證之能到。非多聞智慧之所談。三世諸佛。只言自知。一大藏教詮註不及。是故靈山會上。百千萬眾。獨許迦葉親聞。黃梅七百高僧。衣缽分付行者。豈是汝等。貪淫愚執勝負為能。夫出家者。須稟大夫決烈之志。截斷兩頭。歸家穩坐。然後大開門戶。運出自己家財。接待往來。賑濟孤露。方有少分報佛深恩。若不然者。無有是處。以拂子擊禪床下座。乃布謝。
歲旦上堂。僧問。不求諸聖。不重己靈。未是衲僧分上事。如何是衲僧分上事。師云。三十年來。罕逢此問。進云。恁么則辜負諸聖去也。師云。話也未答。何言辜負。僧撫掌一下。師云。吽。放過即不可。
師乃云。四象推移。終而復始。二儀交泰允屬茲辰。俗諦紛紜。各敘往來之禮。真如境界。且非新舊之殊。何故。豈不見道。一念普觀無量劫。無去無來亦無住。既絕去來。有何新舊。既非新舊。又何須拜賀。特地往來。但能一念常寂。自然三際杳忘。何去來之可拘。何新舊之可問。故云。如是了知三世事。超
【現代漢語翻譯】 現代漢語譯本： 事情本就是空無。才剛剛登上這個座位，就有了許多問答。請問各位，像這樣一問一答，算是佛法的精髓嗎？如果說是，那麼《大藏經》里難道沒有問答嗎？為什麼又說『教外別傳，傳給上等根器的人』呢？如果說不是，那麼剛才的許多問答，又是爲了什麼呢？參禪的人應當自己睜開眼睛，不要讓自己後悔。要論這件事，不是靠神通和修行證悟就能達到的，也不是靠博聞強記和聰明智慧就能談論清楚的。過去、現在、未來三世的諸佛，都只是說自己知道。整個《大藏經》都無法完全詮釋它。所以，在靈山會上，百千萬大眾中，只有迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）被允許親自聽聞佛法。黃梅五祖弘忍（Daman Hongren，禪宗五祖）座下七百高僧，只將衣缽傳付給慧能（Huineng，禪宗六祖）。難道是你們這些貪戀情慾、愚昧執著、爭強好勝的人能做到的嗎？出家的人，必須要有大丈夫果斷剛烈的志向，截斷兩頭的思緒，回到自己的本性中安穩地坐著。然後大開方便之門，拿出自己本有的智慧和功德，接待來來往往的人，救濟那些無依無靠的人，這樣才能稍微報答佛的深恩。如果不是這樣，那就沒有任何意義。 說完，用拂塵敲擊禪床，然後走下座位，表示感謝。
元旦上堂說法。有僧人問道：『不向諸佛菩薩祈求，也不看重自己的靈性，還不是參禪人的本分事，那麼什麼是參禪人的本分事？』 師父說：『三十年來，很少遇到這樣的問題。』 僧人進一步問道：『這樣說來，豈不是辜負了諸佛菩薩？』 師父說：『話還沒說完，怎麼就說辜負了？』 僧人拍了一下手掌。 師父說：『吽！放過就不可挽回了。』
師父於是說：『四季更替，週而復始；天地陰陽交合，確實屬於這個時辰。世俗的道理紛繁複雜，各自講述著往來的禮節。真如的境界，卻沒有新舊的差別。為什麼呢？難道沒聽說過嗎？『一念可以遍觀無量劫，沒有過去，沒有未來，也沒有停留。』既然斷絕了過去和未來，哪裡有什麼新舊可言？既然沒有新舊，又何必拜賀？特意往來。只要能一念常寂，自然就能忘卻過去、現在、未來三世。哪裡還有什麼去來可以拘泥，哪裡還有什麼新舊可以詢問？』所以說：『像這樣瞭解過去、現在、未來三世的事情，就能超越三界。』
【English Translation】 English version: Things are fundamentally empty. Just ascending this seat, there are already many questions and answers. May I ask everyone, are these questions and answers the essence of the Dharma? If you say yes, doesn't the entire Tripiṭaka (Tipiṭaka, the collection of Buddhist scriptures) contain questions and answers? Why then is it said, 'A separate transmission outside the teachings, passed on to those of superior capacity'? If you say no, then what was the purpose of all those questions and answers just now? Practitioners should open their own eyes and not regret it later. To discuss this matter, it cannot be reached by supernatural powers or cultivation and realization, nor can it be discussed by extensive learning and wisdom. The Buddhas of the three times (past, present, and future) only say that they know it themselves. The entire Tripiṭaka cannot fully explain it. Therefore, at the Vulture Peak assembly, among hundreds of thousands of people, only Kāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices) was allowed to hear the Dharma directly. Among the seven hundred eminent monks under Hongren (Daman Hongren, the Fifth Patriarch of Chan Buddhism) at Huangmei, only Huineng (Huineng, the Sixth Patriarch of Chan Buddhism) received the robe and bowl. Could it be that you, who are greedy for lust, foolishly attached, and strive for victory, are capable of this? Those who leave home must have the resolute will of a great person, cut off thoughts of both extremes, return to their own nature and sit securely. Then, widely open the gates of skillful means, take out your own inherent wisdom and merit, receive those who come and go, and relieve those who are helpless. Only then can you repay a small portion of the Buddha's deep kindness. If not, then there is no meaning. After speaking, he struck the Zen seat with his whisk and descended from the seat, expressing his gratitude.
On New Year's Day, the master ascended the hall to give a Dharma talk. A monk asked, 'Not seeking from the Buddhas and Bodhisattvas, nor valuing one's own spirit, is still not the business of a Chan monk. What then is the business of a Chan monk?' The master said, 'In thirty years, I have rarely encountered such a question.' The monk further asked, 'In that case, wouldn't that be letting down the Buddhas and Bodhisattvas?' The master said, 'The words have not yet been answered, how can you say letting down?' The monk clapped his hands once. The master said, 'Hum! Once let go, it cannot be recovered.'
The master then said, 'The four seasons shift, ending and beginning again; the union of heaven and earth truly belongs to this moment. Worldly truths are complex and diverse, each narrating the etiquette of coming and going. The realm of Suchness, however, has no distinction of new and old. Why? Have you not heard it said? 'A single thought can pervade countless eons, with no going, no coming, and no abiding.' Since going and coming are cut off, where is there any new or old to speak of? Since there is no new or old, why then must there be bowing and congratulations? Deliberately coming and going. If one can only maintain a single thought of constant stillness, then naturally the three times (past, present, and future) will be forgotten. Where is there any coming and going to be attached to, where is there any new and old to be asked about?' Therefore, it is said: 'Knowing the affairs of the three times in this way, one can transcend the three realms.'
諸方便成十力。良久云。如斯舉唱。人人盡知。破二作三。能有幾個。何故。時人祇解順風使帆。不解逆風把拖。擊禪床下座。
上堂云。冬至寒食一百五。即不問。諸上座。半夜穿針一句。作么生道。若人道得。還我第一籌來。若道不得。彼此失利。下座。
上堂云。法身無相。應物現形。般若無知。隨緣即照。遂豎起拂子云。拂子豎起。謂之法身。豈不是應物現形。拂子橫來。謂之般若。豈不是隨緣即照。乃呵呵大笑。忽有人出來搊住。同安唾一唾。摑一摑。掀倒禪床。拽向階下去。也怪他不得。如今既無如是咬豬狗底腳手。同安卻倒行此令去也。下座。
上堂集眾。良久云。嘉魚在深處。幽鳥立多時。擊禪床下座。
上堂云。今日四月八。我佛降生之日。天下精藍。皆悉浴佛。記得。遵布衲在藥山會裡。充殿主。浴佛之次。藥山問。汝祇浴得這個。還浴得那個么。遵云。把將那個來。藥山便休。師云。古人隨時一言半句。亦無巧妙。今人用盡心力安排。終不到他境界。眾中商量或云。這個是銅像。那個是法身。銅像有形。可以洗滌。法身無相。如何洗得。藥山只知其一。不知其二。被遵公倒靠。直得口似匾擔。不勝懡㦬。又云古聖垂問。只要驗人。問汝那個。便道把將那個來。正是隨
【現代漢語翻譯】 現代漢語譯本 種種方便成就了佛的十種力量（十力，指佛所具有的十種智慧力量）。停頓片刻說：『像這樣提倡，人人都知道。破二作三（破二作三，佛教術語，指將二諦或二乘的教義轉化為三諦或三乘的教義），能有幾個做到？』為什麼呢？現在的人只懂得順風使帆，不懂得逆風拉縴。』說完敲擊禪床，走下座位。
升座說法：『冬至后第一百零五天是寒食節，這個暫且不問。各位禪師，半夜穿針這一句，怎麼說？如果有人說得出來，還我第一籌（第一籌，指最好的、最高的境界）。如果說不出來，彼此都失利。』說完下座。
升座說法：『法身（法身，佛教術語，指佛的真身）沒有固定的形象，應物而顯現各種形態。般若（般若，佛教術語，指智慧）沒有分別的知見，隨順因緣而照見一切。』於是舉起拂塵說：『拂塵豎起來，就說是法身，這難道不是應物現形嗎？拂塵橫過來，就說是般若，這難道不是隨緣即照嗎？』於是哈哈大笑。『如果有人出來抓住我，同安會朝他吐口水，打他幾下，掀翻禪床，把他拽到臺階下去，也怪不得他。現在既然沒有像那樣咬豬狗的腳手，同安卻要倒行此令了。』說完下座。
升座聚集眾人，停頓片刻說：『嘉美的魚在深水裡，幽靜的鳥站立了很久。』說完敲擊禪床，走下座位。
升座說法：『今天是四月初八，是我佛釋迦牟尼降生的日子。天下的寺廟，都舉行浴佛儀式。』記得，遵布衲（遵布衲，人名）在藥山禪師的寺廟裡，擔任殿主。浴佛的時候，藥山問：『你只洗滌得了這個（指佛像），還能洗滌得了那個（指法身）嗎？』遵布衲說：『把那個拿來。』藥山便不再說話。』禪師說：『古人隨時說一句半句，也沒有什麼巧妙之處，現在的人用盡心力安排，終究達不到他的境界。』眾人商量，或者說：『這個是銅像，那個是法身。銅像有形，可以洗滌；法身無相，如何洗滌？藥山只知其一，不知其二，被遵公反問，直弄得他口像扁擔一樣，非常尷尬。』又說古聖垂問，只要驗證人。問你那個，便說把那個拿來，正是隨
【English Translation】 English version All kinds of expedient means accomplish the Ten Powers (Ten Powers, referring to the ten kinds of wisdom and power possessed by the Buddha). Pausing for a moment, he said: 'Such advocacy, everyone knows. Breaking two and making three (Breaking two and making three, a Buddhist term, referring to transforming the teachings of the two truths or two vehicles into the teachings of the three truths or three vehicles), how many can achieve it?' Why? People today only know how to sail with the wind, but do not know how to pull the towline against the wind.' After speaking, he struck the Zen bed and stepped down from the seat.
Ascending the Dharma seat, he said: 'One hundred and five days after the winter solstice is the Hanshi Festival, let's not ask about that for now. Zen masters, how do you say the phrase 'threading a needle in the middle of the night'? If someone can say it, return the first counter (first counter, referring to the best, the highest realm) to me. If you can't say it, both sides will lose.' After speaking, he stepped down from the seat.
Ascending the Dharma seat, he said: 'The Dharmakaya (Dharmakaya, a Buddhist term, referring to the true body of the Buddha) has no fixed form, manifesting various forms in response to things. Prajna (Prajna, a Buddhist term, referring to wisdom) has no discriminating knowledge, illuminating everything according to conditions.' Then he raised the whisk and said: 'The whisk is raised, and it is said to be the Dharmakaya, is this not manifesting form in response to things? The whisk is held horizontally, and it is said to be Prajna, is this not illuminating according to conditions?' Then he laughed loudly. 'If someone comes out and grabs me, Tongan will spit at him, hit him a few times, overturn the Zen bed, and drag him down the steps, and you can't blame him. Now that there are no such hands and feet for biting pigs and dogs, Tongan wants to reverse this order.' After speaking, he stepped down from the seat.
Ascending the Dharma seat, he gathered the crowd, paused for a moment, and said: 'The fine fish are in the deep water, the secluded birds have been standing for a long time.' After speaking, he struck the Zen bed and stepped down from the seat.
Ascending the Dharma seat, he said: 'Today is the eighth day of the fourth month, the day of the birth of our Buddha Shakyamuni. All the temples in the world are holding bathing Buddha ceremonies.' Remember, Zun Buna (Zun Buna, a person's name) was the hall master in Yaoshan Zen Master's temple. During the bathing of the Buddha, Yaoshan asked: 'You can only wash this (referring to the Buddha statue), can you also wash that (referring to the Dharmakaya)?' Zun Buna said: 'Bring that here.' Yaoshan stopped speaking.' The Zen master said: 'The ancients said a sentence or half a sentence at any time, and there was nothing clever about it. People today use all their efforts to arrange it, but they still can't reach his realm.' The crowd discussed, or said: 'This is a bronze statue, that is the Dharmakaya. The bronze statue has form and can be washed; the Dharmakaya has no form, how can it be washed? Yaoshan only knew one thing, but not the other. He was questioned by Zun Gong, making his mouth like a flat carrying pole, very embarrassed.' It is also said that the ancient sages asked questions, just to verify people. If you ask about that, then say bring that here, it is precisely following
聲逐色。咬他言句。上他綣繢。藥山見伊不會。所以便休。又道。藥山與么來。早是無事起事。好肉上剜瘡。遵公不見來病。卻向灸瘡瘢上更著艾焦。有云。古人得了。逢場作戲。無可不可。何高何低。彼此知有。自是後人強生分別。師云。如前所解。蓋不遇人。一失其源。迷而不復。所以只憑誠心。思量計較。以當宗乘。殊不知。有作思惟。從有心起。用此思惟。辨于佛境。如取螢火燒須彌山。縱經塵劫。終不能著。是故行腳高人。切須自看。從上來事。合作么生。畢竟將何敵他生死。勿以少許浮粗識見。自作障礙。佛法不是這個道理。同安今日不避口業。與諸人說破。此二尊宿。一出一入。未見輸贏。三十年後。不得錯舉。下座。
聖節上堂云。今日皇帝降誕之辰。率土普天祝延聖壽。即不無。諸仁者。還識王子也未。若人識得。盡十方微塵剎土。皆屬上座。更非他物。便坐涅槃城裡。端拱無為。統三界以為家。作四生之依怙。若也未識。佛殿里燒香。三門頭合掌。下座。
上堂。因僧馳書。遂舉思和尚。令石頭馳書。上南嶽讓和尚。即云。回。來與汝個鈯斧子住山去。石頭到讓和尚處。未達書便問。不求諸聖。不重已靈時如何。讓云。子問太高生。何不向下問。石頭云。乍可永劫受輪迴。不從諸聖
【現代漢語翻譯】 現代漢語譯本：聲音追逐形色。咬住他的言語語句。陷入他的圈套紋飾。藥山（Yaoshan，人名）見他們不會，所以就作罷。又說，藥山這樣做，本來沒事找事，好肉上剜瘡。遵公（Zungong，人名）沒見到病根，卻在灸瘡的疤痕上再放艾草燒灼。有人說，古人得了道，逢場作戲，無所不可。何必分高低，彼此心知肚明。只是後人強行分別。我（師父）說，像前面所解釋的，大概是沒遇到明師，一旦失去源頭，就會迷惑而無法回頭。所以只憑誠心，思量計較，以此當作宗乘。殊不知，有所作為的思惟，是從有心而起。用這種思惟，來辨別佛的境界，就像用螢火蟲的光去燒須彌山（Sumeru，佛教名山），縱然經過無數劫，終究不能點著。因此，雲遊四方的修行人，務必要自己看清楚，從古至今這件事，應該怎麼做？到底用什麼來對抗生死？不要用少許膚淺粗略的見解，自己設定障礙。佛法不是這個道理。同安（Tong'an，地名）今天不避諱口業，和你們說破。這兩位尊宿，一出一入，還沒分出輸贏。三十年後，不要錯誤地引用。下座。 聖節上堂說，今天皇帝誕生的日子，全國上下都祝賀皇帝萬壽無疆。這當然沒錯。各位，你們認識王子了嗎？如果有人認識，整個十方微塵剎土，都屬於上座，不再是其他東西。便安坐在涅槃城裡，無為而治，把三界當作自己的家，作為四生（指胎生、卵生、濕生、化生）的依靠。如果還不認識，就在佛殿里燒香，在三門前合掌。下座。 上堂。因為僧人傳遞書信，於是舉思和尚（Siheshang，人名）的例子，讓石頭（Shitou，人名）傳遞書信，給南嶽讓和尚（Nanyuerangheshang，人名）。（思和尚）就說，回來，給你一把鈯斧子，讓你去住山。石頭到了讓和尚那裡，還沒遞上書信就問，『不求諸聖，不重己靈時如何？』讓說，『你問得太高深了，為什麼不向下問？』石頭說，『寧可永遠受輪迴之苦，也不求諸聖。』
【English Translation】 English version: Sound chases after form and color. They seize upon his words and phrases, and become entangled in his ornate descriptions. Yaoshan (Yaoshan, a person's name) saw that they didn't understand, so he stopped. He also said, 'Yaoshan's doing this is like creating trouble where there is none, like carving a wound on healthy flesh.' Zungong (Zungong, a person's name) didn't see the root of the illness, but instead applied moxa cautery to the scar of a previous cauterization. Someone said, 'The ancients, having attained enlightenment, engaged in the world as a play, finding nothing unacceptable. Why distinguish between high and low? They understood each other implicitly. It is only later generations who insist on making distinctions.' The master said, 'As explained earlier, this is probably because they didn't encounter a true teacher. Once they lose the source, they become confused and cannot return. Therefore, they rely solely on sincere intention, pondering and calculating, taking this to be the essence of the sect. Little do they know that contrived thought arises from a deliberate mind. Using this kind of thought to discern the realm of the Buddha is like using the light of a firefly to burn Mount Sumeru (Sumeru, a Buddhist sacred mountain). Even after countless eons, it will never catch fire. Therefore, wandering ascetics must carefully examine themselves. How should this matter, from ancient times until now, be approached? What, after all, will they use to confront birth and death? Do not use a little superficial and crude knowledge to create obstacles for yourselves. The Buddha-dharma is not this kind of reasoning. Tong'an (Tong'an, a place name) today does not avoid karmic retribution of speech, and reveals this to you all. These two venerable monks, one going out and one coming in, have not yet determined who is the winner. Thirty years from now, do not misquote them.' He then descended from the seat. Ascending the Dharma seat on the holy day, he said, 'Today is the Emperor's birthday, and the whole country celebrates his longevity. This is certainly true. But, good people, have you recognized the Prince yet? If someone recognizes him, the entire ten directions of dust-mote lands will belong to the one on the seat, and nothing else. Then he will sit peacefully in the city of Nirvana, governing without action, taking the three realms as his home, and being the refuge of the four kinds of beings (referring to those born from wombs, eggs, moisture, and transformation). If you have not yet recognized him, then you burn incense in the Buddha hall and put your palms together at the three gates.' He then descended from the seat. Ascending the Dharma seat. Because a monk was delivering a letter, he cited the example of Master Sihe (Siheshang, a person's name), who had Shitou (Shitou, a person's name) deliver a letter to Master Rang of Nanyue (Nanyuerangheshang, a person's name). (Master Sihe) then said, 'When you return, I will give you a hoe-axe to live in the mountains.' When Shitou arrived at Master Rang's place, he asked before handing over the letter, 'What is it like when one does not seek from the saints and does not value one's own spirit?' Rang said, 'Your question is too profound. Why not ask a simpler question?' Shitou said, 'I would rather endure the suffering of reincarnation forever than seek from the saints.'
求解脫。讓和尚不對。石頭乃回。思和尚問。子去未久。書得達否。石頭云。信亦不通。書亦不達。思和尚云。何故。石頭舉前話。復云。去日蒙和尚。許個鈯斧子住山。即今便請。思和尚垂下一足。石頭便禮拜。去入南嶽住山。師云。石頭馳書。今古共聞。後人不善宗由。罕能提唱。致使水乳不辨。玉石不分。同安今日擗破一半。佈施大眾。石頭雖然善能馳達。不辱宗風。其奈逞俊太忙。不知落節。既是落節。回來因甚卻得鈯斧子住山。若這裡見得。非唯住山。盡十方世界。塵塵剎剎。虎穴魔宮。皆是住處。若也未見。敢保諸人未有安身立命處。下座。
上堂。舉雲門大師云。平地上死人無數。過得荊棘林者是好手。乃拈起拂子云。大眾。若喚作拂子。正是平地上死人。若不喚作拂子。未透得荊棘林在。擊禪床。下座。
上堂。喝一喝云。盡大地被同安一喝。瓦解冰消。汝等諸人。向什麼處。著衣吃飯。若未得個著衣吃飯處。須得個著衣吃飯處。若識得個著衣吃飯處。識取鼻孔好。下座。
上堂云。洪波浩渺。白浪滔天。截流到岸之人。端然忘慮。短棹孤舟之客。進退攢眉。且道。風恬浪靜一句。作么生道。還有人道得么。若無人道得。同安佈施汝等諸人。良久云。漁人閑自唱。樵者獨高歌。下
【現代漢語翻譯】 現代漢語譯本： 求（如何）解脫。（讓）石頭不要為難和尚。（石頭）於是回去。（慧）思和尚問：（你）離開沒多久，書信送到了嗎？石頭說：信也沒送到，書也沒送到。思和尚問：為什麼？石頭舉起之前（和思和尚）說過的話，又說：去的那天承蒙和尚，答應給一把鈯斧子（比喻弘法的工具和權力）讓我住山，現在就請（給我）。思和尚垂下一隻腳。石頭便禮拜。之後去南嶽住山。師（同安禪師）說：石頭送信（指傳達心意），自古至今大家都聽說了。後人不善於理解其中的宗門由來，很少有人能提倡。導致水和乳汁不分，玉和石頭不分。同安今天劈開一半（指點破），佈施給大家。石頭雖然善於傳達心意，沒有辱沒宗風，但是奈何逞能太急，不知道落腳點。既然是落腳點，回來為什麼卻能得到鈯斧子住山？如果在這裡看得明白，不僅僅是住山，整個十方世界，所有塵埃剎土，虎穴魔宮，都是住處。如果還沒看明白，我敢保證各位還沒有安身立命的地方。下座。
上堂。舉雲門大師的話說：平地上死人無數，過得了荊棘林的人才是好手。於是拿起拂子說：各位，如果（你們）把它叫做拂子，正是平地上死人。如果不把它叫做拂子，（你們）還沒穿過荊棘林。擊禪床。下座。
上堂。喝一聲說：整個大地被同安這一喝，瓦解冰消。你們各位，向什麼地方，穿衣吃飯？如果還沒得到一個穿衣吃飯的地方，必須得到一個穿衣吃飯的地方。如果認識了穿衣吃飯的地方，好好認識自己的鼻孔。下座。
上堂說：洪波浩渺，白浪滔天，截斷水流到達岸邊的人，安然忘卻憂慮。短棹孤舟的客人，進退兩難，緊鎖眉頭。那麼，風平浪靜這句話，怎麼說？還有人說得出來嗎？如果沒有人說得出來，同安佈施給大家。良久說：漁人悠閒地唱著歌，樵夫獨自高聲歌唱。下
【English Translation】 English version: Seeking liberation. (Let) Stone not trouble the monk. (Stone) then returned. Monk (Hui) Si asked: (You) left not long ago, was the letter delivered? Stone said: The letter was not delivered, nor was the book delivered. Monk Si asked: Why? Stone raised the previous words (spoken with Monk Si), and said again: On the day of departure, I was favored by the monk, who promised to give me a 'chua fu zi' (鈯斧子) (a metaphor for the tools and authority to propagate the Dharma) to live on the mountain, and now I ask (for it). Monk Si lowered one foot. Stone then bowed. Afterwards, he went to live on Mount Nan. The master (Chan Master Tong'an) said: Stone's sending of the letter (referring to conveying the mind), has been heard by everyone from ancient times to the present. Later people are not good at understanding the origin of the sect, and few people can advocate it. This leads to the inability to distinguish between water and milk, and the inability to distinguish between jade and stone. Tong'an today splits it in half (pointing it out), and gives it to everyone. Although Stone is good at conveying the mind and has not disgraced the sect's style, he is too eager to show off his cleverness and does not know where to land. Since it is a landing point, why can he get the 'chua fu zi' to live on the mountain when he comes back? If you can see this clearly, it is not just living on the mountain, but the entire ten directions of the world, all dust lands, tiger dens, and demon palaces are places to live. If you haven't seen it yet, I dare to guarantee that you don't have a place to settle down. Descend from the seat.
Ascending the hall. Quoting Great Master Yunmen's words: 'Countless people die on flat ground, those who can pass through the thorny forest are good hands.' Then, picking up the whisk, he said: 'Everyone, if (you) call it a whisk, it is precisely dying on flat ground. If you don't call it a whisk, (you) haven't passed through the thorny forest.' Strike the meditation bed. Descend from the seat.
Ascending the hall. Shouting once, he said: 'The entire earth is shattered and melted by Tong'an's shout. Where do you all, wear clothes and eat? If you haven't found a place to wear clothes and eat, you must find a place to wear clothes and eat. If you recognize the place to wear clothes and eat, recognize your nostrils well.' Descend from the seat.
Ascending the hall, he said: 'The vast waves are boundless, the white waves are滔天 (tao tian, surging to the sky), those who cut off the flow and reach the shore, forget their worries peacefully. The guests in short boats, are in a dilemma, frowning. So, how do you say the sentence 'the wind is calm and the waves are quiet'? Is there anyone who can say it? If no one can say it, Tong'an bestows it upon you all.' After a long while, he said: 'The fisherman sings leisurely, the woodcutter sings loudly alone.' Descend
座。
遷住歸宗語錄
師初入寺。上堂云。歸宗上寺。是大禪河。既是禪河。豈無釣客。莫有問話者么。良久無人問。師乃去。頭角住多無獬豸。羽毛雖眾少鴛鴦。夫微妙大法身。故聽而不聞。視而不見矣。清凈無師智。豈思而得。學而能哉。然不有提唱。孰辨宗由。不有問答。孰明邪正。如今長老升堂提唱。眾中又無人問。既無人問。亦無答者。宗由邪正若為明辨。若有人辨得邪正。出來推倒禪床。喝散大眾。也與衲僧出氣。若辨不得。來年更有新條在。惱亂春風卒未休。下座。
上堂云。摩尼在掌。隨眾色以分輝。寶月當空。逐千江而現影。諸仁者。一問一答。一棒一喝。是光影。一明一暗。一擒一縱。是光影。山河大地是光影。日月星辰是光影。三世諸佛一大藏教。乃至諸大祖師。天下老和尚。門庭敲磕。千差萬別。俱為光影。且道何者是珠。何者是月。若也不識珠之與月。念言念句。認光認影。猶如入海算沙。磨磚作鏡。希其數而欲其明。萬不可得。豈不見道。若也廣尋文義。猶如鏡里求形。更乃息念觀空。大似水中捉月。衲僧到此。須有轉身一路。若也轉得。列開捏聚。無非大事現前。七縱八橫。更無少剩之法。若轉不得。布袋里老鴉。雖活如死。某山野常人。素無識見。昨蒙本郡殿丞
{ "translations": [ "現代漢語譯本：", "", "遷住歸宗語錄", "", "師父剛到寺院，上堂說法時說：『歸宗上寺，就是一條大禪河。既然是禪河，難道沒有釣客嗎？有沒有人要提問？』過了很久，沒有人提問。師父於是離開。有頭角的多半不是獬豸（xiè zhì，古代傳說中的一種神獸，能辨別是非曲直），羽毛眾多的卻很少有鴛鴦。微妙的大法身，所以聽而不聞，視而不見啊。清凈的無師之智，難道是思考就能得到，學習就能掌握的嗎？然而沒有提倡，誰來辨別宗派的由來？沒有問答，誰來分清邪正？如今長老升座提倡，大眾中又沒有人提問。既然沒有人提問，也就沒有人回答。宗派的由來和邪正如何才能明辨？如果有人能辨別邪正，就出來推倒禪床，喝散大眾，也算是為衲僧（nà sēng，指僧人）們出氣。如果辨別不了，來年還有新的條規在，惱亂春風終究不會停止。』說完下座。", "", "上堂說法時說：『摩尼（mó ní，梵語，意為如意寶珠）在掌中，隨著不同的顏色而散發光輝；寶月當空，在千江萬水中顯現倒影。各位仁者，一問一答，一棒一喝，都是光影；一明一暗，一擒一縱，都是光影；山河大地是光影，日月星辰是光影，三世諸佛和一大藏教，乃至各位大祖師，天下老和尚，門庭的敲磕，千差萬別，都是光影。那麼，什麼是珠，什麼是月呢？如果不能認識珠和月，念著言語和句子，執著于光和影，就像在海里數沙子，磨磚頭想當鏡子，希望能夠數清沙子，希望磚頭能夠發光，都是萬萬不可能的。難道沒聽說過嗎？如果廣泛地尋求解說文句的意義，就像在鏡子里尋找形象；更進一步息滅念頭來觀空，就像在水中撈月亮。衲僧到了這裡，必須要有轉身的一條路。如果能夠轉身，列開捏聚，無非是大事現前；七縱八橫，更沒有絲毫剩餘的法。如果不能轉身，就像布袋里的老鴉，雖然活著卻如同死去。我山野常人，向來沒有見識，昨天蒙本郡殿丞（diàn chéng，官名）'", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "", "Relocating to Guizong Monastery - Recorded Sayings", "", "When the Master first entered the monastery, he ascended the Dharma hall and said, 'Guizong Upper Monastery is a great Zen river. Since it is a Zen river, how can there be no anglers? Is there anyone who wishes to ask a question?' After a long silence, no one asked. The Master then departed. 'Those with horns are mostly not Xiezhai (a mythical beast that can distinguish right from wrong), and though the feathers are many, there are few mandarin ducks. The subtle Dharma body is such that one hears but does not listen, sees but does not perceive. Pure, without a teacher's wisdom, how can it be obtained through thought or mastered through learning? Yet, without promotion, who can discern the origin of the school? Without questions and answers, who can clarify what is right and wrong? Now, the elder ascends the hall to promote the Dharma, yet no one in the assembly asks a question. Since no one asks, there is no one to answer. How can the origin of the school and what is right and wrong be clearly distinguished? If anyone can distinguish right from wrong, come forth and overturn the Zen bed, disperse the assembly, and give vent to the monks. If you cannot distinguish, next year there will be new branches, and the troubling spring breeze will not cease.' He then descended from the seat.", "", "Ascending the Dharma hall, he said, 'The Mani (wish-fulfilling) jewel is in the palm, radiating brilliance according to the colors it reflects; the precious moon is in the sky, appearing in the reflections of a thousand rivers. Virtuous ones, a question and an answer, a staff and a shout, are all light and shadow; a brightness and a darkness, a capture and a release, are all light and shadow; mountains, rivers, and the great earth are light and shadow; the sun, moon, and stars are light and shadow; the Buddhas of the three worlds and the entire Tripitaka (Buddhist canon), even the great patriarchs, the old monks of the world, the knocks and taps at the gate, the myriad differences, are all light and shadow. Now, what is the jewel, and what is the moon? If you do not recognize the jewel and the moon, clinging to words and phrases, recognizing light and shadow, it is like counting grains of sand in the ocean, or grinding a brick to make a mirror, hoping to count the grains and wishing for brightness, which is utterly impossible. Have you not heard it said, 'If you broadly seek the meaning of words, it is like seeking a form in a mirror; further, to cease thoughts and contemplate emptiness is much like grasping at the moon in water.' Monks who arrive here must have a path for turning around. If you can turn around, spreading out and gathering together, it is nothing but the great matter manifesting before you; seven horizontal and eight vertical, there is no law left over. If you cannot turn around, you are like an old crow in a bag, alive but as good as dead. I, a common man from the mountains, have always lacked knowledge and insight. Yesterday, I received the honor from the Prefectural Administrator (diàn chéng, an official title) of this prefecture.'" ] }
判官秘書。特垂見召。然部封之下。不敢不來。方始及門。便有歸宗之命。進退循省。深益厚顏。此乃殿丞判官。曩承佛記。示作王臣。常于佈政之餘。寅奉覺雄之教。欲使慧風與堯風並扇。庶佛日與舜日同明。茍非存意于生靈。何以盡心之如此。是日又蒙朝蓋光臨法筵。始卒成褫。良增榮荷。昔日裴相國位居廊廟。黃檗受知。韓文公名重當年。大巔得主。以今況古。有何異哉。更欲多談。恐煩觀聽。下座。
上堂云。盡令提綱。不通凡聖。放一線道。有個商量。遂拈起拄杖云。即今拄杖豎也。十方世界一時豎。又橫拄杖云。即今拄杖橫也。十方世界一時橫。何也。不見道。極小同大。忘絕境界。極大同小。不見邊表。卓拄杖。下座。
提刑入山升座。僧問。提刑朝蓋。遠詣法筵。向上宗乘。乞師一訣。師云。一字幞頭尖檐帽子。進云。非但提刑承此善。學人禮拜謝師恩。師云。拽脫爾眉毛。敲落爾鼻孔。又作么生。僧噓噓。師云。打面還他州土麥。唱歌須是帝鄉人。
師乃云。有情之本。依智海以為源。含識之流。總法身而為體。只為情生智隔。于日用而不知。想變體殊。趣業緣而莫返茫茫今古。誰了本因。役役愛憎。情源虛妄。故我釋迦調御。久證菩提。憫我勞生自取流轉。爾後得其大智。化
【現代漢語翻譯】 現代漢語譯本：判官秘書（判官的秘書）。特意前來拜見召見。雖然是下屬部門的命令，不敢不來。剛到門口，便被告知要返回。進退兩難，深感慚愧。這位殿丞判官（殿中丞的判官），過去曾蒙受佛的預言，示現為王臣。常常在處理政務之餘，恭敬地奉行覺悟者的教誨，希望智慧之風與堯的德政之風一同吹拂，佛的智慧之光與舜的德政之光一同照耀。如果不是心懷對百姓的關愛，怎麼會如此盡心盡力呢？今天又蒙受朝廷官員的光臨法會，最終得以完成，實在感到榮幸。過去裴相國（裴休）位居朝廷，得到黃檗禪師的賞識；韓文公（韓愈）名重一時，得到大顛禪師的敬重。以今天的情況比照過去，有什麼不同呢？還想多說，恐怕打擾大家的觀聽，就此下座。
上堂說法：完全提持綱要，不落入凡聖的分別。放開一線道路，可以商量。於是拿起拄杖說：『現在拄杖豎立著，十方世界一時都豎立。』又橫著拄杖說：『現在拄杖橫著，十方世界一時都橫著。』為什麼呢？沒聽過說嗎？『極小與極大相同，忘卻了境界的區分。極大與極小相同，看不到邊際。』放下拄杖，下座。
提刑（官名）入山升座。僧人問道：提刑大人帶著朝廷的威儀，遠道而來參加法會，請老師開示向上之宗乘的要訣。師父說：『一字幞頭（一種帽子），尖檐帽子。』僧人進一步說：『不僅提刑大人承受了這份善緣，學人也禮拜感謝師父的恩德。』師父說：『拽掉你的眉毛，敲掉你的鼻孔，又該怎麼辦？』僧人發出『噓噓』的聲音。師父說：『打面要用他鄉的麥子，唱歌必須是帝鄉的人。』
師父於是說：有情眾生的根本，依賴智慧之海作為源頭；有情識的眾生，總體以法身為本體。只因爲情慾產生，智慧被隔斷，在日常生活中而不知曉。妄想變異，形體各異，趨向各自的業緣而無法返回。茫茫的過去和現在，誰能瞭解根本的原因？忙忙碌碌的愛和憎，情慾的根源是虛妄的。所以釋迦調御（釋迦牟尼佛的稱號），早已證得菩提，憐憫我們這些勞苦的眾生自取流轉，之後才得到大智慧，教化眾生。
【English Translation】 English version: Secretary of the Magistrate (secretary of the magistrate). I was specially summoned for an audience. Although it was an order from a subordinate department, I dared not disobey. As soon as I arrived at the gate, I was instructed to return. Feeling conflicted and deeply ashamed. This Judge of the Palace (Judge of the Palace Attendant), in the past, received the Buddha's prophecy, appearing as a royal minister. He often reverently follows the teachings of the Awakened One in his spare time from administering government, hoping that the wind of wisdom and the wind of Yao's virtuous governance will blow together, and that the light of the Buddha's wisdom and the light of Shun's virtuous governance will shine together. If it were not for his concern for the well-being of the people, how could he be so dedicated? Today, I am also honored by the presence of court officials at the Dharma assembly, which has finally been completed, greatly increasing my honor. In the past, Chancellor Pei (Pei Xiu) held a high position in the court and was appreciated by Zen Master Huangbo; Han Wengong (Han Yu) was renowned in his time and was respected by Zen Master Dadian. Comparing today's situation with the past, what is the difference? I would like to say more, but I am afraid of disturbing everyone's listening, so I will step down.
Ascending the Dharma hall, he said: 'Completely uphold the essentials, not falling into the distinction between the mundane and the sacred. Open up a path, and there can be discussion.' Then he picked up his staff and said: 'Now that the staff is standing upright, the ten directions of the world are standing upright at the same time.' Then he held the staff horizontally and said: 'Now that the staff is lying horizontally, the ten directions of the world are lying horizontally at the same time.' Why? Haven't you heard it said? 'The extremely small is the same as the extremely large, forgetting the distinction of boundaries. The extremely large is the same as the extremely small, seeing no boundaries.' He put down his staff and stepped down.
The Judicial Commissioner (official title) entered the mountain and ascended the seat. A monk asked: 'Judicial Commissioner, with the dignity of the court, has come from afar to attend the Dharma assembly. Please, teacher, reveal the key to the supreme vehicle.' The master said: 'A one-character turban (a type of hat), a pointed-brimmed hat.' The monk further said: 'Not only does the Judicial Commissioner receive this good fortune, but the student also bows and thanks the teacher for his kindness.' The master said: 'Tear off your eyebrows, knock off your nostrils, what then?' The monk made a 'hush hush' sound. The master said: 'To make noodles, you must use wheat from other lands; to sing, you must be a person from the imperial homeland.'
The master then said: 'The root of sentient beings relies on the sea of wisdom as its source; the stream of sentient beings, in its entirety, takes the Dharmakaya as its essence. It is only because emotions arise that wisdom is obstructed, and one is unaware in daily life. Delusions transform, and forms differ, heading towards their respective karmic conditions and unable to return. In the vast past and present, who can understand the fundamental cause? The busy love and hate, the root of emotions is illusory. Therefore, Shakyamuni the Tamer (title of Shakyamuni Buddha), long ago attained Bodhi, pitying us toiling beings who take on transmigration ourselves, and only then did he obtain great wisdom to teach sentient beings.'
妙相身。住世四十九年。演說十二分教。隨乎利鈍。設彼化門。庶上中下根。各得其漸。譬如大海不讓小流。假使蚊虻阿修羅王。飲其水者。皆得飽滿。厥後化緣將畢。示滅雙林。謂人天大眾曰。吾有正法眼藏。涅槃妙心。付囑摩訶大迦葉。教外別行。傳上根輩。是法非有作思惟之所能解。非神通修證之所能入。不可以有心知。不可以無心得。悟之則頓超三界。迷之則萬劫沉淪。只如今日王官普會。僧俗同筵。坐立儼然。見聞不昧。為是迷耶悟耶。於此見得。不待三祇劫滿。萬行功圓。一念超越。更無前後。此日山寺多幸。伏蒙本路提刑都官提刑舍人。親垂朝蓋。光飾荒藍。經宿而來。起居萬福。況二尊官。夙植德本。現宰官身。以慈惠臨民。代今。
天子宵旰之急。若僧若俗。若貴若賤。悉皆受賜其福其壽。可勝道哉。既沐光臨。且寬尊抱。故我佛如來云。夫說法者。無說無示。其聽法者。無聞無得。又聞。仲尼與溫伯雪。久欲相見。一日稅駕相逢於途路間。彼此無言。各自回去。洎後門人問曰。夫子久欲見溫伯雪。及乎相見。不交一談。此乃何意。仲尼曰。君子相見。目擊道存。且道古人相見。目擊道存。山僧今日鳴鼓升堂。特地忉忉。一場失利。下座。
上堂云。順捋虎鬚應自顧。倒拈蛇尾任他猜
【現代漢語翻譯】 現代漢語譯本： 佛陀以妙相之身，在世四十九年，演說十二分教（佛教經典的十二種分類）。隨著眾生根性的利鈍，設立各種教化之門，希望上、中、下三種根器的人，都能各自循序漸進地得到利益。譬如大海不拒絕細小的水流，即使是蚊子、虻蟲乃至阿修羅王（一種神道生物），飲用海水都能得到飽滿。後來，佛陀教化的因緣將盡，在雙林（兩棵娑羅樹）之間示現涅槃。告訴人天大眾說：『我擁有正法眼藏（開悟的智慧），涅槃妙心（寂靜的真如自性），交付給摩訶迦葉（佛陀的大弟子）。這是教外別傳，專門傳給上根利智的人。』這種法不是通過有為的思惟所能理解的，也不是通過神通和修行所能證入的。不可以有心去領會，也不可以用無心去領會。領悟它，就能立刻超越三界（欲界、色界、無色界）；迷惑它，就會萬劫沉淪。就如今日王公官員普遍集會，僧人和俗人同在一處，端坐站立，見聞分明，這是迷惑呢？還是領悟呢？如果能在此處領悟，就不必等待三大阿僧祇劫（極長的時間）修行圓滿，一念之間就能超越，沒有先後之分。今日山寺非常幸運，承蒙本路提刑都官提刑舍人，親自前來，光耀這荒涼的寺廟，在此借宿，祝願萬福。況且二位尊官，宿世就種下深厚的德本，現在擔任官職，以慈悲和恩惠對待百姓，代替當今天子分擔憂勞。無論是僧人還是俗人，無論是尊貴還是卑賤，都蒙受你們的恩賜，你們的福德和壽命，真是說不盡啊！既然蒙受光臨，請放寬心懷。所以我佛如來說：『說法的人，無說無示；聽法的人，無聞無得。』又聽說，仲尼（孔子）與溫伯雪，一直想見面。一天，在路途中相遇，彼此沒有說話，各自回去了。之後，他的學生問道：『老師一直想見溫伯雪，等到見面時，卻不交談一句，這是什麼意思呢？』仲尼說：『君子相見，心領神會。』且說古人相見，心領神會。山僧今日鳴鼓升堂，特別啰嗦，實在是一場失利。下座。
上堂說法：順著老虎的鬍鬚捋，要小心它回頭傷人；倒拿著蛇的尾巴，就任憑別人去猜測吧。
【English Translation】 English version: With a body of wondrous marks, the Buddha lived in the world for forty-nine years, expounding the twelve divisions of the teachings (twelve categories of Buddhist scriptures). According to the sharpness or dullness of beings' faculties, he established various gates of transformation, hoping that those of superior, middling, and inferior capacities could each gradually benefit. It is like the great ocean not rejecting small streams; even if mosquitoes, gadflies, or even the Asura Kings (a type of divine being) drink its water, they will all be satisfied. Later, when the karmic conditions for the Buddha's teaching were about to end, he manifested Nirvana between the twin Sala trees. He told the assembly of humans and gods: 'I have the Treasury of the Eye of the True Dharma (wisdom of enlightenment), the Wondrous Mind of Nirvana (the tranquil nature of true suchness), which I entrust to Mahakasyapa (the Buddha's great disciple). This is a special transmission outside the teachings, transmitted specifically to those of superior faculties.' This Dharma cannot be understood by contrived thought, nor can it be entered through supernatural powers and cultivation. It cannot be comprehended with a mind of having, nor can it be comprehended with a mind of not having. To awaken to it is to instantly transcend the Three Realms (Desire Realm, Form Realm, Formless Realm); to be deluded by it is to sink into endless kalpas (eons). Just as today, royal officials universally gather, monks and laypeople are together, sitting and standing solemnly, seeing and hearing clearly, is this delusion or awakening? If one can realize it here, one need not wait for the fulfillment of three great Asankhya kalpas (extremely long periods) of cultivation; in a single thought, one can transcend, without before or after. Today, this mountain temple is very fortunate to have received the Honorable Supervising Official of this circuit, who has personally come to grace this desolate temple with his presence, staying overnight. May you have ten thousand blessings. Moreover, these two honorable officials have planted deep roots of virtue in past lives, and now hold official positions, treating the people with compassion and kindness, sharing the anxieties of the current Emperor. Whether monks or laypeople, whether noble or humble, all receive your blessings; your merit and longevity are truly beyond words! Having received your gracious presence, please relax your esteemed minds. Therefore, my Buddha Tathagata said: 'Those who expound the Dharma, do not speak or show; those who listen to the Dharma, do not hear or gain.' It is also heard that Confucius (Zhongni) and Wen Boxue had long desired to meet. One day, they encountered each other on the road, but neither spoke a word, and each returned home. Later, his disciples asked: 'Master has long desired to see Wen Boxue, but upon meeting, you did not exchange a single word. What does this mean?' Confucius said: 'When gentlemen meet, they understand each other intuitively.' Furthermore, it is said that when the ancients met, they understood each other intuitively. This mountain monk today beats the drum and ascends the hall, being particularly verbose, truly a loss. Descend from the seat.
Ascending the hall to speak the Dharma: Stroking the tiger's whiskers, one should be mindful of being bitten; holding the snake by its tail, let others guess what will happen.
。胡來漢現尋常事。勿將明鏡掛高臺。下座。
上堂云。紫霄峰上黑雲叆叇。鄱陽湖裡白浪滔天。一氣無作而作。萬法不然而然。更若擬誼思量。迢迢十萬八千。下座。
上堂。拈拄杖云。橫拈倒用。撥開彌勒眼睛。明去暗來敲落祖師鼻孔。當是時也。目連鹙子飲氣吞聲。臨濟德山呵呵大笑。且道笑個什麼。咄。下座。
上堂。舉睦州有一秀才相見。州云。會個什麼。秀才云。會二十四家書。州以拄杖空中點一點云。會么。秀才罔措。州云。又道會二十四家書。永字八法也不識。師云。睦州一點直在威音王已前。及乎八法論書。卻被俗人勘破。若是歸宗即不然。孔門弟子無人識。碧眼胡僧笑點頭。下座。
上堂。舉嚴陽尊者問趙州。一物不將來時如何。州云。放下著。尊者云。既是一物不將來。放下個什麼。州云。擔取去。尊者言下有省。師頌云。一物不將來。肩頭擔不起。言下忽知非。心中無限喜。毒惡既忘懷。蛇虎為知己。光陰幾百年。清風物未已。以拄杖卓禪床下座。
上堂。舉臨濟問監院。什麼處去來。院云。州中糶黃米來。臨濟以拄杖面前劃一劃云。還糶得這個么。院便喝。濟便打。典座至。濟乃舉前話。典座云。院主不會和尚意。濟云爾又作么生。典座便禮拜。濟亦打。
【現代漢語翻譯】 現代漢語譯本：胡來漢現在是尋常事，不要把明鏡掛在高臺上。下座。
上堂說法：紫霄峰上黑雲密佈，鄱陽湖裡白浪滔天。一氣本來無所作為卻自然而然地發生作用，萬法本來不是這樣卻自然而然地呈現。如果還要用意識去揣測思量，那就相隔遙遠的十萬八千里了。下座。
上堂說法，拿起拄杖說：橫著拿，倒著用，撥開彌勒（未來佛）的眼睛，明裡來暗裡去敲落祖師（禪宗祖師）的鼻孔。當這個時候，目連（神通第一的佛陀弟子）和鹙子（智慧第一的佛陀弟子）只能屏住呼吸，不敢出聲，臨濟（禪宗大師）和德山（禪宗大師）卻哈哈大笑。那麼，他們到底在笑什麼呢？咄！下座。
上堂說法，舉睦州禪師的故事：有一個秀才來拜見睦州禪師。睦州禪師問：『你會什麼？』秀才說：『我會二十四家書。』睦州禪師用拄杖在空中點了一下，問：『會嗎？』秀才茫然不知所措。睦州禪師說：『還說你會二十四家書，連永字八法都不認識。』我說，睦州禪師的這一點，直接指向威音王佛（過去佛）之前。等到談論八法寫字，卻被世俗之人看破了。如果是歸宗禪師就不是這樣，孔子的弟子沒有人認識他，碧眼的胡僧（達摩祖師）笑著點頭。下座。
上堂說法，舉嚴陽尊者問趙州禪師：『一物不帶來時如何？』趙州禪師說：『放下著。』尊者說：『既然是一物不帶來，放下個什麼？』趙州禪師說：『擔取去。』尊者當下有所領悟。我作頌說：『一物不帶來，肩頭擔不起。言下忽然知道錯了，心中無限歡喜。惡毒既然忘記了，蛇虎也成為知己。光陰幾百年，清風還沒有停止。』用拄杖敲禪床，下座。
上堂說法，舉臨濟禪師問監院：『什麼地方回來？』監院說：『州中賣黃米回來。』臨濟禪師用拄杖在面前劃了一下，說：『還能賣掉這個嗎？』監院便喝斥。臨濟禪師便打他。典座（寺院中負責飲食的僧人）來了，臨濟禪師就說了前面的話。典座說：『監院不明白和尚的意思。』臨濟禪師說：『你又怎麼做？』典座便禮拜。臨濟禪師也打他。
【English Translation】 English version: Hu Laihan is now a common occurrence. Do not hang the bright mirror on a high platform. Descend from the seat.
Ascending the hall, he said: 'Dark clouds are gathering on Mount Zixiao, and white waves are surging in Poyang Lake. One Qi (primordial energy) acts without acting, and all dharmas are so without being so. If you still try to reason and ponder, you are separated by a distant one hundred and eight thousand li.' Descend from the seat.
Ascending the hall, holding up the staff, he said: 'Holding it horizontally and using it upside down, opening the eyes of Maitreya (future Buddha), coming from the light and going into the darkness, knocking off the nostrils of the Patriarch (Zen ancestor). At this time, Maudgalyayana (Buddha's disciple foremost in supernatural powers) and Sariputra (Buddha's disciple foremost in wisdom) hold their breath and swallow their voices, while Linji (Zen master) and Deshan (Zen master) laugh heartily. So, what are they laughing at?' 'Doh!' Descend from the seat.
Ascending the hall, he cited the story of Zen Master Muzhou: A scholar came to see Muzhou. Muzhou asked, 'What do you know?' The scholar said, 'I know the twenty-four styles of calligraphy.' Muzhou pointed in the air with his staff and asked, 'Do you understand?' The scholar was at a loss. Muzhou said, 'You say you know the twenty-four styles of calligraphy, but you don't even recognize the Eight Principles of Yong.' I say, Muzhou's point goes directly to before the Buddha Weiyinwang (past Buddha). When it comes to discussing the Eight Principles of calligraphy, it is seen through by worldly people. If it were Guizong, it would not be so; none of Confucius' disciples would recognize him, and the blue-eyed barbarian monk (Bodhidharma) would smile and nod. Descend from the seat.
Ascending the hall, he cited Venerable Yanyang asking Zen Master Zhaozhou: 'What if one does not bring a single thing?' Zhaozhou said, 'Put it down.' The Venerable said, 'Since one does not bring a single thing, what is there to put down?' Zhaozhou said, 'Carry it away.' The Venerable had an awakening at those words. I composed a verse: 'Not bringing a single thing, unable to carry it on the shoulder. Suddenly knowing the error in the words, infinite joy in the heart. Since evil is forgotten, snakes and tigers become friends. Hundreds of years of time, the clear wind has not ceased.' He struck the Zen bed with his staff and descended from the seat.
Ascending the hall, he cited Zen Master Linji asking the supervisor: 'Where have you been?' The supervisor said, 'I have been to the town to sell yellow rice.' Linji drew a line in front of him with his staff and said, 'Can you sell this?' The supervisor shouted. Linji then struck him. The cook (monk in charge of food in the monastery) arrived, and Linji told him the previous conversation. The cook said, 'The supervisor does not understand the abbot's meaning.' Linji said, 'Then what would you do?' The cook bowed. Linji also struck him.
師云。喝亦打。禮拜亦打。還有親疏也無。若無親疏。臨濟不可。盲枷瞎棒去也。若是歸宗即不然。院主下喝。不可放過。典座禮拜。放過不可。又云。臨濟行令。歸宗放過。三十年後。有人說破。擊禪床下座。
上堂。舉僧問南院。日月迭遷。寒暑交謝。還有不涉寒暑么。院云。紫羅抹額繡裙腰。進云。上上之機今已曉。中下之流如何領會。院云。炭堆里藏身。師云。南院一期利物。應病與藥。則不可也。若向衲僧門下。天地懸殊。且道衲僧有什麼。長處咄下座。
上堂。云古者道。凡聖情盡。體露真常。但離妄緣。即如如佛。咄是何言歟。下座。
上堂。有僧問。牛頭未見四祖。為什麼百鳥㘅花獻。師云。釘根桑樹。闊角水牛。進云。見后為什麼不㘅花獻。師云。裈無襠褲無口。又云。未見時如何。師云。國清才子貴。家富小兒嬌。見后如何。師云。世情看冷暖。人面逐高低。
師乃云。鶴勒那空中變現。曼拏羅指地為泉。德山會下光前絕後。臨濟門前祇得一邊。良久云。作么生是那一邊。下座。
筠州黃檗山法語
上堂。云日從東邊出。月向西邊沒。一出一沒。從古至今。汝等諸人。盡知盡見。毗盧遮那。無邊無際。日用千差。隨緣自在。汝等諸人。為甚不見。蓋為情存
【現代漢語翻譯】 現代漢語譯本： 師父說：『棒喝也是打，禮拜也是打，還有親疏之分嗎？』如果分不清親疏，臨濟宗就不行了，那是盲目地亂打一氣。如果是歸宗就不一樣了，院主當頭棒喝，不可放過；典座禮拜，放過也不可。』又說：『臨濟宗執行命令，歸宗放過，三十年後，有人會說破其中道理。』說完，敲禪床下座。
上堂說法時，舉例說有僧人問南院慧颙禪師：『日月交替，寒暑更迭，有沒有不經歷寒暑變化的？』南院禪師回答：『紫羅抹額，繡花裙腰。』僧人進一步問：『上等根器的人現在已經明白了，中下等根器的人如何領會？』南院禪師回答：『藏身在炭堆里。』師父說：『南院禪師一時爲了利益眾生，應病與藥，這樣說也可以。如果放在我們衲僧（指僧人）門下，那就天地懸殊了。』且說我們衲僧有什麼長處？』說完，呵斥一聲，下座。
上堂說法時，引用古人說：『凡夫和聖人的情執都斷盡了，本體就顯露出真常。只要離開虛妄的因緣，就是如如佛。』呵斥一聲，這是什麼話？下座。
上堂說法時，有僧人問：『牛頭法融禪師未見四祖道信禪師之前，為什麼百鳥銜花獻給禪師？』師父說：『因為他像釘在地的桑樹，又像長著大角的水牛。』僧人進一步問：『見四祖之後，為什麼不銜花獻了？』師父說：『因為褲子沒有褲襠，嘴巴沒有口。』又說：『未見四祖時如何？』師父說：『國清寺的才子很受器重，富裕人家的小孩很嬌氣。』見四祖之後如何？』師父說：『世態人情看冷暖，人情世故隨高低。』
師父於是說：『鶴勒那（Herlenaga，印度高僧）在空中變現，曼拏羅（Manjusri，文殊菩薩）指地成泉。德山宣鑒禪師門下光前絕後，臨濟宗門前只得一邊。』良久說：『怎麼是那一邊？』下座。
筠州黃檗山法語
上堂說法時說：『太陽從東邊升起，月亮向西邊落下，一升一起，從古至今，你們這些人，都知都見。毗盧遮那佛（Vairocana，報身佛）無邊無際，日用千差，隨緣自在。你們這些人，為什麼不見？因為情執還在。』
【English Translation】 English version: The Master said: 'The shout is a hit, the prostration is a hit. Is there any distinction of closeness or distance?' If there is no distinction of closeness or distance, then Linji (Rinzai) is not possible; it's just blindly hitting with a staff. If it's Guizong (Igyo), it's different. The head monk's shout should not be let go. The cook's prostration should not be let go. ' Linji executes orders, Guizong lets go. After thirty years, someone will explain it.' Then he struck the Zen platform and descended.
Ascending the hall, he cited a monk's question to Nanyuan (Nanyuan Huiyong): 'The sun and moon alternate, the cold and heat interchange. Is there anything that does not involve cold and heat?' Nanyuan said: 'A purple silk headband and an embroidered skirt waist.' The monk advanced, saying: 'The highest capacity has now understood. How do those of middle and lower capacity comprehend?' Nanyuan said: 'Hiding in a pile of charcoal.' The Master said: 'Nanyuan temporarily benefited beings, prescribing medicine according to the illness, which is acceptable. But under the gate of us monks (referring to monks), heaven and earth are vastly different.' What advantages do we monks have?' Then he shouted and descended.
Ascending the hall, he quoted the ancients saying: 'When the emotions of ordinary beings and sages are exhausted, the body reveals true constancy. Simply separate from deluded conditions, and it is Suchness Buddha.' He shouted, 'What words are these?' Then he descended.
Ascending the hall, a monk asked: 'Before Niutou Farong (Niutou Farong, a Chan master) met the Fourth Patriarch (Daoxin), why did hundreds of birds hold flowers to offer?' The Master said: 'Because he was like a mulberry tree rooted in the ground, and a water buffalo with wide horns.' The monk further asked: 'After meeting him, why did they not hold flowers to offer?' The Master said: 'Because the trousers have no crotch, and the mouth has no opening.' He also said: 'How was it before meeting him?' The Master said: 'The talented scholars of Guoqing Temple are valued, and the wealthy family's children are spoiled.' How was it after meeting him?' The Master said: 'Worldly affairs look at cold and warmth, and people's faces follow high and low.'
The Master then said: 'Herlenaga (Herlenaga, an Indian high monk) transforms in the sky, Manjusri (Manjusri, Bodhisattva of wisdom) points to the ground and makes a spring. Deshan's (Deshan Xuanjian) assembly is unprecedented and unsurpassed, but at Linji's gate, there is only one side.' After a long pause, he said: 'What is that one side?' Then he descended.
Dharma Talk at Huangbo Mountain in Yunzhou
Ascending the hall, he said: 'The sun rises from the east, and the moon sets in the west. One rises and one sets, from ancient times until now. All of you know and see this. Vairocana (Vairocana, the embodiment of the Dharma body) is boundless and limitless, with thousands of differences in daily use, and is free and at ease according to conditions. Why don't all of you see this? It is because emotional attachments remain.'
數量。見在果因。未能逾越聖情。超諸影跡。若明一念緣起無生。等日月之照臨。同乾坤而覆載。若也不見。牢度大神惡發把爾腦一擊粉碎。下座。
上堂。云今日五月一。仲夏改。旦。諸知事首座大眾。道體安樂。一夜長連床上。展腳縮腳。不由別人。天明起來。糊餅馂饀。橫咬豎咬。飽即便休。當與么時。不是古不是今。不思善不思惡。鬼神不能尋其跡。萬法不能為其侶。地不能載。天不能蓋雖然如此。須是眼裡有睛。皮下有血。眼若無睛。何異瞎漢。皮下無血。何異死人。三十年後。不得錯怪黃檗。下座。
上堂。眾集。乃喝一喝良久云。一事也無。喝個什麼。又喝一喝。復云。一喝兩喝後作么生。以拂子向空中畫一畫云。百丈耳聾猶似可三聖瞎驢愁殺人。擊禪床下座。
上堂。雲華藏世界遊歷重重無盡。及至然燈佛所。一法也無。是故無中亦有。德山棒似撒星。有中亦無。臨濟喝如雷震。如聾如啞。逼塞乾坤。知痛知癢。能有幾個。下座。
上堂。云道不假修。但莫污染。禪不假學貴在息心。心息故心心無慮。不修故步步道場。無慮則無三界可出。不修則無菩提可求。不出不求。由是教乘之說。若是衲僧。合作么生。良久云。菩薩無頭空合掌。金剛無腳謾張拳。下座。
上堂
【現代漢語翻譯】 現代漢語譯本：數量，在於果和因。如果不能超越聖人的境界，超越一切表象的束縛，那麼如果能明白一念緣起而無生的道理，就如同日月的光輝照耀，如同天地覆蓋承載萬物。如果不能明白這個道理，牢度大神（一種神的名字）會怒髮衝冠，一把將你的腦袋擊得粉碎。下座。
上堂。說今天五月初一，仲夏時節已經改變。早晨，各位知事、首座、大眾，道體安樂嗎？一夜在長長的床上，伸腿縮腿，都由自己做主。天亮起來，吃糊餅和餡餅，橫著咬豎著咬，吃飽了就休息。在這個時候，既不是古代也不是現在，不思善也不思惡。鬼神無法尋找到他的軌跡，萬法也不能成為他的伴侶，大地無法承載，天空無法覆蓋。雖然如此，必須眼裡有眼睛，皮下有血。眼睛如果沒有眼睛，和瞎子有什麼區別？皮下沒有血，和死人有什麼區別？三十年後，不要錯誤地責怪黃檗（一位禪師的名字）。下座。
上堂。大眾集合。於是大喝一聲，良久說道：『一件事也沒有，喝個什麼？』又大喝一聲，又說：『一喝兩喝之後該怎麼辦？』用拂塵在空中畫了一下，說：『百丈（一位禪師的名字）耳聾尚且還可以，三聖（一位禪師的名字）的瞎驢愁死人。』擊禪床下座。
上堂。說華藏世界（佛教宇宙觀中的一個世界）遊歷重重無盡，即使到了然燈佛（過去佛之一）那裡，一法也沒有。所以無中也有，德山（一位禪師的名字）的棒子像撒星一樣。有中也無，臨濟（一位禪師的名字）的喝聲如雷霆震動。如聾如啞，充滿天地。知道痛癢的，能有幾個？下座。
上堂。說道不需假借修持，只要不被污染。禪不需假借學習，貴在止息妄心。心止息了，所以心心無慮。不修持，所以步步都是道場。沒有憂慮，就沒有三界（佛教宇宙觀中的欲界、色界、無色界）可以出離。不修持，就沒有菩提（覺悟）可以追求。不出離不追求，這是教乘（佛教的教義）的說法。如果是衲僧（僧人的別稱），應該怎麼做？良久說道：『菩薩沒有頭，空自合掌。金剛沒有腳，徒然張開拳頭。』下座。
上堂。
【English Translation】 English version: Quantity. See in cause and effect. Unable to surpass the sage's feelings, transcending all shadows and traces. If one understands that a single thought arises from conditions and is without inherent existence, it is like the sun and moon shining, like heaven and earth covering and supporting all things. If you do not see this, Laodu Great Spirit (name of a deity) will angrily grab your head and smash it to pieces. Descend from the seat.
Ascending the hall. Saying today is the first of May, midsummer has changed. In the morning, all the officers, chief monks, and the assembly, is your body of the Way peaceful and happy? All night on the long bed, stretching and contracting your legs, it's all up to you. When dawn breaks, eating sesame cakes and dumplings, biting horizontally and vertically, stopping when full. At this time, it is neither ancient nor present, neither thinking of good nor thinking of evil. Ghosts and spirits cannot find its traces, and all dharmas cannot be its companions. The earth cannot bear it, and the sky cannot cover it. Although it is so, one must have eyes in their eyes and blood under their skin. If the eyes have no eyes, how is it different from a blind man? If there is no blood under the skin, how is it different from a dead man? Thirty years later, do not wrongly blame Huangbo (name of a Zen master). Descend from the seat.
Ascending the hall. The assembly gathers. Then, shouting once, after a long silence, saying: 'There is nothing at all, what is there to shout about?' Shouting again, and then saying: 'What to do after one shout, two shouts?' Using the whisk to draw in the air, saying: 'Baizhang's (name of a Zen master) deafness is still tolerable, but Sansheng's (name of a Zen master) blind donkey is a cause for worry.' Striking the Zen platform and descending from the seat.
Ascending the hall. Saying that traveling through the Hua-zang World (a world in Buddhist cosmology) is endlessly layered, and even reaching the place of Dipamkara Buddha (one of the past Buddhas), there is not a single dharma. Therefore, there is something in nothing, Deshan's (name of a Zen master) staff is like scattering stars. There is also nothing in something, Linji's (name of a Zen master) shout is like thunder. Like the deaf and the mute, filling the universe. How many know pain and itch? Descend from the seat.
Ascending the hall. Saying that the Way does not require cultivation, just do not be defiled. Zen does not require learning, it values resting the mind. When the mind is at rest, therefore mind after mind is without worry. Without cultivation, therefore every step is a place of enlightenment. Without worry, there is no Three Realms (the realms of desire, form, and formlessness in Buddhist cosmology) to escape from. Without cultivation, there is no Bodhi (enlightenment) to seek. Without escaping and without seeking, this is the teaching of the Teachings (Buddhist doctrines). If one is a monk (another name for monks), what should one do? After a long silence, saying: 'Bodhisattvas have no heads, they emptyly join their palms. Vajras have no feet, they vainly clench their fists.' Descend from the seat.
Ascending the hall.
。云黃檗有時正路行。或時草里走。汝等諸人。莫見錐頭利。失卻鑿頭方。不見古者道。開不能遮。句賊破家。當斷不斷返遭其亂。下座。
上堂。云入海算沙。空自費力。磨磚作鏡。枉用功夫。君不見。高高山上云。自卷自舒何親何疏。深深澗底水。遇曲遇直。無彼無此。眾生日用如雲水。雲水如然人不爾。若得爾三界輪迴何處起。下座。
上堂。云金襕已傳。阿難尚懷猶豫。剎竿未倒。迦葉未免攢眉。諸上座。且道倒那個剎竿。初機晚學罔測。蓋是尋常久在叢林。十個有五雙莽鹵去聖時遙人多懈怠下座因出州退院回。上堂云。流水下山非有戀片云歸洞本無心。竹屋茆堂誰是主。月明中夜老猿吟。擊禪床下座。
歲旦上堂。僧問。舊歲已去。新歲到來。不涉二途。乞師指示師云。東方甲乙木。進云。人天聳耳專為流通。師云。流通事作么生。進云。若不得流水。幾乎過別山。師云。三十年後。也好商量。
師乃舉。僧問鏡清。新年頭還有佛法也無。清云有。僧云。如何是新年頭佛法。清云。元正啟祚萬物咸新。僧云。謝師答話。清云。老僧今日失利。又僧問明教。新年頭還有佛法也無。教云。無。僧云年年是好年。日日是好日。為什麼卻無。教云。張公吃酒李公醉。僧云。老老大大。龍頭
【現代漢語翻譯】 現代漢語譯本：黃檗（Huangbo，禪師名）有時在正路上行走，有時在草叢中穿行。你們這些人，不要只看到錐子的尖利，而忘記了鑿子的用途。沒看到古人說的嗎？該開解的時候不能遮掩，『句賊』（jū zéi，指言語上的陷阱）會使人破家。該當機立斷的時候不斷，反而會招致禍亂。下座。
上堂說法。說進入大海計算沙子的數量，只是白費力氣；打磨磚頭想做鏡子，也是白白浪費功夫。你們沒看到嗎？高高的山上的云，自己捲起又自己舒展，沒有什麼親疏之分；深深的澗底的水，遇到彎曲就彎曲，遇到筆直就筆直，沒有什麼彼此之別。眾生的日常運用就像雲和水一樣，雲和水是這樣，人卻不是這樣。如果能做到像雲和水一樣，三界輪迴從哪裡生起呢？下座。
上堂說法。說金襕袈裟已經傳授了，阿難（Ananda，佛陀的十大弟子之一）還心懷猶豫；剎竿（chà gān，寺廟中豎立的旗桿）還沒有倒下，迦葉（Kasyapa，佛陀的十大弟子之一）還免不了皺眉頭。各位上座，請問倒的是哪個剎竿？初學的人難以測度。大概是長久在叢林里的人，十個有五雙都是粗魯莽撞的。離聖人的時代已經很久遠了，人們大多懈怠。下座。因為要離開州府，辭退院務，回來後上堂說法。說流水下山並不是因為留戀什麼，一片雲彩回到山洞本來就沒有什麼目的。竹屋茅屋誰是主人？月光明亮的深夜裡，老猿在吟叫。敲擊禪床，下座。
歲旦上堂說法。僧人問：『舊的一年已經過去，新的一年到來了，不涉及兩種途徑，請老師指示。』老師說：『東方甲乙木。』僧人進言：『人天大眾都豎起耳朵，專門爲了流通佛法。』老師說：『流通佛法這件事怎麼做？』僧人進言：『如果得不到流水，幾乎就要過到別的山去了。』老師說：『三十年後，也好商量。』
老師於是舉例說，僧人問鏡清（Jingqing，禪師名）：『新年伊始還有佛法嗎？』鏡清說：『有。』僧人問：『如何是新年伊始的佛法？』鏡清說：『元正啟祚，萬物咸新。』僧人說：『謝謝老師回答。』鏡清說：『老僧今天失利了。』又有僧人問明教（Mingjiao，禪師名）：『新年伊始還有佛法嗎？』明教說：『沒有。』僧人說：『年年是好年，日日是好日，為什麼卻說沒有？』明教說：『張公喝酒李公醉。』僧人說：『老老大大，龍頭（lóng tóu，指重要的位置）。』
【English Translation】 English version: Huangbo (Huangbo, name of a Chan master) sometimes walks on the right path, and sometimes walks through the grass. All of you, do not only see the sharpness of the awl, but forget the use of the chisel. Haven't you seen what the ancients said? When it should be opened, it cannot be concealed, 'sentence thieves' (jū zéi, refers to verbal traps) will ruin the family. When it should be decisively cut off, if it is not cut off, it will lead to chaos. Leave the seat.
Ascending the hall to preach. Saying that entering the sea to count the number of sands is just a waste of effort; polishing bricks to make a mirror is also a waste of effort. Haven't you seen it? The clouds on the high mountains, rolling up and stretching out by themselves, have no distinction between closeness and distance; the water at the bottom of the deep ravine, bending when encountering curves, and straightening when encountering straightness, has no distinction between each other. The daily use of sentient beings is like clouds and water, clouds and water are like this, but people are not like this. If you can be like clouds and water, where does the cycle of the three realms arise from? Leave the seat.
Ascending the hall to preach. Saying that the golden kasaya has been passed on, Ananda (Ananda, one of the ten major disciples of the Buddha) is still hesitant; the flagpole (chà gān, the flagpole erected in the temple) has not yet fallen, Kasyapa (Kasyapa, one of the ten major disciples of the Buddha) cannot avoid frowning. All of you, please tell me which flagpole has fallen? Beginners are difficult to measure. Probably those who have been in the jungle for a long time, five out of ten are rude and reckless. The era of separation from the saints has been very long, and people are mostly lazy. Leave the seat. Because of leaving the prefecture and resigning from the monastery affairs, after returning, ascending the hall to preach. Saying that the flowing water goes down the mountain not because of nostalgia for anything, a piece of cloud returning to the cave originally has no purpose. Who is the master of the bamboo house and thatched cottage? In the bright moonlight of the night, the old ape is chanting. Striking the Zen bed, leave the seat.
Ascending the hall to preach on New Year's Day. A monk asked: 'The old year has passed, and the new year has arrived, not involving two paths, please teacher instruct.' The teacher said: 'Eastern Jia Yi wood.' The monk advanced: 'The people and gods are all pricking up their ears, specially for circulating the Dharma.' The teacher said: 'How is the matter of circulating the Dharma done?' The monk advanced: 'If you don't get flowing water, you will almost pass to another mountain.' The teacher said: 'Thirty years later, it is also good to discuss.'
The teacher then gave an example, a monk asked Jingqing (Jingqing, name of a Chan master): 'Is there still Dharma at the beginning of the New Year?' Jingqing said: 'Yes.' The monk asked: 'What is the Dharma at the beginning of the New Year?' Jingqing said: 'Yuanzheng starts, and all things are new.' The monk said: 'Thank you teacher for answering.' Jingqing said: 'The old monk has lost today.' Another monk asked Mingjiao (Mingjiao, name of a Chan master): 'Is there still Dharma at the beginning of the New Year?' Mingjiao said: 'No.' The monk said: 'Every year is a good year, every day is a good day, why do you say no?' Mingjiao said: 'Zhang Gong drinks, and Li Gong is drunk.' The monk said: 'Old and big, dragon head (lóng tóu, refers to an important position).'
蛇尾。教云。老僧今日失利師乃云。鏡清失利即不問。爾諸人作么生是明教失利處。若人辨得。文殊頭白。普賢頭黑。若辨不得。黃檗今日失利。下座。
因泐潭馳書來上堂。舉五祖戒和尚。為智門馳書到德山。圓明接得乃問。這個是智門底。那個是專使底。戒直上覷山云。欲觀前人。先觀所使。師乃云。古人隔山見煙。便知是火。況某何幸。伏蒙泐潭禪師遠垂華翰。曲慰山懷。實當慚抱。而況禪師通明學海。博達古今。可謂擎天日月。誨人無倦。某是何草芥。承沐如是以拂子擊禪床。下座。
聖節上堂。云斯辰。
今上皇帝慶誕之日。普天皆賀。率土欽崇。堯天舜德。同日月以齊明。玉葉金枝。共山河而永固。恩憐萬國。澤降他邦。獄無宿禁之囚。馬共牛羊之洞。修文偃武。罷息干戈。萬民鑿井而飲。百姓自耕而食。家國晏然。事無不可。下座。
因雪下上堂。云雪雪片片不別。亂飄亂灑應時應節。懵憧禪和猶未知。守株待兔與誰說。下座。
上堂。云三玄三要。五位君臣。四種藏鋒。八方珠玉。三十年前。爭頭競買。各逞機鋒。而今道泰昇平。返樸還淳。人人自有。山青水綠兮。白雲深處兮。三衣併爲一衲。萬事無思何慮兮。擊禪床下座。
上堂。舉永嘉大師道。游江海涉
【現代漢語翻譯】 現代漢語譯本：
蛇尾（地名）。教導說：『老僧我今天失利了。』師乃說：『鏡清（人名）失利暫且不問，你們各位說說看，什麼是明教（佛教宗派名）失利之處？』如果有人能辨別出來，文殊（文殊菩薩，代表智慧）的頭也會變白，普賢（普賢菩薩，代表實踐）的頭也會變黑。如果辨別不出來，黃檗（禪師名）今天就失利了。』下座。
因為泐潭（地名）馳書前來，上堂。舉五祖戒和尚（人名）為智門（地名）馳書到德山（地名）。圓明（禪師名）接過來就問：『這個是智門的，哪個是專使的？』戒（人名）直接向上看著山說：『想要觀察前人，先觀察他所派遣的使者。』師乃說：『古人隔著山看到煙，就知道是火。何況我何其有幸，承蒙泐潭禪師遠道寄來書信，委婉地慰問我的心懷，實在應當慚愧。更何況禪師通曉明瞭學海，博通古今，真可謂是擎天日月，教誨人不知疲倦。我是什麼草芥，承蒙如此恩澤。』於是用拂子擊打禪床，下座。
聖節上堂。說：『在這個時辰，
當今皇上慶賀誕辰的日子，普天之下都在慶賀，天下臣民都敬仰尊崇。皇上的德行如同堯舜一樣，與日月同輝；皇族的子孫，與山河一樣永固。恩澤憐憫萬國，恩惠降臨到其他邦國。監獄裡沒有長期關押的囚犯，馬與牛羊一同在田野里。修明文教，停止武力，停止戰爭。萬民鑿井取水而飲，百姓自己耕田而食。國家安定，一切事情都順利。』下座。
因為下雪而上堂。說：『雪花片片，沒有分別，紛紛揚揚，應時應節。懵懂的禪和子們還不明白，守株待兔的故事與誰說呢？』下座。
上堂。說：『三玄三要，五位君臣，四種藏鋒，八方珠玉。三十年前，爭先恐後地購買，各自施展機鋒。如今道義昌盛，天下太平，返璞歸真，人人自己都有。山是青的，水是綠的，白雲在深處。三件衣服併爲一件衲衣，萬事沒有思慮，沒有憂愁。』擊打禪床，下座。
上堂。舉永嘉大師（人名）的話說：『游江海，涉
【English Translation】 English version:
Shewei (place name). The teaching says: 'This old monk has lost today.' The master then said: 'Jingqing's (person's name) loss is not questioned for now. What do you all say is the point where Mingjiao (name of a Buddhist sect) loses?' If someone can discern it, Manjusri's (Manjusri Bodhisattva, representing wisdom) head will turn white, and Samantabhadra's (Samantabhadra Bodhisattva, representing practice) head will turn black. If you cannot discern it, Huangbo (name of a Chan master) will lose today.' He descended from the seat.
Because Letan (place name) sent a letter, he ascended the hall. He cited the story of Monk Jie of the Fifth Patriarch (person's name) sending a letter to Deshan (place name) for Zhimen (place name). Yuanming (name of a Chan master) received it and asked: 'Which is from Zhimen, and which is from the special envoy?' Jie (person's name) looked directly at the mountain and said: 'If you want to observe the predecessor, first observe the messenger he sent.' The master then said: 'The ancients saw smoke across the mountain and knew it was fire. How fortunate am I to receive a letter from Chan Master Letan from afar, gently comforting my heart, which is truly worthy of shame. Moreover, the Chan master is thoroughly versed in the sea of learning and is knowledgeable in ancient and modern times. He can be described as holding up the sun and moon, teaching people tirelessly. What am I, a mere weed, to receive such grace?' Then he struck the Zen bed with a whisk and descended from the seat.
Ascending the hall on the Holy Day. He said: 'At this moment,
On this day of celebration of the current Emperor's birthday, the whole world is celebrating, and all the people of the land admire and respect him. The Emperor's virtue is like that of Yao and Shun, shining as brightly as the sun and moon; the descendants of the imperial family are as eternal as the mountains and rivers. His grace and compassion extend to all nations, and his benevolence descends upon other countries. There are no long-term prisoners in the prisons, and horses and cattle graze together in the fields. He cultivates culture and education, ceases military force, and stops wars. The people dig wells for water to drink, and the common people cultivate their own fields for food. The country is peaceful, and everything goes smoothly.' He descended from the seat.
Because of the snowfall, he ascended the hall. He said: 'Snowflakes, without distinction, flutter and scatter, in season and in accordance with the time. The ignorant Chan monks still do not understand. With whom can we discuss the story of waiting for a rabbit to run into a tree stump?' He descended from the seat.
Ascending the hall. He said: 'The Three Mysteries and Three Essentials, the Five Ranks of Sovereign and Minister, the Four Kinds of Concealed Sharpness, the Eight Directions of Pearls and Jade. Thirty years ago, people competed to buy them, each displaying their wit. Now, the Way is prosperous and the world is peaceful, returning to simplicity and purity. Everyone has it themselves. The mountains are green, the waters are green, and the white clouds are in the depths. Three robes are combined into one patched robe, and there is no thought or worry about anything.' He struck the Zen bed and descended from the seat.
Ascending the hall. He quoted Yongjia Master's (person's name) words: 'Traveling the rivers and seas, wading'
山川。尋師訪道。為參禪。自從認得曹溪路。了知生死不相關。諸上座。那個是游底山川。那個是尋底師。那個是參底禪。那個是訪底道。向淮南兩浙廬山南嶽。雲門臨濟而求師訪道。洞山法眼而參禪。是向外馳求。名為外道。若以毗盧自性為海。般若寂滅智為禪。名為內求。若向外求。則走殺汝。若住於五蘊內求。則縛殺汝。是故禪者非內非外。非有非無。非實非虛。不見道。內見外見。俱錯。佛道魔道俱惡瞥。然與么去兮。月落西山。更尋聲色兮。何處名邈。以拂子擊禪床下座。
黃龍山語錄
入院上堂。僧問如何是黃龍境。師云。昨日方到此。未曾子細看。進云。如何是境中人。師云。長者長短者短。
師乃云。道無疑滯。法本隨緣。事豈強為。蓋不爾而爾。在積翠即說積翠庵人。入黃龍便說黃龍長老。爭知祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。又作么生搭印。良久云。煙村三月雨。別是一家春。下座。
上堂。舉龐居士賣笊籬下橋吃撲。女子靈照亦倒爺邊。士云。爾作什麼。女云。見爺倒地。某甲相扶。士云。賴是無人見。師乃云。憐兒不覺笑嗄嗄。卻于中路𩥇泥沙。黃龍老漢當時見。一棒打殺這冤家。以拂子擊禪床。下座。
上堂。云諸佛出世。
【現代漢語翻譯】 現代漢語譯本 山川。尋師訪道。爲了參禪。自從認識了曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）的道路，便了知生死與自己並不相關。各位上座，哪個是你們遊歷的山川？哪個是你們尋訪的老師？哪個是你們參悟的禪？哪個是你們探求的道？如果向淮南、兩浙、廬山、南嶽，或者雲門（Yunmen，禪宗宗派之一）、臨濟（Linji，禪宗宗派之一）去求師訪道，或者在洞山（Dongshan，人名）法眼（Fayan，人名）處參禪，這都是向外馳求，名為外道。如果以毗盧（毗盧遮那佛，Vairocana，佛名）的自性作為大海，以般若（Prajna，智慧）寂滅的智慧作為禪，這叫做內求。如果向外求，就會累死你。如果住在五蘊（Skandha，構成人身的五種要素）之內而內求，就會束縛死你。因此，禪既非內也非外，既非有也非無，既非實也非虛。如果不見道，無論是內見還是外見，都是錯誤的。佛道和魔道都同樣令人厭惡。如果就這樣離去，就像月亮落在西山一樣，如果還要尋覓聲色，又在哪裡能夠找到它們的軌跡呢？』用拂子敲擊禪床，下座。
黃龍山語錄
入院上堂。有僧人問：『什麼是黃龍（Huanglong，山名，也是寺廟名）的境界？』黃龍禪師說：『昨天才到這裡，還沒仔細看。』僧人又問：『什麼是境界中的人？』黃龍禪師說：『長者長，短者短。』
黃龍禪師於是說：『道沒有疑惑和滯礙，法本來就隨順因緣，事情豈能強求？本來就是這樣。』在積翠庵（Jicui Temple）就說積翠庵的人，到了黃龍寺就說黃龍長老。怎能知道祖師（Patriarch，指禪宗的祖師）的心印，就像鐵牛的機關一樣，去就印住，住就印破。如果既不去也不住，又該如何搭上這個心印呢？』良久之後說：『煙霧籠罩的村莊，三月的雨，別有一番春色。』下座。
上堂。舉龐居士（Pang Ju Shi，唐代居士）賣竹笊籬，下橋時跌倒。他的女兒靈照（Lingzhao，人名）也倒在他旁邊。龐居士問：『你做什麼？』靈照說：『看見父親倒地，我來扶您。』龐居士說：『幸好沒人看見。』黃龍禪師於是說：『憐愛女兒，不覺笑出聲，卻在中途沾滿泥沙。黃龍老漢當時如果看見，一棒打死這個冤家。』用拂子敲擊禪床，下座。
上堂。說諸佛出世。
【English Translation】 English version Mountains and rivers. Seeking teachers and visiting the Way. For the sake of practicing Chan (Zen). Since recognizing the road to Caoxi (Caoxi, a place name, where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma), one understands that birth and death are unrelated to oneself. All of you, esteemed monks, which are the mountains and rivers you have traveled? Which are the teachers you have sought? Which is the Chan you have practiced? Which is the Way you have visited? If you seek teachers and visit the Way in Huainan, Liangzhe, Mount Lu, Mount Heng, or at Yunmen (Yunmen, a sect of Chan Buddhism) and Linji (Linji, a sect of Chan Buddhism), or practice Chan with Dongshan (Dongshan, a person's name) and Fayan (Fayan, a person's name), this is all seeking externally, and is called an external path. If you take the self-nature of Vairocana (Vairocana, a Buddha's name) as the sea, and the wisdom of Prajna (Prajna, wisdom) and extinction as Chan, this is called internal seeking. If you seek externally, you will exhaust yourself to death. If you dwell within the five Skandhas (Skandha, the five aggregates that constitute a person) and seek internally, you will bind yourself to death. Therefore, Chan is neither internal nor external, neither existent nor non-existent, neither real nor unreal. If you do not see the Way, whether it is internal or external view, both are wrong. The Buddha's way and the demon's way are both equally detestable. If you leave in this manner, it is like the moon setting in the western mountains; if you still seek after sound and form, where can you find their traces?』 He struck the Zen bed with his whisk and descended from the seat.
Huanglong Mountain's Sayings
Entering the monastery and ascending the hall. A monk asked: 『What is the realm of Huanglong (Huanglong, a mountain name, also a temple name)?』 The master said: 『I only arrived here yesterday and haven't had a detailed look yet.』 The monk further asked: 『What are the people in the realm like?』 The master said: 『The tall are tall, and the short are short.』
The master then said: 『The Way has no doubt or hindrance, and the Dharma naturally follows conditions. How can things be forced? It is naturally as it is.』 In Jicui Temple (Jicui Temple), one speaks of the people of Jicui Temple; upon entering Huanglong Temple, one speaks of the elder of Huanglong. How can one know the mind-seal of the Patriarchs (Patriarch, referring to the patriarchs of Zen Buddhism)? It is like the mechanism of an iron ox: when it goes, it seals; when it stays, it breaks the seal. If it neither goes nor stays, how can one connect with this seal?』 After a long silence, he said: 『A misty village, with rain in the third month, is a different kind of spring.』 He descended from the seat.
Ascending the hall. He cited the story of Layman Pang (Pang Ju Shi, a layman in the Tang Dynasty) selling bamboo baskets and falling down while crossing a bridge. His daughter Lingzhao (Lingzhao, a person's name) also fell beside him. Pang asked: 『What are you doing?』 Lingzhao said: 『Seeing my father fall, I am helping you up.』 Pang said: 『Luckily, no one saw us.』 The master then said: 『Loving his daughter, he couldn't help but laugh, yet he was covered in mud along the way. If the old man of Huanglong had seen it then, he would have struck this troublemaker dead with a stick.』 He struck the Zen bed with his whisk and descended from the seat.
Ascending the hall. He said that all Buddhas appear in the world.
假設言詮。祖師西來。不掛唇吻。若也從空放下。三千世界所有塵。一一塵中含法界。若也步步登高。驢鞍橋不是爾阿爺下頷。以拂子擊禪床。下座。
上堂。云大道無中。復誰前後。長空絕跡。何用量之。空既如是。道豈言哉。雖然如是。若是上根之輩。不假言詮。中下之流。又爭免得。所以有僧問雲門。如何是雲門一曲。雲門云。臘月二十五師云。今日正當臘月二十五。汝等諸人。如何委悉。若不委悉。汝等諸人諦聽。待黃龍為汝等諸人重唱一遍。雲門一曲二十五。不屬宮商角徵羽。若人問我曲因由南山起云北山雨。以拂子擊禪床。下座。
上堂。云僧堂前撞鐘鐘鳴。法堂上擊鼓鼓響。三世諸佛。在鼓聲里轉大法輪。汝等諸人。向什麼處安身立命。有一般杜撰衲僧。不識觸凈。便道東西南北。上下四維。今日七明日八。僧堂里吃飯。寮舍里向火。或向面前劃一劃。若與么。違背四恩。猶自可辜負西來碧眼胡。擊禪床。下座。
上堂。云黃梅夜半傳心偈。少室巖前斷臂時。剜肉作瘡不知痛。直至如今成是非。以拂子擊禪床。下座。
上堂。舉越州大珠和尚。昔日參見馬祖。祖問爾來作什麼。珠云。來求佛法。祖云。爾為什麼。拋家失業。何不回頭認取自家寶藏。珠云。如何是自家寶藏。祖
【現代漢語翻譯】 現代漢語譯本： 假設言語詮釋。達摩祖師西來中土，不依賴言語表達。如果能從空性中放下一切，那麼三千世界的所有微塵，每一粒微塵中都包含著整個法界。如果步步追求更高境界，那麼驢鞍橋就不是你父親的下巴（意指不要執著于外在形式）。（用拂子擊打禪床）下座。
上堂說法。說大道本無自性，無所謂先後。廣闊的天空沒有痕跡，又何須去衡量它呢？空性既然如此，道又怎麼能用言語表達呢？雖然如此，如果是上等根器的人，不需要言語詮釋就能領悟。中下等根器的人，又怎麼能免得了言語的引導呢？所以有僧人問雲門文偃禪師：『如何是雲門一曲？』雲門禪師回答說：『臘月二十五。』（黃龍慧南禪師）說：『今日正是臘月二十五，你們各位，如何才能明白？如果不明白，你們各位仔細聽著，待我黃龍為你們各位重新唱一遍。雲門一曲二十五，不屬於宮商角徵羽。如果有人問我這曲子的因由，那是南山起云，北山下雨。』（用拂子擊打禪床）下座。
上堂說法。說僧堂前撞鐘，鐘聲鳴響；法堂上擊鼓，鼓聲震動。三世諸佛，都在鼓聲里轉大法輪。你們各位，要在什麼地方安身立命呢？有一種胡編亂造的僧人，不認識清凈的境界，就說東西南北，上下四維。今天說七，明天說八。在僧堂里吃飯，在寮房裡取暖。或者在面前劃一劃。如果這樣，違背四重恩情（父母恩、眾生恩、國家恩、三寶恩）還算小事，辜負了西來的達摩祖師才是大事。（擊打禪床）下座。
上堂說法。說黃梅五祖弘忍夜半傳授心法的偈語，達摩在少室山前斷臂求法的時候。就像剜肉補瘡卻不知疼痛，直到如今還成為爭論是非的根源。（用拂子擊打禪床）下座。
上堂說法。舉越州大珠慧海和尚的例子。過去大珠慧海禪師參拜馬祖道一禪師。馬祖問他：『你來做什麼？』慧海禪師回答說：『來求佛法。』馬祖說：『你為什麼要拋家舍業？為什麼不回頭認識自己家裡的寶藏？』慧海禪師問：『如何是自家寶藏？』馬祖
【English Translation】 English version: Assuming verbal explanations. When Bodhidharma (patriarch of Zen Buddhism) came from the West, he did not rely on words. If one can let go of everything from emptiness, then all the dust in the three thousand worlds, each particle of dust contains the entire Dharma realm. If one strives for higher realms step by step, then the donkey saddle bridge is not your father's chin (meaning do not be attached to external forms). (Strikes the Zen bed with a whisk) Descends from the seat.
Ascending the hall for Dharma talk. Saying the Great Dao is without inherent nature, there is no before or after. The vast sky has no traces, so why measure it? Since emptiness is like this, how can the Dao be expressed in words? Although it is so, if one is of superior capacity, they can understand without verbal explanations. How can those of middle and lower capacity avoid the guidance of words? Therefore, a monk asked Zen Master Yunmen Wenyan: 'What is the Yunmen tune?' Zen Master Yunmen replied: 'The twenty-fifth day of the twelfth month.' (Zen Master Huanglong Huinan) said: 'Today is precisely the twenty-fifth day of the twelfth month, how can you all understand? If you do not understand, listen carefully, and I, Huanglong, will sing it again for you. The Yunmen tune is twenty-five, it does not belong to gong, shang, jiao, zhi, or yu (five notes in Chinese music). If someone asks me the cause of this tune, it is that clouds rise from the Southern Mountain and rain falls on the Northern Mountain.' (Strikes the Zen bed with a whisk) Descends from the seat.
Ascending the hall for Dharma talk. Saying when the bell is struck in front of the monks' hall, the bell rings; when the drum is beaten in the Dharma hall, the drum resounds. All the Buddhas of the three times (past, present, and future) are turning the great Dharma wheel in the sound of the drum. Where will you all establish yourselves? There are some fabricated monks who do not recognize the pure realm, and they talk about east, west, north, south, up, and down. Today they say seven, tomorrow they say eight. They eat in the monks' hall and warm themselves in the dormitory. Or they draw a line in front of them. If it is like this, violating the four debts of gratitude (parents, sentient beings, country, and the Three Jewels) is a small matter, betraying Bodhidharma who came from the West is a great matter. (Strikes the Zen bed) Descends from the seat.
Ascending the hall for Dharma talk. Saying the Sixth Patriarch Huineng (弘忍) transmitted the mind-seal verse in the middle of the night at Huangmei (黃梅), and Bodhidharma cut off his arm in front of Shaoshi Mountain (少室山) to seek the Dharma. It is like cutting flesh to make a wound without knowing the pain, and it has become the source of disputes until now. (Strikes the Zen bed with a whisk) Descends from the seat.
Ascending the hall for Dharma talk. Citing the example of Zen Master Dazhu Huihai (大珠慧海) of Yuezhou (越州). In the past, Zen Master Dazhu Huihai visited Zen Master Mazu Daoyi (馬祖道一). Mazu asked him: 'What are you doing here?' Huihai replied: 'I am here to seek the Buddha Dharma.' Mazu said: 'Why did you abandon your home and business? Why don't you turn around and recognize the treasure of your own home?' Huihai asked: 'What is the treasure of my own home?' Mazu
云。祇如今問者是。爾若回頭。一切具足。受用不盡。更無欠少。珠於是求心頓息。坐大道場。師云。汝等諸人。各有自家寶藏。為什麼不得其用。祇為不回頭。擊禪床。下座。
上堂。云有一人朝看華嚴暮看般若。晝夜精勤。無有暫暇。有一人不參禪不論義。把個破席日裡睡。於此。二人。同到黃龍。一人有為。一人無為。安下那個即是。良久云。功德天黑暗女有智主人二俱不受。以拂子擊禪床。下座。
上堂。云大覺世尊道。我今為汝保任此事終不虛也汝等當勤精進行此三昧。師云。精進即不無。諸人作么生是三昧。良久云。迦葉糞掃衣。價直百千萬。輪王髻中寶。不直半分錢。以拂子擊禪床。下座。
上堂。云昨日吃粥又太晏。今日吃粥又太早。為復是住持人威令不嚴。為復執事人身心懶慢。大眾試斷看。規矩既亂。諸事參差。一人失事。眾人不安。當院內外一二百人。曲座既在其位。大事小事。一一須自近前照顧。不得輕於事慢于眾。若能如是。頭頭圓覺。步步道場。何假向外穿鑿。肉上剜瘡。以拂子擊禪床。下座。
上堂。云達磨西來十萬里。少林面壁八九年。唯有神光知此意。默然三拜不虛傳。後代兒孫忘正覺。棄本逐末尚邪言。直到臘月三十日。一身冤債入黃泉。以拂子擊禪
【現代漢語翻譯】 現代漢語譯本 云。只如今問的人就是你。你若回頭，一切都已具備，享用不盡，更無欠缺。珠於是求道之心頓息，安坐于大道場。師說：『你們這些人，各有自己的寶藏，為什麼不能使用呢？只因爲不回頭。』說完，敲擊禪床，走下座位。
上堂說法。說：『有一個人早上讀《華嚴經》（Avatamsaka Sutra），晚上讀《般若經》（Prajna Sutra），日夜精勤，沒有片刻空閑。有一個人不參禪，不討論佛法義理，只拿個破蓆子在太陽下睡覺。』對於這兩個人，一同來到黃龍這裡，一個有為，一個無為，安頓哪一個才是對的？良久后說：『功德天（Lakshmi）和黑暗女（Kali），有智慧的主人都不會接受。』說完，用拂子敲擊禪床，走下座位。
上堂說法。說：『大覺世尊（The World-Honored One）說：『我現在為你們保證這件事，終究不會虛假，你們應當勤奮精進，行持此三昧（Samadhi）。』師說：『精進不是沒有，諸位認為什麼是三昧？』良久后說：『迦葉（Kasyapa）的糞掃衣，價值百千萬，輪王（Chakravartin）髮髻中的寶，也不值半分錢。』說完，用拂子敲擊禪床，走下座位。
上堂說法。說：『昨天吃粥太晚了，今天吃粥又太早了，是住持（Abbot）的威嚴不夠，還是執事人的身心懶惰？大家試著判斷一下。規矩既然亂了，諸事就參差不齊，一人失職，眾人不安。當院內外一二百人，既然都已在自己的位置上，大事小事，都要親自上前照顧，不得輕視事情，怠慢大眾。若能如此，處處都是圓滿覺悟，步步都是道場，何必向外尋求，在肉上剜瘡呢？』說完，用拂子敲擊禪床，走下座位。
上堂說法。說：『達磨（Bodhidharma）西來十萬里，在少林寺面壁九年。只有神光（Huike）知道他的心意，默然三拜，不是虛傳。後代的兒孫忘記了正覺，捨本逐末，崇尚邪說，直到臘月三十日，一身冤債入了黃泉。』說完，用拂子敲擊禪
【English Translation】 English version Yun. The one who is asking right now is you. If you turn your head, everything is complete, inexhaustible in its use, and nothing is lacking. Thereupon, Zhu's mind of seeking ceased, and he sat in the great Dharma place. The master said, 'All of you have your own treasures. Why can't you use them? It's only because you don't turn your head.' Having said that, he struck the Zen platform and descended from his seat.
Ascending the hall, he said, 'There is a person who reads the Avatamsaka Sutra (Huayan Jing) in the morning and the Prajna Sutra (Bore Jing) in the evening, diligent day and night, without a moment of leisure. There is a person who does not practice Zen or discuss the meaning of the Dharma, but takes a broken mat and sleeps in the sun.' Regarding these two people, who both came to Huanglong, one with effort and one without effort, which one is right to settle down? After a long silence, he said, 'Lakshmi (Gongdetian) and Kali (Heian Nv), a wise master would not accept either.' Having said that, he struck the Zen platform with a whisk and descended from his seat.
Ascending the hall, he said, 'The World-Honored One (Dajue Shizun) said, 'I now guarantee this matter for you, and it will never be false. You should diligently practice this Samadhi (Sanmei).' The master said, 'Diligence is not lacking, but what do you all consider to be Samadhi?' After a long silence, he said, 'Kasyapa's (Jiaye) rag robe is worth a hundred million, but the jewel in the crown of a Chakravartin (Lunwang) is not worth half a penny.' Having said that, he struck the Zen platform with a whisk and descended from his seat.
Ascending the hall, he said, 'Yesterday, eating congee was too late, and today, eating congee is too early. Is it because the abbot's (Zhuchi) authority is not strict, or is it because the stewards are lazy in body and mind? Everyone, try to judge. Since the rules are in disarray, all matters are uneven. If one person fails in their duty, everyone is uneasy. The one or two hundred people inside and outside the monastery, since they are all in their positions, must personally attend to all matters, great and small, and must not be careless in matters or neglectful of the assembly. If you can be like this, every place is perfect enlightenment, and every step is a place of practice. Why seek outwards and carve sores on flesh?' Having said that, he struck the Zen platform with a whisk and descended from his seat.
Ascending the hall, he said, 'Bodhidharma (Damo) came from the west for ten thousand miles and faced the wall in Shaolin Temple for nine years. Only Huike (Shenguang) knew his intention. His silent three bows were not a false transmission. Later generations of descendants forgot the true enlightenment, abandoned the root and pursued the branches, and still valued heretical words. Until the thirtieth day of the twelfth month, they entered the Yellow Springs with a body full of debts.' Having said that, he struck the Zen
床。下座。
上堂。以拂子擊禪床一下云。有眼皆見。有耳皆聞。既見既聞。且道聞個什麼。晚學初機。須得明明說破。我佛如來。摩竭陀國親行此令。二十八祖。遞相傳授。洎后石頭馬祖馬駒蹋殺天下人。臨濟德山棒喝。疾如雷電。後來兒孫不肖。雖舉其令而不能行。但逞華麗言句而已。黃龍出世。時當末運。擊將頹之法鼓。整已墜之玄綱。汝等諸人。不得將多年曆日。繫在腰間。須知四大海水。在汝頭上。以拂子擊禪床。下座。
上堂。舉僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭在什麼處。峰以拄杖指云。在這裡。僧請益雲門。雲門拈起扇子云。扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。會么會么。師云。乾峰一期指。路曲為初機。雲門乃通其變。故使後人不倦。汝等諸人。須窮二老之意。莫逐二老之言。得意則返正道而歸家。尋言則蕩邪途而轉遠。以拂子擊禪床。下座。
上堂。云凡聖情盡體。露真常。但離妄緣。即如如佛。雖是古人殘羹餿飯。有多少人不能得吃。黃龍與么舉。失利也不少。還有人檢點得出么。若檢點得出。便識佛病祖病。若檢點不得。陜府鐵牛吞乾坤。擊禪床。下座。
偈頌
趙州勘破
傑出叢林是趙州。老婆勘破有
【現代漢語翻譯】 現代漢語譯本 床。下座。
上堂。用拂子敲擊禪床一下說：『有眼睛的都看見了，有耳朵的都聽見了。既然看見了，聽見了，那麼說說聽見了什麼？』剛入門的學人，必須明白地說破。我佛如來，在摩竭陀國（Magadha，古印度王國）親自頒佈此令。二十八祖，一代代相傳。到了後來的石頭（Shitou，唐代禪僧）、馬祖（Mazu，唐代禪僧），馬駒（指禪宗的棒喝教育）踐踏殺死了天下人。臨濟（Linji，唐代禪僧）、德山（Deshan，唐代禪僧）的棒喝，迅猛如雷電。後來的子孫不賢，雖然舉著這個命令卻不能實行，只是賣弄華麗的言辭罷了。黃龍（Huanglong，宋代禪僧）出世，正當末法時代，敲擊將要倒塌的法鼓，整頓已經墜落的玄綱。你們這些人，不要把多年的日曆繫在腰間，要知道四大海水就在你們的頭上。用拂子敲擊禪床。下座。
上堂。舉例說僧人問乾峰（Qianfeng，唐代禪僧）：『十方薄伽梵（Bhagavan，佛的稱號），通往涅槃（Nirvana，佛教最高境界）的道路只有一條。請問這條路在哪裡？』乾峰用拄杖指著說：『就在這裡。』僧人又請教雲門（Yunmen，唐代禪僧），雲門拿起扇子說：『扇子𨁝跳，飛上三十三天（Trayastrimsa，佛教術語，欲界六天之一），撞著帝釋（Indra，佛教護法神）的鼻孔。東海鯉魚捱了一棒，下雨像盆潑一樣。』明白了嗎？明白了嗎？』師父說：『乾峰一時指點，路途曲折是為初學者。雲門是通曉變化，所以使後人不會厭倦。你們這些人，必須窮盡二老的用意，不要追逐二老的言辭。領會了用意，就能返回正道而歸家；追逐言辭，就會在邪路上越走越遠。』用拂子敲擊禪床。下座。
上堂。說：『凡夫和聖人的情感都消失了，本體就顯露出真常。只要離開虛妄的因緣，就如同如佛（Tathata，真如）。』雖然是古人剩下的殘羹冷飯，有多少人不能吃到。黃龍這樣舉例，損失的也不少。還有人能檢查出來嗎？如果能檢查出來，就認識了佛的病和祖師的病。如果檢查不出來，陜府的鐵牛吞噬乾坤。敲擊禪床。下座。
偈頌
趙州勘破
傑出叢林的是趙州（Zhaozhou，唐代禪僧）。老太婆勘破了他的意圖。
【English Translation】 English version The bed. Descend from the seat.
Ascending the hall, he struck the Zen bed once with a whisk and said, 'All who have eyes see, and all who have ears hear. Having seen and heard, then tell me, what is heard?' For late learners and beginners, it must be clearly explained. Our Buddha Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) personally issued this decree in Magadha (Magadha, an ancient kingdom in India). The twenty-eight patriarchs transmitted it to each other. Later, Shitou (Shitou, a Zen monk of the Tang Dynasty) and Mazu (Mazu, a Zen monk of the Tang Dynasty), with their disciples, trampled and killed the people of the world. Linji (Linji, a Zen monk of the Tang Dynasty) and Deshan's (Deshan, a Zen monk of the Tang Dynasty) shouts and blows were as swift as thunder and lightning. Later generations of unworthy descendants, though they raise the decree, cannot carry it out, but only flaunt flowery words. Huanglong (Huanglong, a Zen monk of the Song Dynasty) appeared in the world at the end of the Dharma-ending Age, striking the Dharma drum that was about to fall, and straightening the mysterious cord that had already fallen. All of you, do not tie years of calendars around your waists, but know that the four great seas are above your heads.' He struck the Zen bed with the whisk. Descend from the seat.
Ascending the hall, he cited the example of a monk asking Qianfeng (Qianfeng, a Zen monk of the Tang Dynasty), 'The ten directions of Bhagavan (Bhagavan, 'Blessed One', an epithet of the Buddha), the one path to Nirvana (Nirvana, the ultimate state of enlightenment). I wonder where the path is?' Qianfeng pointed with his staff and said, 'It is here.' The monk then asked Yunmen (Yunmen, a Zen monk of the Tang Dynasty), who picked up a fan and said, 'The fan leaps up, soaring to the thirty-third heaven (Trayastrimsa, one of the six heavens of desire in Buddhism), bumping into Indra's (Indra, a Buddhist protector deity) nostrils. A carp in the Eastern Sea is struck with a stick, and the rain pours down like a deluge. Do you understand? Do you understand?' The master said, 'Qianfeng's pointing is temporary, the winding path is for beginners. Yunmen understood the transformations, so that later people would not tire. All of you must exhaust the intentions of the two elders, and not pursue their words. Understanding the intention, you can return to the right path and go home; pursuing the words, you will stray further and further on the wrong path.' He struck the Zen bed with the whisk. Descend from the seat.
Ascending the hall, he said, 'When the emotions of ordinary beings and sages are exhausted, the essence reveals true constancy. As long as you leave behind deluded conditions, you are like the Tathata (Tathata, 'Suchness', the ultimate reality). Although it is the leftover scraps of the ancients, how many people cannot eat it. Huanglong's example like this also loses quite a bit. Is there anyone who can examine it? If you can examine it, you will recognize the Buddha's sickness and the patriarch's sickness. If you cannot examine it, the iron ox of Shaanxi will swallow the universe.' He struck the Zen bed. Descend from the seat.
Gatha
Zhaozhou's Examination
Outstanding in the sangha is Zhaozhou (Zhaozhou, a Zen monk of the Tang Dynasty). The old woman saw through his intentions.
來由。而今四海清如鏡。行人莫與路為仇。
韓愈侍郎見大顛
宗師一等展家風。盡情施設為韓公。師子窟中無異獸。像王行處絕狐蹤。
寶壽開堂三聖推僧
寶華王座始登時。三聖推僧決眾疑。棒頭分明無老少。天下盲人幾個知。
秘魔巖見霍山到因緣
叔侄相逢兩不猜。到頭撫背似癡呆。回首恐人生怪笑。報云千里賺余來。
臨濟屬三聖
圓寂將歸敘別時。叮嚀法眼好任持。喝下不開泥水路。瞎驢從此少人騎。
靈云見桃花悟道(三首)
二月三月景和融。遠近桃花樹樹紅。宗匠悟來猶未徹。至今依舊笑春風。
龍象相逢世不群。一來一去顯疏親。時人不悟其中旨。摘葉尋枝長客塵。
一見桃花更不疑。叢林未徹是兼非。須知一氣無私力。能令枯木更抽枝。
國師三喚侍者(二首)
國師三喚侍者。打草祇要蛇驚。誰知澗底青松下。有千年茯苓。
國師有語不虛施。侍者三喚。無訊息。平生心膽向人傾。相識不如不相識。
趙州喫茶(二首)
趙州驗人端的處。等閑開口便知音。覿面若無青白眼。宗風爭得到如今。
相逢相問知來歷。不揀親疏便與茶。翻憶憧憧往來者。忙忙誰辨滿甌花。
【現代漢語翻譯】 現代漢語譯本： 來由。而今四海清如鏡。行人莫與路為仇。 韓愈（唐代官員）侍郎見大顛（禪師） 宗師一等展家風。盡情施設為韓公（韓愈）。師子窟中無異獸。像王行處絕狐蹤。 寶壽（禪師名號）開堂三聖（禪宗術語，指三位聖人）推僧 寶華王座始登時。三聖推僧決眾疑。棒頭分明無老少。天下盲人幾個知。 秘魔巖（地名）見霍山（禪師名號）到因緣 叔侄相逢兩不猜。到頭撫背似癡呆。回首恐人生怪笑。報云千里賺余來。 臨濟（禪師名號）屬三聖（禪宗術語，指三位聖人） 圓寂將歸敘別時。叮嚀法眼（禪宗術語，指正法眼藏）好任持。喝下不開泥水路。瞎驢從此少人騎。 靈云（禪師名號）見桃花悟道(三首) 二月三月景和融。遠近桃花樹樹紅。宗匠悟來猶未徹。至今依舊笑春風。 龍象相逢世不群。一來一去顯疏親。時人不悟其中旨。摘葉尋枝長客塵。 一見桃花更不疑。叢林未徹是兼非。須知一氣無私力。能令枯木更抽枝。 國師（禪師的尊稱）三喚侍者(二首) 國師三喚侍者。打草祇要蛇驚。誰知澗底青松下。有千年茯苓。 國師有語不虛施。侍者三喚。無訊息。平生心膽向人傾。相識不如不相識。 趙州（禪師名號）喫茶(二首) 趙州驗人端的處。等閑開口便知音。覿面若無青白眼。宗風爭得到如今。 相逢相問知來歷。不揀親疏便與茶。翻憶憧憧往來者。忙忙誰辨滿甌花。
【English Translation】 English version: Origin. Now the four seas are as clear as a mirror. Travelers should not make enemies of the road. Han Yu (a Tang Dynasty official) the Vice Minister, meets with Da Dian (a Chan master) The master of the sect equally displays the family tradition. He wholeheartedly provides for Han Gong (Han Yu). In the lion's den, there are no strange beasts. Where the elephant king walks, there are no fox tracks. Baoshou (Chan master's title) opens the hall, and the Three Sages (a Chan Buddhism term, referring to three sages) recommend a monk When first ascending the precious lotus throne, the Three Sages recommend a monk to resolve the doubts of the assembly. The staff is clearly without old or young. How many blind people in the world know this? At the Secret Demon Cliff (place name), he sees Huoshan (Chan master's title) and the arrival of the cause and condition Uncle and nephew meet without suspicion. In the end, patting each other's backs like fools. Turning back, fearing people will laugh strangely. Reporting that he was lured from a thousand miles away. Linji (Chan master's title) belongs to the Three Sages (a Chan Buddhism term, referring to three sages) When about to enter Nirvana and saying farewell, he earnestly instructs that the Dharma Eye (a Chan Buddhism term, referring to the treasury of the true Dharma eye) should be well maintained. A shout prevents the opening of muddy roads. From now on, fewer people will ride the blind donkey. Lingyun (Chan master's title) attains enlightenment upon seeing peach blossoms (three poems) In the second and third months, the scenery is harmonious and mild. Peach blossoms near and far are red on every tree. The master of the sect has not yet fully understood. Even now, he still laughs at the spring breeze. The dragon and elephant meet, unmatched in the world. Coming and going, showing distant and close relationships. People of the time do not understand the meaning within. Picking leaves and searching for branches, they are long-term guests of dust. Once seeing the peach blossoms, there is no more doubt. The Sangha has not fully understood what is both inclusive and exclusive. Know that the one Qi (vital energy) has no selfish power. It can cause withered trees to sprout branches again. The National Teacher (an honorific title for a Chan master) calls the attendant three times (two poems) The National Teacher calls the attendant three times. Startling the snake is all that is needed when beating the grass. Who knows that beneath the green pines at the bottom of the ravine, there is thousand-year-old Tuckahoe. The National Teacher's words are not spoken in vain. The attendant is called three times, but there is no response. All his life, his heart and courage are poured out to others. Knowing each other is not as good as not knowing each other. Zhaozhou (Chan master's title) drinks tea (two poems) Zhaozhou examines people with precision. Casually opening his mouth, he knows the sound. If there are no discerning eyes face to face, how could the sect's style have reached today? Meeting and asking about origins, he offers tea regardless of kinship or distance. Turning to recall those who come and go busily, who in their haste can distinguish the flowers filling the bowl?
庭前柏(三首)
趙州有語庭前柏。禪者相傳古復今。摘葉尋枝雖有解那知獨樹不成林。
庭柏蒼蒼示祖心。趙州此語。播叢林。盤根抱節在金地。禪者休于格外尋。
萬木隨時有凋變趙州庭樹。鎮長榮。不獨凌霜抱貞節。幾奏清風對月明。
廬陵米價
廬陵米價逐年新。道聽虛傳未必真。大意不須岐路問。高低宜見本行人。
須彌山
作者縱橫終不虛。應機踴。出須彌盧。人窮不到金剛際。相逐年年役路途。
北斗藏身
天上有星皆拱北。人間無水不朝東。時人若識藏身病。拈取簸箕別處舂。
溈山水牯牛(三首)
昔日溈山有水牯。而今老倒臥荒丘。形容卓立雖無力。灌啖依前是好牛。四野草青隨處放。千峰雪白早須收。若能抬舉及時節。極目桑田何用憂。
千群萬隊水牯牛。不出溈山這一隻。無心管帶常現前。作意追尋尋不得。不大不小有筋力。一身兩號少人識。隨緣放去草木青。遇晚收來天地黑。收放須得鼻頭繩。若不得繩無準則。世間多少無繩人。對面走卻這牛賊。
溈山水牯骨羸錐。改變毛衣逐四時。童子未知攀角上。粗心便要驀腰騎。忽然弄影無邊際。不覺翻身墮險巇。直至起來牛失卻。渾身泥中淚雙垂。
【現代漢語翻譯】 現代漢語譯本 庭前柏(三首)
趙州禪師曾有『庭前柏』的說法，禪宗學人從古至今都在傳頌。如果只是摘取樹葉、尋找樹枝來理解，即使有所領悟，又怎能明白一棵樹無法形成森林的道理呢？
庭院中的柏樹蒼翠挺拔，象徵著祖師的心意。趙州禪師的這句話，在各個寺廟叢林中傳播。它的根深深紮在金色的土地上，枝幹緊密相連。禪宗學人們啊，不要在這些表面現象之外去尋找真諦。
世間萬木都會隨著時間流逝而凋零變化，唯有趙州禪師庭院中的柏樹，始終保持著長久的繁榮。它不僅傲然挺立，經受風霜的考驗，還常常在清風明月之夜，發出悅耳的聲音。
廬陵米價
廬陵的米價每年都在變化，道聽途說的訊息未必真實。不要在岔路口詢問米價的大概情況，應該向真正從事糧食交易的人瞭解真實的價格。
須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）
作者的筆力縱橫馳騁，最終不會落空。能根據機緣，涌現出須彌山。人們窮盡一生也無法到達金剛不壞的邊際，只能年復一年地在路途上奔波。
北斗藏身
天上的星星都環繞著北極星，人間的水流都朝著東方流淌。世人如果能認識到隱藏自身的弊病，就應該拿起簸箕，到別處去舂米，另謀出路。
溈山水牯牛(三首)
過去溈山（Weishan，地名，也是一位禪師的名號）有一頭水牯牛（water buffalo，指代人的本性），現在老了倒臥在荒丘之上。雖然外表看起來沒有力氣，但餵養它仍然是一頭好牛。在廣闊的田野上，任它在青草間隨意吃草，千峰白雪覆蓋時，要及早將它收回。如果能及時地調養和使用它，那麼即使放眼望去都是桑田，又有什麼可憂慮的呢？
成千上萬頭水牯牛，都離不開溈山的這一頭。不用刻意管理和約束，它也常常顯現在眼前；如果刻意去追尋，反而無法找到它。它不大不小，充滿力量，一個身體卻有兩個名稱，很少有人能認識它。隨順因緣放它出去，草木就會變得青翠；傍晚將它收回來，天地就會變得一片漆黑。收放水牛一定要用鼻繩，如果沒有鼻繩，就沒有準則。世間有多少沒有鼻繩的人啊，白白地讓這頭偷牛賊從對面溜走了。
溈山的水牯牛瘦骨嶙峋，像錐子一樣，隨著四季的變化而改變毛色。牧童還不知道要抓住牛角往上爬，粗心大意地就想要直接騎到牛背上。忽然間，被牛戲弄得身影無邊無際，不知不覺地翻身掉進了危險的深淵。直到爬起來，牛已經丟失了，渾身沾滿泥土，淚流滿面。
【English Translation】 English version The Cypress Tree in the Courtyard (Three Poems)
Zen Master Zhaozhou (Zhaozhou, a famous Zen master) once said 'the cypress tree in the courtyard.' Zen practitioners have been passing this saying down from ancient times to the present. If one only understands by picking leaves and searching for branches, even with some understanding, how can one realize that a single tree cannot form a forest?
The verdant cypress tree in the courtyard symbolizes the mind of the Patriarch. Zhaozhou's words are spread throughout the monasteries and forests. Its roots are deeply planted in the golden earth, and its branches are closely connected. Zen practitioners, do not seek the truth outside of these superficial phenomena.
All trees in the world wither and change with the passage of time, but the cypress tree in Zhaozhou's courtyard always maintains its long-lasting prosperity. It not only stands proudly, enduring the trials of wind and frost, but also often emits pleasant sounds on clear, breezy, moonlit nights.
The Price of Rice in Luling
The price of rice in Luling (Luling, a place name) changes every year. Rumors heard on the road may not be true. Do not ask about the general price of rice at crossroads; you should ask those who are truly engaged in the grain trade to understand the real price.
Mount Sumeru (Sumeru Mountain, the sacred mountain in the Buddhist cosmology)
The author's writing is unrestrained and will not ultimately fail. It can bring forth Mount Sumeru according to the circumstances. People exhaust their lives without reaching the indestructible boundary, and can only travel on the road year after year.
Hiding the Big Dipper
The stars in the sky all revolve around the North Star, and the waters of the human world all flow eastward. If people can recognize the ills of hiding themselves, they should pick up the winnowing fan and grind rice elsewhere, seeking another way out.
Weishan's Water Buffalo (Three Poems)
In the past, Weishan (Weishan, a place name and also the name of a Zen master) had a water buffalo (water buffalo, referring to one's inherent nature), which is now old and lying on a desolate hill. Although it looks weak, feeding it is still like feeding a good buffalo. In the vast fields, let it graze freely among the green grass; when the thousand peaks are covered with white snow, it must be brought back early. If it can be properly cared for and used in time, then even if one looks out at mulberry fields, what is there to worry about?
Thousands upon thousands of water buffaloes cannot leave this one in Weishan. Without deliberate management and restraint, it often appears before one's eyes; if one deliberately seeks it, one cannot find it. It is neither big nor small, full of strength, and one body has two names, which few people can recognize. Letting it go according to conditions, the grass and trees will become verdant; bringing it back in the evening, the heaven and earth will become dark. The water buffalo must be reined in with a nose rope; without a nose rope, there is no standard. How many people in the world are without nose ropes, letting this cattle thief slip away from them in vain.
Weishan's water buffalo is skinny, like an awl, changing its coat with the four seasons. The cowherd does not yet know to grab the horn and climb up, carelessly wanting to ride directly on the back of the buffalo. Suddenly, being teased by the buffalo, his figure becomes boundless, and unknowingly he falls into a dangerous abyss. Until he gets up, the buffalo is lost, his whole body covered in mud, tears streaming down his face.
示禪者
南北不分。欺天罔地。說妙談玄。驢鳴狗吠。
和全大道
飲光論劫坐禪。布袋終年落魄。疥狗不願生天。卻笑雲中白鶴。
南嶽高臺示禪者
撥草占風辨正邪。先須拈卻眼中沙。舉頭若味天皇餅。虛心難吃趙州茶。南泉無語歸方丈。靈云有頌悟桃花。從頭為我雌黃出。要見叢林正作家。
南嶽送秀禪者
悟得人空與法空。便擬辭予出亂峰。嗟汝見知猶未達。任緣施設信難通。存心勿守澄潭月。秉節須欺帶雪松。此去欲知安穩處。天臺雁蕩在江東。
寄黃檗初維那
吃棒祇因扶斷際。趯瓶當下得溈山。是非未寒叢林口。何事流傳滿世間。
示云典座
當今明聖道唯淳。塊雨條風處處聞。園裡菜青禾又熟。時中通變盡由君。
寄南嶽芭蕉庵主
一別靈源又一春。欲期再會恨無因。吾師有種芭蕉訣。慎莫傳持取次人。
退院別廬山
十年廬岳僧。一旦出巖層。舊友臨江別。孤舟帶鶴登。水流隨岸曲。帆勢任風騰。去住本無著。禪家絕愛憎。
送師伯歸玉山
來時秋風生。去時春風起。風性本無著。師心亦復爾。舊寺歸懷玉。迢迢千百里。送別何所談。浩渺空江水。
酬仰山圓監院布衫
【現代漢語翻譯】 現代漢語譯本 示禪者
不分南北，這是欺騙上天，矇蔽大地。說什麼玄妙的道理，簡直像驢叫狗吠一樣。
和全大道
迦葉尊者（Kashyapa，飲光是迦葉的別名）像斷了氣的坐在那裡，布袋和尚（Budai）終年到處流浪。連生了疥瘡的狗都不願意昇天，反倒嘲笑雲中的白鶴。
南嶽高臺示禪者
撥開雜草，觀察風向，辨別正邪。首先必須去除眼中的沙子。如果抬頭只想著天皇餅（Tenno's cake），那麼虛心也難以品嚐趙州茶（Zhaozhou tea）。南泉禪師（Nanquan）一言不發地回到方丈室，靈云禪師（Lingyun）作偈頌悟道桃花。從頭到尾為我評判一番，要見識叢林中的真正大家。
南嶽送秀禪者
領悟了人空和法空的道理，就想告別我，離開這重巒疊嶂。可嘆你所見所知還未通達，隨緣施設，實在難以理解。不要執著于澄潭中的月影，要像傲雪的青松一樣堅守節操。此去想要知道安穩的去處，天臺山（Tiantai Mountain）、雁蕩山（Yandang Mountain）就在江南東邊。
寄黃檗初維那
捱打是因為扶起斷際禪師（Duanji），踢翻瓶子當下就讓溈山禪師（Weishan）開悟。是非對錯還沒在叢林中平息，為何流傳得滿世界都是？
示云典座
當今聖明的時代，道理純正。適時的雨水，和煦的微風，處處都能感受到。園裡的蔬菜青翠，稻田里的禾苗又成熟了，一切都由你隨時變通。
寄南嶽芭蕉庵主
自從靈源寺（Lingyuan Temple）一別，又過了一個春天，想要再次相會，卻苦於沒有機會。吾師有種植芭蕉的秘訣，千萬不要隨便傳給不合適的人。
退院別廬山
在廬山住了十年，一旦離開了巖洞。老朋友在江邊送別，我獨自乘著小船，帶著白鶴離去。江水隨著岸邊彎曲，風帆順著風勢飄蕩。離開和留下，本來就沒有什麼執著，禪家斷絕了愛和憎。
送師伯歸玉山
來的時候是秋風瑟瑟，走的時候是春風拂面。風的本性本來就沒有執著，師伯的心境也是如此。回到懷玉寺（Huaiyu Temple），路途遙遠，有千百里之遙。送別時該談些什麼呢？只有這浩渺空曠的江水。
酬仰山圓監院布衫
【English Translation】 English version To a Chan Practitioner
Not distinguishing north from south is deceiving Heaven and deluding Earth. Speaking of the wonderful and discussing the mysterious is like a donkey braying and a dog barking.
In Response to Quan Dadao
Kashyapa (Kashyapa, 'Drinking Light' is another name for Kashyapa) sits in meditation for kalpas like he's given up the ghost. Budai (Budai) wanders aimlessly all year round. Even a mangy dog doesn't want to be reborn in the heavens, yet it laughs at the white crane in the clouds.
To a Chan Practitioner at the High Platform of Mount Nanyue
Parting the grass, observing the wind, distinguishing the correct from the deviant. First, you must remove the sand from your eyes. If you only think of Emperor's cakes (Tenno's cake) when you raise your head, it will be difficult to taste Zhaozhou's tea (Zhaozhou tea) with an empty mind. Nanquan (Nanquan) returned to his abbot's room without a word. Lingyun (Lingyun) composed a verse upon realizing enlightenment from the peach blossoms. Judge it for me from beginning to end, I want to see the true master of the sangha.
Sending Off Chan Practitioner Xiu from Mount Nanyue
Having realized the emptiness of self and the emptiness of phenomena, you intend to bid me farewell and leave these chaotic peaks. Alas, your understanding is still not thorough, and it is difficult to understand your actions that depend on conditions. Do not cling to the moon in the clear pool, and uphold your integrity like a pine tree bearing snow. If you want to know a peaceful place to go, Mount Tiantai (Tiantai Mountain) and Mount Yandang (Yandang Mountain) are in the east of Jiangnan.
To Head Disciplinarian Chu of Huangbo Monastery
Being beaten was because of helping Duanji (Duanji). Kicking over the bottle led to Weishan's (Weishan) enlightenment. Right and wrong have not yet subsided in the mouths of the sangha, why is it spreading throughout the world?
To Cook Yun
In this enlightened age, the Way is pure. Timely rain and gentle breezes can be felt everywhere. The vegetables in the garden are green, and the rice in the fields is ripe again. All changes are up to you to adapt to the times.
To the Abbot of the Banana Hermitage on Mount Nanyue
Since our parting at Lingyuan Temple (Lingyuan Temple), another spring has passed. I long to meet again, but I have no opportunity. My teacher has a secret to planting banana trees, be careful not to pass it on to the wrong person.
Leaving the Monastery, Bidding Farewell to Mount Lu
I lived on Mount Lu for ten years, and now I leave the caves. Old friends bid me farewell by the river, and I board a lone boat with a crane. The river flows along the bends of the shore, and the sails drift with the wind. Leaving and staying are originally without attachment, and the Chan school has severed love and hate.
Sending Off My Uncle-Master Returning to Mount Yushan
When you came, the autumn wind was blowing, when you leave, the spring breeze is blowing. The nature of the wind is originally without attachment, and the mind of the uncle-master is also like this. Returning to Huaiyu Temple (Huaiyu Temple), the journey is far, thousands of miles away. What should we talk about at parting? Only this vast and empty river.
In Response to Supervisor Yuan of Yangshan Monastery's Cloth Robe
墨黲襕衫誰辨別。袖頭打領頗相宜。趙州曾示七斤重。洞上全提竇八機。溢目不妝山水色。嚴身堪作歲寒期。縱橫著在閻浮世。翻笑霜風遼亂吹。
送勛顏二禪者
禪外無餘事。乘春秀水行。就予求半偈。前去慰勞生。日出雲霞散。風和草木榮。何須重話會。法法本圓成。
謝富一二修造問病
從癡有愛。則我病生。凈名垂範。文殊遂行。地水相違。火風相擊。各無所從。寧容辨識。分飛言盡意不盡。月皎寒潭秋露滴。
送著維那
清凈願力心未舍。卷衣又出化群迷。送行唯托金輪月。夜夜相隨到別溪。
自述真贊
禪人圖吾真。請吾贊。噫圖之既錯。贊之更乖。確命弗遷。因塞其意。
一幅素繒。丹青模勒。謂吾之真。乃吾之賊。吾真匪狀。吾貌匪揚。夢電光陰五十一。桑梓玉山俗姓章。
酬泐潭月長老惠草履二首
當年西祖曾留下。今日蒙師特惠來。睹物思人孰知我。月明著上妙高臺。
尋骨尋皮心未灰。當年一著更何猜。而今二百年前事。不是知音不舉來。
洪州送永統二禪人入浙
黃檗問心心不盡。洪都送別別非輕。舊山未暇論歸日。為爾徘徊說去程。林葉繽紛衣斗爛。鄉砧嘹亮錫交聲。頭頭總是吾家物。莫把
【現代漢語翻譯】 現代漢語譯本：
誰能辨別這件褪色的藍色僧衣？袖口和衣領的搭配倒是很合適。趙州禪師曾開示過『七斤重』的公案，洞山禪師則完全提倡『竇八機』的玄妙。滿眼都是未經修飾的山水景色，嚴格要求自身堪比歲寒時的松柏。縱橫馳騁于這閻浮世界（Jambudvipa，指我們所居住的這個世界），反倒嘲笑那霜風的狂亂吹拂。
送別勛顏兩位禪者
禪修之外沒有其他事情。趁著春天在秀水一帶遊歷。向我求取半句偈語，前去慰問那些眾生。太陽出來雲霞消散，風和日麗草木繁榮。何須再次談論『會』的道理，一切法原本就是圓滿成就的。
感謝富一二居士修繕寺廟並問候病情
因為有愚癡的愛，所以我的病才會產生。維摩詰（Vimalakirti）樹立了榜樣，文殊菩薩（Manjusri）也隨之修行。地、水互相違背，火、風互相沖擊。各自都沒有來處，哪裡容得下分辨認識？分別飛散，言語難以表達全部意思，月光皎潔，寒潭清澈，秋露滴落。
送別著維那（Vina，寺院中的一種職務）
清凈的願力之心尚未捨棄，捲起僧衣又出去教化迷惑的眾生。送行只能託付給那金色的月亮，夜夜相隨到達別的溪流。
自述真贊
有禪人畫了我的畫像，請我題贊。唉，畫都已經錯了，題贊豈不更加離譜。堅守本命不可改變，因此堵塞他們的意思。
在一幅白色的絹上，用顏料描繪。說這是我的真容，其實是盜取我的真。我的真不是外在的形貌，我的容貌也不是可以張揚的。如夢如電，光陰已經五十一歲。桑梓是玉山，俗家姓章。
酬謝泐潭月長老贈送草鞋二首
當年西天祖師（Bodhidharma，菩提達摩）曾經留下草鞋，今天蒙受長老特別贈送而來。看到草鞋思念其人，有誰瞭解我呢？明月當空，穿著草鞋登上妙高臺（Mount Meru）。
尋找骨頭尋找皮囊，道心尚未泯滅。當年一著，更有什麼可懷疑的呢？如今是二百年前的事情了，不是知音之人不會提起。
洪州送別永統二位禪人前往浙江
黃檗禪師（Huangbo Xiyun）問心，心意難以窮盡。洪州送別，離別之情非同一般。舊山還沒有空閑談論歸期，為你們徘徊講述前往的路程。樹林落葉繽紛，僧衣破爛，鄉村的搗衣聲清晰，錫杖發出響亮的聲音。處處都是我們家的東西，不要把...
English version:
Who can distinguish this faded blue monastic robe? The sleeves and collar match quite well. Zen Master Zhaozhou once demonstrated the 'seven pounds' koan, while Zen Master Dongshan fully advocated the mystery of 'Doubaji'. The eyes are filled with unadorned scenery of mountains and rivers, strictly demanding oneself to be comparable to the pine and cypress in the cold season. Ranging across this Jambudvipa (the world we live in), instead laughing at the chaotic blowing of the frosty wind.
Sending off the two Zen practitioners Xun and Yan
There is nothing else besides Zen practice. Taking advantage of spring to travel around the Xiu River area. Seeking half a verse from me, to go and comfort those sentient beings. The sun rises and the clouds dissipate, the wind is gentle and the vegetation flourishes. Why is it necessary to talk about the principle of 'meeting' again, all dharmas are originally perfectly accomplished.
Thanking Layman Fu Yi Er for repairing the temple and inquiring about my illness
Because there is foolish love, my illness arises. Vimalakirti set an example, and Manjusri Bodhisattva followed suit. Earth and water contradict each other, fire and wind clash with each other. Each has no origin, how can it be allowed to distinguish and recognize? Separately scattered, words cannot express the full meaning, the moonlight is bright, the cold pool is clear, and the autumn dew drips.
Sending off Vina Zhuo (Vina, a position in the monastery)
The pure vow power of the heart has not yet been abandoned, rolling up the monastic robe and going out to teach and transform confused sentient beings. Sending off can only be entrusted to that golden moon, accompanying night after night to reach other streams.
Self-Describing True Eulogy
A Zen practitioner painted my portrait and asked me to write a eulogy. Alas, the painting is already wrong, wouldn't the eulogy be even more absurd. Upholding the original destiny cannot be changed, therefore blocking their intention.
On a piece of white silk, depicted with paint. Saying this is my true appearance, but it is actually stealing my truth. My truth is not an external form, my appearance is not something to be flaunted. Like a dream and lightning, time has already passed fifty-one years. My hometown is Yushan, and my secular surname is Zhang.
Responding to Elder Yuet of Letan Monastery for gifting straw sandals (two poems)
In the past, the Western Patriarch (Bodhidharma) left behind straw sandals, and today I am specially gifted by the Elder. Seeing the sandals and thinking of the person, who understands me? With the bright moon in the sky, wearing the sandals and ascending Mount Meru.
Searching for bones and searching for skin, the mind of the Tao has not yet been extinguished. What else is there to doubt about that one move in the past? Now it is something from two hundred years ago, and it will not be mentioned unless it is a kindred spirit.
Sending off the two Zen practitioners Yong and Tong from Hongzhou to Zhejiang
Zen Master Huangbo (Huangbo Xiyun) asked about the mind, and the meaning of the mind is difficult to exhaust. Sending off from Hongzhou, the feeling of parting is extraordinary. There is no time to talk about the return date to the old mountain, hesitating to tell you about the journey ahead. The leaves in the forest are falling in abundance, the monastic robe is tattered, the sound of pounding cloth in the village is clear, and the tin staff makes a loud sound. Everything is our family's property, do not...
【English Translation】 Who can discern the ink-stained blue robe? The sleeves and collar match quite well. Zhaozhou once showed 'seven pounds' weight. Dongshan fully promoted 'Doubaji'. The landscape colors overflow the eyes without adornment. Strict self-discipline can be compared to the cold season. Spreading horizontally and vertically in the Jambudvipa (world), Laughing at the chaotic blowing of the frosty wind.
Sending off the two Zen practitioners Xun and Yan
Outside of Zen, there is nothing else. Taking advantage of spring to travel in the Xiu River. Seeking half a verse from me. Go ahead to comfort the living beings. The sun rises and the clouds dissipate. The wind is gentle and the grass and trees flourish. Why is it necessary to talk about the 'meeting' again? All dharmas are originally perfectly accomplished.
Thanking Fu Yi Er for repairing and inquiring about illness
From delusion comes love. Then my illness arises. Vimalakirti (Pure Name) set an example. Manjusri (Wisdom Glory) then acted. Earth and water contradict each other. Fire and wind strike each other. Each has no origin. How can it be identified? Separation and flight, words cannot express all meaning. The moon is bright, the cold pool, autumn dew drips.
Sending off Vina Zhuo (monastic title)
The pure vow power of the heart has not been abandoned. Rolling up the robe and going out to transform the confused. Sending off only entrusts the golden wheel moon. Accompanying night after night to another stream.
Self-Describing True Eulogy
A Zen person drew my true image. Asking me to praise it. Alas, the drawing is already wrong. The praise is even more absurd. The definite fate does not change. Therefore, blocking their intention.
A piece of plain silk. Painted with danqing (traditional Chinese painting). Calling it my true image. But it is stealing my true self. My true self is not a form. My appearance is not to be praised. Like a dream and lightning, fifty-one years have passed. My hometown is Yushan, my surname is Zhang.
Responding to Elder Yue of Letan Monastery for gifting straw sandals (two poems)
In the past, the Western Ancestor (Bodhidharma) left them behind. Today, I am specially gifted by the Master. Seeing the object and thinking of the person, who knows me? With the bright moon, wearing them and ascending Mount Meru (Sumeru).
Searching for bones and searching for skin, the heart has not turned to ashes. What more is there to doubt about that one move in the past? Now it is something from two hundred years ago. It will not be brought up unless it is a kindred spirit.
Hongzhou sends off the two Zen practitioners Yong and Tong to Zhejiang
Huangbo (Zen master) asked about the mind, the mind is not exhausted. Hongzhou sends off, the parting is not light. The old mountain has no time to discuss the return date. For you, I hesitate to talk about the journey ahead. The forest leaves are colorful, the robe is tattered. The village砧 (cloth-pounding block) is loud, the tin staff sounds. Everything is our family's property. Do not...
情塵取次明。
送人之黃龍
鳳嶺昔曾綴鳳毛。江西南嶽罷游遨。而今欲扣黃龍角。橫身須佩七星刀。
送和禪者
毗盧性清凈。清凈不須守。宜著弊垢衣。入俗破慳有。五六七八九。面南看北斗。此中若得玄。縱橫任哮吼。
送周禪者
扶起放倒。翻來覆去。隨假隨真。還伊價數。師子顰呻。像王回顧。赤日光中。騰雲起霧。坐斷千差。密開要路。大丈夫漢。莫打死兔。
黃龍慧南禪師語錄(終)
黃龍慧南禪師語錄續補
日本兩足院東晙輯
上堂。云橫吞巨海。倒卓須彌。衲僧面前。也是尋常茶飯。行腳人須是荊棘林內。坐大道場。向和泥合水處。認取本來面目。且作么生見得。遂拈拄杖云。直饒見得。未免山僧拄杖。
上堂。云擬心即差。動念即乖。不擬不動。土木無殊。行腳人。須得轉身一路。遂拈拂子云。遮個是山僧拂子。汝等諸人。作么生轉。若也轉得。一為無量。無量為一。若轉不得。布袋里老鴉。雖活如死。
上堂。云未到鷲峰。一事全無。洎到鷲峰。便有進前捋虎鬚之客。退後把虎尾之人。殊不曉未行已行之令。故大覺禪師。唯得偏行一著。臨濟德山。祇是互用二機。便云。法道周流。大似拗曲作直。所謂棒喝截斷。
【現代漢語翻譯】 現代漢語譯本：
情塵取次明。
送人之黃龍
鳳嶺昔曾綴鳳毛。江西南嶽罷游遨。而今欲扣黃龍角（黃龍山之角，比喻黃龍禪師的禪法）。橫身須佩七星刀（比喻斬斷煩惱的智慧）。
送和禪者
毗盧（毗盧遮那佛，代表法身）性清凈。清凈不須守。宜著弊垢衣。入俗破慳有。五六七八九。面南看北斗。此中若得玄。縱橫任哮吼。
送周禪者
扶起放倒。翻來覆去。隨假隨真。還伊價數。師子顰呻。像王回顧。赤日光中。騰雲起霧。坐斷千差。密開要路。大丈夫漢。莫打死兔。
黃龍慧南禪師語錄(終)
黃龍慧南禪師語錄續補
日本兩足院東晙輯
上堂。云橫吞巨海。倒卓須彌（須彌山，佛教宇宙觀中的中心山）。衲僧面前。也是尋常茶飯。行腳人須是荊棘林內。坐大道場。向和泥合水處。認取本來面目。且作么生見得。遂拈拄杖云。直饒見得。未免山僧拄杖。
上堂。云擬心即差。動念即乖。不擬不動。土木無殊。行腳人。須得轉身一路。遂拈拂子云。遮個是山僧拂子。汝等諸人。作么生轉。若也轉得。一為無量。無量為一。若轉不得。布袋里老鴉。雖活如死。
上堂。云未到鷲峰（佛陀說法之地，靈鷲山）。一事全無。洎到鷲峰。便有進前捋虎鬚之客。退後把虎尾之人。殊不曉未行已行之令。故大覺禪師。唯得偏行一著。臨濟德山。祇是互用二機。便云。法道周流。大似拗曲作直。所謂棒喝截斷。
【English Translation】 English version:
Emotional dust gradually clears.
Sending Someone to Huanglong
Phoenix Ridge once adorned phoenix feathers. Jiangxi's Southern Peak is now abandoned from wandering. Now wanting to knock on Huanglong's horn (Huanglong Mountain's horn, a metaphor for Huanglong Chan Master's Chan teachings), one must wear the Seven Stars Sword (a metaphor for the wisdom to cut off afflictions) across the body.
Sending Chan Practitioner He
Vairochana (Vairochana Buddha, representing the Dharmakaya) is pure in nature. Purity needs no guarding. It is fitting to wear tattered and dirty clothes, entering the mundane world to break stinginess. Five, six, seven, eight, nine. Facing south, look at the Big Dipper. If you grasp the mystery within this, roar freely in all directions.
Sending Chan Practitioner Zhou
Lifting up and knocking down. Turning over and over. Following the false and the true. Returning its value. The lion frowns and groans. The elephant king looks back. In the red sunlight, clouds rise and mist forms. Cutting off thousands of differences, secretly opening the essential path. A true great man, do not hunt dead rabbits.
Huanglong Huinan Chan Master's Sayings (End)
Supplementary Records of Huanglong Huinan Chan Master's Sayings
Compiled by Dongjun of Ryosokuin Temple, Japan
Ascending the Hall. Clouds horizontally swallow the vast sea, and Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology) stands upside down. Before the eyes of a monastic, it is just ordinary tea and rice. A traveling monk must sit in the great Dharma place within a forest of thorns, and recognize the original face in the place of mixing mud and water. How can one see it? Then, picking up a staff, he said, 'Even if you see it, you cannot avoid this old monk's staff.'
Ascending the Hall. He said, 'To intend with the mind is to err, to move a thought is to deviate. Without intention or movement, there is no difference from wood and stone. A traveling monk must find a way to turn around.' Then, picking up a whisk, he said, 'This is this old monk's whisk. How do you all turn it? If you can turn it, one becomes immeasurable, and the immeasurable becomes one. If you cannot turn it, you are like a crow in a bag, alive but as good as dead.'
Ascending the Hall. He said, 'Before arriving at Vulture Peak (the place where the Buddha preached, Vulture Peak Mountain), there is nothing at all. Once arriving at Vulture Peak, there are those who step forward to stroke the tiger's whiskers and those who retreat to grab the tiger's tail. They do not understand the command of not acting before acting. Therefore, Great Awakened Chan Master only achieved a one-sided move. Linji and Deshan only mutually used two opportunities.' Then he said, 'The Dharma way flows everywhere, much like bending the crooked into straight. So-called shouts and blows cut off.'
猶若以金博鍮。直饒東注西流。南唱北和。亙古亙今。且未有當。頭道著。作么生是當頭一句。良久云。劄。
上堂。云聖凡情盡。體露真常。拈起拂子云。拂子𨁝跳。上三十三天。扭脫帝釋鼻孔。驢唇先生。拊掌大笑道。盡十方世界。覓個識好惡底人。萬中無一。擊禪床一下。
上堂。雲山僧今日在汝諸人眉毛上座。轉大法輪。還有人見么。見與不見。是什麼說話。好好參堂去。莫筑著露柱。
問。如何是佛。師云。向汝道。汝不信。僧云。請師指示。師云。合取狗口。問。儂家自有同風事。如何是同風事。師良久。僧云。恁么則起動和尚去也。師云。伶利人難得。
有僧才出禮拜。師云。未得問話。其僧乃退。師云。將謂是打陣將軍。元來是行間小卒。不見爾過。好好問來。
問。無為無事人。猶是金鎖難。未審。有什麼過。師云。一字入公門。九年拔不出(聯燈。此文次曰。云學人未曉。乞師方便。師云。大庾嶺頭。笑卻成哭)。
師室中常問僧。出家所以鄉關來歷。復扣云。人人盡有生緣處。那個是上座生緣處。又復當機問答。正馳鋒辯。卻復伸手云。我手何似佛手。又問。諸方參請宗師所得。卻復垂腳云。我腳何似驢腳。三十餘年。示此三問。往往學者多不湊機。叢
【現代漢語翻譯】 現代漢語譯本：
就像用黃金去交換黃銅一樣。即使水向東流或向西流，南方唱和北方，從古至今，也沒有合適的。第一句話怎麼說？良久后說：『劄』。 上堂說法。說聖凡之情都已斷絕，本體顯露出真常。拿起拂塵說：『拂塵跳躍，直上三十三天，扭住帝釋（Indra，佛教中的天神）的鼻孔。驢唇先生，拍手大笑道：『整個十方世界，找一個能辨別好壞的人，萬中無一。』擊打禪床一下。 上堂說法。說山僧我今天在你們各位的眉毛上座，轉大法輪。還有人看見嗎？看見與沒看見，這是什麼話？好好去參禪堂吧，別撞到露柱（寺院中的柱子）。』 問：『什麼是佛？』師父說：『告訴你，你也不會相信。』僧人說：『請師父指示。』師父說：『閉上你的狗嘴。』問：『我自有與衆不同的事情，什麼是與衆不同的事情？』師父沉默良久。僧人說：『這麼說就驚動了和尚您了。』師父說：『聰明人難得啊。』 有僧人剛出來禮拜，師父說：『還沒來得及問話。』那僧人就退下了。師父說：『還以為是打仗的將軍，原來是隊伍里的小卒。沒看見你的過失，好好問來。』 問：『無為無事的人，仍然像被金鎖鎖住一樣難以解脫，不知道有什麼過失？』師父說：『一字進了公門，九年也拔不出來。（《聯燈會要》中，這段文字後面說：『學人說不明白，請師父方便開示。』師父說：『大庾嶺頭，笑卻成哭。』）』 師父在室內經常問僧人，出家的緣由和家鄉來歷。又追問說：『人人都有生緣之處，哪裡是上座你的生緣之處？』又在當機問答，正當鋒芒辯論時，卻又伸出手說：『我的手像不像佛手？』又問：『從各處參訪宗師所得的，』卻又垂下腳說：『我的腳像不像驢腳？』三十多年來，展示這三個問題。往往學者大多不能湊合時機，聚集在一起。
【English Translation】 English version:
It's like using gold to exchange for brass. Even if the water flows east or west, and the south sings in harmony with the north, from ancient times to the present, there is nothing suitable. How should the first sentence be spoken? After a long silence, he said: 'Zha'. Ascending the hall to preach, he said that the emotions of the saintly and the mundane have been severed, and the essence reveals true constancy. Picking up the whisk, he said: 'The whisk leaps up to the thirty-third heaven, twisting the nose of Indra (the lord of the gods in Buddhism). Mr. Donkey Lips clapped his hands and laughed loudly: 'In the entire ten directions of the world, to find someone who can distinguish good from bad, there is not one in ten thousand.' He struck the Zen platform once. Ascending the hall to preach, he said: 'This mountain monk is sitting on the eyebrows of you all today, turning the great Dharma wheel. Does anyone see it? Seeing or not seeing, what kind of talk is this? Go to the Zen hall and practice diligently, don't bump into the pillar (the pillar in the temple).' Asked: 'What is Buddha?' The master said: 'Even if I tell you, you won't believe it.' The monk said: 'Please instruct me, Master.' The master said: 'Shut your dog mouth.' Asked: 'I have my own unique affairs, what are these unique affairs?' The master remained silent for a long time. The monk said: 'In that case, I have disturbed the venerable monk.' The master said: 'It is rare to find an intelligent person.' A monk had just come out to prostrate when the master said: 'There hasn't been time to ask a question.' The monk then retreated. The master said: 'I thought he was a general leading troops, but he was just a small soldier in the ranks. I didn't see your fault, ask properly.' Asked: 'A person who is non-active and without affairs is still as difficult to liberate as being locked by a golden chain. I wonder, what is the fault?' The master said: 'Once a word enters the public gate, it cannot be pulled out for nine years. (In the Lian Deng Hui Yao, this passage is followed by: 'The student said he did not understand, please give a convenient explanation, Master.' The master said: 'At the top of Dayu Ridge, laughing turns into crying.')' The master often asked the monks in the room about the reasons for leaving home and their origins. He further inquired: 'Everyone has a place of origin, where is your place of origin, Venerable?' Also, during the spontaneous question-and-answer sessions, just as the debate was at its peak, he would extend his hand and say: 'Does my hand resemble the hand of the Buddha?' He would also ask: 'What have you gained from visiting masters in various places?' Then he would lower his foot and say: 'Does my foot resemble the foot of a donkey?' For more than thirty years, he presented these three questions. Often, scholars mostly failed to grasp the opportunity and gathered together.
林共目為三關(普燈此文次云。脫有酬者。師未嘗可否。人莫涯其意。有問其故。師曰。已過關者。掉臂徑去。安知有關吏。從吏問可否此未透關者也)。
舉僧問大覺和尚。忽來忽去時如何。覺云。風吹柳絮毛毬走。進云。不來不去時如何。覺云。華岳三峰頭指天。師云。大覺祇解箭鋒相拄。理事相投。殊不知趁得老鼠。打破油甕。
師于熙寧二年己酉三月十六日。上堂辭眾云。山僧才輕德薄。豈堪人師。蓋不昧本心。不欺諸聖。未免生死。今免生死。未出輪迴。今出輪迴。未得解脫。今得解脫。未得自在。今得自在。所以大覺世尊。于然燈佛所。無一法可得。六祖。夜半於黃梅。又傳個什麼。乃示偈曰。得不得傳不傳。歸根得旨復何言。憶得首山曾漏泄。新婦騎驢阿家牽。至十七日午時。端坐示寂(已上並出續燈錄)。
示眾云。雲從龍風從虎。五九四十五。叢林將為向上關。同安不打這破鼓。為甚麼不打。守株待兔。豈是智人。避色逃聲。何名作者。祖不云乎。執之失度。必入邪路。放之自照。體無去住。
示眾云。有利無利。不離行市。鎮州蘿蔔頭即且置。廬陵米價作么生。若善其價。可謂終日吃飯。未曾咬破一粒米。茍若不知。他時後日。有人索上座飯錢在。莫言不道。
【現代漢語翻譯】 現代漢語譯本： 林共目為三關（普燈此文后評論說：『如果有人請教，老師從未明確肯定或否定，人們無法揣測他的用意。有人問他原因，老師說：『已經過關的人，甩開手臂徑直離去，哪裡還知道有關卡官吏的存在？從官吏那裡問是否可以通過，這是還沒有通過關卡的人啊。』）
有僧人問大覺和尚：『忽來忽去時如何？』大覺說：『風吹柳絮，毛毬滾動。』僧人又問：『不來不去時如何？』大覺說：『華岳三峰，峰頭指天。』我說：大覺只懂得箭鋒相對，事理相合，卻不知道追逐老鼠，打破油甕。
老師在熙寧二年己酉三月十六日，上堂告別大眾說：『我才疏學淺，德行不足，哪裡能做人師？只是不迷惑于本心，不欺騙諸位聖賢。未免於生死，現在免於生死；未出離輪迴，現在出離輪迴；未得解脫，現在得到解脫；未得自在，現在得到自在。』所以大覺世尊在然燈佛那裡，沒有一法可以得到。六祖慧能，半夜在黃梅，又傳了些什麼呢？於是作偈說：『得也罷，不得也罷，傳也罷，不傳也罷，歸根得旨，還說什麼呢？』記得首山省念曾經泄露天機：『新婦騎驢，阿家牽。』到了十七日午時，端坐圓寂。（以上都出自《續燈錄》）
老師開示大眾說：『云從龍，風從虎，五九四十五。』叢林將此作為向上的一道關卡。同安道丕不打這破鼓。為什麼不打？守株待兔，哪裡是智者所為？躲避美色和聲音，又怎能稱得上是修行人？祖師不是說過嗎？執著於它就會失去尺度，必定會進入邪路；放開它，讓它自己照亮，本體沒有來去。
老師開示大眾說：『有利無利，不離行市。』鎮州的蘿蔔頭暫且不說，廬陵的米價怎麼樣呢？如果善於估價，就可以說是終日吃飯，未曾咬破一粒米。如果不知道，將來有一天，有人會向上座討要飯錢，不要說我沒告訴過你。
【English Translation】 English version: Lin Gong regarded this as the three barriers (Pu Deng commented on this passage, saying: 'If someone asked for instruction, the teacher never explicitly affirmed or denied, and people could not fathom his intention. When someone asked him the reason, the teacher said: 'Those who have passed the barrier swing their arms and leave directly, how would they know about the existence of the gatekeeper? Asking the gatekeeper whether one can pass is for those who have not yet passed the barrier.')
A monk asked Great Awareness (Dajue) Abbot: 'What is it like when coming and going suddenly?' Great Awareness said: 'The wind blows willow catkins, and a fur ball rolls.' The monk further asked: 'What is it like when neither coming nor going?' Great Awareness said: 'The three peaks of Mount Hua point to the sky.' I say: Great Awareness only understands matching arrowheads and aligning principles, but does not know that chasing a mouse breaks the oil jar.
On the sixteenth day of the third month in the year JiYou of the Xining era (1069), the teacher ascended the hall to bid farewell to the assembly, saying: 'I am of shallow talent and meager virtue, how can I be a teacher of others? It is just that I am not confused about my original mind and do not deceive the sages. Not yet free from birth and death, now free from birth and death; not yet out of Samsara, now out of Samsara; not yet attained liberation, now attained liberation; not yet attained freedom, now attained freedom.' Therefore, the Great Awakened World Honored One (Dajue Shizun) at Dipamkara Buddha's (Randeng Fo) place, there was not a single dharma to be obtained. What did the Sixth Patriarch (Liuzu Huineng) transmit again in Huangmei in the middle of the night? Then he presented a verse, saying: 'Obtain or not obtain, transmit or not transmit, returning to the root and attaining the essence, what more is there to say?' Remembering that Shou Shan (Shoushan) once leaked the secret: 'The new bride rides the donkey, the father-in-law leads.' On the seventeenth day at noon, he sat upright and passed away peacefully. (The above is all from the Continued Records of the Lamp (Xu Deng Lu))
The teacher instructed the assembly, saying: 'Clouds follow the dragon, wind follows the tiger, five nine forty-five.' The monastic community takes this as an upward barrier. Tong An (Tongan Daopi) does not beat this broken drum. Why not beat it? Waiting for a rabbit by a stump, how can that be the act of a wise person? Avoiding beautiful sights and sounds, how can one be called a practitioner? Did the patriarch not say? Holding onto it, one loses measure and inevitably enters a deviant path; releasing it, it illuminates itself, the essence has no coming or going.'
The teacher instructed the assembly, saying: 'With profit or without profit, one does not leave the marketplace.' The turnip heads of Zhenzhou are set aside for now, what about the price of rice in Luling? If one is good at assessing the price, it can be said that one eats all day long without ever breaking a single grain of rice. If one does not know, then in the future, someone will ask the abbot for the rice money, don't say I didn't tell you.'
示眾云。智海無風。因覺妄以成凡。覺妄元虛。即凡心而見佛。只恁么休去。便道。同安無摺合。隨汝顛倒所欲。南斗七北斗八。
示眾云。江南之地。春寒秋熱。近日已來。滴水滴凍。僧問。滴水滴凍時如何。師云。未是衲僧分上事。云。如何是衲僧分上事。師云。滴水滴凍。復云。諸上座。且作么生會。良久云。鴛鴦繡出從君看。莫把金針度與人。
示眾云。道遠乎哉。觸事而真。聖遠乎哉。體之即神。拈起拄杖云。道之與聖。總在歸宗拄杖頭上。汝等諸人。何不識取。若也識得。十方剎土。不行而至。百千三昧。無作而成。若也未識。有寒暑兮促君壽。有鬼神兮妒君福。
示眾云。半夜捉烏雞。驚起梵王睡。毗藍風忽起。吹倒須彌山。官路無人行。私酒多人吃。當此之時。臨濟德山。開得口張得眼。有棒有喝用不得。汝等諸人。各自尋取祖業契書。莫認驢鞍橋。作阿爺下頷。
示眾云。說妙談玄。乃太平之奸賊。行棒行喝。為亂世之英雄。英雄奸賊。棒喝玄妙。皆為長物。黃檗門下。總用不著。且道。黃檗門下。尋常用個甚麼。咄。
示眾云。輕輕踏步恐人知。語笑分明更是誰。智者只此猛提取。莫待天明失卻雞。
示眾云。心王不妄動。六國一時通。罷拈三尺劍。休弄
【現代漢語翻譯】 現代漢語譯本： 開示大眾說：『智慧之海沒有風浪，因為覺悟的虛妄才形成了凡夫。覺悟到虛妄原本是空虛的，那麼凡夫心當下就能見到佛。』就這麼停止思慮，便說：『同安（地名，此處指代某種禪法）沒有摺合，隨你們顛倒所欲。南斗七星，北斗八星。』
開示大眾說：『江南這個地方，春天寒冷，秋天炎熱。近日以來，滴水成冰。』有僧人問：『滴水成冰時如何？』 師父說：『還不是衲僧（指僧人）分內的事。』僧人問：『如何是衲僧分內的事？』 師父說：『滴水成冰。』又說：『各位，且怎麼領會？』良久，說：『鴛鴦繡出來任你觀看，不要把金針傳給別人。』
開示大眾說：『道遠嗎？觸及事物就是真理。聖遠嗎？體會它就是神通。』拿起拄杖說：『道與聖，總在歸宗（指回歸本源）的拄杖頭上。你們這些人，為什麼不認識它？如果認識了，十方剎土，不用行走就能到達；百千三昧（指禪定），不用造作就能成就。如果還不認識，有寒暑來催促你的壽命，有鬼神來嫉妒你的福報。』
開示大眾說：『半夜捉烏雞，驚醒了梵王（色界天之王）的睡夢。毗藍風（指猛烈的風）忽然颳起，吹倒了須彌山（佛教宇宙觀中的中心山）。官道上沒有人行走，私酒卻有很多人喝。』當此之時，臨濟（禪宗大師）德山（禪宗大師），即使張開嘴巴，睜大眼睛，有棒喝也用不上了。你們這些人，各自尋找自己的祖業契書（指本性），不要把驢鞍橋，當作阿爺（父親）的下巴。』
開示大眾說：『說妙談玄，乃是太平盛世的奸賊；行棒行喝，是亂世的英雄。英雄奸賊，棒喝玄妙，都是多餘的東西。黃檗（禪宗大師）門下，統統用不著。』且說，黃檗門下，通常用個什麼？咄（禪宗用語，表示呵斥）。』
開示大眾說：『輕輕踏步恐怕人知道，言語談笑分明更是誰？智者只在此處猛然提取，莫要等到天亮失卻了雞。』
開示大眾說：『心王不妄動，六國一時通。罷拈三尺劍，休弄（此處省略內容）』
【English Translation】 English version: He addressed the assembly, saying: 'The sea of wisdom is without wind. It is because of the illusion of awakening that ordinary beings are formed. When the illusion of awakening is originally seen as empty, then the ordinary mind immediately sees the Buddha.' Just stop there, and then say: 'Tongan (place name, here referring to a certain Chan method) has no compromise, allowing you to turn things upside down as you wish. The seven stars of the Southern Dipper, the eight stars of the Northern Dipper.'
He addressed the assembly, saying: 'In the land of Jiangnan, spring is cold and autumn is hot. Recently, dripping water freezes. ' A monk asked: 'What is it like when dripping water freezes?' The Master said: 'It is not yet the concern of a monastic (referring to monks).' The monk asked: 'What is the concern of a monastic?' The Master said: 'Dripping water freezes.' He further said: 'Everyone, how do you understand this?' After a long pause, he said: 'The mandarin ducks are embroidered for you to see, do not pass the golden needle to others.'
He addressed the assembly, saying: 'Is the Dao far away? Touching things is the truth. Is the Sage far away? Experiencing it is spiritual power.' Picking up his staff, he said: 'The Dao and the Sage are all on the head of the staff of returning to the source (referring to returning to the origin). Why don't you all recognize it? If you recognize it, the ten directions of Buddha-lands can be reached without walking; hundreds of thousands of Samadhis (referring to meditation) can be achieved without effort. If you still don't recognize it, cold and heat will hasten your life, and ghosts and gods will be jealous of your blessings.'
He addressed the assembly, saying: 'Catching a black chicken in the middle of the night startles the sleep of Brahma (king of the Form Realm heaven). A strong wind (referring to a fierce wind) suddenly rises, blowing down Mount Sumeru (the central mountain in the Buddhist cosmology). No one walks on the official road, but many people drink private wine.' At this time, Linji (Chan master) and Deshan (Chan master), even if they open their mouths and widen their eyes, the stick and shout are useless. Each of you should find your ancestral deed (referring to inherent nature), and do not mistake the donkey saddle bridge for your father's chin.'
He addressed the assembly, saying: 'Speaking of the wonderful and discussing the mysterious are the traitors of a peaceful and prosperous age; wielding the stick and shouting are the heroes of a chaotic world. Heroes and traitors, sticks and shouts, the mysterious and wonderful, are all superfluous things. Under Huangbo's (Chan master) gate, none of them are needed.' Then tell me, what does Huangbo's gate usually use? 'Doh!' (Chan term, expressing rebuke).'
He addressed the assembly, saying: 'Lightly stepping, fearing people will know; speaking and laughing clearly, who is it even more? The wise only extract it fiercely here, do not wait until dawn to lose the chicken.'
He addressed the assembly, saying: 'When the mind-king does not move falsely, the six kingdoms are connected at once. Put down the three-foot sword, stop playing with (content omitted here).'
一張弓。
示眾。舉大珠和尚道。身口意清凈。是名佛出世。身口意不凈。是名佛滅度。也好個訊息。古人一期方便。與爾諸人。討個入路。既得個入路。又須得個出路。登山須到頂。入海須到底。登山不到頂。不知宇宙之寬廣。入海不到底。不知滄溟之淺深。既知寬廣。又知淺深。一踏踏翻四大海。一摑摑倒須彌山。撒手到家人不識。雀噪鴉鳴柏樹間。
僧問。大用現前。請師辨白。師云。摘卻爾眉毛。傾出爾腦髓。腳跟下道將一句來。云。鏌鎁舉起。蛟龍失色。師云。作么生。僧以手面前一劃云。爭奈這個何。師云。三十年後。討個。師僧也難得。僧便喝。師云。好一喝。未有主在。僧作禮。師云。當斷不斷。返招其亂。
僧問。一不去二不住。請師道。師云。高祖殿前樊噲怒。云。與么則今日得遇和尚也。師云。仰面看天不見天。云。若然者學人禮謝。師云。更待何時(已上。並出聯燈)。
上堂。時人住處我不住。時人行處我不行。於此瞭然明的旨。須會全身入火坑。以拂子畫一畫云。臭煙𤑫㶿。紅焰熾然。眼未明者。總在里許。從上古聖。無非入生死坑中。向無明火里。提拔有情。汝等諸人。且如何入。若人入得。可謂在火不燒。在水不溺。若入不得。非但不能自利。亦乃不能利
【現代漢語翻譯】 現代漢語譯本：
一張弓。
示眾。舉大珠和尚（Dazhu Heshang）說道：『身口意清凈，是名為佛出世；身口意不凈，是名為佛滅度。』也好個訊息。古人一期方便，與你們諸人，討個入路。既得個入路，又須得個出路。登山須到頂，入海須到底。登山不到頂，不知宇宙之寬廣；入海不到底，不知滄溟之淺深。既知寬廣，又知淺深，一踏踏翻四大海，一摑摑倒須彌山（Sumeru）。撒手到家人不識，雀噪鴉鳴柏樹間。
僧人問：『大用現前，請師辨白。』師父說：『摘卻你眉毛，傾出你腦髓，腳跟下道將一句來。』僧人說：『鏌鎁（Moye，寶劍名）舉起，蛟龍失色。』師父說：『作么生？』僧人以手面前一劃說：『爭奈這個何？』師父說：『三十年後，討個師僧也難得。』僧人便喝。師父說：『好一喝，未有主在。』僧人作禮。師父說：『當斷不斷，反招其亂。』
僧人問：『一不去二不住，請師道。』師父說：『高祖殿前樊噲（Fan Kuai）怒。』僧人說：『與么則今日得遇和尚也。』師父說：『仰面看天不見天。』僧人說：『若然者學人禮謝。』師父說：『更待何時（以上，並出聯燈）。』
上堂。時人住處我不住，時人行處我不行。於此瞭然明的旨，須會全身入火坑。以拂子畫一畫說：『臭煙𤑫㶿，紅焰熾然。眼未明者，總在里許。』從上古聖，無非入生死坑中，向無明火里，提拔有情。汝等諸人，且如何入？若人入得，可謂在火不燒，在水不溺。若入不得，非但不能自利，亦乃不能利他。
【English Translation】 English version:
A Bow.
Showing the assembly. Great Pearl (Dazhu) Monk said: 'Body, speech, and mind being pure is called the Buddha appearing in the world; body, speech, and mind being impure is called the Buddha's extinction.' What good news! The ancients provided a temporary expedient, seeking an entry path for you all. Having obtained an entry path, you must also obtain an exit path. Climbing a mountain requires reaching the summit; entering the sea requires reaching the bottom. Not reaching the summit when climbing a mountain means not knowing the vastness of the universe; not reaching the bottom when entering the sea means not knowing the shallowness and depth of the ocean. Having known vastness and also knowing shallowness and depth, one step overturns the four great seas, one slap knocks down Mount Sumeru. Releasing the hand to the point where family members don't recognize you, sparrows chirp and crows caw among the cypress trees.
A monk asked: 'Great function manifest before us, please, Master, clarify.' The Master said: 'Pluck out your eyebrows, pour out your brains, and utter a phrase from under your feet.' The monk said: 'Moye (a famous sword) being raised, dragons lose color.' The Master said: 'What to do?' The monk drew a line in front of himself with his hand, saying: 'What about this?' The Master said: 'After thirty years, it will be difficult to find such a monk.' The monk then shouted. The Master said: 'A good shout, but there is no master in it.' The monk bowed. The Master said: 'When you should cut, but don't, you invite chaos.'
A monk asked: 'One does not go, two do not stay, please, Master, speak.' The Master said: 'Fan Kuai (a general) was angry before the Gaozu (founding emperor) Hall.' The monk said: 'In that case, today I have met the venerable monk.' The Master said: 'Looking up at the sky, you don't see the sky.' The monk said: 'If that is so, this student will bow in gratitude.' The Master said: 'When else are you waiting? (The above is from the Records of the Transmission of the Lamp).'
Entering the hall. 'Where people dwell, I do not dwell; where people go, I do not go. If you clearly understand this meaning, you must be willing to enter the fiery pit with your whole body.' He drew a line with the whisk and said: 'Foul smoke billows, red flames blaze. Those whose eyes are not clear are all in here.' From the ancient sages, all have entered the pit of birth and death, and from the fire of ignorance, they have rescued sentient beings. All of you, how will you enter? If one can enter, it can be said that one is not burned in fire, nor drowned in water. If one cannot enter, not only can one not benefit oneself, but also one cannot benefit others.'
他。既不能自利利他。圓頂方袍。殊無利益。良久。召大眾。眾舉首。師曰。牛頭出馬頭回。
上堂。撞鐘鐘鳴。擊鼓鼓響。大眾慇勤問訊。同安端然合掌。這個是世法。那個是佛法。咄。
問。德山棒臨濟喝。直至如今。少人拈掇。請師拈掇。曰。千鈞之弩。不為鼷鼠而發機。云。作家宗師。今朝有在。師便喝。僧禮拜。師曰。五湖衲子。一錫禪人。未到同安。不妨疑著。
師燕坐次。有僧侍立。師顧視。久之曰。百千三昧。無量妙門。作一句說與汝。汝還信否。云。和尚誠言。安敢不信。師指其左曰。過這邊來。僧將趨。師喝曰。隨聲逐色。有甚了期。出去。一僧聞之。即趨入。師復理前語。問之。亦云。安敢不信。師又指左曰。過這邊來。僧堅立不往。師喝曰。汝來親近我。反不聽我語。出去(已上。並出普燈錄)。
上堂。僧堂覷破香積廚。鴟𩾲咬殺佛殿脊。明明向道。尚乃不會。豈況蓋覆將來。擊禪床下座。
青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。萬法本閑。唯人自鬧。鬧個什麼。咄。
月色和云白。松聲帶露寒。好個真訊息。憑君子細看。
千般說萬般諭。只要教君早回去。去何處。良久云。夜來風起滿庭香。吹落桃花三五樹。
人人
【現代漢語翻譯】 現代漢語譯本： 他。既不能自利也不能利益他人。穿著圓頂方袍，實在沒有什麼益處。過了很久，召集大眾。大眾抬頭看。師父說：『牛頭山（Niutou Mountain，山名，以牛頭宗而聞名）的僧人離開了牛頭山，馬祖道一（Mazu Daoyi，禪宗大師）又回來了。』 上堂說法。撞鐘，鐘就鳴響；擊鼓，鼓就響動。大眾慇勤地問候。同安禪師（Tongan，禪師名）安然地合掌。『這個』是世俗之法，『那個』是佛法。咄！ 有僧人問：『德山宣鑒（Deshan Xuanjian，禪宗大師）用棒打人，臨濟義玄（Linji Yixuan，禪宗大師）大聲呵斥，直到如今，很少有人能理解並運用。請師父您來理解並運用。』 禪師回答：『千鈞之弩，不會爲了射殺鼷鼠而發射。』 僧人說：『真正的宗師，今天就在這裡。』 禪師便大喝一聲。僧人禮拜。禪師說：『五湖四海的雲遊僧人，一根錫杖的禪人，未到同安之前，不妨先懷疑著。』 禪師在燕坐時，有僧人侍立在旁。禪師看著他，過了很久說：『百千三昧（百千種禪定），無量妙門（無量妙法之門），用一句話說給你聽，你相信嗎？』 僧人說：『和尚您誠懇的話，我怎麼敢不相信？』 禪師指著他的左邊說：『從這邊過來。』 僧人將要走過去。禪師喝道：『隨逐聲音和外色，什麼時候才能了結？出去！』 一個僧人聽到這話，立刻走進來。禪師又重複之前的話，問他。僧人也說：『我怎麼敢不相信？』 禪師又指著左邊說：『從這邊過來。』 僧人堅決站立不動。禪師喝道：『你來親近我，反而不聽我的話！出去！』（以上，都出自《普燈錄》） 上堂說法。僧堂被看破，就像香積廚一樣；鴟𩾲（chīxiāo，貓頭鷹）竟然咬壞了佛殿的屋脊。明明地向你們說道理，尚且不能領會，更何況是遮蓋掩飾的情況呢？』 敲擊禪床，下座。 青蘿攀援，一直爬到寒松的頂端；白雲飄蕩，出沒于廣闊的天空之中。萬法本來是清閑的，只是人們自己擾亂自己。擾亂個什麼？咄！ 月色與雲朵一樣潔白，松濤聲帶著露水的寒意。這是個很好的真實訊息，希望各位仔細地看。 千般說法，萬般比喻，只是要教你們早點回去。回去哪裡？』 良久，禪師說：『昨夜風起，滿庭飄香，吹落了三五棵桃花。』 人人
【English Translation】 English version: He. Could neither benefit himself nor benefit others. Wearing a round cap and square robe, there was really no benefit. After a long time, he summoned the assembly. The assembly raised their heads. The master said, 'The monk of Niutou Mountain (Niutou Mountain, a mountain famous for the Niutou School) has left Niutou Mountain, and Mazu Daoyi (Mazu Daoyi, a Zen master) has returned.' Ascending the hall. Striking the bell, the bell rings; beating the drum, the drum sounds. The assembly earnestly inquires. Tongan (Tongan, a Zen master) calmly puts his palms together. 'This' is the worldly dharma, 'that' is the Buddha dharma. 'Tut!' A monk asked, 'Deshan Xuanjian (Deshan Xuanjian, a Zen master) used a stick, and Linji Yixuan (Linji Yixuan, a Zen master) shouted loudly. Until now, few people can understand and apply it. Please, Master, explain and apply it.' The master replied, 'A thousand-pound crossbow will not be triggered to shoot a vole.' The monk said, 'A true master is here today.' The master then shouted. The monk bowed. The master said, 'The wandering monks from all over the world, the Zen practitioners with a single staff, before arriving at Tongan, might as well be suspicious.' The master was sitting in meditation, and a monk was standing by his side. The master looked at him, and after a long time, said, 'Hundreds of thousands of Samadhis (hundreds of thousands of kinds of samadhi), immeasurable wonderful gates (immeasurable wonderful dharma gates), I will tell you in one sentence, do you believe it?' The monk said, 'How dare I not believe the sincere words of the abbot?' The master pointed to his left and said, 'Come over here.' The monk was about to go. The master shouted, 'Following sounds and colors, when will there be an end? Get out!' A monk heard this and immediately came in. The master repeated the previous words and asked him. The monk also said, 'How dare I not believe?' The master pointed to the left again and said, 'Come over here.' The monk stood firm and did not move. The master shouted, 'You come to be close to me, but you don't listen to my words! Get out!' (The above are all from 'The Record of the Universal Lamp') Ascending the hall. The monks' hall is seen through, like the kitchen; the owl (chīxiāo, owl) actually bit the ridge of the Buddha hall. Clearly telling you the principles, you still cannot understand, let alone the situation of covering up and concealing?' He struck the Zen bed and descended from the seat. Green vines climb, straight to the top of the cold pine; white clouds drift, appearing and disappearing in the vast sky. The myriad dharmas are originally idle, but people disturb themselves. What are they disturbing? 'Tut!' The moonlight is as white as the clouds, and the sound of the pines carries the coldness of the dew. This is a good and true message, I hope you will look at it carefully. Thousands of explanations, thousands of metaphors, just to teach you to go back early. Where to go back?' After a long time, the master said, 'Last night the wind rose, the courtyard was full of fragrance, and three or five peach trees were blown down.' Everyone
盡握靈蛇之珠。個個自抱荊山之璞。不自迴光返照。懷寶迷邦。不見道。應耳時若空谷。大小音聲無不足。應眼時如千日。萬像不能逃影質。擬議若從聲色求。達磨西來也大屈。
古人看此月。今人看此月。如何古人心。難向今人說。古人求道。內求心。求得心空道自親。今人求道。外求聲。尋聲逐色轉勞神。勞神復勞神。顛倒何紛紛。擊禪床。下座。
世間有五種不易。一化者不易。二施者不易。三變生為熟者不易。四端坐吃者不易。更有一種不易是什麼人。良久云聻。便下座 時真點胸作首座。藏主問云。適來和尚道。第五種不易。是什麼人。首座云。腦後見腮。莫與往來。
動念靜念。為二不動不靜。是為入不二法門。通達此道者。更問朱頂王菩薩。擊禪床下座出莊回云。去時一溪流水送。回來滿谷白雲迎。一身去住非去住。二物無情似有情。拂子擊禪床。
陽烏啼時天大曉。白雲開處月初圓。鷲峰峰下諸禪客。休把金針半夜穿(已上。續古尊宿錄)。
舉阿難偈云。本來付有法。付了言無法。各各須自悟。悟了無無法。師云。後來子孫不肖。祖父田園。不耕不種。一時荒廢。向外馳求。縱有些少知解。儘是浮財不實。所以作客不如歸家。多虛不如少實。
上堂。舉馬祖
【現代漢語翻譯】 現代漢語譯本：
緊緊握著靈蛇口中的寶珠，人人都抱著荊山的璞玉。卻不肯回頭反省自身，如同懷抱著寶物卻迷失在異國他鄉。難道沒聽說過嗎？迴應于耳時，如同空谷迴音，各種大小的聲音都應有盡有。迴應于眼時，如同千萬個太陽，任何形象都無法逃脫其本質。如果想要從聲色中尋求真理，那麼達摩（Bodhidharma）西來傳法也就大大地委屈了。
古人看這輪明月，今人也看這輪明月。但古人的心境，卻難以向今人訴說。古人求道，向內尋求自己的心，求得內心空明，道自然親近。今人求道，向外追逐聲音，追逐聲色，反而徒勞傷神。勞神又勞神，顛倒迷惑，何等紛紛擾擾。敲擊禪床，下座。
世間有五種不易之事：一是教化他人不易，二是佈施不易，三是將生的變為熟的不易，四是端坐享用現成食物不易。還有一種不易是什麼人呢？良久之後說：『聻（表示反問語氣，相當於「呢」）？』便下座。當時真點胸作首座（寺院中職位名）。藏主（寺院中職位名）問：『剛才和尚說，第五種不易，是什麼人？』首座說：『腦後長著腮幫子的人，不要與他交往。』
動念與靜念，都是二元對立。不執著于動與靜，才是進入不二法門。通達這個道理的人，可以進一步詢問朱頂王菩薩（Ratnakuta Bodhisattva）。敲擊禪床，下座，出莊回云：『去時一溪流水相送，回來滿谷白雲相迎。一身的去與住，並非真正的去與住，無情的流水白雲，卻好像有情一般。』用拂子敲擊禪床。
太陽鳥啼叫時，天就大亮了；白雲散開的地方，月亮就變得圓滿了。鷲峰（Grdhrakuta）山下的各位禪客，不要在半夜裡還忙著穿針引線（比喻不要在細微末節上費心思）。（以上出自《續古尊宿錄》）
引用阿難（Ananda）的偈語說：『本來傳授了有法，傳授之後說沒有法。每個人都必須自己去領悟，領悟之後就沒有什麼有法無法了。』師父說：『後來的子孫不賢，祖父留下的田園，不耕種，不播種，一時荒廢。向外馳求，縱然有些許知解，也都是虛浮不實的財富。所以說，做客不如回家，多虛不如少實。』
上堂說法。引用馬祖（Mazu Daoyi）的公案。
【English Translation】 English version:
Grasping tightly the pearl of the divine serpent, each one embraces the unpolished jade of Jing Mountain. Yet, they do not turn their light inward to reflect upon themselves, like holding a treasure while lost in a foreign land. Have you not heard? Responding to the ear, it is like an echo in an empty valley, with all sounds, large and small, being complete. Responding to the eye, it is like a thousand suns, with all forms unable to escape their essence. If you try to seek enlightenment from sound and form, then Bodhidharma's westward journey would have been greatly wronged.
The ancients saw this moon, and the people of today see this moon. But how can the heart of the ancients be explained to the people of today? The ancients sought the Dao (the Way) by seeking within their own hearts. When the heart is emptied, the Dao naturally becomes close. People today seek the Dao by seeking external sounds, chasing after sound and form, only to exhaust their spirits in vain. Exhausting their spirits again and again, how chaotic and confused they are. Strike the meditation platform, descend from the seat.
In the world, there are five things that are not easy: first, to transform others is not easy; second, to give alms is not easy; third, to change the raw into the cooked is not easy; fourth, to sit idly and eat is not easy. What kind of person represents the fifth difficulty? After a long pause, he said, 'Huh?' Then he descended from the seat. At that time, Zhen Dianxiong acted as the chief seat (a position in the monastery). The treasurer (a position in the monastery) asked, 'Just now, the abbot said, what kind of person represents the fifth difficulty?' The chief seat said, 'Someone with jowls visible behind their ears; do not associate with them.'
Moving thoughts and still thoughts are dualistic. To be neither attached to movement nor stillness is to enter the non-dual dharma gate. One who understands this principle can further inquire of Ratnakuta Bodhisattva. Strike the meditation platform, descend from the seat, leave the village and return, saying: 'When I left, a stream of flowing water saw me off; when I returned, a valley full of white clouds welcomed me. The going and staying of this body is not truly going or staying; the inanimate flowing water and white clouds seem to have feelings.' Strike the meditation platform with the whisk.
When the sunbird cries, the sky dawns; where the white clouds part, the moon becomes full. You Chan practitioners beneath Vulture Peak (Grdhrakuta), do not bother threading needles in the middle of the night (metaphor for not wasting time on trivial matters). (The above is from 'Continued Records of Ancient Venerable Monks')
Quoting Ananda's verse: 'Originally, the existing dharma was transmitted; after transmission, it is said there is no dharma. Each one must awaken for themselves; after awakening, there is neither existing nor non-existing dharma.' The master said, 'Later generations are unworthy; the fields and gardens left by their ancestors are neither cultivated nor sown, and are wasted in an instant. Seeking outwards, even if there is some understanding, it is all floating and unreal wealth. Therefore, it is better to return home than to be a guest; it is better to have a little that is real than much that is empty.'
Ascending the hall to preach. Citing the case of Mazu Daoyi.
因僧問如何是祖師西來意。祖云。近前來。向汝道。僧近前。祖攔腮一掌云。六耳不同謀。師云。古人尚乃不同謀。如今無端聚集一百五六十人。欲漏泄其大事。如今忽有明眼人。覷見。是一場禍事。雖然如是。如今既到這裡。將錯就錯。鬼神茶飯也少不得。良久云。十字街頭吹尺八。酸酒冷茶愁殺人。以拂子擊禪床。
上堂。舉趙州。因侍者報云。大王來也。州云。萬福大王。侍者云。未到在。州云。又道。來也。師云。頭頭漏泄。罕遇仙陀。歸宗道。侍者祇解報客。爭知身在帝鄉。趙州入草求人。不覺渾身泥水。
舉德山。因廓侍者。問從上諸聖。向什麼處去也。山云作么作么。廓云。敕點飛龍馬。跛鱉出頭來。山便休去。明日山浴出。廓過茶與山。山撫廓侍者背一下云。昨曰公案作么生。廓云。這老漢方始瞥地。山又休去。師云。德山持聾作啞。雖然。暗得便宜。廓公掩耳偷鈴。爭奈傍觀者丑。
舉興化謂克賓維那曰。汝不久為唱導之師。賓曰。不入這保社。化曰。會了不入。不會了不入。賓曰。總不恁么。化拈棒。賓擬議。化便打。復曰。克賓維那。法戰不勝。罰錢五貫。充設堂飯(一本。設饡飯一堂)至來日齋時。自白槌曰。克賓維耶。法戰不勝。不得吃飯。抽單出院。師云。克賓維那
【現代漢語翻譯】 現代漢語譯本 有僧人問趙州禪師：『如何是祖師西來意？』（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的真正意圖是什麼？）趙州禪師說：『近前來，向汝道。』（Come closer, I'll tell you.，靠近點，我告訴你。）僧人走近。趙州禪師攔頭就是一掌，說：『六耳不同謀。』（Six ears do not conspire together.，六隻耳朵不能一起謀劃事情。） 禪師說：『古人尚且知道不同謀，如今無端聚集一百五六十人，想要泄漏這件大事。如今若是有明眼人覷見，這是一場禍事。雖然如此，如今既然已經到了這裡，將錯就錯，鬼神茶飯也少不得。』（Even ghosts and gods must have tea and rice.，即使鬼神也少不了茶飯供奉。） 良久，禪師又說：『十字街頭吹尺八，酸酒冷茶愁殺人。』（Playing the shakuhachi at the crossroads, sour wine and cold tea cause people great sorrow.，在十字路口吹奏尺八，酸澀的酒和冰冷的茶讓人愁苦不堪。）說完，用拂子擊打禪床。
禪師上堂說法，舉趙州禪師的例子。當時侍者報告說：『大王來也。』（The king is coming.，大王來了。）趙州禪師說：『萬福大王。』（Ten thousand blessings to the great king.，祝大王萬福。）侍者說：『未到在。』（He hasn't arrived yet.，還沒到呢。）趙州禪師說：『又道，來也。』（You said he was coming.，你又說他來了。） 禪師說：『頭頭漏泄，罕遇仙陀。』（Every word leaks out, rarely encountering the true essence.，句句都在泄露天機，很難遇到真正的精髓。）歸宗禪師說：『侍者只懂得報告客人，哪裡知道自身就在帝鄉。』（The attendant only knows how to announce guests, how does he know that he himself is in the imperial homeland?，侍者只懂得通報客人，哪裡知道自己身處帝鄉。）趙州禪師入草求人，不覺渾身泥水。（Zhao Zhou entered the grass to seek people, unknowingly covered in mud and water.，趙州禪師深入草叢尋找，不知不覺弄得滿身泥水。）
禪師舉德山禪師的例子。當時廓侍者問：『從上諸聖，向什麼處去也？』（Where have all the sages gone?，歷代聖賢都到哪裡去了？）德山禪師說：『作么作么？』（What, what?，做什麼，做什麼？）廓侍者說：『敕點飛龍馬，跛鱉出頭來。』（An imperial decree selects a flying dragon horse, and a lame turtle comes out.，朝廷下令挑選飛龍馬，跛腳的鱉也想出頭。）德山禪師便不再說話。 第二天，德山禪師沐浴后出來，廓侍者遞上茶。德山禪師拍了一下廓侍者的背，問：『昨日公案作么生？』（How was yesterday's case?，昨天的公案怎麼樣了？）廓侍者說：『這老漢方始瞥地。』（This old man has just caught a glimpse.，這個老傢伙才剛剛瞥見。）德山禪師又不再說話。 禪師說：『德山禪師持聾作啞，雖然暗得便宜。廓公掩耳偷鈴，爭奈傍觀者丑。』（Deshan feigned deafness and dumbness, although he secretly gained an advantage. Kuogong covered his ears to steal the bell, but the onlookers found it ugly.，德山禪師裝聾作啞，雖然暗中佔了便宜。廓公掩耳盜鈴，奈何旁觀者覺得醜陋。）
禪師舉興化禪師的例子。興化禪師對克賓維那說：『汝不久為唱導之師。』（You will soon be a teacher of guidance.，你不久將成為引導眾生的老師。）克賓說：『不入這保社。』（I will not join this protection society.，我不加入這個保護社團。）興化說：『會了不入，不會了不入。』（Whether you understand or not, you will not enter.，領會了不加入，不領會也不加入。）克賓說：『總不恁么。』（It's not like that at all.，根本不是這樣。）興化拿起棒子，克賓想要辯解，興化便打。又說：『克賓維那，法戰不勝，罰錢五貫，充設堂飯至來日齋時，自白槌曰：克賓維耶，法戰不勝，不得吃飯，抽單出院。』（Kabin, the director, lost the Dharma battle and was fined five strings of money to pay for the hall meal until the next day's fast. He struck the gavel himself and said: Kabin, the director, lost the Dharma battle and was not allowed to eat. He withdrew his order and left the monastery.，克賓維那，法戰失敗，罰款五貫，充作齋堂飯食，直到明日齋飯時，親自敲槌宣告：克賓維耶，法戰失敗，不得吃飯，收拾行李離開寺院。） 禪師說：『克賓維那。』
【English Translation】 English version A monk asked, 'What is the meaning of Bodhidharma's (祖師, patriarch; 西來意, intention in coming from the West) coming from the West?' The master said, 'Come closer, I'll tell you.' The monk approached. The master slapped him across the face and said, 'Six ears do not conspire together.' (六耳不同謀, six ears do not conspire together, meaning secrets should not be shared with too many people) The master said, 'The ancients still knew not to conspire together. Now, for no reason, a hundred and fifty or sixty people gather together, wanting to leak this great matter. If a clear-eyed person sees this, it will be a disaster. Although it is like this, now that we have arrived here, we will make the best of it. Even ghosts and gods must have tea and rice.' (鬼神茶飯也少不得, even ghosts and gods must have tea and rice, meaning even the supernatural beings require sustenance) After a long while, the master said, 'Playing the shakuhachi (尺八, a Japanese end-blown flute) at the crossroads, sour wine and cold tea cause people great sorrow.' (十字街頭吹尺八，酸酒冷茶愁殺人, playing the shakuhachi at the crossroads, sour wine and cold tea cause people great sorrow, describing a desolate and melancholic scene) He struck the Zen bed with his whisk.
The master ascended the hall and cited the example of Zen Master Zhao Zhou (趙州). At that time, the attendant reported, 'The king is coming.' (大王來也, the king is coming) Zhao Zhou said, 'Ten thousand blessings to the great king.' (萬福大王, ten thousand blessings to the great king) The attendant said, 'He hasn't arrived yet.' (未到在, he hasn't arrived yet) Zhao Zhou said, 'You said he was coming.' (又道，來也, you said he was coming) The master said, 'Every word leaks out, rarely encountering the true essence.' (頭頭漏泄，罕遇仙陀, every word leaks out, rarely encountering the true essence, meaning the true meaning is easily lost in words) Gui Zong (歸宗) said, 'The attendant only knows how to announce guests, how does he know that he himself is in the imperial homeland?' (侍者祇解報客，爭知身在帝鄉, the attendant only knows how to announce guests, how does he know that he himself is in the imperial homeland, meaning the attendant is unaware of his own inherent Buddha-nature) Zhao Zhou entered the grass to seek people, unknowingly covered in mud and water. (趙州入草求人，不覺渾身泥水, Zhao Zhou entered the grass to seek people, unknowingly covered in mud and water, meaning Zhao Zhou was earnestly seeking enlightenment)
The master cited the example of Zen Master De Shan (德山). At that time, Attendant Kuo (廓) asked, 'Where have all the sages gone?' (從上諸聖，向什麼處去也, where have all the sages gone, inquiring about the ultimate destination of enlightened beings) De Shan said, 'What, what?' (作么作么, what, what, a rhetorical question implying the answer is beyond words) Kuo said, 'An imperial decree selects a flying dragon horse, and a lame turtle comes out.' (敕點飛龍馬，跛鱉出頭來, an imperial decree selects a flying dragon horse, and a lame turtle comes out, meaning even the unlikely can aspire to greatness) De Shan then stopped speaking. The next day, De Shan came out after bathing, and Attendant Kuo offered him tea. De Shan patted Attendant Kuo on the back and asked, 'How was yesterday's case?' (昨曰公案作么生, how was yesterday's case, referring to the previous day's exchange) Attendant Kuo said, 'This old man has just caught a glimpse.' (這老漢方始瞥地, this old man has just caught a glimpse, meaning De Shan has only just begun to understand) De Shan again stopped speaking. The master said, 'De Shan feigned deafness and dumbness, although he secretly gained an advantage. Kuo covered his ears to steal the bell, but the onlookers found it ugly.' (德山持聾作啞，雖然暗得便宜。廓公掩耳偷鈴，爭奈傍觀者丑, Deshan feigned deafness and dumbness, although he secretly gained an advantage. Kuogong covered his ears to steal the bell, but the onlookers found it ugly, meaning De Shan appeared ignorant but was actually wise, while Kuo's attempt to deceive was obvious to others)
The master cited the example of Zen Master Xing Hua (興化). Xing Hua said to Director Ke Bin (克賓維那), 'You will soon be a teacher of guidance.' (汝不久為唱導之師, you will soon be a teacher of guidance, predicting Ke Bin's future role) Ke Bin said, 'I will not join this protection society.' (不入這保社, I will not join this protection society, refusing to be bound by conventional teachings) Xing Hua said, 'Whether you understand or not, you will not enter.' (會了不入，不會了不入, whether you understand or not, you will not enter, implying that true understanding transcends both knowledge and ignorance) Ke Bin said, 'It's not like that at all.' (總不恁么, it's not like that at all, disagreeing with Xing Hua) Xing Hua picked up a stick, and when Ke Bin tried to argue, Xing Hua hit him. He then said, 'Director Ke Bin lost the Dharma battle and was fined five strings of money to pay for the hall meal until the next day's fast. He struck the gavel himself and said: Kabin, the director, lost the Dharma battle and was not allowed to eat. He withdrew his order and left the monastery.' (克賓維那，法戰不勝，罰錢五貫，充設堂飯至來日齋時，自白槌曰：克賓維耶，法戰不勝，不得吃飯，抽單出院, Kabin, the director, lost the Dharma battle and was fined five strings of money to pay for the hall meal until the next day's fast. He struck the gavel himself and said: Kabin, the director, lost the Dharma battle and was not allowed to eat. He withdrew his order and left the monastery, describing the consequences of Ke Bin's defeat in the Dharma debate) The master said, 'Director Ke Bin.'
。失錢遭罪。有理難伸。興化以剛決柔。未足光也。
因僧馳書至。上堂。舉玄沙令僧馳書上雪峰。峰上堂。開見白紙三幅。乃示眾云。會么。僧云。不會。峰曰。君子千里同風。僧回舉似沙。沙云。山頭老漢。蹉過也不知。師云。叢林異解。莫知其數。有云。雪峰。才接得書。無語識破他。開見是白紙。呈似大眾。更說道理。是兩重蹉過了也。有云。雪峰見處。未必不及玄沙。玄沙見處。未必過於雪峰。此二父子相見。遞相唱和。貴要話行。有云。玄沙若無此語。佛法爭到今日。殊不本其宗源。但恣識情計度。如斯見解。自誤猶可誤他別人。同安今日不惜眉毛。佈施大眾。雪峰不道無長處。既被玄沙識破。直至如今雪不出。
上堂。舉雲門問僧。今日供養羅漢。羅漢還來也無。僧無語。門代云。三門頭合掌。佛殿里燒香。師云。歸宗即不然。有水皆含月。無山不帶云。且道。是同是別。
上堂。舉智門寬問五祖戒。暑往寒來則不問。林下相逢事若何。戒云。五鳳樓前聽玉漏。寬云。爭奈主山高案山低。戒云。須彌頂上擊金鐘。師云。戒禪師只解步步登高。且不會從空放下。若是歸宗則不然。遠涉煙塵則不問。林下相逢事若何。云。漢王有道成無道爭。奈案山低主山高。范蠡論功卻不功。
【現代漢語翻譯】 失錢遭罪，有理難伸。興化以剛決柔，未足光也。
因僧人送信至，歸宗上堂說法。拈出玄沙讓僧人送信給雪峰的故事。雪峰上堂，打開看見三張白紙，於是向大眾展示說：『會么（明白嗎）？』僧人說：『不會。』雪峰說：『君子千里同風（志同道合的人，即使相隔千里，也能互相理解）。』僧人回去把情況告訴玄沙，玄沙說：『山頭老漢，蹉過也不知（錯過了也不知道）。』歸宗說：『叢林異解，莫知其數（叢林中的不同理解，多得數不清）。』有人說：『雪峰才接到書信，無語識破他，打開看見是白紙，呈給大眾看，還說道理，是兩重蹉過了。』有人說：『雪峰的見解，未必不如玄沙；玄沙的見解，未必勝過雪峰。』這兩父子相見，互相唱和，貴在話語的流通。有人說：『玄沙若無此語，佛法爭到今日（佛法怎麼能流傳到今天）。』殊不知本源，只是憑藉識情來揣度。這樣的見解，自己誤解也就算了，還會誤導別人。同安今日不惜眉毛（不怕說錯話），佈施大眾。雪峰不是沒有長處，既然被玄沙識破，直至如今雪不出（雪峰的道法至今沒有超越玄沙）。』
上堂說法。拈出雲門問僧人的話：『今日供養羅漢（arhat，佛教修行者），羅漢還來也無？』僧人無語。雲門代答說：『三門頭合掌，佛殿里燒香。』歸宗說：『歸宗則不然，有水皆含月，無山不帶云。』且說，是同是別？
上堂說法。拈出智門寬問五祖戒的話：『暑往寒來則不問，林下相逢事若何？』戒說：『五鳳樓前聽玉漏。』寬說：『爭奈主山高案山低（主山比案山高）。』戒說：『須彌頂上擊金鐘（在須彌山頂敲擊金鐘）。』歸宗說：『戒禪師只解步步登高，且不會從空放下。』若是歸宗則不然，遠涉煙塵則不問，林下相逢事若何？云：『漢王有道成無道爭，奈案山低主山高。范蠡論功卻不功。』
【English Translation】 'Losing money brings suffering, and there is no way to seek justice. Xinghua's (name of a monk) use of firmness to resolve gentleness is not enough to bring glory.'
'Because a monk delivered a letter, Guizong (name of a monk) ascended the hall to preach. He cited the story of Xuansha (name of a monk) asking a monk to deliver a letter to Xuefeng (name of a monk). Xuefeng ascended the hall, opened it, and saw three blank sheets of paper. He then showed them to the assembly and said, 'Do you understand?' The monk said, 'No, I don't.' Xuefeng said, 'Gentlemen, though a thousand miles apart, share the same wind (those with like minds can understand each other even when separated by great distances).' The monk returned and told Xuansha about it. Xuansha said, 'The old man on the mountain missed it without even knowing.' Guizong said, 'The different interpretations in the monastic community are countless.' Some say, 'Xuefeng just received the letter and silently discerned it. Opening it and seeing blank paper, he presented it to the assembly and even spoke of principles, which was a double mistake.' Some say, 'Xuefeng's understanding may not be inferior to Xuansha's; Xuansha's understanding may not surpass Xuefeng's.' These two fathers and sons met, chanting and harmonizing with each other, valuing the flow of words. Some say, 'If Xuansha didn't have these words, how could the Buddha's teachings have reached today?' They don't understand the origin, but only rely on their own perceptions to speculate. Such views, while misleading themselves, can also mislead others. Today, Tong'an (name of a monk) does not hesitate to speak frankly, bestowing upon the assembly. Xuefeng is not without merit, but since he was discerned by Xuansha, until now, the snow has not emerged (Xuefeng's dharma has not surpassed Xuansha's).'
'Ascending the hall to preach. He cited Yunmen's (name of a monk) question to a monk: 'Today, we make offerings to the arhats (arhat, enlightened Buddhist practitioner). Have the arhats come or not?' The monk was speechless. Yunmen answered on his behalf, saying, 'At the head of the three gates, palms are joined; in the Buddha hall, incense is burned.' Guizong said, 'Guizong is not like that. All water contains the moon; no mountain lacks clouds.' Tell me, are they the same or different?'
'Ascending the hall to preach. He cited Zhimeng Kuan's (name of a monk) question to Fifth Ancestor Jie (name of a monk): 'I won't ask about the passing of summer and the coming of winter. What about when we meet in the forest?' Jie said, 'Listening to the jade clepsydra before the Five Phoenix Tower.' Kuan said, 'What about the fact that the main mountain is high and the facing mountain is low?' Jie said, 'Striking the golden bell on the summit of Mount Sumeru (Mount Sumeru, the central world-mountain in Buddhist cosmology).' Guizong said, 'Chan Master Jie only knows how to ascend step by step, and doesn't know how to let go from emptiness.' If it were Guizong, it would be different. I won't ask about traveling through smoke and dust. What about when we meet in the forest? He would say, 'The King of Han, whether with or without virtue, contends. What about the fact that the facing mountain is low and the main mountain is high? Fan Li's (name of a historical figure) merit is not recognized.'
舉智門遊山回。首座與眾出行接。座云。和尚遊山。巇險不易。門拈拄杖云。全得這個力。座乃進前。奪卻拋向一邊。門放身便倒。大眾遂進前扶起。門拈拄杖。一時趁散。回顧侍者云。向爾道。全得這個力。師云。智門。雖然會起會倒。不覺弄巧成拙。
上堂。舉智門祚。因僧問如何是般若體。門云。蚌含明月。僧云。如何是般若用。門云。兔子懷胎。師云。大小智門。卻向言語中明體用。黃龍即不然。如何是般若體。一堆屎。如何是般若用。一堆屎中蟲。
示眾云。鐘樓上念贊。床腳下種菜時如何。黃檗勝禪師云。猛虎當路坐(會元曰。州府委請。黃檗長老師垂語云。鐘樓上念贊。床腳下種菜。有人下得語。契便往住。持。勝上座云。猛虎當路坐。師遂令去住黃檗已上。並出禪門拈頌集)。
上堂。云菩提離言說。從來無得人。須依二空理當證法王身。且道。何名二空理。人空法空。內空外空。凡空聖空。一切法空。二空之理。總為諸人說了也。且道何名法王身。四大五蘊。行住坐臥。開單展缽。僧堂佛殿。廚庫三門。無不是法王身。若能於此薦得。乾坤大地。日月星辰。穿過爾諸人眼睛。四大海水。流入爾諸人鼻孔。方知釋迦彌勒授記。但是虛名。臨濟德山棒喝。權為假道。以拂子擊禪床。
【現代漢語翻譯】 現代漢語譯本 智門禪師遊山回來，首座和眾僧一起出去迎接。首座問道：『和尚遊山，山路崎嶇危險不易行走吧？』智門禪師拿起拄杖說：『全靠這個（拄杖的）力量。』首座於是上前奪過拄杖扔到一邊，智門禪師隨即倒地。大眾於是上前扶起他。智門禪師拿起拄杖，一時把眾人都趕散了，回頭對侍者說：『早就跟你說，全靠這個（拄杖的）力量。』我說：智門禪師，雖然會站起來也會倒下，卻不自覺地弄巧成拙了。
上堂說法。舉智門祚禪師的例子，因為有僧人問：『如何是般若的本體？』智門禪師回答說：『蚌含明月。』僧人又問：『如何是般若的作用？』智門禪師回答說：『兔子懷胎。』我說：好大的智門禪師，卻在言語中闡明本體和作用。黃龍禪師就不是這樣，如何是般若的本體？是一堆屎。如何是般若的作用？是一堆屎中的蟲。
開示大眾說：在鐘樓上念贊，在床腳下種菜，這是什麼時節？黃檗勝禪師說：『猛虎當路坐。』（《會元》記載：州府委託邀請，黃檗禪師開示說：『鐘樓上念贊，床腳下種菜，有人能說出相應的語句，契合禪意便可前去居住。』勝上座說：『猛虎當路坐。』禪師於是讓他去黃檗寺居住。以上內容出自《禪門拈頌集》）。
上堂說法。說菩提是超越言語的，從來沒有人真正得到過它。必須依靠人空和法空的道理，才能證得法王身。那麼，什麼叫做二空之理？人空法空，內空外空，凡空聖空，一切法空。二空的道理，我已經為各位說過了。那麼，什麼叫做『法王身』？四大五蘊，行住坐臥，打開衣缽，僧堂佛殿，廚房倉庫三門，無一不是法王身。如果能在此處領悟，乾坤大地，日月星辰，就能穿過你們的眼睛，四大海水，就能流入你們的鼻孔。才知道釋迦牟尼佛和彌勒佛的授記，只不過是虛名。臨濟禪師和德山禪師的棒喝，權且作為引導的手段。』用拂塵擊打禪床。
【English Translation】 English version Zen Master Zhimen returned from a mountain tour. The head monk and the assembly went out to greet him. The head monk asked, 'Venerable monk, was the mountain tour difficult and dangerous?' Zhimen picked up his staff and said, 'It's all thanks to the strength of this (staff).' The head monk then stepped forward, snatched the staff away, and threw it aside. Zhimen immediately fell to the ground. The assembly then stepped forward to help him up. Zhimen picked up his staff and scattered everyone. He turned to his attendant and said, 'I told you, it's all thanks to the strength of this (staff).' I say: Zhimen, although he could rise and fall, he inadvertently overreached himself.
In an Dharma talk, he cited the example of Zen Master Zhimen Zuo, because a monk asked, 'What is the substance of Prajna (wisdom)?' Zhimen replied, 'A clam containing a bright moon.' The monk then asked, 'What is the function of Prajna?' Zhimen replied, 'A rabbit conceiving.' I say: Such a great Zhimen, yet he clarifies substance and function in words. Huanglong is not like that. What is the substance of Prajna? A pile of dung. What is the function of Prajna? A worm in a pile of dung.
Instructing the assembly, he said: 'What is the season when chanting praises in the bell tower and planting vegetables at the foot of the bed?' Zen Master Huangbo Sheng said, 'A fierce tiger sits in the road.' (The Hui Yuan records: The state government entrusted the invitation, and Zen Master Huangbo gave instructions, saying: 'Chanting praises in the bell tower, planting vegetables at the foot of the bed, if someone can say the corresponding phrase, in accordance with Zen meaning, then they can go to reside there.' Senior Monk Sheng said, 'A fierce tiger sits in the road.' The Zen master then allowed him to reside at Huangbo Temple. The above content is from the Zenmen Niansong Ji [Collection of Zen Gate Commentaries and Praises]).
In an Dharma talk, he said: 'Bodhi (enlightenment) is beyond words, and no one has ever truly attained it. One must rely on the principle of the two emptinesses (人空 ren kong [emptiness of self] and 法空 fa kong [emptiness of phenomena]) to realize the Dharmaraja-kaya (法王身 dharma wang shen [Dharma King Body]).' So, what is called the principle of the two emptinesses? Emptiness of self and emptiness of phenomena, inner emptiness and outer emptiness, mundane emptiness and sacred emptiness, emptiness of all dharmas. I have already explained the principle of the two emptinesses to everyone. So, what is called the 'Dharmaraja-kaya'? The four elements (四大 si da [earth, water, fire, wind]) and the five skandhas (五蘊 wu yun [form, feeling, perception, volition, consciousness]), walking, standing, sitting, lying down, opening the robe and bowl, the monks' hall and the Buddha hall, the kitchen, the storehouse, and the three gates, all are the Dharmaraja-kaya. If you can realize this, the universe, the sun, the moon, and the stars will pass through your eyes, and the four great seas will flow into your nostrils. Then you will know that the predictions of Shakyamuni Buddha (釋迦牟尼佛 Shi Jia Mou Ni Fo) and Maitreya Buddha (彌勒佛 Mi Le Fo) are just empty names. The shouts and blows of Linji (臨濟 Lin Ji) and Deshan (德山 De Shan) are just expedient means.' He struck the Zen platform with his whisk.
下座。
上堂。云十方佛土中。唯有一乘法。頭上是天。腳下是地。作么生說個一乘法。良久云。開單展缽。豈不是一乘法。拈匙把箸。豈不是一乘法。遂拈拄杖云。這個是什麼。若喚作一乘法。眉須墮落。以拄杖卓禪床。下座。
上堂。云三祖曰圓同大虛。無欠無餘。良由取捨。所以不如。在諸佛而不增。處凡夫而不減。既不增不減。為什麼有證無上菩提。為什麼有墮在生死。只為良由取捨所以不如。諸佛無心。故證無上道。凡夫有心。故墮在生死。所以教中道。夢幻空花。如水中月。生死涅槃。同空花相。於此見得。畢缽巖前休話會。曹溪路上好商量。以拂子擊禪床。下座。
上堂。云然僧家居山好離欲。寂靜是沙門法。有經教可披可閱。有知識可參可問。所以有僧問云居弘覺大師。僧家畢竟如何。覺云。居山好。僧禮拜起。覺云。爾作么生會。僧云。僧家。畢竟於善惡生死。逆順境界。其心如山之不動。覺乃打一棒云。孤負先聖。喪我兒孫覺乃問傍僧。爾作么生會。其僧禮拜。起云。僧家畢竟居山。眼不觀玄黃之色。耳不聽絲竹之聲。覺云。孤負先聖。喪我兒孫。師云。且作么生。道得一句。不孤負先聖不喪兒孫。若人道得。到處青山。無非道場。若道不得。有寒暑兮促君壽。有鬼神兮妒君
【現代漢語翻譯】 現代漢語譯本 下座。
上堂。說『十方佛土中，唯有一乘法』（唯一能達到覺悟的道路）。頭上是天，腳下是地。怎麼說這個一乘法呢？良久說，『開單展缽』（僧人展開僧衣和缽盂），豈不是一乘法？『拈匙把箸』（拿起勺子筷子），豈不是一乘法？』於是拿起拄杖說，『這個是什麼？』如果把它叫做一乘法，眉毛鬍子都要掉下來。』用拄杖敲禪床，下座。
上堂。說『三祖』（禪宗三祖僧璨大師）說『圓同大虛，無欠無餘』（真理如同廣闊的虛空，既不缺少也不多餘）。因為有取捨，所以不如（不能領悟真理）。在諸佛那裡不增加，在凡夫那裡也不減少。既然不增加也不減少，為什麼有證悟無上菩提（最高智慧），為什麼有墮入生死輪迴？只因爲有取捨所以不如。諸佛沒有分別心，所以證悟無上道。凡夫有分別心，所以墮入生死輪迴。』所以經中說，『夢幻空花，如水中月』（一切現象都是虛幻不實的，如同夢境、幻覺、空中的花朵和水中的月亮）。『生死涅槃，同空花相』（生死和涅槃的本質都是虛幻的）。如果能明白這個道理，畢缽巖前（指遠離塵世的地方）就不用再多說什麼，曹溪路上（指禪宗的道路）可以好好商量。』用拂子擊禪床，下座。
上堂。說『出家人居住在山中，最好是遠離慾望，寂靜是沙門（出家人）的修行方法。』有經書可以披閱，有善知識可以參訪請教。所以有僧人問云居弘覺大師，『出家人究竟應該怎樣做？』弘覺說：『居住在山中最好。』僧人禮拜起身。弘覺問：『你怎樣理解？』僧人說：『出家人，無論面對善惡生死，順境逆境，其心都應該像山一樣不動搖。』弘覺就打了他一棒，說：『辜負了先聖，斷送了我的兒孫。』弘覺又問旁邊的僧人：『你怎樣理解？』那個僧人禮拜起身，說：『出家人居住在山中，眼睛不看玄黃之色（各種色彩），耳朵不聽絲竹之聲（各種音樂）。』弘覺說：『辜負了先聖，斷送了我的兒孫。』師父說：『那麼，怎樣才能說出一句不辜負先聖，不喪失兒孫的話呢？』如果有人能說出來，到處青山，無非道場（任何地方都可以是修行的場所）。如果說不出來，有寒暑來縮短你的壽命，有鬼神來嫉妒你。
【English Translation】 English version Descent from the seat.
Ascending the hall, he said, 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma' (Ekayana Dharma) (the only path to enlightenment). Above is the sky, below is the earth. How do you speak of this One Vehicle Dharma?' After a long pause, he said, 'Opening the robe and spreading the bowl' (kaṣāya and alms bowl), is this not the One Vehicle Dharma? 'Picking up the spoon and holding the chopsticks', is this not the One Vehicle Dharma?' Then, picking up the staff, he said, 'What is this?' If you call it the One Vehicle Dharma, your eyebrows and beard will fall off.' He struck the Zen platform with the staff and descended from the seat.
Ascending the hall, he said, 'The Third Patriarch' (Sengcan, the Third Patriarch of Zen) said, 'The Perfect Way is like vast space, with nothing lacking, nothing in excess.' Because of taking and rejecting, it is not so. It does not increase in the Buddhas, nor does it decrease in ordinary people. Since it neither increases nor decreases, why is there the realization of Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment), and why is there falling into Samsara (cycle of birth and death)? It is only because of taking and rejecting that it is not so. The Buddhas have no mind, therefore they realize the unsurpassed path. Ordinary people have mind, therefore they fall into Samsara.' Therefore, the teachings say, 'Dreams and illusory flowers are like the moon in the water.' 'Samsara and Nirvana are like the appearance of empty flowers.' If you understand this, there is no need to talk much before the Vulture Peak (Gṛdhrakūṭa Mountain) (a place for solitary meditation); it is good to discuss on the road to Caoxi (where Huineng, the Sixth Patriarch, lived).』 He struck the Zen platform with the whisk and descended from the seat.
Ascending the hall, he said, 'It is good for monks to live in the mountains and be free from desires; tranquility is the practice of a Śrāmaṇa (Buddhist monk).』 There are scriptures to read and study, and wise teachers to consult and ask questions. Therefore, a monk asked Master Yunju Hongjue, 'What should a monk ultimately do?' Hongjue said, 'Living in the mountains is good.' The monk bowed and stood up. Hongjue asked, 'How do you understand this?' The monk said, 'A monk's mind should be like a mountain, unmoved by good and evil, birth and death, favorable and unfavorable circumstances.' Hongjue then struck him with a stick, saying, 'You have failed the former sages and lost my descendants.' Hongjue then asked the monk beside him, 'How do you understand this?' That monk bowed, stood up, and said, 'A monk living in the mountains should not look at colors, nor listen to the sounds of stringed instruments.' Hongjue said, 'You have failed the former sages and lost my descendants.' The Master said, 'Then, how can you say a sentence that does not fail the former sages and does not lose your descendants?' If someone can say it, everywhere the green mountains are, there is nothing but a place of enlightenment. If you cannot say it, there are cold and heat to shorten your life, and there are ghosts and spirits to envy you.'
福。以拂子擊禪床下座(已上。並出永平廣錄)。
春雨淋漓。連宵徹曙。點點無私。不落別處。且道。落在什麼處。自云。滴破汝眼睛。浸爛爾鼻孔(出無示諶禪師語錄)。
偈頌
答張職方(二首)
夢幻年光過耳順。茆庵草座頗相宜。日高一缽和羅飯。 禪道是非都不知。
不知猶作不知解。解在功成百鳥奔。欲絕㘅花個中意。 江心明月嶺頭云(已上出普燈錄)。
三關師自頌
生緣有語人皆識。水母何曾離得鰕。但見日頭東畔上。 誰能更吃趙州茶。
我手佛手兼舉。禪人直下薦取。不動干戈道出。 當處超佛越祖。
我腳驢腳並行。步步踏著無生。會得云收日卷。 方知此道縱橫。
同總頌
至緣斷處伸驢腳。驢腳伸時佛手開。為報五湖參學者。 三關一一透將來(已上。並出五燈會元。頌古聯珠云。廬山圓通旻古佛云。昔見廣辯首座。收南禪師親筆三關頌。諷誦無遺。近見諸方傳錄不全。又多訛舛。故茲注出。云云。頌。與會元所載全同。禪林類聚。以此四頌。為旻古佛之作。恐誤也。云臥紀談。載此偈事。亦同會尤聯。珠之說)。
師住歸宗時。遣化至虔上。還白曰。虔有信士劉君。臨行送至郊外。祝曰。為我求老師偈一首。為子孫世世福田。明
【現代漢語翻譯】 現代漢語譯本： 福。用拂子敲擊禪床，然後下座（以上內容出自《永平廣錄》）。
春雨連綿，徹夜至黎明。點點雨滴無私，不落在其他地方。那麼，落在什麼地方呢？自答：滴破你的眼睛，浸爛你的鼻孔（出自無示諶禪師語錄）。
偈頌
答張職方（二首）
夢幻般的歲月轉眼即逝，已過耳順之年。茅草菴和草墊座位非常適合我。每天日上三竿，手持缽盂吃著和羅飯。 禪道是非，我一概不知。
不知還自以為是不知，真正的理解在於功成名就，百鳥來奔。想要表達㘅花（含義不明）的箇中意味， 就像江心的明月和山嶺上的雲彩。（以上出自《普燈錄》）
三關師自頌
生來就有的語言，人人都認識，水母什麼時候離開過蝦？只要看見太陽從東邊升起， 誰還能再去吃趙州茶？
我的手既是佛手，同時也是凡人的手，一併舉起。禪人應該當下領會。 不用動用干戈，就能把禪道說出來，當下就能超越佛和祖師。
我的腳既是凡人的腳，也是像驢一樣的腳，並行不悖。每一步都踏著無生之境。領會到云收日卷的道理， 才能明白此道的縱橫奧妙。
同總頌
在因緣斷絕之處伸出驢腳，驢腳伸出之時，佛手也就打開了。告訴五湖四海的參禪學道之人， 三關（佛教用語，指初關、重關、牢關）要一一透徹領會。（以上出自《五燈會元》。《頌古聯珠》記載：廬山圓通旻古佛說，過去見到廣辯首座，收藏著南禪師親筆書寫的三關頌，諷誦沒有遺漏。近來見到各方傳抄記錄不全，而且有很多訛誤。因此在這裡註釋出來。云云。頌的內容與《五燈會元》所記載的完全相同。《禪林類聚》將這四首頌歌，認為是旻古佛所作，恐怕是錯誤的。《云臥紀談》記載這件事，也與《五燈會元》《頌古聯珠》的說法相同）。
禪師住在歸宗寺時，派人到虔州募化，募化的人回來后稟告說：虔州有信士劉君，臨行時送到郊外，祝願說：請為我向老師求一首偈頌，作為子孫後代的永久福田。
【English Translation】 English version: Blessing. He strikes the Zen platform with a whisk and descends from the seat (The above is from the 'Guang Lu of Yongping').
Spring rain pours down, continuing from night to dawn. Each drop is selfless, not falling elsewhere. Then, where does it fall? He answers himself: It pierces your eyes and rots your nostrils (From the sayings of Zen Master Wu Shi Chen).
Gatha
Answering Zhang, the Director (Two poems)
Dreamlike years pass quickly, already beyond sixty years of age. A thatched hut and grass mat are quite suitable for me. When the sun is high, I eat a bowl of 'Heluo' rice. I know nothing of Zen or right and wrong.
Not knowing, yet pretending not to know, true understanding comes with accomplishment, when all birds flock to you. If you want to express the meaning of 'Han Hua' (unclear meaning), It's like the bright moon in the river and the clouds on the mountain peak. (The above is from the 'Pu Deng Lu').
Self-praise by the Three Gates Master
The language of birth is known to all, when has the jellyfish ever been separated from the shrimp? Just see the sun rising from the east, Who would still want to drink Zhao Zhou's tea?
My hand is both the hand of the Buddha and the hand of a mortal, I raise them together. Zen practitioners should understand immediately. Without resorting to arms, the Zen path can be spoken, and one can surpass the Buddha and the Patriarchs in the present moment.
My foot is both the foot of a mortal and the foot of a donkey, walking side by side. Every step treads on the realm of non-birth. Understanding the principle of clouds dispersing and the sun emerging, Only then can one understand the vertical and horizontal mysteries of this path.
General Praise Together
At the point where conditions are severed, the donkey's foot extends, and when the donkey's foot extends, the Buddha's hand opens. Tell the Zen students from all over the world, The Three Gates (Buddhist term, referring to the initial gate, the heavy gate, and the firm gate) must be thoroughly understood one by one. (The above is from the 'Wu Deng Hui Yuan'. 'Song Gu Lian Zhu' records: Ancient Buddha Yuan Tong Min of Mount Lu said, in the past, he saw Chief Seat Guang Bian, who collected the Three Gates Praise written by Zen Master Nan himself, and recited it without omission. Recently, he saw that the copies circulating in various places were incomplete and had many errors. Therefore, he annotated it here. The content of the praise is exactly the same as that recorded in the 'Wu Deng Hui Yuan'. 'Chan Lin Lei Ju' considers these four praises to be the work of Ancient Buddha Min, which is probably a mistake. 'Yun Wo Ji Tan' records this matter, which is also the same as the sayings in 'Wu Deng Hui Yuan' and 'Song Gu Lian Zhu').
When the Zen master was living in Guizong Temple, he sent someone to Qianzhou to solicit donations. The person who solicited donations returned and reported: There was a believer in Qianzhou named Liu Jun, who saw me off to the suburbs when I was leaving, and wished: Please ask the teacher for a gatha for me, as a permanent field of merit for my descendants.
年師以偈寄之。
虔上僧歸廬岳寺。首言居士乞伽陀。援毫示汝箇中意。 近日秋林落葉多(出林間錄)。
師居黃檗積翠庵時。豫章帥程公辟。以詩招住翠巖。師和之。
白髮滿頭如雪山。尪羸無力出人間。翻思有負公侯命。 旦夕彷徨益厚顏。
及程歸朝。閱二年。復除江西漕。師以頌寄之。
洪井分飛早二年。林間仕路兩相懸。近聞北闕明君詔。 又領江西漕使權。列郡望風皆草偃。 故人高枕得云眠。馬塵未卜趨何日。預把音書作信傳。
答鄒長者(五首)
短序長書皆典雅。五言七字更工夫。若能言行長相顧。 萬古新昌君子儒。
日往月來如擲梭。年顏不覺暗消磨。勸君早踐菩提路。 世諦嘍啰不用多。
時人心地長蒿蕪。受報因茲錯道涂。舉世不論僧洎俗。 要須言行與相符。
久聞齋素好持經。欽羨蓮花火里生。浮世勞勞皆夢幻。 叮嚀只此是前程。
仆者言歸不暫居。聊成數偈答君書。煙霞幸得為鄰並。 從此相知德不孤(已上。並出云臥紀談)。
黃龍慧南禪師語錄續補(終)
【現代漢語翻譯】 現代漢語譯本 年禪師用偈語寄給他： 『虔誠的僧人回到廬岳寺（指廬山），首先說居士乞求伽陀（梵語，意為偈頌）。拿起筆來告訴你其中的意思，近日秋天的樹林落葉很多。』（出自《林間錄》）
禪師住在黃檗（bò）積翠庵時，豫章（今江西南昌）的統帥程公邀請他，用詩歌邀請他去翠巖。禪師用詩歌迴應： 『白髮滿頭，像雪山一樣，瘦弱無力，不想在人世間活動。反思自己辜負了公侯的期望，早晚彷徨，更加厚顏。』
等到程公回朝，過了兩年，又被任命為江西漕運使。禪師用頌詩寄給他： 『從洪井（指江西）分別已經兩年了，林間的隱居生活和官場仕途，我們各自不同。最近聽說京城裡有英明的君主詔令，您又被任命為江西漕運使。各地的官員都望風披靡，您這位老朋友可以高枕無憂地在雲中安眠了。不知道您什麼時候動身，先寫封信作為問候。』
回答鄒長者（五首）： 『簡短的序言和長篇的書信都很典雅，五言和七言的詩句更加下了功夫。如果能夠言行一致，長久保持，你就是萬古新昌（地名）的君子儒。』
『時光飛逝，日月如梭，不知不覺中，容顏衰老。勸你早日走上菩提之路（覺悟之路），世俗的瑣事不用太多。』
『現在的人心地裡長滿了雜草，因此遭受報應，走錯了道路。世上的人，無論是僧人還是俗人，都要言行一致。』
『早就聽說您持齋守素，喜歡讀經，欽佩蓮花在火焰中生長。浮華的世界都是夢幻，告誡您只有修行才是前程。』
『我很快就要離開這裡，不能久留，寫幾首偈語來回復您的信。很幸運能與煙霞為鄰，從此互相瞭解，品德不會孤單。』（以上出自《云臥紀談》）
《黃龍慧南禪師語錄續補》（終）
【English Translation】 English version Zen Master Nian sent him a verse: 'A devout monk returns to Luyue Temple (referring to Mount Lu), first saying that the layman begs for a Gatha (Sanskrit, meaning verse). Pick up the pen to show you the meaning of it, recently there are many fallen leaves in the autumn forest.' (From 'Records from the Forest')
When the Zen master lived in Jicui Hermitage in Huangbo, Commander Cheng of Yuzhang (now Nanchang, Jiangxi) invited him, using poetry to invite him to Cuiyan. The Zen master responded with a poem: 'White hair covers the head like a snow mountain, weak and powerless, unwilling to be active in the human world. Reflecting on myself, I have failed the expectations of dukes and marquises, hesitating morning and night, becoming even more shameless.'
When Cheng returned to the court, after two years, he was again appointed as the Transport Commissioner of Jiangxi. The Zen master sent him a eulogy: 'It has been two years since we parted in Hongjing (referring to Jiangxi), living in seclusion in the forest and pursuing officialdom, we are each different. Recently, I heard that there is an enlightened monarch's decree in the capital, and you have been appointed as the Transport Commissioner of Jiangxi again. The officials in various regions all succumb to your influence, and you, my old friend, can rest easy and sleep peacefully in the clouds. I don't know when you will set off, so I will write a letter as a greeting.'
Answering Elder Zou (five poems): 'The short preface and long letters are both elegant, and the five-character and seven-character verses are even more elaborate. If you can be consistent in your words and actions and maintain it for a long time, you are a virtuous Confucian scholar of Wangu Xinchang (place name).'
'Time flies, and the days pass like a shuttle, and before you know it, your appearance is aging. I advise you to embark on the path of Bodhi (path to enlightenment) as soon as possible, and you don't need too many worldly trivialities.'
'The minds of people today are full of weeds, and therefore they suffer retribution and go astray. People in the world, whether monks or laypeople, must be consistent in their words and actions.'
'I have long heard that you are vegetarian and like to recite scriptures, and I admire the lotus flower growing in the flames. The floating world is all a dream, and I advise you that only cultivation is the future.'
'I will soon leave here and cannot stay for long, so I will write a few verses to reply to your letter. I am fortunate to be neighbors with the mist and clouds, and from now on, we will understand each other, and virtue will not be lonely.' (The above is from 'Records of Cloud Sleeping')
Supplement to the Recorded Sayings of Zen Master Huinan of Huanglong (End)