T47n1995_法演禪師語錄
大正藏第 47 冊 No. 1995 法演禪師語錄
No. 1995
法演禪師語錄捲上
舒州白雲山海會演和尚初住四面山語錄
參學才良編
師開堂日。授疏示眾云。兵隨印轉。將逐符行。請對尊官。分明剖露。宣疏了指法座云。此大寶華王座。從朝至暮。與諸人同起同坐。諸人還見么。若見。更不在升。若不見。莫道今日謾你。便升座拈香云。此一瓣香。先為今上皇帝。伏願。常居鳳扆永鎮龍樓。次拈香云。此一瓣香。奉為州縣官僚。伏願。乃忠乃孝惟清惟白。永作生民父母。長為外護紀綱。又拈香云此一瓣香。得來久矣。十有餘年海上雲遊。討一個冤仇。未曾遭遇。一到龍舒。果遇其人。方契憤憤之心。今日對大眾雪屈。須至爇卻。為我見住白雲端和尚。從教熏天炙地。一任穿過蔡州。有鼻孔底辨取。龍門和尚白槌云。法筵龍象眾。當觀第一義。師云。若論第一義。西天二十八祖唐土六祖。立在下風。一大藏教白雲萬里。摩竭掩室毗耶杜口。正在夢中。千佛出世寐語未了。文殊普賢拗曲作直。所以道。設使言前薦得。猶是滯殼迷封。縱饒句下精通。未免觸途狂見。若也把定封疆。說什麼法堂前草深一丈。直得凡聖路絕鳥飛不度。天下衲僧無出氣處。眾中莫有不甘
【現代漢語翻譯】 現代漢語譯本 法演禪師語錄捲上 舒州白雲山海會演和尚初住四面山語錄 參學才良編 禪師開堂之日，授疏文並向大眾開示說：『士兵隨著印信調動，將領依照符節行事。』請各位面對尊貴的官員，分明地剖析顯露（佛法真義）。宣讀完疏文后，禪師指向法座說：『這座大寶華王座，從早到晚，與各位一同起立同坐。各位看見了嗎？如果看見了，我就不再登座。如果沒看見，就不要說今天我欺騙了你們。』隨即登座拈香說：『這第一瓣香，首先為當今皇帝祈福，伏願皇帝常居鳳扆（帝王御座），永遠鎮守龍樓（皇宮）。』接著拈香說：『這第二瓣香，奉獻給州縣的各位官員，伏願各位乃忠乃孝，惟清惟白，永遠做百姓的父母，長久地做佛教的外護和綱紀。』又拈香說：『這第三瓣香，我得到它很久了。十多年來，我在海上雲遊，尋找一個冤仇，卻未曾遭遇。一旦到了龍舒（地名），果然遇到了那個人，才契合了我憤憤不平的心情。今天當著大眾雪洗冤屈，必須燒掉這瓣香。為我拜見住持白雲端（法演禪師自己）和尚，縱使熏天炙地，任憑它穿過蔡州（地名）。有鼻孔的人辨別一下。』龍門和尚敲擊木槌說：『法筵龍象眾，當觀第一義。』禪師說：『如果談論第一義，西天二十八祖（指印度禪宗二十八代祖師）和唐土六祖（指中國禪宗六祖慧能），都要站在下風。整部大藏經如同白雲萬里，摩竭（Vimalakirti，維摩詰）掩室，毗耶（Vaishali，吠舍離）杜口，都還在夢中。千佛出世，也只是在說夢話沒有說完。文殊（Manjusri）普賢（Samantabhadra）都是在拗曲作直。所以說，即使在言語之前就領悟，仍然是滯留在外殼和迷封之中。縱然在語句之下精通，也免不了觸處都是狂妄的見解。如果把定封疆，說什麼法堂前草深一丈，直到凡聖之路斷絕，鳥都無法飛過，天下的衲僧（僧人）都沒有出氣的地方。』大眾之中莫非有不甘心者嗎？
【English Translation】 English version Verses of Chan Master Fayan, Volume 1 Recorded Sayings of Abbot Yan of Haihui Temple on Mount Baiyun in Shuzhou, at His First Residence on Mount Simian Compiled by Disciple Cailiang On the day the Chan Master ascended the Dharma Hall, he presented a memorial and addressed the assembly, saying: 'Soldiers move with the seal, generals act according to the talisman.' I ask you to face the honored officials and clearly reveal (the true meaning of the Dharma). After reciting the memorial, the Chan Master pointed to the Dharma seat and said: 'This great treasure lotus throne, from morning till night, rises and sits with you all. Have you seen it? If you have, I will not ascend further. If you have not, do not say that I am deceiving you today.' Then he ascended the seat, offered incense, and said: 'This first stick of incense is first offered for the current Emperor, wishing him to always reside on the Phoenix Throne (imperial seat) and forever guard the Dragon Tower (imperial palace).' Then he offered incense and said: 'This second stick of incense is offered to the officials of the state and county, wishing them to be loyal and filial, pure and upright, forever the parents of the people, and long-lasting protectors and upholders of Buddhism.' Then he offered incense again and said: 'I have had this third stick of incense for a long time. For more than ten years, I have traveled the seas, seeking a grievance, but I have never encountered it. Once I arrived in Longshu (place name), I finally met that person, and it matched my indignant heart. Today, in front of the assembly, I will clear my grievance and must burn this stick of incense. For me, I pay respects to the Abbot Baiyun Duan (Chan Master Fayan himself), even if it fills the sky and scorches the earth, let it pass through Caizhou (place name). Those with nostrils, discern it.' The Dragon Gate monk struck the gavel and said: 'The dragon and elephant assembly of the Dharma gathering should contemplate the First Principle.' The Chan Master said: 'If we discuss the First Principle, the Twenty-eight Patriarchs of the Western Heaven (referring to the twenty-eight Indian patriarchs of Chan Buddhism) and the Sixth Patriarch of Tang China (referring to Huineng, the Sixth Patriarch of Chinese Chan Buddhism) would have to stand in the downwind. The entire Great Treasury of Scriptures is like ten thousand miles of white clouds, Vimalakirti (Vimalakirti) closing his room, Vaishali (Vaishali) keeping silent, are still in a dream. Even if a thousand Buddhas were to appear in the world, they would only be speaking in their sleep, not yet finished. Manjusri (Manjusri) and Samantabhadra (Samantabhadra) are twisting the crooked into the straight. Therefore, it is said that even if one comprehends before words are spoken, one is still stuck in the shell and the seal of delusion. Even if one is proficient in the meaning of the sentences, one cannot avoid encountering wild views everywhere. If one firmly establishes boundaries, what is the meaning of saying that the grass in front of the Dharma Hall is one zhang deep, until the path of the mundane and the sacred is cut off, and even birds cannot fly over it, and the monks of the world have no place to breathe?' Among the assembly, is there anyone who is not resigned?
底么。出來相見。時有僧問。優曇花現方便門開。朝宰臨筵如何舉唱。師云。今日好睛。學云。杲日當空清風匝地。師云。省得我多少。問如何是人中境。師云。寶閣凌空金鐸響。怪松隈險野猿啼。學云。如何是境中人。師云。鼻直眼橫。乃云。更有問話者么。若無。雙泉今日向第二義門。放一線道。與諸人相見。和泥合水一上。且要釋迦彌勒動地雨花。文殊普賢觀音勢至。各踞一方助佛揚化。皆務本事器量堪任。雙泉不免也入一分。共說東家杓柄長西家杓柄短。任從春草青青炎光爍爍。秋樹葉零冬冰片薄。何故如是。且要諸人順時保愛(謝辭不錄)乃拈起拄杖云。古人道。拈起也天回地轉。放下也草偃風行。四面即不然。拈起也七穿八穴。放下也錦上鋪花。且道。還有為人處也無。良久云。來年更有新條在。惱亂春風卒未休。
師在白雲授帖。拈起示眾云。大眾。只恁么會得。埋沒宗風。過犯不小。幸有見成公案。請維那對眾宣讀。宣帖了授法衣提起云。既是大庾嶺頭提不起。為什麼卻在者里。且道。者里底是。那裡底是。乃云。攜瓶自汲清涼水。卻著袈裟作主人。便披指法座前云。像王回師子步。儂家看著雙眉聚。然雖如是。事到如斯難為辭讓但有路可上更高人也行。便升座。僧問。禪非意想道絕功勛。轉
【現代漢語翻譯】 現代漢語譯本： 底么（什麼）。出來相見。當時有僧人問道：『優曇花現，方便門開。朝廷大員臨席，如何宣揚佛法？』師父說：『今天天氣真好。』學僧說：『太陽高照，清風吹拂大地。』師父說：『省了我多少事啊。』問：『什麼是人中的境界？』師父說：『寶閣高聳入雲，金鈴叮噹作響，奇松險峻，野猴啼叫。』學僧說：『什麼是境界中的人？』師父說：『鼻子端正，眼睛橫平。』於是說：『還有要提問的嗎？如果沒有，雙泉我今天要在第二義門（超越第一義的更深層次的真理之門）放一線生機，與各位相見。』和泥合水一起向上，且要釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）震動大地，天雨散花，文殊（Mañjuśrī，智慧的象徵）普賢（Samantabhadra，大行的象徵）觀音（Avalokiteśvara，慈悲的象徵）勢至（Mahāsthāmaprāpta，光明的象徵），各自佔據一方，幫助佛陀弘揚教化，都要具備真本事，器量足夠擔當重任。雙泉我也不能置身事外，也要參與一份，一起說說東家的勺柄長，西家的勺柄短。任憑春草青青，陽光炎熱，秋樹落葉，冬冰薄片。』為什麼這樣說呢？就是要各位順應時節，保重愛護（感謝的話省略）。於是拿起拄杖說：『古人說，拿起拄杖，天翻地覆；放下拄杖，草伏風行。』四面卻不是這樣，『拿起拄杖，七穿八孔；放下拄杖，錦上添花。』那麼，還有為人著想的地方嗎？』良久說：『來年還有新枝條，擾亂春風終未休。』
師父在白雲寺傳授法帖，拿起法帖向大眾展示說：『各位，如果只是這樣理解，就埋沒了宗風，罪過不小。幸好有現成的公案，請維那（寺院中的一種職務，負責管理僧眾事務）當衆宣讀。』宣讀法帖后，授予法衣，提起法衣說：『既然在大庾嶺頭（地名）提不起，為什麼卻在這裡？』那麼，這裡的是什麼？那裡的是什麼？』於是說：『自己提著瓶子汲取清涼的水，卻穿著袈裟做主人。』便披上袈裟，走到法座前說：『象王（比喻佛）走著獅子的步伐，我看著雙眉緊鎖。』雖然是這樣，事到如今難以推辭，只要有路可走，更高的人也會走。』便升座。僧人問道：『禪不是意想，道超越功勛，轉
【English Translation】 English version: What? Come out and meet. At that time, a monk asked: 'The Udumbara (auspicious flower) appears, the gate of expedient means opens. When a high-ranking official attends the Dharma assembly, how should the Dharma be proclaimed?' The master said: 'Today is a fine day.' The student monk said: 'The bright sun shines in the sky, and a gentle breeze sweeps across the earth.' The master said: 'You've saved me a lot of trouble.' Asked: 'What is the realm within people?' The master said: 'The treasure pavilion soars into the sky, the golden bell rings, the strange pines are steep, and the wild monkeys cry.' The student monk said: 'What is the person within the realm?' The master said: 'The nose is straight, and the eyes are horizontal.' Then he said: 'Is there anyone else who wants to ask questions? If not, today, Shuangquan (name of the master) will release a thread of opportunity at the second gate of meaning (a deeper level of truth beyond the first meaning) to meet with everyone.' Together, mixing mud and water upwards, and requiring Śākyamuni (founder of Buddhism) and Maitreya (future Buddha) to shake the earth and rain flowers, Mañjuśrī (symbol of wisdom), Samantabhadra (symbol of great practice), Avalokiteśvara (symbol of compassion), and Mahāsthāmaprāpta (symbol of light), each occupying one side, helping the Buddha to promote and transform, all must have real skills, and the capacity to bear heavy responsibilities. Shuangquan cannot stay out of it either, and must participate in a share, talking about the east family's ladle being long and the west family's ladle being short. Let the spring grass be green, the sunlight be hot, the autumn trees shed their leaves, and the winter ice be thin.' Why is this so? It is to have everyone cherish and protect in accordance with the seasons (words of thanks omitted). Then he picked up his staff and said: 'The ancients said, 'Pick up the staff, and heaven and earth turn upside down; put down the staff, and the grass bends and the wind blows.' But it is not so on all sides, 'Pick up the staff, and there are seven holes and eight holes; put down the staff, and it is like adding flowers to brocade.' So, is there still a place to think of others?' After a long silence, he said: 'Next year there will be new branches, disturbing the spring breeze without end.'
The master was at Baiyun Temple conferring the Dharma transmission certificate. He picked it up and showed it to the assembly, saying: 'Everyone, if you only understand it like this, you will bury the lineage and commit no small offense. Fortunately, there is a ready-made public case. Please have the director (a position in the monastery responsible for managing the affairs of the monks) read it aloud to the assembly.' After reading the certificate, he conferred the Dharma robe and picked it up, saying: 'Since it cannot be lifted at the top of Dayu Ridge (place name), why is it here?' So, what is here? What is there?' Then he said: 'Carrying the bottle to draw cool water, but wearing the kasaya (Buddhist robe) as the master.' Then he put on the kasaya and walked to the Dharma seat, saying: 'The elephant king (metaphor for the Buddha) walks with the lion's steps, I watch with my eyebrows furrowed.' Although it is so, it is difficult to refuse when things come to this point, as long as there is a road to go, even higher people will go.' Then he ascended the seat. A monk asked: 'Zen is not imagination, the Tao transcends merit, turn
身一句作么生道。師云。大眾見你。學云也。知和尚有此機鋒。師云。獨出阇黎。學云。今日卻成造次。師云。捧上不成龍。問沙場久戰名遂今朝。不涉功勛作么生道。師云。長蛇猶自可。偃月怎生當。學云。金鏃慣調曾百戰。鐵鞭多力恨無仇。師云。知君不是金牙作。爭解彎弓射尉遲。學云。眼親不如手親。師云。新長老敗闕。學云。口是禍門。師噓乃云。秋風颯颯玉露垂珠。水碧山青蛩吟蟬噪。圓通門大啟。文殊普賢穿過汝諸人鼻孔。自是汝諸人當面諱卻。復云。諸佛不出世。四十九年說。未審說個什麼。少林有妙訣。殃及子孫。至今分疏不下。更說什麼妙訣。若人識祖佛當處便超越。超越與未超越則且置。你道。祖佛即今在什麼處。若無人道得。山僧不惜眉毛。與汝諸人拈出。拍禪床一下。
小參。僧問。如何是佛。師云。肥從口入。乃舉。德山示眾云。今夜不答話。有問話。者三十棒。眾中舉者甚多。會者不少。且道向什麼處見德山。有不顧性命底漢。試出來道看。若無。山僧為大眾與德山老人相見去也。待德山道。今夜不答話問話者三十棒。但向伊道。某甲話也不問。棒也不吃。你道。還契他德山老人么。到者里須是個漢始得。況法演遊方十有餘年。海上參尋見數員尊宿。自謂了當。及到浮山圓鑒會
【現代漢語翻譯】 現代漢語譯本 僧人問：『如何用一句話來表達自身？』 禪師說：『大眾都在看著你。』 僧人說：『我也知道和尚您有這樣的機鋒。』 禪師說：『你真是與衆不同。』 僧人說：『今天卻顯得有些冒失了。』 禪師說：『捧上去也變不成龍。』 僧人問：『在戰場上久經沙場，功名成就於今日，如果不涉及功勛，又該如何表達？』 禪師說：『長蛇或許還容易對付，但偃月刀又該如何抵擋？』 僧人說：『金箭早已習慣於調整，經歷過無數次戰鬥，鐵鞭力大無窮，只恨沒有仇敵。』 禪師說：『我知道你不是金牙將軍，怎麼懂得彎弓射擊尉遲（Yuchi，唐朝名將）？』 僧人說：『眼見不如手親。』 禪師說：『新來的長老已經失敗了。』 僧人說：『口是禍患之門。』 禪師噓了一口氣，然後說：『秋風颯颯，玉露垂落如珠，水碧山青，蟋蟀鳴叫，蟬也在叫。圓通門大開，文殊（Manjusri，智慧的菩薩）普賢（Samantabhadra，菩薩）穿過了你們每個人的鼻孔。只是你們這些人當面迴避罷了。』 又說：『諸佛不出世，四十九年都在說法，不知道說了些什麼。少林寺（Shaolin，中國著名寺廟）有妙訣，卻殃及子孫，至今也分辨不清楚。還說什麼妙訣？如果有人認識祖佛，當下就能超越。超越與未超越暫且不論，你說，祖佛現在在什麼地方？如果沒人能說出來，老衲不惜眉毛，為你們這些人拈出來。』 （禪師）拍了一下禪床。
小參時，僧人問：『什麼是佛？』 禪師說：『肥從口入。』 於是舉例說：德山（Deshan，禪宗大師）開示大眾說：『今晚不回答問題，誰要是提問，就打三十棒。』 眾人中舉出這個例子的人很多，理解的人也不少。那麼，你們說從什麼地方才能見到德山？如果有不顧性命的人，試著站出來說看。如果沒有，老衲就為大眾和德山老人相見去。等到德山說：『今晚不回答問題，提問的人打三十棒。』 就對他說：『我既不提問，也不吃棒。』 你們說，這樣還契合他德山老人嗎？到這裡必須是個大丈夫才行。 況且法演（Fayan，禪宗大師）遊歷四方十多年，在海上參訪見過多位尊宿，自認為已經了悟。等到來到浮山圓鑒（Fushan Yuanjian，禪宗大師）的門下
【English Translation】 English version A monk asked: 'How to express oneself in a single sentence?' The Master said: 'The assembly is watching you.' The monk said: 'I also know that the Abbot has such a sharp wit.' The Master said: 'You are indeed outstanding.' The monk said: 'Today, I appear to be somewhat rash.' The Master said: 'Even if you hold it up, it won't turn into a dragon.' The monk asked: 'Having fought on the battlefield for a long time, and achieved fame today, if it doesn't involve merit, how should it be expressed?' The Master said: 'A long snake might still be manageable, but how to withstand a crescent blade?' The monk said: 'Golden arrows are accustomed to adjustment, having experienced countless battles, the iron whip is immensely powerful, only regretting the lack of enemies.' The Master said: 'I know you are not General Jin Ya, how would you know how to draw a bow and shoot Yuchi (Yuchi, a famous general of the Tang Dynasty)?' The monk said: 'Seeing with one's eyes is not as good as doing with one's hands.' The Master said: 'The new Abbot has already failed.' The monk said: 'The mouth is the gate of misfortune.' The Master sighed and then said: 'The autumn wind is rustling, jade dew is dripping like pearls, the water is green and the mountains are blue, crickets are chirping, and cicadas are also singing. The gate of perfect penetration is wide open, Manjusri (Manjusri, the Bodhisattva of wisdom) and Samantabhadra (Samantabhadra, a Bodhisattva) have passed through the nostrils of each of you. It's just that you people are avoiding it face to face.' He further said: 'The Buddhas do not appear in the world, and for forty-nine years they have been teaching, not knowing what they have been saying. Shaolin (Shaolin, a famous Chinese temple) has a wonderful secret, but it brings disaster to descendants, and even now it cannot be clearly distinguished. What wonderful secret are you talking about? If someone recognizes the ancestral Buddha, they can transcend immediately. Whether transcended or not, let's put that aside for now. You say, where is the ancestral Buddha right now? If no one can say it, this old monk will not spare his eyebrows and will pick it out for you all.' The Master slapped the Zen platform.
During a small gathering, a monk asked: 'What is Buddha?' The Master said: 'Fat enters through the mouth.' Then he gave an example: Deshan (Deshan, a Zen master) instructed the assembly, saying: 'Tonight, I will not answer questions. Whoever asks a question will be struck thirty times.' Many people in the assembly cited this example, and not a few understood it. So, tell me, from where can you see Deshan? If there is someone who disregards their life, try to stand up and say it. If not, this old monk will go to meet the old man Deshan for the assembly. Wait until Deshan says: 'Tonight, I will not answer questions. Whoever asks a question will be struck thirty times.' Then say to him: 'I neither ask a question nor receive a beating.' Do you say, would that still be in accord with the old man Deshan? To reach this point, one must be a great person. Moreover, Fayan (Fayan, a Zen master) traveled in all directions for more than ten years, and visited many venerable monks at sea, considering himself to have already understood. When he arrived at the gate of Fushan Yuanjian (Fushan Yuanjian, a Zen master)
下。直是開口不得。後到白雲門下。咬破一個鐵酸饀。直得百味具足。且道饀子一句作么生道。乃云。花發雞冠媚早秋誰人。能染紫絲頭有時。風動頻相倚似向階前斗不休。
入院日。上堂。僧問。攜筇領眾祖令當行。把斷封疆師意如何。師云。秋風吹渭水。落葉滿長安。學云。四面無門山嶽秀。今朝且得主人歸。師云。你道路頭在什麼處。學云。為什麼對面不相識。師云。且喜到來。乃舉。祖師道。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。達磨大師信腳來信口道。後代兒孫多成計校。要會開花結果處么。鄭州梨青州棗。萬物無過出處好。
上堂。舉古人道。若有一人發真歸源。十方虛空悉皆消殞。雙泉則不然。若有一人發真歸源。十方虛空筑著磕著。
到興化上堂僧問。和尚未離四面時如何。師云。在屋裡坐學云。離后如何。師云。走殺阇黎。乃舉法眼頌云。山水君居好城隍。我亦論靜聞鐘角響。閑對白雲屯。大眾。法眼雖不拏雲攫霧。爭柰遍地清風。四面今日試與法眼把手共行。靜聞鐘角響。且不是聲閑對白雲屯。且不是色。既非聲色。作么生商量。乃云。洞里無雲別有天。桃花似錦柳如煙。仙家不解論冬夏石欄松枯不記年。
上堂云。天上無彌勒。地下無彌勒。十字街頭
【現代漢語翻譯】 現代漢語譯本： 下。真是難以啟齒。後來到白雲門下，咬破了一個鐵酸餡，頓時百味俱全。那麼，餡子一句該怎麼說呢？於是說：『雞冠花開，在早秋時節展現嫵媚，有誰能將紫絲染成這般顏色？有時，風吹動它們頻繁地相互依偎，好像在臺階前爭鬥個沒完。』 入院那天，上堂說法。僧人問道：『手持竹杖帶領大眾，祖師的法令和行持正在進行，把守邊疆，請問和尚您的用意如何？』師父說：『秋風吹拂渭水，落葉飄滿長安。』學人說：『四面沒有門，山嶽顯得更加秀麗，今天總算能回到主人這裡了。』師父說：『你的道路的起點在哪裡？』學人說：『為什麼面對面卻不相識？』師父說：『值得慶幸你終於到來了。』於是引用祖師的話說：『我本來到這片土地，傳法是爲了拯救迷惑的情感。一朵花開了五片花瓣，結果自然會成就。』達摩（Bodhidharma）大師信步而來，隨口說道：『後代的兒孫大多成了計較。』想要知道開花結果的地方嗎？鄭州的梨，青州的棗，萬物都比不過原產地最好。 上堂說法。引用古人的話說：『如果有一個人發出真誠之心，迴歸本源，那麼十方虛空都會消散殞滅。』雙泉卻不這樣認為，如果有一個人發出真誠之心，迴歸本源，那麼十方虛空就會被撞得頭破血流。 到興化，上堂說法。僧人問道：『和尚您還沒有離開四面的時候是怎樣的？』師父說：『在屋裡坐著。』學人說：『離開之後又是怎樣的？』師父說：『累死了你這和尚。』於是引用法眼（Fayan）的頌詞說：『山水和城隍，都是你居住的好地方，我也在清靜中聽到鐘角的聲音。悠閒地面對著聚集的白雲。』大眾，法眼雖然沒有擒拿雲霧，但到處都是清風。今天四面想和法眼攜手同行，在清靜中聽到鐘角的聲音，這並不是聲音；悠閒地面對著聚集的白雲，這也不是顏色。既然不是聲音也不是顏色，那又該如何商量呢？於是說：『洞里沒有云，自有另一番天地，桃花像錦緞一樣絢麗，柳樹像煙霧一樣輕柔。神仙不瞭解冬夏的更替，石欄邊的松樹枯榮也不記得年份。』 上堂說法：『天上沒有彌勒（Maitreya），地下也沒有彌勒（Maitreya），十字街頭』
【English Translation】 English version: Down. It's really hard to open my mouth. Later, I came to Baiyun's (White Cloud) door and bit open an iron sour filling, and suddenly all kinds of flavors were complete. Then, how should I say the sentence about the filling? So he said: 'The cockscomb flower blooms, showing its charm in early autumn. Who can dye the purple silk into this color? Sometimes, the wind blows them to lean on each other frequently, as if they are fighting endlessly in front of the steps.' On the day of entering the monastery, he ascended the hall to preach. A monk asked: 'Carrying a bamboo staff to lead the masses, the ancestral decree and practice are in progress, guarding the border, may I ask what is the intention of the abbot?' The master said: 'The autumn wind blows the Wei River, and fallen leaves fill Chang'an.' The student said: 'There are no doors on all sides, and the mountains are even more beautiful. Today, I can finally return to the master's place.' The master said: 'Where is the starting point of your road?' The student said: 'Why don't we recognize each other face to face?' The master said: 'It's worth celebrating that you have finally arrived.' So he quoted the words of the patriarch: 'I originally came to this land to transmit the Dharma in order to save confused emotions. One flower blooms with five petals, and the result will naturally be achieved.' Dharma (Bodhidharma) Master came leisurely and said casually: 'Later generations of children and grandchildren mostly become calculating.' Want to know where the flowering and fruiting place is? Zhengzhou pears, Qingzhou dates, nothing is better than the origin. Ascending the hall to preach. Quoting the ancients, he said: 'If one person develops a sincere heart and returns to the source, then the ten directions of void will all dissipate and perish.' Shuangquan doesn't think so. If one person develops a sincere heart and returns to the source, then the ten directions of void will be bumped and bruised. Arriving at Xinghua, he ascended the hall to preach. A monk asked: 'What was it like when the abbot had not left the four sides?' The master said: 'Sitting in the house.' The student said: 'What is it like after leaving?' The master said: 'Killing you, monk.' So he quoted Fayan's (Fayan) verse: 'Mountains and rivers and city gods are good places for you to live, and I also hear the sound of bells and horns in the quiet. Leisurely facing the gathering white clouds.' Everyone, although Fayan did not capture the clouds and mist, there is clear wind everywhere. Today, Si Mian wants to join hands with Fayan to walk together, hearing the sound of bells and horns in the quiet, this is not sound; leisurely facing the gathering white clouds, this is not color. Since it is neither sound nor color, how should we discuss it? So he said: 'There are no clouds in the cave, there is another world, peach blossoms are as gorgeous as brocade, and willows are as soft as smoke. Immortals do not understand the changes of winter and summer, and the stone railing pines do not remember the years of withering and prosperity.' Ascending the hall to preach: 'There is no Maitreya (Maitreya) in heaven, and there is no Maitreya (Maitreya) on earth, at the crossroads'
立。被人喚作賊。便下座。
上堂。僧問。四面無門山嶽秀。箇中時節若為分。師云。東君鬚子細。遍地發萌芽。學云。春去秋來事宛然也。師云。才方搓彈子。便要捏金剛。乃舉。古人云我若向你道。即禿卻我舌。若不向你道。即啞卻我口。且道還有為人處也無。四面有時擬為你吞卻只被當門齒礙。擬為你吐卻。又為咽喉小。且道還有為人處也無。乃云。四面從來柳下惠。
歲旦上堂云。元正啟祚萬物咸新。揚盡大千沙界。都來只在一塵。乃展手云。是新是舊。有人出來道看。若無四面且世諦流佈去也。遂叉手云。孟春猶寒。伏惟。首座大眾洎諸知事。尊體起居萬福。
上堂。僧問。千峰寒色即不問。雨滴嵓花事若何。師云。今日也相似。學云。一句迥超千聖外。千山鎖斷萬重關。師云。一滴落在什麼處。學云錯。師云錯。學云錯錯。師便打。乃云。千峰列翠岸柳垂金。樵父謳歌漁人鼓棹。笙簧䀨地鳥語呢喃。紅粉佳人風流公子。一一為汝諸人。發上上機開正法眼。若向者里薦得。金色頭陀無容身處。若也不會。吃粥吃飯。許你七穿八穴。
白眾出隊上堂云。明日匹馬單鏘。為國出戰。得勝回戈之日。滿路歌謠。大眾。作么生是歌謠一曲。乃云。啰邏哩啰邏哩。還有人和得么。良久云。鴛
【現代漢語翻譯】 現代漢語譯本：
站立。被人叫做賊。便走下座位。 上堂說法。有僧人問：『四面沒有門，山嶽秀麗，這其中的時節應該如何區分？』 師父說：『東君（指春神）需要仔細觀察，遍地都已發出萌芽。』 學人說：『春天過去秋天到來，事情本來就是這樣。』 師父說：『才剛剛搓弄彈子，便想要捏金剛。』 於是舉例說，古人說：『我如果向你說了，就會禿掉我的舌頭；如果不向你說了，就會啞掉我的口。』 那麼，還有為人處世的地方嗎？四面有時想要為你吞下，卻被當門牙阻礙；想要為你吐出，又因為咽喉太小。那麼，還有為人處世的地方嗎？』 於是說：『四面從來都是柳下惠（形容男子行為端正，不為女色所動）。』（柳下惠：人名） 歲旦上堂說法，說：『元旦開始，萬物都煥然一新。揚起整個大千世界，都只在一粒微塵之中。』 於是展開手說：『是新是舊？有人出來說說看。如果沒有，四面且讓世俗的道理流佈下去吧。』 於是叉手說：『孟春時節仍然寒冷。希望首座、大眾以及各位知事，身體安康，萬福。』 上堂說法。有僧人問：『千峰的寒冷景色暫且不問，雨滴落在山巖花朵上的事情怎麼樣？』 師父說：『今天也相似。』 學人說：『一句迥然超出千聖之外，千山鎖斷萬重關。』 師父說：『一滴落在什麼地方？』 學人說：『錯。』 師父說：『錯。』 學人說：『錯錯。』 師父便打了他。於是說：『千峰排列翠綠，岸邊柳樹垂下金絲。樵夫唱歌，漁人敲打船槳。笙簧聲音和諧，鳥語呢喃。紅粉佳人，風流公子。一一為你們諸位，發出上上機，開啟正法眼。如果在這裡領會得到，金色頭陀（指苦行僧）就沒有容身之處。如果不會，吃粥吃飯，允許你七穿八穴（形容人非常狼狽）。』 告訴大眾，出列上堂說法，說：『明日我將單槍匹馬，為國家出戰。得勝回朝之日，滿路都是歌謠。』 大眾，什麼是歌謠一曲？於是說：『啰啰哩啰啰哩。還有人和得上來嗎？』 良久說：『鴛』
【English Translation】 English version:
Standing. Being called a thief. Then stepped down from the seat. Ascending the hall for Dharma talk. A monk asked: 'The mountains are beautiful without doors on all sides. How should the seasons within be distinguished?' The master said: 'The Lord of Spring (Dong Jun) must observe carefully, as sprouts are emerging everywhere.' The student said: 'Spring goes and autumn comes, things are naturally so.' The master said: 'Having just fiddled with pellets, you want to grasp the Vajra.' Then he cited, 'The ancients said, 'If I tell you, I will lose my tongue; if I don't tell you, I will lose my voice.' Then, is there still a way to help people? Sometimes wanting to swallow it for you on all sides, only to be hindered by the front teeth; wanting to spit it out for you, but the throat is too small. Then, is there still a way to help people?' Then he said: 'On all sides, it has always been Liu Xiahui (describing a man of upright conduct, unmoved by female beauty).' (Liu Xiahui: a person's name) Ascending the hall for Dharma talk on New Year's Day, saying: 'The New Year begins, and all things are renewed. Raising the entire great thousand worlds, all are only within a single dust particle.' Then he spread out his hand and said: 'Is it new or old? Someone come out and say. If not, let worldly truths spread on all sides.' Then he clasped his hands and said: 'Early spring is still cold. I hope the chief seat, the assembly, and all the officers are in good health and have ten thousand blessings.' Ascending the hall for Dharma talk. A monk asked: 'The cold scenery of the thousand peaks is not asked for now, what about the matter of raindrops falling on the flowers of the cliffs?' The master said: 'Today is similar.' The student said: 'A sentence that surpasses all the sages, a thousand mountains lock off ten thousand passes.' The master said: 'Where does a drop fall?' The student said: 'Wrong.' The master said: 'Wrong.' The student said: 'Wrong, wrong.' The master then hit him. Then he said: 'A thousand peaks line up green, and willows hang golden threads by the shore. Woodcutters sing, and fishermen beat their oars. The sounds of reed pipes are harmonious, and birds chirp. Red-powdered beauties and romantic young masters, each and every one for you all, issue the highest opportunity and open the eye of the true Dharma. If you can understand it here, there will be no place for the golden ascetic (referring to an ascetic monk). If you don't understand, eating porridge and rice, I allow you to be in a miserable state.' Telling the assembly, stepping out to ascend the hall for Dharma talk, saying: 'Tomorrow I will go into battle for the country alone. On the day of triumphant return, the roads will be full of songs.' Assembly, what is a song? Then he said: 'Luo luo li luo luo li. Can anyone harmonize?' After a long pause, he said: 'Yuan'
鴦繡了從君看。莫把金針度與人。
寒食夜小參。僧問。群迷久渴冒雨登山。向上之機請師方便。師云。不免入山一回。學云。恁么則步步踏實去也。師云。空手卻回去。學云。若是那邊。還的當也無。師云。罕遇知音。學云。謝師證明。師云。知音底事作么生。僧劃一劃。師云。又被風吹別調中。學云。往往隨他口頭走。師云。更是阿誰。乃云。李白桃紅山青水綠。云橫洞口月皎長空。若只曏者里薦得。法眼道。月明幽室寒。星分拱辰異。便須瓦解冰消。韶國師道。通玄峰頂不是人間。心外無法滿目青山。亦須百雜碎。何也盡乾坤大地不消一捏。然雖如是。事無一向。今夜且放過一著。
上堂舉。梁武帝問達磨。如何是聖諦第一義。磨云。廓然無聖。帝云。對朕者誰。磨云不識。又僧問六祖。黃梅意旨什麼人得。祖云。會佛法底人得。僧云。和尚還得么。祖云不得。僧云。和尚為什麼不得。祖云。我不會佛法。師云。大小大祖師。問著底便是不識不會。為什麼卻兒孫遍地。乃云。一人傳虛。萬人傳實。
小參。僧問。施主遠趨於丈室。請師一句利於人。師云。教天下人成佛去。學云。悠悠塵內客。不謾入山來。師云。中間猶有眾生在。僧便喝。師云。且道是佛是眾生。學云。四面眼難謾。師云。
【現代漢語翻譯】 現代漢語譯本 『鴦繡了從君看。莫把金針度與人。』（這句詩的意思是：精美的刺繡只能給你看，不要把刺繡的技巧傳授給別人。）
寒食夜小參。僧問：『群迷久渴冒雨登山，向上之機請師方便。』（在寒食節的晚上，小參時，有僧人問道：『眾多迷途的人渴望真理，冒雨登山，請老師開示向上求道的方便之門。』） 師云：『不免入山一回。』（老師說：『免不了要親自入山一次。』） 學云：『恁么則步步踏實去也。』（學僧說：『既然如此，那就一步一個腳印地踏實走下去吧。』） 師云：『空手卻回去。』（老師說：『卻要空手而回。』） 學云：『若是那邊，還的當也無？』（學僧說：『如果是那個境界，還能契合嗎？』） 師云：『罕遇知音。』（老師說：『很少遇到知音啊。』） 學云：『謝師證明。』（學僧說：『感謝老師的印證。』） 師云：『知音底事作么生？』（老師說：『知音這件事該如何理解呢？』） 僧劃一劃。（僧人在地上劃了一下。） 師云：『又被風吹別調中。』（老師說：『又被風吹到別的調子中去了。』） 學云：『往往隨他口頭走。』（學僧說：『往往隨著別人的說法而走。』） 師云：『更是阿誰？』（老師說：『那又是誰呢？』） 乃云：『李白桃紅山青水綠，云橫洞口月皎長空。若只曏者里薦得，法眼（Fayan，禪宗大師）道：月明幽室寒，星分拱辰異。便須瓦解冰消。韶國師（Shaoguo，禪宗大師）道：通玄峰頂不是人間，心外無法滿目青山。亦須百雜碎。何也？盡乾坤大地不消一捏。然雖如是，事無一向，今夜且放過一著。』（於是說：『李花潔白，桃花艷紅，山色青翠，流水碧綠，白雲橫亙在洞口，明月照耀著長空。如果只是在這裡領悟，法眼禪師說：月光明亮的幽靜房間里感到寒冷，星辰分佈拱衛北極星，景象奇異。就必須像瓦解冰消一樣。韶國師說：通玄峰頂不是人間，心外無法，滿眼都是青山。也必須粉碎。為什麼呢？整個乾坤大地，用一捏就足夠了。雖然如此，事情沒有絕對的，今晚且放過一著。』）
上堂舉：梁武帝（Liang Wudi，南北朝時期梁朝的皇帝）問達磨（Bodhidharma，禪宗初祖）：『如何是聖諦第一義？』（上堂開示時，舉例說：梁武帝問達磨祖師：『什麼是最高的真理？』） 磨云：『廓然無聖。』（達磨祖師說：『空曠寂靜，沒有聖者。』） 帝云：『對朕者誰？』（梁武帝問：『那現在和我對話的是誰？』） 磨云：『不識。』（達磨祖師說：『不知道。』） 又僧問六祖（Huineng，禪宗六祖）：『黃梅（Huangmei，地名，指五祖弘忍）意旨什麼人得？』（又有僧人問六祖慧能：『黃梅五祖弘忍的禪法，什麼人能夠得到？』） 祖云：『會佛法底人得。』（六祖說：『懂得佛法的人能夠得到。』） 僧云：『和尚還得么？』（僧人問：『和尚您能得到嗎？』） 祖云：『不得。』（六祖說：『我不能得到。』） 僧云：『和尚為什麼不得？』（僧人問：『和尚您為什麼不能得到？』） 祖云：『我不會佛法。』（六祖說：『我不會佛法。』） 師云：『大小大祖師，問著底便是不識不會。為什麼卻兒孫遍地？』（老師說：『這麼大的祖師，被問到就說不知道、不會。為什麼子孫卻遍佈天下？』） 乃云：『一人傳虛，萬人傳實。』（於是說：『一個人傳假話，一萬人就當真了。』）
小參。僧問：『施主遠趨於丈室，請師一句利於人。』（小參時，有僧人問道：『施主遠道而來拜訪您，請老師說一句對人有益的話。』） 師云：『教天下人成佛去。』（老師說：『教天下人都成佛去。』） 學云：『悠悠塵內客，不謾入山來。』（學僧說：『悠悠紅塵中的客人，不是白白進山來的。』） 師云：『中間猶有眾生在。』（老師說：『中間還有眾生存在。』） 僧便喝。（僧人便大喝一聲。） 師云：『且道是佛是眾生？』（老師說：『你說這是佛還是眾生？』） 學云：『四面眼難謾。』（學僧說：『四面八方的眼睛難以欺騙。』） 師云：（老師說：）
【English Translation】 English version 『The embroidered mandarin ducks are for you to see. Don't pass the golden needle to others.』 (This poem means: The exquisite embroidery is only for you to see; do not pass on the embroidery skills to others.)
A small gathering on the Cold Food Festival night. A monk asked: 『The masses, long parched, brave the rain to climb the mountain. Please, Master, provide a convenient means for upward progress.』 The Master said: 『It is unavoidable to enter the mountain once.』 The student monk said: 『In that case, we should take each step firmly.』 The Master said: 『Return empty-handed.』 The student monk said: 『If it is that realm, can it still be appropriate?』 The Master said: 『Rarely do I meet a kindred spirit.』 The student monk said: 『Thank you, Master, for the confirmation.』 The Master said: 『How should the matter of a kindred spirit be understood?』 The monk drew a line. The Master said: 『Again, it is blown by the wind into another tune.』 The student monk said: 『Often, I follow others' words.』 The Master said: 『Who is it then?』 Then he said: 『White plum blossoms, red peach blossoms, green mountains, and clear waters; clouds lie across the cave entrance, and the bright moon shines in the vast sky. If you only understand it here, Fayan (a Zen master) said: The bright moon is cold in the secluded room, and the stars are divided, paying homage to the North Star, which is extraordinary. Then it must be like tiles breaking and ice melting. National Teacher Shaoguo (a Zen master) said: The peak of Tongxuan is not the human world; outside the mind, there is no Dharma, and the eyes are full of green mountains. It must also be shattered into a hundred pieces. Why? The entire universe can be contained in a single pinch. However, even so, things are not absolute; let's let it go for tonight.』
In an elevated sermon, it was mentioned: Emperor Wu of Liang (Liang Wudi, the emperor of the Liang Dynasty during the Northern and Southern Dynasties period) asked Bodhidharma (the first patriarch of Zen): 『What is the highest meaning of the supreme truth?』 Bodhidharma said: 『Vast emptiness, no sage.』 The Emperor said: 『Who is the one facing me?』 Bodhidharma said: 『I do not know.』 Also, a monk asked the Sixth Patriarch Huineng (the Sixth Patriarch of Zen): 『Who obtained the meaning of Huangmei (a place name, referring to the Fifth Patriarch Hongren)?』 The Sixth Patriarch said: 『Those who understand the Buddha-dharma obtain it.』 The monk asked: 『Does the Master obtain it?』 The Sixth Patriarch said: 『I do not obtain it.』 The monk asked: 『Why does the Master not obtain it?』 The Sixth Patriarch said: 『I do not understand the Buddha-dharma.』 The Master said: 『Such great patriarchs, when asked, say they do not know or understand. Why then do they have descendants all over the world?』 Then he said: 『One person spreads falsehood, and ten thousand believe it to be true.』
Small gathering. A monk asked: 『A benefactor travels far to visit your chamber; please, Master, say a word that benefits people.』 The Master said: 『Teach all people in the world to become Buddhas.』 The student monk said: 『A leisurely guest in the dusty world does not enter the mountain in vain.』 The Master said: 『In between, there are still sentient beings.』 The monk then shouted. The Master said: 『Tell me, is it a Buddha or a sentient being?』 The student monk said: 『It is difficult to deceive the eyes on all sides.』 The Master said:
你向什麼處見四面。僧拂袖歸眾。師云作家。乃云。滿口道得底卻不知有。知有底又道不得。且道過在什麼處。將成九仞之山。莫惜一簣之土。
上堂舉。雲門垂語云。古佛與露柱相交。是第幾機。自代云。南山起云北山下雨。師云。大小大雲門大師。元來小膽。四面道。古佛與露柱相交。是第四機。良久卻云。者個說話。面皮厚三寸。出語成不遜。好將臨濟棒一日打三頓。什麼人下得手。雖然罪過彌天新赦咸放。
結夏上堂。僧問。五天結制分付蠟人。未審雙泉如何示眾。師云。足不履地。乃云。結夏無可供養大眾作一家宴管顧諸人。遂抬手云。啰邏招啰邏搖啰邏送。莫怪空疏。伏惟珍重。
上堂云。於三七日中。思惟如是事。釋迦老子半夜逾城直往雪山。早是漏逗不少。更思惟個什麼。便下座。
上堂舉。藥山久不上堂。主事報云。大眾久思和尚示誨。山云。打鼓著。大眾方集。山便歸方丈。主事云。和尚許為眾說法。何故一言不措。山云。經有經師論有論師。爭怪得老僧。師云。雖然以己妨人。爭柰賊身已露。諸人要識藥山么。閑持經卷倚松立。笑問客從何處來。
上堂舉。僧問洞山。如何是善知識眼。山云。紙捻無油。師云。洞山老漢不是無只。是太儉。忽有人問四面。如何
【現代漢語翻譯】 現代漢語譯本：你從哪個方向看到四面？那僧人拂袖回到人群中。師父說：『真是個行家。』於是說：『滿口說得出道理的人卻不知道「有」，知道「有」的人卻說不出來。那麼，過錯在哪裡呢？』將要堆成九仞高的山，不要吝惜一筐土。 上堂時，師父引用雲門的話說：『古佛與露柱（寺院中的柱子）相交，是第幾機？』自己回答說：『南山起云，北山下雨。』師父說：『好大的雲門大師，原來這麼膽小。』又從四面來說：『古佛與露柱相交，是第四機。』良久才說：『這種說話，臉皮厚三寸，說出話來很不遜順。最好用臨濟的棒子一天打他三次。』什麼人能下得了手？雖然罪過大如天，新近大赦，全都放了。 結夏（僧侶在夏季雨季期間的禁足安居）上堂時，僧人問道：『五天（指印度）結夏安居，分付給蠟人（指沒有生命的物體），不知道雙泉（地名，也可能是指師父自己）如何向大眾開示？』師父說：『腳不沾地。』於是說：『結夏沒有什麼可以供養大眾，就做一頓家常便飯來招待各位。』於是抬起手說：『啰啰招啰啰，搖啰啰送。』不要怪我空疏，請各位珍重。』 上堂時說：『在三七日（二十一天）中，思惟這樣的事情。』釋迦老子半夜翻墻出城，直接前往雪山，早就有很多漏洞了，還思惟個什麼？』說完便下座。 上堂時，師父引用藥山的故事：藥山很久不上堂說法，主事稟告說：『大眾很久沒有聽到和尚的開示了。』藥山說：『打鼓吧。』大眾聚集后，藥山便回到方丈室。主事說：『和尚答應為大家說法，為什麼一句話也不說？』藥山說：『經有經師，論有論師，怎麼能怪老僧呢？』師父說：『雖然是以己妨人，但賊身已經暴露了。』各位想認識藥山嗎？『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』 上堂時，師父引用僧人問洞山的問題：『什麼是善知識的眼睛？』洞山回答說：『紙捻沒有油。』師父說：『洞山老漢不是沒有，而是太儉省了。』如果有人問我，『什麼是四面？』我該如何回答？
【English Translation】 English version: From which direction do you see the four faces? The monk flicked his sleeve and returned to the assembly. The master said, 'A true master.' Then he said, 'Those who can speak of the Tao with their mouths full do not know 'being'; those who know 'being' cannot speak of it. So, where is the fault?' When about to build a mountain of nine仞(ren, ancient unit of length), do not begrudge a basket of earth. In the hall, the master quoted Yunmen, saying, 'The ancient Buddha interacts with the pillar (of the temple). What is the 機(ji, opportunity, function)?' He answered himself, 'Clouds rise in the southern mountains, and rain falls in the northern mountains.' The master said, 'Such a great Master Yunmen, but so timid.' Then, speaking from all sides, he said, 'The ancient Buddha interacts with the pillar. It is the fourth 機(ji).' After a long pause, he said, 'This kind of talk, the face is three inches thick, and the words are insolent. It would be good to use Linji's stick to beat him three times a day.' Who can bring themselves to do it? Although the sins are as great as the sky, they are all pardoned in the recent amnesty. At the summer retreat (monks' retreat during the rainy season), a monk asked, 'The summer retreat in the five heavens (India) is entrusted to the wax figure (lifeless object). I don't know how Shuangquan (place name, possibly referring to the master himself) will instruct the assembly.' The master said, 'Feet do not touch the ground.' Then he said, 'There is nothing to offer the assembly for the summer retreat, so let's have a home-style meal to entertain everyone.' Then he raised his hand and said, '啰啰招啰啰, 搖啰啰送(meaningless sounds).' Don't blame me for being superficial, please take care.' In the hall, he said, 'During these three seven days (twenty-one days), contemplate such things.' Shakyamuni Buddha climbed over the city wall in the middle of the night and went straight to the Himalayas. There were already many loopholes, what else is there to contemplate?' Then he stepped down from the seat. In the hall, the master quoted the story of Yaoshan: Yaoshan had not been to the hall to preach for a long time. The chief reported, 'The assembly has been missing the abbot's teachings for a long time.' Yaoshan said, 'Beat the drum.' After the assembly gathered, Yaoshan returned to his room. The chief said, 'The abbot promised to preach to everyone, why didn't he say a word?' Yaoshan said, 'The sutras have sutra masters, and the treatises have treatise masters, how can you blame the old monk?' The master said, 'Although it is hindering others with oneself, the thief's body has already been exposed.' Do you all want to know Yaoshan? 'Leisurely holding the scriptures, leaning against the pine tree, smiling and asking the guest where he comes from.' In the hall, the master quoted the monk's question to Dongshan: 'What is the eye of a good advisor?' Dongshan replied, 'A paper twist without oil.' The master said, 'Old man Dongshan is not without it, but too frugal.' If someone asks me, 'What are the four faces?' How should I answer?
是善知識眼。只向伊道瞎。何故且要相稱。乃云。紙捻無油也大奇不堪拈掇有誰知。回身卻憶來時路。月下騰騰信腳歸。
上堂舉。教中道。若謂如來有所說法。即為謗佛。只如一大藏教。甚處得來。若言無說。五千四十八卷什麼處消遣。到者里須是個人始得。還會么莫謗四面好。
上堂舉。僧問投子。如何是十身調御。投子下禪床立。或有人問四面。如何是十身調御。老僧亦下禪床立。為什麼卻依樣畫貓兒。待我計校成。即說向你。
上堂舉。藥山問石頭。三乘十二分教。某甲粗知。承聞南方直指人心見性成佛。某實未明。乞師指示。石頭云。恁么也不得。不恁么也不得。恁么不恁么總不得。山僧在眾日。聞兄弟商量道。即心即佛亦不得。不即心即佛亦不得。若恁么說話。敢稱禪客。何故殊不知石頭老人文武兼備韜略雙全。若是四面見處。也要諸人共知。只見波濤涌。不見海龍宮。
上堂云。三世諸佛遙望頂禮。六代祖師開口不得。四面今日且權為指使。且道是個什麼。一二三四。五雷門夸布鼓謾。說李將軍藍田射石虎。
上堂云。真如凡聖。皆是夢言。佛及眾生。併爲增語。或有人出來道。盤山老𡁠。但向伊道。不因紫陌花開早。爭得黃鶯下柳條。若更問道四面老𡁠。自云。喏惺
【現代漢語翻譯】 現代漢語譯本：這是善知識的眼力。只是對著他說『瞎』。為什麼一定要相稱呢？於是說：『紙捻沒有油也太奇怪了，不堪拈取，有誰知道？』回身又憶起走來的路，月光下悠然自得地信步而歸。
上堂時舉例說，經教中說：『如果說如來有所說法，那就是誹謗佛。』那麼，這一大藏經，是從哪裡來的呢？如果說沒有說法，這五千零四十八卷又該如何處置呢？到了這裡，必須是個人物才行。會了嗎？不要誹謗四面八方的好。
上堂時舉例說，有僧人問投子：『什麼是十身調御？』投子走下禪床站立。如果有人問四面：『什麼是十身調御？』老僧我也走下禪床站立。為什麼卻像照貓畫虎一樣？等我仔細思量清楚，就告訴你們。
上堂時舉例說，藥山問石頭：『三乘十二分教，我大致瞭解。聽說南方直指人心，見性成佛，我實在不明白，請老師指示。』石頭說：『這樣也不行，那樣也不行，這樣那樣都不行。』山僧我在大眾中時，聽到兄弟們商量說：『即心即佛也不行，不即心即佛也不行。』如果這樣說話，也敢自稱是禪客？』為什麼呢？殊不知石頭老人文武兼備，韜略雙全。如果是四面的見解，也要讓大家共同知道。只見波濤洶涌，不見海龍宮。
上堂時說：『三世諸佛遙望頂禮，六代祖師開口不得。』四面我今天且權且為他們指使。且說這是什麼？一二三四，五雷門誇耀布鼓，胡亂說李將軍在藍田射石虎。
上堂時說：『真如、凡聖，都是夢話。佛和眾生，都是多餘的話。』如果有人出來說盤山老和尚，就對著他說：『不是因為紫陌的花開得早，怎麼能引得黃鶯飛下柳條？』如果再問四面老和尚，我就自云：『喏，知道了。』
【English Translation】 English version: This is the eye of a good advisor (shan zhi shi). Just tell him 'blind'. Why must it be commensurate? Then he said: 'A paper twist without oil is also very strange, unworthy of being picked up, who knows? Turning around, I remember the road I came from, and under the moonlight, I leisurely return home on foot.
In the hall, he cited the example, saying that the teachings say: 'If you say that the Tathagata has something to say, then you are slandering the Buddha (Fo).' Then, where did this great Tripitaka (Yi Da Zang Jiao) come from? If you say there is no saying, what should be done with these five thousand and forty-eight volumes? To get here, you must be someone special. Do you understand? Don't slander the goodness of all directions (Si Mian Hao).'
In the hall, he cited the example, saying that a monk asked Touzi (Tou Zi): 'What is the Tamer of the Ten Bodies (Shi Shen Tiao Yu)?' Touzi walked down from the meditation bed and stood up. If someone asks Si Mian: 'What is the Tamer of the Ten Bodies?' This old monk also walks down from the meditation bed and stands up. Why do I imitate a cat like this? Wait for me to think it over carefully, and I will tell you.
In the hall, he cited the example, saying that Yaoshan (Yao Shan) asked Shitou (Shi Tou): 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (San Cheng Shi Er Fen Jiao). I heard that the South directly points to people's hearts, seeing one's nature and becoming a Buddha (Jian Xing Cheng Fo), I really don't understand, please teacher instruct me.' Shitou said: 'That won't work, that won't work either, neither that nor that will work.' When I, the mountain monk, was among the crowd, I heard the brothers discussing: 'Neither is it that the mind is the Buddha (Ji Xin Ji Fo), nor is it that the mind is not the Buddha.' If you speak like this, you dare to call yourself a Chan (Zen) practitioner?' Why? Little do they know that the old man Shitou is proficient in both literary and military skills, and has both strategy and tactics. If it is Si Mian's view, everyone should know it together. Only see the turbulent waves, but not the Dragon Palace of the Sea (Hai Long Gong).'
In the hall, he said: 'The Buddhas (Fo) of the Three Worlds (San Shi) bow and pay homage from afar, and the Sixth Generation Patriarchs (Liu Dai Zu Shi) cannot open their mouths.' I, Si Mian, will temporarily act as their agent today. Let's say, what is this? One, two, three, four, the Five Thunder Gate (Wu Lei Men) boasts of the cloth drum, and randomly says that General Li (Li Jiang Jun) shot the stone tiger (Shi Hu) in Lantian (Lan Tian).'
In the hall, he said: 'True Thusness (Zhen Ru), ordinary and holy, are all dream talk. Buddhas and sentient beings (Zhong Sheng) are all superfluous words.' If someone comes out and says old monk Panshan (Pan Shan), just say to him: 'If it weren't for the early blooming of the flowers on the Purple Path (Zi Mo), how could the oriole be attracted to fly down to the willow branches?' If you ask old monk Si Mian again, I will say to myself: 'Yes, I understand.'
惺著。
上堂云。仲冬嚴寒。伏惟。首座大眾。尊體起居萬福。兩彩一賽。便下座。
上堂云。有一則語舉似諸人。第一不得錯舉。便下座。
上堂云。昨宵年暮夜。今朝是歲旦。都大尋常日。世人生異見。不解逐根元。只管尋枝蔓。新舊只如今。子細分明看。若也更商量。秦時鐸鑠鉆。
諸院長老入山。師上堂云。臨濟入門便喝。是甚碗鳴聲。德山入門便棒。拗曲作直雲門三句。曹洞五位。大開眼了作夢。何故如此。國清才子貴。家富小兒嬌。
到龍門上堂云。有舌胡利。無口非啞。七出八沒。風流儒雅。便下座。
到海會上堂云。白雲山里白雲人。把定封疆無縫罅。無縫罅知幾價。莫有知價底么。乃云。一二三四五。
到興化上堂云。世事冗如麻。空門路轉賒。青松林下客。幾個得歸家。共唱胡笳曲。分開五葉花。幸逢諸道友。同上白牛車。大眾。車在者里。牛在什麼處。芳草渡頭尋不見。夜來依舊宿蘆花下座。甘露資長老。把師住云。舒州管界。元來有個草賊。師雲和尚也須堤防。資擬議。師便拓開。
上堂云。祖師道。葉落歸根來時無口。祖師恁么道。猶欠悟在。便下座。
上堂。僧問。祖意教意是同是別。師云。人貧智短馬瘦毛長。乃云。祖師說
【現代漢語翻譯】 現代漢語譯本： 惺著。
上堂說法，說：『仲冬時節，天氣嚴寒。祝願各位首座和大眾，身體安康，萬事如意。』說完兩句，比劃了一下，就下座了。
上堂說法，說：『有一句話要說給大家聽，第一點就是不能說錯。』說完就下座了。
上堂說法，說：『昨晚是除夕夜，今早是新年元旦。一切都是很平常的日子，世人卻產生不同的看法。不明白追究根本的原因，只知道尋找枝節末梢。新與舊就像現在這樣，仔細分明地去看。如果還要再商量，就像秦朝的鐸鑠鉆一樣無用。』
各寺院的長老們入山拜訪。師父上堂說法，說：『臨濟（Linji，禪宗大師）入門就喝，這是什麼碗發出的聲音？德山（Deshan，禪宗大師）入門就棒打，把彎曲的說成是直的。雲門（Yunmen，禪宗大師）有三句話，曹洞（Caodong，禪宗流派）有五位。大開眼界了卻像在做夢。』為什麼會這樣呢？就像國清寺（Guoqing Temple）的才子受人重視，富裕人家的小孩受人嬌慣一樣。
到龍門說法，說：『有舌頭卻說不出話，沒有嘴巴的不是啞巴。七進七出，風流儒雅。』說完就下座了。
到海會說法，說：『白雲山里住著白雲人，把守著疆界沒有一絲縫隙。沒有縫隙，價值幾何？』難道沒有人知道它的價值嗎？於是說：『一二三四五。』
到興化說法，說：『世事繁瑣如麻，空門道路更加遙遠。青松林下的客人，有幾個能夠回到家？一起唱著胡笳的曲調，分開五葉的花朵。有幸遇到各位道友，一同登上白牛車。』各位，車就在這裡，牛在哪裡呢？在芳草渡口尋找不見，昨夜依舊睡在蘆葦花下。』說完下座。甘露資長老攔住師父，說：『舒州（Shuzhou）管轄的區域，原來有個草寇。』師父說：『和尚你也需要提防。』甘露資長老猶豫不決，師父便推開他。
上堂說法，說：『祖師說，落葉歸根，來的時候沒有嘴巴。』祖師這樣說，還是欠缺領悟。』說完就下座了。
上堂說法。僧人問：『祖師的意圖和教義是相同還是不同？』師父說：『人窮智慧短，馬瘦毛長。』於是說：『祖師說』
【English Translation】 English version: Being aware.
Entering the hall, the master said: 'In the depths of winter, the weather is severely cold. I respectfully wish all the chief monks and the assembly, good health and well-being in all respects.' After saying these two sentences, he gestured and descended from the seat.
Entering the hall, the master said: 'I have something to say to everyone, the first point is not to say it wrong.' After saying this, he descended from the seat.
Entering the hall, the master said: 'Last night was New Year's Eve, and this morning is New Year's Day. Everything is just an ordinary day, but people have different views. They don't understand how to pursue the root cause, but only know how to look for branches and leaves. New and old are just like this now, look at them carefully and clearly. If you still want to discuss it, it's as useless as the Duoshuo drill of the Qin Dynasty.'
The elders of various monasteries entered the mountain to visit. The master, entering the hall, said: 'Linji (Linji, a Zen master) shouts upon entering, what is the sound of this bowl? Deshan (Deshan, a Zen master) hits with a stick upon entering, calling the crooked straight. Yunmen (Yunmen, a Zen master) has three phrases, Caodong (Caodong, a Zen school) has five positions. Opening your eyes wide is like dreaming.' Why is this so? It's like the talented scholars of Guoqing Temple (Guoqing Temple) being valued, and the children of wealthy families being spoiled.
Arriving at Longmen, he said: 'Having a tongue but unable to speak, not having a mouth is not being mute. Coming and going seven times, refined and elegant.' After saying this, he descended from the seat.
Arriving at Haihui, he said: 'In the White Cloud Mountains live the White Cloud people, guarding the territory without a single gap. Without a gap, what is its value?' Does no one know its value? Then he said: 'One, two, three, four, five.'
Arriving at Xinghua, he said: 'Worldly affairs are as redundant as hemp, the path to the empty gate is even more distant. Among the guests under the green pine forest, how many can return home? Singing the tune of the Hujia together, separating the five-petaled flowers. Fortunately, meeting all fellow practitioners, ascending the white bullock cart together.' Everyone, the cart is here, where is the ox? Not found at the fragrant grass crossing, still sleeping under the reed flowers last night.' After saying this, he descended from the seat. Elder Ganlu Zi stopped the master and said: 'In the area under the jurisdiction of Shuzhou (Shuzhou), there is originally a bandit.' The master said: 'Monk, you also need to be careful.' Elder Ganlu Zi hesitated, and the master pushed him away.
Entering the hall, the master said: 'The Patriarch said, fallen leaves return to their roots, there is no mouth when coming.' The Patriarch said so, but it still lacks understanding.' After saying this, he descended from the seat.
Entering the hall. A monk asked: 'Are the Patriarch's intention and the teachings the same or different?' The master said: 'Poor people have short wisdom, thin horses have long hair.' Then he said: 'The Patriarch said'
不著。佛眼看不見。四面老婆心。為君通一線。便下座。
上堂云。春氣乍寒乍暖。春云或卷或舒。引得韶陽老子。放出針眼里魚。乃云錯。
謝主事上堂。僧問。王索仙陀婆時如何。師云。七孔八竅。學云。如何是王索仙陀婆。師云。鸞駕未排齊號令。學云。如何是仙陀婆。師云。眼瞤耳熱。僧禮拜。師云點。乃云。文殊張帆普賢把柁。勢至觀音共相唱和。贏得雙泉鬧中打坐。打坐即不無。且道下水船一曲作么生唱。啰邏哩啰邏哩。俗氣不除。
上堂云。今宵正月半。乾坤都一片。普賢門大開。相逢不相見。乃云。過在阿誰。
上堂云。默默默。無上菩提。從此得賺殺人。便下座。
上堂云。適來思量得一則因緣。而今早忘了也。卻是拄杖記得。乃拈起拄杖云。拄杖子也忘了。遂卓一下云。同坑無異土。咄。
上堂舉。鏡清問玄沙。學人乍入叢林。乞師指個入路。沙云。還聞偃溪水聲么。清云聞。沙云。從者里入。師云。果是得入。一任四方八面。若也未然。輒不得離卻者里。
謝典座上堂云。小繩錢貫大繩井索。日急要用笊籬木杓。雖然破傢俱。應用有處著著錯。南北東西水灑不著。
冬至上堂云。少年天子此日拜郊林泉之士。遠望歌謠。萬歲萬歲。便下座。
【現代漢語翻譯】 現代漢語譯本： 不執著于任何事物。佛眼也無法看見。四面八方都是老婆心切。為你們開通一線生機。說完便走下座位。
上堂說法時說：『春天的氣息乍冷乍暖，春天的雲彩時卷時舒。引得韶陽老子，放出針眼里的魚。』（接著又說）說錯了。
謝主事上堂說法。僧人問道：『大王索要仙陀婆（sendhava，意為鹽或水）時，會怎麼樣？』師父說：『七孔八竅。』學僧問：『什麼是大王索要仙陀婆？』師父說：『鸞駕還沒排列整齊就發號施令。』學僧問：『什麼是仙陀婆？』師父說：『眼皮跳動，耳朵發熱。』僧人禮拜。師父說：『點。』（接著說）文殊（Manjusri）張帆，普賢（Samantabhadra）把舵，勢至（Mahasthamaprapta）、觀音（Avalokitesvara）共同唱和，贏得雙泉在熱鬧中打坐。打坐也不是沒有，但要說下水船的曲子該怎麼唱？啰邏哩啰邏哩，俗氣未除。
上堂說法時說：『今晚是正月十五元宵節，天地間都是一片光明。普賢菩薩的大門敞開，相逢卻互不相見。』（接著說）過錯在誰呢？
上堂說法時說：『默默無言，才是無上菩提（Anuttara-samyak-sambodhi）。從此可以騙殺人。』說完便走下座位。
上堂說法時說：『剛才想到了一則因緣，現在卻又忘了。倒是拄杖記得。』於是拿起拄杖說：『拄杖也忘了。』隨即用拄杖敲了一下地說：『同坑裡沒有不同的土。』咄！
上堂說法時引用：鏡清問玄沙：『學人剛入叢林，請師父指點一條入門的道路。』玄沙說：『你聽到偃溪的水聲了嗎？』鏡清說：『聽到了。』玄沙說：『從這裡入。』師父說：『果真是得入了，任憑四面八方。如果不是這樣，就不要離開這裡。』
謝典座上堂說法時說：『用小繩子的錢貫穿大繩子的井索，緊急時要用笊籬木杓。雖然是破舊的傢俱，應用時也有用處，用錯了地方。南北東西，水都潑不著。』
冬至上堂說法時說：『少年天子今日在郊外祭拜，林泉之士，遠遠地望著歌唱。萬歲萬歲。』說完便走下座位。
【English Translation】 English version: Do not cling. The Buddha's eye cannot see it. All around is the heart of an old woman. I open a line of life for you. Then he descended from his seat.
Ascending the hall, he said, 'The spring air is sometimes cold, sometimes warm. The spring clouds sometimes roll, sometimes unfurl. This draws out the old man of Shaoyang, releasing the fish from the eye of a needle.' Then he said, 'Wrong.'
Master Xie ascended the hall to preach. A monk asked, 'What is it like when the king asks for sendhava (sendhava, meaning salt or water)?' The master said, 'Seven holes and eight orifices.' The student asked, 'What is the king asking for sendhava?' The master said, 'The royal carriage has not yet been arranged before the orders are given.' The student asked, 'What is sendhava?' The master said, 'Eyes twitching, ears burning.' The monk bowed. The master said, 'Point.' (Then he said) Manjusri (Manjusri) raises the sail, Samantabhadra (Samantabhadra) holds the rudder, Mahasthamaprapta (Mahasthamaprapta) and Avalokitesvara (Avalokitesvara) sing in harmony, winning Shuangquan to meditate in the midst of the noise. Meditation is not absent, but how should one sing the song of a boat going downstream? Lo la li lo la li, the vulgarity is not removed.
Ascending the hall, he said, 'Tonight is the Lantern Festival, the fifteenth day of the first month. Heaven and earth are all one. The gate of Samantabhadra is wide open, meeting but not seeing each other.' (Then he said) Whose fault is it?
Ascending the hall, he said, 'Silence, silence, is the unsurpassed Bodhi (Anuttara-samyak-sambodhi). From this, one can deceive and kill people.' Then he descended from his seat.
Ascending the hall, he said, 'Just now I thought of a cause and condition, but now I have forgotten it. But the staff remembers.' Then he picked up the staff and said, 'The staff has also forgotten.' Then he struck it once and said, 'In the same pit, there is no different soil.' Tut!
Ascending the hall, he quoted: Jingqing asked Xuansha, 'I have just entered the monastery. Please, Master, point out a path for me to enter.' Xuansha said, 'Do you hear the sound of the Yanchi water?' Jingqing said, 'I hear it.' Xuansha said, 'Enter from here.' The master said, 'If you truly enter, then you are free in all directions. If not, then you must not leave here.'
Master Xie, the director, ascended the hall and said, 'Small rope money strings through the large rope of the well. When it is urgent, use a bamboo ladle and a wooden spoon. Although they are broken furniture, they have their uses when applied, but they are misplaced. North, south, east, and west, water cannot splash on them.'
Ascending the hall on the Winter Solstice, he said, 'The young emperor worships in the suburbs today. The scholars of the forests and springs, from afar, watch and sing. Ten thousand years, ten thousand years.' Then he descended from his seat.
有一道姑。入山禮拜。請上堂云。道可道非常道。真可笑。姮娥一夜繡鴛鴦。解把金針呈巧妙。將並老黃梅兒孫一何拙。如今個個口吒呀。問著烏龜喚作鱉四面今日與君決。列怎生雪。冤家冤家。莫向背地裡吐舌。
次住太平語錄
參學清遠集
師入院日。僧問。遠別雙泉來臨禪眾。入門一句愿師舉揚。師云。也待一一覷過。學云。恁么則清涼山遠人休去。只此焚香便見師。師喝云。話也不領。學云。今朝親見面。端的勝聞名。師云。猶自喃喃。問如何是太平境。師云。數層寶塔侵天起。萬本喬松匝地寒。學云。如何是境中人。師云。閑持經卷倚松立。笑問客從何處來。學云。人境已蒙師指示。向上宗乘事若何。師云。須信下方城郭近。果然鐘磬接笙歌。問如何是佛。師云。露胸跣足。學云。如何是法。師云。大赦不放。學云。如何是僧。師云。釣魚船上謝三郎。乃云。我本無心有所希求。今此寶藏自然而至。世間之寶。能變窮為富。此之一寶。能轉凡成聖。且道如今是凡是聖。太平道總不是。何故苦瓠連根苦。甜瓜徹蒂甜。
上堂云。達磨無端少林面壁。二祖斷臂。一生受屈黃檗樹頭討甚木蜜。太平今日兩眼如漆。李廣神箭是誰中的。
上堂云。十方諸佛六代祖師天下善知
【現代漢語翻譯】 現代漢語譯本：
有一位女道士。進入山中禮拜。請法師上堂說法，法師說：『道，如果可以用言語表達，那就不是永恒不變的道了。』真是可笑。就像姮娥（Chang'e，神話人物，嫦娥）一夜之間繡出鴛鴦，展現她精巧的技藝。相比之下，老黃梅的子孫是多麼笨拙啊。如今他們個個張口結舌，問他們烏龜是什麼，他們卻叫作鱉。今天在這裡與你們決斷，要怎樣洗雪？冤家啊冤家，不要在背後吐舌頭嘲笑。
以下是次住太平寺的語錄。
參學清遠禪師的語錄：
法師入院這天，僧人問道：『遠離雙泉寺來到禪眾之中，入門的第一句話，希望法師能夠開示。』法師說：『也要等我一一觀察過。』僧人說：『這樣說來，清涼山（Mount Qingliang，佛教名山）的遠客就不用去了，只要在這裡焚香就能見到法師。』法師喝道：『話也不明白！』僧人說：『今天親眼見到，確實勝過耳聞。』法師說：『還是在喃喃自語。』問：『什麼是太平的境界？』法師說：『高聳的寶塔直插雲霄，無數的喬松遍佈大地，一片寒意。』僧人說：『什麼是境界中的人？』法師說：『悠閒地拿著經卷靠著松樹站立，笑著問客人從哪裡來。』僧人說：『人與境界已經蒙受法師的指示，向上追尋宗門大事又該如何？』法師說：『必須相信下方的城郭很近了，果然鐘磬的聲音與笙歌相接。』問：『什麼是佛？』法師說：『袒露胸膛，赤著雙腳。』僧人說：『什麼是法？』法師說：『大赦天下也不放過。』僧人說：『什麼是僧？』法師說：『在釣魚船上的謝三郎（Xie Sanlang，人名）。』於是說：『我本來沒有心去希求什麼，如今這寶藏自然而然地到來。世間的寶物，能夠使人從貧窮變為富有，這一個寶物，能夠使凡人轉變為聖人。』那麼現在是凡人還是聖人呢？太平的道理總不是這樣。為什麼呢？因為苦瓠連著根都是苦的，甜瓜從瓜蒂到瓜瓤都是甜的。
上堂說法，法師說：『達磨（Bodhidharma，禪宗初祖菩提達摩）無緣無故在少林寺面壁，二祖（Huike，慧可）斷臂求法，一生都在黃檗樹（Huangbo Tree）下受委屈，想要得到什麼木蜜呢？太平寺的今天兩眼一片漆黑。李廣（Li Guang，漢朝名將）的神箭是誰射中的？』
上堂說法，法師說：『十方諸佛、六代祖師、天下的善知識（Kalyanamitra）。』 English version:
There was a female Taoist. She entered the mountain to worship. She requested the master to ascend the hall and speak, and the master said: 'The Tao that can be spoken of is not the constant Tao.' How laughable. It's like Chang'e (Chang'e, mythical figure) embroidering mandarin ducks overnight, displaying her exquisite skills. In comparison, the descendants of old yellow plums are so clumsy. Now they are all speechless. When asked what a turtle is, they call it a鱉 (bie, a type of turtle). Today, I will make a decision with you here. How to clear the injustice? Enemies, enemies, don't stick out your tongues and laugh behind my back.
The following are the recorded sayings from the time when he resided at Taiping Temple.
Collected sayings of Chan Master Qingyuan:
On the day the master entered the monastery, a monk asked: 'Having come from afar from Shuangquan Temple to this assembly, we wish the master would offer a word upon entering the gate.' The master said: 'I must wait until I have observed each of you.' The monk said: 'In that case, visitors from Mount Qingliang (Mount Qingliang, a famous Buddhist mountain) need not go, for one can see the master simply by burning incense here.' The master shouted: 'You don't understand the words!' The monk said: 'Seeing you in person today is indeed better than hearing about you.' The master said: 'Still muttering to yourself.' Asked: 'What is the realm of Taiping?' The master said: 'Towering pagodas pierce the sky, countless tall pines cover the earth in coldness.' The monk said: 'What is the person in the realm?' The master said: 'Leisurely holding scriptures, leaning against a pine tree, smiling and asking the guest where they come from.' The monk said: 'We have already received the master's instructions on the person and the realm. How should we pursue the great matter of the ancestral school?' The master said: 'You must believe that the city below is near, indeed the sounds of bells and chimes connect with the sounds of sheng and song.' Asked: 'What is Buddha?' The master said: 'Bare-chested and barefoot.' The monk said: 'What is Dharma?' The master said: 'A general amnesty does not release it.' The monk said: 'What is Sangha?' The master said: 'Xie Sanlang (Xie Sanlang, a personal name) on a fishing boat.' Then he said: 'Originally, I had no intention to seek anything, but now this treasure has come naturally. Worldly treasures can turn poverty into wealth, but this treasure can transform the ordinary into the sacred.' So, are we ordinary or sacred now? The principle of Taiping is not like this. Why? Because a bitter gourd is bitter from root to tip, and a sweet melon is sweet from stem to core.
Ascending the hall to speak, the master said: 'Bodhidharma (Bodhidharma, the first patriarch of Zen) pointlessly faced the wall at Shaolin Temple, Huike (Huike) cut off his arm to seek the Dharma, and suffered his whole life under the Huangbo Tree. What kind of wood honey are you seeking? Today, Taiping Temple's eyes are pitch black. Who shot Li Guang's (Li Guang, a famous general of the Han Dynasty) divine arrow?'
Ascending the hall to speak, the master said: 'The Buddhas of the ten directions, the six generations of patriarchs, the good teachers (Kalyanamitra) of the world.'
【English Translation】 English version:
There was a female Taoist. She entered the mountain to worship. She requested the master to ascend the hall and speak, and the master said: 'The Tao that can be spoken of is not the constant Tao.' How laughable. It's like Chang'e (Chang'e, mythical figure) embroidering mandarin ducks overnight, displaying her exquisite skills. In comparison, the descendants of old yellow plums are so clumsy. Now they are all speechless. When asked what a turtle is, they call it a 鱉 (bie, a type of turtle). Today, I will make a decision with you here. How to clear the injustice? Enemies, enemies, don't stick out your tongues and laugh behind my back.
The following are the recorded sayings from the time when he resided at Taiping Temple.
Collected sayings of Chan Master Qingyuan:
On the day the master entered the monastery, a monk asked: 'Having come from afar from Shuangquan Temple to this assembly, we wish the master would offer a word upon entering the gate.' The master said: 'I must wait until I have observed each of you.' The monk said: 'In that case, visitors from Mount Qingliang (Mount Qingliang, a famous Buddhist mountain) need not go, for one can see the master simply by burning incense here.' The master shouted: 'You don't understand the words!' The monk said: 'Seeing you in person today is indeed better than hearing about you.' The master said: 'Still muttering to yourself.' Asked: 'What is the realm of Taiping?' The master said: 'Towering pagodas pierce the sky, countless tall pines cover the earth in coldness.' The monk said: 'What is the person in the realm?' The master said: 'Leisurely holding scriptures, leaning against a pine tree, smiling and asking the guest where they come from.' The monk said: 'We have already received the master's instructions on the person and the realm. How should we pursue the great matter of the ancestral school?' The master said: 'You must believe that the city below is near, indeed the sounds of bells and chimes connect with the sounds of sheng and song.' Asked: 'What is Buddha?' The master said: 'Bare-chested and barefoot.' The monk said: 'What is Dharma?' The master said: 'A general amnesty does not release it.' The monk said: 'What is Sangha?' The master said: 'Xie Sanlang (Xie Sanlang, a personal name) on a fishing boat.' Then he said: 'Originally, I had no intention to seek anything, but now this treasure has come naturally. Worldly treasures can turn poverty into wealth, but this treasure can transform the ordinary into the sacred.' So, are we ordinary or sacred now? The principle of Taiping is not like this. Why? Because a bitter gourd is bitter from root to tip, and a sweet melon is sweet from stem to core.
Ascending the hall to speak, the master said: 'Bodhidharma (Bodhidharma, the first patriarch of Zen) pointlessly faced the wall at Shaolin Temple, Huike (Huike) cut off his arm to seek the Dharma, and suffered his whole life under the Huangbo Tree. What kind of wood honey are you seeking? Today, Taiping Temple's eyes are pitch black. Who shot Li Guang's (Li Guang, a famous general of the Han Dynasty) divine arrow?'
Ascending the hall to speak, the master said: 'The Buddhas of the ten directions, the six generations of patriarchs, the good teachers (Kalyanamitra) of the world.'
識。皆同者個舌頭。若識得者個舌頭。始解大脫空。便道山河大地是佛。草木叢林是佛。若也未識得者個舌頭。只成小脫空自謾去。明朝後日大有事在。太平恁么說話。還有實頭處也無。自云有如何是實頭處。歸堂喫茶去。
上堂。僧問。如何是賓中賓。師云。少喜多瞋。學云。如何是賓中主。師云。傳言送語。學云。如何是主中賓。師云。鍾馗小妹。學云。如何是主中主。師云。一言才出口。地上繡絪開。乃云。近日太平院。禪和多聚散。參底老婆禪。吃底秈米飯。知事失照顧。主人少方便。雖然沒滋味。要且緩緩咽。
謝莊主上堂云。一不做二不休。不風流處也風流。若要公私濟辦。好看露地白牛。
上堂云。此個物上拄天下拄地。皖水作口皖山作鼻。太平退身三步。放你諸人出氣。
上堂。僧問。牛頭未見四祖時如何。師云。頭上戴累垂。學云。見后如何。師云。青布遮前。學云。未見四祖時。為什麼百鳥銜花獻。師云。富與貴是人之所欲。學云。見后為什麼百鳥不銜花獻。師云。貧與賤是人之所惡。乃云。西天二十八祖也恁么道。唐土六祖也恁么道。天下老和尚也恁么道。獨有太平不恁么道何故寡不敵眾且道。畢竟如何妙舞更。須知遍拍。三臺須是大家催。
上堂云。上是天
【現代漢語翻譯】 現代漢語譯本：
識。都相同的是這個舌頭。如果認識了這個舌頭，才懂得真正的大脫空（指超越一切束縛的境界）。就說山河大地是佛，草木叢林是佛。如果還不認識這個舌頭，只是成了小脫空（指不徹底的解脫），自欺欺人。明天后天還有大事在。太平（指說法者自己）這樣說話，還有真實的地方嗎？（有人）自己說有，什麼是真實的地方？歸堂喝茶去。
上堂。僧人問：『如何是賓中賓？』師父說：『少喜多嗔。』學人問：『如何是賓中主？』師父說：『傳言送語。』學人問：『如何是主中賓？』師父說：『鍾馗小妹。』學人問：『如何是主中主？』師父說：『一言才出口，地上繡絪開。』於是說：『近日太平院，禪和（指禪僧）多聚散。參的是老婆禪（指流於形式的禪），吃的是秈米飯。知事（指寺院管理者）失於照顧，主人（指住持）少了方便。雖然沒什麼滋味，也要慢慢嚥下。』
謝莊主上堂說：『一不做二不休，不風流處也風流。若要公私兩全，好看露地白牛（比喻真實不虛的境界）。』
上堂說：『這個東西上拄天下拄地。皖水（地名）作口皖山（地名）作鼻。太平退身三步，放你們諸人出氣。』
上堂。僧人問：『牛頭（指牛頭宗的創始人法融禪師）未見四祖（指禪宗四祖道信）時如何？』師父說：『頭上戴累垂。』學人問：『見后如何？』師父說：『青布遮前。』學人問：『未見四祖時，為什麼百鳥銜花獻？』師父說：『富與貴是人之所欲。』學人問：『見后為什麼百鳥不銜花獻？』師父說：『貧與賤是人之所惡。』於是說：『西天二十八祖也這麼說，唐土六祖也這麼說，天下老和尚也這麼說。唯獨太平不這麼說，為什麼？寡不敵眾。且說，到底如何？妙舞更須知遍拍。三臺須是大家催。』
上堂說：『上是天』
【English Translation】 English version:
Consciousness. All the same is this tongue. If you recognize this tongue, then you will understand the great liberation (Da Tuo Kong, referring to the state of transcending all bondages). Then you can say that mountains, rivers, and the great earth are Buddha; grasses and trees, forests are Buddha. If you have not recognized this tongue, you will only achieve a small liberation (Xiao Tuo Kong, referring to incomplete liberation), deceiving yourself. Tomorrow and the day after tomorrow, there will be great matters to attend to. When Taiping (referring to the speaker himself) speaks like this, is there any truth to it? (Someone) says there is; what is the truth? Return to the hall and have tea.
Ascending the hall. A monk asked: 'What is a guest within a guest?' The master said: 'Little joy, much anger.' The student asked: 'What is a guest within a host?' The master said: 'Transmitting words and sending messages.' The student asked: 'What is a host within a guest?' The master said: 'Zhong Kui's (a mythical figure) younger sister.' The student asked: 'What is a host within a host?' The master said: 'As soon as a word leaves the mouth, embroidered clouds open on the ground.' Then he said: 'Recently, in Taiping Monastery, the Chan monks gather and disperse a lot. They practice old woman's Chan (referring to formalistic Chan), and eat Xian rice. The administrator is negligent in care, and the host (referring to the abbot) lacks convenience. Although there is no flavor, you must swallow it slowly.'
Zhuangzhu Xie, ascending the hall, said: 'If you don't do it, don't do it; if you do it, do it thoroughly. Even in places without romance, there is romance. If you want to manage both public and private affairs well, look at the white ox in the open field (a metaphor for the true and unadulterated state).'
Ascending the hall, he said: 'This thing supports the sky above and supports the earth below. The Wan River (a place name) is its mouth, and Wan Mountain (a place name) is its nose. Taiping steps back three steps, allowing you all to breathe.'
Ascending the hall. A monk asked: 'What was it like when Niutou (referring to Fazong Zen Master, the founder of the Niutou School) had not yet seen the Fourth Patriarch (referring to the Fourth Zen Patriarch Daoxin)?' The master said: 'Wearing heavy ornaments on his head.' The student asked: 'What was it like after he saw him?' The master said: 'Covering the front with blue cloth.' The student asked: 'Why did hundreds of birds offer flowers in their mouths before he saw the Fourth Patriarch?' The master said: 'Wealth and honor are what people desire.' The student asked: 'Why did hundreds of birds not offer flowers in their mouths after he saw him?' The master said: 'Poverty and lowliness are what people detest.' Then he said: 'The twenty-eighth ancestor in the Western Heaven said it like this, the Sixth Patriarch in the Tang Dynasty said it like this, and all the old monks in the world say it like this. Only Taiping does not say it like this. Why? Few cannot defeat many. And say, what is it ultimately like? For wonderful dances, you must know the all-encompassing beat. The Three Terraces (San Tai, referring to high officials) must be urged by everyone.'
Ascending the hall, he said: 'Above is the sky.'
下是地。南北東西依舊位。釋迦老子弄精魂。達磨西來多忌諱。忽有個漢出來道。和尚低聲。但向伊道。只要拋磚引玉。
上堂云。山僧今日。將山河大地。盡作黃金□該有情無情。總令成佛去。然後太平不入者保社。何故爭之不足讓之有餘。
上堂云。太平不會禪。一向外邊走。臘月三十日。贏得一張口。且道那個是太平口。自云。兩片皮也不識。
上堂舉。寶壽作街坊時。見兩人相諍。一人以手打一拳云。你得恁無面目。寶壽因而得入。若人於此知落處。可謂公辦私辦。大眾。聽取一頌。甚妙也甚妙。於此知性命。擗鼻與一拳。當時便打正。
上堂云。太平淈𣸩漢事事盡經遍。如是三十年也。有人讚嘆且。道讚歎個什麼好。個淈𣸩漢。
上堂舉。教中道。假使滿世間。皆如舍利弗。盡思共度量。亦復不能知。尋常衲僧家。高揖釋迦不拜彌勒。是會佛智不會佛智。眾中有則有。只是藏牙伏爪。太平有個見處。不惜眉毛舉向諸人。待有人問隨口便答。
上堂。僧問。如何是奪人不奪境。師云。秋風吹渭水。落葉滿長安。學云。如何是奪境不奪人。師云。路上。逢人半是僧。學云。如何是人境俱不奪。師云。少婦棹輕舟。歌聲逐流水。學云。如何是人境俱奪。師云。高空有月千門
掩。大道無人獨自行。乃云。數日已來連綿大水。所到之處皆有損傷。曹源一滴彌滿人間。衲僧一吸鼻孔遼天。且道名字既同。為什麼損益有異。誰知遠煙浪。別有好思量。
上堂云。一葉落天下秋一塵起大地收。收即不無。何人親手。月中仙桂和根拔。海底驪龍把角牽。
上堂云。撮土為金猶容易。變金為土卻還難。轉凡成聖猶容易。轉聖成凡卻甚難。何故誰肯屈尊就卑。且道不凡不聖一句作么生道。乃云。不得教壞人家男女。
上堂舉。三祖見二祖禮拜。問曰。請師懺罪。二祖云。將罪來與汝懺。三祖云。求罪不可得。二祖云。與汝懺罪竟。因成一頌。舉似大眾。無孔笛子㲲拍板。五音六律皆普遍。時人不識黃幡綽。笑道儂家登寶殿。
上堂云。淺聞深悟深聞不悟。爭柰何爭柰何。獻佛不在香多。
上堂云。開眼為晝閤眼為夜。坐斷舌頭誰談般若。金色頭陀不入保社。
上堂舉。風穴云。若立一塵。家國興盛野老顰蹙。不立一塵。家國喪亡野老謳歌。太平即不然。若立一塵。法堂前草深一丈。不立一塵。錦上鋪花。何也不見道。九九八十一。窮漢受罪畢。才擬展腳眠。蛟蟲獵蚤出。
上堂因雪。舉僧問雲門。不起一念。還有過也無。門云。須彌山。師云。有時問著師
【現代漢語翻譯】 現代漢語譯本：
掩（語氣詞，無實義）。大道無人獨自修行。於是說，『近幾日以來連綿大雨，所到之處都有損傷。曹源（指六祖慧能）的一滴水瀰漫人間，衲僧（指僧人）一吸氣鼻孔就通到遼闊的天邊。』那麼，名字既然相同，為什麼損益會有差異呢？誰知道遠處的煙波，另有一番美好的思量。
上堂開示說，『一片葉子落下，天下就知道秋天來了；一粒塵埃升起，大地就被它籠罩。』籠罩並非沒有，但由誰親手完成呢？月中的仙桂連根拔起，海底的驪龍（黑龍）把角牽動。
上堂開示說，『撮起泥土變成黃金還容易，把黃金變成泥土卻很難。轉化凡人成為聖人還容易，轉化聖人成為凡人卻非常難。』為什麼呢？誰肯降低身份遷就卑微呢？那麼，不凡不聖這句話該怎麼說呢？於是說，『不要教壞人家的子女。』
上堂開示引用，三祖（僧璨）拜見二祖（慧可），問道：『請師父為我懺悔罪過。』二祖說：『把你的罪拿來，我為你懺悔。』三祖說：『尋求罪過卻找不到。』二祖說：『我已經為你懺悔完畢。』因此作成一首偈頌，展示給大家：『沒有孔的笛子拍打著拍板，五音六律都普遍存在。世人不認識黃幡綽（唐代善於音樂的人），笑著說他登上寶殿。』
上堂開示說，『淺薄地聽聞能夠深刻地領悟，深刻地聽聞反而不能領悟。』怎麼辦呢？怎麼辦呢？獻佛不在於香多。
上堂開示說，『睜開眼睛就是白天，閉上眼睛就是夜晚，截斷舌頭誰來談論般若（智慧）？金色的頭陀（苦行僧）不加入保社（民間互助組織）。』
上堂開示引用，風穴（禪師名號）說：『如果立起一塵，國家就興盛，鄉野老翁就皺眉；如果不立一塵，國家就滅亡，鄉野老翁就歌唱。』太平時期就不是這樣。『如果立起一塵，法堂前的草就有一丈深；如果不立一塵，就像在錦緞上鋪花。』為什麼呢？沒聽過嗎？『九九八十一，窮漢受罪完畢。才打算伸腳睡覺，蛟龍就出來尋找跳蚤。』
上堂開示因為下雪，引用僧人問雲門（禪師名號），『不起一個念頭，還有過錯嗎？』雲門說：『須彌山（佛教中的聖山）。』師父說：『有時問到師父。』
【English Translation】 English version:
'Yan' (an empty word with no actual meaning). The great path is walked alone by no one. Thus it is said, 'For several days, there has been continuous heavy rain, causing damage everywhere it reaches. A drop from Caoyuan (referring to the Sixth Patriarch Huineng) fills the human world, and a monk's breath reaches the vast sky.' So, since the names are the same, why are the gains and losses different? Who knows that the distant misty waves have another kind of beautiful consideration.
Ascending the hall, he said, 'When a leaf falls, the world knows that autumn has come; when a speck of dust rises, the earth is covered by it.' The covering is not non-existent, but who completes it with their own hands? The immortal cassia in the moon is uprooted, and the black dragon at the bottom of the sea pulls its horn.
Ascending the hall, he said, 'It is easy to turn soil into gold, but difficult to turn gold back into soil. It is easy to transform a mortal into a saint, but very difficult to transform a saint into a mortal.' Why? Who is willing to lower their status and condescend to the humble? So, how should the phrase 'neither ordinary nor saintly' be said? Thus it is said, 'Do not corrupt other people's children.'
Ascending the hall, he quoted, 'The Third Patriarch (Sengcan) met the Second Patriarch (Huike) and bowed, asking, 'Please, Master, help me repent my sins.' The Second Patriarch said, 'Bring your sins here, and I will repent for you.' The Third Patriarch said, 'Seeking sins, I cannot find them.' The Second Patriarch said, 'I have finished repenting your sins for you.' Therefore, he composed a verse to show everyone: 'The flute without holes beats the clapper, and the five tones and six laws are all pervasive. People do not recognize Huangfanchuo (a musician in the Tang Dynasty), laughing at him for ascending the treasure hall.'
Ascending the hall, he said, 'Shallow hearing can lead to deep understanding, while deep hearing may not lead to understanding.' What to do? What to do? Offering to the Buddha is not about having a lot of incense.
Ascending the hall, he said, 'Opening the eyes is day, closing the eyes is night, who will discuss Prajna (wisdom) with a severed tongue? The golden ascetic (ascetic monk) does not join the Bao She (folk mutual aid organization).'
Ascending the hall, he quoted, 'Fengxue (a Zen master's name) said, 'If a speck of dust is established, the country will prosper, and the old man in the countryside will frown; if a speck of dust is not established, the country will perish, and the old man in the countryside will sing.' It is not like this in times of peace. 'If a speck of dust is established, the grass in front of the Dharma hall will be ten feet deep; if a speck of dust is not established, it is like laying flowers on brocade.' Why? Haven't you heard? 'Nine nine eighty-one, the poor man's suffering is over. Just as he intends to stretch his legs to sleep, the dragon comes out to hunt for fleas.'
Ascending the hall because of the snow, he quoted a monk asking Yunmen (a Zen master's name), 'If a single thought does not arise, is there still fault?' Yunmen said, 'Mount Sumeru (the sacred mountain in Buddhism).' The master said, 'Sometimes asking the master.'
僧。或豎一指。或進一步。或下一喝。或拂袖便去。上座未在。何故太平未曾向二三月間下一陣雪。向汝諸人在。如今有。個漢出來道。老和尚莫七顛八倒。見今下也不是。乃展手云了。
上堂僧。問蓮。花未出水時如何師。云在。泥里學。云出。水后如何師。云在。水上問。王子未登九五時如何師。云逢。人多問路。學云。正登九五時如何。師云。天下太平。學云。登九五后如何。師云。誰論好醜。乃云。末後最慇勤。儂家隨處新。大千沙界里。不免箇中人且。道那個是個中人平。蕪盡處是青山行。人更在青山外。
上堂舉。雲門道。平地上死人無數。出得荊棘林者是好手。時有僧云。恁么則堂中第一座有長處。雲門云。蘇嚧蘇嚧。太平即不然。平地上個個丈夫。荊棘林里坐得底是好手。何故乃云格。
上堂云。將四大海水為一枚硯。須彌山作一管筆。有人向虛空里。寫祖師西來意五字。太平下座大展坐具禮拜為師。若寫不得。佛法無靈驗。有么有么便下座。大眾散。師高聲云。侍者。侍者應喏。師云。收取坐具。復問侍者云。還收得坐具么。侍者提起坐具。師云。我早知你恁么也。
上堂。僧問。佛未出世時如何。師云。大憨不如小憨。學云。出世后如何。師云。小憨不如大憨。乃云。
【現代漢語翻譯】 現代漢語譯本 僧人或者豎起一根手指，或者向前走一步，或者大喝一聲，或者拂袖而去。上座（寺院中資歷較高的僧人）還未到，為什麼太平（此處指某位禪師）未曾在二三月間下一場雪？對著你們這些人說，如今有一個人出來說：『老和尚不要七顛八倒，現在下雪也不是時候。』於是攤開手說完了這件事。
上堂時，僧人問蓮花：『蓮花未出水時是什麼樣子？』師父說：『在泥里學習。』僧人問：『出水后是什麼樣子？』師父說：『在水上。』僧人問：『王子未登上九五之尊時是什麼樣子？』師父說：『逢人多問路，多學習。』僧人問：『正登上九五之尊時是什麼樣子？』師父說：『天下太平。』僧人問：『登上九五之尊后是什麼樣子？』師父說：『誰還議論好壞？』於是說：『末後最慇勤，我家隨處新。大千沙界里，不免箇中人。』且說哪個是個中人？平蕪盡處是青山，行人更在青山外。
上堂時，雲門（Yunmen，禪宗大師）說道：『平地上死人無數，出得荊棘林者是好手。』當時有僧人說：『這麼說來，堂中第一座（指資歷最高的僧人）有長處。』雲門說：『蘇嚧蘇嚧（sulu sulu，感嘆詞）。太平（指某位禪師）卻不這麼認為，平地上個個都是丈夫，荊棘林里坐得住的才是好手。』為什麼呢？這就是格局。
上堂時說：『將四大海水作為一枚硯臺，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）作為一管筆，有人向虛空里書寫祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的意圖）這五個字。』太平（指某位禪師）下座，大展坐具禮拜為師。如果寫不出來，佛法就沒有靈驗。有沒有人能寫出來？』於是便下座。大眾散去。師父高聲說：『侍者！』侍者應聲答『喏』。師父說：『收取坐具。』又問侍者說：『還收得坐具嗎？』侍者提起坐具。師父說：『我早就知道你會這樣。』
上堂。僧人問：『佛未出世時是什麼樣子？』師父說：『大憨不如小憨。』僧人問：『出世后是什麼樣子？』師父說：『小憨不如大憨。』於是說：
【English Translation】 English version A monk might raise a finger, take a step forward, shout a '喝' (he, a Zen shout), or leave with a flick of his sleeve. The senior monk (the most experienced monk in the monastery) is not yet present. Why hasn't Taiping (referring to a Zen master) sent down a snow shower in the second or third month? Speaking to you all, now someone comes out and says, 'Old monk, don't be so confused. It's not the right time for snow now either.' Then he spreads out his hands and finishes the matter.
During the Dharma talk, a monk asked about the lotus: 'What is the lotus like before it emerges from the water?' The master said, 'It learns in the mud.' The monk asked, 'What is it like after it emerges from the water?' The master said, 'It's on the water.' The monk asked, 'What is the prince like before ascending to the throne?' The master said, 'He asks for directions from many people and learns.' The monk asked, 'What is he like when he is ascending to the throne?' The master said, 'The world is at peace.' The monk asked, 'What is he like after ascending to the throne?' The master said, 'Who discusses good or bad?' Then he said, 'The last is the most diligent, my home is new everywhere. In the great thousand worlds, one cannot avoid being one of them.' Now, who is that one of them? Where the flat wilderness ends, there are green mountains, and the traveler is even beyond the green mountains.
During the Dharma talk, Yunmen (Yunmen, a Zen master) said, 'Countless people die on flat ground; those who can get out of the thorny thicket are the good ones.' At that time, a monk said, 'In that case, the first seat in the hall (referring to the most senior monk) has merit.' Yunmen said, 'Sulu sulu (sulu sulu, an exclamation). Taiping (referring to a Zen master) doesn't think so. Everyone is a man on flat ground; those who can sit still in the thorny thicket are the good ones.' Why? That is the pattern.
During the Dharma talk, he said, 'Take the four great seas as an inkstone, and Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology) as a brush. Someone writes the five characters of Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West, the intention of Bodhidharma coming to China from the West) in the void.' Taiping (referring to a Zen master) descends from the seat, spreads out his sitting cloth, and bows to the master. If you can't write it, the Buddha Dharma has no efficacy. Is there anyone who can write it?' Then he descends from the seat. The assembly disperses. The master says loudly, 'Attendant!' The attendant responds 'Yes.' The master says, 'Collect the sitting cloth.' He then asks the attendant, 'Can you collect the sitting cloth?' The attendant picks up the sitting cloth. The master says, 'I knew you would do that.'
During the Dharma talk, a monk asked, 'What is the Buddha like before he appeared in the world?' The master said, 'A big fool is not as good as a small fool.' The monk asked, 'What is he like after he appeared in the world?' The master said, 'A small fool is not as good as a big fool.' Then he said:
入荒田不揀。信手拈來草。不認大哥妻。元來是嫂嫂。鄭州出鵝梨。青州出大棗。無事巾單下。個個從頭咬。
上堂云。山僧昨日入城。見一棚傀儡。不免近前看。或見端嚴奇特。或見醜陋不堪動轉行坐。青黃赤白一一見了。子細看時。元來青布幔里有人。山僧忍俊不禁。乃問長史高姓。他道老和尚看便休。問什麼姓大眾。山僧被他一句。直得無言可對。無理可伸。還有人為山僧道得么。昨日那裡落節。今日者里拔本。
上堂云。有鹽曰咸。無鹽曰澹。太平聞說。口似匾檐。便下座。
上堂云。神通妙用不欠絲毫。通人分上何用忉忉。泥多佛大水長船高。
上堂云。一月普現一切水。一切水月一月攝。誠哉是言也。可謂塑不成畫不就。昨夜三更白如晝。
謝典座上堂云。變生作熟雖然易。眾口調和轉見難。咸澹若知真個味。自然飢飽不相干。
上堂。拈起拄杖云。昨夜三更夢見拄杖子。教我一片禪向我道。和尚明日早起上堂舉似大眾。昨日錦上鋪花。今日腳蹋實地。但看今日明朝說甚祖師來意。翻思黃面老人。謾道靈山授記。直饒大地山河。借我鼻孔出氣。不如放下身心。自然仁義禮智。為亡僧下火。舉起火把云。火風四大互相違背。當此時節隨緣自在。次日又為一僧舉起火把
【現代漢語翻譯】 現代漢語譯本 『進入荒蕪的田地不加選擇，隨意摘取野草。』比喻不加分辨地接受各種事物。 『不認識大哥的妻子，原來是嫂嫂。』比喻真相就在眼前，卻未能認出。 『鄭州出產鵝梨，青州出產大棗。』比喻各地都有其特產。 『無事的時候，在巾單下，個個從頭咬。』比喻無事生非，自尋煩惱。
上堂說法：『山僧昨天進城，看見一個傀儡戲臺。』 『我不免走近前去觀看，有的傀儡端莊奇特，有的傀儡醜陋不堪，它們動轉行走，青黃赤白各種顏色都一一呈現。』 『仔細觀看時，原來是在青布幔里有人在操縱。』 『山僧忍不住好奇，便問班主貴姓。』 『他卻說老和尚看看就算了，問什麼姓？』 『山僧被他一句話，直弄得無言以對，無理可辯。』 『還有人能替山僧說出道理嗎？』 『昨天在那裡丟了節，今天在這裡拔出根。』比喻事情的起因和結果。
上堂說法：『有鹽叫做咸，無鹽叫做淡。』 『太平時節聽說，嘴巴像扁擔一樣。』比喻太平盛世，人們無所事事。 說完便走下座位。
上堂說法：『神通妙用，絲毫也不欠缺。』 『通達之人，何必忉忉（憂慮）？』 『泥多佛像大，水漲船就高。』比喻條件充足，事情自然容易成功。
上堂說法：『一月普照一切水，一切水月一月攝。』 『實在說得好啊！』 『可以說是塑不成，畫不就。』比喻難以形容。 『昨夜三更，白亮如晝。』
感謝典座（寺院中負責飲食的僧人）上堂說法：『把生的變成熟的雖然容易，但要調和眾人的口味卻更難。』 『如果能知道咸和淡的真正滋味，自然就不會被飢餓和飽腹所困擾。』
上堂說法，拿起拄杖說：『昨夜三更，夢見拄杖子，教我一片禪，向我說：和尚明日早起上堂，告訴大眾。』 『昨日錦上添花，今日腳踏實地。』 『但看今日明朝說甚祖師來意。』 『反思黃面老人（指佛陀），妄說靈山授記。』 『縱然大地山河，借我鼻孔出氣，不如放下身心，自然仁義禮智。』 為亡僧點火，舉起火把說：『火風地水四大互相違背，當此時節隨緣自在。』 次日又為一僧舉起火把。
【English Translation】 English version 'Entering a barren field without selection, picking grass at random.' This is a metaphor for accepting all things without discrimination. 'Not recognizing the elder brother's wife, it turns out to be the sister-in-law.' This is a metaphor for the truth being right in front of you, but failing to recognize it. 'Zhengzhou produces goose pears, and Qingzhou produces jujubes.' This is a metaphor for each place having its own specialties. 'When there is nothing to do, under the towel and mat, each one bites from the beginning.' This is a metaphor for making trouble out of nothing and creating one's own worries.
Ascending the hall to preach: 'Yesterday, this mountain monk entered the city and saw a puppet show stage.' 'I couldn't help but go closer to watch. Some puppets were dignified and unique, while others were ugly and unbearable. They moved and walked, and all colors of blue, yellow, red, and white were presented one by one.' 'Looking closely, it turned out that there were people manipulating them from behind a blue cloth curtain.' 'This mountain monk couldn't help but be curious and asked the troupe leader his honorable surname.' 'But he said, 'Old monk, just watch it and be done with it. Why ask about the surname?'' 'This mountain monk was rendered speechless and unable to argue by his words.' 'Is there anyone who can speak reason for this mountain monk?' 'Yesterday, the knot was dropped there; today, the root is pulled out here.' This is a metaphor for the cause and effect of things.
Ascending the hall to preach: 'With salt, it is called salty; without salt, it is called bland.' 'Hearing about times of peace, the mouth is like a carrying pole.' This is a metaphor for people being idle and doing nothing in times of peace and prosperity. After speaking, he stepped down from the seat.
Ascending the hall to preach: 'Supernatural powers and wonderful functions are not lacking in the slightest.' 'For those who are enlightened, why worry?' 'The more mud, the bigger the Buddha statue; the higher the water, the higher the boat.' This is a metaphor for things being easily successful when conditions are sufficient.
Ascending the hall to preach: 'One moon universally appears in all waters; all water moons are contained in one moon.' 'Truly well said!' 'It can be said that it cannot be sculpted or painted.' This is a metaphor for being difficult to describe. 'Last night at midnight, it was as bright as day.'
Thanking the Tenzo (the monk in charge of food in the monastery) for ascending the hall to preach: 'Although it is easy to turn raw into cooked, it is more difficult to harmonize the tastes of everyone.' 'If one can know the true taste of salty and bland, one will naturally not be troubled by hunger and fullness.'
Ascending the hall to preach, picking up the staff and saying: 'Last night at midnight, I dreamed of the staff, teaching me a piece of Zen, saying to me: Abbot, get up early tomorrow and ascend the hall to tell the assembly.' 'Yesterday, adding flowers to brocade; today, stepping on solid ground.' 'But see what the patriarch's intention is said today and tomorrow.' 'Reflecting on the yellow-faced old man (referring to the Buddha), falsely speaking of the prediction at Vulture Peak.' 'Even if the earth and mountains and rivers borrow my nostrils to breathe, it is better to let go of body and mind, and naturally there will be benevolence, righteousness, propriety, and wisdom.' Lighting the fire for the deceased monk, raising the torch and saying: 'The four great elements of fire, wind, earth, and water contradict each other. At this time, be at ease with conditions.' The next day, he raised the torch again for another monk.
云。昨日也恁么。今日也恁么。且道昨日是今日是。說甚是不是你看是甚火色。
上堂云。今朝正月半。與諸人相見。嫩麥長新苗。粒粒皆成面。薦不薦全藉春風扇。
次住海會語錄
參學景淳集
師入院。開堂日。宣疏了乃云。疏帖一時讀了。若是具金剛眼睛底。何必重說偈言。雖然如是。事無一向。便升座拈香罷。四面白槌云。法筵龍象眾。當觀第一義。師云。金鏃慣將平祖道。鐵鞭多在恨無仇。莫有不顧危亡底衲僧么。出來相見。僧問。白雲山下祖令當行。如何是祖令。師云。一二三四五。學云。恁么則昨日太平今朝海會。師云。高著師僧。問昔日為霖去。今朗領眾來。朝賢臨座下。愿震一聲雷。師云。你還聞么。學云。風送好云歸碧洞。水潮滄海助波濤。師云。知心有幾人。學云。寒山常撫掌。拾得每慇勤。師云。將謂無人。學云。也不得壓良為賤。師云。且禮拜著。乃云。問話且止。夫第一義適來。若於四面捶下薦得。千聖不能近。祖師言不到。天下作者拱手歸降何也。況第一義本來清凈不受諸塵。如何說得。同道方知。今日放過一著。向建化門中。別作個解話會。是以紹先聖之遺蹤。稱提祖令。為後學之模範。建立宗風。若非當人。曷能傳授(謝詞不錄)乃云。陳謝既畢。不可
【現代漢語翻譯】 現代漢語譯本 云：昨天也是這樣，今天也是這樣。那麼，到底是昨天對，還是今天對？說什麼對不對，你看是什麼火色？
上堂說：今天正月十五，和各位相見。嫩麥長出新苗，粒粒都能磨成面。好不好全靠春風吹扇。
次住海會語錄
參學景淳集
師父入院。開堂日，宣讀完疏文后說：疏文已經讀完了。如果是具有金剛眼睛的人，何必再重複偈語。雖然如此，但事情沒有絕對的。於是升座拈香完畢，向四面敲槌說：法筵龍象眾，當觀第一義。師父說：金鏃慣於平定祖師之道，鐵鞭多因沒有仇敵而遺憾。有沒有不顧危亡的衲僧？出來相見。僧人問：白雲山下祖師的命令正在施行，什麼是祖師的命令？師父說：一二三四五。學人說：這樣說來，昨天太平，今天海會。師父說：抬舉師僧。問：昔日爲了下雨而去，今天帶領大眾前來。朝廷的賢士臨座，希望震一聲雷。師父說：你還聽得到嗎？學人說：風送好云歸碧洞，水潮滄海助波濤。師父說：知心的人有幾個？學人說：寒山常撫掌，拾得每每慇勤。師父說：還以為沒有人。學人說：也不能以強凌弱。師父說：先禮拜著。於是說：問話暫且停止。這第一義剛才，如果在四面敲槌下領會得到，千聖不能靠近，祖師言語也達不到，天下的作者拱手歸降，為什麼呢？況且第一義本來清凈，不受諸塵，如何說得？同道才能知道。今天放過一著，在建化門中，另外作個解釋的集會。因此紹繼先聖的遺蹟，稱揚祖師的命令，作為後學的模範，建立宗風。如果不是當機之人，怎麼能夠傳授（謝詞不記錄）。於是說：陳謝完畢，不可……
【English Translation】 English version Cloud: Yesterday was like this, today is also like this. Then, is yesterday right, or is today right? What are you talking about right or wrong, look at what kind of fire color it is?
Ascending the hall, he said: Today is the fifteenth day of the first month, meeting with everyone. Tender wheat grows new seedlings, and every grain can be ground into flour. Whether it's good or not depends entirely on the spring breeze.
Secondary Residence at Haihui's Sayings
Collected by Jingchun who Participated in Studies
The master entered the monastery. On the day of the opening ceremony, after proclaiming the memorial, he said: The memorial has been read. If one has the eyes of Vajra (diamond, meaning sharp insight), why repeat the verses? Although this is so, things are not absolute. Then he ascended the seat, offered incense, and struck the mallet on all four sides, saying: 'The dragon and elephant assembly at the Dharma assembly should contemplate the First Principle (第一義, dì yī yì).' The master said: 'Golden arrows are used to pacify the ancestral path, and iron whips are often regretted for having no enemies. Are there any monks who disregard danger and death? Come out and meet me.' A monk asked: 'The ancestral decree is being carried out under White Cloud Mountain (白雲山, Báiyún Shān), what is the ancestral decree?' The master said: 'One, two, three, four, five.' The student said: 'In that case, yesterday was peaceful, and today is the Haihui assembly.' The master said: 'Praising the monks.' Asked: 'In the past, you went to bring rain, and today you lead the assembly. The worthy officials of the court are present, hoping for a thunderous roar.' The master said: 'Can you still hear it?' The student said: 'The wind sends good clouds back to the green cave, and the tide of the sea helps the waves.' The master said: 'How many intimate friends are there?' The student said: 'Hanshan (寒山, Hánshān) often claps his hands, and Shide (拾得, Shídé) is always diligent.' The master said: 'I thought there was no one.' The student said: 'One should not oppress the good to benefit the lowly.' The master said: 'First, pay respects.' Then he said: 'Let the questions stop for now. If this First Principle has been understood under the mallet strikes on all four sides, then the thousand sages cannot approach, and the words of the patriarchs cannot reach it. Why do all the authors in the world surrender with folded hands? Moreover, the First Principle is originally pure and does not receive any dust. How can it be spoken of? Only those who share the same path can know. Today, I will let go of one move and hold another assembly to explain it in the gate of edification. Therefore, we continue the legacy of the former sages, praise the ancestral decree, serve as a model for later learners, and establish the sect's style. If it is not the right person, how can it be transmitted?' (The words of thanks are not recorded.) Then he said: 'The thanks have been given, but it is not possible to...'
空然。有一頌舉似大眾。日暖風和花正開。七重山鎖白雲來。翻思城市繁華處。又出松門步一回。
師在太平受帖。拈起。示眾云。恁么會去。早是鈍漢。何也若憑說五千四十八卷。豈不是說。若不憑說又如何辨白。請維那分明拈出。讀疏了。遂升座乃云。祖令當行十方坐斷。其中莫有不惜性命者么。出來與老僧相見。時有僧出雲。日月易見好事難逢。師云。令人疑著。問公箋已至師今受。祖意西來愿舉揚。師云。雲從龍風從虎。學云。人天既獲聞真諦。更有尖新事也無。師云有。學云。如何是尖新底事。師云。蹉過也不知。問白雲長老太平禪師。于其中間未審如何辨的。師云。你試定當看。學云。莫是月無來去影現千江。師云。一任鉆龜打瓦。遂云。法不孤起仗境方生。明鏡當臺好醜自現。久參上士言下知歸。晚學初機當鬚子細。是以古人道。法無去來無動轉者。輒成山頌舉似大眾。觸目光明處處新。其中那個辨疏親。祇園枝上千花秀。一度芬芳一度春。
上堂。僧問。如何是佛。師云。悉達多太子。學云。逾城時如何。師云。自有四天王在。學云。到雪山時如何。師云。蘆芽穿膝鵲巢頂上。學云。爭柰未是學人安身處。師喝云。禮拜了退。乃云。天地為洪爐。烹煉強與弱。大道本無元。卷舒由橐鑰。
【現代漢語翻譯】 現代漢語譯本：空然。我有一首偈頌要展示給大家：陽光溫暖，微風和煦，花朵盛開。重重山巒鎖住了白雲的來路。回想城市裡的繁華喧囂，我又走出寺院的松門，信步而行。 師父在太平寺接受委任狀。拿起委任狀，向大眾展示說：『如果這樣就能領會，那就太遲鈍了。』為什麼呢？如果憑藉解說五千零四十八卷經書，豈不是在說？如果不憑藉解說，又如何分辨明白？請維那（寺院中負責僧眾事務的僧人）清楚地拈出來。』讀完委任狀，師父於是升座說法：『祖師的法旨應當通行，要像一把利劍一樣截斷十方。其中有沒有不珍惜自己性命的人？出來與老僧相見。』當時有僧人出來說：『時光易逝，好事難逢。』師父說：『令人疑惑。』僧人問：『委任狀已經送到，師父現在接受。祖師西來的心意，希望能夠發揚光大。』師父說：『云隨龍，風隨虎。』僧人學著說：『人天既然有幸聽聞真諦，還有更新鮮的事情嗎？』師父說：『有。』僧人問：『如何是最新鮮的事情？』師父說：『錯過了也不知道。』僧人問：『白雲長老和太平禪師，在他們之間，我不知道如何分辨清楚。』師父說：『你試著判斷看看。』僧人學著說：『莫非是月亮本身沒有來去，只是影子顯現在千江之中？』師父說：『隨你鉆龜打瓦（比喻徒勞無功）。』於是說：『法不會獨自產生，要依靠環境才能顯現。明鏡高懸，好與丑自然顯現。長久參禪的上士，聽了就能明白歸宿。初學的人，應當仔細。』因此古人說：『法沒有來去，沒有動轉。』我隨意寫了一首偈頌展示給大家：目光所及之處，處處都是新的。其中有誰能分辨出疏遠和親近？祇園的樹枝上，千花盛開，每一次都散發著芬芳，每一次都充滿生機。』 上堂說法。有僧人問：『如何是佛？』師父說：『悉達多太子（釋迦牟尼佛未出家時的名字）。』僧人學著問：『太子逾越城墻出家時如何？』師父說：『自有四大天王護衛。』僧人學著問：『到達雪山苦修時如何？』師父說：『蘆葦的芽穿透膝蓋，喜鵲在頭頂上築巢。』僧人學著問：『但還不是學人安身立命的地方。』師父呵斥道：『禮拜後退下。』於是說：『天地是巨大的熔爐，用來烹煉強大和弱小。大道原本沒有源頭，舒捲都由風箱的鼓動。』
【English Translation】 English version: Empty and still. I have a verse to share with everyone: The sun is warm, the breeze is gentle, and the flowers are in full bloom. The layers of mountains lock in the white clouds. Thinking back to the bustling and prosperous city, I once again step out of the pine gate of the monastery for a stroll. The Master received the certificate of appointment at Taiping Temple. Picking it up, he showed it to the assembly and said, 'If you understand it this way, you are already dull. Why? If you rely on explaining the 5,048 volumes of scriptures, isn't that just talking? If you don't rely on explanation, how can you distinguish and understand?' Please, the director (the monk in charge of monastic affairs) clearly present it.' After reading the certificate, the Master ascended the seat and said, 'The ancestral decree should be carried out, cutting off all directions like a sharp sword. Is there anyone among you who does not cherish their life? Come out and meet the old monk.' At that time, a monk came out and said, 'Time passes easily, good opportunities are rare.' The Master said, 'That's doubtful.' The monk asked, 'The letter of appointment has arrived, and the Master is now accepting it. The intention of the Patriarch's coming from the West, I hope it can be promoted and spread.' The Master said, 'Clouds follow the dragon, wind follows the tiger.' The monk imitated and said, 'Since humans and gods have had the good fortune to hear the true meaning, is there anything even newer?' The Master said, 'Yes.' The monk asked, 'What is the newest thing?' The Master said, 'You don't even know when you've missed it.' The monk asked, 'Elder Baiyun and Zen Master Taiping, I don't know how to distinguish clearly between them.' The Master said, 'Try to judge for yourself.' The monk imitated and said, 'Could it be that the moon itself has no coming or going, but its shadow appears in a thousand rivers?' The Master said, 'Do as you please, whether you drill a tortoise shell or strike a tile (metaphor for futile effort).' Then he said, 'The Dharma does not arise alone; it depends on the environment to manifest. A bright mirror hangs high, and good and bad naturally appear. Those who have practiced Zen for a long time will understand the destination upon hearing it. Beginners should be careful.' Therefore, the ancients said, 'The Dharma has no coming or going, no movement.' I casually wrote a verse to show to everyone: Everywhere the eye sees, everything is new. Who among you can distinguish between the distant and the close? On the branches of Jetavana (a famous Buddhist monastery), a thousand flowers bloom, each time emitting fragrance, each time full of vitality.' Ascending the hall to preach. A monk asked, 'What is Buddha?' The Master said, 'Siddhartha Gautama (the name of Shakyamuni Buddha before he left home).' The monk imitated and asked, 'What was it like when the prince crossed the city wall to leave home?' The Master said, 'The Four Heavenly Kings were there to protect him.' The monk imitated and asked, 'What was it like when he arrived at the Himalayas to practice asceticism?' The Master said, 'Reed sprouts pierced his knees, and magpies built nests on his head.' The monk imitated and asked, 'But it is still not a place for students to settle down.' The Master scolded, 'Bow and retreat.' Then he said, 'Heaven and earth are a huge furnace, used to cook the strong and the weak. The Great Path originally has no source; its expansion and contraction are controlled by the bellows.'
凡聖路坦然。各自看謀略。
謝首座上堂云。槌破蟠桃核。得見其仁。捋斷驪龍鬚。得遇其寶。雖然如是。也未是好手。黃帝失玄珠于赤水。使智索之而不得。使離未索之而不得。使契詬索之而不得。乃使罔象。直饒罔象得之亦未是好手。爭似今日與大眾。同使一個通事舍人。雖然如是。也只得一半。
上堂云。永嘉道。取不得捨不得。不可得中只么得。祖師道。不是心不是物不是佛。大眾且道。是個什麼。乃云。到江吳地盡隔岸越山多。
結夏上堂。僧問。如何是白雲境。師云。七重山鎖潺湲水。學云。如何是境中人。師云。來千去萬。學云。人境已蒙師指示。向上宗乘又若何。師云。面赤不如語直。乃云。此夏居白雲。禪人偶聚會。三月九旬中。尊卑相倚賴。粥飯與茶湯。精粗隨忍耐。逐意習經書。任執行三昧。彼此出家兒。放教肚皮大。
上堂云。昨日有一則因緣。擬舉似大眾。卻為老僧忘事都大。一時思量不出。乃沉吟多時云。忘卻也忘卻也。復云。教中有一道真言。號聰明王。有人念者。忘即記得。遂云。唵阿盧勒繼娑婆訶。乃拍手大笑云。記得也記得也。覓佛不見佛。討祖不見祖。甜瓜徹蒂甜。苦瓠連根苦。下座。
解夏上堂云。一塵起大地收。一葉落天下秋。金風動處
【現代漢語翻譯】 現代漢語譯本： 凡聖之路坦然開闊，各自需要觀察並運用策略。
謝首座上堂說法時說：『槌開蟠桃的核，就能見到桃仁；捋斷驪龍（傳說中的黑龍）的鬍鬚，就能得到它的寶珠。』雖然這樣，也還算不上是高手。黃帝在赤水遺失了玄珠，派智去尋找卻找不到，派離婁去尋找也找不到，派契詬去尋找也找不到，於是派罔象（傳說中的神）去尋找。即使罔象找到了，也還算不上是高手。怎比得上今天與各位大眾，一同使用一個通事舍人（指每個人自身）。雖然這樣，也只得到了一半。
上堂說法時說：永嘉玄覺禪師說，『取也取不得，舍也捨不得，在不可得之中只能這樣。』祖師說，『不是心，不是物，不是佛。』各位大眾，請問這是什麼？於是說，『到了吳地，地界就到盡頭了，隔岸望去，越地的山巒重重疊疊。』
結夏安居上堂說法。有僧人問：『什麼是白雲境？』師父說：『七重山鎖住潺潺流水。』學僧問：『什麼是境中人？』師父說：『來來往往，成千上萬。』學僧說：『人境我已經蒙師父指示了，向上宗乘又該如何？』師父說：『面紅不如語直。』於是說：『今年夏天居住在白雲寺，禪人們偶爾聚會。三個月九十天中，尊卑互相依靠。粥飯和茶湯，精細粗糙都隨緣忍耐。隨意學習經書，任憑執行三昧。彼此都是出家人，放任肚皮吃得飽飽的。』
上堂說法時說：『昨天有一則因緣，打算說給大家聽，卻因為老僧我健忘，一時想不起來。』於是沉吟了很久，說：『忘記了，忘記了。』又說：『教中有個真言，叫做聰明王，有人唸誦，忘記的就能記得。』於是唸誦：『唵阿盧勒繼娑婆訶（om alule ji suo po he）。』於是拍手大笑說：『記起來了，記起來了。』覓佛不見佛，討祖不見祖。甜瓜從瓜蒂甜到瓜尾，苦瓠連著根都是苦的。』下座。
解夏上堂說法時說：『一塵飛起，大地都被覆蓋；一片葉子落下，天下就知道秋天來了。金風吹動之處，』
【English Translation】 English version: The path of the ordinary and the sage is open and clear; each must observe and employ strategies.
When Abbot Xie ascended the hall to preach, he said: 'Crack open the peach pit and you will see the kernel; pluck the whiskers of the Black Dragon (a legendary black dragon) and you will obtain its treasure.' Even so, this is not yet the mark of a true master. The Yellow Emperor lost the Dark Pearl in the Red Water, and sent Zhi (wisdom) to search for it, but he could not find it; he sent Li Lou (a person with exceptional eyesight) to search for it, but he could not find it; he sent Qi Gou to search for it, but he could not find it; so he sent Wang Xiang (a legendary deity) to search for it. Even if Wang Xiang found it, it would still not be the mark of a true master. How can it compare to today, when I, together with all of you, employ a single 'Commissioner of Affairs' (referring to each person's own self)? Even so, we only obtain half of it.'
Ascending the hall to preach, he said: Yongjia (Yongjia Xuanjue, a Chan master) said, 'You cannot take it, you cannot abandon it; within the unattainable, you can only do this.' The Patriarch said, 'It is not mind, it is not object, it is not Buddha.' All of you, what is it? Then he said, 'Arriving in Wu, the land reaches its end; across the shore, the mountains of Yue are layered upon layered.'
During the summer retreat, ascending the hall to preach, a monk asked: 'What is the realm of White Clouds (Baiyun)?' The master said: 'Sevenfold mountains lock in the murmuring waters.' The student monk asked: 'What is the person within the realm?' The master said: 'Coming and going, thousands upon thousands.' The student monk said: 'I have already received the master's instruction on the person and the realm; what about the upward lineage?' The master said: 'A red face is not as good as straight talk.' Then he said: 'This summer, residing at Baiyun Temple, the Chan practitioners gather occasionally. During these three months and ninety days, the honored and the humble rely on each other. Porridge and tea, fine or coarse, we endure as it comes. Freely study the scriptures, and let the samadhi run its course. We are all monks, so let our bellies grow big.'
Ascending the hall to preach, he said: 'Yesterday there was a karmic connection I intended to share with you all, but because I, this old monk, am forgetful, I cannot recall it at the moment.' So he pondered for a long time, saying: 'Forgotten, forgotten.' Then he said: 'In the teachings there is a true mantra called the King of Intelligence; if someone recites it, what is forgotten will be remembered.' So he recited: 'Om alule ji suo po he (唵阿盧勒繼娑婆訶).' Then he clapped his hands and laughed loudly, saying: 'Remembered, remembered.' Seeking the Buddha, one does not see the Buddha; searching for the Patriarch, one does not find the Patriarch. The sweet melon is sweet from stem to end; the bitter gourd is bitter from root to tip.' He then descended from the seat.
Ascending the hall to preach at the end of the summer retreat, he said: 'A speck of dust arises, and the earth is covered; a leaf falls, and the world knows autumn has arrived. Where the golden wind stirs,'
。警砌畔之蛩吟。玉露零時。引林間之蟬噪。遠煙別浦。行行之鷗鷺爭飛。絕壁危巒。處處之猿猱競嘯。又見漁人舉桌樵子謳歌。數聲羌笛牧童戲。一片征帆孤客夢。可以發揮祖道建立宗風。九旬無虛棄之功。百劫在今時之用。如斯話會。衲子攢眉。不見道。一塵不立始歸家。若有纖毫非眷屬。
上堂。僧問。見來不採時如何。師云。各自守疆界。進云。見來卻采時如何。師云。看筑著你鼻孔。學云。謝師答話。師云。放。乃云。古人道。如何是不動尊。朝到西天暮歸唐土。大眾莫是動而不動。不動而動么。只者便是白雲見處。
郡中回上堂云。船上無散工。時時事不同。昨朝城郭里今日白雲中。且道不動尊在什麼處。自云。氣似韛袋。令人可愛。
自出緣化回。上堂云。白雲海會院。足水兼柴炭。唯少麻與麥。眾人皆盡見。親去化檀那疏卻阿羅漢且望大慈悲。一一看佛面。大眾。佛身充滿於法界。且作么生看。我道不隔一條線。
上堂云。幸然無一事。行腳要參禪。卻被禪相惱。不透祖師關。如何是祖師關。把火入牛欄。
上堂云。我有一柄帚。掃盡雪山雪。我有一張口。臨事無可說我有一雙眼。和盲悖訴瞎。任意過平生。烏龜喚作鱉。處世學為人。吃水須防噎。仰山曾道底。兩口
一無舌。四海五湖人。當陽瞥不瞥。
上堂舉。靈云悟桃花頌云。三十年來尋劍客。幾經葉落又抽枝。自從一見桃花后。直至如今更不疑。玄沙云。諦當甚諦當。敢保老兄未徹在。師云。說什麼諦當。更參三十年始得。
上堂。僧問。如何是佛。師云。獨木橋子。學云。如何趣向。師云。緊峭草鞋。乃云。幸然可憐生。剛地學參。問既然參得了。未免肚裡悶。悶即自家悶。困即自家困。祖佛生冤家。好與槌一頓。且道。佛祖過在什麼處。若人會得。許你具一隻眼。
桐樹郭宅請升座云。桐林郭評事家門幸。食祿性靜好。吾宗溫良如美玉。封疏請諸山。營齋殖洪福。二人長老共談玄。正值陽和二月天。渴鹿飲溪冰作水。野猿啼樹霧成煙。黃梅路上多知己。今日同乘般若船。乘船即不無。且道。說個什麼事。幸遇三春明媚。因行不妨掉臂。啰邏哩啰邏哩。乃拍手大笑云。是何曲調萬年歡。
上堂云。二月春將半。相呼同賞玩。寒食近清明。百花開爛熳。或上白雲峰。或游赤水畔。野外標墳人。路傍酒醉漢。半笑半悲啼。真誠堪讚歎。人人謂我泄天機。子細分明與批判。看看。五湖禪客莫輕酬。記取今朝者公案。
上堂舉。趙州問婆子。什處去。婆云。偷趙州筍去。州云。或遇趙州又作么生
【現代漢語翻譯】 一無舌（沒有舌頭）。四海五湖人（四海五湖的人）。當陽瞥不瞥（在當陽一瞥之間是否領悟）。
上堂時，禪師引用靈云禪師開悟桃花的偈頌說：『三十年來尋劍客（三十年來我像劍客一樣尋求解脫），幾經葉落又抽枝（經歷了無數次葉落又發芽）。自從一見桃花后（自從見到桃花的那一刻），直至如今更不疑（直到現在我再也沒有任何懷疑）。』玄沙禪師說：『諦當甚諦當（非常正確，非常正確），敢保老兄未徹在（但我敢保證你還沒有完全領悟）。』禪師說：『說什麼諦當（說什麼正確），更參三十年始得（再參三十年才能領悟）。』
上堂。有僧人問：『如何是佛（什麼是佛）？』禪師說：『獨木橋子（獨木橋）。』學人問：『如何趣向（如何趨近）？』禪師說：『緊峭草鞋（穿緊草鞋）。』於是說：『幸然可憐生（多麼可憐啊），剛地學參（剛開始學習參禪）。問既然參得了（如果參透了），未免肚裡悶（難免心裡煩悶）。悶即自家悶（煩悶是你自己的事），困即自家困（困惑是你自己的事）。祖佛生冤家（祖師和佛成了冤家），好與槌一頓（真想打他們一頓）。』且道（請問），佛祖過在什麼處（佛祖的過錯在哪裡）？若人會得（如果有人明白），許你具一隻眼（我允許你擁有一隻慧眼）。』
桐樹郭宅邀請禪師升座說法，禪師說：『桐林郭評事家門幸（桐林郭評事家門很幸運），食祿性靜好（享受俸祿，性情恬靜美好）。吾宗溫良如美玉（我們這一宗溫和善良如美玉），封疏請諸山（寫信邀請各山長老）。營齋殖洪福（舉辦齋會，培植大福）。二人長老共談玄（兩位長老共同探討玄理），正值陽和二月天（正值溫暖的二月天）。渴鹿飲溪冰作水（口渴的鹿喝溪水，冰也化作水），野猿啼樹霧成煙（野猴在樹上啼叫，霧氣凝結成煙）。黃梅路上多知己（黃梅路上有很多知己），今日同乘般若船（今天一同乘坐般若之船）。』乘船即不無（乘船不是沒有），且道（請問），說個什麼事（說的是什麼事）？幸遇三春明媚（有幸遇到明媚的春天），因行不妨掉臂（行走時不妨甩開手臂）。啰邏哩啰邏哩（啰邏哩啰邏哩），乃拍手大笑云（於是拍手大笑說）：『是何曲調萬年歡（這是什麼曲調，如此歡快）！』
上堂說：『二月春將半（二月春天快過了一半），相呼同賞玩（互相呼喚一同賞玩）。寒食近清明（寒食節臨近清明節），百花開爛熳（百花盛開，絢麗爛漫）。或上白雲峰（或者登上白雲峰），或游赤水畔（或者遊覽赤水河畔）。野外標墳人（野外祭掃墳墓的人），路傍酒醉漢（路旁喝醉的漢子）。半笑半悲啼（半哭半笑），真誠堪讚歎（真誠值得讚歎）。人人謂我泄天機（人人都說我泄露天機），子細分明與批判（仔細分明地加以批判）。看看（看看）。五湖禪客莫輕酬（五湖的禪客不要輕易回答），記取今朝者公案（記住今天的這則公案）。』
上堂時，禪師引用趙州禪師問老婆子的話：『什處去（去哪裡）？』婆云（老婆子說）：『偷趙州筍去（偷趙州的竹筍去）。』州云（趙州說）：『或遇趙州又作么生（如果遇到趙州怎麼辦）？』
【English Translation】 Without a tongue. People from all over the four seas and five lakes. A glimpse at Dangyang, does one understand or not?
In the hall, the Master cited Lingyun's verse upon enlightenment from seeing peach blossoms: 'For thirty years, I sought the swordsman, through countless leaf falls and new branches. Since seeing the peach blossoms, I have had no more doubts until now.' Xuansha said, 'Indeed, very indeed, but I dare say the old brother has not fully penetrated it.' The Master said, 'What indeed? You must continue to contemplate for another thirty years to attain it.'
In the hall, a monk asked, 'What is Buddha?' The Master said, 'A single-log bridge.' The student asked, 'How to approach it?' The Master said, 'Tight straw sandals.' Then he said, 'How pitiful, just beginning to learn Chan. If you have penetrated it, you cannot avoid feeling stifled inside. Stifled is your own stifling, confused is your own confusion. The ancestors and Buddhas become enemies, worthy of a good beating.' Tell me, where is the fault of the Buddhas and ancestors? If someone understands, I will allow you to have one eye of wisdom.
Guo, from the Tong tree residence, invited the Master to ascend the seat and speak. The Master said, 'The family of Guo, the evaluator of Tonglin, is fortunate, enjoying emolument, with a quiet and good nature. Our sect is gentle and virtuous like fine jade, sending letters to invite the elders of various mountains, organizing vegetarian feasts to cultivate great blessings. Two elders discuss the profound together, just at the warm second month of spring. A thirsty deer drinks from the stream, ice turning into water, a wild monkey cries on the tree, mist turning into smoke. On the road to Huangmei, there are many kindred spirits, today we ride together on the boat of Prajna.' Riding the boat is not absent, but tell me, what is being said? Fortunately encountering the bright and beautiful spring, while walking, one might as well swing one's arms. Luo Luo Li Luo Luo Li,' then clapping his hands and laughing, 'What tune is this, ten thousand years of joy!'
In the hall, he said, 'The second month of spring is almost halfway through, let's call each other to enjoy the scenery together. The Cold Food Festival is near the Qingming Festival, hundreds of flowers are blooming splendidly. Some climb White Cloud Peak, others wander along the banks of the Red Water River. People marking graves in the fields, drunkards by the roadside, half laughing, half crying, truly worthy of praise. Everyone says I reveal heavenly secrets, scrutinize and criticize carefully. Look, Chan travelers of the five lakes, do not lightly respond, remember this case of today.'
In the hall, the Master cited Zhao Zhou's question to an old woman: 'Where are you going?' The old woman said, 'To steal Zhao Zhou's bamboo shoots.' Zhao Zhou said, 'What if you encounter Zhao Zhou?'
。婆連打兩掌。州便休去。師云。趙州休去。不知眾中作么生商量。白雲也要露個訊息。貴要眾人共知。婆子雖行正令。一生不了。趙州被打兩掌。咬斷牙關。婆子可謂去路一身輕似葉。趙州高名千古重如山。
上堂云。僧問雲門。如何是一代時教。門云。對一說。師云。對一說。卷盡五千四十八。風花雪月任流傳。金剛腦後添生鐵。
施主請上堂云。道吾與漸源。往山下弔慰。源拊棺問曰。生耶死耶。吾云。生也不道。死也不道。源云。為什麼不道。吾云。不道不道。回至中路。源云。和尚須與某甲道。若不道。即打和尚去也。吾云。打即任打。道即不道。源便打。至院吾令潛去。白雲今日忿氣不甘。須要斷者公案道。吾第一不解與身作主。第二不能隨機入俗。當初待伊問道生耶死耶。但向伊道。等歸院裡向你道。當時若著得者語。靈利漢一蹋蹋著。大小大道吾和尚也。又免得一頓拳頭。有眼底子細看。
解夏上堂云。九旬三個月。彈指瞥然間。忙者直然忙。閑者直然閑。事事無窮盡。千古白雲山。
上堂舉。雲門一日普請般柴次。乃拋下一片柴云。一大藏教。只說者個。師云。大小云門。錯下注腳。老僧當時若見向伊道。普請處不得狼藉。若點檢得出。免你普請。
上堂。僧問。
【現代漢語翻譯】 婆連（一位老婦）打了趙州（一位禪師）兩掌，趙州便離開了。師父說：『趙州離開了，不知各位如何看待此事？』白雲（另一位禪師，即本文作者）也要透露一些訊息，重要的是讓大家明白。婆子（老婦）雖然行使正令，一生卻未能了悟。趙州被打兩掌，咬緊牙關。婆子可謂去路一身輕如葉，趙州高名千古重如山。
上堂說法時說：有僧人問雲門（一位禪師）：『如何是一代時教（佛教的所有教義）？』雲門回答：『對一說。』師父說：『對一說，卷盡五千四十八（指佛經的數量）。風花雪月任其流傳，金剛腦後添生鐵（比喻更加堅固）。』
施主請上堂說法時說：道吾（一位禪師）與漸源（一位禪師），前往山下弔唁。漸源撫摸著棺材問道：『是生還是死？』道吾說：『生也不說，死也不說。』漸源問：『為什麼不說？』道吾說：『不說不說。』返回途中，漸源說：『和尚必須告訴我，如果不說，我就打你。』道吾說：『打就任你打，說就是不說。』漸源便打了他。回到寺院，道吾讓漸源悄悄離開。白雲今天忿忿不平，一定要評斷這樁公案。道吾第一不善於為自己做主，第二不能隨機應變。當初等他問道是生是死時，只需對他說：『等回到寺院再告訴你。』當時如果能說出這句話，靈利的人一聽就明白了，也免得道吾和尚挨一頓拳頭。有眼力的人仔細看！』
解夏上堂說法時說：九旬三個月，彈指一瞬間。忙的人一直忙，閑的人一直閑。事事無窮盡，千古白雲山。
上堂舉例說：雲門有一天帶領大眾普請（集體勞動）搬柴，於是丟下一片柴說：『一大藏教（佛教的所有經典），只說了這個。』師父說：『雲門真是，錯下了註腳。老僧當時如果見到，就對他說：普請的地方不得狼藉。如果能點檢得出，就免了你的普請。』
上堂。僧人問道。
【English Translation】 Polian (an old woman) slapped Zhao Zhou (a Chan master) twice, and Zhao Zhou left. The master said, 'Zhao Zhou has left, I wonder how you all view this matter?' Bai Yun (another Chan master, the author of this text) also wants to reveal some information, the important thing is to let everyone understand. Although the old woman exercised the correct order, she failed to realize enlightenment in her lifetime. Zhao Zhou, after being slapped twice, gritted his teeth. The old woman can be said to have a light journey like a leaf, while Zhao Zhou's high reputation is as heavy as a mountain throughout the ages.
When ascending the hall to preach, he said: A monk asked Yun Men (a Chan master), 'What is the entire teaching of a lifetime (all the teachings of Buddhism)?' Yun Men replied, 'Speaking in response to one.' The master said, 'Speaking in response to one, rolls up all five thousand and forty-eight (referring to the number of Buddhist scriptures). Let the wind, flowers, snow, and moon flow freely, adding raw iron to the back of the Vajra's head (a metaphor for being even more firm).'
When the benefactor invited him to ascend the hall to preach, he said: Dao Wu (a Chan master) and Jian Yuan (a Chan master) went down the mountain to offer condolences. Jian Yuan stroked the coffin and asked, 'Is it alive or dead?' Dao Wu said, 'I don't say it's alive, and I don't say it's dead.' Jian Yuan asked, 'Why don't you say?' Dao Wu said, 'I won't say, I won't say.' On the way back, Jian Yuan said, 'The monk must tell me, if you don't tell me, I will hit you.' Dao Wu said, 'Hit me if you want, but I won't say.' Jian Yuan then hit him. Upon returning to the monastery, Dao Wu told Jian Yuan to leave quietly. Bai Yun is indignant today and must judge this case. Dao Wu is first unskilled at taking charge of himself, and second unable to adapt to customs. When he asked whether it was alive or dead, he only needed to say, 'I'll tell you when we get back to the monastery.' If he had said that at the time, a clever person would have understood immediately, and Dao Wu would have avoided a beating. Those with eyes, look carefully!'
When ascending the hall to preach at the end of the summer retreat, he said: Ninety days and three months, in the blink of an eye. The busy are always busy, the idle are always idle. Things are endless, Bai Yun Mountain throughout the ages.
Ascending the hall, he cited an example: One day, Yun Men led the assembly in general labor (collective work) to carry firewood, and then threw down a piece of firewood, saying, 'The entire Tripitaka (all the Buddhist scriptures) only speaks of this.' The master said, 'Yun Men is truly mistaken in his commentary. If I had seen it at the time, I would have said to him: The place for general labor must not be messy. If you can examine it and point it out, you will be exempt from general labor.'
Ascending the hall. A monk asked.
如何是先照後用。師云。王言如絲。學云。如何是先用后照。師云。其出如綸。學云。如何是照用同時。師云。舉起軒轅鑒。蚩尤頓失威。學云。如何是照用不同時。師云。金將火試。乃舉。僧問首山。如何是佛。首山云。新婦騎驢阿家牽。大眾。莫問新婦阿家。免煩路上波吒。遇飯即飯遇茶即茶。同門出入宿世冤家。
上堂。僧問。如何是臨濟下事。師云。五逆聞雷。學云。如何是雲門下事。師云。紅旗閃爍學云。如何是曹洞下事。師云。馳書不到家。學云。如何是溈仰下事。師云。斷碑橫古路。僧禮拜。師云。何不問法眼下事。學云。留與和尚。師云。巡人犯夜。乃云。會即事同一家。不會萬別千差。一半吃泥吃土。一半食麥食麻。或即降龍伏虎。或即捷蜆撈蝦。禾山唯解打鼓。秘魔一向擎叉。者個一場戲笑。皆因微笑拈花。白雲隨隊骨董。順風撒土撒沙。若無者個腸肚。如何衣錦還家。且道還家一句作么生道。今日榮華人不識。十年前是。一書生。
上堂云。但知吃果子。莫管樹曲錄。不識曲錄樹。爭解吃果子。不過祖師關。爭會敵生死。如何是祖師關。拈卻大案山。
上堂云。一向恁么去。路絕人稀。一向恁么來。孤負先聖。去此二途。祖佛不能近。設使與白雲同。生同死。亦未稱平生。
【現代漢語翻譯】 現代漢語譯本 問：什麼是先照後用？ 師父說：『君王的話語如同蠶絲。』 學僧問：什麼是先用后照？ 師父說：『其發出如同粗繩。』 學僧問：什麼是照用同時？ 師父說：『舉起軒轅鑒（傳說中的寶鏡），蚩尤（古代的魔神）頓時失去威風。』 學僧問：什麼是照用不同時？ 師父說：『用金子去試火。』 師父接著說，有僧人問首山（禪師名）：什麼是佛？ 首山說：『新娘騎驢，阿家（公公）牽。』 大眾聽著，不要問新娘和阿家，免得路上生出麻煩。遇到飯就吃飯，遇到茶就喝茶。同門出入，都是宿世的冤家。
師父上堂說法，有僧人問：什麼是臨濟宗（禪宗五家之一）的宗風？ 師父說：『五逆（指五種極惡的行為）聽到雷聲。』 學僧問：什麼是雲門宗（禪宗五家之一）的宗風？ 師父說：『紅旗閃爍。』 學僧問：什麼是曹洞宗（禪宗五家之一）的宗風？ 師父說：『送信的信件沒有送到家。』 學僧問：什麼是溈仰宗（禪宗五家之一）的宗風？ 師父說：『斷裂的石碑橫在古老的道路上。』 僧人禮拜。師父說：『為什麼不問法眼宗（禪宗五家之一）的宗風？』 學僧說：『留給和尚您來說。』 師父說：『巡邏的人觸犯了夜禁。』 師父於是說：『領會了，事事都一樣。不領會，萬別千差。一半人吃泥吃土，一半人吃麥吃麻。或者降龍伏虎，或者輕易地撈蜆捉蝦。禾山（禪師名）只會打鼓，秘魔（禪師名）一向舉著叉。這個就像一場戲笑，都是因為微笑拈花（禪宗的典故）。白雲（禪師名）隨眾附和，順風撒土撒沙。如果沒有這樣的肚量，如何能夠衣錦還鄉？』 那麼，還鄉一句該怎麼說呢？ 『今日榮華的人不認識我，十年前我只是一個書生。』
師父上堂說法：『只知道吃果子，不要管樹是彎是直。不認識彎曲的樹，怎麼能吃到果子？不過祖師的關卡，怎麼能戰勝生死？』 什麼是祖師的關卡？ 『挪開眼前的大案山（比喻阻礙）。』
師父上堂說法：『一味地那樣過去，道路斷絕人煙稀少。一味地那樣過來，辜負了先聖。離開這兩條路，祖佛都不能靠近。即使與白雲禪師同生同死，也未達到平生的志願。』
【English Translation】 English version Question: What is 'first illuminate, then apply'? The Master said: 'The king's words are like silk threads.' The student asked: 'What is 'first apply, then illuminate'? The Master said: 'Their output is like thick ropes.' The student asked: 'What is 'illumination and application at the same same time'? The Master said: 'When the Xuanyuan Mirror (legendary mirror) is raised, Chi You (ancient demon god) instantly loses his power.' The student asked: 'What is 'illumination and application at different times'? The Master said: 'Use gold to test fire.' Then the Master said, a monk asked Shoushan (Zen master's name): 'What is Buddha?' Shoushan said: 'The bride rides the donkey, the father-in-law leads it.' Everyone, don't ask about the bride and the father-in-law, lest troubles arise on the road. When you encounter food, eat it; when you encounter tea, drink it. Those who enter and leave the same gate are karmic enemies from past lives.
The Master ascended the hall to preach, and a monk asked: 'What is the style of the Linji (one of the five houses of Zen) school?' The Master said: 'The five rebellious acts (referring to five extremely evil deeds) hear the thunder.' The student asked: 'What is the style of the Yunmen (one of the five houses of Zen) school?' The Master said: 'Red flags flutter.' The student asked: 'What is the style of the Caodong (one of the five houses of Zen) school?' The Master said: 'The letter is not delivered home.' The student asked: 'What is the style of the Weiyang (one of the five houses of Zen) school?' The Master said: 'A broken stele lies across the ancient road.' The monk bowed. The Master said: 'Why don't you ask about the style of the Fayan (one of the five houses of Zen) school?' The student said: 'I'll leave it to the Master to say.' The Master said: 'The patrolman violates the night curfew.' The Master then said: 'When you understand, everything is the same. When you don't understand, there are myriad differences. Half eat mud and earth, half eat wheat and hemp. Some subdue dragons and tigers, others easily catch clams and shrimp. Heshang (Zen master's name) only knows how to beat the drum, Mimo (Zen master's name) always holds the fork.' This is like a play, all because of the smile and the flower (Zen story). Baiyun (Zen master's name) follows the crowd, scattering earth and sand with the wind. If you don't have such capacity, how can you return home in glory?' So, how should the phrase 'returning home' be said? 'Today's glorious people don't recognize me; ten years ago, I was just a scholar.'
The Master ascended the hall to preach: 'Only know how to eat the fruit, don't worry about whether the tree is bent or straight. If you don't know the crooked tree, how can you eat the fruit? If you don't pass the ancestral teacher's barrier, how can you conquer birth and death?' What is the ancestral teacher's barrier? 'Move away the great mountain (metaphor for an obstacle) before your eyes.'
The Master ascended the hall to preach: 'Going that way all the time, the road is cut off and people are scarce. Coming this way all the time, you betray the former sages. Leaving these two paths, even the Buddhas cannot approach. Even if you live and die with Zen Master Baiyun, you still have not fulfilled your life's aspirations.'
何也鳳凰不是凡間鳥。不得梧桐誓不棲。
上堂舉。法眼道。識得橙子周匝有餘。雲門道。識得橙子天地懸殊。師云。這兩人。一人過船。一人渡水。若點檢得出。許你具正法眼。
上堂云。望天祈好雪。祥瑞實難加。鵲噪青松上。變成白老鴉。紫騮牽出薄寒馬。金鐙妝成銀鏤花。苦苦苦個什麼。忽然變成雨。
石臺師弟至。上堂。僧問。如何是和尚家風。師云。鐵旗鐵鼓。學云。只有者個。為復別有。師云。採石渡頭看。學云。忽遇客來如何祇待。師云。龍肝鳳髓且待別時。學云。客是主人相師。師云。謝供養。乃云。昔日先師頌臨濟三頓棒云。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流。大眾。若到白雲門下。須要眾人助拳。
上堂。舉起拳頭云。若喚作拳頭。一似不曾行腳。若不喚作拳頭。對面相謾。除此之外。也少一拳不得。
出隊歸上堂云。出隊半個月。眼不見鼻孔。忘卻祖師禪。拾得個骨董。且道向什麼處著。一分奉釋迦牟尼佛。一分奉多寶佛塔。
謝首座上堂云。彌勒看不見。釋迦說不得。恁么尊貴生。日用無差忒。得不得識不識。三德六味味逾多。千古萬古為規則。
上堂。僧問。如何是燃燈前。師云。令人疑著。學云。如何
【現代漢語翻譯】 現代漢語譯本： 『為何鳳凰不是凡間的鳥？』因為『不是梧桐樹它誓不棲息』。
上堂時，舉例說。法眼禪師說：『認識橙子，周全有餘。』雲門禪師說：『認識橙子，天地懸殊。』 我（師）說：『這兩個人，一個是順水推舟，一個是逆流而上。如果能辨別清楚，就允許你具備真正的法眼。』
上堂時說：『仰望天空祈求好雪，祥瑞實在難以增加。喜鵲在青松上鳴叫，變成了白色的老鴉。牽出棗紅色的馬，配上用銀鏤花裝飾的金馬鐙。苦啊苦啊，苦個什麼？忽然間又變成了雨。』
石臺師弟來訪，上堂。僧人問：『如何是和尚的家風？』 師說：『鐵旗鐵鼓。』 學人說：『只有這個嗎？還是另有其他？』 師說：『到採石渡口去看。』 學人說：『忽然遇到客人來，如何招待？』 師說：『龍肝鳳髓且留待以後。』 學人說：『客人是主人的老師。』 師說：『謝謝供養。』 於是說：『昔日先師讚頌臨濟禪師的三頓棒說：一拳拳倒黃鶴樓，一腳踢翻鸚鵡洲。有意氣時更添意氣，不風流處也風流。』 大眾，如果到了白雲門下，需要大家一起幫忙。』
上堂。舉起拳頭說：『如果把它叫做拳頭，就好像不曾雲遊四方。如果不把它叫做拳頭，那就是當面欺騙。除此之外，也少一拳不得。』
出隊歸來上堂說：『出隊半個月，眼睛看不見鼻孔。忘記了祖師禪，撿到一個古董。且說把它放在什麼地方？一分奉獻給釋迦牟尼佛，一分奉獻給多寶佛塔。』
感謝首座上堂說：『彌勒佛看不見，釋迦牟尼佛說不得。如此尊貴的生命，每天使用卻沒有差別。』 『得到還是得不到？認識還是不認識？』 三德六味，味道更加豐富，千古萬古都是規則。
上堂。僧人問：『如何是燃燈佛前？』 師說：『令人疑惑。』 學人說：『如何…？』
【English Translation】 English version: 『Why is the phoenix not a bird of the mortal realm?』 Because 『it vows not to perch except on the wutong tree.』 (Wutong tree: Firmiana simplex)
In the hall, he gave an example. Dharma Eye (Fayan, a Chan master) said: 『To know the orange is to be completely thorough.』 Yunmen (another Chan master) said: 『To know the orange is to be vastly different.』 The Master said: 『These two people, one is going with the current, and the other is going against the current. If you can discern this clearly, you will be allowed to have the true Dharma Eye.』
In the hall, he said: 『Looking to the sky to pray for good snow, auspicious omens are truly hard to add. A magpie caws on a green pine, turning into a white crow. A bay horse is led out, adorned with gold stirrups decorated with silver carvings. Bitter, bitter, what is bitter? Suddenly, it turns into rain.』
When his Dharma brother Shitai arrived, he ascended the hall. A monk asked: 『What is the family style of the abbot?』 The Master said: 『Iron flags and iron drums.』 The student said: 『Is there only this, or is there something else?』 The Master said: 『Go look at the Caishi ferry crossing.』 The student said: 『If a guest suddenly arrives, how should I treat them?』 The Master said: 『Dragon liver and phoenix marrow can wait for another time.』 The student said: 『The guest is the master's teacher.』 The Master said: 『Thank you for the offering.』 Then he said: 『In the past, the former master praised Linji's (Linji Yixuan, a Chan master) three blows, saying: 『One punch knocks down the Yellow Crane Tower (Huanghelou, a famous tower), one kick overturns Parrot Isle (Yingwuzhou, an isle). When there is intention, add intention; even where there is no romance, there is romance.』 Everyone, if you come to White Cloud Gate (Baiyunmen), you need everyone's help.』
Ascending the hall, he raised his fist and said: 『If you call it a fist, it's as if you've never traveled. If you don't call it a fist, you're deceiving each other face to face. Apart from that, not even one fist is missing.』
Returning from the team, he ascended the hall and said: 『Out of the team for half a month, the eyes cannot see the nostrils. Forgetting the Zen of the Patriarchs, I picked up an antique. Now, where should I put it? One share is offered to Sakyamuni Buddha (Shijiamouni Fo), and one share is offered to the Pagoda of Many Treasures (Duobao Fo Ta).』
Thanking the head seat, he ascended the hall and said: 『Maitreya (Mile) cannot see, Sakyamuni (Shijia) cannot speak. Such a noble life, used daily without difference.』 『To get or not to get? To know or not to know?』 The three virtues and six flavors, the taste is even richer, for thousands and ten thousands of years, it is the rule.
Ascending the hall. A monk asked: 『What is before Dipamkara Buddha (Randeng Fo)?』 The Master said: 『It makes people suspicious.』 The student said: 『How…?』
是正燃燈。師云。錯認定盤星。學云。如何是燃燈后。師云。一場懡㦬。乃云。每月有個十五。無始劫來盡數數。到彌勒下生。未免有甜有苦。且道畢竟如何。南山白額大蟲元是西山猛虎。
上堂云。日可冷月可熱。眾魔不能壞真說。大眾。作么生是真說。潑狼潑賴。若信不及。白雲為你道。一要眾人會。二要龍神知。乃拈起法衣云。者個真紅色。剛然道是緋。 大正藏第 47 冊 No. 1995 法演禪師語錄
法演禪師語錄卷中
舒州白雲山海會演和尚語錄
上堂云。風和日暖古佛家風。柳綠桃紅祖師巴鼻。眼親手辦未是惺惺。口辯舌端與道轉遠。從門入者不是家珍。且道畢竟如何相見。
又云。無事不來還憶君。
上堂。僧問。如何是白雲為人親切處。師云。愛捩轉人鼻孔。學云。便恁么去時如何。師云。不知痛癢漢。乃云。四海五湖奇士。圍繞無狀村夫。只解拖犁拽耙。水草無底缽盂。高懸羊頭賣狗肉。時中那辨精與粗。恁么續佛壽命。誠哉天地懸殊。誰有拔山之力。橫身擔荷也無。有么有么。有即家門富貴。無那辜負老盧。
上堂舉。僧問巴陵鑒和尚。祖意教意是同是別。鑒云。雞寒上樹鴨寒下水。師云。大小大巴陵。只道得一半。白雲即不然。掬水
【現代漢語翻譯】 現代漢語譯本： 有僧人問：『什麼是真正的燃燈佛（Dipamkara，過去佛之一）？』 法演禪師說：『你錯認了定盤星（比喻錯誤的參照）。』 僧人又問：『那麼，燃燈佛之後又是什麼呢？』 法演禪師說：『一片茫然無知。』 於是禪師說：『每個月都有十五（指月圓之日），從無始劫以來都在計數。即使彌勒佛（Maitreya，未來佛）下生，也免不了有甜有苦。』 『那麼，究竟該如何呢？南山的白額大蟲原本就是西山的猛虎（比喻本質不變）。』
禪師上堂說法：『太陽可以變冷，月亮可以變熱，眾魔無法破壞真正的佛法。』 『各位，什麼是真正的佛法呢？』 『潑皮無賴！如果你們不相信，白雲山（指法演禪師自己）為你們解說。』 『一要讓眾人領會，二要讓龍神知曉。』 於是禪師拿起法衣說：『這件法衣是真紅色，卻偏偏說是緋色（比喻指鹿為馬）。』
法演禪師語錄卷中 舒州白雲山海會演和尚語錄
禪師上堂說法：『風和日麗，是古佛的家風；柳綠桃紅，是祖師的手段。』 『親眼所見，親手所辦，還不是真正的覺悟；口齒伶俐，辯才無礙，反而離道越來越遠。』 『從門進入的，不是家裡的珍寶。那麼，究竟該如何相見呢？』
禪師又說：『無事不來，還憶念著你們。』
禪師上堂說法。有僧人問：『什麼是白雲山（指法演禪師自己）待人親切的地方？』 法演禪師說：『喜歡扭轉人的鼻孔（比喻棒喝）。』 僧人問：『如果就這樣領會，又該如何呢？』 法演禪師說：『真是個不知痛癢的傢伙！』 於是禪師說：『四海五湖的奇人異士，圍繞著一個無能的鄉下人。』 『只會拖犁拉耙，如同水草般沒有底線的缽盂。』 『高高懸掛著羊頭，卻賣著狗肉（比喻名不副實）。』 『何時才能分辨出精華與糟粕？』 『這樣延續佛的壽命，實在與天地相差懸殊。』 『誰有拔山的力量，橫身來承擔呢？』 『有嗎？有嗎？如果有，就是家門富貴；如果沒有，那就辜負了老盧（指六祖慧能）。』
禪師上堂，舉例說：有僧人問巴陵鑒和尚：『祖師的意旨和教義是相同還是不同？』 巴陵鑒和尚回答說：『雞冷了就上樹，鴨冷了就下水。』 法演禪師說：『好一個大巴陵，只說對了一半。白雲山（指法演禪師自己）卻不這樣認為，』 『掬起一捧水』
【English Translation】 English version: A monk asked: 'What is the true Dipamkara (a past Buddha)?' The Master (Fayan Chanshi) said: 'You have mistaken the lodestar (a metaphor for a wrong reference point).' The monk asked again: 'Then, what is after Dipamkara?' The Master said: 'A state of complete ignorance.' Then the Master said: 'Every month has its fifteenth (referring to the full moon), and it has been counted from beginningless kalpas. Even when Maitreya (the future Buddha) descends, there will inevitably be sweetness and bitterness.' 'So, what is the ultimate way? The white-browed tiger of the Southern Mountain is originally the fierce tiger of the Western Mountain (a metaphor for unchanging essence).'
The Master ascended the hall and said: 'The sun can be cold, the moon can be hot, and all demons cannot destroy the true Dharma.' 'Everyone, what is the true Dharma?' 'Rascals! If you don't believe it, Baiyun Mountain (referring to Fayan Chanshi himself) will explain it for you.' 'First, it is to let everyone understand, and second, it is to let the dragon gods know.' Then the Master picked up the Dharma robe and said: 'This Dharma robe is truly red, but it is deliberately said to be scarlet (a metaphor for calling a stag a horse).'
Records of Chan Master Fayan, Scroll Middle Records of Abbot Yan of Baiyun Mountain Haihui Temple in Shuzhou
The Master ascended the hall and said: 'Gentle breeze and warm sun, this is the family style of the ancient Buddhas; green willows and red peaches, this is the method of the Patriarchs.' 'Seeing with one's own eyes and doing with one's own hands is still not true awakening; eloquent speech and unobstructed eloquence only lead further away from the Way.' 'Those who enter through the gate are not the treasures of the home. So, how should we truly meet?'
The Master also said: 'Coming here without any particular reason, I still remember you all.'
The Master ascended the hall. A monk asked: 'What is the kindest aspect of Baiyun Mountain (referring to Fayan Chanshi himself)?' The Master said: 'Liking to twist people's noses (a metaphor for a sharp rebuke).' The monk asked: 'If one understands in this way, what should one do?' The Master said: 'You are truly a person who doesn't know pain!' Then the Master said: 'Extraordinary people from all over the world surround an incompetent villager.' 'He only knows how to drag plows and harrows, like a bowl without a bottom, like water plants.' 'Hanging a sheep's head high, but selling dog meat (a metaphor for not living up to one's reputation).' 'When will one be able to distinguish between essence and dross?' 'To continue the life of the Buddha in this way is truly as different as heaven and earth.' 'Who has the strength to uproot mountains and carry them on their shoulders?' 'Is there? Is there? If there is, then the family will be rich and noble; if not, then you will have failed old Lu (referring to the Sixth Patriarch Huineng).'
The Master ascended the hall and gave an example: A monk asked Abbot Baling Jian: 'Are the Patriarch's intention and the teachings the same or different?' Abbot Baling Jian replied: 'When chickens are cold, they go up trees; when ducks are cold, they go into the water.' The Master said: 'Good old Baling, you only said half of it correctly. Baiyun Mountain (referring to Fayan Chanshi himself) doesn't think so,' 'Scooping up a handful of water'
月在手。弄花香滿衣。
上堂云。春風別有巧工夫。吹綻百花品類殊。唯有牡丹並芍葯。時人一見便歡娛。且道衲僧分上。成得什麼邊事。拈來嗅罷歸何處。透骨馨香付老盧。
上堂。僧問。達磨面壁時如何。師云。計較未成。學云。二祖立雪時如何。師云。將錯就錯。學云。只如斷臂安心時又如何。師云。煬帝開汴河。學云。總不恁么時如何。師云。卻問取二祖。乃舉達磨問二祖作什麼。二祖曰。請師安心。白雲當時若見。好與二十棒。何故他人覷見將謂。兩個說安心法。畢竟如何。菩薩龍王行雨潤。遮身向上數重云。
上堂云。昨日鬧哄哄。今朝靜悄悄。子規枝上啼。蝦蟆鉆入草。好個寒食天。辜負白雲老。為亡僧下火。提起火把云。大眾。三世諸佛向火焰里轉大法輪。聞名不如見面。今日智悟上座。見面不如聞名。
上堂舉。龐居士問馬大師。不與萬法為侶是什麼人。大師云。待汝一口吸盡西江水。即向汝道。師云。一口吸盡西江水。洛陽牡丹新吐蕊簸土飏塵勿處尋。抬頭撞著自家底。
結夏上堂云。聖制已臨時當初夏。幽邃之巖巒蒼翠。畢缽無差。潺湲之溪谷清冷。曹溪彷彿。稱衲子安居之地。實吾家禁足之方。大敝禪關巨延儔侶。扶立宗旨高建法幢。上答君親下資含識。莫
【現代漢語翻譯】 現代漢語譯本 月在手中，把玩著花朵，香氣盈滿衣衫。
上堂開示說：春風別有巧妙的功夫，吹開了各種不同的花朵。只有牡丹和芍葯，世人一見就感到歡喜。那麼，對於我們出家人來說，又能成就什麼呢？拿來聞一聞，最終又歸向何處呢？這透骨的馨香就交給老盧吧。
上堂開示。有僧人問：達磨（Bodhidharma）面壁的時候是怎樣的？師父說：還在計較，沒有完成。學僧又問：二祖（Huike）立雪的時候是怎樣的？師父說：將錯就錯。學僧又問：像斷臂求安心的時候又是怎樣的？師父說：隋煬帝開鑿汴河。學僧問：如果完全不是這樣，又是怎樣呢？師父說：那你去問二祖吧。於是舉例說達磨問二祖要作什麼，二祖說：請師父為我安心。白雲如果當時見到，真想給他二十棒。為什麼呢？因為別人看見了會以為，他們兩個在說安心之法。那麼，究竟如何呢？菩薩和龍王降雨滋潤萬物，遮蔽身體向上看，是重重疊疊的云。
上堂開示說：昨天還鬧哄哄的，今天就靜悄悄的。杜鵑在樹枝上啼叫，蛤蟆鉆進了草叢。這麼好的寒食節，辜負了我白雲老和尚。為去世的僧人舉火。提起火把說：各位，三世諸佛在火焰里轉大法輪。真是聞名不如見面，今天智悟上座，見面不如聞名。
上堂舉例說：龐居士問馬大師（Mazu Daoyi），不與萬法為侶是什麼人？大師說：等你一口吸盡西江水，我就告訴你。師父說：一口吸盡西江水，洛陽的牡丹才剛剛吐蕊，揚起塵土也無處可尋。抬頭就撞見了自己的本來面目。
結夏上堂開示說：聖旨已經下達，正值初夏時節。幽深的山巖蒼翠，畢缽（Pippala cave）毫無差別。潺潺的溪流清冷，彷彿曹溪（Caoxi）。稱這裡是出家人安居的地方，實際上是我們禁足的場所。大開禪關廣邀同伴，扶持宗旨高高樹立法幢。上報君親恩，下資助一切眾生，不要...
【English Translation】 English version The moon is in my hand. Playing with flowers, fragrance fills my clothes.
Ascending the hall, he said: 'The spring breeze has its own ingenious skill, blowing open various kinds of flowers. Only the peony and the herbaceous peony, people are delighted at first sight. But what can be achieved for us monks? Where does it go after smelling it? Let the penetrating fragrance be given to old Lu.'
Ascending the hall. A monk asked: 'What was it like when Bodhidharma (達磨) faced the wall?' The master said: 'Still calculating, not completed.' The student asked again: 'What was it like when the Second Patriarch (二祖, Huike) stood in the snow?' The master said: 'Making the best of a bad situation.' The student asked again: 'What about when he cut off his arm to seek peace of mind?' The master said: 'Emperor Yang of Sui opened the Bian River.' The student asked: 'What if it's not like that at all?' The master said: 'Then ask the Second Patriarch.' So he cited the example of Bodhidharma asking the Second Patriarch what to do, and the Second Patriarch said: 'Please, Master, give me peace of mind.' If Baiyun had seen it at that time, he would have liked to give him twenty blows. Why? Because others would see it and think that the two of them were talking about the method of peace of mind. So, what is it really like? Bodhisattvas and Dragon Kings rain down and nourish all things, covering their bodies and looking up, it is layer upon layer of clouds.'
Ascending the hall, he said: 'Yesterday it was noisy, today it is quiet. The cuckoo is singing on the branch, and the toad has burrowed into the grass. What a good Cold Food Festival, I have failed old monk Baiyun. Lighting the fire for the deceased monk. Raising the torch, he said: 'Everyone, the Buddhas of the three worlds are turning the great Dharma wheel in the flames. It is better to see than to hear, today Venerable Zhiwu, it is better to hear than to see.'
Ascending the hall, he cited the example: 'Layman Pang asked Master Ma (Mazu Daoyi): 'What kind of person is not associated with the myriad dharmas?' The master said: 'When you have drunk up all the water of the West River in one gulp, I will tell you.' The master said: 'Drinking up all the water of the West River in one gulp, the peonies of Luoyang have just sprouted, and there is nowhere to find them by throwing dust. Looking up, you will bump into your own original face.'
Ascending the hall to conclude the summer retreat, he said: 'The imperial decree has been issued, it is the beginning of summer. The secluded mountain rocks are verdant, Pippala cave (畢缽) is no different. The gurgling streams are clear and cold, resembling Caoxi (曹溪). Calling this the place where monks live in peace, it is actually the place where we are confined. Opening the Chan gate wide to invite companions, supporting the purpose and erecting the Dharma banner high. Repaying the kindness of the ruler and parents above, and assisting all sentient beings below, do not...'
不栴檀林中栴檀林。師子王多師子眾。師子眾共躋攀。萬象森羅指掌間。大眾。灰頭土面從他笑。贏得白雲堆里閑。
上堂。卓拄杖一下乃舉起云。拄杖子敢問你。還說得如來禪么。自云。說不得。還說得祖師禪么。自云。說不得。既說不得。白雲今日出自己意去也。出自己意小兒子戲。人天眾前討甚巴鼻。
上堂。僧問。如何是白雲一滴水。師云。打碓打磨。學云。飲者如何。師云。教你無著面處。乃云。恁么恁么。蝦跳不出鬥。不恁么不恁么。弄巧成拙。軟似鐵硬如泥。金剛眼睛十二兩。衲僧手裡秤頭低。有價數沒商量。無鼻孔庭將什麼聞香。邑中升座云。白雲相送出山來。滿眼紅塵撥不開。莫謂城中無好事。一塵一剎一樓臺。
上堂舉。馬大師不安。院主問云。和尚近日尊位如何。大師云。日面佛月面佛。師云會么。如不會。白雲與你頌出。𩫶鬟女子畫娥眉。鸞鏡臺前語似癡。自說玉顏難比並。卻來架上著羅衣。
炙茄會上堂云。六月三伏天。火雲布郊野。松間臨水坐。解帶同歡奲。毳侶弄荷花。賓朋傾玉斝。紅塵事繁華。碧洞何瀟灑。重會在明年。相期莫相舍。白雲曾有約。愿結青蓮社。
上堂云。佛祖生冤家。悟道染泥土。無為無事人。聲色如聾瞽。且道如何即是恁么也不
得。不恁么也不得。恁么不恁么總不得。忽有個漢出來道。恁么也得。不恁么也得。恁么不恁么總得。則向伊道。我也知。你向鬼窟里作活計。
上堂云。先入白雲門。次過白雲浪。吞底栗蒲禪。吃底秈米飯。君子如到來。好好看方便。
上堂。僧問。如何是道。師云。治平郡。學云。如何是道中人。師云。赤心為主。學云。未審道與道中人相去多少。師云。名傳天下。乃舉。僧問南泉。如何是道。泉云。平常心是道。又龐居士問馬大師。不與萬法為侶是什麼人。大師云。待爾一口吸盡西江水即向爾道。師云。為復是同是別。同則神出鬼沒。別則醉后添杯。畢竟如何。待爾念得熟。向爾道。
上堂舉。古人云。釋迦彌勒猶是他奴。且道他是誰。便下座。
上堂云。五千四十八卷。教理行果成見。祖師門下商量。須知一貴一賤。貴則珠玉難偕。賤則分文太遠。有人於此辨得。白雲與爾三十。忽有個漢出來道。大丈夫賞罰分明。不知是那個三十。良久云。三十年後。
上堂云。三處移場定是非。頑心不改在家時。呼兄喚弟長如此。且作隈𦸏老古錐。
陳助教入山煎茶。上堂云。戒定慧相扶。堂堂大丈夫。吹毛光燦爛。佛祖不同途。
謝典座上堂云。白雲嵌枯老漢要吃無皮酸饀
【現代漢語翻譯】 現代漢語譯本： 得。不這樣不行，那樣也不行。這樣不這樣都不行。如果有人出來說，這樣也行，不這樣也行，這樣不這樣都行。就對他說，我知道，你是在鬼窟里討生活。
上堂開示說：先進入白雲門，再渡過白雲浪。吞的是栗蒲禪，吃的是秈米飯。君子如果到來，好好觀察方便法門。
上堂開示。有僧人問：什麼是道？師父說：治平郡。學人問：什麼是道中人？師父說：赤誠之心為主。學人問：不知『道』與『道中人』相差多少？師父說：名傳天下。於是引用：有僧人問南泉禪師，什麼是道？南泉禪師說：平常心是道。又有龐居士問馬祖大師，不與萬法為侶的是什麼人？馬祖大師說：等你一口吸盡西江水就告訴你。師父說：是相同還是不同呢？相同則神出鬼沒，不同則醉后添杯。究竟如何？等你念得熟練，再告訴你。
上堂開示引用：古人說：釋迦（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）還是他的奴僕。那麼，他說的是誰呢？隨即下座。
上堂開示說：五千四十八卷經書，教理行果都成了見解。祖師門下商量，須知一貴一賤。貴則如珠玉般難以匹配，賤則連一文錢都太遠。有人如果能在此處辨別清楚，白雲就給你三十。如果有人出來說：大丈夫賞罰分明。不知是哪個三十？良久后說：三十年後。
上堂開示說：三處移場定是非，頑固之心不改在家時。呼兄喚弟長久如此，且作一個隱忍的老古錐。
陳助教入山煎茶。上堂開示說：戒（Śīla，戒律）、定（Samādhi，禪定）、慧（Prajñā，智慧）相互扶持，才是堂堂大丈夫。吹毛劍光燦爛，佛（Buddha，覺悟者）和祖（Patriarch，禪宗祖師）也不同路。
感謝典座（負責寺院飲食的僧人）上堂開示說：白雲山中的老漢要吃沒有皮的酸餡。
【English Translation】 English version: 'It is permissible.' 'It is not permissible.' Neither 'it is permissible' nor 'it is not permissible' is permissible. If someone comes out and says, 'It is permissible,' 'It is not permissible,' 'Neither 'it is permissible' nor 'it is not permissible' is permissible,' then tell him, 'I know you are making a living in a ghost cave.'
Entering the hall, he said: 'First enter the White Cloud Gate, then cross the White Cloud Waves. Swallow the chestnut rush cushion, eat the indica rice. If a gentleman arrives, carefully observe the expedient means.'
Entering the hall, a monk asked: 'What is the Dao (the Way)?' The master said: 'Zhiping Prefecture.' The student asked: 'What is a person of the Dao?' The master said: 'A sincere heart is the master.' The student asked: 'I don't know how far apart the 'Dao' and the 'person of the Dao' are?' The master said: 'Fame spreads throughout the world.' Then he cited: A monk asked Nanquan (Nanquan Puyuan, a Zen master): 'What is the Dao?' Nanquan said: 'Ordinary mind is the Dao.' Also, Layman Pang (Pang Yun, a famous lay Buddhist) asked Master Ma (Mazu Daoyi, a famous Zen master): 'What kind of person is not a companion to the myriad dharmas (all phenomena)?' Master Ma said: 'When you have swallowed all the water of the West River in one gulp, I will tell you.' The master said: 'Are they the same or different? If they are the same, then they are like spirits appearing and disappearing. If they are different, then it's like adding a cup after being drunk. What is it ultimately like? When you have recited it well, I will tell you.'
Entering the hall, he cited: An ancient person said: 'Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are still his servants.' Who is he?' Then he descended from his seat.
Entering the hall, he said: 'Five thousand and forty-eight volumes of scriptures, the teachings, principles, practice, and results have all become views. Discussing within the lineage of the Patriarchs (Zen ancestors), one must know that there is a noble and a base. If it is noble, it is as difficult to match as pearls and jade. If it is base, even a fraction of a penny is too far. If someone can discern this, White Cloud will give you thirty. If someone comes out and says: 'A great man's rewards and punishments are clear.' I don't know which thirty it is?' After a long pause, he said: 'Thirty years later.'
Entering the hall, he said: 'Moving the field in three places determines right and wrong. The stubborn mind does not change when at home. Calling brothers and siblings is always like this. Just be a patient old dull awl.'
Assistant Teacher Chen entered the mountain to boil tea. Entering the hall, he said: 'Morality (Śīla), concentration (Samādhi), and wisdom (Prajñā) support each other, making a dignified great man. The light of the hair-splitting sword is brilliant, and the Buddha (Buddha, the awakened one) and the Patriarchs (Patriarch, Zen ancestors) are on different paths.'
Thanking the Tenzo (the monk in charge of the monastery's kitchen), he said in the hall: 'The old man embedded in the White Clouds wants to eat skinless sour dumplings.'
。典座取巧安排。一任眾人𠯗啖。良久云。羊羹雖美眾口難調。
上堂舉。僧問馬大師。離四句絕百非請師直指西來意。大師云。我今日勞倦。不能為汝說去。問取智藏。僧問智藏。藏云。我今日頭痛。不能為爾說去。問取海兄。僧問海兄。海云我到者里卻不會。僧卻舉似大師。大師云。藏頭白海頭黑。師云馬大師無著慚惶處。只道得個藏頭白海頭黑。者僧將一擔蒙𥋾。換得個不會。若也眼似流星。多少人失錢遭罪。
上堂云。庭開金菊宿根生。來雁新聞一兩聲。昨夜七峰牽老興。千思萬想到天明。
冬日上堂云。達磨西來事久多變。後代兒孫門風無限。攪擾身心一團麻線。白雲今日都通截斷。大眾。一百單五近清明。上元定是正月半。
次日上堂云。一陽生后正嚴寒。皎潔蟾蜍掛碧天。冰鎖瀑泉聲細碎。風搖危木影攣拳。狂猿抱子藏深洞。羸鶴將鶵逐老仙。莫謂可師徒立雪。方知古德用心堅。
上堂舉。德山問龍潭。久向龍潭。及乎到來潭又不見龍又不現。潭云。子親到龍潭。師云。龍潭老人。可謂騎賊馬趕賊。便下座。
送諸郡化主上堂云。荷眾諸禪流。才能足機劃。逢人定有錢。見面寧無麥。已是吾家兒。久為物外客。溫柔一手抬。剛硬雙拳搦。牙爪一時全。勝南山白額
【現代漢語翻譯】 現代漢語譯本：典座（寺院中負責齋食的僧人）耍小聰明，隨意安排。任憑眾人狼吞虎嚥。過了一會兒說，『羊羹雖美味，但眾口難調啊。』
上堂說法時，舉例說：有僧人問馬祖大師（Mazu Daoyi，唐代禪宗大師），『請和尚您直指西來的真意，這真意既不落於四句，也超越百非。』馬祖說：『我今天勞累了，不能為你解說，你去問智藏吧。』僧人問智藏，智藏說：『我今天頭痛，不能為你解說，你去問海兄吧。』僧人問海兄，海兄說：『我到了這裡卻不會。』僧人又把這些話告訴馬祖，馬祖說：『智藏頭白，海兄頭黑。』師父說，馬祖大師（Mazu Daoyi）沒有辦法，只好慚愧地說出『智藏頭白，海兄頭黑』這樣的話。這個僧人拿了一擔矇昧，換來一句『不會』。如果你們的眼光像流星一樣敏銳，就不會有人白白損失錢財，遭受罪過了。
上堂說法時說：庭院裡盛開的菊花，是宿根所生。飛來的大雁帶來了新的訊息，傳來一兩聲鳴叫。昨夜，七峰山牽動了我的思緒，千思萬想直到天明。
冬日上堂說法時說：達摩（Bodhidharma，禪宗始祖）西來傳法，時間久遠，變化很多。後代的子孫，門風無限。攪擾身心，像一團麻線。白雲禪師今天都要全部截斷。各位，一百零五天後就接近清明節了，上元節一定是正月十五。
第二天上堂說法時說：一陽初生后，正是嚴寒時節。皎潔的月亮掛在碧藍的天空。冰封的瀑布，流水聲細碎。風搖動著傾斜的樹木，影子彎曲。狂暴的猿猴抱著幼崽躲藏在深洞里，瘦弱的仙鶴帶著小鶴追逐老仙。不要說可禪師（Ke，人名）師徒在雪地裡站立，才知道古代的德行高尚之士用心堅韌。
上堂說法時，舉例說：德山（Deshan Xuanjian，唐代禪宗大師）問龍潭（Longtan Chongxin，唐代禪宗大師），『我仰慕龍潭很久了，可是到了這裡，潭不見了，龍也不出現了。』龍潭說：『你親自到了龍潭。』師父說：龍潭老和尚，可以說是騎著強盜的馬追趕強盜。』說完就下座了。
為送別各處募化齋糧的僧人上堂說法時說：承擔重任的各位禪僧，才能足夠，機智靈活。遇到人一定能得到錢，見面一定不會沒有麥子。你們已經是我們自己家裡的人，長久以來都是身在世外之人。溫柔的一手抬起，剛硬的雙拳緊握。牙齒和爪子一時都具備，勝過南山上的白額虎。
【English Translation】 English version: The cook (Dianzu, the monk in charge of meals in the monastery) played a trick and arranged things arbitrarily. He let everyone gobble it up. After a while, he said, 'Lamb soup is delicious, but it is difficult to cater to everyone's taste.'
When ascending the hall to preach, he cited an example: A monk asked Master Mazu (Mazu Daoyi, a Zen master in the Tang Dynasty), 'Please, Master, directly point out the meaning of the Westward Journey, which neither falls into the four phrases nor transcends the hundred negations.' Mazu said, 'I am tired today and cannot explain it to you. Go ask Zhizang.' The monk asked Zhizang, and Zhizang said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai.' The monk asked Brother Hai, and Brother Hai said, 'I don't know when I get here.' The monk told these words to Mazu, and Mazu said, 'Zhizang's head is white, and Brother Hai's head is black.' The master said that Master Mazu (Mazu Daoyi) had no choice but to say with shame, 'Zhizang's head is white, and Brother Hai's head is black.' This monk exchanged a load of ignorance for a sentence of 'I don't know.' If your eyes are as sharp as meteors, no one will lose money and suffer for nothing.
When ascending the hall to preach, he said: The chrysanthemums blooming in the courtyard are grown from perennial roots. The flying geese bring new news, with one or two calls. Last night, the Seven Peaks Mountain stirred my thoughts, thinking thousands of times until dawn.
When ascending the hall to preach in winter, he said: Bodhidharma (Bodhidharma, the first ancestor of Zen) came to the West to preach the Dharma, and the time is long and there are many changes. Later generations of descendants have infinite family traditions. Disturbing the body and mind is like a ball of hemp thread. Zen Master Baiyun will cut them all off today. Everyone, one hundred and five days later will be close to the Qingming Festival, and the Shangyuan Festival must be the fifteenth day of the first month.
The next day, when ascending the hall to preach, he said: After the first yang is born, it is the coldest season. The bright moon hangs in the blue sky. The frozen waterfall has a subtle sound of flowing water. The wind shakes the slanting trees, and the shadows are curved. The violent monkeys hide in deep caves with their cubs, and the thin cranes chase the old immortals with their chicks. Don't say that Zen Master Ke (Ke, a personal name) and his disciples stood in the snow, only to know that the ancient virtuous people were determined.
When ascending the hall to preach, he cited an example: Deshan (Deshan Xuanjian, a Zen master in the Tang Dynasty) asked Longtan (Longtan Chongxin, a Zen master in the Tang Dynasty), 'I have admired Longtan for a long time, but when I got here, the pool was gone, and the dragon did not appear.' Longtan said, 'You have personally arrived at Longtan.' The master said, 'The old monk Longtan can be said to be riding a robber's horse to chase a robber.' After saying that, he stepped down from the seat.
When ascending the hall to bid farewell to the monks who were begging for food everywhere, he said: All the Zen monks who bear the heavy responsibility have enough talent and are resourceful. You will definitely get money when you meet people, and you will definitely not be without wheat when you meet. You are already our own people, and you have been people outside the world for a long time. The gentle hand is raised, and the hard fists are clenched. Teeth and claws are all available at once, better than the white-browed tiger on Nanshan Mountain.
。
上堂云。一代時教。五千四十八卷。空有頓漸。豈不是有。永嘉道。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。豈不是無。大眾若道是有。違他永嘉。若道是無。又違釋迦老子。作么生商量得恰好。若知落處。朝見釋迦暮參彌勒。若也未明。白雲為你點破。道無不是無。道有不是有。東望西耶尼。面南看北斗。
上堂云。說佛說法拈槌豎拂。白雲萬里。德山入門便棒。臨濟入門便喝。白雲萬里。然後恁么也不得。不恁么也不得。恁么不恁么總不得也。則白雲萬里。忽有個出來道。長老爾恁么道也。則白雲萬里。者個說話。喚作矮子看戲。隨人上下。三十年後一場好笑。且道笑個什麼笑。白雲萬里。
上堂云。白雲門前路。往復行大步。中間有一片方磚。爾諸人為什麼卻蹋不著。
王提刑入山上堂云。祖師門下如箭中的。手辦眼親無得無失。僧問朝蓋臨筵清風匝座。學人上來請師決破。師云殘臘一雨即漸迎春。學云。天垂寶蓋地布金蓮去也。師云。未為多在。學云。多底事作么生。師云。人天眾前不欲造次。學云。覺海波瀾增浩渺。釋天日月轉光輝。師云。也不消得。乃舉。阿難問迦葉。世尊傳金襕外。別傳何物。迦葉召阿難。阿難應喏。迦葉云。倒卻門前剎竿著。又永嘉道建法
【現代漢語翻譯】 現代漢語譯本：
上堂時說：『一代時教，五千零四十八卷經書，講空、講有、講頓悟、講漸悟，難道不是「有」嗎？』永嘉（指永嘉玄覺禪師）說：『亦無人亦無佛，大千沙界海中漚，一切聖賢如電拂。』難道不是『無』嗎？各位如果說是『有』，就違背了永嘉；如果說是『無』，又違背了釋迦老子。要怎樣商量才能恰到好處呢？如果知道落腳之處，早上拜見釋迦，晚上參拜彌勒（Maitreya，未來佛）。如果還不明白，白雲（指說法者自己）為你點破。說無不是真的無，說有不是真的有。向東望去是西耶尼，面向南邊看北斗星。
上堂時說：『說佛、說法，拿起槌子，豎起拂塵，白雲萬里。德山（指德山宣鑒禪師）入門就打，臨濟（指臨濟義玄禪師）入門就喝，白雲萬里。』然後這樣也不行，那樣也不行，這樣那樣都不行，那麼白雲萬里。忽然有個人出來說：『長老你這樣說啊。』那麼白雲萬里。這種說話，叫做矮子看戲，隨人上下。三十年後一場好笑。且說笑個什麼？白雲萬里。
上堂時說：『白雲門前的路，往復走著大步。中間有一片方磚，你們為什麼卻踩不著？』
王提刑（官名）入山，上堂時說：『祖師門下如箭中的，手到眼到，沒有得失。』有僧人問：『朝蓋臨筵，清風匝座，學人上來請師決破。』師父說：『殘臘一雨即漸迎春。』學人說：『天垂寶蓋地布金蓮去也。』師父說：『未為多在。』學人說：『多底事作么生？』師父說：『人天眾前不欲造次。』學人說：『覺海波瀾增浩渺，釋天日月轉光輝。』師父說：『也不消得。』於是舉例說：阿難（Ananda，釋迦牟尼十大弟子之一）問迦葉（Kasyapa，釋迦摩尼十大弟子之一）：『世尊傳金襕外，別傳何物？』迦葉召喚阿難，阿難應答『喏』。迦葉說：『倒卻門前剎竿著。』又說永嘉道建法
【English Translation】 English version:
During the sermon, he said: 'The teachings of a lifetime, the 5,048 volumes of scriptures, speaking of emptiness, existence, sudden enlightenment, and gradual enlightenment, aren't they 'existence'?' Yongjia (referring to Yongjia Xuanjue Zen Master) said: 'There is neither person nor Buddha, the vast world is a bubble in the sea, all sages and worthies are like a flash of lightning.' Isn't that 'non-existence'?' If you all say it is 'existence,' you contradict Yongjia; if you say it is 'non-existence,' you contradict Shakyamuni Buddha. How can we discuss it to be just right? If you know where to land, you will see Shakyamuni in the morning and visit Maitreya (the future Buddha) in the evening. If you still don't understand, Baiyun (referring to the speaker himself) will break it for you. Saying non-existence is not truly non-existence, saying existence is not truly existence. Looking east is Xiye Ni, facing south is the Big Dipper.
During the sermon, he said: 'Speaking of the Buddha, speaking of the Dharma, raising the mallet, raising the whisk, ten thousand miles of white clouds. Deshan (referring to Deshan Xuanjian Zen Master) hits upon entering, Linji (referring to Linji Yixuan Zen Master) shouts upon entering, ten thousand miles of white clouds.' Then doing it this way is not right, doing it that way is not right, doing it this way or that way is not right, then ten thousand miles of white clouds. Suddenly someone comes out and says: 'Elder, you say it like this.' Then ten thousand miles of white clouds. This kind of talk is like a dwarf watching a play, following others up and down. Thirty years later, a good laugh. And what is there to laugh about? Ten thousand miles of white clouds.
During the sermon, he said: 'The road in front of the Baiyun gate, walking back and forth with big steps. There is a square brick in the middle, why can't you all step on it?'
Wang Tixing (an official title) entered the mountain and said during the sermon: 'Under the ancestral master's gate, like an arrow hitting the mark, hand and eye are close, there is no gain or loss.' A monk asked: 'The morning canopy is over the banquet, a clear breeze fills the seat, the student comes up to ask the master to break through.' The master said: 'A rain in the remaining winter gradually welcomes spring.' The student said: 'The heavenly canopy hangs down, and golden lotuses are spread on the ground.' The master said: 'Not too much.' The student said: 'What about the matter of too much?' The master said: 'I don't want to be rash in front of the crowd of humans and gods.' The student said: 'The waves of the sea of enlightenment increase vastness, and the sun and moon of the heavens of release turn radiant.' The master said: 'It's not necessary.' Then he cited an example: Ananda (one of the ten major disciples of Shakyamuni) asked Kasyapa (one of the ten major disciples of Shakyamuni): 'What did the World Honored One transmit besides the golden robe?' Kasyapa summoned Ananda, and Ananda replied 'Yes.' Kasyapa said: 'Knock down the flagpole in front of the gate.' Also, Yongjia said to build the Dharma
幢立宗旨。明明佛敕曹溪是。師云。迦葉教倒卻剎竿。永嘉又教立宗旨。且道倒底是立底是。到者里須是具擇法眼始得。畢竟如何。倒也七縱八橫。立也二三成六。七峰閣上共談玄。一句一言清耳目。
歸新僧堂上堂云。十月今朝初一。新構云堂已畢。聖眾已得安居。雅麗全勝舊日。于中受用之時。凡百互相愛惜愿存古佛家風。三有四恩獲益慶懺。別有上聞具位題名立石。敢勸遠近諸檀越。記取摩訶般若波羅蜜。忽有個出來道。長老不妨好丈章。乃云咄。白雲口裡道。誰敢道不好。
提刑入寺上堂云。兵隨印轉將逐符行。大權菩薩覆護眾生。相順者善言誘諭。兇頑者枷棒縱橫。中間有個沒量大漢。金鎖玄關留不住。聖凡位里莫能收。若柰何不得。佛法無靈驗。白雲有個訊息試說看。古人云。無邊剎境自他不隔于毫端。十世古今始終不離於當念。納須彌于芥中。擲大千于方外。變大地為黃金。攪長河為酥酪到者里合作么生。國土動搖迎勢至。寶花彌滿送觀音。
端午上堂。舉昔有秀才造無鬼論。論就才放筆。有鬼現身。斫手謂秀才云爾爭柰我何。白雲當時若見。便以手作鶉鳩觜向伊道。谷谷孤。
上堂舉。肅宗帝問忠國師。百年後所須何物。國師云。與老僧造個無縫塔。帝曰。請師塔樣。國師
【現代漢語翻譯】 現代漢語譯本
樹立宗旨。明明是佛陀敕令曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）這樣做。老師說：『迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）教人推倒剎竿（temple banner pole），永嘉（Yongjia，唐代禪僧，著有《永嘉證道歌》）又教人樹立宗旨。』那麼，到底是推倒還是樹立呢？到這裡必須要有選擇佛法的眼力才行。究竟如何呢？推倒也是七縱八橫，樹立也是二三成六。在七峰閣上共同談論玄理，一句一言都讓人耳目一新。 歸新僧堂上堂說：『十月初一的今天，新建的云堂已經完畢。聖眾已經得到安居，雅緻華麗勝過往日。在這其中受用之時，大家互相愛惜，希望保持古佛的家風，三有（欲有、色有、無色有）四恩（父母恩、眾生恩、國王恩、三寶恩）都能獲得利益，慶幸懺悔。另外還有上聞具位題名立石。』敢勸遠近的各位檀越（danay，施主），記住摩訶般若波羅蜜（maha-prajna-paramita，偉大的智慧到達彼岸）。忽然有個人出來說：『長老不妨寫篇好文章。』便說：『咄！』白雲口裡說：『誰敢說不好？』 提刑（官名）進入寺院上堂說：『兵隨印轉，將逐符行。大權菩薩（Mahabala Bodhisattva）覆護眾生。』相順的人用善言誘導勸諭，兇頑的人就用枷棒懲罰。中間有個沒量的大漢，金鎖玄關也留不住，聖凡的位置里也不能收容。如果奈何不了他，佛法就沒有靈驗。白雲有個訊息試著說說看。古人說：『無邊的剎土境界，自己與他人不隔于毫端。十世古今始終不離於當念。』把須彌山（Sumeru，佛教宇宙觀中的聖山）納入芥子之中，把大千世界（three thousand great thousands worlds）投擲到方外，變大地為黃金，攪長河為酥酪，到這裡該怎麼做呢？國土動搖迎接勢至菩薩（Mahasthamaprapta），寶花瀰漫送觀音菩薩（Avalokitesvara）。 端午節上堂。舉例說，過去有個秀才寫了《無鬼論》。文章寫完才放下筆，就有鬼現身，砍斷自己的手對秀才說：『你又能把我怎麼樣呢？』白雲當時如果見到，就用手作鵪鶉的嘴，向它說：『谷谷孤。』 上堂舉例說，肅宗皇帝問忠國師（Zhong Guoshi，唐代高僧）說：『百年之後需要什麼東西？』國師說：『為老僧造個無縫塔（seamless stupa）。』皇帝說：『請老師畫出塔的樣式。』國師
【English Translation】 English version
Establishing the principle. It is clear that the Buddha ordered Caoxi (a place name, where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma) to do so. The master said, 'Kasyapa (one of the Buddha's ten major disciples, known for his ascetic practices) taught people to overturn the temple banner pole, and Yongjia (a Zen monk of the Tang Dynasty, author of 'Yongjia's Song of Enlightenment') taught people to establish the principle.' So, is it overturning or establishing? To get here, one must have the eye to discern the Dharma. What is it ultimately like? Overturning is also seven vertical and eight horizontal, and establishing is also two, three, becoming six. On the Seven Peaks Pavilion, they discuss the profound mysteries together, and each sentence and word refreshes the ears and eyes.' At the dedication of the new monks' hall, he ascended the hall and said, 'Today is the first day of October. The newly built cloud hall is completed. The holy assembly has attained peace and dwelling, and its elegance surpasses the old days. When enjoying this, everyone should cherish each other, hoping to maintain the ancient Buddha's family style, and the three existences (desire realm, form realm, formless realm) and four kindnesses (kindness of parents, kindness of sentient beings, kindness of the king, kindness of the Three Jewels) can all obtain benefits, rejoicing in repentance. In addition, there is a memorial stone with the names of those who have reported to the authorities and hold positions.' I dare to advise all the benefactors (danay) near and far to remember the Maha-prajna-paramita (great wisdom reaching the other shore). Suddenly someone comes out and says, 'Elder, you might as well write a good article.' Then he says, 'Hmph!' Baiyun says, 'Who dares to say it's not good?' The investigating judge (official title) entered the temple and ascended the hall, saying, 'The soldiers follow the seal, and the generals follow the talisman. The Mahabala Bodhisattva protects all sentient beings.' Those who are compliant are guided and persuaded with kind words, and those who are fierce and stubborn are punished with cangues and sticks. In the middle, there is an immeasurable great man whom the golden lock and mysterious gate cannot hold, and the positions of the holy and the ordinary cannot accommodate. If he cannot be subdued, the Buddha Dharma has no efficacy. Baiyun has a message to try to say. The ancients said, 'The boundless Buddha-lands are not separated from oneself and others by a hair's breadth. The past and present of the ten ages are always inseparable from the present moment.' Putting Mount Sumeru (the sacred mountain in Buddhist cosmology) into a mustard seed, throwing the three thousand great thousands worlds into the outside, transforming the earth into gold, stirring the long river into ghee, what should be done here? The land trembles to welcome Mahasthamaprapta Bodhisattva, and precious flowers fill the air to send off Avalokitesvara Bodhisattva.' On the Dragon Boat Festival, he ascended the hall. He cited the example of a scholar in the past who wrote 'On the Non-Existence of Ghosts.' As soon as the article was finished and he put down his pen, a ghost appeared, cut off his own hand, and said to the scholar, 'What can you do to me?' If Baiyun had seen it at that time, he would have made a quail's beak with his hand and said to it, 'Gugu gu.' Ascending the hall, he cited the example of Emperor Suzong asking National Teacher Zhong (Zhong Guoshi, a prominent monk of the Tang Dynasty), 'What is needed after a hundred years?' The National Teacher said, 'Build a seamless stupa for the old monk.' The emperor said, 'Please, teacher, draw the design of the stupa.'
良久云。會么。帝曰不會。國師云。吾有弟子耽源。卻諳此事。請詔問之。師云。眾中盡道。國師良久。殊不知。懸鼓待槌。當時肅宗若是作家君王。待伊道教詔耽源。但向道國師國師。何必肅宗后詔耽源。源呈頌。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。師代肅宗云。閑言語。雪竇頌道無縫塔見還難。澄潭不許蒼龍盤。層落落影團團。千古萬古與人看。師云。雪竇可使千古傳名。老僧只愛他道澄潭不許蒼龍盤首尾一時貫串。只如前來一絡索拈放一邊。且道畢竟如何。乃云。姹女已歸霄漢去。呆郎猶自守空房。
上堂舉。僧問雲門。如何是超佛越祖之談。門云。糊餅。白雲即不然。忽有人問。如何是超佛越祖之談。只向伊道。驢屎似馬糞。又云。破草鞋。又云。靈龜曳尾。且道是同是別試。辨看。
上堂。僧問。如何是極則事。師云。何須特地。乃舉。僧請益瑯瑘。清凈本然云何忽生山河大地。瑯瑘云。清凈本然云何忽生山河大地。其僧有省。師云。金屑雖貴落眼成翳。
上堂云。祖師遺下一隻履。千古萬古播人耳。空自肩擔跣足行。何曾踏著自家底。
上堂云。行者不報來打。鼓曲錄木頭上不免將錯就錯參。
上堂云。子丑寅卯辰巳午未申酉戌亥。終而
復始。有厭有愛。畢竟如何但管熟念。
上堂云。遍周沙界幾曾移步。深山白雲是何報土。若是真道人家。日洗缽盂兩度。
新鞔法鼓上堂云。多載頑皮擊不響。新皮才動震天雷。無滯莫言隨勢去。有聲誰謂不平來。何也。雙眼聽不聞。雙耳覷不見。一條平坦路。是誰沒方便。
上堂云。本末須歸宗。尊卑用其語。利劍擲虛空。大棒打老鼠。
上堂舉。世尊滅后。諸聖弟子於畢缽巖中結集法藏。阿難既升座。形儀與佛無殊。大眾遂生三疑。一疑阿難成佛。二疑佛再現身。三疑他方佛化。阿難唱云。如是我聞。眾疑皆息。當時若有個漢出衆云。大眾。依而行之。各自散去。免見滿藏瑯函攪人腸肚。然雖如是。猶未剿絕在。何也。阿難道如是我聞。白雲也道如是我聞。若道當時是重古輕今。若道即今是重今輕古。要會么。優曇花不開。跡絕無香氣。
上堂云。六祖能大師。是個大癡漢後代兒孫多。展轉生惑亂。子細好思量。白雲不著便。
上堂。僧問。百尺竿頭如何進步。師云。快走始得。乃舉。雲門道。聞聲悟道見色明心。觀世音菩薩將錢來買糊餅。放下手元來卻是個饅頭。雲門好則甚好。奇則甚奇。要且只說得老婆禪。若是白雲即不然。作么生是聞聲悟道見色明心。遂舉手作打
【現代漢語翻譯】 現代漢語譯本： 輪迴不止，既有厭惡也有喜愛，究竟該如何是好？只需專注于熟練地念誦（佛號或經文）。 上堂開示說：『遍佈整個沙界，也未曾移動一步。』深山中的白雲，又是哪裡的報土（佛土）？如果是真正的修行人，每天洗兩次缽就足夠了。 新蒙上皮革的法鼓，上堂開示說：多年來頑固的鼓皮敲不響，新皮一動，便發出震天雷鳴。沒有阻礙，不要說順勢而行；有了聲音，誰說不公平會到來？為什麼呢？雙眼聽不見聲音，雙耳看不見東西。一條平坦的大路，是誰沒有方便之門呢？』 上堂開示說：『根本和末節必須歸於宗源，尊貴和卑賤要用恰當的言語表達。利劍投向虛空，大棒用來打老鼠。』 上堂開示引用：『世尊（釋迦牟尼佛）涅槃后，各位聖弟子在畢缽巖（Pippala Cave）中結集法藏。阿難（Ananda）升座后，儀容與佛陀沒有差別，大眾因此產生三種疑惑：一是懷疑阿難成佛，二是懷疑佛陀再次現身，三是懷疑是他方佛化現。阿難唱道：『如是我聞（Thus have I heard）。』眾人的疑惑都消除了。當時如果有個漢子站出來說：『各位，按照這樣去做，各自散去吧。』就可以免得滿藏的經書擾亂人心。』雖然如此，但仍然沒有徹底解決問題。為什麼呢？阿難說『如是我聞』，白雲也說『如是我聞』。如果說當時是重視古代而輕視現在，如果說現在是重視現在而輕視古代。想要領會嗎？優曇花（Udumbara flower）不開花，軌跡斷絕，沒有香氣。』 上堂開示說：『六祖（惠能，Huineng）大師，是個大傻瓜，後代子孫很多，輾轉相傳，產生迷惑和混亂。仔細好好思量。白雲不輕易茍同。』 上堂開示。有僧人問：『百尺竿頭，如何更進一步？』師父說：『快走才能前進。』於是引用雲門（Yunmen）的話說：『聞聲悟道，見色明心。觀世音菩薩（Avalokitesvara）拿錢來買胡餅，放下手一看，原來卻是個饅頭。』雲門的話很好，非常奇特，但終究只是說了些老婆禪（淺顯的禪）。如果是白雲，就不會這樣說。什麼是聞聲悟道，見色明心？』於是舉起手作打的姿勢。
【English Translation】 English version: Rebirth continues, with both aversion and love. Ultimately, what should one do? Simply focus on diligently reciting (the Buddha's name or scriptures). In an elevated Dharma talk, it was said: 'Pervading the entire realm of sand, yet never moving a step.' The white clouds in the deep mountains, what pure land (Buddha-field) do they represent? For a true practitioner, washing the bowl twice a day is sufficient.' At an elevated Dharma talk with a newly skinned Dharma drum, it was said: 'For many years, the stubborn skin would not sound when struck. Only when the new skin moves, does it produce a thunderous roar. Without obstruction, do not say it follows the trend; with sound, who says injustice will not arrive? Why is this? The eyes cannot hear sound, the ears cannot see things. On a flat and even road, who is without a means of access?' In an elevated Dharma talk, it was said: 'The root and branch must return to the source, nobility and humility must be expressed with appropriate language. A sharp sword thrown into the void, a large stick used to beat a rat.' In an elevated Dharma talk, it was cited: 'After the World Honored One (Sakyamuni Buddha) entered Nirvana, the venerable disciples gathered the Dharma treasury in Pippala Cave (Pippala Cave). When Ananda (Ananda) ascended the seat, his appearance was no different from the Buddha's, and the assembly thus had three doubts: first, they suspected that Ananda had become a Buddha; second, they suspected that the Buddha had reappeared; third, they suspected that it was a transformation of a Buddha from another realm. Ananda chanted: 'Thus have I heard.' All doubts were dispelled. If at that time there had been a man who stood up and said: 'Everyone, act accordingly and disperse.' Then they could have avoided the full treasury of scriptures disturbing people's minds.' Even so, the problem was not completely resolved. Why is this? Ananda said 'Thus have I heard,' and the white clouds also say 'Thus have I heard.' If it is said that at that time they valued the ancient and belittled the present, if it is said that now they value the present and belittle the ancient. Do you want to understand? The Udumbara flower (Udumbara flower) does not bloom, its traces are cut off, and there is no fragrance.' In an elevated Dharma talk, it was said: 'The Sixth Patriarch (Huineng), is a great fool, with many descendants, passing on confusion and disorder. Think carefully and well. White clouds do not easily agree.' Elevated Dharma talk. A monk asked: 'How to take another step from the top of a hundred-foot pole?' The master said: 'Only by walking quickly can one advance.' Then he quoted Yunmen (Yunmen) saying: 'Hearing sound, one awakens to the Way; seeing form, one understands the mind. Avalokitesvara Bodhisattva (Avalokitesvara) brings money to buy sesame cakes, but upon putting it down, it turns out to be a steamed bun.' Yunmen's words are good, very strange, but in the end, he only spoke of old woman's Zen (superficial Zen). If it were White Cloud, it would not be said like this. What is hearing sound, awakening to the Way; seeing form, understanding the mind?' Then he raised his hand in a striking gesture.
杖鼓勢云。㻚八啰札。
上堂云。四五百石麥。二三千石稻。好個休糧藥。耆婆不得妙。
上堂舉。龍牙雲天下名山到因腳。年深辛苦與襪著。而今老大不能行。手裡把柄破木杓。白雲即不然。腳也不能著草鞋。手亦不能把木杓。端坐受供養。施主常安樂。
上堂云。達磨西來事。今人謾揣量。天河爭起浪。月桂不聞。香何。也見成公案。
安樂院主修齋上堂云。昨夜得一夢。夢見臻公在天宮與帝釋對坐。臻問帝釋曰。天上有五衰相是否。釋云。此是佛之所說。豈可妄言。於是帝釋卻問臻云。我聞閻浮提有不持戒者是否。臻云。此是佛之所說。豈可妄言。良久臻云。天宮雖樂不是久居。遂下十八重地獄乃見閻王居正殿與地藏菩薩耳語。臻便出門首。見一青衣童鞠躬云。東海龍王請伴諸羅漢齋。臻遂往赴齋。回得數顆如意珠。一時分付諸門人。白雲被珠光一爍。忽然夢覺。以至今朝諸法乳為臻公設齋。請白雲升座。大眾且道。昨夜夢底是。適來說底是。眾中儘是久參先德禪道之精。若人辨得試出來。露個訊息看。有么有么。若無白雲又有個古話。釋迦老子在跋提河側般涅槃了。迦葉始至繞金棺而哭。於是世尊為現雙趺。大眾且道。般涅槃時是。現雙趺時是。乃云。止止不須說。我法妙難思。諸
【現代漢語翻譯】 現代漢語譯本： 杖鼓勢云：'㻚八啰札'。
上堂說法：'四五百石麥，二三千石稻，真是個休糧的好藥。可惜連名醫耆婆也摸不著頭腦。'
上堂時引用：龍牙禪師說：'天下名山都被我的腳走遍了，多年辛苦，連襪子都穿破了。如今老了，走不動了，手裡拄著一根破木勺。'白雲禪師卻說：'我卻不是這樣，腳也不穿草鞋，手也不拿木勺，端坐著接受供養，讓施主常常安樂。'
上堂說法：'達磨祖師西來傳法這件事，現在的人都在胡亂猜測。就像天河裡無端掀起波浪，月宮裡的桂樹也聽不到聲音。'這是什麼？這也是一樁現成的公案。
安樂院主舉辦齋會，上堂說法：'昨夜我做了一個夢，夢見臻公（指某位已故的禪師）在天宮與帝釋天（Deva Indra，佛教的護法神）對坐。臻公問帝釋天說：'天上有五衰相（Five signs of decay in heavens，天人壽命將盡時的五種徵兆）嗎？'帝釋天回答說：'這是佛陀所說的，怎麼可以胡說呢？'於是帝釋天反問臻公說：'我聽說閻浮提（Jambudvipa，我們所居住的這個世界）有不持戒的人，是真的嗎？'臻公回答說：'這是佛陀所說的，怎麼可以胡說呢？'過了很久，臻公說：'天宮雖然快樂，但不是久居之地。'於是下到十八重地獄，看見閻王（Yama，地獄之主）坐在正殿上，與地藏菩薩（Ksitigarbha，發願度盡地獄眾生的菩薩）耳語。臻公便出門，看見一個青衣童子鞠躬說：'東海龍王（Dragon King of the Eastern Sea，佛教護法神）邀請您和各位羅漢（Arhat，已證得阿羅漢果位的修行者）一起齋飯。'臻公於是前去赴齋，回來時得到幾顆如意珠（Cintamani，能滿足願望的寶珠），一時分發給各位門人。白雲禪師被珠光一照，忽然從夢中醒來。因此今天早上，我們這些法乳（Dharma milk，佛法的滋養）爲了臻公設齋，請我白雲禪師升座說法。各位，你們說，昨夜夢見的是真的嗎？現在說的是真的嗎？在座的各位都是久參先德、禪道精深的人，如果有人能辨別出來，不妨出來露個訊息看看。有沒有？有沒有？如果沒有，我白雲禪師再說一個古老的公案。釋迦老子（Sakyamuni，佛教的創始人）在跋提河（Bhaddavati River）邊般涅槃（Parinirvana，佛陀的圓寂）的時候，迦葉尊者（Mahakasyapa，佛陀的十大弟子之一）才趕到，繞著金棺痛哭。於是世尊爲了他顯現雙足。各位，你們說，是般涅槃的時候是真的，還是顯現雙足的時候是真的？'於是說：'止，止，不必說了，我的佛法微妙難思。' 諸位。
【English Translation】 English version: The posture of the Janggo drum says: '㻚八啰札 (㻚八啰札)'
Ascending the Dharma Hall, he said: 'Four or five hundred 'shi' (石, unit of dry measure) of wheat, two or three thousand 'shi' of rice, truly a good medicine for abstaining from food. Even the great physician Jivaka (耆婆, a famous physician in ancient India) cannot grasp its subtlety.'
Ascending the Dharma Hall, he quoted: 'Longya (龍牙, a Zen master) said, 'All the famous mountains under heaven have been reached by my feet. After years of hardship, even my socks are worn out. Now that I am old and unable to walk, I hold a broken wooden ladle in my hand.' Baoyun (白雲, another Zen master) said, 'I am not like that. My feet do not even wear straw sandals, and my hands do not hold a wooden ladle. I sit upright and receive offerings, so that the donors are always at peace.'
Ascending the Dharma Hall, he said: 'The matter of Bodhidharma's (達磨, the first patriarch of Zen Buddhism in China) coming from the West is now being speculated upon by people. It is like waves rising for no reason in the Milky Way, and the osmanthus tree in the moon does not hear the fragrance.' What is this? It is also a ready-made public case (公案, koan).
The Abbot of Anle Monastery (安樂院主) held a vegetarian feast and ascended the Dharma Hall, saying: 'Last night I had a dream in which I saw Zen Master Zhen (臻公, a deceased Zen master) sitting opposite Indra (帝釋, the ruler of the heavens in Buddhist cosmology) in the heavenly palace. Zhen asked Indra, 'Are there five signs of decay (五衰相, signs of decline experienced by deities) in the heavens?' Indra replied, 'These are what the Buddha (佛) said, how can I speak falsely?' Then Indra asked Zhen, 'I have heard that there are those who do not uphold the precepts (戒, moral disciplines) in Jambudvipa (閻浮提, the human world), is this true?' Zhen replied, 'These are what the Buddha said, how can I speak falsely?' After a long time, Zhen said, 'Although the heavenly palace is joyful, it is not a place to stay for long.' Then he descended to the eighteenth level of hell and saw Yama (閻王, the lord of hell) sitting in the main hall, whispering to Bodhisattva Ksitigarbha (地藏菩薩, a bodhisattva who vowed to save all beings in hell). Zhen then went out and saw a boy in green bowing and saying, 'The Dragon King of the Eastern Sea (東海龍王, a deity in Chinese mythology) invites you and all the Arhats (羅漢, enlightened disciples of the Buddha) to a vegetarian meal.' Zhen then went to the feast and returned with several wish-fulfilling jewels (如意珠, Cintamani, wish-fulfilling jewel). He distributed them to all his disciples at once. Baoyun was illuminated by the light of the jewels and suddenly woke up from his dream. Therefore, this morning, we, the Dharma milk (法乳, nourishment of the Dharma), are holding a vegetarian feast for Zen Master Zhen and inviting me, Baoyun, to ascend the seat and give a Dharma talk. Everyone, tell me, is what I dreamed last night real? Is what I am saying now real? All of you here are people who have long studied with virtuous predecessors and are proficient in Zen practice. If anyone can discern it, please come out and reveal some news. Is there anyone? Is there anyone? If not, I, Baoyun, will tell another ancient public case. When the old Shakyamuni (釋迦老子, the historical Buddha) entered Parinirvana (般涅槃, the final passing away of a Buddha) on the banks of the Bhaddavati River (跋提河), Venerable Mahakasyapa (迦葉尊者, one of the Buddha's chief disciples) arrived and wept around the golden coffin. Then the World-Honored One (世尊, another name for the Buddha) manifested his two feet for him. Everyone, tell me, is it the time of Parinirvana that is real, or is it the time of manifesting the two feet that is real?' Then he said, 'Stop, stop, there is no need to say more. My Dharma is subtle and difficult to fathom.' Everyone.
增上慢者。聞必不敬信。
謝監收上堂云。人之性命事。第一須是○。欲得成此○。先須防于○。若是真○人。○○。
上堂。僧問。不昧當機請師直道。師云。捏聚放開乃舉。僧辭趙州。州云。有佛處不得住。師云。換卻爾心肝五臟。無佛處急走過。師云。雁過留聲三千里外逢人不得錯舉。師云。出門便錯。僧云。恁么則不去也。師云。種粟卻生豆州云。摘楊花摘楊花。師云。不覺日又夜。爭教人少年。
小參云。達磨西來不立文字。直指人心見性成佛。忽有個出來道。長老尋常室中愛問人如何是爾心。某甲即不會。卻問長老。如何是和尚心。老僧即向他道。卻來者里捋虎鬚。什麼心造次說向爾。他若又問。柏樹子話長老作么生會。向伊道。我有個方便有甚方便。卻須先問取首座。又問德山入門便棒。作么生會。我聞便肉戰。臨濟入門便喝。作么生會。是什麼破草鞋。直饒一時透過。也是七九六十八。
中秋上堂云。中秋月中秋月。古今盡謂尋常別。別不別。皎皎清光遍大千。任從天下紜紜說。
上堂。僧問。一代時教是個切腳。未審切那個字。師云。缽啰穰。學云學人只問一字。為什麼卻答許多。師云。七字八字。學云。也是慣得其便。師云。許多時茶飯。元來也有人知滋味。乃
【現代漢語翻譯】 現代漢語譯本 『增上慢』（zēng shàng màn，未證得聖果卻自以為證得）的人，聽聞佛法必定不會恭敬信受。
謝監收上堂開示說：『人的性命攸關之事，第一要緊的是○。想要成就這○，首先必須防備○。如果是真正的○人，○○。』
上堂開示。有僧人問：『不迷惑當下時機，請老師直截了當地說。』老師說：『捏聚放開，然後才舉揚。』僧人向趙州（Zhào zhōu，禪宗大師）告辭，趙州說：『有佛的地方不可停留。』老師說：『換卻你的心肝五臟。』『無佛的地方趕緊走過。』老師說：『雁過留聲，三千里外遇到人，不得錯誤地舉揚。』老師說：『出門便錯。』僧人說：『既然這樣，那就不去了。』老師說：『種粟卻生豆。』趙州說：『摘楊花，摘楊花。』老師說：『不覺日子又過去，怎能教人保持少年？』
小參開示說：『達磨（Dámó，菩提達摩）西來，不立文字，直指人心，見性成佛。』忽然有個人出來說：『長老您平時在室內喜歡問人什麼是你的心。我不會。反過來問長老，什麼是和尚您的心？』老僧就對他說：『卻來這裡捋虎鬚。什麼心，隨便就說給你聽。』他如果又問：『柏樹子（bǎi shù zǐ，禪宗公案）話，長老您怎麼理解？』就告訴他：『我有個方便，有什麼方便？』卻必須先問問首座。又問：『德山（Dé shān，禪宗大師）入門便棒，怎麼理解？』我聽了就肉跳心驚。臨濟（Lín jì，禪宗大師）入門便喝，怎麼理解？』是什麼破草鞋。縱然一時透過，也是七九六十三。』
中秋上堂開示說：『中秋月，中秋月，古今都說尋常無別。別不別？皎皎清光遍大千，任憑天下紛紛議說。』
上堂開示。有僧人問：『一代時教是個切腳，不知道切的是哪個字？』老師說：『缽啰穰（bō luó ráng，智慧，般若的音譯）。』學人說：『學人只問一個字，為什麼卻回答這麼多？』老師說：『七字八字。』學人說：『也是慣得其便。』老師說：『這麼長時間的茶飯，原來也有人知道滋味。』於是……
【English Translation】 English version Those with 『increased arrogance』 (zēng shàng màn, those who have not attained sainthood but falsely believe they have) will certainly not respectfully believe when hearing the Dharma.
Supervisor Xie, in his Dharma talk, said: 『The most important thing concerning human life is ○. To achieve this ○, one must first guard against ○. If one is a true ○ person, ○○.』
In a Dharma talk, a monk asked: 『Without being deluded by the present moment, please, teacher, speak directly.』 The teacher said: 『Gathering and releasing, then raising it.』 The monk bid farewell to Zhaozhou (Zhào zhōu, a Chan master), who said: 『Do not stay where there is Buddha.』 The teacher said: 『Replace your heart, liver, and other organs.』 『Quickly pass through where there is no Buddha.』 The teacher said: 『Geese leave their sound; do not mistakenly mention it to anyone you meet three thousand miles away.』 The teacher said: 『Going out the door is already a mistake.』 The monk said: 『If that's the case, then I won't go.』 The teacher said: 『Planting millet yields beans.』 Zhaozhou said: 『Picking Yang flowers, picking Yang flowers.』 The teacher said: 『Before you know it, day turns into night; how can one keep people young?』
In a short Dharma talk, he said: 『Bodhidharma (Dámó, Bodhidharma) came from the West, establishing no words, directly pointing to the human mind, seeing one's nature and becoming a Buddha.』 Suddenly, someone comes out and says: 『Elder, you usually like to ask people in the room what is your mind. I don't know. I ask you in return, Elder, what is the heart of the monk?』 The old monk would say to him: 『Coming here to stroke the tiger's whiskers. What kind of mind would I casually tell you about?』 If he asks again: 『How do you understand the story of the cypress tree (bǎi shù zǐ, a Chan koan)?』 Tell him: 『I have a convenient method, what convenient method?』 You must first ask the head monk. Also ask: 『Deshan (Dé shān, a Chan master) hits with a stick upon entering, how do you understand it?』 I feel a shiver down my spine when I hear it. Linji (Lín jì, a Chan master) shouts upon entering, how do you understand it?』 What broken straw sandals. Even if you penetrate it all at once, it is still sixty-three.』
In a Dharma talk during the Mid-Autumn Festival, he said: 『Mid-Autumn Moon, Mid-Autumn Moon, ancient and modern times all say it is ordinary and no different. Different or not different? The bright and clear light pervades the great universe, let the world say what it will.』
In a Dharma talk, a monk asked: 『The teachings of a generation are like a 'cutting foot'; I don't know which word is being cut?』 The teacher said: 『Bō luó ráng (缽啰穰, wisdom, transliteration of Prajna).』 The student said: 『I only asked one word, why do you answer so many?』 The teacher said: 『Seven words, eight words.』 The student said: 『It's just getting used to the convenience.』 The teacher said: 『So much tea and rice for so long, it turns out that some people know the taste.』 Then…
云。祖師心印好訊息處。無訊息無訊息。古篆分明。拈起也大千岌㟧。放下也凡聖同源。有時印卻諸人面門。自是諸人甘伏。不肯承當。帶累白雲受屈。且道過在什麼處。
上堂。拈起拄杖子。者個拄杖子。不從天臺南嶽得。亦不在此土西天。且道生在什麼處。若也知生處。同得受用。若也不知。遂靠卻。下座上堂舉。妙湛總持不動尊。首楞嚴王世希有。銷我億劫顛倒想。不歷僧祇獲法身。大眾。若作禪會則謗經。若作經會則謗禪。若作一團則儱侗。有人跳得出。日銷萬兩黃金。若跳不出。有處著你在。
上堂云。但知月圓月缺誰知月缺月圓。忙忙乘船過水。不知過水乘船。百年三萬六千日。等閑老卻朱顏。各自照鏡看。是什麼面孔。
上堂舉。僧問洞山。如何是善知識眼。山云。紙捻無油。若問白雲。對道。無油不點燈。雖然如是。也較洞山三千里。只是其間有個好處。有甚好處。諸人黑地裡撞著。露柱悟去也不定。
歲朝上堂云。威音王已前也恁么。威音王已后也。恁么。三世諸佛也恁么。西天四七唐土二三也恁么。前年去年也恁么。明年後年更後年外後年也恁么。忽有個出來道。和尚和尚。和尚自云。若不被他喚。住便一百年。也只恁么。復云。元正啟祚萬物咸新。去年乞火和煙得。
【現代漢語翻譯】 現代漢語譯本： 白雲（Baiyun，禪師名）說：『祖師心印的好訊息在哪裡？沒有訊息，沒有訊息。』古老的篆字清晰分明。拿起它，整個大千世界都岌岌可危；放下它，凡人和聖人的本源相同。有時它會印在每個人的面門上，但人們總是甘願屈服，不肯承擔，連累白雲也受到委屈。那麼，過錯在哪裡呢？
上堂說法時，白雲禪師拿起拄杖說：『這根拄杖，不是從天臺山（Tiantai Mountain）或南嶽（Nanyue）得來的，也不在此土或西天（Western Heaven）。那麼，它生在哪裡呢？』如果知道它生在哪裡，就能一同受用；如果不知道，就只能依靠它。下座后，禪師又舉例說：『妙湛總持不動尊（Miaozhan Zongchi Budongzun），首楞嚴王世希有（Shoulengyan Wang Shi Xiyou），銷我億劫顛倒想（Xiao wo yi jie diandao xiang），不歷僧祇獲法身（Bu li sengqi huo fashen）。』各位，如果把它當作禪會來理解，那就是誹謗經典；如果把它當作經會來理解，那就是誹謗禪。如果把它當作一個整體來理解，那就是含糊不清。如果有人能跳脫出來，每天就能消耗萬兩黃金；如果跳脫不出來，就有地方安置你。』
上堂說法時，白雲禪師說：『人們只知道月亮圓缺，誰知道月缺月圓的道理？忙忙碌碌地乘船過河，卻不知道過河是因為乘船。人生百年三萬六千日，轉眼間就老去了。各自照照鏡子看看，是什麼樣的面孔？』
上堂說法時，白雲禪師引用：『有僧人問洞山（Dongshan，禪師名）：什麼是善知識的眼睛？』洞山回答說：『紙捻無油。』如果問白雲，我會回答說：『沒有油就不能點燈。』雖然如此，也比洞山高出三千里。只是其中有個好處，有什麼好處呢？各位在黑暗中撞到露柱，或許就能因此開悟。』
歲朝上堂說法時，白雲禪師說：『威音王（Weiyin Wang，佛名）以前是這樣，威音王以後也是這樣。三世諸佛也是這樣，西天四七（指印度禪宗二十七祖）唐土二三（指中國禪宗六祖，此處或有誤）也是這樣。前年去年是這樣，明年後年更後年外後年也是這樣。』忽然有個人出來說：『和尚，和尚。』和尚自言自語道：『如果不被他叫喚，住在這裡一百年，也只是這樣。』又說：『元正啟祚，萬物咸新。去年乞火和煙得。』
【English Translation】 English version: Baiyun (Baiyun, a Chan master) said: 'Where is the good news of the ancestral master's mind-seal? No news, no news.' The ancient seal script is clear and distinct. Pick it up, and the entire great chiliocosm is in peril; put it down, and the origin of mortals and sages is the same. Sometimes it is imprinted on everyone's face, but people are always willing to submit and unwilling to take responsibility, implicating Baiyun in suffering injustice. So, where does the fault lie?'
In an ascending-the-hall Dharma talk, Baiyun Chan master picked up his staff and said: 'This staff is not obtained from Mount Tiantai (Tiantai Mountain) or Nanyue (Nanyue), nor is it in this land or the Western Heaven. So, where was it born?' If you know where it was born, you can enjoy it together; if you don't know, you can only rely on it. After descending from the seat, the Chan master gave an example: 'Miaozhan Zongchi Budongzun, Shoulengyan Wang Shi Xiyou, Xiao wo yi jie diandao xiang, Bu li sengqi huo fashen.' Everyone, if you understand it as a Chan gathering, then you are slandering the scriptures; if you understand it as a scripture gathering, then you are slandering Chan. If you understand it as a whole, then it is ambiguous. If someone can jump out of it, they can consume ten thousand taels of gold every day; if you can't jump out of it, there is a place to put you.'
In an ascending-the-hall Dharma talk, Baiyun Chan master said: 'People only know the waxing and waning of the moon, but who knows the principle of the waning and waxing of the moon? Busily crossing the river by boat, but not knowing that crossing the river is because of the boat. Life is a hundred years, thirty-six thousand days, and in the blink of an eye, one grows old. Each of you, look in the mirror and see, what kind of face is it?'
In an ascending-the-hall Dharma talk, Baiyun Chan master quoted: 'A monk asked Dongshan (Dongshan, a Chan master): What is the eye of a good advisor?' Dongshan replied: 'A paper wick without oil.' If you ask Baiyun, I would answer: 'Without oil, you cannot light a lamp.' Even so, it is still three thousand miles better than Dongshan. It's just that there is a good point in it, what is the good point? Everyone bumps into a pillar in the dark, and perhaps they can awaken because of it.'
In an ascending-the-hall Dharma talk on New Year's Day, Baiyun Chan master said: 'It was like this before Weiyin Wang (Weiyin Wang, a Buddha's name), and it is like this after Weiyin Wang. The Buddhas of the three worlds are also like this, the twenty-seven patriarchs of the Western Heaven (referring to the twenty-seven Indian Zen patriarchs) and the two or three of the Tang land (referring to the six Chinese Zen patriarchs, there may be an error here) are also like this. It was like this the year before last and last year, and it will be like this next year, the year after next, and the year after the year after next.' Suddenly someone comes out and says: 'Monk, monk.' The monk says to himself: 'If I am not called by him, even if I live here for a hundred years, it will still be like this.' He also said: 'The new year begins, and all things are renewed. Last year, I begged for fire and got smoke.'
今日擔泉帶月歸。晷運推移日南長至。當軒有直道。無人肯駐腳。孟春猶寒。伏惟。首座大眾。起居萬福蘇武牧羊海畔累日。忻然李陵望漢臺邊。終朝笑發落在甚處。仁義只從貧處斷。世情偏向富門多。
上堂。僧問。如何是本分事。師云。結舌無言。乃云。每日起來。拄卻臨濟棒吹雲門曲應趙州拍。擔仰山鍬驅溈山牛耕白雲田。七八年來漸成家活。更告諸公。每人出一隻手。共相扶助。唱歸田樂。粗羹淡飯且恁么過。何也。但願今年蠶麥熟羅睺羅兒與一文。
上堂舉南泉云。文殊普賢昨夜三更起佛見法見。各與二十棒。貶向二鐵圍山。白雲則具大慈悲。遂拍手云。曼殊。室利普賢大士不審不審。今後更敢也。無自云。一度被蛇傷。怕見斷井索。
上堂云。狗子還有佛性也無。也勝貓兒十萬倍。下座。
上堂舉。雪峰問德山。從上諸聖以何法示人。山云。我宗無語句。亦無一法與人。雪峰從此有省。後有僧問雪峰。和尚見德山。得個什麼便休去。雪峰云。我空手去空手歸。白雲今日說。向透未過者。有兩個人從東京來。問伊。什麼處來。他卻道。蘇州來。便問伊。蘇州事如何。伊道。一切尋常。雖然如是。謾白雲不過。何故只為語音各別。畢竟如何。蘇州菱邵伯藕。
上堂云。二十五
【現代漢語翻譯】 現代漢語譯本： 今日挑著泉水，伴著月光回家。時光流逝，已是冬至時節。路邊有筆直的大道，卻沒有人肯停下腳步。初春時節依然寒冷。恭祝首座和各位大眾，起居萬福。蘇武（人名）在海邊牧羊，度日艱難。李陵（人名）在望漢臺邊，終日思念故國。歡笑聲消逝在何處？仁義往往在貧困時斷絕，世俗人情總是偏向富貴人家。
上堂說法。有僧人問：『如何是本分事？』師父說：『閉口不言。』於是說：『每日起來，拄著臨濟（禪宗大師）的禪杖，吹著雲門（禪宗宗派）的曲調，應和著趙州（禪宗大師）的節拍。挑著仰山（禪宗大師）的鋤頭，驅趕著溈山（禪宗大師）的牛，耕種白雲田。七八年來漸漸成了家業。』再告訴各位：『每人伸出一隻手，共同扶持幫助，唱著歸田樂。粗茶淡飯且這樣過日子。』為什麼呢？只願今年蠶麥豐收，羅睺羅（佛陀之子）也能得到一文錢。
上堂說法，引用南泉（禪宗大師）的話說：『文殊（菩薩名）、普賢（菩薩名）昨夜三更起來，佛見、法見，各打二十棒，貶到二鐵圍山（兩座山名）。』白雲（此處指作者自己）則具有大慈悲，於是拍手說：『文殊室利（文殊菩薩的另一種稱呼），普賢大士，不審不審（不知好歹），今後還敢嗎？』無自（禪宗術語，指沒有自性）說：『一次被蛇咬傷，就害怕看見斷了的井繩。』
上堂說法：『狗子還有佛性嗎？』『也勝過貓兒十萬倍。』下座。
上堂說法，引用雪峰（禪宗大師）問德山（禪宗大師）的話：『從上諸聖用什麼法來開示世人？』德山說：『我宗門沒有語句，也沒有一法可以給人。』雪峰從此有所領悟。後來有僧人問雪峰：『和尚您見德山，得到了什麼就離開了？』雪峰說：『我空手去，空手回。』白雲今天說：『對於那些沒有完全領悟的人，』有兩個人從東京來，問他們：『從什麼地方來？』他們卻說：『蘇州來。』便問他們：『蘇州的事情怎麼樣？』他們說：『一切尋常。』雖然這樣，也瞞不過白雲。』為什麼呢？只因爲語音各別。』到底如何呢？蘇州的菱角，邵伯的藕。
上堂說法：『二十五』 English version: Today, I carry spring water and return home with the moon. Time flies, and the winter solstice has arrived. There is a straight road by the side, but no one is willing to stop. It's still cold in early spring. I respectfully wish the head monk and all the assembly, well-being in all activities. Su Wu (name of a person) herded sheep by the sea, enduring hardship day after day. Li Ling (name of a person) gazed from the Han Terrace, longing for his homeland all day long. Where has the sound of laughter disappeared to? Benevolence and righteousness often cease in poverty, and worldly affections tend to favor the wealthy.
Ascending the hall to preach. A monk asked: 'What is one's fundamental duty?' The master said: 'To shut one's mouth and say nothing.' Then he said: 'Every day I get up, I lean on Linji's (Zen master) staff, play Yunmen's (Zen sect) tune, and respond to Zhaozhou's (Zen master) rhythm. I carry Yangshan's (Zen master) hoe, drive Guishan's (Zen master) ox, and cultivate the White Cloud field. Over the past seven or eight years, I have gradually established a livelihood.' He further told everyone: 'Each person extend a hand, supporting and helping each other, singing the song of returning to the fields. Let's live like this with coarse food and plain meals.' Why? 'I only wish for a good harvest of silkworms and wheat this year, so that Rahula (Buddha's son) can also get a penny.'
Ascending the hall to preach, quoting Nanquan's (Zen master) words: 'Manjusri (name of a Bodhisattva) and Samantabhadra (name of a Bodhisattva) got up at midnight last night, with Buddha-views and Dharma-views, each receiving twenty blows and being banished to the Two Iron Ring Mountains (names of two mountains).' Baiyun (here referring to the author himself) possesses great compassion, so he clapped his hands and said: 'Manjusri Sri (another name for Manjusri Bodhisattva), Great Samantabhadra Bodhisattva, not knowing what's good for you, will you dare to do it again in the future?' Wuzi (Zen term, referring to no self-nature) said: 'Once bitten by a snake, one is afraid of seeing a broken well rope.'
Ascending the hall to preach: 'Does a dog have Buddha-nature?' 'It is ten thousand times better than a cat.' Descending from the seat.
Ascending the hall to preach, quoting Xuefeng's (Zen master) question to Deshan (Zen master): 'What Dharma did all the sages of the past use to enlighten people?' Deshan said: 'My school has no words, nor does it have a single Dharma to give to people.' Xuefeng had an awakening from this. Later, a monk asked Xuefeng: 'Venerable, what did you get when you saw Deshan that you left?' Xuefeng said: 'I went empty-handed and returned empty-handed.' Baiyun says today: 'For those who have not fully understood,' there are two people who came from Tokyo, and asked them: 'Where did you come from?' They said: 'From Suzhou.' Then asked them: 'How are things in Suzhou?' They said: 'Everything is ordinary.' Even so, they cannot deceive Baiyun.' Why? 'Only because the voices are different.' What is it after all? Suzhou's water chestnuts, Shaobo's lotus roots.
Ascending the hall to preach: 'Twenty-five'
【English Translation】 Today, carrying spring water, I return home under the moonlight. The days pass, and the winter solstice arrives. There is a straight path by the hall, but no one stops. Early spring is still cold. I respectfully wish the Abbot and the assembly well. Su Wu (person's name) herded sheep by the sea, enduring hardship daily. Li Ling (person's name) gazed from the Han Terrace, longing for his homeland all day long. Where has laughter gone? Benevolence and righteousness cease in poverty, while worldly affections favor the wealthy. Ascending the hall, a monk asked: 'What is one's fundamental duty?' The master said: 'To shut one's mouth and say nothing.' He continued: 'Every day I rise, I lean on Linji's (Zen master) staff, play Yunmen's (Zen sect) tune, and respond to Zhaozhou's (Zen master) beat. I carry Yangshan's (Zen master) hoe, drive Guishan's (Zen master) ox, and cultivate the White Cloud field. Over the past seven or eight years, I have gradually built a home.' He added: 'I ask each of you to lend a hand, supporting and helping each other, singing the song of returning to the fields. Let us live simply with coarse food and plain meals.' Why? 'I only wish for a good harvest of silkworms and wheat this year, so that Rahula (Buddha's son) can also receive a penny.' Ascending the hall, quoting Nanquan (Zen master): 'Manjusri (Bodhisattva's name) and Samantabhadra (Bodhisattva's name) arose at midnight last night, with Buddha-views and Dharma-views, each receiving twenty blows and being banished to the Two Iron Ring Mountains (mountain names).' Baiyun (referring to the speaker) has great compassion, so he clapped his hands and said: 'Manjusri Sri (another name for Manjusri Bodhisattva), Great Samantabhadra Bodhisattva, not knowing what's good for you, would you dare to do it again?' Someone said: 'Once bitten by a snake, one fears a broken well rope.' Ascending the hall: 'Does a dog have Buddha-nature?' 'It is ten thousand times better than a cat.' Descending from the seat. Ascending the hall, quoting Xuefeng (Zen master) asking Deshan (Zen master): 'What Dharma did all the sages of the past use to instruct people?' Deshan said: 'My school has no words, nor does it have a single Dharma to give to people.' Xuefeng had an awakening from this. Later, a monk asked Xuefeng: 'Venerable, what did you gain from seeing Deshan that you left?' Xuefeng said: 'I went empty-handed and returned empty-handed.' Baiyun says today: 'For those who have not fully understood,' there are two people who came from Tokyo, and asked them: 'Where did you come from?' They said: 'From Suzhou.' Then asked them: 'How are things in Suzhou?' They said: 'Everything is ordinary.' Even so, they cannot deceive Baiyun.' Why? 'Only because the voices are different.' What is it after all? Suzhou's water chestnuts, Shaobo's lotus roots. Ascending the hall: 'Twenty-five'
年坐這曲錄木頭上。舉古舉今則不無。只是未曾道著第一句。眾中莫有具。大慈悲者。試出來道看。也要眾人共知。兼乃平生行腳。有么有么。莫道無。忽有個出來卻問。如何是第一句。白雲不免向他道。放么作么。
上堂云。難難幾何般。易易沒巴鼻。好好催人老。默默從此得。過這四重關了。泗洲人見大。聖參。
上堂云。是法不可示。言詞相寂滅。這兩句猶較些子。忽遇羚羊掛角時如。何直上指。雲天天久立。
上堂。僧問如何是佛。師云。口是禍門。乃云。今日上元之節。處處燈光皎潔。不知天意如何。瑞雪翻為苦雪。貧窮變作殭蠶。烏龜凍得成鱉。唯有四海禪流。個個眼中添屑。何故不說不說。下座。
請化主上堂云。造化之功。祖宗門下。作天地發生之氣。春夏秋冬。決含靈顛倒之心。常樂我凈。若據衲僧用處。又且不然。變大地為黃金。攪長河為酥酪。猶未稱白雲在。忽有個漢出來道。似恁說話。只是個貪心不足漢。自云道著。參。
上堂舉。達磨大師云誰得吾正宗。出來與汝證明。尼總持云。據某見處。如慶喜見阿閦佛國。一見更不再見。達磨云。汝得吾皮。道育云。據某見處。實無一法當情。磨云。汝得吾肉。二祖禮三拜依位而立。磨云。汝得吾髓。師云。當時若
【現代漢語翻譯】 現代漢語譯本：
（白雲和尚）坐在曲錄木頭上。說古說今，總不免落入窠臼。只是還沒有說到第一句。大眾中莫非有具大慈悲心的人，試著出來說看。也要讓眾人都知道。兼之我平生行腳參訪，有沒有這樣的人？不要說沒有。如果忽然有個人出來問：『如何是第一句？』白雲我不免要向他道：『放么？作么？』
上堂說法：『難，難在何處？易，易又在哪裡？好好地催人衰老，默默地從此領悟。』過了這四重關，泗洲人見了（大）聖（僧）。
上堂說法：『是法不可示，言詞相寂滅。』這兩句還算可以。忽然遇到羚羊掛角的時候，如何直指？（白雲和尚說）雲天天久立。
上堂說法。有僧人問：『如何是佛？』（白雲）和尚說：『口是禍門。』於是說：『今日是上元節，處處燈光皎潔。不知天意如何，瑞雪反而成了苦雪，貧窮變成了殭蠶，烏龜凍得成了鱉。唯有四海禪流，個個眼中添屑。』為什麼不說？為什麼不說？（說完）下座。
請化主上堂說法：『造化之功，祖宗門下。』（能）作天地發生之氣，春夏秋冬。（能）決斷含靈顛倒之心，常樂我凈。如果按照衲僧的用處來說，又不是這樣。變大地為黃金，攪長河為酥酪，還不能稱白雲（和尚）的心意。如果有個漢子出來說：『像你這樣說話，只是個貪心不足的人。』（這人）自以為說對了。參！
上堂舉例。（菩提）達磨（大師）說：『誰得到了我的正宗？出來與你證明。』尼總持說：『依我所見，如慶喜（阿難）見了阿閦（chù）佛國，一見更不再見。』達磨（大師）說：『你得到了我的皮。』道育說：『依我所見，實在沒有一法可以當情。』（菩提）達磨（大師）說：『你得到了我的肉。』二祖（慧可）禮拜三次，依位而立。（菩提）達磨（大師）說：『你得到了我的髓。』（白雲和尚）說：『當時如果……』
【English Translation】 English version:
(Baiyun, the monk) sat on the curved wooden stool. Speaking of the past and the present, one cannot avoid falling into clichés. But the first sentence has not yet been spoken. Among the assembly, is there anyone with great compassion who can try to speak it? It is also necessary for everyone to know. Moreover, in my lifelong pilgrimage, is there such a person? Don't say there isn't. If suddenly someone comes out and asks: 'What is the first sentence?' Baiyun cannot help but say to him: 'Release? What to do?'
Ascending the hall to preach: 'Difficult, what is difficult? Easy, where is easy? Good, good urges people to age, silently comprehend from this.' After passing these four levels, the people of Sizhou saw the (Great) Saint (Monk).
Ascending the hall to preach: 'The Dharma cannot be shown, words and speech are extinguished.' These two sentences are still acceptable. Suddenly encountering a gazelle hanging its horns, how to point directly? (Baiyun, the monk) said, 'The clouds stand for a long time.'
Ascending the hall to preach. A monk asked: 'What is Buddha?' (Baiyun) the monk said: 'The mouth is the gate of disaster.' Then he said: 'Today is the Lantern Festival, the lights are bright everywhere. I don't know what the will of heaven is, auspicious snow has turned into bitter snow, poverty has turned into stiff silkworms, and turtles have frozen into turtles. Only the Chan monks of the four seas, each with dust in their eyes.' Why not speak? Why not speak? (After speaking) he descended from the seat.
Inviting the chief benefactor to ascend the hall to preach: 'The work of creation, under the ancestors.' (It can) create the energy of heaven and earth, spring, summer, autumn, and winter. (It can) decide the inverted hearts of sentient beings, permanence, bliss, self, and purity. If according to the use of the monks, it is not like this. Transforming the earth into gold, stirring the long river into ghee, still cannot satisfy the mind of Baiyun (the monk). If a man comes out and says: 'Speaking like you, you are just a greedy person.' (This person) thinks he is right. Meditate!
Ascending the hall to give an example. (Bodhi) Dharma (Master) said: 'Who has obtained my true lineage? Come out and I will prove it to you.' Nun Zongchi said: 'According to my view, like Qingxi (Ananda) seeing the Akshobhya Buddha Land, one sight and no more.' Dharma (Master) said: 'You have obtained my skin.' Daoyu said: 'According to my view, there is really no Dharma that can be appropriate.' (Bodhi) Dharma (Master) said: 'You have obtained my flesh.' The Second Ancestor (Huike) bowed three times and stood in his position. (Bodhi) Dharma (Master) said: 'You have obtained my marrow.' (Baiyun, the monk) said: 'At that time, if...'
見他三人恁么道。各人好與三十棒。只如白雲。今日也合吃二十九棒。留一棒與汝諸人。其間若有知痛癢者。不辜負先聖。亦乃得見白雲。其或未知。堂里吃粥吃飯。更須爛嚼多見。是渾圇吞卻。
上堂舉。釋迦如來往忉利天為母說法。優填王思佛命匠人雕栴檀像。及至世尊下來。像亦出迎。諸人且道。下來底是。出迎底是。又教中道。如來者無所從來亦無所去。莫是法身無來去。化身有來去么。若人於此見得。日銷萬兩黃金。其或未然。草鞋錢教什麼人還。
上堂云。說禪被禪纏。不說卻成現。若真個不說。真個好方便。如馬前相撲。似霹靂閃電。會即大富貴。不會空對面。
因齋上堂云。不寒不暖喜春遊。士女傾心結預修。自覺一生如幻夢。始知百歲類浮漚。子規啼處真訊息。芍葯開時野興幽。此個門風誰會得。等閑白卻少年頭。
上堂云。前回底今日使不著。今日底后次使不著。使不著說不著重遭撲。自古至如今。誰錯誰不錯。忽有個出來道。白雲不是今日錯也。自云錯錯。下座。
師一日持錫繞方丈行問僧。還有屬牛人問命么。無對。遂云。孫臏今日開舖。並無一人垂顧。可惜三尺龍鬚。喚作尋常破布。
上堂云。有一則奇特因緣。舉似諸人。欲說又被說礙。不說又被
不說礙。欲舉山河大地又被山河大地礙。從教頭上且安頭。真金不博鍮。丈夫意如此。快樂百無憂。
上堂舉。僧問曹山。佛未出世時如何。山云。曹山不如。出世后如何。山云。不如曹山。師云。若以世諦觀之。曹山合吃二十棒。若以祖道觀之。白雲合吃二十棒。然雖如是。棒頭有眼。兩人中一人全肯一人全不肯。若人點檢得出。許你具半隻眼。
上堂云。爾等諸人。見老和尚鼓動唇吻豎起拂子。便作勝解。及乎山禽聚集牛動尾巴。卻將作等閑。殊不知。檐聲不斷前宵雨。電影還連后夜雷。
上堂云。釋迦已滅彌勒未生。森羅萬象推向一邊。且作么生是爾諸人常住法身。乃云。有功無功莫使腹空。
請供頭修造上堂云。白雲今日權將大宋世界。作一面棋盤。先將東嶽太山南嶽衡山西嶽華山北嶽恒山中嶽嵩山。定卻五方。次將五臺峨嵋支提羅浮。以為相助。左畔則斜飛雁陣。右邊則虎口雙關。遂舉手云。且道這一著落在什麼處。若知落處。便為敵手。若也未然。白雲試通個訊息。十九條平路。爭功勢未休。莫教一著錯。敗子卒難收。
正旦上堂。元正啟祚。西天此土。萬物咸新。獬豸麒麟。應時納祐。誠言不謬。孟春猶寒。種種多般。伏惟首座大眾。普天齊用洎諸知事懷才抱。義並諸
【現代漢語翻譯】 現代漢語譯本： 不要說妨礙。想要舉起山河大地，卻又被山河大地所妨礙。不如就在頭上安個頭。真正的黃金不與黃銅相博。大丈夫的心意就是這樣，快樂無憂。
上堂說法時，舉例說：有僧人問曹山（禪師名號）。佛未出世時是什麼樣的？曹山回答：『曹山不如。』出世后又是什麼樣的？曹山回答：『不如曹山。』白雲（此處指白雲庵的禪師）說：如果用世俗的眼光來看，曹山應該挨二十棒。如果用祖師的道來看，白雲也應該挨二十棒。雖然如此，棒頭也是有眼的，兩人中一人完全認可，一人完全不認可。如果有人能辨別出來，就允許你具有半隻眼。
上堂說法時說：你們這些人，見到老和尚鼓動嘴唇，豎起拂塵，就妄作勝解。等到山裡的鳥聚集，牛搖動尾巴，卻把它當作等閑之事。殊不知，屋檐滴水的聲音，一直不斷地延續著昨夜的雨聲，閃電還連線著后夜的雷聲。
上堂說法時說：釋迦（釋迦牟尼佛）已經滅度，彌勒（彌勒菩薩）尚未降生，將森羅萬象推向一邊。那麼，什麼是你們這些人常住的法身呢？於是說：有功也好，無功也好，不要讓肚子空著。
請供頭修造時上堂說法：白雲今天權且將大宋的世界，當作一面棋盤。先將東嶽泰山、南嶽衡山、西嶽華山、北嶽恒山、中嶽嵩山，確定五方的位置。其次將五臺山、峨眉山、支提山、羅浮山，作為輔助。左邊則是斜飛的雁陣，右邊則是虎口雙關。於是舉起手說：那麼，這一著棋落在什麼地方呢？如果知道落點，便是敵手。如果不知道，白雲試著透露個訊息：十九條平坦的道路，爭奪功勢還沒有停止。不要因為一步錯棋，導致全盤皆輸，敗局難以挽回。
正月初一上堂說法：新年伊始，無論是西天還是此土，萬物都煥然一新。獬豸（古代神獸）、麒麟（古代神獸），應時而降福。誠實的話語沒有謬誤。雖然孟春時節仍然寒冷，種種事物繁多。希望首座和大眾，普天之下都一樣，所有的知事都懷才抱義，以及各位……
【English Translation】 English version: Don't say 'obstacle'. Wanting to lift mountains and rivers, yet being obstructed by mountains and rivers. It's better to just place a head on top of the head. True gold doesn't compete with brass. A true man's intention is like this, happy and without worries.
In an elevated sermon, he cited: A monk asked Caoshan (name of a Zen master), 'What was it like before the Buddha appeared in the world?' Caoshan replied, 'Caoshan is not as good.' 'What is it like after he appeared in the world?' Caoshan replied, 'Not as good as Caoshan.' The White Cloud (referring to the Zen master of White Cloud Temple here) said, 'If viewed with worldly eyes, Caoshan deserves twenty blows. If viewed with the ancestral way, White Cloud also deserves twenty blows. Even so, there are eyes on the stick. One person fully agrees, and one person fully disagrees. If someone can discern it, they are allowed to have half an eye.'
In an elevated sermon, he said: 'You people, when you see the old monk moving his lips and raising his whisk, you make presumptuous interpretations. When mountain birds gather and cows wag their tails, you treat it as trivial. Little do you know that the sound of dripping eaves continues the rain of the previous night, and lightning still connects to the thunder of the following night.'
In an elevated sermon, he said: 'Shakyamuni (Shakyamuni Buddha) has already passed away, and Maitreya (Maitreya Bodhisattva) has not yet been born. Pushing aside all the myriad phenomena, then what is the constantly abiding Dharma body of you all?' Then he said: 'Whether there is merit or no merit, don't let your belly be empty.'
During the construction requested by the patrons, in an elevated sermon, he said: 'Today, White Cloud will temporarily take the world of the Great Song Dynasty as a chessboard. First, set the positions of the five directions with Mount Tai of the East, Mount Heng of the South, Mount Hua of the West, Mount Heng of the North, and Mount Song of the Center. Next, take Mount Wutai, Mount Emei, Mount Zhi, and Mount Luofu as assistance. On the left is the slanting flying geese formation, and on the right is the double pass of the tiger's mouth.' Then he raised his hand and said: 'So, where does this move fall? If you know the landing point, you are an opponent. If you don't know, White Cloud will try to reveal a message: On the nineteen flat roads, the struggle for merit has not stopped. Don't let one wrong move lead to total defeat, making it difficult to recover.'
On the first day of the New Year, in an elevated sermon: 'The New Year begins, and whether in the Western Heaven or here on Earth, all things are renewed. Xie Zhi (ancient mythical beast), Qilin (ancient mythical beast), bestow blessings in due season. Honest words are not false. Although it is still cold in early spring, there are many kinds of things. I hope that the chief seat and the assembly, all under heaven are the same, all the affairs hold talent and embrace righteousness, and all the...'
化主如龍似虎尊體起居萬。福直是如金如。玉歲歲三百六。十管取粥足飯足。
因齋上堂云。二月中春物象鮮。盡塵沙界一般天。蒼莓雨洗去冬雪。野火風飄昨夜煙。危嶺乍聞猿嘯日。長江時見客乘船。人生幾度逢斯景。好是誠心種福田。
端午上堂。僧問。今朝五月五。權罷䒵蕓鼓。雖是無事人。亦請燒一炷。師云。急急如律令。進云。也待小鬼做個伎倆。師云。鍾馗嚇你。乃云。今日端午節。白雲有一道神符也。有些小靈驗。不敢隱藏。舉似諸人。一要今上皇帝太皇太后聖躬萬歲。二要合朝卿相文武百官州縣采寮常居祿位。三要萬民樂業雨順風調。有個符使卻來報白雲道。諸處盡去遍。只為神通小。不柰一件事何。遂問他是甚事。使云。禪和子鼻孔遼天。白雲向伊說。莫道你我尚不柰何。然雖如是。澤廣藏山理能伏豹。畢竟如何。一抽三二添四。黃牛角向天。八腳垂過鼻。急急。下座。
上堂舉。尼問趙州。如何是密密意。州于尼腕上掐一掐。尼云。和尚猶有這個在。州云。你猶有這個在。師云。此尼若是個人。但向他道。也放和尚不得。
上堂。僧問。天下人舌頭。盡被白雲坐斷。只如白雲舌頭。未審是什麼人坐斷。師云。東村王大翁。乃云。日用事無別。憑君為甄別。若於言上會。
【現代漢語翻譯】 現代漢語譯本： 化主（指募集齋飯的主人）如龍似虎，祝願您身體健康萬福，就像金玉一樣珍貴。年年歲歲都能保證粥飯充足。 因齋上堂開示說：二月中春，萬物呈現出鮮活的景象，整個塵沙世界都是一樣的晴朗天空。蒼苔經過雨水洗滌，洗去了冬天的殘雪，原野上的野火被風吹散，消散了昨夜的煙霧。在陡峭的山嶺上，偶爾能聽到猿猴在陽光下啼叫，在寬闊的長江上，時常能看到旅客乘坐的船隻。人生能有幾次遇到這樣的美景呢？最好是誠心誠意地種植福田。 端午節上堂。有僧人問道：『今天五月五，暫時停止了劃龍舟敲鼓的活動。即使是無事之人，也請允許我燒一炷香。』白雲禪師說：『急急如律令。』僧人又說：『也想讓小鬼表演個伎倆。』禪師說：『鍾馗會嚇唬你。』於是開示說：『今天端午節，白雲我有一道神符。』這道神符有些小小的靈驗，不敢隱藏，告訴各位。第一，祝願當今皇帝和太皇太后聖體安康，萬壽無疆。第二，祝願朝廷的各位卿相、文武百官、各州縣的官員都能常居祿位。第三，祝願萬民安居樂業，風調雨順。』有個符使回來稟告白雲禪師說：『各處都去遍了，只是因為神通太小，有一件事沒有辦法。』於是問他是什麼事。符使說：『禪和子的鼻孔朝天。』白雲禪師對他說：『不要說你我尚且沒有辦法，即使是這樣，恩澤廣大可以藏山，道理能夠馴服豹子。』究竟如何呢？一抽三，二添四，黃牛角朝天，八隻腳垂過鼻子。急急。』說完下座。 上堂時引用：有尼姑問趙州禪師：『如何是密密意？（什麼是秘密的含義？）』趙州禪師在尼姑的手腕上掐了一下。尼姑說：『和尚你還有這個在。』趙州禪師說：『你還有這個在。』白雲禪師說：『這位尼姑如果是個明白人，就應該對他說：『也放你和尚不得。（也饒不了你這個和尚。）』 上堂。有僧人問道：『天下人的舌頭，都被白雲禪師您給截斷了，那麼白雲禪師您的舌頭，不知道是被什麼人截斷的？』白雲禪師說：『東村的王大翁。』於是開示說：『日常所用的事物並沒有什麼特別的，希望各位能夠仔細辨別。如果能在言語上有所領會，
【English Translation】 English version: May the chief benefactor (the one who provides the meal) be as strong as a dragon and a tiger. I wish you good health and boundless blessings, as precious as gold and jade. May you have enough porridge and rice every year. During the meal offering, he gave a Dharma talk, saying: 'In the middle of the second month of spring, all things present a fresh appearance. The entire world of dust and sand shares the same clear sky. The green moss, washed by the rain, has cleared away the winter snow. The wild fire in the fields, scattered by the wind, has dissipated the smoke of last night. On the steep mountain ridges, one can occasionally hear monkeys calling in the sunlight. On the wide Yangtze River, one can often see boats carrying passengers. How many times in life can one encounter such beautiful scenery? It is best to sincerely cultivate the field of blessings.' Duanwu Festival Dharma Talk. A monk asked: 'Today is the fifth day of the fifth month. The dragon boat races and drum beating are temporarily suspended. Even for those who have nothing to do, please allow me to burn a stick of incense.' Zen Master Baiyun said: 'Hurry, hurry, as the law commands.' The monk added: 'I would also like a little ghost to perform a trick.' The Zen master said: 'Zhong Kui will scare you.' Then he gave a Dharma talk, saying: 'Today is the Duanwu Festival. I, Baiyun, have a divine talisman.' This talisman has some small efficacy, and I dare not hide it, so I tell everyone. First, I wish the current Emperor and the Empress Dowager good health and longevity. Second, I wish all the court officials, civil and military, and the officials of all prefectures and counties, to remain in their positions. Third, I wish the people to live in peace and prosperity, and for favorable weather. A talisman messenger returned and reported to Zen Master Baiyun: 'I have been everywhere, but because my supernatural powers are too small, there is one thing I cannot do.' So he asked what it was. The messenger said: 'The nostrils of the Chan monks point to the sky.' Zen Master Baiyun said to him: 'Don't say that you and I are still helpless. Even so, great grace can hide mountains, and reason can subdue leopards.' What is it after all? One draws three, two adds four, the horns of the yellow ox point to the sky, and eight feet hang over the nose. Hurry, hurry.' After speaking, he descended from the seat. During a Dharma talk, he quoted: A nun asked Zen Master Zhaozhou: 'What is the secret meaning? (如何是密密意)' Zen Master Zhaozhou pinched the nun's wrist. The nun said: 'Venerable monk, you still have this.' Zen Master Zhaozhou said: 'You still have this.' Zen Master Baiyun said: 'If this nun were an enlightened person, she should say to him: 'I won't let you off, monk. (也放和尚不得)' During a Dharma talk, a monk asked: 'The tongues of all the people in the world have been cut off by you, Zen Master Baiyun. I wonder, whose tongue has cut off your tongue, Zen Master Baiyun?' Zen Master Baiyun said: 'Wang Da Weng of Dongcun.' Then he gave a Dharma talk, saying: 'The things used daily are not different. I hope everyone can carefully discern them. If you can understand through words,'
知君打不徹。不于言上會。心頭似火熱。先過趙州關。剪斷白雲舌。不負先聖恩。歸堂且憩歇。
上堂云。若要天下橫行。見老和尚打鼓升堂。七十三八十四。將拄杖驀口便筑然雖如是。拈卻門前上馬臺。剪斷五色索。方始得安樂。
小參。僧問。德山不答話。千古把斷要津。白雲今夜小參。未審如何施設。師云。我不可承嗣端和尚不得也。學云作家宗師天然有在。師云。是何言歟。進云。只者個又為甚人施設。師云。你還信得及么。進云。教某甲作么生信師云。你是會來問不會來問。進云。某甲卻是不會來問。師云。昨日也恁答一僧來。進云。今日為甚卻干戈相待。師云。只為買賣不當價。進云。壓良為賤則得。爭柰有諸方在。師云。大眾看取者一員禪客。進云。放過一著。師云噓。乃舉。陸亙大夫問南泉。弟子家中有一片石。也曾坐也曾臥。擬欲鐫作佛得么。泉云得。陸雲。莫不得么。泉云不得。大眾。夫為善知識。須明抉擇。為什麼他人道得也道得。他人道不得也。道不得。還知南泉落處么。白雲不惜眉毛。與你注破。得又是誰道來。不得又是誰道來。你若更不會。老僧今夜為你作個樣子。乃舉手云。將三界二十八天作個佛頭。金輪水際作個佛腳。四大洲作個佛身。雖然作此佛兒子了。你諸人又卻
【現代漢語翻譯】 現代漢語譯本 知你未能徹底領悟，不要在言語表面尋求真理。心中如火般焦急，先要通過趙州（Zhaozhou，禪宗大師）的關卡。剪斷如白雲般飄忽不定的言語，才不辜負先賢的恩德，回禪堂休息吧。
上堂說法時說：想要在天下自由自在地行走，就要看老和尚我擊鼓升座。七十三歲，八十四歲（意指人生無常）。用拄杖對著嘴巴就打下去。雖然如此，也要拋棄門前的上馬臺（比喻外在形式），剪斷五彩的繩索（比喻世俗的牽絆），才能得到安樂。
小參時，有僧人問：德山（Deshan，禪宗大師）不回答問題，千百年來把守著重要的關口。白雲（Baiyun，即白雲守端禪師，本段講述者）今晚小參，不知如何施展？白雲說：我不能繼承端和尚（Duan Heshang，白雲守端的老師）的衣缽啊。僧人說：真正的宗師自然有其獨特之處。白雲說：這是什麼話？僧人進一步說：那麼，這又是為誰施展的呢？白雲說：你還相信我嗎？僧人說：叫我如何相信？白雲說：你是明白了來問，還是不明白來問？僧人說：我確實是不明白才來問的。白雲說：昨天我也是這樣回答一個僧人的。僧人說：今天為何卻要兵戎相見？白雲說：只因爲買賣不合算。僧人說：壓良為賤還可以，但奈何還有其他方家在。白雲說：大家看看這位禪客。僧人說：放過我這一著吧。白雲說：噓。 於是舉例說：陸亙（Lu Xuan，人名）大夫問南泉（Nanquan，禪宗大師）：弟子家中有一塊石頭，也曾坐過也曾躺過，想把它雕刻成佛可以嗎？南泉說：可以。陸亙問：難道沒有不可以的時候嗎？南泉說：不可以。各位，作為善知識（Shanzhishi，指可以引導人們走向正道的良師益友），必須明辨決斷。為什麼別人說可以，你也說可以；別人說不可以，你也說不可以？你們知道南泉的用意嗎？白雲我不惜眉毛（比喻不惜代價），為你們點破。『可以』是誰說的？『不可以』又是誰說的？如果你們還是不明白，老僧今晚為你們做個樣子。於是舉起手說：將三界二十八天（Sanjie Ershibatian，佛教宇宙觀中的世界）當作佛頭，金輪水際（Jinlun Shuiji，佛教宇宙觀中的地理概念）當作佛腳，四大洲（Sida Zhou，佛教宇宙觀中的地理概念）當作佛身。雖然造出了這樣的佛像，你們卻又……
【English Translation】 English version Knowing you haven't thoroughly grasped it, don't seek truth in the surface of words. With your heart burning with impatience, first pass through the barrier of Zhaozhou (Zhaozhou, a Zen master). Cut off the tongue of fleeting clouds, only then will you not fail the kindness of the ancient sages; return to the hall and rest.
Ascending the hall to preach, he said: If you want to roam freely under heaven, watch the old monk beat the drum and ascend the seat. Seventy-three, eighty-four (implying the impermanence of life). Strike the mouth with the staff. Even so, discard the mounting platform before the gate (a metaphor for external forms), cut off the five-colored ropes (a metaphor for worldly entanglements), only then can you attain peace and joy.
During a small gathering, a monk asked: Deshan (Deshan, a Zen master) does not answer questions, guarding the important pass for thousands of years. Baiyun (Baiyun, i.e., Zen Master Baiyun Shouduan, the speaker of this passage) is holding a small gathering tonight, I wonder how he will proceed? Baiyun said: I cannot inherit the mantle of Duan Heshang (Duan Heshang, Baiyun Shouduan's teacher). The monk said: A true master naturally has his unique qualities. Baiyun said: What are you saying? The monk further asked: Then, for whom is this being displayed? Baiyun said: Do you still believe me? The monk said: How should I believe you? Baiyun said: Are you asking because you understand, or because you don't understand? The monk said: I am indeed asking because I don't understand. Baiyun said: Yesterday I answered a monk in the same way. The monk said: Why are we facing each other with hostility today? Baiyun said: Only because the trade is not a fair price. The monk said: Forcing the good into cheapness is possible, but what about the other experts? Baiyun said: Everyone, look at this Zen traveler. The monk said: Let me off this time. Baiyun said: Hush. Then he cited an example: Minister Lu Xuan (Lu Xuan, a personal name) asked Nanquan (Nanquan, a Zen master): I have a piece of stone at home, which I have sat on and laid on. Can I carve it into a Buddha? Nanquan said: Yes. Lu Xuan asked: Is there no time when it is not possible? Nanquan said: No. Everyone, as a good advisor (Shanzhishi, referring to a good teacher and friend who can guide people to the right path), one must be discerning and decisive. Why do you say 'yes' when others say 'yes,' and 'no' when others say 'no'? Do you know Nanquan's intention? Baiyun, I will not spare my eyebrows (a metaphor for sparing no cost) to reveal it to you. Who said 'yes'? Who said 'no'? If you still don't understand, the old monk will make a model for you tonight. Then he raised his hand and said: Take the Twenty-eight Heavens of the Three Realms (Sanjie Ershibatian, the Buddhist cosmology) as the Buddha's head, the edge of the Golden Wheel (Jinlun Shuiji, a geographical concept in Buddhist cosmology) as the Buddha's feet, and the Four Great Continents (Sida Zhou, a geographical concept in Buddhist cosmology) as the Buddha's body. Although such a Buddha has been created, you all...
在那裡安身立命。大眾還會。也未老僧作第二個樣子去也。將東弗于逮作一個佛。南贍部洲作一個佛。西瞿耶尼作一個佛。北郁單越作一個佛。草木叢林是佛。蠢動含靈是佛既恁么。又喚什麼作眾生。還會也未。不如東弗于逮還他東弗于逮。南贍部洲還他南贍部洲。西瞿耶尼還他西瞿耶尼。北郁單越還他北郁單越。草木叢林還他草木叢林。蠢動含靈還他蠢動含靈。所以道。是法住法位。世間相常住。既恁么。你又喚什麼作佛。還會么。忽有個漢出來道。白雲休寐語。大眾記取這一轉。
上堂云。平生百了千當底正好吃棒。且道。過在什麼處。打你百了千當。
上堂云。去聖時遙人多懈怠。逆則生嗔順則生愛。且道。作么生是不嗔不愛東海剪刀西番皮袋。
上堂。僧問。承師有言。山前一片閑田地。只如威音王已前。未審什麼人為主。師云。問取寫契書人。學云。和尚為甚倩人來。答師云。只為你教別人問。學云。與和尚平出去也。師云。大遠在。乃云。五目莫睹其容。二聽絕聞其響。有功者罰無功者賞。拈鬚彌山秤來二兩。忽有個道。一方知識為什麼大秤秤人物事。自云。官不容針私通車馬。
謝街坊上堂云。街坊昨日將一把沙到方丈前。一見老僧劈面便撒。賴遇老僧先見衫袖。一遮並不妨
【現代漢語翻譯】 現代漢語譯本： 在那裡安身立命。大眾還會。我也不會像老和尚那樣做第二個樣子。把東弗于逮（四大部洲之一，位於東方）當作一個佛，南贍部洲（四大部洲之一，我們所居住的洲）當作一個佛，西瞿耶尼（四大部洲之一，位於西方）當作一個佛，北郁單越（四大部洲之一，位於北方）當作一個佛，草木叢林是佛，蠢動含靈是佛。既然這樣，又叫什麼做眾生呢？明白了嗎？不如東弗于逮還它東弗于逮，南贍部洲還它南贍部洲，西瞿耶尼還它西瞿耶尼，北郁單越還它北郁單越，草木叢林還它草木叢林，蠢動含靈還它蠢動含靈。所以說，『是法住法位，世間相常住。』既然這樣，你又叫什麼做佛呢？明白了嗎？如果有人出來說，『白雲休寐語』，大家記住這一轉變。
上堂時說，『平生百了千當的人，正好吃棒。』那麼，過錯在哪裡呢？打你這個百了千當的人。
上堂時說，『去聖遠的時代，人們大多懈怠。逆著就產生嗔恨，順著就產生愛戀。』那麼，怎樣才能不嗔不愛呢？東海的剪刀，西番的皮袋。
上堂。有僧人問，『聽師父您說，山前有一片閑田地，那麼在威音王（過去七佛之首）之前，不知道是誰做主呢？』師父說，『去問寫契約的人。』學人說，『和尚您為什麼請人來呢？』師父回答說，『就因為你教別人問。』學人說，『與和尚您平分出去吧。』師父說，『差遠了。』於是說，『五目不能看見它的容貌，二聽不能聽到它的聲響。有功的人受罰，無功的人受賞。拿須彌山（佛教宇宙觀中的山）的秤來稱只有二兩。』如果有人說，『一方的知識分子為什麼用大秤來稱量人物？』自己回答說，『官府不容針，私下裡卻能通行車馬。』
感謝街坊時上堂說，『街坊昨天拿一把沙子到方丈前，一見到老僧就劈頭蓋臉地撒來。幸虧老僧先看見了，用衣袖一遮，一點也沒妨礙。』
【English Translation】 English version: Settle down and live there. The assembly will understand. I, the old monk, will not act in a second manner. Take Dongfuyudai (one of the four major continents, located in the east) as a Buddha, Nanchanbuzhou (one of the four major continents, the continent we live on) as a Buddha, Xijuyeni (one of the four major continents, located in the west) as a Buddha, Beijuluzhou (one of the four major continents, located in the north) as a Buddha, grass and trees are Buddha, and all sentient beings are Buddha. Since this is the case, what is called sentient beings? Do you understand? It is better to return Dongfuyudai to Dongfuyudai, Nanchanbuzhou to Nanchanbuzhou, Xijuyeni to Xijuyeni, Beijuluzhou to Beijuluzhou, grass and trees to grass and trees, and all sentient beings to all sentient beings. Therefore, it is said, 'The Dharma abides in its position, and the characteristics of the world are constant.' Since this is the case, what do you call Buddha? Do you understand? If someone comes out and says, 'Baiyun's sleeping words,' everyone should remember this transformation.
Ascending the hall, he said, 'Those who are proficient in everything are best beaten with a stick.' So, where is the fault? Beating you who are proficient in everything.
Ascending the hall, he said, 'In the era far from the sages, people are mostly lazy. Going against it produces anger, and following it produces love.' So, how can one be without anger and without love? The scissors of the East Sea, the leather bag of the Western Regions.
Ascending the hall. A monk asked, 'Hearing the master say, there is a piece of idle land in front of the mountain, then before Weiyin Wang (the first of the past seven Buddhas), who was in charge?' The master said, 'Go ask the person who wrote the contract.' The student said, 'Why did the monk hire someone?' The master replied, 'Just because you taught others to ask.' The student said, 'Let's divide it equally with the monk.' The master said, 'Far from it.' Then he said, 'The five eyes cannot see its appearance, and the two ears cannot hear its sound. Those who have merit are punished, and those who have no merit are rewarded. Take Mount Sumeru (the mountain in the Buddhist cosmology) as a scale and it only weighs two taels.' If someone says, 'Why does a local intellectual use a large scale to weigh people?' He answers himself, 'The government does not allow needles, but privately it can allow carriages and horses to pass through.'
Ascending the hall to thank the neighbors, he said, 'Yesterday, the neighbors brought a handful of sand to the abbot's room, and as soon as they saw the old monk, they threw it all over his face. Fortunately, the old monk saw it first and blocked it with his sleeves, and it didn't hinder him at all.'
事。今朝舉似大眾。不敢隱藏。何故。賞伊膽大。下得者個手腳。忽有人問白雲。為什麼只恁休去。不見道。老不以筋力為能。然雖如是。賓主歷然。
上堂。僧問。如何是佛。師云。許多時向什麼處去來。乃云。達磨未來時。冬寒夏熱。達磨來后。夜暗晝明。諸人若下得一轉平實。語吃鹽聞咸吃醋聞酸。若道不得。迦葉門前底。
上堂云。若論此事。如人博戲相似。忽然贏得。身心歡喜。家業昌盛。覆陰兒孫。不覺輸他。自然迷悶。然雖有輸有贏。此事還在。白雲今日。有條攀條。無條攀例。不見陸亙大夫與南泉看雙陸次。大夫撮起骰子問南泉云。恁么不恁么。便恁么信彩去時如何。南泉云。臭骨頭十八。大眾。此去縣城不遠。外人聞得便來捉賭時又且如何。乃云。白雲自有道理記得。龍牙道。學道先須有悟由。還如曾鬥快龍舟。雖然舊閣閑田地。一度贏來方始休。
上堂云。目犍連雙足越坑。大迦葉聆箏起舞。畢陵迦訶罵河神。迦留陀夷埋身糞壤。此事教中一一有出處。總道是習氣。只如祖師門下。達磨九年面壁。秘魔擎叉。禾山打鼓。石鞏彎弓。雪峰輥毬。國師水碗。歸宗拽石。德山入門便棒。臨濟入門便喝。無業才有人問便道莫妄想。且道。是個什麼。眾中還有久參先德天下橫行具頂門上
【現代漢語翻譯】 事。今天向大家公開說明，不敢隱瞞。為什麼呢？讚賞他的膽大，能下得了這樣的手腳。如果有人問白雲，為什麼只是這樣休息下去？要知道，年老了不能靠筋力逞能。雖然如此，賓主關係仍然分明。
上堂。有僧人問：『什麼是佛？』白雲回答：『這麼長時間都到哪裡去了？』於是說：『達磨（Bodhidharma）未來的時候，冬天寒冷夏天炎熱。達磨來之後，夜晚黑暗白天光明。』各位如果能說出一句平實的話，就像吃鹽知道咸，吃醋知道酸。如果說不出來，那就是迦葉（Kāśyapa）門前的（事）。』
上堂說：『說起這件事，就像人們賭博一樣。忽然贏了，身心歡喜，家業昌盛，蔭庇子孫。不知不覺輸了，自然就迷惑了。雖然有輸有贏，這件事還在。白雲今天，有條文就依據條文，沒有條文就依據慣例。』不見陸亙大夫與南泉（Nanquan）看雙陸（一種棋類遊戲）時，大夫拿起骰子問南泉說：『這樣不這樣？就這樣相信綵頭去的時候怎麼樣？』南泉說：『臭骨頭十八。』各位，這裡離縣城不遠，外面的人聽到了就來抓賭，這時又該怎麼辦呢？於是說：『白雲自有道理記得。』龍牙（Longya）道：『學道首先要有領悟的途徑，還像曾經比賽快速龍舟。雖然舊閣樓和閑田地還在，但只要贏過一次，才能真正罷休。』
上堂說：『目犍連（Maudgalyāyana）雙腳越過坑，大迦葉（Mahākāśyapa）聽著箏起舞，畢陵迦（Pilindavatsa）訶罵河神，迦留陀夷（Kāludāyin）埋身糞堆。』這件事在教義中一一有出處，都說是習氣。就像祖師門下，達磨（Bodhidharma）九年面壁，秘魔（Mimo）擎叉，禾山（Heshan）打鼓，石鞏（Shigong）彎弓，雪峰（Xuefeng）輥毬，國師（Guoshi）水碗，歸宗（Guizong）拽石，德山（Deshan）入門就打，臨濟（Linji）入門就喝，無業（Wuye）才有人問就說『不要妄想』。且說，這是個什麼？』眾中還有久參先德、天下橫行、具頂門上的（人）嗎？
【English Translation】 Today, I openly declare this matter to everyone, daring not to conceal it. Why? I admire his boldness, capable of such actions. If someone asks Baiyun (White Cloud), 'Why just rest like this?', know that the old cannot rely on strength. Though this is so, the roles of guest and host are still distinct.
In the Dharma hall, a monk asked, 'What is Buddha?' The master said, 'Where have you been all this time?' Then he said, 'Before Bodhidharma (達磨) came, winter was cold and summer was hot. After Bodhidharma came, night was dark and day was bright.' If you can all utter a plain and truthful word, it's like knowing salt is salty when you taste it, and vinegar is sour when you taste it. If you cannot say it, then it's something before Kāśyapa's (迦葉) gate.
In the Dharma hall, he said, 'Speaking of this matter, it's like people gambling. Suddenly winning brings joy to body and mind, prosperity to the family, and blessings to descendants. Unknowingly losing brings confusion. Though there are wins and losses, this matter remains. Today, Baiyun (White Cloud) follows the rule if there is one, and follows precedent if there isn't.' Didn't you see when Lu Xuan, the high official, was watching Shuanglu (雙陸, a board game) with Nanquan (南泉), the official picked up the dice and asked Nanquan, 'Like this or not like this? What happens when you bet on it like this?' Nanquan said, 'Rotten bones eighteen.' Everyone, it's not far from here to the county town. What if outsiders hear about it and come to arrest the gamblers? Then what should we do? So he said, 'Baiyun has his own reasons to remember.' Longya (龍牙) said, 'To study the Way, one must first have a path to enlightenment, like once racing fast dragon boats. Though the old pavilion and idle fields remain, only after winning once can one truly rest.'
In the Dharma hall, he said, 'Maudgalyāyana (目犍連) leaps over a pit with both feet, Mahākāśyapa (大迦葉) dances to the zither, Pilindavatsa (畢陵迦) scolds the river god, Kāludāyin (迦留陀夷) buries himself in a dung heap.' These matters each have their source in the teachings, all said to be habits. Just like under the ancestral teachers, Bodhidharma (達磨) faced the wall for nine years, Mimo (秘魔) held a trident, Heshan (禾山) beat the drum, Shigong (石鞏) drew the bow, Xuefeng (雪峰) rolled the ball, Guoshi (國師) used a water bowl, Guizong (歸宗) pulled a stone, Deshan (德山) hit upon entering, Linji (臨濟) shouted upon entering, Wuye (無業) said 'Don't妄想 (wàngxiǎng, engage in delusional thinking)' whenever someone asked. Tell me, what is this?' Among you, are there any who have long studied with virtuous predecessors, roam freely throughout the world, and possess the eye on the crown of their heads?
眼底衲僧么。出來為白雲證據。也要暢快平生。有么有么。若無。三十年後此話大行。且道。畢竟如何。朱夏火雲歸碧洞。清秋危露滴金盤。
先師忌晨上堂云。去年正當恁么時。多前年三件事。今年正當恁么時。多去年七件事。這十件事。數不過者甚多。何也。云卻七三存一事。是去年說是今日。急如箭黑似漆。無言童子口吧吧。無足仙人擗胸趯。乃云。交下座與能表白起喪云。本是你送我。今朝我送你。生死是尋常。推倒又扶起。至墳所復謂眾云今朝正當三月八。送殯之人且聽說。君看陌上桃花紅。儘是離人眼中血。
上堂云。仲春漸暖牡丹生卵。紫燕攢身黃鶯開眼。共賞芳春三杯兩盞。唯有白雲一生擔板。 大正藏第 47 冊 No. 1995 法演禪師語錄
法演禪師語錄卷下
黃梅東山演和尚語錄
門人惟慶編
師在海會受請。拈香示眾云。八十翁翁輥繡毬。遂付維那宣疏畢。升座云。三處住持只這滋味。這回冤家難為迴避。白蓮峰鼻孔。海會山出氣。
當晚小參云。一則三三則七。牧羊堤畔女貞花。拒馬河邊望夫石。石擊尺赤土畫簸箕。從教眼搭癡。復云。淮甸三十載。今作老黃梅。好是明明說。從教鴨聽雷。入院祖師塔燒香以手指云。當時與么全身
【現代漢語翻譯】 現代漢語譯本： 眼前的衲僧（nà sēng，指僧人）啊，出來為白雲（bái yún，指高僧）作證，也要活得暢快一生。有這樣的人嗎？沒有嗎？如果沒有，三十年後這話就會大行其道。那麼，到底如何呢？盛夏的火雲消散，迴歸到碧綠的山洞，清秋時節，晶瑩的露珠滴落在金色的盤子里。 先師忌日早晨上堂說法時說：『去年正當這個時候，比前年多了三件事；今年正當這個時候，比去年多了七件事。這十件事，數不過來的還有很多。』為什麼呢？（先師）說：『卻說七三存一事，是去年說的是今日。』（時間）急如箭，黑似漆，無言的童子張著嘴，無足的仙人捶胸頓足。於是說：『交給下座的僧人，與能表白的人一起開始喪葬儀式。本來是你們送我，今天我送你們。生死是尋常事，推倒了又扶起來。』到了墳墓的地方，又對眾人說：『今天正是三月初八，送葬的人且聽我說，你們看路上的桃花紅艷艷，全都是離人眼中血。』 上堂說法時說：『仲春時節天氣漸暖，牡丹開始孕育花苞，紫燕成群，黃鶯睜開了眼睛。大家一起欣賞這美好的春天，喝上三杯兩盞。只有我白雲（bái yún，指自己）一生都揹負著沉重的責任。』 法演禪師語錄卷下 黃梅東山演和尚語錄 門人惟慶編 禪師在海會寺（hǎi huì sì）接受邀請，拈香示眾說：『八十歲的老翁玩著繡球。』於是交給維那（wéi nà，寺院中的一種職務）宣讀疏文完畢，升座說法：『三處住持都是這個滋味，這次冤家難以迴避。白蓮峰（bái lián fēng）出鼻孔氣，海會山（hǎi huì shān）出氣。』 當天晚上小參時說：『一則是三，三則是七，牧羊堤（mù yáng dī）邊是女貞花，拒馬河（jù mǎ hé）邊是望夫石。用石頭敲擊尺子，用紅土在地上畫簸箕，任憑你們眼花繚亂。』又說：『我在淮甸（huái diàn）三十年，如今成了老黃梅（lǎo huáng méi）。最好是明明白白地說出來，任憑鴨子聽了也像聽雷一樣。』在入院祖師塔（zǔ shī tǎ）燒香，用手指著說：『當時就是這樣全身而退。』
【English Translation】 English version: Monks before my eyes, come forth and testify for Baiyun (bái yún, meaning eminent monk), and live a joyful life. Are there such people? If not, this saying will become popular thirty years from now. So, what is it all about? The fiery clouds of midsummer dissipate and return to the green caves, and in the clear autumn, crystal dew drops fall on golden plates. The late master, on the morning of his death anniversary, said in the hall: 'Last year at this time, there were three more things than the year before; this year at this time, there are seven more things than last year. These ten things, and many more that cannot be counted.' Why? (The late master) said: 'Speaking of seven, three, one thing remains, what was said last year is what is said today.' (Time) is as swift as an arrow, as dark as lacquer, the speechless child opens his mouth, and the footless immortal beats his chest and stamps his feet. Then he said: 'Hand it over to the monks below, and those who can explain it, begin the funeral ceremony together. Originally, you were sending me off, but today I am sending you off. Life and death are common, pushed down and then helped up.' Arriving at the tomb, he said to the crowd again: 'Today is the eighth day of the third month, those who are here for the funeral, listen to me, look at the red peach blossoms on the road, all are the blood in the eyes of those who are parting.' He said in the hall: 'In mid-spring, the weather is gradually warming, and the peony begins to bud, the purple swallows gather, and the orioles open their eyes. Let's enjoy this beautiful spring together, drinking three cups and two glasses. Only I, Baiyun (bái yún, referring to himself), bear a heavy responsibility throughout my life.' The Recorded Sayings of Zen Master Fayan, Scroll Two The Recorded Sayings of Monk Yan of Dongshan, Huangmei Compiled by Disciple Weiqing The Zen master, upon being invited to the Haihui Temple (hǎi huì sì), held up incense and addressed the assembly, saying: 'An eighty-year-old man plays with an embroidered ball.' Then he handed it to the director (wéi nà, a position in the monastery) to read the memorial, and ascended the seat to preach: 'The abbotship in three places is just this flavor, this time the nemesis is hard to avoid. The nose of Bailian Peak (bái lián fēng) exhales, and the Haihui Mountain (hǎi huì shān) breathes.' That evening, during the small assembly, he said: 'One is three, and three is seven, the privet flowers are by the Shepherd's Dyke (mù yáng dī), and the waiting-for-husband stone is by the Juma River (jù mǎ hé). Striking the ruler with a stone, drawing a dustpan on the ground with red soil, let your eyes be dazzled.' He also said: 'I have been in Huaidian (huái diàn) for thirty years, and now I have become an old Huangmei (lǎo huáng méi). It is best to say it clearly, so that even if the ducks hear it, it will be like hearing thunder.' He burned incense at the Pagoda of the Founding Master (zǔ shī tǎ) in the monastery, and pointed with his finger, saying: 'At that time, he retreated completely like this.'
去。今日重來記得無。復云。以何為驗。以此為驗。遂禮拜。
開堂黃梅。宰公度疏。師拈起示眾云。見么。差珍異寶盡在其中。若也不見。請表白對眾拈出。宣疏畢乃云。便與么散去。早是多事了也。若也不信。遂指法座云。少間向上頭撒沙撒土去也。便升座拈香祝聖罷。復拈香云。此一炷香。在舒郡二十七年。三處住院。諸人總知。遂欲燒次復云。不得也須說破。某十五年行腳。初參遷和尚得其毛。次於四海蔘見尊宿得其皮。又到浮山圓鑒老處得其骨。后在白雲端和尚處得其髓。方敢承受與人為師。今日爇向爐中。從教熏天炙地。有耳朵者辨取。四祖和尚白槌云。法筵龍象眾。當觀第一義。師云。當觀第一義。寶劍霜鋒利掣電隔三千。最勝無倫譬。眼辨手能親。出來相比試。僧問。舊店新開列寶珍。一回拈著一回新。師今已據盧能位。端的如何拂鏡塵。師云。朝到西天暮歸唐土。進云。已得軒轅辨端的。靈光從此照恒沙。師云。最初一句作么生。進云。不辭山路遠。踏雪也須過。師云。你猶醉在。僧問。靈山一會迦葉親聞。未審今日一會。什麼人得聞。師云。與靈山無異。進云。古之今之儘是知音。師云。知音一句又作么生。進云。點頭不吐舌。師云。無人孟浪過你。進云。忽遇拏雲㸕霧來時又作么生。師
【現代漢語翻譯】 現代漢語譯本：走。今天重新來還記得嗎？又說：『用什麼來驗證？』『用這個來驗證。』於是禮拜。 在黃梅開堂，宰公度寫了疏文。禪師拿起疏文向大眾展示說：『看見了嗎？各種珍奇異寶都在其中。如果沒看見，請表白，當衆拈出來。』宣讀完疏文后說：『就這樣散去，早已是多事了。』如果不相信，就指著法座說：『一會兒要向上面撒沙撒土了。』於是升座拈香祝聖完畢。又拈香說：『這炷香，在舒郡二十七年，三處住持，各位都知道。』正要燒的時候又說：『不得，必須說破。我十五年行腳，最初參訪遷和尚，得到他的毛；其次在四海蔘訪尊宿，得到他的皮；又到浮山圓鑒老處得到他的骨；後來在白雲端和尚處得到他的髓，才敢承受，爲人師表。今天點燃在爐中，任憑它熏天炙地。有耳朵的人辨別一下。』四祖和尚敲白槌說：『法筵龍象眾，當觀第一義。』禪師說：『當觀第一義，寶劍霜鋒利，掣電隔三千。最勝無倫譬，眼辨手能親。出來相比試。』僧人問：『舊店新開，陳列寶物，每次拈起都是新的。禪師現在已經佔據盧能（Luno Neng）的位置，究竟如何拂去鏡子上的塵埃？』禪師說：『早上到西天，晚上回唐土。』僧人進言：『已經得到軒轅（Xuanyuan）的辨別，靈光從此照耀恒河沙數的世界。』禪師說：『最初一句怎麼說？』僧人進言：『不辭山路遠，踏雪也須過。』禪師說：『你還醉著呢。』僧人問：『靈山法會上，迦葉（Kasyapa）親自聽聞。不知道今天這次法會，什麼人能夠聽聞？』禪師說：『與靈山沒有不同。』僧人進言：『古往今來都是知音。』禪師說：『知音一句又怎麼說？』僧人進言：『點頭不吐舌。』禪師說：『沒有人比你更孟浪了。』僧人進言：『忽然遇到拏雲（Na Yun）㸕霧（Pi Wu）來的時候又該怎麼辦？』
【English Translation】 English version: Go. Do you remember coming back today? Then he said, 'What is the proof?' 'This is the proof.' Then he prostrated himself. Opening the Dharma hall at Huangmei (Yellow Plum Mountain), Zai Gongdu (Zai Gongdu) wrote the preface. The Master picked it up and showed it to the assembly, saying, 'Do you see it? All kinds of rare and precious treasures are within it. If you don't see it, please declare it and bring it forth in front of everyone.' After reciting the preface, he said, 'Just disperse like this, it's already too much trouble.' If you don't believe it, he pointed to the Dharma seat and said, 'In a little while, I'll be scattering sand and dirt on top of it.' Then he ascended the seat, lit incense, and finished the prayer for the sage. Again, he lit incense and said, 'This stick of incense has been in Shujun (Shujun) for twenty-seven years, residing in three monasteries, as you all know.' Just as he was about to burn it, he said again, 'No, I must speak it out. I spent fifteen years traveling, first visiting Monk Qian (Monk Qian) and obtaining his hair; then visiting venerable monks in the four seas and obtaining his skin; then going to Old Man Yuanjian (Old Man Yuanjian) of Fushan (Floating Mountain) and obtaining his bones; later, at Monk Duan (Monk Duan) of Baiyun (White Cloud Mountain), I obtained his marrow, and only then did I dare to accept and become a teacher of men. Today, I burn it in the furnace, letting it smoke the sky and scorch the earth. Those with ears, discern it.' The Fourth Patriarch struck the gavel and said, 'The dragon and elephant assembly at the Dharma banquet should contemplate the First Principle.' The Master said, 'Contemplate the First Principle, the precious sword's frost edge is sharp, lightning separates three thousand. The most excellent is incomparable, the eye discerns, the hand can touch. Come out and compare.' A monk asked, 'The old shop is newly opened, displaying treasures, each time picked up is new. The Master has now occupied the position of Luno Neng (Luno Neng), how exactly does one dust the mirror?' The Master said, 'Morning to the Western Heaven, evening returning to the Tang land.' The monk advanced, 'Having obtained Xuanyuan's (Xuanyuan) discernment, the spiritual light shines from here on countless worlds like the Ganges River sands.' The Master said, 'How is the very first sentence?' The monk advanced, 'Not hesitating the mountain road is far, even treading snow must pass.' The Master said, 'You are still drunk.' A monk asked, 'At the Vulture Peak assembly, Kasyapa (Kasyapa) personally heard. I don't know who will hear today's assembly?' The Master said, 'No different from Vulture Peak.' The monk advanced, 'The past and present are all kindred spirits.' The Master said, 'How is the sentence of kindred spirits?' The monk advanced, 'Nodding without sticking out the tongue.' The Master said, 'No one is more reckless than you.' The monk advanced, 'What should be done when suddenly encountering Na Yun (Na Yun) and Pi Wu (Pi Wu) coming?'
云。老僧打退鼓。乃云。適來四祖師叔白槌云。當觀第一義。只如第一義。且作么生觀。要會么。三世諸佛。若無第一義。將什麼化度有情。西天四七唐土二三乃至天下老和尚。若無第一義。將什麼建立宗風。只如當今聖帝。若無第一義。將什麼統御天下。知郡學士知縣宣德合座尊官。若無第一義。將什麼為民父母。乃至在會施主。若無第一義。將什麼崇敬三寶。然雖如是。也須各各自悟始得。
上堂舉。古人道。夫為善知識。須是驅耕夫之牛。奪饑人之食。驅耕夫之牛。令他苗稼滋盛。奪饑人之食。令他永絕饑虛。眾中聞舉者。多是如風過耳相似。既驅其牛為什麼卻得苗稼滋盛。既奪其食因什麼永絕饑虛。到者里須是有驅耕夫之牛奪饑人之食底腳手。便與拶一拶逼一逼。趕教走到結角處便好。向伊道。福不重受禍不單行。
上堂云。二月春中漸暖。咍歌頻打拍板。烏雞走入鵝群。鴨兒凍得觜匾。水上或浮或沈。何時解成瑚璉。子細好好思量。天地去此不遠。復云頻婆娑羅王。
上堂。今朝二月初五。行者先來打鼓。長老肚裡茫然。思量說佛說祖。大地雪深三尺。禽獸吃泥吃土。今年必定豐熟。自然五風十雨。者里有個好處。且道。有什麼好處。遂作雷聲云。是什麼。復云。雷乃發聲。
上
【現代漢語翻譯】 現代漢語譯本： 云。老僧敲響退鼓。於是說：『剛才四祖師叔敲槌說，應當觀照第一義。』 那麼，這第一義，究竟該如何觀照呢？想要明白嗎？三世諸佛，如果沒有第一義，用什麼來化度有情眾生？西天四七、唐土二三，乃至天下的老和尚們，如果沒有第一義，用什麼來建立宗風？就說當今的聖明君主，如果沒有第一義，用什麼來統治天下？知府學士、知縣、宣德以及在座的各位尊貴的官員，如果沒有第一義，用什麼來做百姓的父母官？乃至在座的各位施主，如果沒有第一義，用什麼來崇敬三寶？雖然如此說，也必須各自親自領悟才行。
上堂時，舉例說：『古人說，作為善知識，必須驅趕耕夫的牛，奪走飢餓之人的食物。』 驅趕耕夫的牛，是爲了使他的莊稼更加茂盛；奪走飢餓之人的食物，是爲了使他永遠擺脫飢餓。大眾中聽到這些話的人，大多像風過耳邊一樣。既然驅趕了他的牛，為什麼反而能使莊稼茂盛？既然奪走了他的食物，為什麼反而能使他永遠擺脫飢餓？到了這裡，必須要有驅趕耕夫的牛、奪走飢餓之人的食物的手段，便與他緊緊逼迫，趕著他走到窮途末路才好。對他說：『福不重受，禍不單行。』
上堂說：『二月春中，天氣漸漸轉暖，人們哼著歌，頻繁地打著拍板。烏雞走進了鵝群，鴨子凍得嘴都扁了。水上時而漂浮，時而沉沒，什麼時候才能變成瑚璉（hú lián，古代祭祀用的器皿，比喻有才能的人）？仔細好好地思量，天地離這裡並不遙遠。』 又說：『頻婆娑羅王（Pín Pó Suō Luó Wáng，Bimbisara，古印度摩揭陀國國王）。』
上堂。今天二月初五，行者先來敲鼓。長老我肚子里茫然一片，思量著是說佛還是說祖。大地上雪深三尺，禽獸吃泥土。今年必定豐收，自然會五風十雨。這裡有個好處。且說，有什麼好處？』 於是作出雷聲說：『是什麼？』 又說：『雷乃發聲。』
【English Translation】 English version: The old monk strikes the retreating drum and says, 'Just now, the Fourth Ancestor, our grand-uncle, struck the gavel and said, 'One should contemplate the First Principle.' So, how should one contemplate this First Principle? Do you want to understand? If the Buddhas of the three worlds did not have the First Principle, what would they use to transform sentient beings? If the old monks of the Western Heaven, the four sevens, the Tang land, the two threes, and even all under heaven did not have the First Principle, what would they use to establish their schools? If the current sage emperor did not have the First Principle, what would he use to govern the world? If the prefectural scholar, the magistrate, Xuande, and all the honorable officials present did not have the First Principle, what would they use to be the parents of the people? And if the benefactors present did not have the First Principle, what would they use to revere the Three Jewels? Even so, each of you must realize it for yourselves.'
In the Dharma Hall, he cites an example: 'The ancients said, 'To be a good teacher, one must drive away the farmer's ox and take away the food of the hungry.' Driving away the farmer's ox is to make his crops grow more luxuriantly; taking away the food of the hungry is to make him forever free from hunger. Most of those who hear these words in the assembly are like the wind passing by their ears. Since the ox is driven away, why can the crops grow more luxuriantly? Since the food is taken away, why can he be forever free from hunger? Here, one must have the means to drive away the farmer's ox and take away the food of the hungry, and then press him tightly, driving him to the end of the road. Tell him, 'Blessings do not come in pairs, but misfortunes never come alone.'
In the Dharma Hall, he says, 'In the middle of the second month of spring, the weather is gradually warming up, and people are humming songs and frequently clapping their boards. A black chicken walks into a flock of geese, and the ducks are so cold that their beaks are flattened. Sometimes floating on the water, sometimes sinking, when will they be able to become hulian (hú lián, ancient sacrificial vessels, a metaphor for talented people)? Think carefully, the heavens and the earth are not far from here.' He also says, 'King Bimbisara (Pín Pó Suō Luó Wáng, Bimbisara, King of Magadha in ancient India).'
In the Dharma Hall. Today is the fifth day of the second month, and the practitioner has come to beat the drum first. The old monk's belly is blank, wondering whether to talk about the Buddha or the Ancestor. The snow on the ground is three feet deep, and the birds and beasts are eating mud and earth. This year will surely be a good harvest, and there will naturally be five winds and ten rains. There is a good thing here. Tell me, what is the good thing?' Then he makes a thunderous sound and says, 'What is it?' He also says, 'Thunder is a sound.'
堂云。夫為禪客。如出塞將軍。你將得雲門半片糊餅來。我便與半個須彌山。若不如是。焉敢稱禪客。
上堂云夫為出家之人。須有出家之見。具擇法眼。方為出家。如何是擇法眼。破燈盞。畢竟如何。擔板擔板。
結夏日上堂云。孟夏漸熱。伏惟首座大眾。尊候萬福。卻似夾竹桃花錦上鋪花。遍地花莫眼花。每年事例不用張查。下座人事。巡寮喫茶。
上堂舉。永嘉道亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。大眾。這裡若不具金剛眼睛。便見髑髏遍野。如何即是。劍閣路雖險。夜行人更多。
上堂云。立雪斷臂指喻後人。人能弘道非道弘人。這個是什麼語。江城子。
上堂云。時人住處我不住。時人行處我不行。畢竟作么生。牛角長三寸。兔角長八尺。四溟東海流。般若波羅蜜。
上堂云。門外有大路。不肯大開口。臘月三十日。胡亂外邊走。好大哥。
上堂云。無法可說是名說法。夜月嚴凝霜天凜冽。池裡烏龜凍得成鱉。更說兩句舌頭成鐵。
聖節上堂云。十二月初八日。今上皇帝降誕之辰。不得說別事。乃高聲云。皇帝萬歲皇帝萬歲。
上堂云。無邊身菩薩將竹杖量世尊頂。丈六了又丈六。量到梵天不見世尊頂相。乃擲下竹杖。合掌說偈云
【現代漢語翻譯】 現代漢語譯本： 堂云：『作為禪者，就像出塞的將軍。你如果能拿出雲門（Yunmen，禪宗大師）的半片糊餅來，我就給你半個須彌山（Sumeru，佛教宇宙觀中的聖山）。如果不是這樣，怎麼敢自稱禪者？』 上堂說法：『作為出家之人，必須有出家人的見地，具備選擇正法的慧眼，才算是真正的出家。』什麼是擇法眼？打破燈盞。究竟如何？擔板（Danban，死板，固執）！擔板！ 結夏日上堂說法：『初夏漸熱，祝願各位首座和大眾，身體安康。』就像夾竹桃花，錦上添花。遍地是花，不要眼花繚亂。每年的慣例，不用再查。下座后的人事，巡視僧寮，喝茶。 上堂舉例說：『永嘉（Yongjia，唐代禪師）說，道亦無人亦無佛，大千沙界海中漚，一切聖賢如電拂。』各位，如果這裡沒有金剛眼睛，就會看到遍地髑髏（骷髏）。如何是好？劍閣（Jiange，險峻的山路）路雖險，夜行人更多。 上堂說法：『立雪斷臂（Lixue duanbi，指慧可斷臂求法的故事）是爲了啟示後人，人能弘道，非道弘人。』這是什麼話？江城子（Jiangchengzi，詞牌名）。 上堂說法：『世人居住的地方我不居住，世人行走的路我不行走。』究竟該怎麼做？牛角長三寸，兔角長八尺。四溟（Siming，四海）東海流，般若波羅蜜（Prajna Paramita，智慧到彼岸）。 上堂說法：『門外有大路，卻不肯大大敞開。臘月三十日（除夕），胡亂在外邊走。』好大哥！ 上堂說法：『無法可說是名說法。』夜月嚴凝，霜天凜冽。池裡的烏龜凍得成了鱉。再說兩句，舌頭都要凍成鐵。 聖節上堂說法：『十二月初八日，當今皇帝降生的日子。』不得說其他事情。於是高聲說：『皇帝萬歲！皇帝萬歲！』 上堂說法：『無邊身菩薩（Wubianshen Pusa，菩薩名）用竹杖測量世尊（Shizun，釋迦摩尼佛）的頭頂，一丈六（約合3.3米）之後又一丈六，量到梵天（Fantian，色界天頂）也看不到世尊的頂相。』於是扔下竹杖，合掌說偈（偈頌）道：
【English Translation】 English version: The Abbot said: 'Being a Chan practitioner is like a general going beyond the border. If you can bring me half a sesame cake from Yunmen (Yunmen, a Chan master), I will give you half a Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). If not, how dare you call yourself a Chan practitioner?' Ascending the Dharma Hall, he said: 'As a person who has left home, one must have the insight of a renunciant and possess the discerning eye of Dharma to be truly considered a renunciant.' What is the discerning eye of Dharma? Breaking the lamp! What is it ultimately like? Stubbornness (Danban)! Stubbornness! Ascending the Dharma Hall on the day of the Summer Retreat, he said: 'Early summer is gradually getting hot. I wish all the chief monks and the assembly good health.' It's like oleander flowers, adding flowers to brocade. Flowers are everywhere, don't be dazzled. The annual routine, no need to check again. After descending the seat, visit the monks' quarters and drink tea. Ascending the Dharma Hall, he cited: 'Yongjia (Yongjia, a Chan master of the Tang Dynasty) said, 'The Way is without person, without Buddha; the great thousand worlds are bubbles in the sea; all sages and worthies are like flashes of lightning.' Everyone, if you don't have the vajra eyes here, you will see skulls all over the field. What is it like? Although the Jian'ge (Jiange, a precipitous mountain road) road is dangerous, there are more night travelers. Ascending the Dharma Hall, he said: 'Standing in the snow and cutting off an arm (Lixue duanbi, referring to the story of Huike cutting off his arm to seek Dharma) is to enlighten future generations. People can propagate the Way, not the Way propagate people.' What is this saying? Jiangchengzi (Jiangchengzi, the name of a ci tune). Ascending the Dharma Hall, he said: 'I do not live where worldly people live; I do not walk where worldly people walk.' What should one ultimately do? Ox horns are three inches long, rabbit horns are eight feet long. The Four Seas (Siming), the Eastern Sea flows, Prajna Paramita (Prajna Paramita, wisdom to the other shore).' Ascending the Dharma Hall, he said: 'There is a wide road outside the door, but you are unwilling to open it wide. On the thirtieth day of the twelfth month (New Year's Eve), you wander around outside haphazardly.' Good brother! Ascending the Dharma Hall, he said: 'To say that there is no Dharma to be spoken is called Dharma speaking.' The night moon is stern and frozen, the frosty sky is piercingly cold. The turtles in the pond are frozen into turtles. If you say two more sentences, your tongue will freeze into iron. Ascending the Dharma Hall on the Holy Day, he said: 'The eighth day of the twelfth month is the day of the current emperor's birth.' No other matters may be discussed. Then he said loudly: 'Long live the Emperor! Long live the Emperor!' Ascending the Dharma Hall, he said: 'The Bodhisattva of Boundless Body (Wubianshen Pusa, the name of a Bodhisattva) used a bamboo staff to measure the World Honored One's (Shizun, Shakyamuni Buddha) head. One fathom six (approximately 3.3 meters) and then another fathom six, measuring up to the Brahma Heaven (Fantian, the top of the Form Realm) without seeing the World Honored One's crown. Then he threw down the bamboo staff, put his palms together, and said in a verse:
。虛空無有邊。佛功德亦然。若有能量者。窮劫不可盡。大眾。無邊身菩薩說偈且止。諸人還解自量也無若教老僧自量。直是無下手處。不見古人道。㪷充佛座功德難量。盞子燒香紫雲叆叇何故如是。別是一家春。
上堂云。一年只餘此月。天道未嘗降雪。奉告三界龍神。各自遞相報說。普天普地鋪銀。且要應時應節。更望大眾慈悲。爲念普賢菩薩。畢竟作么生。摩訶薩。
郭朝奉祥正請上堂。朝奉於法座前燒香云。此一瓣香。爇向爐中。為光明雲遍滿法界。供養我堂頭師兄禪師。伏願。於此雲中方廣座上。擘開面門。放出先師形相。與諸人描貌何以如此。白雲巖畔舊相逢。往日今朝事不同。夜靜水寒魚不食。一爐香散白蓮風。師遂云。曩謨薩怛哆缽啰野。恁么恁么。幾度白雲溪上望。黃梅花向雪中開。不恁么不恁么。嫩柳條金線。且要應時來。不見龐居士問馬大師。不與萬法為侶者是什麼人。馬大師云。待汝一口吸盡西江水。即向你道。大眾。一口吸盡西江水。萬丈深潭窮到底。掠彴不是趙州橋。明月清風安可比。
上堂云。春雨灑無涯。乾坤已具知。東君行正令。梅柳一枝枝。祖師門下客。相見在今時。相見即不無。說什麼事。便下座。
上堂舉。肅宗帝問忠國師云。和尚百年後所須何
【現代漢語翻譯】 現代漢語譯本：虛空沒有邊際，佛的功德也是如此。如果有能夠衡量的人，窮盡劫數也無法量盡。各位，無邊身菩薩說的偈頌到此為止。你們還能衡量自己嗎？如果讓老僧來衡量，真是無從下手。沒聽古人說過嗎？用㪷（一種量具）來裝滿佛座，功德難以估量。盞子里燒香，紫色的雲氣瀰漫，為什麼會這樣呢？因為這是另一番春天的景象。
上堂開示說：一年只剩下這一個月了，天道還沒有降下雪。奉告三界龍神，各自互相轉告。普天之下鋪滿白銀，要應時應節。更希望各位慈悲，為普賢菩薩著想。究竟該怎麼做呢？摩訶薩（ महानसत्व, 偉大的眾生）。
郭朝奉祥正請禪師上堂。朝奉在法座前燒香說：這一瓣香，在爐中焚燒，爲了光明雲遍滿法界，供養我的堂頭師兄禪師。希望禪師您，在這雲中的方廣座上，打開面門，放出先師的形相，與各位描繪。為什麼要這樣做呢？因為在白雲巖畔我們曾相逢，往日和今朝的事情不同。夜靜水寒魚不食，一爐香散發出白蓮般的清風。禪師於是說：曩謨薩怛哆缽啰野（Namo Ratna Trayaya, 皈依三寶）。就是這樣，就是這樣。多少次在白雲溪上眺望，黃梅花在雪中開放。不是這樣，不是這樣。嫩柳條像金線，要應時而來。沒聽龐居士問馬大師嗎？『不與萬法為侶的是什麼人？』馬大師說：『等你一口吸盡西江水，我就告訴你。』各位，一口吸盡西江水，萬丈深潭窮到底。掠彴（簡易橋樑）不是趙州橋，明月清風怎麼能相比。
上堂開示說：春雨灑遍無涯，乾坤已經知曉。東君（春神）正在施行政令，梅花和柳樹都長出新的枝條。祖師門下的弟子們，相見就在此時。相見是不假，但要說什麼事呢？』說完便下座。
上堂舉例說：肅宗皇帝問忠國師說：『和尚百年之後需要什麼？』
【English Translation】 English version: The void is boundless, and so are the merits of the Buddha. If there were someone who could measure them, they could not be exhausted even after endless kalpas. Everyone, the verses spoken by Bodhisattva Boundless Body end here. Can you still measure yourselves? If you ask this old monk to measure, there is truly no place to start. Haven't you heard the ancients say? Filling the Buddha's seat with a 'hu' (a type of measuring tool) results in immeasurable merit. Burning incense in a cup, with purple clouds swirling, why is it like this? Because it is a different kind of spring.
Ascending the hall, the master said: 'Only this month remains of the year, and the way of heaven has not yet brought snow. I announce to the dragon gods of the three realms, let each of you tell each other. Spread silver all over the land, to be timely and in accordance with the season. I further hope for everyone's compassion, to think of Samantabhadra Bodhisattva (समन्तभद्र). What exactly should we do? Mahasattva (महानसत्व, great being).'
Guo Chaofeng Xiangzheng invited the Zen master to ascend the hall. Chaofeng burned incense before the Dharma seat and said: 'This petal of incense, burned in the furnace, is for the light clouds to fill the Dharma realm, offering it to my senior brother Zen master. I wish that you, on this square and vast seat in the clouds, would open your face and release the image of the late master, to be depicted by everyone. Why do we do this? Because we met by the White Cloud Cliff, and the events of the past and present are different. The night is quiet, the water is cold, and the fish do not eat. A furnace of incense scatters the white lotus wind.' The master then said: 'Namo Ratna Trayaya (曩謨薩怛哆缽囉野, I take refuge in the Triple Gem). Just so, just so. How many times have I gazed upon White Cloud Creek, with plum blossoms blooming in the snow. Not so, not so. The tender willow branches are like golden threads, and they must come in due season. Haven't you heard Pang Ju-shi ask Master Ma? 'What kind of person is it who does not associate with the myriad dharmas?' Master Ma said: 'When you have swallowed the entire West River in one gulp, I will tell you.' Everyone, swallow the entire West River in one gulp, exhaust the bottom of the ten-thousand-zhang deep pool. The simple bridge is not Zhao Zhou Bridge, how can the bright moon and clear breeze be compared?
Ascending the hall, the master said: 'Spring rain sprinkles without end, and Qiankun (天地, heaven and earth) already knows. The Eastern Ruler (春神, the god of spring) is enacting his decrees, and plum and willow trees are growing new branches. Disciples of the ancestral master, we meet at this time. Meeting is not false, but what should we talk about?' Then he descended from the seat.
Ascending the hall, the master cited: 'Emperor Suzong asked National Teacher Zhong: 'What will the monk need after a hundred years?'
物。國師云。與老僧造個無縫塔。帝云。請師塔樣。國師良久云。會么。帝云不會。國師云。吾有付法弟子耽源。卻諳此事。請詔問之師云。前面是真珠瑪瑙。後面是瑪瑙真珠。東邊是觀音勢至。西邊是普賢文殊。中間有一首幡。被風吹著。道胡盧胡盧。
上堂。顧視禪床左右。遂拈拄杖在手中雲。只長一尺。下座。
上堂云。世有一物。亦不屬凡亦不屬聖。亦不屬邪亦不屬正。萬事臨時自然號令。抵死要知換卻性命。
上堂云。擔水河頭賣。諸人盡笑怪。滯貨沒人猜。一似欠他債。昨夜三更半。石人斗禮拜。這個說話。莫道你理會不得。我也理會不得。
上堂云。古人道。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。師云。是即是。只是太舊。雪峰示眾道。盡大地撮來。如粟米粒大。拋向面前漆桶不會。打鼓普請看。大眾。雪峰對面熱瞞諸人不少也。然雖如是。還有與雪峰同步底么。試出來與五祖相見。有么。若無。遂拈拄杖卓一下舉起云。五祖今日與雪峰。同乘槎泛四大海。穿八大龍王髑髏。經過百千個須彌山。卻回來法座上坐。又送雪峰歸雪峰山。只是不曾動著一步。諸人還信得及么。若信不及。遂舉拄杖云。豈不見先師翁道。放在臥床頭急要打老鼠。
上堂云。
【現代漢語翻譯】 現代漢語譯本：
物。國師（指僧人稱號）說：『請為老僧建造一座無縫塔。』皇帝說：『請問國師塔的樣式。』國師沉默良久說：『明白嗎？』皇帝說：『不明白。』國師說：『我有一位付法弟子名叫耽源，他很清楚這件事，請下詔書詢問他。』國師說：『前面是珍珠瑪瑙，後面是瑪瑙珍珠，東邊是觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta），西邊是普賢（Samantabhadra）文殊（Mañjuśrī），中間有一首幡，被風吹著，發出胡盧胡盧的聲音。』 上堂。國師環顧禪床左右，於是拿起手中的拄杖說：『只長一尺。』然後下座。 上堂說：『世上有一物，既不屬於凡，也不屬於聖，既不屬於邪，也不屬於正，萬事臨頭自然發號施令，拚死也要知道它，換卻性命。』 上堂說：『挑水到河邊賣，人們都笑我奇怪。貨物滯銷沒人猜，好像欠了別人債。昨夜三更半，石人互相禮拜。』這個說話，莫說你理解不了，我也理解不了。 上堂說：『古人說，無邊剎境，自他不隔于毫端；十世古今，始終不離於當念。』國師說：『說的是，只是太舊了。』雪峰（一位禪師）向大眾開示說：『將整個大地撮起來，像粟米粒那麼大，拋向面前的漆桶也不會。打鼓普請大家來看。』大眾，雪峰當面欺瞞大家不少啊！雖然如此，還有與雪峰同步的人嗎？試著出來與五祖（禪宗五祖弘忍）相見。有嗎？如果沒有，於是拿起拄杖敲了一下，舉起來說：『五祖今日與雪峰，同乘木筏漂浮於四大海，穿過八大龍王的頭顱，經過百千個須彌山（Mount Sumeru），卻又回來法座上坐，又送雪峯迴到雪峰山，只是不曾動著一步。』諸位還相信嗎？如果不相信，於是舉起拄杖說：『豈不見先師翁道，放在臥床頭，急著要打老鼠。』 上堂說：
【English Translation】 English version:
Object. The National Teacher (a title for a respected monk) said, 'Please build a seamless pagoda for this old monk.' The Emperor said, 'Please, Teacher, show me the design of the pagoda.' The National Teacher remained silent for a long time and then said, 'Do you understand?' The Emperor said, 'I do not understand.' The National Teacher said, 'I have a Dharma-transmitting disciple named Damyuan, who is very familiar with this matter. Please issue an edict to inquire of him.' The National Teacher said, 'In the front are pearls and agate, in the back are agate and pearls, on the east side are Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Shizhi), on the west side are Samantabhadra (Puxian) and Mañjuśrī (Wenshu), and in the middle is a banner, being blown by the wind, making the sound 'hulu hulu'.' Ascending the hall. The National Teacher looked around the meditation platform to the left and right, then picked up the staff in his hand and said, 'It is only one foot long.' Then he descended from the seat. Ascending the hall, he said, 'There is a thing in the world that belongs neither to the mundane nor to the sacred, neither to the evil nor to the righteous. When all things come to pass, it naturally issues commands. One must know it even at the cost of one's life.' Ascending the hall, he said, 'Carrying water to sell by the river, people all laugh at me for being strange. The stagnant goods, no one guesses, it's like owing someone a debt. Last night at midnight, stone men bowed to each other.' This saying, don't say you can't understand it, I also can't understand it. Ascending the hall, he said, 'The ancients said, 'The boundless Buddha-lands, self and other are not separated by a hair's breadth; the ten ages, past and present, are never apart from the present moment.'' The National Teacher said, 'That's right, but it's too old.' Xuefeng (a Chan master) instructed the assembly, saying, 'Gather the entire earth, as small as a grain of millet, and throw it into the black lacquer bucket in front of you, and you won't know it. Beat the drum and invite everyone to come and see.' Everyone, Xuefeng is deceiving you quite a bit to your faces! Even so, is there anyone who can keep pace with Xuefeng? Try to come out and meet the Fifth Patriarch (Fifth Chan Patriarch Hongren). Is there anyone? If not, then he tapped the staff once, raised it, and said, 'Today, the Fifth Patriarch and Xuefeng are riding a raft together, floating on the four great oceans, piercing through the skulls of the eight great dragon kings, passing through hundreds of thousands of Mount Sumerus, and yet returning to sit on the Dharma seat, and sending Xuefeng back to Xuefeng Mountain, without ever moving a single step.' Do you all believe it? If you don't believe it, then he raised the staff and said, 'Have you not seen the late Teacher Weng say, 'Put it at the head of the bed, urgently needing to hit the rat.' Ascending the hall, he said:
凡心聖意露堂堂。唸唸無差即道場。向去莫言今日事。觀音自在放毫光。良久云。莫瞞老僧好。
上堂云。三月安居今已滿。九旬禁足事如何。西天蠟驗聞聲久。此土鵝珠說者多。季運二千年遠意。混流水乳積成河。林泉開士齊弘護。莫使隳頹著眾魔。
上堂云。時候季秋霜冷。皎潔銀河耿耿。松窗一炷爐煙。頗釋吾家好景。
上堂舉。僧問投子。大藏教中還有奇特事也無。投子云。演出大藏教。師云。投子被人一問。直得料掉沒交涉。若是五祖即不然。或有人問。大藏教中還有奇特事也無。老僧即向伊道。作禮而去信受奉行。然雖如是。與他投子白雲萬里。畢竟如何。要你諸方眼作么。
上堂云。悟了同未悟。歸家尋舊路。一字是一字。一句是一句。自小不脫空。兩歲學移步。湛水生蓮花。一年生一度。
上堂云。頻頻。喚汝不歸家。貪向門前弄土沙。每到年年三月里。滿城開盡牡丹花。
上堂云。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。自十九至二十三日。萬餘人來此赴會哄哄地。如今只見老漢。獨自口吧吧地。若道多人是鬧一人是靜。直是白雲萬里。畢竟如何。一人鬧浩浩。多人靜悄悄。不如歸堂喫茶好。
上堂云。心隨萬境轉。轉處實能幽。雲門道
【現代漢語翻譯】 現代漢語譯本： 凡夫俗子的心和聖人的意圖都坦蕩地顯露出來。每一個念頭都沒有差錯，那就是道場（Bodhimanda，覺悟之地）。不要再說過去的事情，觀音（Avalokiteśvara，觀世音菩薩）自在地放出毫光（ūrṇā，佛菩薩眉間白毫所放之光）。停頓良久，說：『不要瞞著老僧我。』 上堂說法，說：『三個月的安居（Varṣa，雨季安居）現在已經圓滿結束。九十天的禁足修行做得怎麼樣？西天（India，印度）蠟驗的故事流傳已久，此土鵝珠的說法也很多。末法時代二千年的深遠意義，混同流水乳汁積累成河。林泉隱士們共同弘揚護持，不要讓它衰敗頹廢，被眾魔所趁。』 上堂說法，說：『時節已是深秋，霜冷。皎潔的銀河閃耀明亮。松窗下一炷爐香，頗能展現我家的美好景象。』 上堂舉例說：有僧人問投子（Tōsu，禪師名），『大藏教（Tripiṭaka，佛教經藏）中還有奇特的事情嗎？』投子說：『演出大藏教。』師父說：『投子被人一問，直接就落入沒交涉的境地。如果是五祖（弘忍，禪宗五祖）就不是這樣。如果有人問，大藏教中還有奇特的事情嗎？老僧我就會對他說：作禮而去，信受奉行。』雖然如此，與他投子之間，相隔白雲萬里。到底如何？要你們諸方有眼之人來判斷。』 上堂說法，說：『悟了和未悟一樣，回家尋找舊路。一個字就是一個字，一句話就是一句話。從小就沒有脫離空性，兩歲就開始學走路。清澈的水中生長蓮花，一年只開一次。』 上堂說法，說：『頻頻呼喚你，你卻不回家，貪戀在門前玩弄泥沙。每到一年三月里，滿城都開滿了牡丹花。』 上堂說法，說：『青色的蘿蔓纏繞，一直攀登上寒冷的松樹頂端。白雲淡淡飄浮，出沒于廣闊的太虛之中。從十九日到二十三日，一萬多人來這裡赴會，熙熙攘攘。如今只看見老漢我，獨自口中唸唸有詞。如果說人多就是熱鬧，一人就是安靜，那真是相隔白雲萬里。到底如何？一人喧鬧浩浩蕩蕩，多人反而靜悄悄。不如回禪堂喝茶更好。』 上堂說法，說：『心隨萬境轉，轉處實能幽。』雲門（Unmon，禪師名）道
【English Translation】 English version: The mind of ordinary people and the intention of saints are openly revealed. Every thought is without error, and that is the Bodhimanda (place of enlightenment). Don't talk about the past, Avalokiteśvara (the Bodhisattva of compassion) freely emits light from his ūrṇā (a curl of white hair between the eyebrows of a Buddha or Bodhisattva, emitting light). Pausing for a long time, he said, 'Don't hide it from this old monk.' Ascending the hall to preach, he said, 'The three-month Varṣa (rain retreat) is now complete. How was the ninety-day practice of restricted movement? The story of the wax test in India (Western Heaven) has been heard for a long time, and there are many sayings about the goose pearl in this land. The profound meaning of the two thousand years of the Dharma-ending Age, mixed with flowing water and milk, has accumulated into a river. The hermits of forests and springs jointly promote and protect it, lest it decline and be taken advantage of by all demons.' Ascending the hall to preach, he said, 'The season is late autumn, the frost is cold. The bright Milky Way shines. A stick of incense burns in the pine window, which quite reveals the beauty of my home.' Ascending the hall, he cited an example: A monk asked Tōsu (a Zen master), 'Is there anything special in the Tripiṭaka (Buddhist scriptures)?' Tōsu said, 'Enacting the Tripiṭaka.' The master said, 'Tōsu, when asked, directly fell into an irrelevant situation. If it were the Fifth Patriarch (Hongren, the Fifth Patriarch of Zen), it would not be like this. If someone asked, 'Is there anything special in the Tripiṭaka?' This old monk would say to him: 'Bow and leave, accept and practice.' Even so, there are ten thousand miles of white clouds between him and Tōsu. What is the ultimate truth? It requires you all with eyes to judge.' Ascending the hall to preach, he said, 'Enlightened and unenlightened are the same, returning home to find the old path. A word is a word, a sentence is a sentence. From childhood, one has not escaped emptiness, and at the age of two, one learns to walk. Lotuses grow in clear water, blooming only once a year.' Ascending the hall to preach, he said, 'Calling you again and again, but you don't go home, greedy for playing with mud in front of the door. Every year in March, the city is full of blooming peonies.' Ascending the hall to preach, he said, 'Green vines entwine, climbing straight to the top of the cold pine. White clouds float lightly, appearing and disappearing in the vast void. From the 19th to the 23rd, more than ten thousand people came here to attend the meeting, bustling and noisy. Now only this old man is seen, muttering to himself. If it is said that many people are lively and one person is quiet, then it is truly ten thousand miles of white clouds apart. What is the ultimate truth? One person is noisy and vast, while many people are quiet. It is better to return to the meditation hall for tea.' Ascending the hall to preach, he said, 'The mind follows the myriad realms, and the turning point is truly profound.' Unmon (a Zen master) said
。觀世音菩薩將錢買糊餅。放下手云。卻是個饅頭。如此則隨他腳跟轉也。五祖有個隨流認得性。快樂永無憂底因緣。舉似大眾。忽然於此省去也不定。良久喚侍者。侍者應諾。師云。我害癡。
上堂云。仲冬嚴寒普遍世間。富貴即易貧窮即難。唯我林泉之人無易無難。為什麼如此。良久云。無人處向你說。
上堂舉。普化道。明頭來明頭打。暗頭來暗頭打。虛空里來虛空里打。四方八面來連枷打。臨濟聞得。遣僧問云。總不恁么來時如何。化云。明日大悲院裡有齋。若是五祖即不然。有人問總不恁么來時如何。和聲便打。是他須道。五祖盲枷瞎棒。我只要你恁么道。何故。一任舉似諸方。
上堂云。應接無方唯是此。一毛端上廊心田。生枝延蔓魔家族。點點舒光曜祖天。
上堂云。風和日暖喬樹鶯啼。桃李妍而爛錦成行。芳草濃而鋪茵作陣。花落一片兩片。浮碎玉以氛氛。柳舞三回五回。曳長絲而冉冉。當是時也古人道。幽鳥語如簧。柳垂金線長。煙收山谷靜。風送杏花香。永日潚然坐。澄心萬慮忘。欲言言不及。林下好商量。良久云。你且商量看。
上堂舉。僧問雪峰云。古澗寒泉時如何。峰云。瞪目不見底。僧云。飲者如何。峰云。不從口入。趙州聞得云。不可從鼻孔里入也。
【現代漢語翻譯】 現代漢語譯本：觀世音菩薩（Avalokiteśvara Bodhisattva，佛教中一位重要的菩薩）用錢買糊餅，放下手卻說：『原來是個饅頭。』這樣就是隨著別人的腳跟轉了。五祖（指禪宗五祖弘忍大師）有個隨順世流而認識自性的因緣，因此能永遠快樂而沒有憂愁。我把這個道理告訴大家，或許有人能因此而領悟。』良久，叫侍者，侍者答應。師父說：『我犯了癡病。』
上堂說法時說：『仲冬時節，嚴寒普遍世間。富貴的人容易適應，貧窮的人就困難。只有我們居住在林泉的人，沒有容易也沒有困難。為什麼會這樣呢？』良久，說：『在沒有人的地方才向你們說。』
上堂說法時舉例：普化（一位禪宗僧人）說：『從明處來就從明處打，從暗處來就從暗處打，從虛空里來就從虛空里打，從四面八方來就用連枷打。』臨濟（一位禪宗大師）聽了，派僧人去問：『如果完全不這樣來時，又該如何？』普化說：『明日大悲院裡有齋飯。』如果是五祖，就不會這樣說。如果有人問：『如果完全不這樣來時，又該如何？』就大聲喝斥並打。他必須說：『五祖是盲人用的枷鎖，瞎子用的棍棒。』我只要你們這樣說。為什麼呢？因為可以任憑你們向各處去宣揚。』
上堂說法時說：『應接萬物而沒有固定的方法，唯有此心。一毛端上顯現出廣闊的心田。如果生出枝蔓，那就是魔的家族。點點舒展光明，照耀著祖師的天空。』
上堂說法時說：『風和日麗，高大的樹木上黃鶯啼叫，桃花李花盛開，像美麗的錦緞一樣排列。芳草茂盛，像鋪設的茵褥一樣。花落一片兩片，像細碎的玉石一樣散發著香氣。柳枝搖曳三回五回，拖著長長的絲絳緩緩飄動。』在這個時候，古人說：『幽靜的鳥兒鳴叫，聲音像簧片一樣清脆，柳枝低垂，像金線一樣長。煙霧消散，山谷變得寧靜，風吹來杏花的香氣。整天靜靜地坐著，澄澈心靈，忘記所有的憂慮。想要說些什麼，卻又難以表達，在林下好好商量吧。』良久，說：『你們且商量看看。』
上堂說法時舉例：僧人問雪峰（一位禪宗大師）說：『古老山澗中的寒冷泉水，是什麼樣的？』雪峰說：『瞪大眼睛也看不見底。』僧人問：『飲用泉水的人又是如何呢？』雪峰說：『不從口進入。』趙州（一位禪宗大師）聽了說：『難道可以從鼻孔里進入嗎？』
【English Translation】 English version: Guanshiyin Bodhisattva (Avalokiteśvara Bodhisattva, an important Bodhisattva in Buddhism) used money to buy a pancake, but after putting it down, said, 'It turns out to be a steamed bun.' This is following in other people's footsteps. The Fifth Patriarch (referring to the Fifth Chan Patriarch Hongren) had the karmic condition of recognizing one's nature by following the flow of the world, and therefore could be forever happy and without sorrow. I tell this principle to everyone, perhaps someone can realize it from this.' After a long pause, he called the attendant, who responded. The master said, 'I am afflicted with foolishness.'
When ascending the hall to preach, he said, 'In the middle of winter, severe cold pervades the world. It is easy for the rich to adapt, but difficult for the poor. Only those of us who live in the forests and springs have neither ease nor difficulty. Why is this so?' After a long pause, he said, 'I will tell you in a place where there is no one.'
When ascending the hall to preach, he cited the example: Puhua (a Chan monk) said, 'When it comes from the bright side, strike from the bright side; when it comes from the dark side, strike from the dark side; when it comes from emptiness, strike from emptiness; when it comes from all directions, strike with a flail.' Linji (a Chan master) heard this and sent a monk to ask, 'What if it doesn't come like that at all?' Puhua said, 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery.' If it were the Fifth Patriarch, he wouldn't say that. If someone asked, 'What if it doesn't come like that at all?' he would shout loudly and strike. He must say, 'The Fifth Patriarch is a yoke for the blind, a stick for the blind.' I only want you to say that. Why? Because you can freely proclaim it everywhere.'
When ascending the hall to preach, he said, 'Responding to all things without a fixed method, only this mind is. On the tip of a single hair appears the vast field of the mind. If branches and vines grow, that is the family of demons. Each point unfolds light, illuminating the sky of the ancestors.'
When ascending the hall to preach, he said, 'The wind is gentle and the sun is warm, orioles sing in the tall trees, peach and plum blossoms are in full bloom, arranged like beautiful brocade. The fragrant grass is lush, like a carpet laid out. Flowers fall, one or two petals, scattering fragrance like fine jade. Willow branches sway three or five times, dragging long silk ribbons slowly drifting.' At this time, the ancients said, 'The secluded birds sing, their voices as clear as reeds, willow branches hang low, like long golden threads. The mist dissipates, the valleys become quiet, the wind carries the fragrance of apricot blossoms. Sitting quietly all day long, purifying the mind, forgetting all worries. Wanting to say something, but finding it difficult to express, let's discuss it well under the trees.' After a long pause, he said, 'You should discuss it and see.'
When ascending the hall to preach, he cited the example: A monk asked Xuefeng (a Chan master), 'What is the cold spring in the ancient mountain stream like?' Xuefeng said, 'Staring with wide eyes, you cannot see the bottom.' The monk asked, 'What about the person who drinks the spring water?' Xuefeng said, 'It does not enter through the mouth.' Zhaozhou (a Chan master) heard this and said, 'Could it be that it enters through the nostrils?'
僧卻問趙州。古澗寒泉時如何。州云苦。僧云。飲者如何。州云死。師云。若有人問五祖古澗寒泉時如何。即向伊道。水飲者如何。但云當下止渴。或有個人出來問道。與曹溪水是一是二。我即向伊道。分枝列派縱橫自在。低處澆田高處潑菜。
上堂云。趙州道。個柏樹子。廬陵隨後雪。白米中間有個白蓮峰。一口吸盡西江水。喜美啰邏哩啰邏哩。我自我你自你。深村有個白額蟲。吒腮鬣頷九條尾。良久云。咦好怕人。
小參舉。藥山初參石頭。問云。三乘十二分教。某甲粗知。訪聞南方直指人心見性成佛。實未明瞭。石頭云。恁么也不得。不恁么也不得。恁么不恁么總不得。藥山罔措。一日坐次。石頭遂問云。汝在此作什麼。山云。一物也不為。頭云。恁么則閑坐也。山云。閑坐則為也。頭云。你道不為。不為個什麼。山云。千聖亦不識。石頭遂有頌云。從來共住不知名。任運相將只么行。自古上賢猶不識。造次凡流豈易明。師云。大眾須是過得祖師關會鳥道玄路始會此般說話。石頭恁么垂示。便類趙州庭前柏樹子。洞山麻三斤。雲門超佛越祖之談。五祖亦有一頌。任運不知名。輕輕著眼聽。水上青青綠。元來是浮萍。
四面專使文詳。持法嗣書到。師於法座前授書。拈起問專使云。這個是四面
【現代漢語翻譯】 現代漢語譯本 有僧人問趙州（Zhaozhou，人名，禪宗大師）：『古澗寒泉時如何？』（古澗寒泉是怎樣的境界？）趙州說：『苦。』僧人問：『飲者如何？』（飲用泉水的人會怎樣？）趙州說：『死。』 師（指另一位禪師）說：『如果有人問五祖（Wuzu，人名，禪宗大師）古澗寒泉時如何，就對他說，『水飲者如何？』（飲用泉水的人會怎樣？）只說『當下止渴』。或者有個人出來問道：『與曹溪水（Caoxi water，指禪宗六祖慧能的傳承）是一是二？』我就對他說：『分枝列派，縱橫自在，低處澆田，高處潑菜。』
上堂說法時說：『趙州道，『個柏樹子』（趙州說，『那個柏樹』）。廬陵（Luling，地名）隨後雪。白米中間有個白蓮峰（Bailian Peak，山名）。一口吸盡西江水（Xi River，河流名）。喜美啰啰哩啰邏哩。我自我，你自你。深村有個白額蟲。吒腮鬣頷九條尾。』良久說：『咦，好怕人。』
小參時舉例說：藥山（Yaoshan，人名，禪宗大師）最初參拜石頭（Shitou，人名，禪宗大師）時，問道：『三乘十二分教（San cheng shi er fen jiao，佛教經文的分類），某甲粗知。訪聞南方直指人心，見性成佛，實未明瞭。』石頭說：『恁么也不得，不恁么也不得，恁么不恁么總不得。』（這樣也不行，那樣也不行，這樣那樣都不行。）藥山感到困惑。一日坐禪時，石頭便問：『汝在此作什麼？』藥山說：『一物也不為。』石頭說：『恁么則閑坐也。』藥山說：『閑坐則為也。』石頭說：『你道不為，不為個什麼？』藥山說：『千聖亦不識。』石頭於是作頌說：『從來共住不知名，任運相將只么行。自古上賢猶不識，造次凡流豈易明。』 師說：『大眾須是過得祖師關（Zushi guan，禪宗的考驗），會鳥道玄路（niaodao xuanlu，比喻極難理解的禪理），始會此般說話。』石頭恁么垂示，便類趙州庭前柏樹子，洞山麻三斤（Dongshan ma san jin，禪宗公案），雲門超佛越祖之談（Yunmen chao fo yue zu zhi tan，雲門禪師超越佛祖的言論）。五祖也有一頌：『任運不知名，輕輕著眼聽。水上青青綠，元來是浮萍。』
四面專使（Simian zhuanshi，官名）文詳，持法嗣書到。師於法座前授書，拈起問專使云：『這個是四面（Simian，地名）』
【English Translation】 English version A monk asked Zhaozhou (Zhaozhou, a name, a Zen master): 'What is it like at the ancient stream's cold spring?' Zhaozhou said: 'Bitter.' The monk asked: 'What about the drinker?' Zhaozhou said: 'Death.' The Master (referring to another Zen master) said: 'If someone asks Wuzu (Wuzu, a name, a Zen master) what it is like at the ancient stream's cold spring, then tell them, 'What about the water drinker?' Just say 'Quenches thirst immediately.' Or if someone comes out and asks: 'Is it the same as or different from Caoxi water (Caoxi water, referring to the lineage of the Sixth Patriarch Huineng)?' I would say to them: 'Branches and streams diverge, freely flowing in all directions, irrigating fields in low places, watering vegetables in high places.'
During an Dharma talk, he said: 'Zhaozhou said, 'That cypress tree.' Luling (Luling, a place name) then snowed. In the middle of the white rice is Bailian Peak (Bailian Peak, a mountain name). In one gulp, he drinks all the water of the Xi River (Xi River, a river name). Xi mei luo luo li luo luo li. I am me, you are you. In the deep village is a white-browed insect. Cheeks puffed, whiskers and chin, nine tails.' After a long pause, he said: 'Oh, how frightening.'
During a small Dharma talk, he cited an example: Yaoshan (Yaoshan, a name, a Zen master) initially visited Shitou (Shitou, a name, a Zen master) and asked: 'The Three Vehicles and Twelve Divisions of Teachings (San cheng shi er fen jiao, classification of Buddhist scriptures), I roughly know. I have heard that the Southern school directly points to the human mind, seeing one's nature and becoming a Buddha, but I have not truly understood it.' Shitou said: 'That won't do, not that won't do, neither that nor not that won't do.' Yaoshan felt confused. One day during meditation, Shitou asked: 'What are you doing here?' Yaoshan said: 'I am not doing anything.' Shitou said: 'Then you are sitting idly.' Yaoshan said: 'Sitting idly is doing something.' Shitou said: 'You say you are not doing anything, what is it that you are not doing?' Yaoshan said: 'Even the thousand sages do not recognize it.' Shitou then composed a verse: 'We have always lived together without knowing the name, letting it carry us along as it goes. From ancient times, even the wise have not recognized it, how can ordinary people easily understand it?' The Master said: 'The assembly must pass through the Ancestral Teacher's barrier (Zushi guan, Zen test), understand the mysterious path of birds (niaodao xuanlu, a metaphor for Zen principles that are extremely difficult to understand), and then understand this kind of talk.' Shitou's demonstration is like Zhaozhou's cypress tree in the courtyard, Dongshan's three pounds of flax (Dongshan ma san jin, a Zen koan), Yunmen's talk of surpassing the Buddha and ancestors (Yunmen chao fo yue zu zhi tan, Zen Master Yunmen's words surpassing the Buddha and ancestors). The Fifth Patriarch also had a verse: 'Letting it go without knowing the name, gently opening your eyes to listen. The green on the water, originally is duckweed.'
Simian zhuanshi (Simian zhuanshi, official title) Wen Xiang, brought the Dharma succession letter. The Master received the letter in front of the Dharma seat, picked it up and asked the special envoy: 'Is this Simian (Simian, a place name)'
底。阇梨底在什麼處。使云。驗在目前。師云。幾不問過。遂升座云。好事難逢。何不出來大家唱和。時有僧出問云。石頭馳書猶是鈍漢。玄沙白紙謾說同風。四面赍來有何祥瑞。師云。春氣發來無硬地。進云。與么則衝開千頃浪。透過祖師關。師云。真個也無。進云。可謂是黃梅熟后無人識。獨許東山一老師。師云。更有人在。進云。和尚也不要疑著。師云。也落在阇梨后。進云。只如四面無門。老和尚向甚處得這訊息來。師云。爾向甚麼處去來。僧指東畔云。這個直歲得恁么黑。又指西畔云。這個知客得恁么肥。師云。不得指東劃西。僧以坐具一劃云。者個不可喚作東西也。師云。看爾亂走。進云。和尚低聲。恐人聞得。師云。爾適來也郎當不少。僧以手摑口云。是我招得。師乃云。大眾。四面長老有書。對大眾前。須當說過。四面大漆桶。詳師分半桶。白蓮峰下開。薰卻我鼻孔且道。為什麼如此。無爾出氣處。
太平專使至。上堂云。萬里無雲點太清。祖天日月自分明。太平不許將軍見。卻許將軍建太平。
上堂云。舉則公案。事事成辦。向外馳求。癡漢癡漢。
上堂云。有物先天地。無形本寂寥。能為萬象主。不遂四時雕。古人恁么道。可謂錦上鋪花。不妨奇特。諸人且作么生會。白蓮今
【現代漢語翻譯】 現代漢語譯本： 師：底（dǐ，語氣詞，無實義）。阇梨底（shélídǐ，梵語Acarya的音譯，意為導師）在什麼地方？ 僧：驗在目前。 師：幾乎沒問過。 於是升座說：好事難逢，為何不出來大家唱和？ 這時有個僧人出來問道：石頭（shítóu，指石頭希遷禪師）馳書（chíshū，傳遞書信）仍然是遲鈍的人，玄沙（xuánshā，指玄沙師備禪師）白紙（báizhǐ，指空洞的言辭）空說同風（tóngfēng，指志同道合）。四面赍來（jīlái，帶來）有何祥瑞？ 師：春氣發來無硬地。 僧：這麼說就衝開千頃浪，透過祖師關。 師：真個也沒有。 僧：可謂是黃梅（huángméi，指黃梅五祖弘忍）熟后無人識，唯獨允許東山（dōngshān，指四祖道信）一老師。 師：還有人在。 僧：和尚也不要懷疑。 師：也落在阇梨后。 僧：就像四面無門，老和尚從什麼地方得到這訊息來？ 師：你向什麼地方去來？ 僧人指著東邊說：這個直歲（zhísuì，寺院中負責特定事務的僧人）長得這麼黑，又指著西邊說：這個知客（zhīkè，寺院中負責接待賓客的僧人）長得這麼肥。 師：不得指東劃西。 僧人拿起坐具一劃說：這個不可叫做東西（dōngxī，指事物）也。 師：看你亂走。 僧：和尚低聲，恐怕人聽見。 師：你剛才也郎當（lángdāng，指言語或行為不莊重）不少。 僧人以手捂嘴說：是我招惹的。 師於是說：大眾，四面長老有書，對大眾前，須當說過。四面大漆桶，詳師分半桶，白蓮峰下開，薰卻我鼻孔。且道，為什麼如此？無你出氣處。
太平專使至，上堂說：萬里無雲點太清，祖天日月自分明。太平不許將軍見，卻許將軍建太平。
上堂說：舉則公案，事事成辦。向外馳求，癡漢癡漢。
上堂說：有物先天地，無形本寂寥，能為萬象主，不遂四時雕。古人這麼道，可謂錦上鋪花，不妨奇特。諸人且作么生會？白蓮今
【English Translation】 English version: Master: Di (dǐ, a modal particle with no real meaning). Where is Acarya Di (shélídǐ, transliteration of Sanskrit Acarya, meaning teacher)? Monk: The proof is right before your eyes. Master: Almost didn't ask. Then he ascended the seat and said: Good things are hard to come by, why not come out and sing in harmony? At this time, a monk came out and asked: Shitou (shítóu, referring to Zen Master Shitou Xiqian) sending letters (chíshū, delivering letters) is still a dull person, Xuansha (xuánshā, referring to Zen Master Xuansha Shibei) empty paper (báizhǐ, referring to empty words) vainly speaks of being of the same wind (tóngfēng, referring to like-minded). What auspicious signs do you bring (jīlái, bring) from all sides? Master: Spring air comes forth, there is no hard ground. Monk: If so, then it will break through thousands of acres of waves and pass through the ancestral master's barrier. Master: There really isn't. Monk: It can be said that after Huangmei (huángméi, referring to the Fifth Patriarch Hongren of Huangmei) is ripe, no one recognizes it, only allowing one teacher of Dongshan (dōngshān, referring to the Fourth Patriarch Daoxin). Master: There are still people. Monk: The abbot should not doubt it either. Master: Also falls behind Acarya. Monk: Just like there are no doors on all sides, where did the old abbot get this news from? Master: Where did you go? The monk pointed to the east and said: This director of the year (zhísuì, a monk in the monastery responsible for specific affairs) is so dark, and pointed to the west and said: This receptionist (zhīkè, a monk in the monastery responsible for receiving guests) is so fat. Master: You must not point east and draw west. The monk picked up a sitting cloth and drew a line, saying: This cannot be called things (dōngxī, referring to things) either. Master: Look at you running around. Monk: Abbot, lower your voice, lest people hear. Master: You were also quite frivolous (lángdāng, referring to speech or behavior that is not dignified) just now. The monk covered his mouth with his hand and said: I provoked it. The Master then said: Everyone, the elders from all sides have a letter, in front of everyone, it must be said. A large lacquer bucket on all sides, Master Xiang divides half a bucket, opens under White Lotus Peak, and smokes my nostrils. And say, why is this so? There is no place for you to breathe.
When the special envoy of Taiping arrived, he said in the hall: Ten thousand miles without clouds, the sky is clear, the ancestral sky, the sun and the moon are clearly distinct. Taiping does not allow the general to see, but allows the general to build Taiping.
He said in the hall: Raise a case, and everything will be accomplished. Seeking outwards, foolish man, foolish man.
He said in the hall: There is something before heaven and earth, formless and originally lonely, able to be the master of all phenomena, not following the carving of the four seasons. The ancients said so, it can be said to be adding flowers to brocade, it is quite unique. How will you all understand it? White Lotus now
日曲順后機。不惜眉毛。亦為頌出。有中有。無中無。細中細。粗中粗。
上堂云。今朝三月初五。老漢亦無所補。無字指路堂堂。枉見衲僧受苦。畢竟如何。如人學射。
上堂云。媚景中春暖色暄。盡塵沙界一般天。林巒蓊鬱爭蒼翠。花柳芬芳斗色鮮。蝶弄牡丹飛勢緊。蜂游芍葯謾遲延。人生幾度逢春景。何不于中種福田。
上堂舉。興化云。我逢人則不出。出則便為人。三聖道。我逢人則出。出則不為人。師云。此二古德。一人文章浩渺。一人武藝全施。若道興化是。文亦不得。若道三聖是。武亦不得。還於此辨得出么。若辨得出。許爾通身是命。若辨不出。爾自相度。
上堂云。如何是禪。閻浮樹在海南邊。近則不離方寸。遠則十萬八千。畢竟如何。禪禪。
上堂云。賤賣擔板漢。貼稱麻三斤。百千年滯貨。何處著渾身。
上堂云。今朝八月二十。佛法兩字難入。深村大小老翁。達磨祖師不及。
上堂云。未透祖師關。莫問大雪山。一步一萬里。千難與萬難。
上堂舉。僧問趙州。狗子還有佛性也無。州云無。僧云。一切眾生皆有佛性。狗子為什麼卻無。州云。為伊有業識在。師云。大眾爾諸人。尋常作么生會。老僧尋常只舉無字便休。爾若透得這一個字。
天下人不柰爾何。爾諸人作么生透。還有透得徹底么。有則出來道看。我也不要爾道有。也不要爾道無。也不要爾道不有不無。爾作么生道。珍重。
品寶文嘉問入山上堂。僧問。世尊拈花迦葉微笑。臺旆光臨於法席。愿師方便為宣揚。師云。六耳不同謀。進云。不于花上覓。烜赫自圓明。師云好。進云。何謂獨露無私對揚有準。師云是。進云。覿面知機又作么生。師云。不得與別人說。進云。和尚只知其一。且不知其二。師云。爾作么生。進云。祖師卻道知來也。歸作鹽梅正是時。師云。被爾道著。進云。已得真人好訊息。人間天上更無疑。師乃云。記得昔日僧問六祖。黃梅衣缽什麼人得。祖云。會佛法底人得。僧云。和尚還得也無。祖云不得。僧云。為什麼和尚卻不得。祖云。我不會佛法。又舉。僧問雪峰。和尚見德山後。得個什麼道理便休去。峰云。我當時空手去空手回。師云。大眾。此二尊宿一人是祖師。一人是禪師。及乎問著便道。我不會佛法。又道。我空手去空手回。爾諸人還會伊恁么說話也無。若要會他恁么說話。須是透祖師關始得。若不透祖師關。輒不得正眼覷著。
唐提舉耜到院上堂。舉三聖問雪峰。透網金鱗以何為食。峰云。待汝出網來即向汝道。聖云。一千五百人善知識。話頭也
【現代漢語翻譯】 現代漢語譯本： 天下人拿你沒辦法。你們這些人怎麼才能參透（這句話）？有沒有徹底參透的？有的話就出來說說看。我也不要你說有，也不要你說無，也不要你說非有非無。你怎麼說？珍重。
品寶文嘉問入山上堂。有僧人問：『世尊拈花，迦葉微笑，如今您來到法席，愿和尚您方便開示。』師父說：『六耳不同謀。』僧人進言：『不在花上尋覓，光明自然圓滿。』師父說：『好。』僧人進言：『什麼是獨露無私，對答有準？』師父說：『是。』僧人進言：『當面知機又該如何？』師父說：『不得與別人說。』僧人進言：『和尚您只知其一，卻不知其二。』師父說：『你怎麼樣？』僧人進言：『祖師卻說知道來了，歸隱作鹽梅正是時候。』師父說：『被你道著了。』僧人進言：『已得真人好訊息，人間天上更無疑。』師父於是說：『記得昔日有僧人問六祖（Huineng，禪宗六祖）：黃梅（Huangmei，地名，指五祖弘忍）的衣缽什麼人得到了？六祖說：會佛法的人得到。僧人問：和尚您得到了嗎？六祖說：我沒有得到。僧人問：為什麼和尚您卻沒有得到？六祖說：我不會佛法。』又舉例說：有僧人問雪峰（Xuefeng，禪宗大師）：和尚您見了德山（Deshan，禪宗大師）后，得到了什麼道理便離開了？雪峰說：我當時空手去，空手回。』師父說：『大眾，這兩位尊宿，一位是祖師，一位是禪師，等到被人問到，便說：我不會佛法。又說：我空手去，空手回。你們這些人會他們這樣說話的意思嗎？若要會他們這樣說話的意思，必須是參透祖師關才行。若不參透祖師關，就不能用正眼看待。』
唐提舉耜（Ti Ju Si，人名）到院上堂。舉例說三聖（Sansheng，禪宗大師）問雪峰（Xuefeng，禪宗大師）：『透網金鱗以何為食？』雪峰說：『等你出網來就告訴你。』三聖說：『一千五百人善知識，話頭也不（明白）。』
【English Translation】 English version: People in the world can do nothing to you. How do you all penetrate (this statement)? Has anyone thoroughly penetrated it? If so, come out and say something. I don't want you to say 'yes,' nor do I want you to say 'no,' nor do I want you to say 'neither yes nor no.' What do you say? Take care.
When Pinbao Wen Jia asked to enter the mountain hall, a monk asked: 'When the World Honored One held up a flower, Mahākāśyapa (Kasyapa, one of the principal disciples of Gautama Buddha) smiled. Now that you have come to the Dharma assembly, may the Abbot conveniently expound it.' The master said, 'Six ears should not conspire together.' The monk continued, 'Not seeking on the flower, the radiance is naturally complete and bright.' The master said, 'Good.' The monk continued, 'What is it to be uniquely revealed without selfishness, and to answer accurately?' The master said, 'It is.' The monk continued, 'What about knowing the opportunity face to face?' The master said, 'Do not tell others.' The monk continued, 'Abbot, you only know one thing, but not the other.' The master said, 'What about you?' The monk continued, 'The Patriarch said that he knew it was coming, and it is the right time to return and be like salt and plums.' The master said, 'You've said it.' The monk continued, 'Having received the good news of the True Person, there is no more doubt in the human and heavenly realms.' The master then said, 'Remember that a monk once asked Huineng (Huineng, the Sixth Patriarch of Zen Buddhism): Who obtained the robe and bowl of Huangmei (Huangmei, place name, referring to the Fifth Patriarch Hongren)? The Sixth Patriarch said: The one who understands the Buddha-dharma obtained it. The monk asked: Did the Abbot obtain it? The Sixth Patriarch said: I did not obtain it. The monk asked: Why didn't the Abbot obtain it? The Sixth Patriarch said: I do not understand the Buddha-dharma.' He also cited an example: A monk asked Xuefeng (Xuefeng, a Zen master): After the Abbot saw Deshan (Deshan, a Zen master), what principle did you obtain and then leave? Xuefeng said: I went empty-handed and returned empty-handed at that time.' The master said: 'Everyone, these two venerable monks, one is a Patriarch and the other is a Zen master. When asked, they said: I do not understand the Buddha-dharma. They also said: I went empty-handed and returned empty-handed. Do you all understand the meaning of their words? If you want to understand the meaning of their words, you must penetrate the Patriarch's barrier. If you do not penetrate the Patriarch's barrier, you cannot look at it with the right eye.'
When Tang Ti Ju Si (Ti Ju Si, a person's name) arrived at the monastery and ascended the hall, he cited the example of Sansheng (Sansheng, a Zen master) asking Xuefeng (Xuefeng, a Zen master): 'What does a golden fish that has passed through the net eat?' Xuefeng said: 'I will tell you when you come out of the net.' Sansheng said: 'Fifteen hundred good advisors, (do not) understand the topic.'
不識。峰云。老僧住持事煩。眾中或謂。雪峰與三聖宗派不同。故言不相契。或謂。三聖作家。雪峰不能達其意。如斯話會有何交涉。忽有人問五祖。透網金鱗以何為食。老僧向伊道。好個問頭。復云大眾且道。與雪峰是同是別。不能為爾說得。聽取一頌。洞里無雲別有天。桃花似錦柳如煙。仙家不會論春夏。石爛松枯是一年。
資福專使。持法嗣書至。師於法堂上受書。拈起問專使云。本無名字。什麼處得這個來。專使擬議。師云。因誰致得。遂升座。舉石頭問長髭。什麼處來。髭云。嶺南來石頭云。大庾嶺頭一鋪功德成就也未。髭云。成就久矣。只欠點眼在。石頭云。莫要點眼么。髭云便請。石頭垂下一足。髭便禮拜。石頭云。爾見個什麼道理便禮拜。髭云。如紅爐上一點雪。師云。紅爐一點雪。知音瞥不瞥。龜毛扇子扇。泥牛一點血。
偈頌
投機
山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。 為憐松竹引清風。
山居
床是柴棚席是茅。枕頭葛怛半中凹。霜天索寞人投宿。 睡到平明手腳交。
自貽
白雲堆里古家風。萬里霜天月色同。林下水邊人罕到。 方知吾道樂無窮。
遣興
冉冉白雲間。𩖼𩖼微風起。至哉造化功。孰為究終始。 究之既不
【現代漢語翻譯】 現代漢語譯本： 不識。峰云（雪峰禪師）。老僧住持事務繁忙。眾人中有人說，雪峰與三聖（三聖慧然）宗派不同，所以言語不相契合。也有人說，三聖是行家，雪峰不能理解他的意思。像這樣的話有什麼關係呢？忽然有人問五祖（五祖法演），『透網金鱗以何為食？』（突破漁網的金鱗魚吃什麼？）我便對他說，『好個問頭。』（問得好。）又說，『各位，你們說，我和雪峰是相同還是不同？』我無法為你們說清楚，聽我一首偈頌：『洞里無雲別有天，桃花似錦柳如煙。仙家不會論春夏，石爛松枯是一年。』
資福寺的專使，帶著法嗣書信來到。禪師在法堂上接受書信，拿起書信問專使說，『本來沒有名字，從哪裡得到這個？』專使猶豫不決。禪師說，『因誰送來？』於是升座，舉石頭（石頭希遷）問長髭（一位僧人），『從哪裡來？』長髭說，『嶺南來。』石頭說，『大庾嶺頭一鋪功德成就也未？』（大庾嶺頭的功德完成了沒有？）長髭說，『成就久矣，只欠點眼在。』（早就完成了，只差畫上眼睛。）石頭說，『莫要點眼么？』（要畫上眼睛嗎？）長髭說，『便請。』（請吧。）石頭垂下一足。長髭便禮拜。石頭說，『你見個什麼道理便禮拜？』（你見到什麼道理就禮拜？）長髭說，『如紅爐上一點雪。』（像紅爐上的一點雪。）禪師說，『紅爐一點雪，知音瞥不瞥？龜毛扇子扇，泥牛一點血。』
偈頌
投機 山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。
山居 床是柴棚席是茅。枕頭葛怛半中凹。霜天索寞人投宿。睡到平明手**。
自貽 白雲堆里古家風。萬里霜天月色同。林下水邊人罕到。方知吾道樂無窮。
遣興 冉冉白雲間。𩖼𩖼微風起。至哉造化功。孰為究終始。究之既不
【English Translation】 English version: Unrecognized. Fengyun (Zen Master Xuefeng). The old monk is burdened with the affairs of the monastery. Among the assembly, some say that Xuefeng and Sansheng (Sansheng Huiran) belong to different lineages, so their words do not align. Others say that Sansheng is an expert, and Xuefeng cannot grasp his meaning. What relevance do such words have? Suddenly, someone asked the Fifth Patriarch (Fifth Patriarch Fayan), 'What does a golden scale fish that breaks through the net eat?' I replied to him, 'A good question.' Then I said, 'Everyone, tell me, are Xuefeng and I the same or different?' I cannot explain it clearly to you. Listen to this verse: 'In the cave, without clouds, there is another sky; peach blossoms are like brocade, willows like smoke. Immortals do not discuss spring and summer; stone rots and pine withers, it is all one year.'
A special envoy from Zifu Monastery arrived, carrying a Dharma succession letter. The Master received the letter in the Dharma hall, picked it up, and asked the envoy, 'Originally, there is no name; where did this come from?' The envoy hesitated. The Master said, 'Who sent it?' Then he ascended the seat and quoted Shitou (Shitou Xiqian), asking Changzi (a monk), 'Where do you come from?' Changzi said, 'From Lingnan.' Shitou said, 'Has the merit at the top of Dayu Ridge been accomplished?' Changzi said, 'It has been accomplished for a long time; it only lacks the dotting of the eyes.' Shitou said, 'Do you want the eyes dotted?' Changzi said, 'Please do.' Shitou lowered one foot. Changzi then bowed. Shitou said, 'What principle did you see that you bowed?' Changzi said, 'Like a snowflake on a red furnace.' The Master said, 'A snowflake on a red furnace, does the knowing one glimpse it or not? A tortoise-hair fan is fanned, a mud ox sheds a drop of blood.'
Verses
Speculation Before the mountain, a piece of idle land. With hands folded, I earnestly ask the ancestral elder. How many times have I sold it and bought it back myself, all for the sake of the pines and bamboos that draw in the clear breeze.
Mountain Dwelling The bed is a firewood shed, the mat is thatch. The pillow is kudzu cloth, half concave. In the desolate frosty sky, people seek lodging. Sleeping until dawn, hands **.
Self-Given In a pile of white clouds, the ancient family style. The moon's color is the same in the vast frosty sky. Few people come to the forest and waterside. Only then do I know that my path is of endless joy.
Diverting Thoughts Slowly between the white clouds. Gently the breeze rises. How great is the work of creation. Who can investigate its beginning and end. Investigating it does not
能。徒然自憂喜。
聞角
幽幽寒角發孤城。十里山頭漸杳冥。一種是聲無限意。 有堪聽有不堪聽。
病起
病來又病皮黏骨。抖擻起來無一物。行不成步語聲低。 鼻孔依前空突兀。
山中四威儀
山中行攜籃。采蕨稱幽情。牧童唱罷胡家曲。 子規枝上一聲聲。
山中住萬疊。千重誰伴侶。縱使知音特地來。 云深必定無尋處。
山中坐月夜。霜天寒雁過。爐灰撥盡未成眠。 報曉靈禽清耳朵。
山中臥一片。清光高鑒我。但得身心到處閑。多年布衲從教破。
贊白雲先師真
一月在天影含眾水。師真之真非月非水。青黃碧綠亂荼糊。 看來半嗔半喜。
贊四祖演和尚
桂花包里老黃梅。不向陰陽地上開。蜂蝶豈知香遠拆。 難尋軌跡去還來。
自讚
眼暗耳聾。行步龍鍾。人前強笑。叉手當胸。
自述真贊二首
以相取相都成幻妄。以真求真轉見不親。見成公案無事不辦。 百年三萬六千日。翻覆元來是這漢。
我真我贊。唯己自知。面面相覷。有甚了期。
師室中。常舉趙州狗子還有佛性也無州云無。僧請問。師為頌之。
趙州露刃劍。寒霜光焰焰。更擬問如何。分身作兩段。
示禪者二首
學道先須得指歸。聞聲見
【現代漢語翻譯】 現代漢語譯本 能。只是徒然地自己憂愁和歡喜。
聽角 幽幽的寒角聲響徹孤城，十里山頭漸漸變得杳渺昏暗。同一種聲音卻包含著無限的意境，有些可以聽，有些卻不堪入耳。
病起 生病之後又生病，瘦得皮包骨頭。掙扎著起來，卻一無所有。走不成路，說話聲音也很低微，鼻孔依舊空空地突兀著。
山中四威儀 在山中行走，提著籃子，採摘蕨菜，這可稱得上是幽雅的情致。牧童唱完胡人的歌曲，杜鵑鳥在樹枝上聲聲啼叫。
在山中居住，重重疊疊的山巒，有誰來作伴呢？即使有知音特意前來，雲霧深鎖，也必定找不到我的住處。
在山中靜坐，月色皎潔的夜晚，寒霜滿天，大雁飛過。撥盡爐灰，仍然無法入眠，報曉的鳥兒清脆的叫聲傳入耳中。
在山中安臥，一片清光高高地照鑒著我。只要身心能夠到處安閒自在，多年的破舊布衣也隨它去吧。
贊白雲先師真 一輪明月在天，影子映照在無數的水中。先師的真，既不是月亮，也不是水。青黃碧綠混雜在一起，看起來半嗔半喜。
贊四祖演和尚 桂花包里藏著老黃梅，不在陰陽交界的地方開放。蜜蜂蝴蝶哪裡知道它的香味傳得很遠，難以尋覓它的軌跡，去了又來。
自讚 眼睛昏花，耳朵失聰，走路蹣跚，在人前勉強歡笑，拱手作揖。
自述真贊二首 如果以表象來認識表象，一切都成了虛幻不實。如果以真來尋求真，反而更加疏遠。現成的公案，沒有什麼事情不能辦到。一百年三萬六千日，翻來覆去原來就是這個人。
我的真，我的贊，只有自己知道。面面相覷，有什麼了結的時候呢？
師父在室內，常常舉趙州（Zhaozhou）和尚問狗子還有沒有佛性，趙州（Zhaozhou）和尚回答說沒有。有僧人請教，師父為此作頌：
趙州（Zhaozhou）和尚的劍已出鞘，寒霜閃耀著光芒。如果還要問怎麼樣，就將你分身成兩段。
示禪者二首 學道首先要懂得宗旨和歸宿，聞聲見
【English Translation】 English version It can. But it is only in vain to worry and rejoice by oneself.
Hearing the Horn The faint sound of the cold horn echoes through the lonely city, and the mountain peaks ten miles away gradually become distant and dim. The same sound contains infinite meaning, some can be listened to, and some are unbearable to hear.
Waking Up from Illness After being sick and then sick again, I am so thin that my skin sticks to my bones. Struggling to get up, I have nothing. I can't walk, and my voice is low. My nostrils are still empty and protruding.
Four Dignities in the Mountains Walking in the mountains, carrying a basket, picking ferns, this can be called a graceful sentiment. After the shepherd boy finishes singing the Hu (non-Han people in ancient China) song, the cuckoo cries on the branches.
Living in the mountains, surrounded by layers of mountains, who will accompany me? Even if a confidant comes specially, the clouds are deep, and they will certainly not find my residence.
Sitting in the mountains, on a moonlit night, frost fills the sky, and wild geese fly over. After stirring the ashes in the stove, I still can't fall asleep, and the clear sound of the crowing bird enters my ears.
Lying in the mountains, a clear light shines upon me. As long as my body and mind can be at ease everywhere, let the old patched robe be as it is.
Praise of the True Likeness of the Venerable Baiyun (White Cloud) The moon in the sky casts its reflection in countless waters. The true likeness of the Venerable is neither the moon nor the water. Blue, yellow, and green are mixed together, appearing half angry and half happy.
Praise of the Venerable Fourth Ancestor Yan (Fourth Ancestor Yan) An old plum is hidden in a osmanthus package, not blooming in the place where yin and yang meet. How can bees and butterflies know that its fragrance travels far, making it difficult to find its traces, coming and going.
Self-Praise Eyes are dim, ears are deaf, walking is faltering, forcing a smile in front of people, cupping hands in greeting.
Two Verses of Self-Description and True Praise If you use appearance to recognize appearance, everything becomes illusory. If you use truth to seek truth, you become even more distant. With the existing public case, there is nothing that cannot be done. One hundred years, thirty-six thousand days, turning back and forth, it is originally this person.
My truth, my praise, only I know. Looking at each other, when will there be an end?
In the master's room, he often cited the case of Zhaozhou (Zhaozhou) asking whether a dog has Buddha-nature, and Zhaozhou (Zhaozhou) replied that it does not. A monk asked for instruction, and the master composed a verse for this:
Zhaozhou's (Zhaozhou) sword is drawn, and the cold frost shines with light. If you still want to ask how, I will divide you into two pieces.
Two Verses for Zen Practitioners To study the Way, you must first understand the purpose and destination, hearing the sound and seeing
色不思議。長天夜夜家家月。 影落澄潭幾個知。
祖道何殊世路平。時人行處不須驚。擬心未到先移步。 直似玄沙問鏡清。
示學徒四首
學道之人得者稀。是非長短幾時虧。若憑言語論高下。 恰似從前未悟時。
空門有路人皆到。到者方知滋味長。心地不生閑草木。 自然身放白毫光。
一片秋光對草堂。籬邊金菊預聞香。蟬聲未息涼風起。 勝似徵人歸故鄉。
終日談玄第一宗。枯河道里覓魚蹤。直饒祖佛無階級。 須向奇人棒下通。
送己德二禪者之長安緣干
二人同心其義斷金。古今有此吾道堪任。山之厚重海之淵深。 白雲留不住。祖佛莫能禁。 極目少林峭峙。傍觀華岳崟岑。分得維摩按指法。 且彈一曲訪知音。
悼四祖演和尚
此病彼圓寂。吾門何得失。生死若空花。去來如鳥跡。 東涌忽西沒。影掛寒堂壁。三十三天撲帝鐘。 普念般若波羅蜜。
悼投子青禪師
寂住峰頭云。灑落曹溪水。高張浮渡帆。直入大洋里。 運載既緣終。昨夜狂風起。𩫶角女子戴瓊花。 八十翁翁穿繡履。
悼凈渡圓鑒禪師
浮渡巖前青瘦柏。叢林聳出標風格。夜來寒影落西衢。 誰唱胡笳十八柏。
吊崇勝大師
苦霧罩庭軒。悲云鎖暮天。師歸真凈
界。影掛月孤圓。 去不去兮若之夢。來不來兮誰后先。 誰后先。閻浮樹在海南邊。
悼陳吉先
子既卜遷居。禪家第一機。有帆不掛樹。無住坦然途。 世態那堪戀。恩情盡屬愚。祖師門下客。 到此辨錙銖。
訪信和尚
維摩之後室長開。立雪求心悟善財。木老花彫兮白雲亂卷。 波澄霜夜兮皎月徘徊。不二門高遠相訪。 又騎羸馬入塵埃。
送白首座回鄉
歸心休問路多端。四海為家未足觀。只履清名思達磨。 諸侯九合笑齊桓。
次韻酬甘露颙長老
本自居山不厭山。水聲山色異人間。知音若會儂家意。 任是危層亦共攀。
送仁禪者
白雲巖上月。太平松下影。深夜秋風生。都成一片境。
送文禪人寧親
今生父母當親覲。從本爺孃子細看。動轉施為全得力。 一回舉著骨毛寒。
送蜀僧
相聚淮南四十年。而今歸去路三千。有人若問西來意。 水在江湖月在天。
寄信上人
一瓶一缽且隨緣。此事時時強為宣。知己不來春漸老。 孤峰皎月對寒泉。
次韻酬黃龍圖
海會雲山疊亂青。龍潭瀉碧聲冷冷。使君乞與安閑地。 時共禪徒終夜聽。
次韻酬高臺師兄
每覽嘉隱篇。清風益可愛。有時說向人。時人都不會。
【現代漢語翻譯】 現代漢語譯本：
界。孤月倒影懸掛在水中，顯得圓滿。 要離開嗎？這就像一場夢一樣虛幻。要到來嗎？誰又能確定先後順序呢？ 誰先誰后？閻浮樹（Jambudvipa，指我們所居住的這個世界）生長在海南邊。
悼念陳吉先
您已經占卜好要遷居了，這是禪宗的第一要義。有了船帆卻不掛在樹上，意味著無所執著的坦然境界。 世間的狀態實在不值得留戀，所有的恩情都顯得愚癡。您是祖師門下的弟子， 到這裡來辨別細微的差別。
拜訪信和尚
維摩詰（Vimalakirti，佛教在家菩薩的代表）的居室依舊敞開著。就像善財童子（Sudhana，佛教故事中的求道者）立雪求法一樣，爲了求心而悟道。老樹凋零，白雲繚亂翻捲， 清澈的池水在霜夜裡，皎潔的月光徘徊不定。不二法門高遠難及，我特來拜訪， 又騎著瘦弱的馬進入紅塵。
送別白首座回鄉
歸鄉的心不必問路途的遙遠，以四海為家也不值得稱讚。只留下鞋子的清名讓人想起達摩祖師（Bodhidharma，禪宗初祖）， 諸侯多次會盟就像齊桓公一樣可笑。
次韻酬謝甘露颙長老
本來就住在山中，並不厭倦山林。水聲山色與人間不同。知音如果能理解我的心意， 即使是高聳的山峰，也願意一同攀登。
送別仁禪者
白雲巖上的月亮，太平松下的影子。深夜秋風吹起， 都構成一片美好的境界。
送別文禪人回家探親
今生的父母應當親自去拜見，從根本上仔細觀察自己的本性。一舉一動都能發揮作用， 一旦提起，就讓人感到毛骨悚然。
送別四川來的僧人
我們相聚在淮南四十年，如今您要回去，路途遙遠有三千里。如果有人問您什麼是西來意（Bodhidharma brought Zen to China）， 水在江河裡，月亮在天上。
寄給信上人
一個瓶子一個缽，且隨緣而行。這件事要時時努力宣揚。知己不來，春天漸漸老去， 只有孤峰上的明月對著寒冷的泉水。
次韻酬謝黃龍圖
雲山重疊，一片青翠。龍潭傾瀉碧水，聲音清冷。太守如果能賞賜我一塊清凈的地方， 就常常和禪僧們一起徹夜傾聽。
次韻酬謝高臺師兄
每次讀到您寫的《嘉隱篇》，就更加喜愛這清風般的隱逸。有時說給別人聽， 但人們都不理解。 English version:
Realm. The lonely moon's reflection hangs round and full in the water. Going or not going, it's like a dream. Coming or not coming, who knows the order? Who's first, who's last? The Jambudvipa (the world we live in) tree grows on the southern edge of Hainan.
Mourning Chen Jixian
You've already divined your move, the first principle of Zen. Having sails but not hanging them on the tree means a state of detachment. The ways of the world are not worth clinging to, all affections are foolish. You are a disciple of the Patriarch, come here to discern the slightest differences.
Visiting Monk Xin
Vimalakirti's (a representative of Buddhist lay practitioners) room remains open. Like Sudhana's (a seeker in Buddhist stories) standing in the snow seeking Dharma, seeking enlightenment of the mind. The old trees wither, white clouds swirl in chaos, clear waters in the frosty night, the bright moon lingers. The non-dual gate is high and distant, I come to visit, and ride my weak horse into the dust again.
Sending off Chief Monk Bai returning home
No need to ask about the many paths home. Taking the four seas as home is not worth praising. Leaving only the pure name of the shoe reminds us of Bodhidharma (the first patriarch of Zen in China), the dukes' multiple alliances are as laughable as Duke Huan of Qi.
Rhyming in Response to Elder Ganlu Yong
Originally living in the mountains, not tired of the mountains. The sound of water and the scenery of the mountains are different from the human world. If a kindred spirit understands my intention, I am willing to climb even the most dangerous peaks together.
Sending off the Zen Practitioner Ren
The moon above White Cloud Rock, the shadow beneath the Peaceful Pine. A night autumn wind arises, all forming a single realm.
Sending off the Zen Practitioner Wen to visit his parents
This life's parents should be visited in person, carefully observe your original nature from the root. Every action can be effective, once mentioned, it sends chills down the spine.
Sending off the Sichuan Monk
We gathered in Huainan for forty years, now you return, a journey of three thousand miles. If someone asks you what the Western meaning is (Bodhidharma brought Zen to China), the water is in the rivers and lakes, the moon is in the sky.
Sending to the Monk Xin
A bottle and a bowl, just go with the flow. This matter should be strongly proclaimed at all times. If a confidant does not come, spring gradually ages, only the bright moon on the lonely peak faces the cold spring.
Rhyming in Response to Huanglong Tu
The clouds and mountains overlap, a mass of green. Dragon Pool pours out emerald water, the sound is cold. If the governor can grant me a peaceful place, I will often listen with the Zen monks all night long.
Rhyming in Response to Senior Brother Gaotai
Every time I read your 'Jia Yin Pian', I love the breeze-like reclusion even more. Sometimes I tell it to others, but people don't understand.
【English Translation】 Realm. The lonely moon's reflection hangs round and full in the water. Going or not going, it's like a dream. Coming or not coming, who knows the order? Who's first, who's last? The Jambudvipa (the world we live in) tree grows on the southern edge of Hainan.
Mourning Chen Jixian
You've already divined your move, the first principle of Zen. Having sails but not hanging them on the tree means a state of detachment. The ways of the world are not worth clinging to, all affections are foolish. You are a disciple of the Patriarch, come here to discern the slightest differences.
Visiting Monk Xin
Vimalakirti's (a representative of Buddhist lay practitioners) room remains open. Like Sudhana's (a seeker in Buddhist stories) standing in the snow seeking Dharma, seeking enlightenment of the mind. The old trees wither, white clouds swirl in chaos, clear waters in the frosty night, the bright moon lingers. The non-dual gate is high and distant, I come to visit, and ride my weak horse into the dust again.
Sending off Chief Monk Bai returning home
No need to ask about the many paths home. Taking the four seas as home is not worth praising. Leaving only the pure name of the shoe reminds us of Bodhidharma (the first patriarch of Zen in China), the dukes' multiple alliances are as laughable as Duke Huan of Qi.
Rhyming in Response to Elder Ganlu Yong
Originally living in the mountains, not tired of the mountains. The sound of water and the scenery of the mountains are different from the human world. If a kindred spirit understands my intention, I am willing to climb even the most dangerous peaks together.
Sending off the Zen Practitioner Ren
The moon above White Cloud Rock, the shadow beneath the Peaceful Pine. A night autumn wind arises, all forming a single realm.
Sending off the Zen Practitioner Wen to visit his parents
This life's parents should be visited in person, carefully observe your original nature from the root. Every action can be effective, once mentioned, it sends chills down the spine.
Sending off the Sichuan Monk
We gathered in Huainan for forty years, now you return, a journey of three thousand miles. If someone asks you what the Western meaning is (Bodhidharma brought Zen to China), the water is in the rivers and lakes, the moon is in the sky.
Sending to the Monk Xin
A bottle and a bowl, just go with the flow. This matter should be strongly proclaimed at all times. If a confidant does not come, spring gradually ages, only the bright moon on the lonely peak faces the cold spring.
Rhyming in Response to Huanglong Tu
The clouds and mountains overlap, a mass of green. Dragon Pool pours out emerald water, the sound is cold. If the governor can grant me a peaceful place, I will often listen with the Zen monks all night long.
Rhyming in Response to Senior Brother Gaotai
Every time I read your 'Jia Yin Pian', I love the breeze-like reclusion even more. Sometimes I tell it to others, but people don't understand.
回首望衡岳。岳山千里外。獨步立斜陽。 颯颯聞秋籟。
擬云送信禪者作丐
春晴觸石欲高飛。皖伯臺前度翠微。本自無心為雨露。 何曾有意泄天機。風雷倚勢聲光遠。 草木乘陰色澤肥。莫謂功成空聚散。巖房潛約幾時歸。
送化主三首
巖縫迸開云片片。半籠幽石半從龍。為霖普潤焦枯后。 卻入煙蘿第一重。
莫論人情與道情。大都物理自分明。皖公山下長流水。 今古滔滔徹底清。
庭無立雪人。路有塵埃客。傾盡此時心。松間贈行色。
與瑰禪化麥
水中撈得麥。恐悚瑰禪客。往復偃溪邊。聞聲隔不隔。
寄太平燈長老
遍游五祖山。語笑令人愛。極目情量寬。禮貌多自在。 思鄉便欲回。不慮他人怪。再見是明年。 往來無掛礙。
寄高臺本禪師法兄
春山望極幾千里。獨憑危欄誰與同。夜靜子規知我意。 一聲聲在翠微中。
遷住白雲入院后示二三執事
登山須拄杖。渡水要行船。有客開顏笑。無愁展腳眠。 萬般存此道。一味信前緣。試比紅塵里。 清虛直幾錢。
寄諸郡丐者
坐一須走七。古聖留縱跡。此土與西天。個個明格尺。 點鐵化為金。喝石變成壁。大力那羅延。 是誰親中的。
寄舊知二首
隔闊多時未
是疏。結交豈在頻相見。從教山下路崎嶇。 萬里蟾光都一片。
朔風掃盡千巖雪。枝上紅梅包欲裂。縹緲寒雲天外來。 吾家此境憑誰說。
送化士四首
何事秋風入夜涼。稻花時復送餘香。要知此個真訊息。 末後慇勤味最長。
皖伯臺前送別時。桃花似錦柳如眉。明年此日憑欄望。 依舊青青一兩枝。
透出龍門未是難。幾人得過趙州關。白雲片片青山外。 為雨為霖去復還。
出自白雲山。攜筇步煙渚。心中幾萬端。唯我能相許。
寄舊三首
木落高秋玉露垂。窗前黃菊漸離披。白雲片片迎新雁。 不是知音說向誰。
寄書未到他先望。傳語不來我未知。度日林泉無世慮。 斂眉偷看白猿兒。
梅花欲謝不謝。桃花欲開不開。思君共聽猿啼處。 一片白雲天外來。
偶作
多時欲寫天邊雁。毛色觀來苦未全。號叫不妨知節令。 養成飛去有何難。雁雁雁塔當初占。 古縱禪禪入理深淵。無形無狀千難萬難。 後生晚長心堅石穿。
賦祖花次李提刑韻三首
此花迥與人間別。結果開花當處生。要會祖師端的旨。 未萌天地已先成。
此土西天祖佛名。雙峰頂上鐵花生。世間無限丹青手。 只恐吟成畫不成。
造化之功品物情。正當生處不言生。尋枝摘葉空勞
【現代漢語翻譯】 現代漢語譯本： 是疏。結交難道在於頻繁相見嗎？任憑山下的路多麼崎嶇。 萬里月光都灑滿一片。 朔風掃盡千山萬壑的雪，枝頭的紅梅花苞快要綻放。縹緲的寒云從天邊飄來， 我家這番景象能向誰訴說呢？ 送化士四首 為何秋風在夜晚變得涼爽？稻花時不時送來剩餘的香氣。想要知道這真正的訊息， 最終的慇勤滋味最長。 在皖伯臺前送別的時候，桃花像錦緞一樣，柳樹像眉毛一樣。明年今日憑欄遠望， 依舊是青青的一兩枝。 透出龍門並不是難事，有幾人能通過趙州關？白雲片片在青山之外， 化為雨水滋潤萬物后又返回。 出自白雲山，拄著竹杖漫步在煙霧瀰漫的沙洲。心中思緒萬千， 只有我能理解自己。 寄舊三首 深秋時節樹葉凋落，晶瑩的露珠垂落。窗前的菊花漸漸凋零。片片白雲迎接新來的大雁， 不是知音的人，又能向誰訴說呢？ 寄出的書信還沒到，他就已經開始盼望，想說的話還沒傳來，我還不知道。在林泉間度日，沒有世俗的憂慮， 收斂眉頭偷偷地看白猿。 梅花將謝未謝，桃花將開未開。思念你我一同聽猿啼的地方， 一片白雲從天外飄來。 偶作 很長時間想畫天邊的大雁，仔細觀察它們的羽毛顏色，總覺得不夠完美。鳴叫不妨礙它們知道時令， 養成飛翔的能力又有什麼難的呢？大雁啊大雁，當初佔據雁塔， 古老的禪宗啊禪宗，進入了深奧的理之深淵。無形無狀，千難萬難， 後生晚輩只要心志堅定，也能像水滴石穿一樣成功。 賦祖花次李提刑韻三首 此花與人間迥然不同，結果開花都在同一地方。想要領會祖師真正的旨意， 在天地未萌發之前就已經成就。 此土西天，祖師佛陀的名號。雙峰頂上，鐵樹開花。 世間無數的丹青妙手，只怕吟詠出來也難以畫成。 造化之功，品物之情。正在生長的地方卻不說是生長。 尋枝摘葉，只是徒勞。
【English Translation】 English version: It is sparse. Does friendship lie in frequent meetings? Let the road down the mountain be rugged. A myriad miles of moonlight are all in one piece. The north wind sweeps away the snow from a thousand cliffs. The red plum buds on the branches are about to burst open.縹緲的寒云從天邊飄來， To whom can I tell this scene of my home? Four Poems Sending Off a Begging Monk Why does the autumn wind become cool at night? The rice flowers occasionally send forth lingering fragrance. If you want to know this true message, The final diligent taste is the longest. When we parted in front of Wanbo Terrace, the peach blossoms were like brocade and the willows like eyebrows. Next year on this day, leaning on the railing and looking out, There will still be one or two green branches. Breaking through the Dragon Gate is not difficult, but how many people can pass the Zhao Zhou Barrier? White clouds float outside the green mountains, Turning into rain to nourish all things, then returning again. Coming from White Cloud Mountain, carrying a bamboo staff and walking on the misty sandbar. My heart is filled with thousands of thoughts, Only I can understand myself. Three Poems Sent to Old Friends In late autumn, the leaves fall and the jade dew drips. The yellow chrysanthemums in front of the window gradually wither. Patches of white clouds welcome the new geese, If not a kindred spirit, to whom can I tell this? Before the letter arrives, he is already waiting. Before the message is conveyed, I do not yet know. Spending my days in the forest and springs, free from worldly worries, I lower my eyebrows and secretly watch the white ape. The plum blossoms are about to wither but have not yet withered. The peach blossoms are about to bloom but have not yet bloomed. Thinking of the place where we listened to the monkeys cry together, A patch of white clouds comes from beyond the sky. Impromptu Composition For a long time, I wanted to paint the geese in the sky, but after observing their plumage, I felt it was not perfect. Their cries do not prevent them from knowing the seasons, What difficulty is there in developing the ability to fly? Geese, geese, the Goose Pagoda was occupied in the beginning, The ancient Chan, Chan, enters the deep abyss of reason. Formless and shapeless, a thousand difficulties, ten thousand difficulties, Later generations, as long as their hearts are firm, can succeed like water dripping through stone. Ode to Ancestor Flower, Rhyming with Li Tixing, Three Poems This flower is completely different from those in the human world. Fruiting and flowering occur in the same place. If you want to understand the true meaning of the Ancestor Master, It was already accomplished before heaven and earth were born. This land, the Western Heaven, the name of the Ancestor Buddha. On the summit of Twin Peaks, iron trees bloom. Limitless skilled painters in the world, I fear that even if they compose a poem, they cannot paint it. The work of creation, the feelings of all things. In the very place of birth, it is not said to be birth. Searching for branches and picking leaves is in vain.
力。 一朵開時一佛成。
次韻酬彭運使留題七峰閣
山腰營小閣。聊且寄生平。三四危峰頂。啼猿分外清。
次韻寄彭運使吏部
縱使千回眼見。爭如手親一遍。透得此個重關。 乃是平生方便。
次韻酬吳都曹
山家旨趣最幽微。路轉峯迴到者稀。一缽黃菁消永日。 滿頭白髮已玄機。繞巖瀑布窗前落。 哭月狂猿嶺上飛。自得平生觀不足。那知浮世是兼非。
次韻酬蘄倅李朝奉
諦當之言不在多。文殊不二問維摩。趙州眼爍四天下。 賴有同參凌行婆。
題東穎西湖簡太守李秘監
修竹喬松積翠陰。綠楊紅蕊遍園林。到頭須讓西湖水。 淡靜還如君子心。
東穎途中
一宿成家步。孤雲萬里游。吾門隨處靜。世路幾時休。 舉首問明月。憑心寄鬥牛。歸期何太晚。 猶尚往他州。
聚遠亭
眼觀不足。耳聽不盡。水碧山青。誰遠誰近。
答憑希道
老病疏慵不記心。應無狂夢到瓊林。水聲山色長為伴。 利害從教似海深。
徘徊兩澗齊瀉碧。垂雙帶長沙。波浪深。湍流轉霶霈。
酬石秀才
昨夜西風激怒濤。驚翻舊事沒絲毫。憑欄笑罷思量著。 望斷長天月色高。
送朱大卿
但得心閑到處閑。莫拘城市與溪山。是非名
【現代漢語翻譯】 現代漢語譯本 力。 一朵花開時，就成就一尊佛。
次韻酬彭運使留題七峰閣 在山腰建造小閣樓，姑且在這裡安度此生。三四座高聳的山峰頂上，猿猴啼叫的聲音格外清澈。
次韻寄彭運使吏部 縱然用眼睛看過千百遍，也比不上親手實踐一遍。如果能夠透徹理解這個重要的關卡，那就是一生中最方便的法門。
次韻酬吳都曹 山居的旨趣最為幽深微妙，道路曲折，翻山越嶺，能夠到達的人很少。一缽野菜就能消磨漫長的時光，滿頭白髮已經蘊含著玄妙的禪機。環繞山巖的瀑布從窗前落下，對著月亮哀嚎的狂放猿猴在山嶺上飛躍。自我領悟的樂趣一生都覺得不夠，哪裡知道世俗的紛紛擾擾都是似是而非。
次韻酬蘄倅李朝奉 精闢確當的言語不在於多，文殊菩薩（Manjusri）與維摩詰（Vimalakirti）的問答就是不二法門。趙州禪師（Zhao Zhou）的眼光照耀四天下，幸虧有同參的凌行婆（Ling Xing Po）能夠理解。
題東穎西湖簡太守李秘監 茂密的竹子和高大的松樹積聚著濃厚的綠蔭，碧綠的楊柳和鮮紅的花蕊遍佈園林。最終還是要讓西湖的水，那淡泊寧靜就像君子的心境一樣。
東穎途中 一晚上就走完了一段路程，像孤雲一樣在萬里遊蕩。我的修行之門隨處都可以是清凈之地，世俗的道路什麼時候才能停止呢？抬頭詢問明月，把心意寄託給斗宿和牛宿。回家的日期為什麼這麼晚，還要前往其他的州。
聚遠亭 眼睛看不夠，耳朵聽不盡，水是碧綠的，山是青翠的，誰遠誰近呢？
答憑希道 年老多病，疏懶不記事，應該不會有瘋狂的夢想到達瓊林。水聲和山色長久地陪伴著我，利害得失就隨它像大海一樣深吧。
徘徊兩澗齊瀉碧，垂雙帶長沙。波浪深。湍流轉霶霈。
酬石秀才 昨夜西風激起憤怒的波濤，驚醒了過去的往事，全都消失得無影無蹤。靠著欄桿笑著，仔細思量著，望斷長空，月色高照。
送朱大卿 只要內心清閑，到處都可以是悠閑之地，不要拘泥於城市還是山水之間。是非名利
【English Translation】 English version Force. When a flower blooms, a Buddha is formed.
Rhyming with Vice Commissioner Peng's Inscription at Seven Peaks Pavilion Building a small pavilion halfway up the mountain, I'll just spend my life here. On the peaks of three or four towering mountains, the cries of monkeys are exceptionally clear.
Rhyming and Sending to Vice Commissioner Peng, Minister of Personnel Even if you see it a thousand times with your eyes, it's not as good as experiencing it once firsthand. If you can thoroughly understand this important barrier, it is the most convenient Dharma gate in life.
Rhyming with Wu Du Cao The essence of mountain life is the most profound and subtle; the road twists and turns, and few can reach it. A bowl of wild vegetables can while away the long days, and a head of white hair already contains profound Zen secrets. The waterfall surrounding the rocks falls in front of the window, and the mad monkey crying at the moon flies on the ridge. The joy of self-realization is never enough in a lifetime; how can one know that the disturbances of the world are both right and wrong?
Rhyming with Li Chaofeng, Vice Magistrate of Qi The most appropriate words are not in quantity, Manjusri (Manjusri) and Vimalakirti's (Vimalakirti) questions and answers are the non-dual Dharma. Zen Master Zhao Zhou's (Zhao Zhou) eyes shine upon the four worlds, fortunately, there is Ling Xing Po (Ling Xing Po), a fellow practitioner who can understand.
Inscription for Prefect Li, Supervisor of Dongying West Lake Dense bamboo and tall pine trees accumulate thick green shade, and green willows and red stamens are all over the garden. In the end, the water of West Lake must be allowed to be as light and quiet as the heart of a gentleman.
On the Road to Dongying Completing a journey in one night, wandering ten thousand miles like a solitary cloud. My gate of practice can be a quiet place anywhere, when will the worldly road stop? Raising my head to ask the bright moon, entrusting my heart to the Dipper and Ox constellations. Why is the date of return so late, and still going to other states.
Juyuan Pavilion The eyes cannot see enough, the ears cannot hear enough, the water is green, the mountains are verdant, who is far and who is near?
Reply to Ping Xidao Old and sick, negligent and forgetful, I shouldn't have crazy dreams of reaching Qionglin. The sound of water and the color of mountains accompany me for a long time, let the gains and losses be as deep as the sea.
Wandering, two streams pour out green together, hanging double belts of sand. The waves are deep. The torrents turn and pour down.
Responding to Scholar Shi Last night, the west wind stirred up angry waves, awakening past events, all disappearing without a trace. Leaning on the railing, laughing, thinking carefully, gazing at the long sky, the moonlight shines high.
Sending off Zhu Daqing As long as the heart is idle, everywhere can be a place of leisure, don't be confined to the city or the mountains and rivers. Right and wrong, fame and fortune
利渾如夢。 正眼觀時一瞬間。
送呂公輔
送客別金沙。行行去路賒。淡煙籠碧漢。薄霧綴紅霞。 百舌吟新樹。千株長嫩芽。翻思分袂處。 舉首見桃花。
送黃景純
秋云秋水兩依依。塞雁聲聲度翠微。多向洞庭青草岸。 楚天空闊不知歸。
重會郭功甫
凈空居士久相知。三十年來只片時。今日白蓮花下見。 維摩元是舊容儀。
寄李元中
寄盡千張紙。徒煩心手勞。人情如太華。爭以道情高。
嘉隱堂
一鬆一竹一溪云。時有清風伴月輪。窗外泉聲長似雨。 迥然居者不知春。
黃梅東山演和尚語終
附錄序文(三首)
蓋聞。言語道斷。而未始無言。心法雙亡。而率相傳法。有得兔忘蹄之妙。無執指為月之迷。故宗師起而稱揚。若尺棰取之不竭。學者從而領悟。如連環解之無窮。教外別傳道斯為美演師和尚。遊方寖久。詢請無私。周旋黃檗之庭。踐履白雲之室。常心是道。信手成金。紅粉佳人。發最上之機。金色頭陀。無容身之處。念聰明咒。唱太平歌。皆諸方之所未聞。後人之所警策。其他妙語不可殫論。廣于簡編。庶為龜鑑云耳。知臺州黃巖縣事。張景修序。
粵自靈山拈出。蔥嶺傳來。天下叢林。分枝布葉。石霜古月。海會重
【現代漢語翻譯】 現代漢語譯本： 利鈍就像一場夢。 用正眼觀察，只在一瞬間。
送別呂公輔
送客人告別金沙，一路遠行路途遙遠。淡淡的煙霧籠罩著碧藍的天空，稀薄的霧氣點綴著紅色的雲霞。 百舌鳥在新生的樹木上鳴叫，無數的樹木長出嫩芽。回想分別的地方， 抬頭看見盛開的桃花。
送別黃景純
秋天的雲和秋天的水，彼此依依不捨。大雁一聲聲地飛過翠綠的山巒。多半是飛向洞庭湖青草岸， 楚地的天空遼闊，不知何時才能返回。
重逢郭功甫
凈空居士（指郭功甫，佛教在家修行者）我們相識已久，三十年來感覺只像一瞬間。今天在白蓮花下相見， 維摩詰（Vimalakirti，佛教著名在家居士）的容貌還是和以前一樣。
寄給李元中
寄出無數的信紙，只是徒勞地耗費心力。人情就像太華山（即西嶽華山），怎麼能和道情相比呢？
嘉隱堂
一棵松樹，一叢竹子，一片溪邊的云。時常有清風陪伴著天上的月亮。窗外的泉水聲長久不斷，像下雨一樣， 隱居在這裡的人，完全不知道春天已經來臨。
黃梅東山演和尚語終
附錄序文(三首)
聽說，言語的道路斷絕，但並非沒有言語。心法和非法都消失了，但仍然互相傳法。有得到兔子就忘記捕兔工具的妙處，沒有執著于指向月亮的手指的迷惑。所以宗師興起而稱揚佛法，就像用尺子量取東西一樣取之不盡，學者們跟隨宗師從而領悟佛法，就像解開連環一樣無窮無盡。在教義之外別有傳授，這才是最美好的。演師和尚，遊歷四方很久，詢問佛法沒有偏私。在黃檗（Huangbo，唐代禪師）的庭院裡周旋，踐行白雲（Baiyun，指白雲守端禪師）的禪室。常心就是道，信手拈來都是金子。紅粉佳人，啓發最上乘的佛機，金色頭陀（指僧人），沒有容身之處。唸誦聰明咒，唱太平歌，都是各方沒有聽聞過的，後人應該警醒和傚法的。其他的妙語不可一一論述，廣泛地記錄在簡冊中，希望可以作為借鑑。 知臺州黃巖縣事，張景修序。
自從靈山（指靈鷲山，釋迦牟尼佛說法之地）拈花微笑，蔥嶺（指帕米爾高原）傳來佛法。天下的叢林，分出枝條散佈葉子。石霜（Shishuang，唐代禪師）的古月，海會（佛教集會）重新聚集。
【English Translation】 English version: The sharpness or dullness is like a dream. When viewed with the true eye, it's just an instant.
Farewell to Lü Gongfu
Sending off the guest, departing from Jinsha (place name). Traveling far, the road is long. Light smoke veils the azure sky, thin mist adorns the red clouds. The mockingbird sings on the new trees, a thousand trees grow tender buds. Reflecting on the place of parting, Raising my head, I see blooming peach blossoms.
Farewell to Huang Jingchun
Autumn clouds and autumn waters, both reluctant to part. The sound of wild geese echoes through the emerald mountains. Mostly heading towards the green grass shores of Dongting Lake, The sky of Chu (ancient state in China) is vast, not knowing when to return.
Reunion with Guo Gongfu
Layman Jingkong (Guo Gongfu, a Buddhist practitioner) we have known each other for a long time, thirty years feel like just a moment. Meeting today under the white lotus flower, Vimalakirti (a famous Buddhist layman) still has the same appearance as before.
Sent to Li Yuanzhong
Sending out countless sheets of paper, only to waste effort in vain. Human feelings are like Mount Taihua (Mount Hua), how can they compare with the feelings for the Dao?
Jia Yin Hall
A pine tree, a bamboo grove, a cloud by the stream. Often, a clear breeze accompanies the moon in the sky. The sound of the spring outside the window is constant, like rain, The dweller here, completely unaware that spring has arrived.
Venerable Yan, of Huangmei Dongshan, finishes his discourse
Appended Prefaces (Three)
It is said that the path of words is cut off, yet there is never a lack of words. Both the mind-dharma and non-dharma disappear, yet they still transmit the Dharma to each other. There is the wonder of forgetting the snare after catching the rabbit, without the delusion of clinging to the finger pointing at the moon. Therefore, the masters arise and praise the Dharma, like drawing endlessly from a measuring rod, and the students follow and comprehend, like unraveling an infinite chain. To have a separate transmission outside the teachings, that is the most beautiful. Venerable Yan, a monk, has traveled extensively and inquired about the Dharma without bias. He circles in the courtyard of Huangbo (a Tang Dynasty Zen master), and practices in the meditation room of Baiyun (referring to Zen Master Baiyun Shouduan). The ordinary mind is the Dao, and everything he touches turns to gold. A beautiful woman in rouge and powder, inspires the highest potential, a golden ascetic (referring to a monk), has no place to dwell. Reciting the mantra of intelligence, singing the song of peace, are all things that have not been heard in other places, and should be a warning and example for later generations. Other wonderful words cannot be enumerated one by one, but are widely recorded in the books, hoping they can serve as a reference. Zhang Jingxiu, Magistrate of Huangyan County, Taizhou, writes the preface.
Since the Buddha smiled while holding up a flower on Mount Ling (Vulture Peak, where Shakyamuni Buddha preached), and the Dharma was transmitted from the Congling Mountains (Pamir Plateau). The forests of the world, branching out and spreading leaves. The ancient moon of Shishuang (a Tang Dynasty Zen master), the sea of assemblies (Buddhist gatherings) reassembles.
圓。介在祖山。隱若敵國。誰主茲地。演公其人。演公系本蜀川令行淮甸。三提宗印二紀于茲。仁義道中空華結果。荊棘林內石筍抽條。莫疑優缽現前翻作葛藤會去。克勤上人錄其語要。俾之讚揚。兔角龜毛敢言有實。狐裘羔袖終愧非宜。
紹聖二年十二月二十四日。河間劉跋謹序。
海會演師。昔行腳至白雲峰頂。逢一善知識。據師子座。現比丘身。為無所為。說無所說。有時拏雲護浪遊戲自如。有時截鐵斬釘紀幹不可。諸方輻湊。四眾景從。罔測其由。舉皆自失。師獨熟視而笑。莫逆於心。曾未逾時。遂蒙受記。天人葉贊。自四面而住太平。父子相承。由太平而來海會。隨機答問。因事舉揚。不假尖新。自然奇特。其徒纂集。請余為之序。欲傳於世云。紹聖二年十一月初十日吳郡朱元𥘑序。
【現代漢語翻譯】 現代漢語譯本： 圓（指圓滿的佛法）。它位於祖山（指祖師道場），像敵國一樣隱秘而強大。誰是這片土地的主人？是演公這個人。演公原本是蜀川的官員，後來在淮甸弘揚佛法。他三次提倡宗門心印，至今已經二十四年。在仁義的道路中，空華（指虛幻不實的事物）也能結出果實。在荊棘林中，石筍也能抽出新條。不要懷疑優缽花（一種珍稀的花）顯現於眼前，反而把它當作葛藤（指纏繞的障礙）來對待。克勤上人記錄了他的重要言論，希望加以讚揚。兔角龜毛（指不可能存在的事物），怎敢說它們是真實的？穿著狐裘羔袖（指不相稱的服飾），終究感到慚愧，認為自己不適合。
紹聖二年十二月二十四日，河間劉跋恭敬地寫下這篇序言。
海會演師，過去行腳參訪時，到達白雲峰頂，遇到一位善知識。這位善知識坐在師子座上，顯現比丘的身相，爲了無所作為而說法，說著無所可說之法。有時他駕馭雲彩，掀起波浪，遊戲自在。有時他截鐵斬釘，堅定不移。各方人士聚集而來，四眾弟子景仰追隨，卻無法測度其中的緣由，大家都感到茫然若失。只有演師獨自熟視而笑，心領神會。沒過多久，演師就得到了授記。天人和合讚歎。從四面八方來到太平，父子相承，從太平來到海會。他隨機應答，根據具體情況進行開示。不依靠尖銳新奇的言論，自然而然地展現出奇特之處。他的弟子們將他的言論彙集起來，請我為之作序，希望將這些言論流傳於世。紹聖二年十一月初十日，吳郡朱元𥘑序。
【English Translation】 English version: The 'Round' (referring to the perfect Dharma). It is located in the Ancestral Mountain (referring to the ancestral master's monastery), hidden and powerful like an enemy state. Who is the master of this land? It is Venerable Yan. Venerable Yan was originally an official in Sichuan, later propagating the Dharma in Huaidian. He has advocated the essence of the Zen school three times, and it has been twenty-four years since then. In the path of benevolence and righteousness, even 'empty flowers' (referring to illusory things) can bear fruit. In the thicket of thorns, stone bamboos can also sprout new shoots. Do not doubt that the 'Udumbara flower' (a rare flower) appears before your eyes, and instead treat it as 'kudzu vine' (referring to entangling obstacles). Superior Man Keqin recorded his important words, hoping to praise them. How dare we say that 'rabbit horns and turtle hair' (referring to impossible things) are real? Wearing 'fox fur and lamb sleeves' (referring to inappropriate clothing), we ultimately feel ashamed, thinking that we are not suitable.
On the twenty-fourth day of the twelfth month of the second year of Shaosheng, Liu Ba of Hejian respectfully wrote this preface.
Master Yan of Haihui, in the past, when traveling on foot, arrived at the summit of Baiyun Peak and encountered a 'Good Knowing Advisor'. This 'Good Knowing Advisor' sat on a lion throne, manifesting the appearance of a 'bhikshu' (monk), speaking the Dharma for the sake of non-action, speaking of the Dharma that cannot be spoken. Sometimes he rides the clouds and stirs up waves, playing freely. Sometimes he cuts iron and nails down, firm and unwavering. People from all directions gathered, and the fourfold assembly admired and followed, but they could not fathom the reason, and everyone felt lost. Only Master Yan looked at him intently and smiled, understanding in his heart. Before long, Master Yan received the prediction. Gods and humans harmoniously praised. Coming to Taiping from all directions, father and son succeeding each other, coming to Haihui from Taiping. He answers questions according to the situation and gives instructions based on specific circumstances. Without relying on sharp and novel words, he naturally reveals the extraordinary. His disciples compiled his words and asked me to write a preface for them, hoping to spread these words to the world. On the tenth day of the eleventh month of the second year of Shaosheng, Zhu Yuan of Wujun wrote the preface.