T47n1996_明覺禪師語錄

大正藏第 47 冊 No. 1996 明覺禪師語錄

No. 1996

明覺禪師語錄卷第一

參學小師惟蓋竺編

住蘇州洞庭翠峰禪寺語

師在萬壽。開堂日白槌了。師云。宗乘一唱三藏絕詮。祖令當行十方坐斷。其有達士不避死生。貶上眉毛出衆相見。問人天普集佇聽雷音。學人上來。乞師垂示。師云。十萬八千不是遠。進云。恁么則大眾沾恩也。師云。后五日看。問師唱誰家曲。宗風嗣阿誰。師云。分明記取。進云。恁么則昔日智門今朝和尚。師云。有甚麼交涉。問如何是和尚為人一句。師云。量才補職。學云。謝師方便。師云。自領出去。師乃云。一問一答。總未有事在。直饒乾坤大地草木叢林。盡為衲僧。異口同聲各置百千問難。也不消長老。彈指一下。並乃高低普應前後無差。曠祖佛之妙靈。廓天人之幽跡。如是則何假覺城東際。五眾咸居古佛廟前。此時參畢。

師在杭州靈隱。受疏了。眾請升座。時有僧問。寶座先登於此日。請師一句震雷音。師云。徒勞側耳。進云。恁么則一音普遍於沙界。大眾無不盡咸聞。師云。忽有人問。爾作么生舉。僧云。三十年後敢為流芳。師云。賺了也。師乃云。天下絕勝之覺場。靈隱導師之廣座。暫借卑僧升陟。實愧非

【現代漢語翻譯】現代漢語譯本：大正藏第四十七冊，第一九九六號，《明覺禪師語錄》

第一九九六號

《明覺禪師語錄》卷第一

參學小師惟蓋竺編

住蘇州洞庭翠峰禪寺語

禪師在萬壽寺。開堂之日，白槌完畢。禪師說：『宗乘一唱，三藏十二部經的詮釋都顯得多餘。祖師的法令和教誨一旦施行，便能截斷十方。其中有通達之士不畏懼生死，貶低眉毛，從大眾中出來相見。』問：『人天大眾普遍聚集，恭敬地聆聽如雷般的法音，學人前來，懇請禪師開示。』禪師說：『十萬八千里不算遙遠。』（學人）進而言：『如此說來，大眾都沾受到恩澤了。』禪師說：『過五天再看。』問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』禪師說：『要分明地記住。』（學人）進而言：『如此說來，昔日的智門禪師就是今日的和尚您了。』禪師說：『有什麼關係呢？』問：『如何是和尚為人處世的一句話？』禪師說：『量才錄用。』學人說：『感謝禪師的方便開示。』禪師說：『自己領會出去。』禪師於是說：『一問一答，總還沒有說到事情的根本。縱然整個天地、大地、草木叢林，都變成了僧人，異口同聲地提出成百上千的疑問和難題，也用不著老衲我彈指一下。所有問題都能高低普應，前後沒有差別，弘揚祖佛的微妙靈性，開闊天人的幽深足跡。』如果這樣，又何必在覺城（Buddha-ksetra）東邊，五類眾生都居住在古佛的廟前呢？此時參學完畢。

禪師在杭州靈隱寺。受疏完畢。大眾請求禪師升座。當時有僧人問：『寶座今日率先登臨，請禪師用一句話震動如雷的法音。』禪師說：『徒勞地側耳傾聽。』（學人）進而言：『如此說來，一聲法音普遍傳遍整個沙界，大眾沒有不完全聽到的。』禪師說：『如果有人問，你打算怎麼舉例說明？』僧人說：『三十年後我敢於讓它流芳百世。』禪師說：『被騙了啊。』禪師於是說：『天下最殊勝的覺悟道場，靈隱寺導師的廣闊座位，暫時借給卑微的我升座，實在慚愧，因為我並非...

【English Translation】 English version: Taisho Tripitaka Volume 47, No. 1996, Records of Discourses by Zen Master Mingjue

No. 1996

Records of Discourses by Zen Master Mingjue, Volume 1

Compiled by the novice monk Weigai Zhu who studied under the master

Discourses at Cuifeng Zen Monastery, Dongting, Suzhou

The Master was at Wanshou Monastery. On the opening day, after striking the gavel, the Master said, 'Once the essence of the Zen school is proclaimed, the interpretations of the Threefold Canon (Tripitaka) are superfluous. Once the ancestral decree is implemented, it cuts off all directions. Among them, there are enlightened individuals who do not fear life and death, lower their eyebrows, and come forth from the assembly to meet. ' Asked: 'The assembly of humans and devas (gods) has universally gathered, respectfully listening to the thunderous Dharma sound. The student has come forth, requesting the Master to enlighten us.' The Master said, 'One hundred and eight thousand is not far.' (The student) further said, 'In that case, the assembly is all benefiting from grace.' The Master said, 'Look again in five days.' Asked: 'Whose tune is the Master singing? Whose lineage does your Zen tradition inherit?' The Master said, 'Remember it clearly.' (The student) further said, 'In that case, the Zhimeng Zen master of the past is the abbot (和尚, héshàng) of today.' The Master said, 'What does it have to do with anything?' Asked: 'What is the abbot's (和尚, héshàng) one sentence for dealing with people?' The Master said, 'Appoint people according to their abilities.' The student said, 'Thank you, Master, for the expedient teaching.' The Master said, 'Comprehend it yourself and leave.' The Master then said, 'One question and one answer, still not getting to the heart of the matter. Even if the entire universe, the earth, the forests of grass and trees, all became monks, raising hundreds and thousands of questions and difficulties in unison, it would not require this old monk to snap his fingers. All questions can be answered appropriately, without difference before or after, promoting the subtle spirituality of the ancestral Buddhas, and expanding the profound traces of humans and devas (gods).' If so, why is it necessary that on the eastern edge of the Buddha-ksetra (覺城, juéchéng), the five kinds of beings all reside in front of the ancient Buddha's temple? At this time, the study is completed.

The Master was at Lingyin Monastery in Hangzhou. After receiving the memorial, the assembly requested the Master to ascend the seat. At that time, a monk asked: 'The precious seat is first ascended on this day, please Master, use one sentence to shake the thunderous Dharma sound.' The Master said, 'It is futile to strain your ears.' (The student) further said, 'In that case, one sound universally spreads throughout the entire sand-realm (沙界, shājiè), and the assembly has all completely heard it.' The Master said, 'If someone asks, how do you intend to illustrate it?' The monk said, 'Thirty years from now, I dare to let it be passed down for generations.' The Master said, 'You have been deceived.' The Master then said, 'The most outstanding enlightenment arena in the world, the broad seat of the guide of Lingyin Monastery, is temporarily lent to the humble me to ascend, I am truly ashamed, because I am not...'

材。豈敢於五百員衲子前提唱佛祖抑揚古今炫耀見知恥他先作。假饒說得。天雨四華地分六震。于曹溪路上一點使用不著。何以行腳高士。有把定世界涵蓋乾坤底眼。誰敢錯誤絲毫。其知有者必共相悉。

師在靈隱。諸院尊宿。茶筵日。眾請升座。僧問。禪侶盡臨于座側。未審師還說也無。師云。寰中天子塞外將軍。進云。恁么則一震雷音滿大唐也。師云。看取令行。師乃云。上士相見。一言半句如擊石出火。瞥爾便過應非。即言定旨滯句迷源。從上宗乘合作么生議論。直得三世諸佛不能自宣。六代祖師全提不起。一大藏教詮註不及。所以棒頭取證。喝下承當。意句交馳並同流浪。其有知方作者。相共證明。

師到蘇州日。僧俗迎在萬壽。眾請上堂。問向上一路千聖不傳。和尚從何而得。師云。將謂是衲僧。學云。恁么則大眾沾恩。學人禮謝也。師云。龍頭蛇尾。問選佛場開。還許學人選也無。師云。切忌點額。學云。恁么則心空及第歸也。師云。階下漢。師乃云。如天普蓋。似地普擎。有如是自在。具如是威德。誰不承恩。誰不景慕。過去諸聖。于無量劫勤苦受盡。所得秘要法門。今將普示大眾。不用纖毫心力。各請一時驗取。於此薦得。便能永出四流。高步三界。其或不知。剛是諸人諱卻師初到院升

【現代漢語翻譯】現代漢語譯本：材料。怎敢在五百位僧人面前，賣弄佛祖的言論，抑揚古今，炫耀自己的見解，以勝過他人為榮？即使說得天花亂墜，地動山搖，對於曹溪的道路上也一點用處也沒有。為什麼行腳的高士，有掌握世界、包容宇宙的眼光？誰敢有絲毫的錯誤？知道的人一定會互相印證。

老師在靈隱寺，各院的尊宿設茶宴的那天，大家請老師升座。有僧人問道：『禪友們都來到了您的座位旁，不知道老師您還說些什麼？』老師說：『寰中的天子，塞外的將軍。』僧人進言道：『這樣說來，就是一聲雷霆響徹整個大唐了。』老師說：『看我的命令施行。』老師於是說：『上等根器的人相見，一言半語就像擊石出火，瞬間就過去了，應該不是這樣。如果執著于言語，就會被語句所迷惑，迷失了本源。從上古傳下來的宗門應該如何議論呢？甚至三世諸佛都無法親自宣說，六代祖師也完全提不起來，全部的佛經都無法詮釋註解。』所以說，在棒喝下才能取得證悟，才能承擔。如果意念和語句交織在一起，就如同隨波逐流。那些知道方向的人，會共同來證明。

老師到達蘇州的那天，僧人和俗人都到萬壽寺迎接。大家請老師上堂說法。有人問道：『向上一路，千聖不傳，和尚您是從哪裡得到的？』老師說：『我以為你是出家人。』那人學著說：『這樣說來，大眾都沾了您的恩惠，學生我向您禮拜感謝。』老師說：『虎頭蛇尾。』又有人問道：『選佛場開啟，還允許學生去選擇嗎？』老師說：『切記不要被點中。』那人學著說：『這樣說來，就是心空及第而歸了。』老師說：『階下漢。』老師於是說：『如同天普照，似地普載，有這樣的自在，具備這樣的威德，誰不承受恩惠？誰不景仰羨慕？過去的諸位聖人，在無量劫中勤苦修行，所得到的秘密法門，現在將普遍地展示給大家。』不用花費絲毫的心力，請大家一時驗證。如果能在此處領悟，便能永遠超出四種流轉，高步於三界。如果不能知道，正是各位避諱老師初到寺院升座。

【English Translation】 English version: Material. How dare I, in front of five hundred monks, flaunt the Buddha's words, praising the past and present, showing off my knowledge, and taking pride in surpassing others? Even if I speak eloquently and cause the earth to shake, it would be of no use on the road to Caoxi (Caoxi: where Huineng, the Sixth Patriarch of Zen Buddhism, lived and taught). Why do the traveling high monks have the vision to grasp the world and encompass the universe? Who dares to make the slightest mistake? Those who know will surely confirm each other.

The teacher was at Lingyin Temple. On the day of the tea banquet held by the respected elders of various courtyards, everyone invited the teacher to ascend the seat. A monk asked, 'Zen friends have all come to your seat, I wonder what you will say?' The teacher said, 'The emperor within the realm, the general beyond the border.' The monk added, 'In that case, a thunderous sound will resound throughout the entire Tang Dynasty.' The teacher said, 'Watch my orders being carried out.' The teacher then said, 'When people of superior caliber meet, a word or half a sentence is like striking a stone to produce fire, it passes in an instant, it shouldn't be like this. If you cling to words, you will be deluded by sentences and lose the source.' How should the ancestral gate passed down from ancient times be discussed? Even the Buddhas of the three worlds cannot personally proclaim it, the Sixth Patriarch cannot fully raise it, and all the Buddhist scriptures cannot interpret or annotate it.' Therefore, enlightenment can only be achieved under the stick and shout, and only then can one bear the responsibility. If thoughts and words are intertwined, it is like drifting with the current. Those who know the direction will come together to prove it.

The teacher arrived in Suzhou. Monks and laypeople welcomed him at Wanshou Temple. Everyone invited the teacher to ascend the hall to preach. Someone asked, 'The path beyond, which the thousand sages did not transmit, where did you get it from, Master?' The teacher said, 'I thought you were a monk.' The person learned to say, 'In that case, the masses are all benefiting from your grace, and I, as a student, bow to thank you.' The teacher said, 'A tiger's head and a snake's tail.' Someone else asked, 'The Buddha selection field is open, are students allowed to choose?' The teacher said, 'Be sure not to be selected.' The person learned to say, 'In that case, it is returning home with an empty mind.' The teacher said, 'A man below the steps.' The teacher then said, 'Like the sky covering everything, like the earth carrying everything, having such freedom, possessing such power, who does not receive grace? Who does not admire and envy? The past saints, through diligent practice in countless kalpas (kalpa: an aeon in Hindu and Buddhist cosmology), have obtained the secret Dharma (Dharma: the teachings of the Buddha), which will now be universally shown to everyone.' Without spending the slightest effort, please verify it for a moment. If you can understand it here, you can forever transcend the four streams and walk high in the three realms. If you cannot know, it is precisely that everyone avoids the teacher's initial ascent to the temple seat.

座。僧問。杖錫已居於此日。請師一句定乾坤。師云。百雜碎。進云。恁么則海晏河清去也。師云。非公境界。問如何是佛法大意。師云。龍吟霧起虎嘯風生。問如何是祖師西來意。師云。山高海闊。進云。學人不會。師云。緊悄草鞋。師乃云。未來翠峰多人疑著。及乎親到一境蕭然。非同善財入樓閣之門。暫時斂念。莫比維摩掌中世界。別有清規。冀諸人飽足觀光。以資欣慰。

上堂。問答罷。師乃云。釋迦已滅彌勒未生。正當今日。佛法委在翠峰。放開捏聚總由者里。放開也七縱八橫。是處填溝塞壑。捏聚也天下老和尚。盡在拄杖頭。不消一劄。

上堂。僧問。如何是實學底事。師云。針劄不入。進云。乞師方便。師云。水到渠成。問如何是教外別傳一句。師云。看看臘月盡。學云。恁么則流芳去也。師云。啞子吃苦瓜。問言跡之興。異途之所由。生不犯鋒铓。請師道。師云。誰家無白月清風。進云。還當也無。師云。土上加泥漢。師乃云。劍輪飛處日月沈輝。寶杖敲時乾坤失色。眾魔從茲膽裂。千聖由是眼開。其如二聽不圓。震迅雷而莫覺。孤根將敗。霈春雨以非滋。致使凡聖岐分。悟迷派列。奔馳七趣。泊沒四流重。業相纏。無有休日。爾諸禪德。覬善參詳。如人上山。各自努力。

上堂

【現代漢語翻譯】現代漢語譯本：師升座。有僧人提問：『禪杖已經在此安放多日，請老師用一句話來定乾坤。』老師回答：『百雜碎。』僧人進一步說：『如此說來，就是海晏河清了。』老師說：『這不是你能理解的境界。』問：『如何是佛法的大意？』老師說：『龍吟霧起，虎嘯風生。』問：『如何是祖師西來意？』老師說：『山高海闊。』僧人說：『學人不能領會。』老師說：『緊悄草鞋。』老師於是說：『未來翠峰（Cuifeng）很多人會疑惑。等到親自來到這裡，卻發現一片蕭然。不同於善財（Sudhana）童子進入樓閣之門，暫時收斂心念。也不像維摩（Vimalakirti）居士掌中的世界。這裡另有清規戒律，希望各位能飽足觀光，以此感到欣慰。』

上堂說法。問答完畢后，老師說：『釋迦（Sakyamuni）已經滅度，彌勒（Maitreya）尚未降生，正當今日，佛法就在翠峰（Cuifeng）。放開還是捏聚，都由這裡決定。放開時，七縱八橫，到處都是填溝塞壑。捏聚時，天下的老和尚，都在拄杖頭。不消一札。』

上堂說法。有僧人提問：『如何是真才實學的根本？』老師說：『針扎不入。』僧人進一步請求開示：『乞請老師方便開示。』老師說：『水到渠成。』問：『如何是教外別傳的一句話？』老師說：『看看臘月盡。』學人說：『如此說來，就是流芳百世了。』老師說：『啞子吃苦瓜。』問：『言語事蹟的興起，不同道路的由來，生來不犯鋒芒，請老師開示。』老師說：『誰家沒有白月清風？』僧人說：『還應當也沒有嗎？』老師說：『土上加泥漢。』老師於是說：『劍輪飛舞之處，日月都黯然失色；寶杖敲擊之時，乾坤都失去光彩。眾魔從此膽裂，千聖由此眼開。然而如果二聽不圓融，即使震迅雷也無法覺察。孤根將要敗壞，即使普降春雨也無法滋養。導致凡聖區分，悟迷分列。奔馳於六道，沉沒於四流，重重業相纏繞，沒有休息的時候。你們這些禪德，希望好好參詳。如同人上山，各自努力。』

上堂說法。

【English Translation】 English version: The master ascends the seat. A monk asks: 'The staff has been here for many days. Please, Master, with one sentence, settle the universe.' The master replies: 'A hundred miscellaneous fragments.' The monk further says: 'In that case, it is a time of peace and prosperity.' The master says: 'This is not a realm you can comprehend.' Asks: 'What is the great meaning of the Buddha Dharma?' The master says: 'When the dragon roars, mist arises; when the tiger howls, wind is born.' Asks: 'What is the meaning of the Patriarch's coming from the West?' The master says: 'Mountains are high, and the sea is wide.' The monk says: 'The student does not understand.' The master says: 'Tighten your straw sandals.' The master then says: 'In the future, many at Cuifeng (Green Peak) will be doubtful. When they personally arrive, they will find a desolate scene. It is not like Sudhana's (Sudhana) entry into the gate of the pavilion, temporarily collecting thoughts. Nor is it like Vimalakirti's (Vimalakirti) world in the palm of his hand. There are separate pure rules here, hoping that everyone can fully enjoy the sights and find comfort in them.'

Ascending the hall for Dharma talk. After the questions and answers, the master says: 'Sakyamuni (Sakyamuni) has already passed away, and Maitreya (Maitreya) has not yet been born. Right now, the Buddha Dharma is entrusted to Cuifeng (Green Peak). Whether to release or gather, it is all determined here. When released, it is seven vertical and eight horizontal, everywhere filling ditches and blocking ravines. When gathered, all the old monks in the world are on the head of the staff. Not even a single note is needed.'

Ascending the hall for Dharma talk. A monk asks: 'What is the matter of true learning?' The master says: 'A needle cannot penetrate it.' The monk further requests guidance: 'Beg the master for expedient means.' The master says: 'When the water arrives, the channel is formed.' Asks: 'What is the one sentence transmitted separately outside the teachings?' The master says: 'Look, the twelfth month is ending.' The student says: 'In that case, it will be everlasting fame.' The master says: 'A mute person eating bitter melon.' Asks: 'The rise of verbal traces, the origin of different paths, born without offending sharpness, please Master explain.' The master says: 'Whose house does not have a white moon and clear breeze?' The monk says: 'Should there also be nothing?' The master says: 'Adding mud to a clay man.' The master then says: 'Where the sword wheel flies, the sun and moon sink into darkness; when the precious staff strikes, heaven and earth lose their color. Demons are terrified from this, and the thousand sages open their eyes because of it. However, if the two hearings are not complete, even if thunder roars, one cannot perceive it. The solitary root is about to decay, even if abundant spring rain cannot nourish it. This leads to the division of the mundane and the holy, the separation of enlightenment and delusion. Running in the six realms, sinking in the four streams, heavy karmic appearances entangle, with no rest. All of you Chan practitioners, hope to carefully examine. Like people climbing a mountain, each one strives.'

Ascending the hall for Dharma talk.

。僧問。昭昭於心目之間。而相不可睹。晃晃在色塵之內。而理不可分。既於心目之間。為甚麼不睹其相。師云。華須連夜發。莫待曉風吹。進云。恁么則雲散家家月。師云。毗婆尸佛早留心。僧方禮拜。師以拄杖打一下云。不得放過。問猿抱子歸青嶂后。鳥㘅華落碧巖前。古人意旨如何。師云。夾山猶在。學云。和尚如何。師云。依稀似曲才堪聽。又被風吹別調中。僧卻問。如何是翠峰境。師云。春至桃華亦滿溪。僧禮拜。師云。山僧今日敗闕。有人點撿得出。許他頂門上一隻眼。便下座。

上堂。僧問。古人借問田中事。插鍬叉手意如何。師云。人從陳州來。不得許州信。問古人道。有讀書人到來。意旨如何。師云。且在門外立。學云。請師相見。師云。任是顏回亦不通。師乃云。立賓立主剜肉作瘡。舉古舉今拋沙撒土。直下無事。正是無孔鐵槌。別有機關。合入無間地獄。明眼衲子應須自看。

上堂。僧問。古人一喝不作一喝用。是否。師云是。僧便喝。師便棒。僧無語。師云。謔我。問古人道。有佛法處不得住。無佛法處急走過。意旨如何。師云。氣急殺人。僧擬議。師云。甚麼處去也。問只在目前。為甚麼再三不睹。師云。截耳臥街。僧云恰是。師云。令我攢眉。問黑豆未生芽時如何。師云。

【現代漢語翻譯】現代漢語譯本：僧人問道：『明明朗朗就在心和眼睛之間，卻看不見它的形相；光明顯耀就在色塵之內，卻分辨不出它的道理。既然在心和眼睛之間，為什麼看不見它的形相？』

師父說：『花要連夜開放，不要等到曉風吹拂。』

僧人進一步說：『這樣說來，就是雲散家家月了。』

師父說：『毗婆尸佛（Vipasyin，過去七佛之一）早就留心了。』

僧人正要禮拜，師父用拄杖打了一下，說：『不得放過。』

問：『猿猴抱著小猴回到青翠的山峰之後，鳥兒銜著花朵落在碧綠的巖石之前，古人的意旨是什麼？』

師父說：『夾山（地名）還在。』

學人問：『和尚您怎麼看？』

師父說：『依稀好像樂曲剛剛可以聽，又被風吹散到別的調子中去了。』

僧人反問道：『什麼是翠峰的境界？』

師父說：『春天到來，桃花也開滿了溪水。』

僧人禮拜。師父說：『山僧我今天出醜了，有人能點檢出來，就允許他頭頂上長一隻眼睛。』說完便下座。

上堂說法。僧人問道：『古人借問田中事，插鍬叉手意如何？』

師父說：『人從陳州來，不得許州信。』

問：『古人道，有讀書人到來，意旨如何？』

師父說：『且在門外站著。』

學人說：『請師父相見。』

師父說：『任憑是顏回（孔子的弟子）也不通。』

師父於是說：『立賓立主，剜肉作瘡。舉古舉今，拋沙撒土。直下無事，正是無孔鐵槌。別有機關，合入無間地獄。明眼衲子應須自看。』

上堂說法。僧人問道：『古人一喝不作一喝用，是否？』

師父說：『是。』

僧人便喝。師父便打。僧人無語。師父說：『戲弄我。』

問：『古人道，有佛法處不得住，無佛法處急走過，意旨如何？』

師父說：『氣急殺人。』

僧人擬議。師父說：『什麼地方去了？』

問：『只在目前，為什麼再三看不見？』

師父說：『截耳臥街。』

僧人說：『恰是。』

師父說：『令我攢眉。』

問：『黑豆未生芽時如何？』

師父說：

【English Translation】 English version: A monk asked: 'It is clearly manifest between the mind and eyes, yet its form cannot be seen; it is brilliantly present within the realm of sense objects, yet its principle cannot be distinguished. Since it is between the mind and eyes, why can't its form be seen?'

The Master said: 'Flowers must bloom overnight; do not wait for the morning breeze to blow.'

The monk further said: 'In that case, it is like the moon scattered among every household after the clouds disperse.'

The Master said: 'Vipasyin Buddha (one of the past seven Buddhas) was mindful of this long ago.'

As the monk was about to prostrate, the Master struck him once with his staff, saying: 'Do not let it pass.'

Asked: 'After the monkey returns to the green peaks with its young, and the bird drops the flower before the blue cliff, what is the ancient's intention?'

The Master said: 'Mount Jia (a place name) is still there.'

A student asked: 'What is the Master's view?'

The Master said: 'It vaguely resembles a melody just worth listening to, only to be blown by the wind into another tune.'

The monk then asked: 'What is the realm of Cui Feng (Green Peak)?'

The Master said: 'When spring arrives, peach blossoms fill the stream.'

The monk prostrated. The Master said: 'This mountain monk has failed today. If someone can point it out, I will allow him to have an eye on the top of his head.' Then he descended from his seat.

Ascending the Dharma hall. A monk asked: 'The ancients borrowed to ask about the affairs in the fields, what is the meaning of planting the hoe and folding hands?'

The Master said: 'The person comes from Chenzhou, do not trust the news from Xuzhou.'

Asked: 'The ancients said, a scholar has arrived, what is the intention?'

The Master said: 'Let him stand outside the door for now.'

The student said: 'Please, Master, grant him an audience.'

The Master said: 'Even Yan Hui (Confucius' disciple) would not understand.'

The Master then said: 'Establishing guest and host is like carving flesh to create a wound. Citing the past and present is like throwing sand and scattering dirt. Directly there is nothing, it is precisely a hammer without a hole. There is another mechanism, fit to enter the uninterrupted hell. Clear-eyed monks must see for themselves.'

Ascending the Dharma hall. A monk asked: 'The ancients' one shout is not used as one shout, is that so?'

The Master said: 'It is.'

The monk then shouted. The Master then struck him with his staff. The monk was speechless. The Master said: 'Mocking me.'

Asked: 'The ancients said, one must not dwell where there is Buddha-dharma, and one must quickly pass by where there is no Buddha-dharma, what is the intention?'

The Master said: 'It is enough to make one breathless.'

The monk hesitated. The Master said: 'Where have you gone?'

Asked: 'It is right before my eyes, why can't I see it again and again?'

The Master said: 'Cutting off the ears and lying in the street.'

The monk said: 'Exactly.'

The Master said: 'It makes me frown.'

Asked: 'What is it like when the black bean has not yet sprouted?'

The Master said:

餵驢餵馬。進云。生后如何。師云。透水透沙。僧禮拜。師云。一似不齋來。問功巧諸技藝。盡現行此事。如何是此事。師云。諸方榜樣進云。莫便是學人會處也無。師云。有頭無尾漢。師乃云。過去諸如來。斯門已成就。放過一著。現在諸菩薩。今各入圓明。兩重公案。未來修學人。總被翠峰穿卻鼻孔。

上堂云。智者聊聞猛提取。莫待須臾失卻頭。問丹霄獨步時如何。師云。腳下踏索。進云。天下橫行去也。師云。徐六擔板問學人乍入叢林。諸事不會。未審師還拯濟也無。師云。蘇州紙貴。進云。和尚豈無方便。師云。腦後拔榍。師云。爐鞴之所固無鈍鐵。良醫之門誰是病夫。向後鼻孔遼天。莫辜負人好。

上堂云。欲得不招無間業。莫謗如來正法輪。便下座。

上堂。才有僧出禮拜。師云。大眾。一時記取者僧話頭。便下座。

上堂。大眾雲集。以拄杖拋下云。棒頭有眼明如日。要識真金火里看。

上堂云。從天降下從地涌出。南北東西一棚俊鶻。顧杼停機苦屈苦屈。

上堂云。古人道。譬如擲劍揮空。莫論及之不及。斯乃空輪絕跡。劍刃非虧。好諸禪德。若能如是。心心無知。即是踞妙峰孤頂。非但善財七日不逢。設使文殊百劫親來。也摸𢱢不著。

上堂。有僧

【現代漢語翻譯】現代漢語譯本：餵驢餵馬。（僧人）進前問道：『死後會怎麼樣？』師父說：『水流沙動。』僧人禮拜。師父說：『好像沒吃齋飯就來了。』（僧人）問：『功巧和各種技藝，都顯現在這件事上，什麼是這件事？』師父說：『各處的榜樣。』（僧人）進前說：『莫非是學人領會的地方嗎？』師父說：『有頭無尾的傢伙。』師父於是說：『過去諸如來（Tathagata，佛的稱號之一），從此門已經成就。放過一著。現在諸菩薩（Bodhisattva，立志成佛的修行者），如今各自進入圓明。兩重公案。未來修學的人，都被翠峰穿透了鼻孔。』

上堂說法，師父說：『智者稍微聽到（佛法）就猛烈地提取，不要等到片刻就失去了頭腦。』（僧人）問：『在丹霄（Danxiao，天空）獨自行走時怎麼樣？』師父說：『腳下踩著繩索。』（僧人）進前說：『天下橫行而去了。』師父說：『徐六（Xu Liu，人名）在挑著門板。』（僧人）問：『學人剛入叢林（修行場所），什麼都不會，師父您會救濟嗎？』師父說：『蘇州的紙很貴。』（僧人）進前說：『和尚難道沒有方便之法嗎？』師父說：『腦後拔出木楔。』師父說：『爐火鍛造的地方，本來就沒有鈍鐵；良醫的門前，誰是沒病的人？』向後鼻孔朝天，不要辜負了別人的好意。

上堂說法，師父說：『想要不招致無間地獄（Avici，佛教中最苦的地獄）的業報，就不要誹謗如來（Tathagata，佛的稱號之一）的正法輪（Dharma wheel，佛法的象徵）。』隨即下座。

上堂說法。剛有僧人出來禮拜，師父說：『大眾，一時記住這個僧人的話頭。』隨即下座。

上堂說法。大眾聚集，師父把拄杖扔下來說：『棒頭有眼，明亮如太陽，要認識真金，要在火里看。』

上堂說法，師父說：『從天降下，從地涌出，南北東西，都是一群俊鶻（一種鳥）。顧杼停機，真是辛苦啊。』

上堂說法，師父說：『古人說，譬如擲劍揮向天空，不要說及中與不中。這是空輪絕跡，劍刃沒有虧損。各位禪德，如果能這樣，心心無知，就是佔據妙峰孤頂。非但善財童子（Sudhana，佛教故事中的求道者）七日不逢，即使文殊菩薩（Manjusri，佛教中的智慧菩薩）百劫親來，也摸不著。』

上堂。有僧人...

【English Translation】 English version: Feeding donkeys and horses. (A monk) stepped forward and asked, 'What happens after death?' The master said, 'Water flows, sand moves.' The monk bowed. The master said, 'It's like coming without having eaten a vegetarian meal.' (A monk) asked, 'Skillful works and various arts are all manifested in this matter, what is this matter?' The master said, 'The example of all places.' (The monk) stepped forward and said, 'Could it be the place where the student understands?' The master said, 'A fellow with a head but no tail.' The master then said, 'Past Tathagatas (Tathagata, one of the titles of the Buddha) have already achieved through this gate. Let go of one move. Present Bodhisattvas (Bodhisattva, a practitioner who aspires to become a Buddha) are now each entering perfect enlightenment. A double koan. Future learners will all have their nostrils pierced by Cui Feng.'

Ascending the hall to preach, the master said, 'The wise extract fiercely upon hearing (the Dharma), do not wait a moment to lose your head.' (A monk) asked, 'What is it like to walk alone in Danxiao (Danxiao, the sky)?' The master said, 'Stepping on a rope under your feet.' (The monk) stepped forward and said, 'Going rampant under heaven.' The master said, 'Xu Liu (Xu Liu, a person's name) is carrying a door panel.' (A monk) asked, 'A student has just entered the Sangharama (place of practice) and knows nothing, will the master save him?' The master said, 'Suzhou paper is expensive.' (The monk) stepped forward and said, 'Doesn't the monk have expedient means?' The master said, 'Pulling out the wedge behind the head.' The master said, 'Where the furnace is forged, there is originally no blunt iron; in front of the good doctor's door, who is a sick person?' With your nostrils facing the sky, do not let down the kindness of others.

Ascending the hall to preach, the master said, 'If you want not to incur the karma of Avici (Avici, the most painful hell in Buddhism), do not slander the Tathagata's (Tathagata, one of the titles of the Buddha) true Dharma wheel (Dharma wheel, a symbol of the Buddha's teachings).' Then he descended from the seat.

Ascending the hall to preach. As soon as a monk came out to bow, the master said, 'Everyone, remember this monk's topic of conversation at once.' Then he descended from the seat.

Ascending the hall to preach. The crowd gathered, and the master threw down his staff and said, 'There are eyes on the head of the staff, as bright as the sun, if you want to recognize true gold, look at it in the fire.'

Ascending the hall to preach, the master said, 'Descending from the sky, emerging from the earth, north, south, east, and west, are all a group of handsome falcons. Gu Zhu stops the machine, it is really hard.'

Ascending the hall to preach, the master said, 'The ancients said, it is like throwing a sword into the sky, do not talk about whether it hits or not. This is a trace of empty wheels, and the blade is not damaged. Good fellow Chan practitioners, if you can be like this, with no knowledge in your mind, you are occupying the solitary peak of Miao Feng. Not only will Sudhana (Sudhana, a seeker in Buddhist stories) not be met for seven days, but even if Manjusri Bodhisattva (Manjusri, the Bodhisattva of wisdom in Buddhism) comes in person for hundreds of kalpas, he will not be able to touch it.'

Ascending the hall. A monk...

出禮拜了方伸問。師云。啼得血流無用處。便下座。

上堂云。藏峰劍客便請施呈。有僧方出來。師云。什麼處去也。便下座。

上堂云。語漸也返常合道。且任諸人點頭。論頓也不留朕跡。衲僧又奚為開口。師以拄杖一劃云。上無沖天之計。下無入地之謀。蔡州千個萬個。打破只在須臾。

上堂問答罷乃云。映眼時若千日。萬像不能逃影質。凡夫只是未曾觀。何得自輕而退屈。師拈起拄杖云。把定世界不漏絲髮。還觀得也無。所以雲門大師道。直得乾坤大地無纖毫過患分。只是轉句不見一色。猶為半提。直得如此。更須知有全提時節。諸上座。翠峰若也全提。盡大地人。並須結舌。放一線道。轉見不堪。以拄杖一時趁下。

上堂。僧問。如何是翠峰境。師云。有眼底見。學云。如何是境中人。師云。貪觀白浪失卻手橈。問如何是和尚家風。師云。客來須看。進云。恁么則學人得見也。師云。三十年後。問如何是第一義。師云。道士倒騎牛。學云。乞師再垂方便。師云。無孔鐵槌。問道遠乎哉。師云。青山夾亂流。學云。恁么則得聞于未聞去也。師云。千里萬里。師乃云。大眾前共相酬唱。也須是個漢始得。若未有奔流度刃底眼。不勞拈出。所以道。如大火聚。近著則燎卻面門。亦如按太阿

【現代漢語翻譯】現代漢語譯本：

（僧人）做完禮拜后才開始提問。翠峰禪師說：『即使哭得血流滿面也沒有用處。』說完便走下座位。翠峰禪師上堂說法時說：『藏峰劍客，請展示你的本領。』有個僧人剛走出來，翠峰禪師便說：『你要到哪裡去？』說完便走下座位。翠峰禪師上堂說法時說：『言語逐漸地迴歸平常，才符合真理。姑且任由各位點頭稱是。談論頓悟，不留下絲毫痕跡。那麼衲僧又何必開口呢？』翠峰禪師用拄杖一劃，說：『向上沒有沖天的計劃，向下沒有入地的謀略。蔡州的千軍萬馬，打破他們只在須臾之間。』（蔡州，比喻妄念和煩惱）翠峰禪師上堂問答完畢后說：『映入眼簾時，彷彿經過了千日，萬象都無法逃脫影子的本質。凡夫只是未曾觀察到這一點，為何要輕視自己而退縮呢？』翠峰禪師拿起拄杖說：『把定世界，不漏一絲一毫。你們觀察到了嗎？』所以雲門大師說：『即使天地之間沒有絲毫過錯，只是轉句時看不見一色，也只是完成了一半。』即使達到了如此境界，更要知道還有完全提持的時候。各位，如果翠峰我完全提持，那麼大地上所有的人，都必須閉口不言。放開一線生機，反而更加不堪。』翠峰禪師用拄杖將僧眾趕下座。翠峰禪師上堂說法。有僧人問：『如何是翠峰的境界？』翠峰禪師說：『有眼睛就能看見。』學人問：『如何是境界中的人？』翠峰禪師說：『貪看白色的浪花，卻失去了手中的船槳。』問：『如何是和尚的家風？』翠峰禪師說：『客人來了需要仔細觀察。』（學人）進而言道：『那麼學人就能得見了嗎？』翠峰禪師說：『三十年後。』問：『如何是第一義（paramārtha，最高的真理）？』翠峰禪師說：『道士倒騎牛。』學人說：『請禪師再次慈悲開示。』翠峰禪師說：『無孔的鐵槌。』問：『道（dharma，真理）遠嗎？』翠峰禪師說：『青山夾著奔流的江水。』學人說：『那麼就能聽到未曾聽聞的了。』翠峰禪師說：『千里萬里。』翠峰禪師於是說：『大眾面前共同酬唱，也必須是個大丈夫才行。如果沒有奔流度刃的眼力，就不要輕易拿出來。』所以說：『如同巨大的火堆，靠近就會燒傷面門。也如同按住太阿（tàiyā，寶劍名）。』

【English Translation】 English version:

After finishing the bowing, (the monk) then began to ask questions. The Master (Cuifeng) said, 'Crying blood is useless.' Then he stepped down from the seat. When Master Cuifeng ascended the hall to preach, he said, 'The swordsman of Hidden Peak, please display your skills.' A monk had just come out when Master Cuifeng said, 'Where are you going?' Then he stepped down from the seat. When Master Cuifeng ascended the hall to preach, he said, 'Words gradually return to the ordinary, then they accord with the truth. Let everyone nod in agreement for now. Discussing sudden enlightenment leaves no trace. Then why should the monks open their mouths?' Master Cuifeng drew a line with his staff and said, 'Above, there is no plan to soar to the sky; below, there is no scheme to enter the earth. The thousands upon thousands of Cai Prefecture, breaking them is only a matter of a moment.' (Cai Prefecture, a metaphor for delusions and afflictions) After Master Cuifeng finished the question and answer session in the hall, he said, 'When reflected in the eye, it is as if a thousand days have passed, and the myriad phenomena cannot escape the essence of the shadow. Ordinary people have simply never observed this point, so why belittle themselves and retreat?' Master Cuifeng picked up his staff and said, 'Holding the world firmly, not letting a single hair pass through. Have you observed it?' Therefore, Great Master Yunmen said, 'Even if there is not the slightest fault in the universe, just not seeing a single color when turning the phrase is only half done.' Even if such a state is reached, one must know that there is still a time for complete upholding. Everyone, if I, Cuifeng, were to completely uphold, then everyone on earth would have to shut their mouths. Releasing a glimmer of hope is even more unbearable.' Master Cuifeng drove the monks down from the seat with his staff. Master Cuifeng ascended the hall to preach. A monk asked, 'What is the realm of Cuifeng?' Master Cuifeng said, 'If you have eyes, you can see it.' The student asked, 'What is the person in the realm?' Master Cuifeng said, 'Greedily watching the white waves, one loses the oar in hand.' Asked, 'What is the family style of the abbot?' Master Cuifeng said, 'When guests come, one must observe carefully.' (The student) further said, 'Then can the student see it?' Master Cuifeng said, 'Thirty years later.' Asked, 'What is the paramārtha (第一義, the ultimate truth)?' Master Cuifeng said, 'A Taoist priest rides a cow backwards.' The student said, 'Please, Master, show compassion and instruct again.' Master Cuifeng said, 'An iron mallet without holes.' Asked, 'Is the dharma (道, truth) far away?' Master Cuifeng said, 'Green mountains flank the rushing river.' The student said, 'Then one can hear what has not been heard.' Master Cuifeng said, 'Thousands of miles.' Master Cuifeng then said, 'To respond to each other in front of the assembly, one must be a great man. If you do not have the eye of rushing flow and crossing the blade, do not easily bring it out.' Therefore, it is said, 'Like a great fire, approaching it will burn your face. It is also like pressing down on Tai'a (太阿, the name of a precious sword).'

寶劍。衝前則喪身失命。師乃頌云。太阿橫按祖堂寒。千里應須息萬端。莫待冷光輕閃爍。復云看看。便下座。

拈古

舉。米胡問僧。近離甚處。僧云藥山。米云。藥山近日如何。僧云。大似頑石一般。米云。得恁么鄭重。僧云。也無提撥處。米云。非但藥山。米胡亦恁么。僧近前顧視而立。米云。看看頑石動也。其僧便出。師拈云。米胡也縱奪可觀。爭奈死而不弔。

舉。罽賓國王仗劍。詣師子尊者所乃問。師得蘊空否。尊者云。已得。王曰。可施我頭。尊者曰。身非我有。豈況于頭。王遂斬之。白乳高丈餘。王臂自落。師拈云。作家君王天然有在。

舉。鏡清于僧堂前。自擊鐘子云。玄沙道底玄沙道底。時有僧出來云。玄沙道什麼。鏡清作一圓相。僧云。若不久參。爭知恁么。清云。還我草鞋錢來。師拈云。洎被打破蔡州。

舉。寶公云。終日拈香擇火。不知身是道場。玄沙云。終日拈香擇火。不知真個道場。師拈云。一對無孔鐵槌。

舉。五通仙人問佛云。佛有六通。我有五通。如何是那一通。佛召五通仙人。仙人應喏。佛云。那一通爾問我。師云。老胡元不知有那一通。卻因邪打正。

舉。思和尚令石頭送書去讓和尚處云。回日與子個鈯斧子住山去。石頭才到

【現代漢語翻譯】現代漢語譯本：寶劍。如果衝動冒進，就會喪身失命。於是禪師作偈頌說：『太阿劍橫放在祖師堂上，寒光凜冽，千里之內應該平息所有爭端。不要等到寒光輕輕閃爍時才察覺。』又說：『看看。』便走下座位。

拈古

舉例。米胡問僧人：『最近從哪裡來？』僧人說：『藥山。』米胡問：『藥山近日如何？』僧人說：『大似頑石一般。』米胡說：『如此鄭重其事？』僧人說：『也無從提拔之處。』米胡說：『非但藥山，米胡也如此。』僧人走上前，看著米胡站立。米胡說：『看看，頑石動了。』那僧人便離開了。禪師拈評說：『米胡的縱奪也頗為可觀，只是死而不弔。』

舉例。罽賓國王拿著劍，來到師子尊者處，問道：『師父已經證得蘊空了嗎？』尊者說：『已經證得。』國王說：『可以把你的頭施捨給我嗎？』尊者說：『身體都不是我自己的，何況是頭呢？』國王於是斬殺了尊者，白色的乳汁涌起一丈多高，國王的手臂也自己掉落了。禪師拈評說：『真是個有作為的君王，天然具備這種魄力。』

舉例。鏡清在僧堂前，自己敲鐘，說：『玄沙道底，玄沙道底。』當時有個僧人出來問：『玄沙道什麼？』鏡清畫了一個圓相。僧人說：『如果不是長期參學，怎麼會知道這樣？』鏡清說：『還我買鞋的錢來。』禪師拈評說：『簡直是被打破了蔡州。』

舉例。寶公說：『終日拈香擇火，不知自身就是道場。』玄沙說：『終日拈香擇火，不知真正的道場。』禪師拈評說：『真是一對無孔鐵槌。』

舉例。五通仙人問佛說：『佛有六通，我有五通，如何是那一通？』佛召喚五通仙人。仙人應聲答『喏』。佛說：『那一通你來問我。』禪師說：『老胡原本不知道有那一通，卻因此邪打正。』

舉例。思和尚讓石頭送書給讓和尚，說：『回來的時候給你一把鈯斧子，讓你住山去。』石頭才到

【English Translation】 English version: A precious sword. Rushing forward with it will result in losing one's life. The master then composed a verse, saying: 'The Tai'a sword lies horizontally across the ancestral hall, its cold light chilling. Within a thousand miles, all disputes should cease. Do not wait until the cold light faintly flickers.' Then he said, 'Look, look.' and descended from his seat.

Picking up the Ancients

Example: Mi Hu asked a monk, 'Where have you come from recently?' The monk said, 'Yaoshan.' Mi said, 'How is Yaoshan these days?' The monk said, 'Much like a stubborn stone.' Mi said, 'So solemn about it?' The monk said, 'There's no way to lift it up.' Mi said, 'Not only Yaoshan, but Mi Hu is also like that.' The monk stepped forward, looking at Mi Hu standing there. Mi said, 'Look, the stubborn stone is moving.' The monk then left. The master commented, 'Mi Hu's seizing and releasing are quite admirable, but he is dead without being mourned.'

Example: The king of Kasmira, holding a sword, went to Venerable Simha and asked, 'Master, have you attained the emptiness of the aggregates?' The Venerable said, 'I have attained it.' The king said, 'Can you offer me your head?' The Venerable said, 'My body is not my own, let alone my head.' The king then beheaded him, and white milk gushed out more than ten feet high, and the king's arm fell off by itself. The master commented, 'Truly an accomplished king, naturally possessing such courage.'

Example: Jingqing, in front of the monks' hall, struck the bell himself, saying, 'Xuansha's way, Xuansha's way.' At that time, a monk came out and asked, 'What does Xuansha say?' Jingqing drew a circle. The monk said, 'If I hadn't studied for a long time, how would I know this?' Qing said, 'Return the money for my shoes.' The master commented, 'It's as if Cai Prefecture has been breached.'

Example: Baogong said, 'All day long, picking incense and choosing fire, not knowing that one's own body is the Bodhimanda (place of enlightenment).' Xuansha said, 'All day long, picking incense and choosing fire, not knowing the true Bodhimanda.' The master commented, 'Truly a pair of iron mallets without holes.'

Example: The Five-Knowing Immortal asked the Buddha, 'The Buddha has six superknowledges, and I have five. What is that one superknowledge?' The Buddha called out, 'Five-Knowing Immortal!' The immortal responded, 'Yes.' The Buddha said, 'That one superknowledge, you ask me.' The master said, 'The old barbarian originally didn't know about that one superknowledge, but because of this, he struck the right thing by mistake.'

Example: Abbot Si asked Shitou to deliver a letter to Abbot Rang, saying, 'When you return, I will give you a hoe-axe to live in the mountains.' Shitou just arrived

讓和尚處便問。不慕諸聖不重己靈時如何。讓云。子問太高生。何不向下問將來。石頭云。乍可永劫沉淪。不求諸聖解脫。便歸。思和尚問。書達否。石頭云。書亦不達。信亦不通。去日蒙和尚許鈯斧子。便請。思垂下一足。石頭便禮拜。師拈云。石頭洎擔板過卻。又云。大小讓師。不解據令。

舉。長髭到石頭處。頭問。什麼處來。髭云。嶺南來。石頭云。大庾嶺頭一鋪功德。還成就也未。髭云。成就久矣。只欠點眼。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。見什麼道理便禮拜。髭云。如紅爐上一點雪。石頭便休。師拈云。無眼功德。有什麼點處。德山和尚到龍潭問。久響龍潭。及乎到來。潭又不見。龍又不現。龍潭云。子親到龍潭。德山便休去。師拈云。將錯就錯。又云。大小德山。

師一日因事舉。往日有老宿。一夏不為師僧說話。有僧自嘆云。我只恁么空過一夏。不望和尚說佛法。得聞正因兩字也得。老宿聊聞云。阇黎莫𧬜速。若論正因。一字也無。恁么道了扣齒云。適來無端恁么道。鄰壁有老宿聞云。好一釜羹。被兩顆鼠糞污卻。師拈云。誰家鍋釜。無一兩顆。

觀和尚見新到來。觀作面引次示之。其僧便去。觀晚間問第一座。今日新到在什麼處。第一座

【現代漢語翻譯】現代漢語譯本：讓和尚於是就問（石頭和尚）。『不仰慕諸聖，也不看重自己的靈性時，會怎麼樣？』讓和尚說：『你問得太高深了，為什麼不問一些實際的呢？』石頭和尚說：『寧願永遠沉淪，也不求諸聖解脫。』說完就離開了。思和尚問：『書信送到了嗎？』石頭和尚說：『書信沒有送到，訊息也沒有傳達。』（石頭和尚說）『之前蒙和尚您允許我使用鈯斧子，現在請允許我使用。』思和尚垂下一隻腳，石頭和尚就禮拜。師父評價說：『石頭和尚連扁擔都錯過了。』又說：『大小讓和尚，不理解規矩。』舉例。長髭到石頭和尚處，石頭和尚問：『從哪裡來？』長髭說：『從嶺南來。』石頭和尚說：『大庾嶺頭的功德完成了沒有？』長髭說：『早就完成了，只欠點睛。』石頭和尚說：『需要點睛嗎？』長髭說：『請。』石頭和尚垂下一隻腳，長髭就禮拜。石頭和尚說：『見到什麼道理就禮拜？』長髭說：『如紅爐上的一點雪。』石頭和尚便不再說話。師父評價說：『沒有眼睛的功德，有什麼地方可以點睛呢？』德山和尚到龍潭，問：『久聞龍潭，及至到來，潭也不見，龍也不現。』龍潭說：『你親自到了龍潭。』德山便離開了。師父評價說：『將錯就錯。』又說：『大小德山。』師父有一天因為某事舉例說：『往日有位老修行，整個夏天都不為僧人說法。有個僧人自嘆說：『我只是這樣空過了整個夏天，不指望和尚說佛法，能聽到『正因』兩個字也好。』老修行偶然聽到，說：『阇黎不要著急，如果論『正因』，一個字也沒有。』說完就敲牙齒說：『剛才無端說了那些話。』鄰壁有老修行聽到，說：『好一鍋羹，被兩顆老鼠屎污染了。』師父評價說：『誰家的鍋沒有一兩顆老鼠屎呢？』觀和尚見到新來的僧人，觀和尚做拉麵的動作來指示他，那個僧人就離開了。觀和尚晚上問第一座，『今天新來的僧人在哪裡？』第一座

【English Translation】 English version: Then the monk asked (Shi Tou Heshang). 'What happens when one does not admire the saints and does not value one's own spirit?' Rang Heshang said, 'Your question is too profound. Why don't you ask something more practical?' Shi Tou Heshang said, 'I would rather sink into eternal suffering than seek liberation from the saints.' Then he left. Si Heshang asked, 'Has the letter been delivered?' Shi Tou Heshang said, 'The letter has not been delivered, and the message has not been conveyed.' (Shi Tou Heshang said) 'Previously, you, Heshang, allowed me to use the adze, now please allow me to use it.' Si Heshang lowered one foot, and Shi Tou Heshang bowed. The master commented, 'Shi Tou Heshang even missed the carrying pole.' And said, 'Big and small Rang Heshang, do not understand the rules.' Example: Chang Zi went to Shi Tou Heshang's place. Shi Tou Heshang asked, 'Where do you come from?' Chang Zi said, 'From Lingnan.' Shi Tou Heshang said, 'Has the merit at the top of Dayu Ridge been completed?' Chang Zi said, 'It has been completed long ago, only lacking the finishing touch.' Shi Tou Heshang said, 'Do you need the finishing touch?' Chang Zi said, 'Please.' Shi Tou Heshang lowered one foot, and Chang Zi bowed. Shi Tou Heshang said, 'What principle did you see that you bowed?' Chang Zi said, 'Like a snowflake on a red-hot stove.' Shi Tou Heshang then stopped speaking. The master commented, 'Merit without eyes, where can you add the finishing touch?' Deshan Heshang went to Longtan and asked, 'I have long heard of Longtan, but when I arrive, I see neither the pool nor the dragon.' Longtan said, 'You have personally arrived at Longtan.' Deshan then left. The master commented, 'Making the best of a bad situation.' And said, 'Big and small Deshan.' One day, the master gave an example because of something: 'In the past, there was an old practitioner who did not preach to the monks for the entire summer. A monk sighed to himself, 'I have just wasted the entire summer like this. I don't expect the Heshang to preach the Dharma, it would be good to hear the two words 'Zheng Yin' (正因, Proper Cause).' The old practitioner happened to hear it and said, 'Ajari (阇黎, a respectful term for a monk) don't worry, if we talk about 'Zheng Yin', there is not a single word.' After saying that, he knocked his teeth and said, 'I said those words for no reason just now.' An old practitioner in the next room heard it and said, 'A good pot of soup, polluted by two rat droppings.' The master commented, 'Whose pot doesn't have one or two rat droppings?' Guan Heshang saw a new monk arriving. Guan Heshang made a gesture of pulling noodles to instruct him, and that monk left. Guan Heshang asked the first seat in the evening, 'Where is the new monk who arrived today?' The first seat

云。當時去也。觀云。是即是隻得一橛。師拈云。老觀大似失錢遭罪。

舉。外道問佛。不問有言。不問無言。世尊據坐。外道禮拜云。世尊大慈大悲。開我迷云。令我得入。外道去後。阿難問佛。外道有何所證而言得入。佛云。如世良馬見鞭影而行。師拈云。邪正不分。過猶鞭影。

傅大士云。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。如身影相似。要識佛去處。只者語聲是。玄沙云。大小傅大士。只認得個昭昭靈靈。師拈云。玄沙也是打草蛇驚。

寶公令人傳語思大和尚。何不下山教化眾生。目視雲漢作什麼。思大云。三世諸佛被我一口吞盡。何處更有眾生可度。師拈云。有什麼屎臭氣。

趙州云。至道無難唯嫌揀擇。才有語言是揀擇是明白。老僧不在明白里。是爾作么生護惜。時有僧問云。既不在明白里。護惜個什麼。州云。我亦不知。僧云。和尚既不知。為什麼道不在明白里。州云。問事即得。師拈云。趙州到退三千。

南泉示眾云。三十年來。牧一頭水牯牛。欲擬東邊放。不免侵他國王水草。欲擬西邊放。不免侵他國王水草。不如隨分納些子。免被官主勞撓。長慶雲。爾道南泉前頭為人。後頭為人。雲門云。且道牛內納牛外納。直饒道得納處分明。我更問你。牛在甚處。師拈

【現代漢語翻譯】現代漢語譯本云。當時他走了。看云。這只是得到了一部分。師父拈起云：『老觀』（指觀音菩薩）很像丟了錢又遭罪。舉例。一個外道（佛教以外的修行者）問佛（釋迦牟尼佛）：『我不問有言，也不問無言。』世尊（對佛的尊稱）默默地坐在那裡。外道禮拜說：『世尊大慈大悲，開啟我的迷惑，讓我得以進入。』外道走後，阿難（佛的十大弟子之一）問佛：『外道有什麼證悟而言得以進入？』佛說：『如同良馬見到鞭子的影子就行動。』師父拈起云：『邪正不分，過錯就像鞭子的影子。』傅大士（南北朝時期的居士，佛教思想家）說：『夜夜抱著佛睡覺，早早還一起起床。起床坐下總相隨，就像身影相似。要認識佛的去處，就是這說話的聲音。』玄沙（雲門宗的僧人）說：『大小傅大士，只認識到昭昭靈靈。』師父拈起云：『玄沙也是打草驚蛇。』寶公（南朝梁代的僧人）讓人傳話給思大和尚（天臺宗的僧人）：『為什麼不下山教化眾生，對著天空的雲彩看什麼？』思大說：『三世諸佛（過去、現在、未來的一切佛）被我一口吞盡，哪裡還有眾生可以度化？』師父拈起云：『有什麼屎臭氣。』趙州（趙州從諗禪師）說：『至道（最高的道）沒有困難，只怕挑揀選擇。只要有語言就是挑揀選擇，就是明白。老僧不在明白里，你們要怎麼護惜？』當時有個僧人問：『既然不在明白里，護惜什麼？』趙州說：『我也不知道。』僧人說：『和尚既然不知道，為什麼說不在明白里？』趙州說：『問事還可以。』師父拈起云：『趙州退了三千步。』南泉（南泉普愿禪師）向大眾開示說：『三十年來，牧一頭水牯牛（比喻人的心性）。想要放到東邊，難免侵犯他國的水草；想要放到西邊，難免侵犯他國的水草。不如隨分納些子（隨順因緣），免得被官府勞煩。』長慶（長慶慧棱禪師）說：『你說南泉前頭為人，後頭為人。』雲門（雲門文偃禪師）說：『且說牛內納還是牛外納？就算說得納處分明，我還要問你，牛在哪裡？』師父拈

【English Translation】 English version Cloud. He left at that time. Observing the cloud. It's just getting a part of it. The master picked up the cloud, saying, 'Old Guan' (referring to Avalokiteśvara Bodhisattva) is very much like losing money and suffering. Example. A Tirthika (non-Buddhist practitioner) asked the Buddha (Shakyamuni Buddha): 'I do not ask about spoken words, nor do I ask about unspoken words.' The World-Honored One (a respectful title for the Buddha) sat there silently. The Tirthika bowed and said, 'The World-Honored One is greatly compassionate and merciful, opening my confusion and allowing me to enter.' After the Tirthika left, Ananda (one of the Buddha's ten great disciples) asked the Buddha: 'What realization did the Tirthika have to say that he could enter?' The Buddha said, 'Like a good horse that moves upon seeing the shadow of a whip.' The master picked up the cloud, saying, 'Not distinguishing between right and wrong, the fault is like the shadow of a whip.' Layman Fu Dashi (a Buddhist thinker in the Northern and Southern Dynasties) said: 'Every night I sleep embracing the Buddha, and every morning I wake up together. Rising and sitting, we always accompany each other, like a shadow resembling the body. If you want to know where the Buddha is, it is just this sound of speech.' Xuansha (a monk of the Yunmen school) said: 'Big and small Fu Dashi, only recognize the clear and bright spirit.' The master picked up the cloud, saying, 'Xuansha is also startling the snake in the grass.' Baogong (a monk of the Liang Dynasty in the Southern Dynasties) asked someone to convey a message to Great Master Si Da (a monk of the Tiantai school): 'Why not come down the mountain to teach and transform sentient beings, what are you looking at the clouds in the sky for?' Si Da said: 'The Buddhas of the three times (past, present, and future) have been swallowed by me in one gulp, where are there any more sentient beings to be liberated?' The master picked up the cloud, saying, 'What a stinking smell of excrement.' Zhao Zhou (Zen Master Zhao Zhou Congshen) said: 'The Great Way (the highest path) is not difficult, only fearing picking and choosing. As long as there is language, it is picking and choosing, it is understanding. This old monk is not in understanding, how are you going to protect it?' At that time, a monk asked: 'Since you are not in understanding, what are you protecting?' Zhao Zhou said: 'I also do not know.' The monk said: 'Since the master does not know, why do you say you are not in understanding?' Zhao Zhou said: 'Asking about things is still possible.' The master picked up the cloud, saying, 'Zhao Zhou retreated three thousand steps.' Nanquan (Zen Master Nanquan Puyuan) instructed the assembly, saying: 'For thirty years, I have been herding a water buffalo (a metaphor for one's mind-nature). Wanting to release it to the east, it inevitably encroaches on the water and grass of other countries; wanting to release it to the west, it inevitably encroaches on the water and grass of other countries. It is better to contribute a little according to one's share (follow the conditions), to avoid being troubled by the officials.' Changqing (Zen Master Changqing Huiling) said: 'You say Nanquan is acting for people in the beginning, and acting for people in the end.' Yunmen (Zen Master Yunmen Wenyan) said: 'Let's talk about whether it is contributing inside the cow or outside the cow? Even if you speak clearly about the place of contribution, I will still ask you, where is the cow?' The master picked

云。一時穿卻。

鄧隱峰在襄州破威儀堂。只著襯衣于砧槌邊舉槌云。道得即不打。於時大眾默然。隱峰便打一下。師拈云。果然果然。

僧問玄沙。大耳三藏第三度為什麼不見國師。玄沙云。爾道前來兩度還見么。師拈云。敗也敗也。

室中舉古

舉。睦州問僧。近離甚處。僧云。河北。睦州云。河北有個趙州和尚。曾到么。僧云。某甲近離彼中。睦州云。趙州有何言教示徒。僧云。每見新到便問。曾到此間來么。云曾到。趙州云。喫茶去。忽云不曾到。趙州亦云。喫茶去。睦州云。慚愧。卻問僧。趙州意作么生。僧云。只是一期方便。睦云。苦哉趙州。被爾將一杓屎潑了也。便打。睦州卻問沙彌。爾作么生。沙彌便禮拜。睦州亦打。其僧往沙彌處問。適來和尚打爾作什麼。沙彌云。若不是我。和尚不打某甲。師云。者僧克由叵耐。將一杓屎。潑他二員古佛諸上座。若能辯得。非唯趙睦二州雪屈。亦乃翠峰與天下老宿無過。若道不得。到處潑人卒未了在。

舉。僧問長慶。如何是正法眼。慶雲。有愿不撒沙。保福云。不可更撒也。師云。夫宗師決定以本分相見。不敢撒沙。且那個是諸人正眼。不受人瞞底漢出來。對眾道看。共相知委。若道不得。翠峰一一與爾點過。開眼也著閤眼也

【現代漢語翻譯】現代漢語譯本：云，一時穿透。

鄧隱峰在襄州毀壞威儀堂。只穿著襯衣在砧槌旁邊舉起槌子說：『說得對就不打。』當時大眾沉默不語。鄧隱峰就打了一下。我（師）拈出此事說：『果然如此。』

僧人問玄沙：『大耳三藏（指玄奘）第三次為什麼沒見到國師？』玄沙說：『你說他前兩次見到國師了嗎？』我（師）拈出此事說：『失敗啊，失敗啊。』

室內舉古（引用古代禪宗公案）

引用：睦州問僧人：『最近從哪裡來？』僧人說：『河北。』睦州說：『河北有個趙州和尚，你曾經到過那裡嗎？』僧人說：『我最近從那裡來。』睦州說：『趙州有什麼言語教導徒弟？』僧人說：『每次見到新來的人就問：『你曾經到這裡來過嗎？』如果回答『曾經到過』，趙州就說：『喫茶去。』如果回答『不曾到過』，趙州也說：『喫茶去。』睦州說：『慚愧。』反過來問僧人：『趙州是什麼意思？』僧人說：『這只是一種方便法門。』睦州說：『可憐的趙州，被你用一勺屎潑了。』就打了他。睦州又問沙彌：『你覺得怎麼樣？』沙彌就禮拜。睦州也打了他。那個僧人到沙彌那裡問：『剛才和尚打你是什麼原因？』沙彌說：『如果不是我，和尚不會打我。』我（師）說：『這個僧人實在可恨，竟然用一勺屎潑了兩位古佛。各位上座，如果能辨別清楚，不僅趙州和睦州可以洗刷冤屈，而且翠峰和我天下的老宿們也沒有過錯。如果說不清楚，到處潑人這件事還沒完。』

引用：僧人問長慶：『什麼是正法眼？』長慶說：『有愿不撒沙。』保福說：『不可再撒了。』我（師）說：『宗師一定要以本分相見，不敢撒沙。那麼，哪個是各位的正眼？不受人欺騙的人站出來，當衆說出來看看，互相瞭解。如果說不出來，翠峰我一一為你們點破，睜眼也著，閤眼也著。』

【English Translation】 English version: Clouds, pierced through in an instant.

Deng Yin Feng (a monk's name) wrecked the dignity hall in Xiangzhou. Wearing only his undershirt, he raised a mallet by the anvil and said, 'If you can speak correctly, I won't strike.' At that time, the assembly was silent. Yin Feng then struck once. I (the master) picked up on this and said, 'Indeed, indeed.'

A monk asked Xuan Sha (a monk's name), 'Why did Great-Eared Sanzang (referring to Xuanzang, a famous translator) not see the National Teacher the third time?' Xuan Sha said, 'Do you say he saw the National Teacher the previous two times?' I (the master) picked up on this and said, 'Defeated, defeated.'

Quoting the ancients in the room (referring to citing ancient Zen koans)

Quoting: Muzhou (a monk's name) asked a monk, 'Where have you come from recently?' The monk said, 'Hebei.' Muzhou said, 'In Hebei, there is a Zhao Zhou (a monk's name) monk. Have you ever been there?' The monk said, 'I recently came from there.' Muzhou said, 'What teachings does Zhao Zhou have to instruct his disciples?' The monk said, 'Every time he sees a newcomer, he asks, 'Have you ever been here?' If they say 'I have been here,' Zhao Zhou says, 'Go have tea.' If they say 'I have not been here,' Zhao Zhou also says, 'Go have tea.' Muzhou said, 'Ashamed.' He then asked the novice monk, 'What do you think?' The novice monk then bowed. Muzhou also struck him. That monk went to the novice monk and asked, 'Why did the abbot strike you just now?' The novice monk said, 'If it weren't for me, the abbot wouldn't have struck me.' I (the master) said, 'This monk is truly hateful, actually using a spoonful of excrement to splash two ancient Buddhas. If you all can discern this clearly, not only can Zhao Zhou and Muzhou clear their names, but also Cui Feng (the master's name) and all the old monks in the world will be without fault. If you cannot speak clearly, this matter of splashing people everywhere is not yet finished.'

Quoting: A monk asked Chang Qing (a monk's name), 'What is the eye of the true Dharma?' Chang Qing said, 'Having the vow not to scatter sand.' Bao Fu (a monk's name) said, 'It cannot be scattered anymore.' I (the master) said, 'A Zen master must definitely meet with their true nature and dare not scatter sand. So, which one is everyone's true eye? Someone who cannot be deceived, come out and speak in front of everyone, so we can understand each other. If you cannot speak, I, Cui Feng, will point it out for you one by one, whether your eyes are open or closed.'

著。

舉。黃檗有六人新到。五人作禮。其中一人提起坐具作一圓相。檗云。我聞有一獵犬甚惡。僧云。尋云羊聲來。檗云。𦏰羊無聲到汝尋。僧云。尋𦏰羊跡來。檗云。𦏰羊無跡到汝尋。僧云。尋𦏰羊蹤來。檗云。𦏰羊無蹤到汝尋。僧云。恁么則死𦏰羊也。黃檗便休。到來日上堂云。獵犬在甚處。僧便出來。檗云。昨日公案未了。老僧休去。爾作么生。僧無語。檗云。將謂是本分衲子。元來是義學沙門。以拄杖打出。師云。只如聲響軌跡既無。獵犬向甚處尋逐。莫是絕聲響軌跡。見黃檗么。諸禪德。要明陷虎之機。也須是本分衲子。

舉。外道問佛。不問有言不問無言。世尊良久。外道云。世尊大慈大悲開我迷云。令我得入。師云。諸禪德。迷云既開決定見佛。還許他同參也無。若共相委知。則天下宗師併爲外道伴侶。如各非印證。則東土衲僧不如西天外道。

舉。龍牙和尚問翠微。如何是祖師西來意。翠微云。與我過禪板來。牙取禪板。與翠微。接得便打。牙云。打即任打。要且無祖師意。后又問臨際。如何是祖師西來意。際云。與我過蒲團來。牙取蒲團與臨際。接得便打。牙云。打即任打。要且無祖師意。師云。臨際翠微。只解放不解收。我當時若作龍牙。待伊索蒲團禪板。拈得劈胸便擲。

【現代漢語翻譯】現代漢語譯本黃檗（Huangbo，人名）處有六個新來的僧人。五人行禮，其中一人拿起坐具，畫了一個圓相（yuanxiang，佛教術語，表示圓滿）。黃檗說：『我聽說有一條獵犬非常兇猛。』僧人說：『循著羊叫聲而來。』黃檗說：『沒有羊叫聲，你尋什麼？』僧人說：『循著羊的足跡而來。』黃檗說：『沒有羊的足跡，你尋什麼？』僧人說：『循著羊的軌跡而來。』黃檗說：『沒有羊的軌跡，你尋什麼？』僧人說：『既然如此，那就是死羊了。』黃檗便不再說話。到第二天上堂時說：『獵犬在哪裡？』僧人便出來。黃檗說：『昨天的公案（gongan，佛教術語，指禪宗的機鋒問答）還沒了結，老僧我先休息去了，你來說說看。』僧人無語。黃檗說：『我以為是本分衲子（benfen nazi，指修行人），原來是義學沙門（yixue shamen，指只注重義理研究的僧人）。』用拄杖打他出去。我說：『既然聲響軌跡都沒有，獵犬向哪裡尋逐？莫非是超越聲響軌跡，才能見到黃檗嗎？各位禪德（chan de，指有禪修德行的人），想要明白陷虎之機，也必須是本分衲子。』

有外道（waidao，指佛教以外的修行者）問佛：『不問有言，不問無言。』世尊（Shizun，佛的尊稱）良久不語。外道說：『世尊大慈大悲，開啟我的迷云，讓我得以進入。』我說：『各位禪德，迷云既然已經開啟，必定能見到佛。還允許他一同參禪嗎？如果互相認可，那麼天下的宗師都成了外道的同伴。如果各自不印證，那麼東土的僧人還不如西天的外道。』

龍牙和尚（Longya heshang，人名）問翠微（Cuiwei，人名）：『如何是祖師西來意？』翠微說：『給我拿禪板來。』龍牙取來禪板，給了翠微，翠微接過就打。龍牙說：『打就任你打，但終究沒有祖師意。』後來又問臨濟（Linji，人名）：『如何是祖師西來意？』臨濟說：『給我拿蒲團來。』龍牙取來蒲團給了臨濟，臨濟接過就打。龍牙說：『打就任你打，但終究沒有祖師意。』我說：『臨濟和翠微，只知道放，不知道收。我當時如果作為龍牙，等他索要蒲團禪板，拿起就劈胸擲去。』

【English Translation】 English version Huangbo (Huangbo, a person's name) had six newly arrived monks. Five of them bowed, and one of them picked up his sitting cloth and drew a circle (yuanxiang, a Buddhist term, representing completeness). Huangbo said, 'I heard there is a very fierce hunting dog.' The monk said, 'It comes following the sound of a sheep.' Huangbo said, 'There is no sound of a sheep, what are you looking for?' The monk said, 'It comes following the tracks of a sheep.' Huangbo said, 'There are no tracks of a sheep, what are you looking for?' The monk said, 'It comes following the traces of a sheep.' Huangbo said, 'There are no traces of a sheep, what are you looking for?' The monk said, 'In that case, it is a dead sheep.' Huangbo then stopped speaking. The next day, during the Dharma talk, he said, 'Where is the hunting dog?' The monk then came out. Huangbo said, 'Yesterday's koan (gongan, a Buddhist term, referring to Zen's sharp question and answer) is not yet settled. I, the old monk, will rest first. What do you have to say?' The monk was speechless. Huangbo said, 'I thought you were a genuine monk (benfen nazi, referring to a practitioner), but you are just a scholar-monk (yixue shamen, referring to a monk who only focuses on the study of doctrines).' He hit him out with his staff. I say, 'Since there is no sound or trace, where does the hunting dog search? Could it be that only by transcending sound and trace can one see Huangbo? All you Zen practitioners (chan de, referring to those with Zen practice virtues), if you want to understand the mechanism of trapping a tiger, you must be a genuine monk.'

An outsider (waidao, referring to practitioners outside of Buddhism) asked the Buddha, 'I ask neither about existence nor about non-existence.' The World-Honored One (Shizun, a respectful title for the Buddha) remained silent for a long time. The outsider said, 'The World-Honored One is greatly compassionate and merciful, opening my clouds of delusion, allowing me to enter.' I say, 'All you Zen practitioners, since the clouds of delusion have been opened, you will surely see the Buddha. Would you allow him to participate in Zen practice together? If you recognize each other, then all the masters in the world will become companions of outsiders. If you do not endorse each other, then the monks of the Eastern Land are not as good as the outsiders of the Western Heaven.'

Monk Longya (Longya heshang, a person's name) asked Cuiwei (Cuiwei, a person's name), 'What is the meaning of the Patriarch's coming from the West?' Cuiwei said, 'Bring me the Zen board.' Longya took the Zen board and gave it to Cuiwei, who took it and hit him. Longya said, 'Hit as you please, but ultimately there is no meaning of the Patriarch.' Later, he asked Linji (Linji, a person's name), 'What is the meaning of the Patriarch's coming from the West?' Linji said, 'Bring me the meditation cushion.' Longya took the meditation cushion and gave it to Linji, who took it and hit him. Longya said, 'Hit as you please, but ultimately there is no meaning of the Patriarch.' I say, 'Linji and Cuiwei only know how to release, but not how to收 (shou, to gather, to restrain). If I were Longya at that time, when he asked for the meditation cushion and Zen board, I would have picked them up and thrown them at his chest.'

舉。椑樹問定山。不落數量。請師道。定山提起數珠云。是落不落。樹云。圓珠三竅人人有請師圓前話。山便打。椑樹便去。定山云。三十年後槌胸大哭去在。椑樹果后開堂示眾道。三十年前。被定山老子瞞我一上。不同小小。師云。定山用即用。爭柰險。椑樹知即知。要且未曾具擇法眼。試請辯看。

舉。雪峰問投子。一槌便成時如何。投子云。不是性𢤁漢。峰云。不假一槌時如何。投子云。者漆桶。師云。然則一期折挫雪峰。且投子是作家爐韛。我當時若作雪峰。待投子道不是性𢤁漢。只向伊道。鉗槌在我手裡。諸上座。合與投子著得個什麼語。若能道得。便乃性𢤁平生光揚宗眼。若也顢頇。頂上一槌莫言不道。

舉趙州問僧。曾看法華經么。僧云看來。州云。衲衣在空閑。假名阿練若。誑惑世間人。爾作么生會。其僧擬禮拜。州云。爾披衲衣來么。僧云披來。州云。莫惑我。僧云。如何得不惑去。州云。莫取我語。師云。大小趙州。龍頭蛇尾。諸人若能辯得。便乃識破趙州。如或不明。個個高擁衲衣。莫惑翠峰好。

舉。長髭問僧。甚處來。僧云。九華控石庵。髭云。庵主是什麼人。僧云。馬祖下尊宿。髭云。名什麼。僧云。不委他法號。髭云。他不委爾不委。僧云。尊宿眼在甚處

【現代漢語翻譯】現代漢語譯本舉：椑樹（人名）問定山（人名）：『不落數量，請老師開示。』定山提起數珠說：『這是落還是不落？』椑樹說：『圓珠三竅人人都有，請老師說圓前的話。』定山就打了他。椑樹便離開了。定山說：『三十年後，捶胸大哭也來不及了。』椑樹後來開堂向大眾開示說：『三十年前，被定山老和尚瞞騙了一次，大不相同啊！』我說：定山用得好是好，只是太冒險了。椑樹知道是知道，但還沒有具備選擇正法的眼力。請大家辨別看看。

舉：雪峰（人名）問投子（人名）：『一槌便成時如何？』投子說：『不是性𢤁漢。』雪峰說：『不假一槌時如何？』投子說：『這個漆桶。』我說：這樣看來，雪峰被投子挫敗了一次。但投子是位有作為的鍛造者。我當時如果作為雪峰，等投子說『不是性𢤁漢』，就直接對他說：『鉗和槌都在我手裡。』各位，應該給投子安個什麼話頭呢？如果能說得出來，就能平生髮揚宗門眼目。如果還是糊里糊塗，頭上挨一槌可別說我沒提醒你。

舉：趙州（人名）問僧人：『看過《法華經》嗎？』僧人說：『看過了。』趙州說：『衲衣在空閑，假名阿練若（寂靜處），誑惑世間人。你作何理解？』僧人準備禮拜。趙州說：『你披著衲衣來的嗎？』僧人說：『披著來的。』趙州說：『不要迷惑我。』僧人說：『如何才能不迷惑呢？』趙州說：『不要執著我的話。』我說：趙州啊趙州，虎頭蛇尾。各位如果能辨別出來，就能識破趙州。如果還不明白，就都高高地擁著衲衣，不要迷惑翠峰（地名）才好。

舉：長髭（人名）問僧人：『從哪裡來？』僧人說：『九華（山名）控石庵（地名）。』長髭說：『庵主是什麼人？』僧人說：『馬祖（人名）的弟子。』長髭說：『叫什麼名字？』僧人說：『不知道他的法號。』長髭說：『他不知道你也不知道？』僧人說：『尊宿的眼在哪裡？』

【English Translation】 English version Example: Bi Shu (person's name) asked Ding Shan (person's name): 'Without falling into numbers, please instruct me, teacher.' Ding Shan picked up the rosary and said: 'Is this falling or not falling?' Bi Shu said: 'Everyone has the three orifices of the round pearl, please teacher, speak the words before the roundness.' Ding Shan then hit him. Bi Shu then left. Ding Shan said: 'Thirty years later, it will be too late to beat your chest and cry.' Later, Bi Shu opened the hall and instructed the public, saying: 'Thirty years ago, I was deceived once by the old monk Ding Shan, it's very different!' I say: Ding Shan's use is good, but it's too risky. Bi Shu knows, but he doesn't yet have the eye to choose the right Dharma. Please everyone discern and see.

Example: Xue Feng (person's name) asked Tou Zi (person's name): 'What about when it's completed with one hammer?' Tou Zi said: 'Not a nature-knowing man.' Xue Feng said: 'What about when a hammer isn't needed?' Tou Zi said: 'This lacquer bucket.' I say: In that case, Xue Feng was defeated once by Tou Zi. But Tou Zi is a capable forger. If I were Xue Feng at that time, after Tou Zi said 'Not a nature-knowing man,' I would have said directly to him: 'The tongs and hammer are in my hand.' Everyone, what kind of topic should be given to Tou Zi? If you can say it, you can promote the eye of the sect for a lifetime. If you are still confused, don't say I didn't warn you when you get hit on the head with a hammer.

Example: Zhao Zhou (person's name) asked a monk: 'Have you read the Lotus Sutra?' The monk said: 'I have read it.' Zhao Zhou said: 'The kasaya is in emptiness, falsely named Aranya (quiet place), deceiving the people of the world. How do you understand it?' The monk prepared to bow. Zhao Zhou said: 'Did you come wearing the kasaya?' The monk said: 'I came wearing it.' Zhao Zhou said: 'Don't deceive me.' The monk said: 'How can I not be deceived?' Zhao Zhou said: 'Don't cling to my words.' I say: Zhao Zhou, Zhao Zhou, a dragon's head and a snake's tail. If everyone can discern it, they can see through Zhao Zhou. If you still don't understand, then all of you should highly embrace your kasayas, and don't be deceived by Cui Feng (place name).'

Example: Chang Zi (person's name) asked a monk: 'Where do you come from?' The monk said: 'Kiu Hua (mountain name) Kong Shi Hermitage (place name).' Chang Zi said: 'What kind of person is the hermitage master?' The monk said: 'A disciple of Ma Zu (person's name).' Chang Zi said: 'What is his name?' The monk said: 'I don't know his Dharma name.' Chang Zi said: 'He doesn't know, and you don't know either?' The monk said: 'Where are the venerable's eyes?'

。髭云。若是庵主親來。今日也須吃棒。僧云。賴遇和尚放過某甲。髭云。百年後討個師僧也難得。師云。是則二俱作家。要且只解收虎尾。不能據虎頭。若使德山令行。並須瓦解。

舉。保福示眾云。此事如擊石火閃電光。構得構不得。未免喪身失命。僧便問。未審構得底人。還免喪身失命也無。保福云。適來且致。阇黎還構得么。僧云。若構不得。未免大眾笑。保福云。作家作家。僧云。是什麼心行。福云。一杓屎攔面潑不知臭。師云。諸上座。保福有生擒虎兕底爪牙。者僧也不易相敵。雖然如此。要且放過保福一著。只如翠峰與大眾。還許諸方撿責也無。若免不得。平地上死人無數。其中有得活底么。師拈起拄杖云。來也來也。

舉。歸宗鋤草次。見一條蛇。以鋤斬之。僧見便問。久響歸宗。元來是個粗行沙門。宗云。爾粗我粗。后雪峰問德山。古人斬蛇意旨如何。德山便打。雪峰便走。德山召云。布衲。雪峯迴首。德山云。他后悟去。方知老漢徹底老婆心。師云。歸宗只解慎初。不能護末。德山。頗能據令。且未明斬蛇。師召大眾云。看翠峰今日斬三五條以拄杖一時打下。

勘辯

問僧甚處來。僧云。和尚問誰。師云。我問爾。僧云。何不領話。師云。翠峰今日敗闕。

寶華

【現代漢語翻譯】現代漢語譯本：髭云（僧人的鬍鬚），『若是庵主親自來，今日也須吃棒』。僧云，『幸虧和尚放過我』。髭云，『百年之後想找個師僧也難得了』。師云，『這樣說來，你們兩個都是內行。不過也只會收虎尾，不能佔據虎頭。如果德山的命令能夠實行，那就要全部瓦解了』。

舉例。保福（人名，禪師）開示大眾說，『這件事就像擊石火、閃電光一樣迅速。能夠領會就領會，不能領會就免不了喪身失命』。有個僧人就問，『請問領會了的人，還能免於喪身失命嗎？』保福說，『剛才且放一邊，你領會了嗎？』僧人說，『如果領會不了，免不了被大眾嘲笑』。保福說，『內行，內行』。僧人說，『這是什麼用心？』保福說，『一勺屎迎面潑來，都不知道臭』。師云，『各位，保福有生擒虎豹的爪牙，這個僧人也不容易對付。雖然如此，姑且放過保福一著。就像翠峰和大眾，還允許各方來檢查指責嗎？如果免不了，那平地上就要死很多人。其中有能活下來的嗎？』師拿起拄杖說，『來了來了』。

舉例。歸宗（人名，禪師）在鋤草的時候，看到一條蛇，就用鋤頭斬斷了它。有個僧人看到就問，『久聞歸宗之名，原來是個粗魯的沙門』。歸宗說，『你粗魯還是我粗魯？』後來雪峰（人名，禪師）問德山（人名，禪師），『古人斬蛇的用意是什麼？』德山就打了他。雪峰就跑開了。德山叫道，『布衲（指僧人）』。雪峯迴頭。德山說，『他日領悟了，才知道我徹底的老婆心』。師云，『歸宗只懂得謹慎開始，不懂得保護結果。德山頗能執行命令，但還沒有明白斬蛇的真意』。師召集大眾說，『看翠峰今天斬三五條，用拄杖一時打下去』。

勘辯

問僧人從哪裡來。僧人說，『和尚問誰？』師說，『我問你』。僧人說，『為什麼不領會我的話？』師說，『翠峰今天失敗了』。

寶華

【English Translation】 English version: Ziyun (monk's beard) said, 'If the abbot himself came, he would have to be beaten today.' The monk said, 'Fortunately, the abbot let me off.' Ziyun said, 'It will be difficult to find a monk after a hundred years.' The teacher said, 'In that case, you are both experts. However, you only know how to collect the tiger's tail, but you cannot occupy the tiger's head. If Deshan's (name of a Zen master) orders could be implemented, then everything would have to be disintegrated.'

Example. Baofu (name of a Zen master) instructed the public, saying, 'This matter is as fast as striking a stone to produce fire or a flash of lightning. If you can comprehend it, then comprehend it; if you cannot comprehend it, then you will inevitably lose your life.' A monk then asked, 'May I ask, can those who comprehend it avoid losing their lives?' Baofu said, 'Let's put that aside for now. Have you comprehended it?' The monk said, 'If I cannot comprehend it, I will inevitably be laughed at by the public.' Baofu said, 'Expert, expert.' The monk said, 'What is this intention?' Baofu said, 'A spoonful of excrement is splashed in your face, and you don't even know it stinks.' The teacher said, 'Everyone, Baofu has the claws and teeth to capture tigers and leopards alive, and this monk is not easy to deal with. Even so, let's let Baofu off for now. Just like Cuifeng (name of a Zen master) and the public, are they still allowed to be inspected and criticized by all parties? If it cannot be avoided, then countless people will die on the flat ground. Are there any who can survive?' The teacher picked up his staff and said, 'Here it comes, here it comes.'

Example. Guizong (name of a Zen master) was weeding when he saw a snake and cut it in two with a hoe. A monk saw this and asked, 'I have long heard of Guizong's name, but it turns out he is a rude Shramana (Buddhist monk).' Guizong said, 'Are you rude or am I rude?' Later, Xuefeng (name of a Zen master) asked Deshan, 'What was the ancient person's intention in cutting the snake?' Deshan then hit him. Xuefeng ran away. Deshan called out, 'Bunapu (referring to a monk).' Xuefeng turned his head. Deshan said, 'One day you will realize that I have a completely grandmotherly heart.' The teacher said, 'Guizong only knows how to be cautious at the beginning, but does not know how to protect the end. Deshan is quite capable of executing orders, but he has not yet understood the true meaning of cutting the snake.' The teacher summoned the public and said, 'Watch Cuifeng cut three or five snakes today and strike them down all at once with his staff.'

Examination and Discrimination

Asked a monk where he came from. The monk said, 'Who is the abbot asking?' The teacher said, 'I am asking you.' The monk said, 'Why don't you understand my words?' The teacher said, 'Cuifeng has failed today.'

Baohua

侍者來看師。師問。寶華多少眾。侍者云。不勞和尚如此。師云。我好好問。爾勃趒作什麼。侍者云。不得放過。師云。真師子兒。喫茶了。師把住云。適來得恁么無禮。侍者擬議。被師一掌云。歸去分明。舉似寶華。

有數人新到至。師云。新到那。僧云是。師云。參堂去。僧便去。師復喚來來。其僧卻回。師云。洞庭難得師僧。與爾一碗茶吃。

問僧。甚處受業。僧雲天章。師云。將得蘭亭記來么。僧云。爭敢呈似和尚。師云。草本不勞拈出。

五人新到。師云。洞庭絕頂無行路。不假梯航速道看。僧云。特來禮拜和尚。師云。湛水停舟徒夸運濟。僧無語。師云。過者邊來。其僧齊過。師云。將頭不猛誤累三軍。參堂去。

問僧。名什麼。云義懷。師云。何不名懷義。僧云。當時致得。師云。誰與汝安著。僧云。某甲受戒來十年也。師云。行腳費卻多少草鞋。僧云。和尚莫瞞人好。師云。我也沒量罪過。爾作么生。僧無語。師云。脫空謾語漢。便打。

問新到。近離甚處。僧云興教。師云。達磨一宗掃土而盡。僧無語。師云。天上天下唯我獨尊復問僧。阇黎名什麼。僧云宗雅。師云。雅即不問。作么生是宗。僧無對。師云。且限三日。其僧頻來下語。師皆不諾。僧卻問。某甲見處

【現代漢語翻譯】現代漢語譯本侍者來看望溈山靈佑禪師（溈山，Weishan，山名；靈佑，Lingyou，人名）。禪師問：『寶華寺（寶華，Baohua，寺名）有多少僧眾？』侍者說：『不敢勞煩和尚您這樣問。』禪師說：『我好好地問你，你勃然跳起來做什麼？』侍者說：『不敢放過任何問題。』禪師說：『真是獅子之子！喫茶吧。』禪師抓住侍者說：『剛才怎麼這麼無禮？』侍者想要辯解，被禪師打了一掌，說：『回去明白地告訴寶華寺。』

有幾位新來的僧人到了。禪師說：『新來的？』僧人說是。禪師說：『去參堂吧。』僧人便去了。禪師又叫道：『來來。』那僧人便回來了。禪師說：『洞庭湖（洞庭，Dongting，湖名）難得有你這樣的師僧，給你一碗茶吃。』

問僧人：『在哪裡受業？』僧人說：『天章寺（天章，Tianzhang，寺名）。』禪師說：『把《蘭亭記》（蘭亭記，Lantingji，書法作品名）帶來了嗎？』僧人說：『怎敢呈給和尚您看。』禪師說：『草稿本就不必拿出來了。』

五個新來的僧人到了。禪師說：『洞庭湖絕頂沒有路可行，不用梯子和船隻，快速說來看看。』僧人說：『特來禮拜和尚您。』禪師說：『在湛水（湛水，Zhanshui，地名）停船，只是誇耀運送貨物。』僧人無語。禪師說：『從這邊過來。』僧人們一起過來。禪師說：『將領不勇猛，會連累三軍。去參堂吧。』

問僧人：『叫什麼名字？』回答說：『義懷（義懷，Yihuai，人名）。』禪師說：『為什麼不叫懷義？』僧人說：『當時取得的。』禪師說：『誰給你安上的？』僧人說：『我受戒來十年了。』禪師說：『行腳費了多少草鞋？』僧人說：『和尚您不要騙人。』禪師說：『我也沒衡量罪過，你怎麼樣？』僧人無語。禪師說：『脫空說謊的傢伙！』便打了他。

問新來的僧人：『最近從哪裡來？』僧人說：『興教寺（興教，Xingjiao，寺名）。』禪師說：『達磨（達磨，Damo，人名，禪宗始祖）一宗被掃地而盡。』僧人無語。禪師說：『天上天下唯我獨尊。』又問僧人：『阇黎（阇黎，Sheli，梵語，意為導師）叫什麼名字？』僧人說：『宗雅（宗雅，Zongya，人名）。』禪師說：『雅就不問了，怎麼樣是宗？』僧人無對。禪師說：『且限你三日。』那僧人頻頻來表達見解，禪師都不認可。僧人反問道：『我的見解……』

【English Translation】 English version An attendant came to see Master Weishan Lingyou (Weishan, mountain name; Lingyou, personal name). The Master asked, 'How many monks are there at Baohua Temple (Baohua, temple name)?' The attendant said, 'I wouldn't trouble the Master with such a question.' The Master said, 'I'm asking you nicely, why are you jumping up like that?' The attendant said, 'I wouldn't let any question pass.' The Master said, 'Truly a lion's cub! Have some tea.' The Master grabbed the attendant and said, 'How could you be so rude just now?' The attendant tried to explain, but the Master slapped him and said, 'Go back and tell Baohua Temple clearly.'

Several newly arrived monks came. The Master said, 'Newly arrived?' The monks said yes. The Master said, 'Go to the meditation hall.' The monks went. The Master called out again, 'Come, come.' The monks returned. The Master said, 'It's rare to find a monk like you at Dongting Lake (Dongting, lake name), have a bowl of tea.'

He asked a monk, 'Where did you receive your training?' The monk said, 'At Tianzhang Temple (Tianzhang, temple name).' The Master said, 'Did you bring the Lanting Preface (Lantingji, calligraphy work name) with you?' The monk said, 'How dare I present it to the Master.' The Master said, 'You don't need to take out the draft.'

Five newly arrived monks came. The Master said, 'There is no road to the summit of Dongting Lake, quickly tell me without using ladders or boats.' The monk said, 'We have come especially to pay respects to the Master.' The Master said, 'Stopping the boat at Zhan River (Zhan Shui, place name) is just boasting about transporting goods.' The monk was speechless. The Master said, 'Come over here.' The monks all came over. The Master said, 'A general who is not brave will implicate the three armies. Go to the meditation hall.'

He asked a monk, 'What is your name?' He replied, 'Yihuai (Yihuai, personal name).' The Master said, 'Why not call yourself Huaiyi?' The monk said, 'That's what I was given at the time.' The Master said, 'Who gave it to you?' The monk said, 'I have been ordained for ten years.' The Master said, 'How many straw sandals have you worn out on your travels?' The monk said, 'Master, don't deceive people.' The Master said, 'I haven't measured my sins either, how about you?' The monk was speechless. The Master said, 'Empty-talking liar!' and struck him.

He asked a newly arrived monk, 'Where did you come from recently?' The monk said, 'Xingjiao Temple (Xingjiao, temple name).' The Master said, 'The lineage of Bodhidharma (Damo, personal name, founder of Zen Buddhism) has been swept away completely.' The monk was speechless. The Master said, 'Above heaven and below heaven, I alone am the honored one.' He then asked the monk, 'What is the name of the Venerable (Sheli, Sanskrit, meaning teacher)?' The monk said, 'Zongya (Zongya, personal name).' The Master said, 'I won't ask about the 'refined' (雅, Ya), what about the 'ancestor' (宗, Zong)?' The monk had no answer. The Master said, 'I'll give you three days.' The monk frequently came to express his views, but the Master did not approve. The monk asked in return, 'My view...'

只恁么。和尚作么生。師云。爾何不問我。僧方擬問。被師連打數下。

問新到。發足甚處。僧拍掌一下。師云。兩重公案。僧云恰是。師便喝。僧無語。師云。還我一拍來。僧擬議。師云。瞎漢參堂去。

六人新到。師問。參頭。夫為上將。須是七事隨身。兩刃交鋒作么生。僧云。久響翠峰有此一著。師云。一著放過。還我草鞋錢來。僧喝。師便棒。僧約住拄杖與師一拍。師云。未到翠峰。與爾二十棒了也。僧無語。師云。且在一邊。卻問第二副將。作么生。僧茫然。師云。一狀領過喫茶了。師把住參頭云。適來公案。者里即恁么。堂中作么生舉。僧擬議。師打一坐具推出。

雪峰和尚塔銘並序

夫從緣有者。始終而成壞。非從緣得者。歷劫而常堅。堅之則在。壞之則捐。雖然離散未至。何妨預置者哉。所以疊石結室翦木合函。般土積石為龕。諸事已備。頭南腳北。橫山而臥。惟愿至時同道者。莫違我意。知心者不易我志。深囑載囑。幸勉勵焉。縱饒他日邪造顯揚。豈如當今正眼密弘。善思之審思之　師注兄弟添十字(云國無二君。又云知么)同心著一儀(云風行草偃。又云。直與)土主曰松山(云四顧匪絕。又云看)卵塔號難提(云獨露相倚。又云險)更有胡家曲(云一西一東。又云。

【現代漢語翻譯】現代漢語譯本：就只是這樣嗎？（只恁么）和尚你打算怎麼做？（和尚作么生）師父說：『你為什麼不問我？』（爾何不問我）僧人剛要問，就被師父連續打了好幾下。（僧方擬問。被師連打數下）

問新來的僧人：『從哪裡出發？』（發足甚處）僧人拍了一下手掌。師父說：『這是兩重公案。』（兩重公案）僧人說：『正是如此。』（恰是）師父隨即呵斥。僧人無話可說。師父說：『還我一掌來。』（還我一拍來）僧人猶豫不決。師父說：『瞎漢，去參堂吧。』（瞎漢參堂去）

來了六個新僧人。師父問參頭（參頭，指僧眾中的領頭人）：『作為上將，必須具備七件事才能隨身應變，兩軍交鋒時該怎麼辦？』（夫為上將。須是七事隨身。兩刃交鋒作么生）僧人說：『早就聽說翠峰有這一招。』（久響翠峰有此一著）師父說：『這一招放過了，把草鞋錢還來。』（一著放過。還**鞋錢來）僧人呵斥。師父就打了他一棒。僧人抓住師父的拄杖，打了師父一下。師父說：『還沒到翠峰，就先給你二十棒了。』（未到翠峰。與爾二十棒了也）僧人無話可說。師父說：『先站到一邊。』（且在一邊）然後問第二副將：『該怎麼辦？』（作么生）僧人茫然不知所措。師父說：『一併領罰，喝茶去吧。』（一狀領過喫茶了）師父抓住參頭說：『剛才的公案，在這裡是這樣，在禪堂里該怎麼說？』（適來公案。者里即恁么。堂中作么生舉）僧人猶豫不決。師父打了一下坐具，把他推出了門外。

雪峰和尚塔銘並序

凡是從因緣和合而生的事物，最終都會經歷開始、持續、成就和壞滅的過程。（夫從緣有者。始終而成壞）不是從因緣得來的事物，則會經歷漫長的時間而保持堅固。（非從緣得者。歷劫而常堅）堅固的就會存在，壞滅的就會被拋棄。（堅之則在。壞之則捐）雖然離散壞滅還沒有到來，為什麼不預先做好準備呢？（雖然離散未至。何妨預置者哉）所以堆疊石頭建造墓室，砍伐樹木做成棺材，搬運泥土堆積石頭做成龕位，各種事情都已經準備妥當，頭朝南腳朝北，橫臥在山中。（所以疊石結室翦木合函。般土積石為龕。諸事已備。頭南腳北。橫山而臥）只希望到那個時候，志同道合的人，不要違揹我的意願；（惟愿至時同道者。莫違我意）瞭解我心意的人，不要改變我的志向。（知心者不易我志）深深地囑咐，再三地囑咐，希望你們努力啊。（深囑載囑。幸勉勵焉）縱然將來邪說顯揚，哪裡比得上現在正法眼藏的秘密弘揚呢？（縱饒他日邪造顯揚。豈如當今正眼密弘）好好思考，仔細思考。（善思之審思之）師父批註：兄弟們加上十字（說：『國無二君。』又說：『知道嗎？』）（師注兄弟添十字(云國無二君。又云知么)）同心同德，穿著一樣的服裝。（同心著一儀(云風行草偃。又云。直與)）土地神說這裡是松山（松山，地名）（土主曰松山(云四顧匪絕。又云看)）卵塔叫做難提（難提，塔名）（卵塔號難提(云獨露相倚。又云險)）還有胡家的歌曲（更有胡家曲(云一西一東。又云。）

【English Translation】 English version: Just like that? (只恁么) What is the monk going to do? (和尚作么生) The master said, 'Why don't you ask me?' (爾何不問我) As soon as the monk was about to ask, he was struck several times by the master. (僧方擬問。被師連打數下)

Asked the newcomer, 'Where did you start from?' (發足甚處) The monk clapped his hands once. The master said, 'This is a double case.' (兩重公案) The monk said, 'Exactly.' (恰是) The master then shouted. The monk was speechless. The master said, 'Return my clap.' (還我一拍來) The monk hesitated. The master said, 'Blind man, go to the meditation hall.' (瞎漢參堂去)

Six new monks arrived. The master asked the head monk (參頭, refers to the leader of the monks), 'As a general, one must have seven things to adapt to situations. What should be done when two armies clash?' (夫為上將。須是七事隨身。兩刃交鋒作么生) The monk said, 'I have long heard that Cuifeng (翠峰, mountain name) has this move.' (久響翠峰有此一著) The master said, 'Letting this move go, return the straw sandal money.' (一著放過。還**鞋錢來) The monk shouted. The master then hit him with a stick. The monk grabbed the master's staff and hit the master once. The master said, 'You haven't even reached Cuifeng, and I've already given you twenty blows.' (未到翠峰。與爾二十棒了也) The monk was speechless. The master said, 'Stand aside for now.' (且在一邊) Then he asked the second lieutenant, 'What should be done?' (作么生) The monk was at a loss. The master said, 'Take the blame together and go have tea.' (一狀領過喫茶了) The master grabbed the head monk and said, 'The case just now, it's like this here, how should it be explained in the meditation hall?' (適來公案。者里即恁么。堂中作么生舉) The monk hesitated. The master hit the cushion and pushed him out.

Epitaph and Preface for the Stupa of Venerable Xuefeng (雪峰, mountain name)

All things that arise from conditions will eventually experience the process of beginning, continuation, accomplishment, and decay. (夫從緣有者。始終而成壞) Things that are not obtained from conditions will remain firm through countless eons. (非從緣得者。歷劫而常堅) What is firm will remain, and what decays will be discarded. (堅之則在。壞之則捐) Although separation and decay have not yet arrived, why not prepare in advance? (雖然離散未至。何妨預置者哉) Therefore, stacking stones to build a tomb chamber, cutting down trees to make a coffin, moving earth and piling up stones to make a niche, all matters have been prepared, head facing south and feet facing north, lying horizontally in the mountains. (所以疊石結室翦木合函。般土積石為龕。諸事已備。頭南腳北。橫山而臥) I only hope that at that time, those who share the same path will not go against my wishes; (惟愿至時同道者。莫違我意) those who understand my heart will not change my aspirations. (知心者不易我志) Deeply entrust, repeatedly entrust, I hope you will strive hard. (深囑載囑。幸勉勵焉) Even if heretical views are promoted in the future, how can they compare to the secret propagation of the true Dharma eye now? (縱饒他日邪造顯揚。豈如當今正眼密弘) Think carefully, think carefully. (善思之審思之) The master's note: Brothers, add ten words (saying, 'A country cannot have two rulers.' and saying, 'Do you know?'). (師注兄弟添十字(云國無二君。又云知么)) With one heart and one mind, wearing the same clothes. (同心著一儀(云風行草偃。又云。直與)) The local deity said that this is Songshan (松山, mountain name). (土主曰松山(云四顧匪絕。又云看)) The egg-shaped stupa is called Nanti (難提, stupa name). (卵塔號難提(云獨露相倚。又云險)) There are also the songs of the Hu family (胡家, family name). (更有胡家曲(云一西一東。又云。）

大難)汝等切須知(云自南自北。又云。會也)我唱泥牛吼(云聞莫舉頭。又云。呵呵)汝和木馬嘶(云見應閤眼。又云。撫掌)但看五六月(云豈可徒然。又云吁)冰片滿長街(云事非草草。又云苦)薪盡火滅后(云去去誰同。又云。好住)密室爛如泥(雲鬚到如此。又云。努力)受師號。上堂。僧問。皇恩已降。海眾同觀。學人上來愿聞舉唱。師云。好音在耳人皆聽。進云。聽后如何。師云。問著元來總不知。僧云。學人到者里。實謂不知。師云。許爾是個草賊。復云。禪家流還如戰將。見鬥勇健索不來。即便擒下雖一期之作。爭似借水獻華唱太平歌好。夜雨山草滋。爽籟生古木。閑吟竺仙偈。勝於嚼金玉。蟋蟀啼壞墻。茍免悲侷促。道人優曇華。迢迢遠山綠。是知道無不在。誰云間然。故天有道以輕清。地有道以肅靜。谷有道以盈滿。君有道以敷化。故我今上皇帝。金輪統御睿澤霶流。草木禽魚無遠不及。巖野抱疾之士。俄承寵光。此生他生無以云報。賢守司封高扶堯舜。下視龔黃龔千載之雅風。鎖萬那之春色。佇當明詔別振休聲。貳車屯田諸廳朝宰不敢飾辭褒讚。仲尼言云。吾禱久矣。

住明州雪寶禪寺語

師開堂日。於法座前顧謂大眾云。若論本分相見。不必高昇寶座。乃以手指一劃云。諸人

【現代漢語翻譯】現代漢語譯本：大難（指修行路上的困難）！你們切切要知道（有人說是從南到北，也有人說是會合）。我唱泥牛吼（有人說聽到了也不要抬頭，也有人說呵呵一笑）。你們和著木馬嘶（有人說看到了應該閉眼，也有人說拍手稱快）。但看五六月（有人說豈可徒然，也有人說唉）。冰片滿長街（有人說事情並非草率，也有人說苦啊）。薪盡火滅后（有人說離去後誰與我同行，也有人說好自為之）。密室爛如泥（有人說須到如此地步，也有人說努力啊）。受師父之命，上堂說法。有僧人問道：『皇恩已經降臨，海眾一同觀看，學人上來，愿聞師父舉唱。』師父說：『好音在耳，人人都聽得到。』僧人追問道：『聽后如何？』師父說：『問到這裡，原來總是不知。』僧人說：『學人到了這裡，實在是不知。』師父說：『允許你是個草寇。』又說：『禪家弟子還如戰場上的將領，見到戰鬥就勇猛，索取不來，即便擒下。雖然只是一時的作為，怎能比得上借水獻花，唱太平歌好呢？夜雨滋潤山草，清爽的聲音在古木中產生。閑暇時吟唱竺仙的偈語，勝過咀嚼金玉。蟋蟀在破墻邊鳴叫，茍且偷生，悲嘆侷促。道人如優曇花般稀有，在遙遠的山中呈現綠色。』由此可知，道無處不在，誰說有間隙呢？所以天有道而輕清，地有道而肅靜，谷有道而盈滿，君有道而施化。所以我當今的皇帝，以金輪統治天下，睿智的恩澤廣佈，草木禽魚，無論遠近，沒有不受到恩惠的。隱居在山野抱病的人士，也很快承受了皇上的恩寵。此生他生，沒有什麼可以用來報答。賢明的司封官員，高尚地輔佐著堯舜，下視龔遂、黃霸，龔遂那千載的雅正之風，鎖住萬物的春色。等待著朝廷的詔令，再次振興美好的聲譽。貳車、屯田等各廳的朝廷官員，不敢用華麗的辭藻來讚美。仲尼說：『我祈禱很久了。』住在明州雪寶禪寺的開示師父開堂之日，在法座前顧視大眾說：『如果論本分相見，不必高昇寶座。』於是用手指一劃說：『各位！』

【English Translation】 English version: Great difficulty! You must all know (some say from south to north, others say a meeting). I sing the mud-ox roar (some say don't raise your head when you hear it, others say 'Hehe'). You harmonize with the wooden-horse neigh (some say you should close your eyes when you see it, others say clap your hands). Just look at the fifth and sixth months (some say how can it be in vain, others say alas). Ice shards fill the long street (some say things are not done carelessly, others say bitter). After the firewood is exhausted and the fire is extinguished (some say who will accompany me after leaving, others say take care). The secret room rots like mud (some say it must come to this, others say work hard). Upon receiving the master's order, ascend the hall to preach. A monk asked: 'The imperial grace has already descended, the assembly is watching together, the student comes up, willing to hear the master's chanting.' The master said: 'Good sound is in the ear, everyone can hear it.' The monk pressed: 'What after hearing?' The master said: 'Asking here, originally you don't know.' The monk said: 'The student has arrived here, and truly does not know.' The master said: 'I allow you to be a bandit.' He also said: 'Zen disciples are like generals on the battlefield, brave when they see battle, demanding nothing, even if they are captured. Although it is only a temporary act, how can it be compared to offering flowers with borrowed water and singing songs of peace? Night rain nourishes mountain grass, refreshing sounds arise in ancient trees. Leisurely chanting the verses of the Indian sage is better than chewing gold and jade. Crickets chirp by the broken wall, barely escaping, lamenting their cramped situation.' The Daoist is as rare as the Udumbara flower (Udumbara: a rare flower in Buddhist scriptures, symbolizing auspiciousness), appearing green in the distant mountains. From this, we know that the Dao is everywhere, who says there is a gap? Therefore, heaven has the Dao and is light and clear, earth has the Dao and is solemn and quiet, the valley has the Dao and is full, and the ruler has the Dao and spreads transformation. Therefore, my current emperor, rules the world with the golden wheel (Golden Wheel: symbolizes righteous rule), and his wise grace spreads widely, plants, trees, birds, and fish, no matter how far or near, are not without receiving his favor. Those who live in seclusion in the mountains and are sick also quickly receive the emperor's favor. In this life and the next, there is nothing to repay him with. The virtuous official in charge of land, nobly assists Yao and Shun (Yao and Shun: legendary sage rulers), looking down on Gong Sui and Huang Ba (Gong Sui and Huang Ba: famous officials in Chinese history), Gong Sui's thousand-year-old elegant style, locks in the spring colors of all things. Waiting for the imperial decree, to revitalize the good reputation again. The officials of the Erche (Erchen: official title), Tuntian (Tuntian: agricultural official) and other departments of the court, dare not use flowery words to praise. Confucius said: 'I have prayed for a long time.' Words from Xuebao Chan Temple in Mingzhou On the day the master opened the hall, he looked at the crowd in front of the Dharma seat and said: 'If we are to meet in our true nature, there is no need to ascend the precious seat.' Then he drew a line with his finger and said: 'Everyone!'

隨山僧手看。無量諸佛國土一時現前。各各子細觀瞻。其或涯際未知。不免拖泥帶水。即便升座。僧正宣疏了。維那白槌云。法筵龍象眾。當觀第一義。時有僧出來。師乃約住云。如來正法眼藏。委在今日。放行則瓦礫生光。把定則真金失色。權柄在手。殺活臨時。其有作者。相共證據。僧乃問。遠離翠峰祖席。已屆雪竇道場。未審是一是二。師云。馬無千里謾追風。進云。與么則雲散家家月也。師云。龍頭蛇尾漢。問德山臨濟棒喝已彰。和尚如何接人。師云。放過一著。僧擬議。師便喝。僧云。未審只與么。別有在。師云。射虎不真徒勞沒羽。問布發掩泥因底事。全身半偈為誰施。師云。天上天下唯我獨尊。進云。若然者立雪豈能傳妙旨。三拜伸后始為親。師云。莫亂統。問梵王請佛蓋為群生。學士請師當爲何事。師云。相識滿天下。進云。與么則大眾沾恩也。師云。你分上作么生。進云。學士證明。師云。未在有俗士。問十方同聚會。個個學無為。此是選佛處。心空及第歸。如何得及第去。師云。徒遭點額。進云。如此則辜負平生也。師云。教休不肯休。問一焚龍斗萬像咸臻。未審是何境界。師云。金殿草漫漫。進云。向上更有事也無。師云。白雲千里萬里。問吹大法螺擊大法鼓。朝宰臨筵如何即是。師云。清風

【現代漢語翻譯】現代漢語譯本隨山僧（跟隨山中修行的僧人）手中觀看。無量諸佛國土一時顯現在眼前。各自仔細地觀看。如果有人對邊際還未知曉，難免會拖泥帶水。隨即升座。僧正宣讀疏文完畢。維那敲槌說：『法筵龍象眾（比喻法會中傑出的人才），應當觀第一義（最根本的真理）。』當時有僧人出來提問。雪竇禪師就約束住話頭說：『如來正法眼藏（佛法的精髓），就在今天。放開則瓦礫生光，把持則真金失色。權柄在手，殺活臨時。』如果有能有所作為的人，大家共同來證明。僧人於是問道：『遠離翠峰祖席，已經到達雪竇道場，不知是一還是二？』雪竇禪師說：『馬無千里謾追風（比喻徒勞無功）。』僧人進言道：『這樣說來就是雲散家家月了。』雪竇禪師說：『龍頭蛇尾漢（比喻做事有始無終的人）。』僧人問：『德山、臨濟的棒喝已經彰顯，和尚您如何接引人？』雪竇禪師說：『放過一著（給人留有餘地）。』僧人猶豫不決。雪竇禪師便喝斥一聲。僧人說：『不知只是這樣，還是另有其他？』雪竇禪師說：『射虎不真徒勞沒羽（比喻沒有真本領，只會白費力氣）。』僧人問：『布發掩泥（用頭髮覆蓋泥地）是為什麼事？全身半偈（用全身來換半句偈語）是為誰施捨？』雪竇禪師說：『天上天下唯我獨尊（世間唯有自己最尊貴）。』僧人進言道：『如果這樣，那麼立雪（立在雪中）怎麼能傳達妙旨？三拜之後才算是親近。』雪竇禪師說：『不要亂了規矩。』僧人問：『梵王請佛是爲了眾生，學士請和尚您又爲了什麼事？』雪竇禪師說：『相識滿天下（認識的人很多）。』僧人進言道：『這樣說來就是大眾都沾恩了。』雪竇禪師說：『你分上作么生（你又如何呢）？』僧人說：『學士證明。』雪竇禪師說：『未在（還不夠），有俗士（還有世俗之人）。』僧人問：『十方同聚會，個個學無為。此是選佛處，心空及第歸。如何才能及第？』雪竇禪師說：『徒遭點額（白費功夫）。』僧人進言道：『如此則辜負平生了。』雪竇禪師說：『教休不肯休（勸你停止卻不肯停止）。』僧人問：『一焚龍斗萬像咸臻（一場戰火之後，萬象都顯現出來），不知是什麼境界？』雪竇禪師說：『金殿草漫漫（金碧輝煌的宮殿如今雜草叢生）。』僧人進言道：『向上更有事也無（還有更高的境界嗎）？』雪竇禪師說：『白雲千里萬里（廣闊無垠）。』僧人問：『吹大法螺，擊大法鼓，朝廷大員來到法會，應該如何應對？』雪竇禪師說：『清風（清風自來）。』

【English Translation】 English version Viewing with the hand of a monk from the mountain (Sui Shan Seng - a monk practicing in the mountains), countless Buddha lands appear before you at once. Each of you should observe them carefully. If there are those who do not know the boundaries, they will inevitably be bogged down. Then he ascends the seat. The Sangha leader finishes reading the memorial. The Karmadana strikes the gavel and says, 'The dragon and elephant assembly of the Dharma feast (Fa Yan Long Xiang Zhong - a metaphor for outstanding talents in the Dharma assembly) should contemplate the first principle (Di Yi Yi - the most fundamental truth).' At that time, a monk came out to ask a question. Zen Master Xuedou then restrained the topic and said, 'The Tathagata's Treasury of the Correct Dharma Eye (Ru Lai Zheng Fa Yan Zang - the essence of the Buddha's teachings) is right here today. If released, even tiles and pebbles will shine; if held tight, even true gold will lose its color. The power is in hand, to kill or to let live is decided at the moment.' If there is anyone who can accomplish something, let everyone jointly attest to it. The monk then asked, 'Having left the ancestral seat of Cuifeng, we have already arrived at the Xuedou monastery. I do not know if it is one or two?' Zen Master Xuedou said, 'Chasing the wind in vain without a thousand-mile horse (Ma Wu Qian Li Man Zhui Feng - a metaphor for futile effort).' The monk continued, 'In that case, the clouds scatter and the moon shines in every home.' Zen Master Xuedou said, 'A person with a dragon's head and a snake's tail (Long Tou She Wei Han - a metaphor for someone who starts well but ends poorly).' The monk asked, 'Deshan and Linji's shouts and blows have already been manifested. How does the abbot receive people?' Zen Master Xuedou said, 'Letting go of a move (Fang Guo Yi Zhao - giving others leeway).』 The monk hesitated. Zen Master Xuedou then shouted. The monk said, 'I do not know if it is just this, or if there is something else?' Zen Master Xuedou said, 'Shooting a tiger without truth is a waste of feathers (She Hu Bu Zhen Tu Lao Mei Yu - a metaphor for lacking real ability and only wasting effort).' The monk asked, 'What is the reason for covering the mud with hair (Bu Fa Yan Ni - covering the mud with hair)? For whom is the offering of half a verse with the whole body (Quan Shen Ban Ji - exchanging the whole body for half a verse)?' Zen Master Xuedou said, 'Above the heavens and below, I alone am honored (Tian Shang Tian Xia Wei Wo Du Zun - only I am the most honored in the world).' The monk continued, 'If that is the case, how can standing in the snow (Li Xue - standing in the snow) transmit the wonderful meaning? Only after three bows can one be considered close.' Zen Master Xuedou said, 'Do not disrupt the rules.' The monk asked, 'Brahma invited the Buddha for the sake of sentient beings. What is the reason for the scholar inviting you, Abbot?' Zen Master Xuedou said, 'Acquaintances fill the world (Xiang Shi Man Tian Xia - knowing many people).' The monk continued, 'In that case, the masses are all benefiting.' Zen Master Xuedou said, 'What about you (Ni Fen Shang Zuo Mo Sheng - what about you)?' The monk said, 'The scholar attests.' Zen Master Xuedou said, 'Not yet (Wei Zai - not yet), there are still laypeople (You Su Shi - there are still secular people).' The monk asked, 'The ten directions gather together, each learning non-action. This is the place to select Buddhas; when the mind is empty, one returns with honors. How can one pass with honors?' Zen Master Xuedou said, 'In vain, one receives a mark on the forehead (Tu Zao Dian E - wasting effort).' The monk continued, 'In that case, I would be letting down my whole life.' Zen Master Xuedou said, 'Telling you to stop, but you refuse to stop (Jiao Xiu Bu Ken Xiu - advising you to stop, but you refuse to stop).' The monk asked, 'After a dragon fight is burned, all phenomena are manifested. What is this state?' Zen Master Xuedou said, 'The golden palace is overgrown with grass (Jin Dian Cao Man Man - the magnificent palace is now overgrown with weeds).' The monk continued, 'Is there anything more beyond this (Xiang Shang Geng You Shi Ye Wu - is there a higher state)?' Zen Master Xuedou said, 'White clouds for thousands and thousands of miles (Bai Yun Qian Li Wan Li - vast and boundless).' The monk asked, 'Blowing the great Dharma conch, striking the great Dharma drum, how should one respond when a high-ranking official of the court comes to the Dharma assembly?' Zen Master Xuedou said, 'Clear wind (Qing Feng - clear wind comes naturally).'

來未休進云。與么則得遇于師也。師云。一言已出駟馬難追。僧禮拜。師云。放過一著。師又普觀大眾一回乃云。人天普集。合發明個什麼事焉。可互分賓主馳騁問答。便當宗乘去。廣大門風威德自在。輝騰今古把定乾坤。千聖只言自知。五乘莫能建立。所以聲前悟旨。猶迷顧鑒之端。言下知宗。尚昧情識之表。諸人要知真實相為。但以上無攀仰下絕己躬。自然常光見前。個個壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得能截生死流。同踞祖佛位。妙圓超悟正在此時。堪報不報之恩。以助無為之化。

師在翠峰受疏日。洞庭檀越與明州專使相爭。紜紜不已。師乃升座普告大眾。不須作鬧事在。況僧家也無固無必。住則孤鶴冷翹松頂。去則片云忽過人間。應非彼此殊源動靜乖趣。今與諸人評議。念三二年洞庭晦跡。承四遠信心恩顧。棲眾方諧舊轍。藏教復乃新歸。豈可知感頓忘。遽致前邁。誠為不可。而又四明太守星馳介使。輜重俄臨。既已跋涉數州。迢遞千里。投誠苦逼。一至於斯。進退審詳。不能自決。敢問大眾。住翠峰好。往雪竇好。於時眾僧高聲云。往雪竇好。師乃顧謂洞庭諸檀越云。不用為訝。宜各知時。且佛法委自王臣兼住持。亦以緣斷。在彼在此。本無間然。希披疏文。以塞來命。便

【現代漢語翻譯】現代漢語譯本：來未休進前說道：『這樣說來，就能遇到老師了。』師父說：『一言既出，駟馬難追。』這僧人便禮拜。師父說：『放過你一著。』師父又環顧大眾一週，然後說：『人天普遍，發明的是什麼事呢？可以互相分清賓主，盡情問答，這樣才能領會宗乘。』廣大門風，威德自在，光輝照耀古今，掌握天地乾坤。千聖只是說自己知道，五乘都不能建立。所以，在聲音之前領悟旨意，仍然迷惑于照鏡子的人；在言語之下知道宗旨，還未明白情識的表面。各位要了解真實的相，只要向上沒有攀緣，向下斷絕己身，自然常光就在眼前，個個像壁立千仞。還能辨明嗎？未辨明的要辨明，未明白的要明白。既然辨明了，就能截斷生死之流，同坐祖佛之位。妙圓超悟，正是在此時，堪以報答不報之恩，以助無為之化。

師父在翠峰接受疏文的那天，洞庭的施主和明州的專使互相爭執，爭論不休。師父於是升座，普告大眾：『不必吵鬧，事情就在這裡。況且僧家也沒有什麼必須固守的。住下就像孤鶴冷立在松樹頂端，離去就像一片雲彩忽然飄過人間。不應因為彼此來源不同，動靜不合而產生矛盾。現在和各位評議一下。念及兩三年在洞庭隱跡，承蒙四方信徒的恩顧，棲息在各方，遵循舊的軌跡，藏經重新歸來。怎能知道感恩，反而忘記，匆忙離去呢？實在是不可以。而且四明太守星夜派遣使者，輜重很快就到了。既然已經跋涉數州，遠隔千里，誠懇地請求，迫切到了這個地步。進退審詳，不能自己決定。敢問大眾，住在翠峰好，還是去雪竇好？』當時眾僧高聲說：『去雪竇好。』師父於是回頭對洞庭的各位施主說：『不用驚訝，應該各自知道時機。況且佛法委任於王臣，兼顧住持，也因為緣分已斷。在那裡，在這裡，本來沒有區別。希望披閱疏文，以應付來使的使命。』

【English Translation】 English version: Lai Weixiu stepped forward and said, 'In that case, I will be able to meet the teacher.' The master said, 'A word once spoken cannot be overtaken by a team of horses.' The monk then prostrated. The master said, 'I'll let you off this time.' The master then looked around at the assembly and said, 'What is it that people and gods universally illuminate? You can distinguish between guest and host and engage in questioning and answering to your heart's content, so that you can comprehend the essence of the sect.' The vast gate of the school, with its majestic virtue and freedom, shines upon the past and present, and grasps the universe. The thousand sages only say that they know it themselves, and the five vehicles cannot establish it. Therefore, to awaken to the meaning before the sound is still to be deluded by the end of looking in a mirror; to know the principle under the words is still to be ignorant of the surface of emotions and knowledge. If you want to know the true form, just do not climb upwards or cut off your own body downwards, and naturally the constant light will appear before you, each like a wall standing ten thousand feet high. Can you discern it? If you have not discerned it, discern it; if you have not understood it, understand it. Once you have discerned and understood it, you can cut off the stream of birth and death and sit in the position of the ancestors and Buddhas. The wonderful and complete transcendence is at this moment, worthy of repaying the kindness that cannot be repaid, to assist in the transformation of non-action (Wuwei).

On the day the master received the memorial at Cuifeng, the patrons of Dongting and the special envoy of Mingzhou were arguing with each other endlessly. The master then ascended the seat and announced to the assembly, 'There is no need to make a fuss, the matter is here. Moreover, the monastic family has nothing that must be adhered to. Staying is like a solitary crane standing coldly on the top of a pine tree, leaving is like a fleeting cloud passing through the human world. There should be no contradictions arising from different sources, movements, and interests. Now I will discuss it with you all. Considering that I have been in seclusion in Dongting for two or three years, receiving the kindness and care of believers from all directions, residing in various places, following the old path, and the scriptures have returned anew. How can I know to be grateful, but forget and leave in haste? It is truly not permissible. Moreover, the governor of Siming has dispatched an envoy day and night, and the supplies will soon arrive. Since they have already traveled across several states, thousands of miles away, sincerely requesting and urging to this extent. After careful consideration of advancing and retreating, I cannot decide for myself. May I ask the assembly, is it better to stay at Cuifeng or go to Xuédòu (Snowy Peak)?' At that time, the monks said loudly, 'It is better to go to Xuédòu (Snowy Peak).' The master then turned to the patrons of Dongting and said, 'There is no need to be surprised, you should each know the time. Moreover, the Buddha Dharma is entrusted to the king and his ministers, and also to the abbot, and also because the karmic connection has ended. There, here, there is originally no difference. I hope to read the memorial to fulfill the mission of the envoy.'

下座。

師至晚小參。僧問。四明侯伯遠降公文。未涉程途請師速道。師云劄。進云。鄞江一枝今日猶秀。師云。不許夜行。師乃云。諸仁者。未有長行而不住。未有長住而不行。古之今之各有攸往。且如茲院僻處一隅。若非念報佛恩。無以四來居此。恐山僧進發之後。法席空虛。今命素公開士接續住持。幸冀眾慈同心勸請。師辭翠峰。上堂。僧問。承學士有言。輟翠峰之祖席。登雪竇之道場。如何是不動尊。師云。下坡不走快便難逢。進云。與么則動若行雲。止猶穀神。師云。爾須緊悄草鞋。師乃云。山僧斯者抑徇彼請。難可稽留。束裝告行。但多攀感況住持久煩勤。舊備認歲寒。希各務道專孜。以副誠祝。其有參隨諸高士。動逾千里俯近百僧。忽齋粥疏遺。船車隘窄。冀相回互。禪悅自貽。則佛國遍游亦不為遠。何以諸禪德。去來不以象故。無器而不形。動靜不以心故。無感而不應。然則心生於有心。像出於有象。像非我出故。金石流而不燋。形非我生故。日用而不勤。紜紜自彼於我何為。請諸人高掛征帆。不勝珍重。

師到萬壽。眾請上堂。僧問。七事隨身。便請相見。師云。打退鼓。進云。方始交鋒。已見大敗。師云噓。僧擬議。師便喝。者般漢有什麼死急。問翠峰一箭已射雪竇。雪竇一箭當射

【現代漢語翻譯】現代漢語譯本下座。

師父在晚上進行小參。有僧人提問：『四明侯伯遠發來了公文，還沒到路途，請師父快速指示。』師父回答：『劄。』僧人進一步說：『鄞江的一枝花，今天仍然秀麗。』師父說：『不許夜行。』師父於是說：『各位仁者，沒有長久的行走而不停止的，沒有長久的居住而不行走的。古代和現在各有各的去處。比如這座寺院偏僻地處一隅，如果不是爲了報答佛恩，無法讓四方的人來此居住。恐怕山僧我出發之後，法席會空虛，現在命令素公開士接替住持。希望各位慈悲同心勸請。』師父告別翠峰寺，上堂說法。有僧人提問：『承蒙學士有言，離開翠峰寺的祖席，登上雪竇寺的道場，什麼是不動尊（Achala，意為堅定不移的尊者）？』師父說：『下坡路不走，快速方便的機會就難以遇到。』僧人進一步說：『這樣說來，動起來就像行雲，靜止時就像山谷之神。』師父說：『你須要緊緊地繫好草鞋。』師父於是說：『山僧我不得不順從他們的請求，難以停留。收拾行裝告別出發，只是多有攀援感傷，況且住持長久會感到煩勞。舊的已經準備好迎接歲寒，希望各位努力專心修道，以符合我的誠摯祝願。其中有跟隨我的各位高士，動的超過千里，近的也有百位僧人。如果齋飯粥食有所疏漏，船車擁擠狹窄，希望大家互相幫助，禪悅自生，那麼遍游佛國也不算遙遠。為什麼呢各位禪德，去來不因為外在的形象，沒有器物不能顯現它的形態；動靜不因為內心的緣故，沒有感應不能迴應。然而心生於有心，形象出於有象。形象不是我所創造的，所以金石即使流動也不會燒焦；形態不是我所產生的，所以每天使用也不會感到疲勞。紛紛擾擾都是他們的事情，與我有什麼關係呢？請各位高高掛起征帆，我非常珍重各位。』

師父到達萬壽寺，大眾請求上堂說法。有僧人提問：『七事隨身（比丘的七種必需品），請讓我相見。』師父說：『打退堂鼓。』僧人進一步說：『剛剛交鋒，就已經大敗。』師父說：『噓。』僧人猶豫不決，師父就喝斥道：『這些人有什麼好著急的？』問：『翠峰寺的一箭已經射向雪竇寺，雪竇寺的一箭應當射向哪裡？』

【English Translation】 English version Leaving the Seat.

The Master gave a small evening lecture. A monk asked, 'The official document from Marquis Bo Yuan of Siming has arrived. Before embarking on the journey, please give us your instructions quickly.' The Master replied, 'Zha.' The monk continued, 'The branch of the Yin River is still flourishing today.' The Master said, 'No night travel is allowed.' The Master then said, 'Dear friends, there is no long journey without stopping, and no long stay without moving. Ancient and modern times each have their own destinations. For example, this monastery is located in a remote corner. If it were not for the intention to repay the Buddha's grace, it would be impossible for people from all directions to reside here. I am afraid that after I, the mountain monk, depart, the Dharma seat will be vacant. Now I appoint Layman Su to continue as abbot. I hope all of you will compassionately and wholeheartedly request him.' The Master bid farewell to Cuifeng Monastery and ascended the hall to preach. A monk asked, 'Scholar Cheng has said, leaving the ancestral seat of Cuifeng and ascending the Dharma hall of Xuedou, what is Achala (不動尊, immovable尊者)?' The Master said, 'It is rare to find an easy and convenient opportunity if you don't take the downhill path.' The monk continued, 'In that case, movement is like flowing clouds, and stillness is like the valley spirit.' The Master said, 'You must tighten your straw sandals.' The Master then said, 'I, this mountain monk, reluctantly comply with their request and cannot stay. I am packing my bags to bid farewell and depart, but I am filled with attachment and sadness, especially since a long stay would be troublesome. The old has been prepared to welcome the cold season. I hope that each of you will diligently focus on the path, to fulfill my sincere wishes. Among those high-minded individuals who follow me, some travel over a thousand miles, and others are nearly a hundred monks. If there are any shortcomings in the vegetarian meals and porridge, or if the boats and carts are crowded and narrow, I hope you will help each other, and find joy in meditation. Then traveling throughout the Buddha-lands will not be far away. Why is it, fellow Chan practitioners, that coming and going are not due to external appearances, and there is no vessel that cannot manifest its form? Movement and stillness are not due to the mind, and there is no feeling that cannot be responded to. However, the mind arises from the mindful, and the image arises from the imaged. The image is not created by me, so gold and stone will flow without burning. The form is not produced by me, so it is used daily without fatigue. The myriad things are their own affairs; what do they have to do with me? Please raise your sails high, I cherish you all very much.'

The Master arrived at Wanshou Monastery, and the assembly requested him to ascend the hall to preach. A monk asked, 'With the seven essentials (七事隨身, the seven requisites of a bhikkhu) with me, please let me see you.' The Master said, 'Beat a retreat.' The monk continued, 'Just as we crossed swords, we have already been utterly defeated.' The Master said, 'Hush.' The monk hesitated, and the Master shouted, 'What is the hurry for these people?' He asked, 'The arrow from Cuifeng has already been shot towards Xuedou. Where should the arrow from Xuedou be shot?'

何人。師云。不為鼷鼠發機。進云。非但聞名。今日親見。師云。添得一場愁。僧禮拜。師云。若是便休。師乃云。萬壽門下一一作家。蓋是強將之兵也。強然如此。保福有言。擊石火閃電光。構得構不得。未免喪身失命。若教據令而行。盡蘇臺一境人。個個三頭六臂。到翠峰手裡。也須瓦解冰消。如今放過一著。分付萬壽和尚。

師到秀州。百萬道者備茶筵請升堂。僧問。赴請雪竇先至嘉禾。向上宗乘請師舉唱。師云。鳥啼處處皆相似。進云。與么則得聞于未聞也。師云。不是苦心人不知。僧擬進語。即便喝。僧禮拜。師云。初有問話者出來。問如何是教外別傳一句師云。三生六十劫。進云。學人未會。師云。碧眼胡僧笑點頭。師乃云。山僧此者承鄞江太守之命。俾赴雪竇住持。再至嘉禾。彌增嘉幸。仍承百萬道者曲賜周勤。仰荷之懷無以忘也。兼勞廣命。碩德抑今。舉唱宗乘。況達士相逢。非存目擊。若云言中有響句里呈機。猶曲為中下之流。向本分衲僧。遠之遠矣。只如適來僧問教外別傳一句對云三生六十劫。諸人還知落處也無。且鷺池鷲嶺海甸庵園。三百法會之中。甚處有者個訊息。所以道三世諸佛不能自宣。一代時教詮註不及。除非知有。莫能知之。久立眾慈。伏惟珍重。

師到靈隱。眾請升

【現代漢語翻譯】現代漢語譯本何人？』師父說：『我不為鼷鼠（xi shu，小老鼠）發動弩機。』（比喻不做小事）僧人進一步說：『不僅僅是聽聞您的名聲，今天有幸親眼見到您。』師父說：『又增添了一場憂愁。』僧人禮拜。師父說：『如果這樣就算了。』師父於是說：『萬壽門下，個個都是能工巧匠，這正是強將手下無弱兵啊！』即使是這樣，保福禪師也說過：『擊石火，閃電光，即使你能夠領會，也難免喪身失命。』如果教他按照命令而行，整個蘇州境內的人，個個都長著三頭六臂。到了翠峰禪師手裡，也必然會像瓦解冰消一樣潰敗。如今我放過這一招，交給萬壽和尚處理。

師父來到秀州，百萬道者準備了茶宴，邀請師父升座說法。僧人問道：『赴宴雪竇寺之前，您先到了嘉禾，請師父開示向上宗乘。』師父說：『鳥啼的聲音處處都相似。』僧人進一步說：『這麼說，就能聽到以前沒有聽過的道理了。』師父說：『不是苦心修行的人不會明白。』僧人想要繼續說話，師父立刻喝斥他。僧人禮拜。師父說：『最初有問話的人出來，問什麼是教外別傳的一句？』師父說：『三生六十劫。』僧人說：『學人還不明白。』師父說：『碧眼胡僧（指達摩祖師）笑著點頭。』師父於是說：『山僧我這次是承蒙鄞江太守的命令，前往雪竇寺主持。再次來到嘉禾，更加感到榮幸。又承蒙百萬道者如此周到勤勉的款待，仰慕感激之情難以忘懷。』兼勞各位廣開方便之門，各位碩德大賢聚集於此，弘揚宗乘。況且通達之人相逢，不必拘泥於親眼所見。如果說言語中有玄機，語句里有機鋒，那還是爲了中下等根器的人而設。對於本分的衲僧來說，就相差太遠了。就像剛才那位僧人問『教外別傳一句』，我回答『三生六十劫』，各位還知道落腳點在哪裡嗎？且說鷺池、鷲嶺、海甸庵園，三百法會之中，哪裡有這個訊息？所以說，三世諸佛不能親自宣說，一代時教也無法詮釋註解。除非是知曉其中奧妙的人，才能明白。』久站了，各位慈悲，請多多珍重。

師父來到靈隱寺，大眾請師父升座。

【English Translation】 English version 『Who are you?』 The Master said, 『I don't trigger the crossbow for a field mouse.』 (implying not to do trivial things). The monk further said, 『Not only have I heard of your name, but today I have the honor of seeing you in person.』 The Master said, 『Adding another source of sorrow.』 The monk bowed. The Master said, 『If that's the case, then let it be.』 The Master then said, 『Under the banner of Wanshou (name of a temple), everyone is a master craftsman, which is indeed that a strong general has no weak soldiers!』 Even so, Baofu (name of a monk) said, 『Striking a stone, a spark of lightning, even if you can comprehend it, you will inevitably lose your life.』 If you teach him to act according to orders, everyone in the entire Suzhou territory will have three heads and six arms. In the hands of Master Cuifeng (name of a monk), they will inevitably collapse like melting ice. Now I let go of this move and hand it over to Monk Wanshou to deal with.

The Master came to Xiuzhou, and a million Daoists prepared a tea banquet and invited the Master to ascend the seat to preach. A monk asked, 『Before going to Xuetou Temple (name of a temple), you first came to Jiahe, please Master expound on the upward lineage.』 The Master said, 『The sound of birds chirping is similar everywhere.』 The monk further said, 『In that case, one can hear doctrines that have not been heard before.』 The Master said, 『Those who are not diligent in cultivation will not understand.』 The monk wanted to continue speaking, but the Master immediately scolded him. The monk bowed. The Master said, 『The first person to ask a question came out and asked, what is the phrase of 『a special transmission outside the teachings』?』 The Master said, 『Three lives and sixty kalpas.』 The monk said, 『The student does not understand yet.』 The Master said, 『The blue-eyed barbarian monk (referring to Bodhidharma) smiled and nodded.』 The Master then said, 『I, the mountain monk, am here this time under the order of the prefect of Yinjiang, to go to Xuetou Temple to preside over it. Coming to Jiahe again, I feel even more honored. I am also grateful for the million Daoists' thoughtful and diligent hospitality, and I will never forget my admiration and gratitude.』 I also trouble everyone to open the door of convenience widely, and all of you virtuous and wise people gather here to promote the lineage. Moreover, when enlightened people meet, they do not need to be bound by what they see with their own eyes. If you say that there are mysteries in the words and opportunities in the sentences, that is still for people of medium and lower capacity. For a monk who is true to his nature, it is too far apart. Just like the monk just asked 『a special transmission outside the teachings』, and I answered 『three lives and sixty kalpas』, do you all know where the foothold is? Moreover, in Luchi,鷲嶺(鷲嶺,鷲峰山, one of the sacred mountains of Buddhism), Haidian Hermitage, and the three hundred Dharma assemblies, where is this news? Therefore, it is said that the Buddhas of the three worlds cannot personally proclaim it, and the teachings of one era cannot interpret or annotate it. Unless one knows the mystery, one can understand it.』 I have been standing for a long time, everyone be compassionate, please take care.

The Master came to Lingyin Temple (name of a temple), and the assembly invited the Master to ascend the seat.

座。僧問。遠別翠峰丈室。將屆雪竇道場。如何是不動尊。師云。看風使帆。進云。恁么則觀方知彼去。去者不至方。師云。龍頭蛇尾。問如何是祖師西來意。師云點。進云。猶有者個在。師云。三十年後。進云。與么則翠峰今日瓦解冰消。師云。有些子。師乃云。莫是與上座相爭。然則論戰也個個力在箭鋒相拄。又須是個特達漢始得。若意根尚滯。直須向前抉擇。所以長沙和尚道。百尺竿頭坐底人。雖然得入未為真。百尺竿頭須進步。十方世界是全身。僧舉問南泉。百尺竿頭如何進步。泉云。更進一步。僧復問瓦官。官云。百尺竿頭用進作什麼。僧不肯。官便打。師云。大眾。古人機變出在一時。其間別有商量。亦未言著。且如雪竇。今日再入靈隱。也似百尺竿頭。依南泉之言。得進一步。喜與大眾相見。則十方世界一時周匝。便下座。

師到越州承天寺。眾請升座。僧問。學人不問西來意。藏身北斗意如何。師云。拈頭作尾漢。進云。請師答話。師云。西天令嚴。問有問有答賓主歷然。無問無答時如何。師云。古路草漫漫。進云。若不上來。焉知與么。師云利劍不斬死漢。師乃云。作者相見。一拶一捺。撩起便行。若佇思停機。卒摸𢱢不著。若言問在答處答在問宗。個個依草附木。問不在答處答不在問宗。

【現代漢語翻譯】現代漢語譯本：師父升座。有僧人問道：『遠離翠峰丈室（指翠峰禪師的住所），即將到達雪竇道場（指雪竇寺），如何是不動尊（指堅定不移的修行者）？』師父說：『看風使帆。』僧人又問：『如此說來，那麼觀察方向就知道他要去了，但要去的地方卻不是方向。』師父說：『龍頭蛇尾。』僧人問：『如何是祖師西來意（指禪宗的根本宗旨）？』師父說：『點。』僧人又問：『還是有這個東西存在嗎？』師父說：『三十年後（指以後自會明白）。』僧人又問：『這麼說來，翠峰今日豈不是要瓦解冰消了嗎？』師父說：『有些子（指有那麼一點意思）。』師父於是說：『莫非是要與這位上座（指僧人）相爭嗎？如果是論戰，那麼個個都使盡全力，箭鋒相抵。又必須是個特別通達的人才行。如果意念還滯留不通，就必須向前決斷抉擇。所以長沙和尚說：『百尺竿頭坐底人，雖然得入未為真，百尺竿頭須進步，十方世界是全身。』有僧人舉例問道南泉禪師：『百尺竿頭如何進步？』南泉說：『更進一步。』僧人又問瓦官禪師，瓦官說：『百尺竿頭用進步做什麼？』僧人不肯接受，瓦官便打了他。師父說：『各位，古人的機鋒變化都出於一時，其中另有商量，也未曾說透。比如雪竇，今日再次來到靈隱寺，也像是百尺竿頭，依南泉之言，得進一步，喜與大眾相見，那麼十方世界一時周匝。』說完便下座。

師父來到越州承天寺，眾人請師父升座。有僧人問道：『學人不問西來意（指禪宗的根本宗旨），藏身北斗意如何？』師父說：『拈頭作尾漢（指顛倒是非的人）。』僧人又問：『請師父回答。』師父說：『西天令嚴。』僧人問：『有問有答，賓主分明，無問無答時如何？』師父說：『古路草漫漫（指沒有路可走）。』僧人又問：『若不上來，焉知與么？』師父說：『利劍不斬死漢（指對已經麻木的人沒有用）。』師父於是說：『作者相見，一拶一捺，撩起便行。如果佇思停機，最終摸索不著。如果說問在答處，答在問宗，個個都是依草附木。問不在答處，答不在問宗，』

【English Translation】 English version: The master ascended the seat. A monk asked, 'Having departed from the abbot's chamber at Cui Feng (Green Peak), and now arriving at the Xue Dou (Snowy Peak) monastery, what is the Immovable One (referring to a steadfast practitioner)?' The master said, 'Watch the wind to steer the sail.' The monk further asked, 'If that's the case, then observing the direction knows where he's going, but the place to go is not the direction.' The master said, 'Dragon head, snake tail.' The monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to the fundamental principle of Zen Buddhism)?' The master said, 'A dot.' The monk further asked, 'Does this thing still exist?' The master said, 'Thirty years later (meaning you will understand later).' The monk further asked, 'In that case, isn't Cui Feng today about to disintegrate and melt away like ice?' The master said, 'Somewhat (meaning there's a bit of that meaning).' The master then said, 'Could it be that you want to argue with this senior monk? If it's a debate, then everyone exerts their full strength, with arrowheads clashing. And it must be a particularly enlightened person to succeed. If the root of intention is still stagnant, then you must move forward to make a decisive choice. Therefore, Zen Master Changsha said: 'The person sitting on top of a hundred-foot pole, although they have entered, it's not yet true. On top of a hundred-foot pole, you must advance further, the ten directions of the world are the whole body.' A monk cited the example and asked Zen Master Nan Quan, 'How to advance further on top of a hundred-foot pole?' Nan Quan said, 'Take another step.' The monk then asked Zen Master Wa Guan, Wa Guan said, 'What's the use of advancing on top of a hundred-foot pole?' The monk refused to accept it, and Wa Guan hit him. The master said, 'Everyone, the ancient people's quick wit and changes come from a moment, and there is another discussion in between, but it has not been fully explained. For example, Xue Dou, coming to Ling Yin Temple again today, is also like being on top of a hundred-foot pole. According to Nan Quan's words, taking another step, happy to see everyone, then the ten directions of the world are instantly complete.' After speaking, he descended from the seat.

The master arrived at Cheng Tian Temple in Yue Zhou, and the crowd invited the master to ascend the seat. A monk asked, 'This student does not ask about the meaning of the coming from the West (referring to the fundamental principle of Zen Buddhism), what is the meaning of hiding in the Big Dipper?' The master said, 'A head-taking-as-tail person (referring to someone who reverses right and wrong).' The monk further asked, 'Please answer, Master.' The master said, 'The rules of the Western Heaven are strict.' The monk asked, 'When there are questions and answers, the guest and host are clear, what about when there are no questions and no answers?' The master said, 'The ancient road is covered with grass (meaning there is no road to take).' The monk further asked, 'If you don't come up, how would you know this?' The master said, 'A sharp sword does not cut a dead man (meaning it's useless against someone who is already numb).' The master then said, 'When authors meet, with a push and a press, they stir up and leave. If you pause to think and stop the machine, you will eventually not be able to find it. If you say that the question is in the answer, and the answer is in the source of the question, everyone is relying on grass and clinging to trees. The question is not in the answer, and the answer is not in the source of the question,'

罕見頂上有眼。諸人還薦得也無。薦得薦不得。並是新雪竇之過。且莫鈍致承天和尚。

越州檀越備茶筵。請師升座。僧問。檀越慇勤伸三請。乞師方便指迷津。師云。不許夜行投明須到。進云。非但學人。四眾有賴。師云。百千年后問如何是祖師西來意。師云。迢迢十萬余。僧禮拜。師云。拄杖不在。師乃云。諸檀信。山僧暫以經過。邂逅相遇。何沐特隆異待。抑俾敷揚。且如承天和尚。寅暮流慈諸人。況是異聞已絕希冀。何必更煩雪竇。重為發宣。直饒三世聖人六代開士。利生間出。故不敢錯誤諸人絲毫。然雖與么。放過即不可。良久云。不解作客。勞煩主人。

師歸寺上堂。有僧問。如何是雪竇正主。師云。何不問雪竇山中人。進云。與么則把定乾坤去也師云。出門唯恐不先到。當路有誰長待來。問如何是古佛家風。師青。青天白日。進云。還許學人領會也無。師云。不是劍客請莫相過。問如何是第一句。師云。袖裡金槌。僧便喝。師云。朝三千暮八百。問如何是雪竇境。師云。天無四壁。進云。如何是鏡中人。師云。月在中峰。進云。與么則從苗辯地。因語識人。師云是。僧禮拜。師云。酌海持蠡一場困苦。師乃云。甚生標格。還知也無。諸禪德。祖佛不能宣傳。天地不能覆載。二乘聞之膽裂。

【現代漢語翻譯】現代漢語譯本罕見頂上有眼（指具有非凡見解的人）。各位能否推薦出這樣的人？無論推薦得出還是推薦不出，都是新雪竇（指雪竇禪師）的過錯。且不要遲鈍地效仿承天和尚。

越州施主們準備了茶宴，邀請禪師升座。僧人問道：『施主們慇勤地再三邀請，懇請禪師方便開示迷津。』禪師說：『不許晚上趕路，天亮必須到達。』僧人進言道：『不僅是學人，四眾弟子都仰仗您。』禪師說：『千百年后問如何是祖師西來意？』禪師說：『迢迢十萬余。』僧人禮拜。禪師說：『拄杖不在。』禪師於是說：『各位施主，山僧我只是暫時經過這裡，偶然相遇。為何如此特別地隆重款待，甚至要我來宣揚佛法？且如承天和尚，早晚都在施予慈悲，各位的情況是奇異的見聞已經斷絕，希望也已破滅，何必再麻煩雪竇，重新為大家宣說佛法？即使三世聖人、六代開士，爲了利益眾生而降生於世，也不敢錯誤地對待各位絲毫。』雖然如此，放過機會也是不可以的。』良久，禪師說：『不擅長做客人，勞煩主人了。』

禪師回到寺院上堂。有僧人問道：『如何是雪竇的正主？』禪師說：『為何不問雪竇山中的人？』僧人進言道：『這樣就是掌握了乾坤。』禪師說：『出門只怕不能先到，路途上又有誰會一直等待你來？』問道：『如何是古佛家風？』禪師說：『青，****。』僧人進言道：『還允許學人領會嗎？』禪師說：『不是劍客請不要靠近。』問道：『如何是第一句？』禪師說：『袖裡金槌。』僧人便喝了一聲。禪師說：『朝三千暮八百。』問道：『如何是雪竇境？』禪師說：『天無四壁。』進言道：『如何是鏡中人？』禪師說：『月在中峰。』進言道：『這樣就是從苗辨地，因言識人。』禪師說是。僧人禮拜。禪師說：『酌海持蠡一場困苦。』禪師於是說：『這是甚麼樣的標格，還知道嗎？各位禪德，祖佛不能宣傳，天地不能覆蓋承載，二乘聽了都會嚇破膽。』

【English Translation】 English version Rare indeed is one with an eye on the crown of the head (referring to someone with extraordinary insight). Can you all recommend such a person? Whether you can recommend one or not, it is all the fault of the new Xuedou (雪竇, referring to Zen Master Xuedou). And do not be dull in imitating the monk Chengtian (承天).

The lay devotees of Yuezhou (越州) prepared a tea banquet and invited the master to ascend the seat. A monk asked, 'The lay devotees earnestly extend three invitations, begging the master to conveniently point out the path through the maze.' The master said, 'It is not permitted to travel at night; you must arrive by dawn.' The monk continued, 'Not only the students, but the fourfold assembly relies on you.' The master said, 'A thousand years from now, what is the meaning of the Patriarch's coming from the West?' The master said, 'Ten thousand leagues away.' The monk bowed. The master said, 'The staff is not here.' The master then said, 'All you lay devotees, this mountain monk is only passing through temporarily, encountering you by chance. Why such special and grand treatment, even to the point of having me expound the Dharma? Consider the monk Chengtian, who bestows compassion morning and evening. Your situation is that strange news has ceased, and hope has been extinguished. Why trouble Xuedou again to proclaim the Dharma for you? Even if the sages of the three ages and the enlightened ones of the six generations were to appear in the world to benefit sentient beings, they would not dare to treat you wrongly in the slightest.' Even so, letting the opportunity pass is not permissible.' After a long pause, the master said, 'I am not good at being a guest, troubling the host.'

The master returned to the temple and ascended the hall. A monk asked, 'What is the true master of Xuedou?' The master said, 'Why not ask the people in the Xuedou mountains?' The monk continued, 'Then you are grasping the universe.' The master said, 'Going out, one only fears not arriving first; on the road, who will wait for you for long?' Asked, 'What is the family style of the ancient Buddhas?' The master said, 'Blue, ****.' The monk continued, 'Are students allowed to understand?' The master said, 'If you are not a swordsman, please do not approach.' Asked, 'What is the first phrase?' The master said, 'A golden mallet in the sleeve.' The monk then shouted. The master said, 'Three thousand in the morning, eight hundred in the evening.' Asked, 'What is the realm of Xuedou?' The master said, 'The sky has no four walls.' Continuing, 'What is the person in the mirror?' The master said, 'The moon is on the central peak.' Continuing, 'Then one discerns the land from the seedlings and recognizes the person from their words.' The master said, 'Yes.' The monk bowed. The master said, 'Measuring the sea with a shell is a tiring endeavor.' The master then said, 'What kind of standard is this, do you know? All you Zen practitioners, the Buddhas and Patriarchs cannot proclaim it, heaven and earth cannot cover and support it, the two vehicles (二乘) will be terrified upon hearing it.'

十地到此魂驚。其或達士切磋。頗逢決戰一拶一捺。略露風規。句滯則嶽立磨空。源迷則云橫布野。所以先聖道。一言才舉千車同轍。該括微塵。猶是化門之說。爾衲僧。合作么生覬。自知時。便下座。

上堂。僧問。承師有言。三更過鐵門。意旨如何。師云。忠言不避截舌。僧禮拜。師云。臨筌方覺取魚難。問千山萬水穿云去。撥草瞻風事若何。師云。蹋破草鞋。進云。為什麼如此。師云。人無遠慮必有近憂。問如何是向去底人。師云。伊蘭樹下坐。進云。卻來時如何。師云。白日繞須彌。進云。天上天下唯我獨尊。師云。二頭三手漢。問承師有言。釋迦老子出氣不得。甚處誵訛。師云。君子千里同風。進云。與么則殃及子孫也。師云。素非鴨類。師乃云。諸禪德。直饒文殊辯說。認螢火為太陽。居士杜詞。指魚目同明月。所以雪竇尋常道。威音王已前無師自悟。是第二句。還我第一句來。若未能把定要津。不免奔馳南北。

上堂。因僧送拄杖上師。師拈起成頌云。清峻孤根別有靈。勢含山水自分明。提來勝得豐城劍。報盡人間兩不平。復云。大凡以平報不平。是義烈常準以不平報不平。為格外清規。亦猶以智遣惑。頗蓬下士。以智遣智。罕遇作家。要會兩不平么。諸人也沒量罪過。雪竇也沒量罪過。

【現代漢語翻譯】現代漢語譯本：十地菩薩到此也會感到震驚。如果遇到有見地的修行者互相切磋，頗有可能會遇到決戰般的較量，一進一退之間，略微顯露出修行者的風範。語句停滯不前，就像高山聳立，阻礙視線；思路迷茫，就像烏雲橫亙，遮蔽原野。所以前代的聖人說，『一句話才說出口，就像千輛車都行駛在同一條車轍上。』即使概括了像微塵一樣細微的事物，也仍然是教化眾生的方便之說。你們這些衲僧，打算如何期望呢？如果能自覺時機成熟，就請下座吧。

上堂說法。有僧人提問：『聽聞禪師您說過，『三更時分經過鐵門』，這句話的含義是什麼？』禪師回答：『忠誠的言語不迴避被割斷舌頭的危險。』僧人行禮拜謝。禪師說：『臨近捕魚的工具，才發覺取魚的艱難。』又有人問：『跋涉千山萬水，穿云而去，披荊斬棘，仰慕高風，這件事該如何做？』禪師回答：『踏破腳上的草鞋。』僧人追問：『為什麼會這樣呢？』禪師說：『人沒有長遠的考慮，必定會有眼前的憂患。』有人問：『什麼是走向歸宿的人？』禪師回答：『坐在伊蘭樹下。』追問：『那麼回來的時候又如何呢？』禪師回答：『白天繞著須彌山。』有人問：『天上天下，唯我獨尊。』禪師回答：『長著兩個頭三隻手的人。』有人問：『聽聞禪師您說過，釋迦老子喘不過氣來，這其中有什麼錯誤嗎？』禪師回答：『君子即使相隔千里，也能感受到相同的風氣。』追問：『這麼說來，豈不是會殃及子孫嗎？』禪師回答：『我本來就不是鴨子這類。』禪師於是說：『各位禪德，即使是文殊菩薩那樣善於辯論的人，也可能會把螢火蟲當成太陽；隱士的華麗辭藻，也可能會把魚眼睛當成明月。』所以雪竇禪師經常說，『威音王佛以前，沒有老師也能自己覺悟』，這是第二句。還我第一句來！如果不能把握住關鍵，就免不了四處奔波。

上堂說法。因為有僧人獻上拄杖給禪師，禪師拿起拄杖，作頌說道：『清高峻拔的孤根，自有靈性，氣勢包含山水，自然分明。提起它勝過豐城的寶劍，報盡人間一切不平事。』又說：『大凡用公平來回報不公平，這是義士常有的準則；用不公平來回報不公平，是格外清高的規矩。』也就像用智慧來消除迷惑，這隻能遇到平庸之輩；用智慧來試探智慧，很少遇到真正的行家。想要領會這兩種『不平』嗎？各位也沒辦法衡量自己的罪過，雪竇禪師也沒辦法衡量自己的罪過。

【English Translation】 English version: Even the Bodhisattvas of the Ten Grounds (Dashabhumika) would be astonished here. If they encounter insightful practitioners engaging in mutual refinement, they might face a decisive battle, with advances and retreats subtly revealing the demeanor of practitioners. When a phrase stagnates, it's like a towering mountain obstructing the view; when thoughts become迷茫, it's like clouds spreading across the wilderness. Therefore, the ancient sages said, 'Once a word is uttered, it's like a thousand carts following the same tracks.' Even encompassing things as minute as dust particles is still a provisional teaching for guiding beings. What do you monks intend to aspire to? If you realize the time is ripe, then please step down from your seats.

Ascending the hall for a Dharma talk. A monk asked, 'I heard the Master say, 'Passing through the iron gate at the third watch.' What is the meaning of this?' The Master replied, 'Loyal words do not avoid the danger of having one's tongue cut off.' The monk bowed in gratitude. The Master said, 'Only when approaching the fishing trap does one realize the difficulty of catching fish.' Someone asked, 'Traversing thousands of mountains and rivers, going through clouds, cutting through the grass, and admiring the wind, how should this be done?' The Master replied, 'Wear out the straw sandals on your feet.' The monk pressed, 'Why is that so?' The Master said, 'Those who do not have distant concerns will surely have immediate worries.' Someone asked, 'What is a person who is heading towards their destination?' The Master replied, 'Sitting under the Eranda (Ilan) tree.' The monk asked, 'What about when they return?' The Master replied, 'Circling Mount Sumeru (Xumi) in broad daylight.' Someone asked, 'Above the heavens and below, I alone am honored.' The Master replied, 'A being with two heads and three hands.' Someone asked, 'I heard the Master say that Shakyamuni Buddha (Shijia Laozu) could not catch his breath. Where is the mistake in this?' The Master replied, 'Gentlemen, though separated by a thousand miles, share the same spirit.' The monk asked, 'In that case, wouldn't it affect his descendants?' The Master replied, 'I am not of the duck kind.' The Master then said, 'All you Zen practitioners, even if you have the eloquence of Manjushri Bodhisattva (Wenshu), you might mistake a firefly for the sun; the flowery words of a recluse might mistake a fish eye for the bright moon.' Therefore, Zen Master Xuedou (雪竇) often said, 'Before the Buddha Weiyin Wang (威音王), one could awaken without a teacher.' This is the second phrase. Return the first phrase to me! If you cannot grasp the key point, you will inevitably wander north and south.

Ascending the hall for a Dharma talk. Because a monk offered a staff to the Master, the Master picked up the staff and composed a verse, saying, 'The pure and lofty solitary root has its own spirit, its power contains mountains and rivers, naturally distinct. Lifting it is better than the sword of Fengcheng, repaying all injustices in the human world.' He further said, 'Generally, repaying injustice with fairness is the common standard of righteous people; repaying injustice with injustice is an exceptionally pure rule.' It is also like using wisdom to dispel delusion, which only encounters mediocre people; using wisdom to test wisdom rarely encounters true masters. Do you want to understand these two kinds of 'injustice'? None of you can measure your own transgressions, and Zen Master Xuedou cannot measure his own transgressions either.'

雪竇過自能檢責。爾者漆桶。不打更待幾時。以拄杖一時趁下。

冬至上堂。僧問。鼓聲才罷海眾齊臻。新節一句請師垂示。師云。三日前五日後。進云。與么則聞于未聞。師云。索短不構深泉。問文殊仗劍其意如何。師云。八十老僧閑灌頂。進云。學人不會。師云。四溟無浪月輪孤。僧良久。師喝云。甚處去也。僧禮拜。師云。放過一著。師乃云。相逢不拈出。舉意便知有。早是不唧𠺕漢。更亂蹋步向前。實謂苦屈。諸禪德。看他先覺。未離兜率已降閻浮。未出母胎度人已訖。若言周行七步目顧四方天地之間唯我獨尊。尚有人不放伊過。如今巧說異端。不肯荷負。真可哀愍。所以道。天魔外道是辜恩德漢聲聞一乘是自欺誑人。爾見如此。不平之事便合憤悱驅將去喝將去。隨例道。我不知不會。者般底苦海里。有什麼出頭時。

上堂云。形興未質。名起未名。形名既兆。遊氣亂清。師拈起拄杖云。大眾。拄杖子是形名雙舉。還有過也無。有即水裡月。無即形名兆。若也究。得實謂恩大難酬。

上堂云。未出母胎見成公案。周行七步過犯彌天。更入鹿野苑中。枝蔓上覆生枝蔓。乃拈起拄杖云。吽吽。便下座。

上堂。僧問。如何是觸目菩提。師云。風動塵起鳥飛落毛。進云。乞師再垂方便。師

【現代漢語翻譯】現代漢語譯本：雪竇禪師總是能夠自我反省和檢查。你這漆桶般的傢伙，不打醒更待何時？』於是用拄杖一下子打下去。冬至上堂說法。有僧人問道：『鼓聲剛停，大眾都到齊了，請和尚開示一句新的節日法語。』雪竇禪師說：『三天前，五天後。』僧人又說：『這麼說來，就是聞所未聞了。』雪竇禪師說：『在淺處索取，就無法汲取深泉。』又問：『文殊菩薩仗劍是什麼意思？』雪竇禪師說：『八十歲的老和尚閒來無事給人灌頂。』僧人說：『學人不能領會。』雪竇禪師說：『四海平靜沒有波浪，只有一輪孤月。』僧人沉默良久。雪竇禪師喝道：『到哪裡去了？』僧人禮拜。雪竇禪師說：『放過你一著。』雪竇禪師於是說：『相逢不用明說，一舉一動便知其意。早就不是不中用的傢伙了，更亂踏步向前，實在是自討苦吃。』各位禪德，看看這位先覺，還沒離開兜率天就已經降生閻浮提，還沒出母胎就已經度化眾生完畢。如果說周行七步，目光顧盼四方，天地之間唯我獨尊，還有人不放過他。如今巧說異端，不肯承擔責任，真是可悲可嘆。所以說，天魔外道是辜負恩德的人，聲聞乘和一乘是自欺欺人的人。你們見到這種情況，不平之事就應該憤慨，驅趕他們，呵斥他們。如果總是說：『我不知道，我不明白。』這樣的人在苦海里，什麼時候才能出頭？上堂說法，說：『形體興起但還沒有實質，名稱產生但還沒有命名。形體和名稱一旦顯現，遊動的氣息就擾亂了清凈。』雪竇禪師拿起拄杖說：『大眾，這拄杖就是形名雙舉的例子，還有過失嗎？』如果說有，就像水裡的月亮一樣虛幻；如果說沒有，形名就已經顯現。如果能夠徹底明白，實在是恩情太大難以報答。上堂說法，說：『未出母胎就已經成就現成的公案，周行七步是彌天大罪。』更何況又進入鹿野苑中，在枝蔓上又生出枝蔓。』於是拿起拄杖說：『吽吽。』便下座。上堂說法。有僧人問道：『什麼是觸目菩提？』雪竇禪師說：『風動塵起，鳥飛落毛。』僧人說：『請和尚再次開示方便法門。』

【English Translation】 English version: Master Xuedou was always able to examine and reflect on himself. 'You lacquer bucket, if I don't strike you now, when will I?' Thereupon, he struck down with his staff. At the Winter Solstice, he ascended the hall and gave a sermon. A monk asked, 'The sound of the drum has just ceased, and the assembly has gathered. Please, Master, give a new verse for this new festival.' Master Xuedou said, 'Three days before, five days after.' The monk further said, 'In that case, it is hearing the unheard.' Master Xuedou said, 'Seeking in shallow places, one cannot draw from deep springs.' Another asked, 'What is the meaning of Manjusri wielding his sword?' Master Xuedou said, 'An eighty-year-old monk idly performs anointing.' The monk said, 'This student does not understand.' Master Xuedou said, 'The four seas are without waves, and the moon is solitary.' The monk remained silent for a long time. Master Xuedou shouted, 'Where are you going?' The monk bowed. Master Xuedou said, 'I'll let you off this time.' Master Xuedou then said, 'Meeting without speaking, one knows the meaning through actions. It's already not a useless fellow, yet recklessly stepping forward is truly asking for trouble.' Fellow Chan practitioners, look at this enlightened one, who had already descended to Jambudvipa before leaving Tushita Heaven, and had already completed the salvation of beings before leaving the womb. If it is said that he walked seven steps, looking around in all directions, proclaiming 'Between heaven and earth, I alone am honored,' there are still those who would not let him pass. Now, they cleverly speak of heterodoxies, unwilling to bear responsibility, which is truly lamentable. Therefore, it is said that demons and heretics are those who betray kindness and virtue, while Sravakas and the One Vehicle are those who deceive themselves. When you see such a situation, you should be indignant at injustice, drive them away, and scold them. If you always say, 'I don't know, I don't understand,' when will such people ever emerge from the sea of suffering? Ascending the hall and giving a sermon, he said, 'Form arises but has no substance, name arises but is not yet named. Once form and name appear, the moving Qi disturbs the purity.' Master Xuedou picked up his staff and said, 'Everyone, this staff is an example of form and name both being raised. Is there any fault in it?' If you say there is, it is as illusory as the moon in the water; if you say there isn't, form and name have already appeared. If one can thoroughly understand, the kindness is truly great and difficult to repay. Ascending the hall and giving a sermon, he said, 'Before leaving the womb, the complete case is already accomplished; walking seven steps is a transgression that fills the sky.' Moreover, entering the Deer Park, branches grow upon branches.' Thereupon, he picked up his staff and said, 'Hum Hum.' Then he descended from his seat. Ascending the hall, a monk asked, 'What is Bodhi that is encountered by the eye?' Master Xuedou said, 'The wind moves, dust rises, birds fly, feathers fall.' The monk said, 'Please, Master, give further expedient teachings.'

云。洎被打破蔡州。問如何是教外別傳一句。師云好問。進云。還許學人領會也無。師云有頭無漢。師乃云。諸仁者。夫宗師唱道。譬若滄溟上客獨泛蘭舟。月渚煙波隨情放曠。欲拋香餌須待長鯨。縱有纖鱗應無希冀。

上堂云。一徑直二週遮。衲子辯得。眼裡生華。便下座。

上堂。僧問。達磨西來單傳心印。諸方為什麼各說異端。師云。誰。進云。爭奈即今何。師云。西天令嚴。進云。與么則入水見長人。師云。韓信臨朝底問三通鼓罷群賢集。請師拋下御前題。師云。長因送人處。憶得別家時。進云。與么則退身三步。師云。依舊漁翁把釣竿。問不除妄想不求真底。是什麼人。師云。一宿覺。進云。與么則天上天下唯我獨尊。師云。一撥便轉。師乃云。大凡出衆。切磋也須是本分。禪客若未具啐啄同時眼。卒摸𢱢不著。

上堂。眾方集定。師云。不用低頭思量難得。便下座。

上堂云。直釣釣鯤鯨。曲釣釣龜鱉。曲釣若在鯤鯨。理應未可。直釣若在龜鱉。情亦不甘。如今拋釣也。負命者上鉤來。良久云。勞而無功。便下座。

上堂。眾集定。師起立云。雪竇得與么長。諸人得與么短。若人道得齊肩句。許伊把定乾坤便。下座。

上堂云。久雨不晴。衲僧向甚處曬㫰皮草。便

【現代漢語翻譯】現代漢語譯本：雲門文偃禪師在蔡州被攻破后，有人問：『如何是教外別傳一句？』（如何是經教之外，不立文字的特別傳授？）。禪師回答：『好問。』（你問得好）。那人又問：『還允許學人領會嗎？』（我能理解你的意思嗎？）。禪師回答：『有頭無漢。』（有開頭，沒有結尾，難以徹底理解）。禪師於是說：『各位仁者，宗師說法，譬如滄海上的客人獨自劃著蘭舟，在月光下的沙洲和煙霧瀰漫的水波中隨意放縱。想要拋下香餌，必須等待大鯨魚，即使有小魚，也不要抱有希望。』上堂說法時說：『一條路筆直，兩週卻遮蔽。衲子（僧人）如果能辨別清楚，眼裡就會生出光華。』說完便下座。上堂說法。有僧人問：『達磨（Bodhidharma）西來，單傳心印（以心傳心），為什麼各方卻說不同的道理？』禪師說：『是誰？』那人又問：『現在的情況又該如何呢？』禪師說：『西天的法令嚴厲。』那人說：『這麼說，就像入水見到巨人。』禪師說：『韓信（Han Xin）在朝時，詢問三通鼓罷，群賢聚集。請禪師拋下御前的題目。』禪師說：『常常因為送人，而想起自己離開家的時候。』那人說：『這麼說，就退後三步。』禪師說：『依舊是漁翁拿著釣竿。』有人問：『不去除妄想，也不尋求真理，這是什麼樣的人？』禪師說：『一宿覺（頓悟的人）。』那人說：『這麼說，就是天上天下唯我獨尊。』禪師說：『一撥便轉。』（稍微撥動就改變了）。禪師於是說：『大凡出衆，切磋也必須是本分。禪客如果還沒有具備啐啄同時的眼力，最終也摸不著頭腦。』上堂說法，眾人聚集完畢。禪師說：『不用低頭思量，難以得到。』說完便下座。上堂說法時說：『用直鉤釣鯤鯨，用彎鉤釣烏龜和鱉。如果用彎鉤釣鯤鯨，理應不可能。如果用直鉤釣烏龜和鱉，心裡也不甘願。現在拋下釣鉤，負命者就上鉤來。』良久后說：『勞而無功。』說完便下座。上堂說法。眾人聚集完畢。禪師站起來說：『雪竇（Xuedou）得到這麼長，諸位得到這麼短。如果有人能說出齊肩的句子，就允許他把定乾坤。』說完便下座。上堂說法時說：『久雨不晴，衲僧（僧人）到什麼地方曬衣服？』說完便下座。

【English Translation】 English version: After Caizhou was broken, a monk asked Yunmen Wenyan (Yunmen Wenyan, a Zen master): 'What is the phrase of a special transmission outside the teachings?' (What is the special transmission outside the scriptures, not establishing words?). The master said: 'A good question.' (You ask well). The monk further asked: 'Is it permissible for the student to comprehend?' (Can I understand your meaning?). The master said: 'Has a head but no Han.' (Has a beginning but no end, difficult to fully understand). The master then said: 'Dear friends, a master expounding the Way is like a guest on the vast ocean, alone in an orchid boat, indulging in the moonlit shores and misty waves. To cast a fragrant bait, one must wait for the great whale; even if there are small fish, do not hold hope.' When ascending the hall to preach, he said: 'One path is straight, but two weeks obscure it. If a monk can discern it clearly, light will arise in his eyes.' After speaking, he descended from the seat. Ascending the hall to preach. A monk asked: 'Bodhidharma (Bodhidharma) came from the West, transmitting the mind-seal (mind-to-mind transmission); why do various schools speak of different doctrines?' The master said: 'Who?' The monk further asked: 'What about the present situation?' The master said: 'The laws of the Western Heaven are strict.' The monk said: 'In that case, it's like seeing a giant in the water.' The master said: 'When Han Xin (Han Xin) was in court, he inquired after the three drumbeats ceased and the wise men gathered. Please, Master, cast down the imperial topic.' The master said: 'Often because of seeing people off, I remember the time when I left home.' The monk said: 'In that case, I will step back three steps.' The master said: 'Still the fisherman holds the fishing rod.' Someone asked: 'What kind of person neither removes delusions nor seeks truth?' The master said: 'One night's awakening (suddenly enlightened person).' The monk said: 'In that case, I alone am honored in heaven and earth.' The master said: 'One turn and it changes.' (A slight movement changes it). The master then said: 'Generally, when standing out from the crowd, discussion must be based on one's own capacity. If a Zen practitioner does not yet possess the eye of simultaneous pecking, they will ultimately be groping in the dark.' Ascending the hall to preach, the assembly gathered. The master said: 'No need to lower your head and ponder; it is difficult to obtain.' After speaking, he descended from the seat. When ascending the hall to preach, he said: 'Use a straight hook to fish for Kun whales, use a curved hook to fish for turtles and tortoises. If you use a curved hook to fish for Kun whales, it is logically impossible. If you use a straight hook to fish for turtles and tortoises, the heart is unwilling. Now casting the hook, those destined to die will be hooked.' After a long silence, he said: 'Laborious but without success.' After speaking, he descended from the seat. Ascending the hall to preach. The assembly gathered. The master stood up and said: 'Xuedou (Xuedou) obtained so long, you all obtained so short. If someone can speak a shoulder-to-shoulder phrase, allow him to hold the universe.' After speaking, he descended from the seat. When ascending the hall to preach, he said: 'Long rain without clearing, where do monks dry their leather robes?' After speaking, he descended from the seat.

下座。

上堂云。布袋里盛錐子。不出頭是好手。復云。大眾。雪竇錐頭出也。莫有傍不肯底禪客出來。良久云。諸人既乃縮頭。且聽諸方檢責。

明覺禪師語錄卷第一大正藏第 47 冊 No. 1996 明覺禪師語錄

明覺禪師語錄卷第二

門人軫等編

舉古

舉。僧問趙州。道人相見時如何。州云。呈漆器。師云。諸禪德。還有識趙州底么。出來相共商量若未能辯明。大好從頭舉與你點破。四九三十六收。

舉。臨濟示眾云。有一無位真人。常在汝等面門出入。初心未證據者。看看。時有僧問。如何是無位真人。臨濟下禪床擒住。者僧擬議。濟托開云無位真人是什麼乾屎橛。雪峰聞云。臨濟大似個白拈賊。師云。夫善竊者。神鬼莫知。既被雪峰覷破。臨濟不是好手。復召大眾。雪竇今日換爾諸人眼睛了也。爾若不信。各歸寮舍。自摸𢱢看。

舉。僧侍立保福次。福云。爾得與么粗心。福拈一塊土與僧。爾拋向門外著。僧拋了卻來云。甚處是某甲粗心。福云。我見爾筑著磕著。所以道爾粗心。師云。然則者僧被保福熱瞞。爭奈真不掩偽曲不藏直。雪竇將今視古。于理不甘是爾者一隊漢忽僧堂里來寮舍內出。筑著磕著亦乃不知。近來粗心轉盛。我若放過

【現代漢語翻譯】下座。

上堂時說：『布袋里裝著錐子，不露出頭才是好手。』又說：『各位，雪竇的錐子已經露頭了。有沒有不服氣的禪客出來？』停頓良久，說：『既然各位都縮頭了，那就聽聽其他地方的禪師如何評判吧。』

明覺禪師語錄卷第一大正藏第 47 冊 No. 1996 明覺禪師語錄

明覺禪師語錄卷第二

門人軫等編

舉古

舉例：有僧人問趙州禪師：『道人相見時如何？』趙州禪師回答：『呈漆器。』禪師說：『各位禪德（指有德行的禪僧），有沒有認識趙州禪師的？出來一起商量。如果不能辨明，我就從頭說起，給你們點破。四九三十六，收！』

舉例：臨濟禪師向大眾開示說：『有一位無位真人（指不居於任何位置的真性），經常在你們的面門出入。』剛開始修行還沒有證悟的人，好好看看！當時有僧人問：『如何是無位真人？』臨濟禪師走下禪床，抓住那個僧人。那個僧人猶豫不決。臨濟禪師推開他說：『無位真人是什麼乾屎橛（比喻無價值的東西）！』雪峰禪師聽后說：『臨濟禪師很像一個白拈賊（空手行竊的賊）。』禪師說：『善於偷竊的人，神鬼都不知道。既然被雪峰禪師看破，臨濟禪師就不是好手。』又召集大眾說：『雪竇禪師今天給你們換眼睛了。』你們如果不信，各自回寮房，自己摸摸看。』

舉例：有僧人侍立在保福禪師旁邊，保福禪師說：『你竟然如此粗心。』保福禪師拿起一塊土給那個僧人，說：『你把它扔到門外去。』僧人扔了回來，說：『哪裡是我粗心？』保福禪師說：『我看見你扔的時候碰到了東西，所以說你粗心。』禪師說：『既然如此，那麼這個僧人是被保福禪師給騙了。』爭奈真不掩偽，曲不藏直。雪竇禪師用今天的事情來看過去的事情，從道理上來說是不甘心的。你們這一隊人，忽而從僧堂里出來，忽而從寮房裡出來，碰到東西也不知道，近來粗心越來越嚴重。如果我放過

【English Translation】 Descend from the seat.

In the lecture hall, he said: 'A錐zi (cone) in a cloth bag, it's best not to show its head.' He also said: 'Everyone, Xuě Dòu's (雪竇, a famous Zen master) cone has already shown its head. Is there any Chan (禪, Zen) practitioner who doesn't agree, come out!' After a long pause, he said: 'Since everyone is shrinking their heads, then listen to how the Chan masters from other places evaluate it.'

The First Volume of the Recorded Sayings of Chan Master Míngjué (明覺, name of the Zen master) Taisho Tripitaka Volume 47 No. 1996 The Recorded Sayings of Chan Master Míngjué

The Second Volume of the Recorded Sayings of Chan Master Míngjué

Compiled by disciple Zhěn (軫) and others

Citing the Ancients

Example: A monk asked Zhaozhou (趙州, a famous Zen master): 'How is it when a 道人 (dàorén, a person who cultivates the Way) meets another?' Zhaozhou replied: 'Present lacquerware.' The Master said: 'All of you Chan masters, is there anyone who recognizes Zhaozhou? Come out and discuss it together. If you cannot discern it clearly, I will start from the beginning and point it out to you. Four nine is thirty-six, 收 (shōu, gather)!'

Example: Linji (臨濟, a famous Zen master) instructed the assembly, saying: 'There is a 無位真人 (wúwèi zhēnrén, a true person without position), constantly entering and exiting your face gates.' Those who are new to practice and have not yet attained enlightenment, take a good look! At that time, a monk asked: 'What is the 無位真人 (wúwèi zhēnrén, true person without position)?' Linji stepped down from the Zen seat and grabbed that monk. That monk hesitated. Linji pushed him away and said: 'What is the 無位真人 (wúwèi zhēnrén, true person without position)? A dried-up shit stick!' Xuě Fēng (雪峰, a famous Zen master) heard this and said: 'Linji is very much like a 白拈賊 (bái niān zéi, a thief who steals empty-handed).' The Master said: 'One who is good at stealing, even the gods and ghosts do not know. Since he was seen through by Xuě Fēng (雪峰, a famous Zen master), Linji is not a good hand.' He then summoned the assembly and said: 'Today, Xuě Dòu (雪竇, a famous Zen master) has changed your eyes.' If you don't believe it, each of you return to your rooms and摸𢱢 (mō zhuāi, feel around) and see.'

Example: A monk was standing beside Baofu (保福, a Zen master). Baofu said: 'You are so careless.' Baofu picked up a piece of dirt and gave it to the monk, saying: 'Throw it outside the door.' The monk threw it back and said: 'Where am I careless?' Baofu said: 'I saw you bumping into things when you threw it, so I say you are careless.' The Master said: 'In that case, then this monk was deceived by Baofu.' But the truth cannot hide the false, and the crooked cannot conceal the straight. Xuě Dòu (雪竇, a famous Zen master) uses today's events to view past events, and in terms of reason, he is unwilling to accept it. You group of people, suddenly coming out of the monks' hall, suddenly coming out of the rooms, bumping into things and not even knowing it, lately your carelessness has become even more severe. If I let it go

。便見諸方檢責。師驀拈拄杖下座。大眾一時走散。

舉。雪峰敲觀和尚門。觀云誰。峰云。鳳凰兒。觀云。作什麼。峰云。鹐老觀。觀便開門。雪峰方入。被觀把住云。道道。峰擬議。被觀推出。峰住后示眾云。我當時若入得老觀門。爾者一隊噇酒糟漢。向甚處摸𢱢。有老宿云。雪峰徒有此語。當時入不得。如今也入不得。師云。者辜恩負德漢。有什麼交涉。當時入不得。豈是教爾入。今既摸𢱢不著。累他雪峰。俱在老觀門下。舉。臨濟侍立德山。山云。今日困。濟云。者老漢寱語作什麼。山便打。濟掀倒繩床。山便休師云。二員作者。具啐啄同時眼。有啐啄同時用。雪竇擬向猛虎口中奪鹿。饑鷹爪下分兔。敢謂。臨濟德山二俱瞎漢。有人辯得。天下橫行舉。乾峰和尚云。舉一不得舉二。放過一著落在第二。雲門出衆云。昨日有人從天臺來。卻往南嶽去。峰下座云大眾來日不要普請師云。看他作者吐露個訊息。宛爾不同。若是瞌睡漢。遞相鈍致。乃拈起拄杖云。放過一著。便下座。

舉。玄沙云。吾有正法眼藏。付囑摩訶大迦葉。猶如話月。曹溪豎拂。猶如指月。鼓山云。月𡁠玄沙云。者阿師就我覓月。鼓山不肯。卻歸眾云。道我就他覓月。師云。玄沙鼓山。如排百萬軍大陣。只拋瓦子相擊。或有衲僧

【現代漢語翻譯】現代漢語譯本：於是看見各處都在進行檢查和責問。禪師突然拿起拄杖走下座位，大眾一時之間都走散了。

舉例。雪峰禪師敲觀和尚的門。觀和尚問：『誰？』雪峰禪師說：『鳳凰兒。』觀和尚問：『做什麼？』雪峰禪師說：『鹐老觀（意為調戲老觀）。』觀和尚便打開門。雪峰禪師剛要進去，被觀和尚抓住說：『說！說！』雪峰禪師猶豫不決，被觀和尚推出門外。雪峰禪師住持一方后，向大眾開示說：『我當時如果能進入老觀的門，你們這群吃酒糟的傢伙，到哪裡去摸索？』有老修行說：『雪峰禪師徒有此語，當時進不去，現在也進不去。』禪師說：『這個辜恩負義的傢伙，有什麼關係？當時進不去，難道是教你們進去嗎？現在既然摸索不到，連累他雪峰，都在老觀門下。』

舉例。臨濟禪師侍立在德山禪師身邊。德山禪師說：『今日睏倦。』臨濟禪師說：『這老漢說胡話做什麼？』德山禪師便打他。臨濟禪師掀翻繩床。德山禪師便作罷。禪師說：『這兩位作者，具有啐啄同時的眼力，有啐啄同時的運用。』雪竇禪師想要從猛虎口中奪鹿，從饑鷹爪下分兔。我敢說，臨濟禪師和德山禪師都是瞎漢。如果有人能辨別出來，就可以天下橫行。

舉例。乾峰和尚說：『舉一不得舉二，放過一著落在第二。』雲門禪師從大眾中走出來說：『昨日有人從天臺山來，卻往南嶽去了。』乾峰和尚走下座位說：『大眾來日不要普請（指集體勞作）。』禪師說：『看他作者吐露的訊息，確實不同。如果是瞌睡漢，互相遲鈍。』於是拿起拄杖說：『放過一著。』便下座。

舉例。玄沙禪師說：『我有正法眼藏（指正確的佛法見解），付囑摩訶迦葉（釋迦牟尼佛的大弟子）。』猶如用言語來描述月亮。曹溪（六祖慧能）豎起拂塵，猶如用手指來指示月亮。鼓山禪師說：『月在哪裡？』玄沙禪師說：『這位阿師向我尋求月亮。』鼓山禪師不肯，卻回到大眾中說：『說我向他尋求月亮。』禪師說：『玄沙禪師和鼓山禪師，如同排列百萬大軍的陣勢，只是拋擲瓦片互相攻擊。』或許有衲僧（指僧人）

【English Translation】 English version: Then he saw inspections and reprimands everywhere. The master suddenly picked up his staff and descended from his seat, and the assembly scattered at once.

Example: Xuefeng (a Zen master) knocked on the door of Guan (a monk). Guan asked, 'Who is it?' Xuefeng said, 'A phoenix.' Guan asked, 'What for?' Xuefeng said, 'To tease old Guan.' Guan then opened the door. As Xuefeng was about to enter, Guan grabbed him and said, 'Speak! Speak!' Xuefeng hesitated, and Guan pushed him out. After Xuefeng became the abbot, he addressed the assembly, saying, 'If I had been able to enter old Guan's door at that time, where would you lot of wine-soaked fellows be groping around?' An old practitioner said, 'Xuefeng's words are in vain; he couldn't enter then, and he can't enter now.' The master said, 'This ungrateful fellow, what does it have to do with you? Not being able to enter then, was it teaching you to enter? Now that you can't find your way, it implicates Xuefeng, all under old Guan's door.'

Example: Linji (a Zen master) was attending to Deshan (a Zen master). Deshan said, 'I'm tired today.' Linji said, 'What is this old man talking nonsense about?' Deshan then struck him. Linji overturned the rope bed. Deshan then stopped. The master said, 'These two authors have the eyes of simultaneous pecking and hatching, and they have the application of simultaneous pecking and hatching.' Xuedou (a Zen master) wanted to snatch a deer from the mouth of a fierce tiger, and divide a rabbit from the claws of a hungry hawk. I dare say that both Linji and Deshan are blind men. If someone can discern this, they can roam freely throughout the world.

Example: Qianfeng (a Zen master) said, 'To raise one is not to raise two; to let go of one move falls into the second.' Yunmen (a Zen master) came out from the assembly and said, 'Yesterday someone came from Tiantai Mountain but went to Nanyue.' Qianfeng descended from his seat and said, 'The assembly should not do general labor tomorrow.' The master said, 'Look at the message that the author reveals; it is indeed different. If they are sleepy fellows, they will dull each other.' Then he picked up his staff and said, 'Let go of one move,' and descended from his seat.

Example: Xuansha (a Zen master) said, 'I have the treasury of the true Dharma eye (the correct view of the Buddha's teachings), entrusted to Mahakasyapa (one of the Buddha's chief disciples).' It is like talking about the moon. Caoxi (the Sixth Patriarch Huineng) raising the whisk is like pointing to the moon. Gushan (a Zen master) said, 'Where is the moon?' Xuansha said, 'This teacher is seeking the moon from me.' Gushan refused, but returned to the assembly and said, 'Say that I am seeking the moon from him.' The master said, 'Xuansha and Gushan are like arranging a great army of a million soldiers, only throwing tiles to attack each other.' Perhaps there are monks

辯得。當知正法眼藏付囑有在。

舉。長慶雲。凈潔打壘了也。卻近前就我覓。我劈脊與爾一棒。有一棒到爾。爾鬚生慚愧。無一棒到爾爾又向什麼處會。師云。雪竇即不然。凈潔打疊了也。直須近前。我劈脊與爾一棒。有一棒到爾。爾即受屈。無一棒到爾。與爾平。出但與么會。

勘辯

一日侍者報。有三人新到。從瑞巖來。師云。教伊大展坐具禮拜著。其僧方入門。師驀拈起拄杖。僧云。某甲特來禮拜和尚師。云吽。吽那。個是參頭一。僧近前問訊師。云爾。為什麼失卻本道公驗僧云深。領和尚慈悲師。云過。者邊立復問第二人。求朋須勝己。似我不如無。師以拄杖指參頭云。爾為什麼隨者漆桶。僧云。某甲新戒。師亦約云。過者邊立。又問第三人。適來兩個敗闕了也。爾堪作個什麼。僧擬議。師便喝云。過者邊。乃云。據合一時埋卻。且念遠來。參堂去。

問新到。尋師訪道玩水遊山。僧云。謝和尚顧問。師便喝鼻孔里只對我。僧無對。師云。苦殺人來來。曾到雪竇么。僧云。不曾到。師打一棒云。他后不得諱卻。

一日二人新到。師云。座主衲僧。僧云。請和尚鑒。師云。一不成二不是。僧云。不勞如此。師云。我且放過。朝到西天暮歸東土。作么生。僧無對。師云。杜衲僧

【現代漢語翻譯】辯得。當知正法眼藏（Zhengfa yanzang，指佛法精髓）付囑有在。

舉。長慶（Changqing，人名）云：『凈潔打壘了也。卻近前就我覓。我劈脊與爾一棒。有一棒到爾。爾鬚生慚愧。無一棒到爾爾又向什麼處會？』師云：『雪竇（Xuedou，地名）即不然。凈潔打疊了也。直須近前。我劈脊與爾一棒。有一棒到爾。爾即受屈。無一棒到爾。與爾平。出但與么會。』

勘辯

一日，侍者報：『有三人新到，從瑞巖（Ruiyan，地名）來。』師云：『教伊大展坐具禮拜著。』其僧方入門，師驀拈起拄杖。僧云：『某甲特來禮拜和尚師。』云：『吽。吽那，個是參頭一。』僧近前問訊師。云：『爾，為什麼失卻本道公驗？』僧云：『深，領和尚慈悲。』師云：『過，者邊立。』復問第二人：『求朋須勝己，似我不如無。』師以拄杖指參頭云：『爾為什麼隨者漆桶？』僧云：『某甲新戒。』師亦約云：『過者邊立。』又問第三人：『適來兩個敗闕了也，爾堪作個什麼？』僧擬議。師便喝云：『過者邊。』乃云：『據合一時埋卻，且念遠來，參堂去。』

問新到：『尋師訪道玩水遊山？』僧云：『謝和尚顧問。』師便喝：『鼻孔里只對我。』僧無對。師云：『苦殺人來來，曾到雪竇么？』僧云：『不曾到。』師打一棒云：『他后不得諱卻。』

一日，二人新到。師云：『座主衲僧？』僧云：『請和尚鑒。』師云：『一不成二不是。』僧云：『不勞如此。』師云：『我且放過。朝到西天暮歸東土，作么生？』僧無對。師云：『杜衲僧。』

【English Translation】 Modern Chinese version: Clearly understood. It should be known that the treasury of the true Dharma eye (Zhengfa yanzang, referring to the essence of Buddhism) has been entrusted and exists.

Example: Changqing (Changqing, a person's name) said: 'Everything is perfectly prepared. Yet you come forward to seek from me. I will strike you with a staff across your back. If the staff lands on you, you should feel ashamed. If the staff doesn't land on you, where will you find understanding?' The master said: 'Xuedou (Xuedou, a place name) is not like that. Everything is perfectly prepared. You must come forward directly. I will strike you with a staff across your back. If the staff lands on you, you will be wronged. If the staff doesn't land on you, it's a draw. Understand it this way.'

Examination and Debate

One day, an attendant reported: 'Three new monks have arrived from Ruiyan (Ruiyan, a place name).' The master said: 'Tell them to fully spread their sitting cloths and prostrate themselves.' As the monks entered, the master suddenly picked up his staff. A monk said: 'I have come specifically to pay respects to the abbot.' The master said: 'Hum. Hum, that one is the leader.' The monk stepped forward to greet the master. The master said: 'Why have you lost the public verification of your original path?' The monk said: 'Deeply, I receive the abbot's compassion.' The master said: 'Pass, stand over there.' He then asked the second monk: 'In seeking a friend, you must find someone better than yourself; it is better to have no one like me.' The master pointed the staff at the leader and said: 'Why do you follow that lacquer bucket?' The monk said: 'I am a new initiate.' The master also said curtly: 'Pass, stand over there.' He then asked the third monk: 'The previous two have failed, what are you fit to do?' The monk hesitated. The master then shouted: 'Pass over there.' Then he said: 'According to the rules, you should all be buried together, but considering you have come from afar, go to the meditation hall.'

He asked a new arrival: 'Seeking a teacher, visiting the Way, enjoying the water and mountains?' The monk said: 'Thank you for the abbot's inquiry.' The master then shouted: 'Just answer me from your nostrils!' The monk had no reply. The master said: 'It's killing people, have you ever been to Xuedou?' The monk said: 'I have never been there.' The master struck him with a staff and said: 'In the future, you must not deny it.'

One day, two new monks arrived. The master said: 'Lecturer or mendicant monk?' The monk said: 'Please, abbot, discern.' The master said: 'One is not complete, two is not correct.' The monk said: 'No need to go to such lengths.' The master said: 'I will let it go for now. Arriving in the Western Heaven in the morning and returning to the Eastern Land in the evening, what is it like?' The monk had no reply. The master said: 'Dull monk.'

。參堂去。

問新到。近離甚處。僧云。和尚道什麼。師云。我問爾近離甚處。僧退身立。師云。克由叵耐不言來處。將拄杖來。僧云。某甲近離奉川。師云。打野榸漢。何不早與么道。復問第二人。爾也一處來。僧云。某甲近離大梅。師云。兩段不同。好與三十棒。且放過。

一日宗首座到。方擬人事。師約住云。既知信之韜略。便須拱手歸降。宗云。今日敗闕。師云。劍刃未施。賊身已露。宗云。氣急殺人。師云。敗將不斬。宗云是。師云。禮拜著。宗云。三十年後有人舉在。師云。已放爾過。

問聽道者。久參事作么生。道者云。青天白日。師云。亂走作什麼。者便喝。師云。吃棒。者擬舉手。師打一坐具云。爾看者瞎漢亂與。

一日五人新到。師云。爾總不消行腳。僧擬議。師云。一狀領過。

有良週上座到。師作瞌睡勢。僧云。新到相看。師不應。僧又云。新到相看。師高聲云。阿誰。僧云新到。師云。已知參堂去。僧云。某甲是大龍受業。師喝云。漆桶誰識爾。僧便近前人事。師云。好好禮拜著。相看了。師云。還識宗首座么。僧云。是師兄師云。爾為什麼鈍致他。僧云。和尚休得也。師云。踏破草鞋漢。不能打得爾。且坐喫茶。

問僧。近離甚處。僧雲天臺。師

【現代漢語翻譯】現代漢語譯本：

去參堂吧。問新來的僧人：『你最近從哪裡來？』僧人說：『和尚說什麼？』師父說：『我問你最近從哪裡來。』僧人退後站立。師父說：『克由真是不可理喻，不肯說出來處。拿拄杖來。』僧人說：『我最近從奉川來。』師父說：『真是個打野榸的漢子（指不老實的人）！為什麼不早這麼說？』又問第二個人：『你也從同一個地方來嗎？』僧人說：『我最近從大梅來。』師父說：『兩段不同，該打三十棒，暫且放過你。』一日，宗首座來了，剛要行禮，師父制止他說：『既然知道信之的韜略，就應該拱手投降。』宗說：『今天敗了。』師父說：『劍刃還沒施展，賊身已經暴露。』宗說：『氣急殺人。』師父說：『敗將不斬。』宗說是。師父說：『禮拜吧。』宗說：『三十年後有人會提起這件事。』師父說：『已經放你過去了。』問聽道的人：『久參（長期參禪）的人，事情做得怎麼樣？』聽道的人說：『****。』師父說：『亂跑什麼？』那人便喝（大聲呵斥）。師父說：『該吃棒子。』那人想要舉手，師父打了一下坐具說：『你看這個瞎漢，亂來！』一日，五個新來的僧人。師父說：『你們都不適合行腳（雲遊參學）。』僧人猶豫不決。師父說：『一狀領過（一起承擔）。』有良週上座來了，師父裝作打瞌睡的樣子。僧人說：『新來的僧人來拜見。』師父不應答。僧人又說：『新來的僧人來拜見。』師父高聲說：『是誰？』僧人說：『新來的。』師父說：『已經知道了，去參堂吧。』僧人說：『我是大龍的弟子。』師父呵斥道：『你這個漆桶，誰認識你？』僧人便走近行禮。師父說：『好好地禮拜吧，已經相看過了。』師父說：『還認識宗首座嗎？』僧人說：『是師兄。』師父說：『你為什麼遲鈍於他？』僧人說：『和尚饒了我吧。』師父說：『你這個踏破草鞋的漢子，不能打你，暫且坐下喝茶。』問僧人：『最近從哪裡來？』僧人說：『天臺。』

【English Translation】 English version:

Go to the meditation hall. Asked a newly arrived monk: 'Where have you come from recently?' The monk said, 'What does the Abbot say?' The Master said, 'I am asking you where you have come from recently.' The monk stepped back and stood still. The Master said, 'Ke You is truly incorrigible, unwilling to reveal his origin. Bring the staff.' The monk said, 'I recently came from Fengchuan.' The Master said, 'You are truly a wild rascal! Why didn't you say so earlier?' He then asked the second person, 'Did you also come from the same place?' The monk said, 'I recently came from Damei.' The Master said, 'Two different stories, deserving of thirty blows, but I will let you off for now.' One day, when Chief Seat Zong arrived, just as he was about to perform the customary greeting, the Master stopped him, saying, 'Since you know Xin Zhi's strategy, you should surrender with folded hands.' Zong said, 'Today, I am defeated.' The Master said, 'The sword has not yet been drawn, and the thief's body is already exposed.' Zong said, 'Impatient to death.' The Master said, 'A defeated general is not slain.' Zong said, 'Yes.' The Master said, 'Bow down.' Zong said, 'In thirty years, someone will bring this up.' The Master said, 'I have already let you pass.' Asked a listener: 'How are things going for someone who has been practicing for a long time?' The listener said, '****.' The Master said, 'Why are you running around?' The person then shouted (scolded loudly). The Master said, 'Deserves a beating.' As the person was about to raise his hand, the Master struck the meditation cushion and said, 'Look at this blind man, acting recklessly!' One day, five new monks arrived. The Master said, 'None of you are fit for pilgrimage.' The monks hesitated. The Master said, 'Take the blame together.' When Senior Seat Liangzhou arrived, the Master pretended to be dozing off. The monk said, 'New monks have come to pay respects.' The Master did not respond. The monk said again, 'New monks have come to pay respects.' The Master said loudly, 'Who is it?' The monk said, 'New monks.' The Master said, 'I already know, go to the meditation hall.' The monk said, 'I am a disciple of Dalong.' The Master scolded, 'You lacquer bucket, who knows you?' The monk then approached to pay respects. The Master said, 'Bow properly, I have already seen you.' The Master said, 'Do you recognize Chief Seat Zong?' The monk said, 'He is my senior brother.' The Master said, 'Why are you so slow to him?' The monk said, 'Abbot, please forgive me.' The Master said, 'You broken sandal wearing fellow, I cannot beat you, sit down and have some tea.' Asked a monk: 'Where have you come from recently?' The monk said, 'Tiantai.'

云。還見智者么。僧云見。師云。為什麼在我腳底。僧無語。師云脫空妄語。

問僧。近離甚處。僧云溫州。師云。還識永嘉大師么。僧云。是鄉人。師云。與爾隔海。僧云酌然師云。而赤不如語直。僧無對。師云噓。

師在大龍為知客。李殿院到山茶話次問師。知客是長老鄉人。師云不敢。院云。且在者里不得亂走。師云。本為行腳。院云行腳為甚事。師云。看亂走底。院微笑。

師在池州景德為首座。時太守曾學士入院相訪。茶果次。學士拈個棗子拋在地上。召師首座。師應諾。士云。古人道。不離當處常湛然。在那裡。師指景德長老云。只者老子也不知落處。士云。首座知也不得無過。師云。明眼人難瞞。

師到太湖。有餘巡檢。請師並志依上座齋。臨起檢問卑官今日命二衲僧齋。得何果報。師云。圖他一粒米。失卻半年糧。依云。臨行方覺主人寬。師召舍人。舍人抬頭。師指依云。垛根衲子。齋他有甚益。巡檢大笑。師便起去。

師赴雪竇。經過杭州。徐轉運問師。雪竇名山。多有具眼底衲僧。忽相靠來。長老作么生支遣他。師高聲召客司。司近前。師云。運使問個什麼。使云。推過來。師云。推過又爭得。使無語。師云。彼此沒便宜。使又問。長老幾日渡錢塘江。師云。山

僧未敢前去。使云。作個什麼。師云。徐轉運把斷要津。使云。今日被長老揉我一上。師便辭退。

師在南嶽福嚴為藏主。李殿院同雅長老入藏院。師出接殿。院云。藏主那。師云不敢。院云。藏中說著下官么。師云。目前可驗。院云。驗底事作么生。師云。不消一劄。院無語。師云。且請殿院歸寮。喫茶坐次。山嵐忽起。雅云。殿院遊山。恰阻煙霧。院云。靈峰聖蹟。為什麼卻有者個。師云。下方無。院擬道。雅云。藏主壯觀福嚴。師云。和尚且莫開眼。院云。作家作家。師云。殿院尊重。時有道士秀才到院。又問。三教中那教最尊師乃起側身而立。院云。有口何不道。師云。對夫子難言。院云。休休便起。師云。適來造次。

師在舒州海會時。因看胥通判問。山中多少眾。師云。一百來僧。胥云。既是海會。為甚只有百僧。師云。人貧智短。胥云更道。師云。他後有人舉在。又問。山中長老每日說個什麼。師云。路逢劍客。胥云吽。師便辭退。

師在明州。看曾學士坐次。士問。曾與清長老商量趙州勘破婆子話。端的有勘破處么。師云。清長老道個甚麼。士云。又與么去也。師云。清長老且放過一著。學士還知天下衲僧出者婆子綣䙡不得么。士云。者里別有個道處。趙州若不勘。破婆子。一生

【現代漢語翻譯】現代漢語譯本：僧人不敢上前，派人問道：『做什麼？』禪師說：『徐轉運把守著重要的關口。』那人說：『今天被長老您戲弄了一番。』禪師於是告辭離開。禪師在南嶽福嚴寺擔任藏主（管理經書的人）時，李殿院和雅長老來到藏經院。禪師出門迎接。李殿院問：『藏主在哪裡？』禪師說：『不敢當。』李殿院問：『藏經中說到我了嗎？』禪師說：『目前就可以驗證。』李殿院問：『驗證什麼？』禪師說：『不需要一札（書信）。』李殿院無話可說。禪師說：『請殿院先回寮房休息。』喝茶時，山嵐忽然升起。雅長老說：『殿院遊山，卻被煙霧阻擋。』李殿院問：『靈峰聖蹟，為什麼會有這個？』禪師說：『下方沒有。』李殿院正要說話，雅長老說：『藏主壯觀福嚴寺。』禪師說：『和尚您還是不要睜開眼睛。』李殿院說：『真是行家。』禪師說：『殿院您太客氣了。』當時有道士和秀才來到寺院，又問：『三教（儒教、道教、佛教）中哪個教派最尊貴？』禪師於是起身側身而立。李殿院問：『有口為什麼不說？』禪師說：『面對夫子難以啟齒。』李殿院說：『算了算了』便起身。禪師說：『剛才冒犯了。』禪師在舒州海會寺時，因為看到胥通判問：『山中有多少僧人？』禪師說：『一百來個僧人。』胥通判問：『既然是海會寺，為什麼只有一百個僧人？』禪師說：『人貧窮智慧就短淺。』胥通判說：『再說一句。』禪師說：『以後會有人提起這件事。』又問：『山中的長老每天說些什麼？』禪師說：『路逢劍客。』胥通判『吽』了一聲，禪師便告辭離開。禪師在明州，看到曾學士坐著，曾學士問：『我曾經和清長老商量趙州（禪師名）勘破婆子（老婦）話，真的有勘破的地方嗎？』禪師問：『清長老說了什麼？』曾學士說：『又是那樣過去了。』禪師說：『清長老且放過一著。學士您難道不知道天下衲僧（僧人的謙稱）都擺脫不了那個老婦的褲腳嗎？』曾學士說：『這裡別有一番道理。趙州如果不勘破那個老婦，一生』

【English Translation】 English version: The monk dared not go forward. He sent someone to ask, 'What are you doing?' The master said, 'Xu Transport Commissioner is guarding the vital pass.' The messenger said, 'Today I have been teased by the elder.' The master then took his leave. When the master was the superintendent of the library (in charge of scriptures) at Fuyan Temple on Mount Nan, Li Palace Official and Elder Ya entered the library. The master came out to greet the official. The official asked, 'Where is the superintendent of the library?' The master said, 'I dare not presume.' The official asked, 'Does the library mention me?' The master said, 'It can be verified immediately.' The official asked, 'How is it verified?' The master said, 'No letter is needed.' The official was speechless. The master said, 'Please return to your quarters for now.' While they were drinking tea, a mountain mist suddenly arose. Elder Ya said, 'The official is touring the mountain, but is blocked by the mist.' The official asked, 'This is a sacred site on a spiritual peak, why is there this?' The master said, 'There is none below.' As the official was about to speak, Elder Ya said, 'The superintendent makes Fuyan Temple magnificent.' The master said, 'Monk, you should not open your eyes yet.' The official said, 'A true master, a true master.' The master said, 'You are too kind, official.' At that time, a Taoist priest and a scholar came to the temple and asked, 'Which of the three teachings (Confucianism, Taoism, and Buddhism) is the most venerable?' The master then stood up and stood sideways. The official asked, 'Why don't you speak when you have a mouth?' The master said, 'It is difficult to speak before a master.' The official said, 'Forget it, forget it,' and got up. The master said, 'I was rude just now.' When the master was at Haihui Temple in Shuzhou, he saw Vice Prefect Xu and asked, 'How many monks are there in the mountain?' The master said, 'About a hundred monks.' Vice Prefect Xu asked, 'Since it is Haihui Temple, why are there only a hundred monks?' The master said, 'When people are poor, their wisdom is short.' Vice Prefect Xu said, 'Say another sentence.' The master said, 'Someone will bring this up later.' He also asked, 'What do the elders in the mountain talk about every day?' The master said, 'Meeting a swordsman on the road.' Vice Prefect Xu grunted 'Humph,' and the master took his leave. When the master was in Mingzhou, he saw Academician Zeng sitting. The academician asked, 'I once discussed with Elder Qing the story of Zhaozhou (Zen master's name) penetrating the old woman's words. Is there really a place to penetrate?' The master asked, 'What did Elder Qing say?' The academician said, 'It's just passing by again.' The master said, 'Elder Qing should let it go for now. Does the academician know that all the monks (a humble term for monks) in the world cannot escape the hem of that old woman's trousers?' The academician said, 'There is another reason here. If Zhaozhou does not penetrate that old woman, his whole life'

受屈。師云。勘破了也。

師與僧眾入城緣化。學士先有公文止絕僧道投刺。師亦同例。乃有頌寄士云。碧落煙凝雪乍睛。住山情緒寄重城。使君道在未相見。空戀甘棠影里行。學士回答云。勞勞世務逐浮沉。一性澄明亙古今。目擊道存無阻隔。何須見面始知心。復令人請師。相見了。士云。道存無阻。因甚入來不得。師云。他后見別處長老。學士不請舉向伊。士云。舉著又何妨。師云。山僧罪過。士云。好好。師云。諾諾。

學士解印后。師送到越州。住數日乃辭。士堅留。師云。歸山住持不忘學士此日。士云。衲僧家愛把不定。師云。爭得到者里。士無語。師云。已沐學士放辭。士云。容出城相送。師便退。士至客亭。排果子茶湯了。師問。學士自此一別。甚處再得相見。士云。長老何以對面忘卻。師云。微僧心亦足矣。時廣慧和尚復問。師自此一別。甚處與學士再得相見。師云。直是千里萬里。於是取別。士云。善為道路。師云。諾諾。

歌頌

贈天衣長老

天衣長老無價之寶。金烏東昇是何杲杲。他年或要兒孫。無端須入荒草。

寄妙果政長老

有臾機宜太孤絕。冷澹情懷止金鐵。遊歷不知參訪誰。曾道天無第二月。近聞鎖斷奔馳問。何物拈來固其本。飛騰直上

【現代漢語翻譯】現代漢語譯本：有人刁難。禪師說：『已經被我識破了。』（勘破了也：指已經看穿了對方的意圖或問題所在。）

禪師與僧眾進入城中化緣。學士（指官員或有學問的人）先前有公文禁止僧人和道士遞名帖拜訪。禪師也被包括在內。於是作了一首詩寄給學士說：『碧藍的天空煙霧凝結，雪后初晴，我住在山中，將情懷寄託在這重城之中。使君（指學士）所追求的道，即使未曾見面也能感受到，只是空自喜愛甘棠樹蔭下的清靜。』

學士回答說：『辛勞地處理世俗事務，隨著浮沉不定，但本性澄明，亙古今來不變。親眼見到道就在眼前，沒有阻隔，何須見面才知心呢？』

之後派人邀請禪師。見面后，學士問：『道就在眼前，沒有阻隔，為什麼進不來呢？』禪師說：『以後見到其他地方的長老，學士不要這樣問他們。』學士說：『問了又有什麼妨礙呢？』禪師說：『山僧（指禪師自己）的罪過。』學士說：『好好。』禪師說：『是是。』

學士辭官解印后，禪師送到越州。住了幾天後告辭。學士堅決挽留。禪師說：『歸山主持寺院，不會忘記學士今天的恩情。』學士說：『你們出家人總是難以捉摸。』禪師說：『怎麼會到這裡來呢？』學士無語。

禪師說：『已經承蒙學士放我離開了。』學士說：『容許我出城相送。』禪師便退下了。學士到了客亭，擺設了果品茶湯。禪師問：『學士自此一別，在哪裡還能再相見呢？』學士說：『長老為何對面就忘記了呢？』禪師說：『貧僧心領了。』

當時廣慧和尚又問：『禪師自此一別，在哪裡與學士再能相見呢？』禪師說：『直接就是千里萬里。』於是告別。學士說：『好好走。』禪師說：『是是。』

歌頌

贈天衣長老（指天衣寺的住持）

天衣長老是無價之寶，金烏（指太陽）東昇多麼明亮。他年或許需要兒孫，無端地必須進入荒草之中。

寄妙果政長老（指妙果寺的住持）

有臾（可能指某種禪修方法或境界）的機宜太過孤絕，冷淡的情懷如同金鐵一般。遊歷四方不知參訪誰，曾經說過天上沒有第二個月亮。近來聽說鎖斷了奔馳的念頭，用什麼來把握住根本？飛騰直上

【English Translation】 English version: Someone challenged the Master. The Master said, 'It has already been seen through.' (勘破了也: Refers to having seen through the other party's intentions or the crux of the matter.)

The Master and the monks entered the city to seek alms. The Scholar (指官員或有學問的人) had previously issued a public notice prohibiting monks and Taoists from submitting visiting cards. The Master was also included. So he composed a poem to send to the Scholar, saying: 'The blue sky is filled with mist, and the snow has just cleared. I live in the mountains and entrust my feelings to this important city. The Dao that the magistrate (指學士) seeks can be felt even without meeting. I only love the tranquility under the shade of the sweet pear tree.'

The Scholar replied, 'Laboriously handling worldly affairs, drifting with the ups and downs, but the inherent nature is clear and bright, unchanging from ancient times to the present. Seeing the Dao right before your eyes, there is no obstruction. Why must we meet to know each other's hearts?'

Afterward, he sent someone to invite the Master. After meeting, the Scholar asked, 'The Dao is right before your eyes, without obstruction, so why couldn't you enter?' The Master said, 'In the future, when you see elders from other places, don't ask them this.' The Scholar said, 'What harm is there in asking?' The Master said, 'This mountain monk's (指禪師自己) fault.' The Scholar said, 'Good, good.' The Master said, 'Yes, yes.'

After the Scholar resigned from his official position, the Master saw him off to Yuezhou. After staying for a few days, he bid farewell. The Scholar insisted on keeping him. The Master said, 'Returning to the mountain to preside over the monastery, I will not forget the Scholar's kindness today.' The Scholar said, 'You monks are always hard to grasp.' The Master said, 'How did I get here?' The Scholar was speechless.

The Master said, 'I have already been granted leave by the Scholar.' The Scholar said, 'Allow me to see you off outside the city.' The Master then withdrew. The Scholar arrived at the guest pavilion and arranged fruits, tea, and soup. The Master asked, 'Scholar, after this farewell, where will we meet again?' The Scholar said, 'Why does the Elder forget when we are face to face?' The Master said, 'This humble monk understands.'

At that time, the Venerable Guanghui also asked, 'Master, after this farewell, where will you and the Scholar meet again?' The Master said, 'Directly, it is thousands and thousands of miles away.' Then he took his leave. The Scholar said, 'Take care on the road.' The Master said, 'Yes, yes.'

Eulogy

Presented to Elder Tianyi (指天衣寺的住持)

Elder Tianyi is a priceless treasure, the golden crow (指太陽) rising in the east is so bright. In the future, perhaps descendants will be needed, and they must enter the wilderness for no reason.

Sent to Elder Miaoguo Zheng (指妙果寺的住持)

The opportunity of Youyu (可能指某種禪修方法或境界) is too isolated, the cold feelings are like metal. Traveling around, not knowing who to visit, once said that there is no second moon in the sky. Recently, I heard that the galloping thoughts have been locked down, what should be used to grasp the root? Soaring straight up

三十三。見不見兮為君困。中巖藏晦亦枯槁。年光休競七十九。南北東西追古風。時有其人繼其後。

送宗侍者

深憶韶陽示奇句。昔人到此猶不住。宗禪九萬曾列程。吾想七閩還獨步。重巖忽爾來扣門。自謂孤蹤若斷云。雪庭乍遠雖多恨。且有中峰月共分(斯句乃宗禪者離山日有作)如斯慷慨非希冀。浩浩清風無處避。天上天下知不知。五葉千燈復何啻。

小溪贈溥禪者

歲月將闌天光普寒。鄙叟復枕盤桓且難。萬杉禪客來尋我。言意勤勤勉清墮。拂曙片帆重率歸。百節四肢難負荷。風之泠泠潮之平平。強寫離辭幾不成。巖層落落舊知己。相見無忘極此情。

送清禪者

有禪者兮曠發靈機。出洪都兮聲光步隨。一文一技不為用。方內方外誰論之。春風來兮何所別。何曾拂盡古巖雪。極目寥寥思遠人。曹溪堪共此時飾。清兮清苦宜存歷。亮兮辜馬休同跡。彈指凋殘六葉華。西山一去斷訊息。

送一禪者

天得一地得一。王得一兮無等匹。谷得一兮歸巨溟。應見三山皆岌岌。一得一又何必。今古不曾居丈室。千華影里復是誰。八面風清照紅日。一禪一禪須記取。像骨齡難兮且相許。負石投針忽載來。拂袖雙雙便回去。

送全禪者

有龍彪兮時之相宜。有

【現代漢語翻譯】現代漢語譯本三十三。看不見啊，因為你而困頓。身處中巖隱蔽幽深，也變得枯槁。時光流逝，已經七十九歲了。無論南北東西，都在追尋古人的風範。希望有這樣的人，能夠繼承他的事業。

送宗侍者

深深地記得韶陽（Shaoyang，地名）所展示的奇妙詩句。過去的人來到這裡尚且不能停留。宗禪（Zongchan，人名）曾列出九萬的行程。我想像著他獨自走遍七閩（Qimin，福建的古稱）。在重巖（Chongyan，地名）忽然來敲門。自認為孤單的身影像斷裂的云。雪庭（Xueting，地名）剛離開雖然有很多遺憾。但還有中峰（Zhongfeng，地名）的月亮可以共同分享（這句詩是宗禪離開山時所作）。像這樣慷慨激昂並非爲了希求什麼。浩浩蕩蕩的清風無處可避。天上天下，知道還是不知道？五葉（Wuye，佛教禪宗的五個主要流派）千燈又何止這些。

小溪贈溥禪者

歲月將盡，天光普遍寒冷。我這個老頭子又枕著頭，徘徊著，難以入睡。萬杉（Wanshan，地名）的禪客來尋找我。言語懇切，勉勵我清心寡慾。拂曉時分，一片帆船又匆匆地返回。百節四肢難以負重。風聲泠泠，潮水平緩。勉強寫下離別的辭句，幾乎寫不成。巖石層層疊疊，是我的老朋友。相見時不要忘記這份深情。

送清禪者

有位禪者啊，天生就具有敏銳的靈性。從洪都（Hongdu，南昌的古稱）出來，聲名遠揚，人們紛紛追隨。一篇文章、一項技藝都不被他所用。方內方外，誰又去議論這些呢？春風吹來，又有什麼區別呢？何時才能拂去古巖上的積雪？極目遠眺，思念遠方的人。曹溪（Caoxi，地名，禪宗六祖慧能弘法之地）可以和他共同裝飾。清啊，清苦的生活應該經歷。亮啊，不要和辜馬（Guma，人名）同流合污。彈指間，禪宗六祖慧能的法脈已經衰落。西山（Xishan，地名）一去，就斷絕了訊息。

送一禪者

天得到『一』而清明，地得到『一』而寧靜。君王得到『一』而無與倫比。山谷得到『一』而歸於大海。應該看到三山（Sanshan，傳說中的仙山）都是高聳的。得到『一』又何必執著呢？自古以來就不曾居住在丈室（狹小的房間）。千華（Qianhua，指各種美好的事物）的影子裡面又是誰呢？八面來風清朗，照耀著紅日。『一禪』，『一禪』，要牢記在心。像骨（Xianggu，指高僧）的年齡難以預測啊，暫且互相承諾。揹著石頭投向針尖，忽然又運載而來。拂袖而去，雙雙地回去了。

送全禪者

有龍彪（Longbiao，人名）這樣的人，正合時宜。有

【English Translation】 English version Thirty-three. I cannot see, troubled because of you. Hidden in the central rock, I also become withered. Time passes, already seventy-nine years old. Whether north, south, east, or west, I am pursuing the style of the ancients. I hope there is such a person who can inherit his cause.

Sending off Attendant Zong

I deeply remember the wondrous verses shown by Shaoyang (Shaoyang, place name). People of the past could not stay here either. Zongchan (Zongchan, personal name) once listed a journey of ninety thousand. I imagine him walking alone throughout Qimin (Qimin, ancient name for Fujian). Suddenly he comes to knock on the door at Chongyan (Chongyan, place name). He considers his lonely figure like broken clouds. Although there is much regret in leaving Xueting (Xueting, place name) so soon, there is still the moon of Zhongfeng (Zhongfeng, place name) to share together (this verse was written by Zongchan on the day he left the mountain). Such generosity is not for seeking anything. The vast clear wind has nowhere to hide. Does heaven and earth know or not? What more than the five lineages (Wuye, the five major schools of Chan Buddhism) and a thousand lamps.

Giving to Chan Practitioner Pu at Little Creek

The year is ending, the light of heaven is universally cold. This old man again pillows his head, hesitating and finding it difficult to sleep. The Chan practitioner of Wanshan (Wanshan, place name) comes to find me. His words are earnest, encouraging me to be pure and desireless. At dawn, a single sail hurries back again. My hundred joints and four limbs can hardly bear the burden. The wind is whistling, the tide is calm. I force myself to write parting words, almost unable to complete them. The rocky layers are my old friends. When we meet, do not forget this deep affection.

Sending off Chan Practitioner Qing

There is a Chan practitioner who is born with keen spiritual insight. Coming from Hongdu (Hongdu, ancient name for Nanchang), his reputation spreads far and wide, and people follow him. One article, one skill, is not used by him. Who inside or outside the square discusses these things? When the spring breeze comes, what difference is there? When will the snow on the ancient rocks be swept away? Gazing into the distance, I think of the person far away. Caoxi (Caoxi, place name, where the Sixth Patriarch Huineng propagated the Dharma) can be decorated together with him at this time. Qing, a pure and austere life should be experienced. Liang, do not follow the same path as Guma (Guma, personal name). In the snap of a finger, the lineage of the Sixth Patriarch Huineng has declined. Once he leaves Xishan (Xishan, place name), news is cut off.

Sending off a Chan Practitioner

Heaven obtains 'one' and is clear, earth obtains 'one' and is peaceful. The king obtains 'one' and is unparalleled. The valley obtains 'one' and returns to the great sea. One should see that the three mountains (Sanshan, legendary fairy mountains) are all towering. Having obtained 'one', why be attached? Since ancient times, he has never lived in a small room. Who is it inside the shadows of a thousand flowers (Qianhua, referring to all beautiful things)? The wind from all directions is clear, illuminating the red sun. 'One Chan', 'One Chan', must be remembered. The age of Xianggu (Xianggu, referring to a high monk) is difficult to predict, let us promise each other for now. Carrying stones and throwing them at the tip of a needle, suddenly they are transported here. With a flick of their sleeves, they go back together.

Sending off Chan Practitioner Quan

There is someone like Longbiao (Longbiao, personal name), who is just right for the times.

藝行兮人之所歸。東西武步兮復誰。是我上下。觀方兮存機未機。全禪全禪知不知。大施門開兮塵區可依。

送靜山水

松根石上曾唯我。四顧寥寥誰未可。豈知白鳳傳好音。拋卻亂云千萬朵。溪山重疊春將暮。風遞殘華柳飛絮。金盂待月應有期。寶冠照水寧無據。靜禪復記吾深囑。彼兮國士真烈宿。相見從容莫等閑。人天景行存高躅。

寄藏主收禪者

新州出個賣樵者。龍朔年中藏晝夜。黃梅舂得古菱華。不倚物兮便高拄。秀禪拂拭無塵埃。歷盡諸難眼未開。交馳石上求文字。爭得孤峰卻載來。近還有個尋吾祖。云在廬村深處住。偷得鄰家些子光。用作千燈擬流佈。呵呵呵。地久天長爭奈何。

送云禪德

中巖老兮八十一。閑寄十年助辭筆。縱夸步驟當此時。豈免龍鍾笑他日。他時誰也流機變。午夜寒蟾生水面。別有清光何處來。舉目亂飛星斗轉。歌兮歌兮苦搜索。遠贈云禪愧標格。黃梅席上追古風。高唱自知天地窄。

贈陸學士

古之陸大夫。多集遊方輩。今之陸使君。復與空生會。大國正蒐羅。長劍今磨淬。或問清曠閑。不知若為對。

舟行

孤舟選勝傍江千。乘興幽游思未闌。向日望來春色晚。順潮歸去野情寬。高歌釣客收綸線。弄影沙禽刷

羽翰。回想古祠無限意。海蟾初上逼人寒。

東軒偶作

叢竹小山些子境。偶來閑坐解疏慵。怡然縱目誰知我。勝入摩云千萬峰。

明覺禪師后錄

上堂云。日日日東上。日日日西沒。循環三百六十。幾個解知窠窟。放開精精冥冥。把定恍恍惚惚。君不見毗耶離城。彼上人一室。寥寥是何物。師召大眾云。高著眼。便下座。

上堂云。黃金為地白銀為壁。釋迦老子不合曏者里屙。師以拄杖撥一下云。看看。落爾諸人頭上。

上堂云。三千劍客今何在。獨許莊周致太平。便下座。

一日云。大眾。者一片田地。分付來多時也。爾諸人四至界畔。猶未識在。若要中心一樹子。我也不惜。良久云。放憨作么。便下座。

因雪示眾云。頭上皚皚腳下皚皚。金色尊者獨上高臺。開眼造罪閤眼受災。如何如何天網恢恢。

上堂。眾方集定。師云。勘破了也。便下座。

上堂。拈起拄杖云。物中眼眼中物。十方如來同此起出。還會么。瞎漢歸堂。

上堂云。龍泉與刀斧。同鐵利鈍懸殊。駑駘與驥馬。同途遲速有異。酌然酌然。一出一入。半合半開。平展之流。試辯緇素。

上堂云。直得動地雨華。何如歸堂向火。便下座。

師一日晚參。于僧堂前

【現代漢語翻譯】現代漢語譯本羽翰。回想古祠無限意。海蟾（月亮的別稱）初上逼人寒。

東軒偶作

叢竹小山些子境。偶來閑坐解疏慵。怡然縱目誰知我。勝入摩云（高聳入雲）千萬峰。

明覺禪師后錄

上堂云：『日日日東上，日日日西沒。循環三百六十，幾個解知窠窟？放開精精冥冥，把定恍恍惚惚。君不見毗耶離城（Vaisali，古印度城市），彼上人一室。寥寥是何物？』師召大眾云：『高著眼。』便下座。

上堂云：『黃金為地白銀為壁，釋迦老子（Sakyamuni，佛教創始人）不合曏者里屙。』師以拄杖撥一下云：『看看。落爾諸人頭上。』

上堂云：『三千劍客今何在？獨許莊周致太平。』便下座。

一日云：『大眾。者一片田地，分付來多時也。爾諸人四至界畔，猶未識在。若要中心一樹子，我也不惜。』良久云：『放憨作么？』便下座。

因雪示眾云：『頭上皚皚腳下皚皚，金色尊者獨上高臺。開眼造罪閤眼受災。如何如何天網恢恢。』

上堂。眾方集定。師云：『勘破了也。』便下座。

上堂。拈起拄杖云：『物中眼眼中物，十方如來（Tathagata，佛的稱號）同此起出。還會么？瞎漢歸堂。』

上堂云：『龍泉與刀斧，同鐵利鈍懸殊。駑駘與驥馬，同途遲速有異。酌然酌然。一出一入。半合半開。平展之流，試辯緇素。』

上堂云：『直得動地雨華，何如歸堂向火。』便下座。

師一日晚參，于僧堂前

【English Translation】 English version Yu Han. Recalling the boundless meaning of the ancient temple. The toad in the sea (another name for the moon) rises, bringing a biting chill.

An Occasional Piece at the East Pavilion

A small bamboo grove and a miniature mountain form my realm. I come here occasionally to sit idly and relieve my laziness. Contentedly gazing around, who knows me? It's better than entering the myriad peaks that pierce the clouds (Mo Yun).

Later Records of Zen Master Mingjue

In the Dharma Hall, he said: 'Day after day, the sun rises in the east; day after day, the sun sets in the west. The cycle repeats three hundred and sixty times. How many understand the source of this cycle? Release the subtle and obscure, grasp the vague and uncertain. Don't you see in the city of Vaisali (Vaisali, an ancient Indian city), the room of that virtuous one? What is the emptiness within?' The Master called to the assembly: 'Raise your eyes high!' Then he descended from the seat.

In the Dharma Hall, he said: 'Gold as the ground and silver as the walls, Sakyamuni Buddha (Sakyamuni, the founder of Buddhism) shouldn't relieve himself here.' The Master tapped with his staff and said: 'Look! It falls on all of your heads.'

In the Dharma Hall, he said: 'Where are the three thousand swordsmen now? Only Zhuang Zhou is allowed to bring peace.' Then he descended from the seat.

One day, he said: 'Assembly. This piece of land has been entrusted for a long time. Yet none of you recognize its four boundaries. If you want the central tree, I won't begrudge it.' After a long pause, he said: 'What are you doing, acting foolish?' Then he descended from the seat.

Using the snow to instruct the assembly, he said: 'White above the head, white below the feet, the golden-colored venerable one ascends the high platform alone. Opening the eyes creates sin, closing the eyes suffers calamity. What to do? What to do? The net of heaven is vast.'

In the Dharma Hall. The assembly having gathered, the Master said: 'It's been seen through!' Then he descended from the seat.

In the Dharma Hall. Raising his staff, he said: 'The eye within things, the thing within the eye, all the Tathagatas (Tathagata, an epithet of the Buddha) of the ten directions arise from this. Do you understand? Blind men, return to the hall.'

In the Dharma Hall, he said: 'The Longquan sword and the axe, both are iron, but their sharpness differs greatly. A worn-out horse and a fine steed, both are on the same path, but their speed varies. Clearly, clearly. One out, one in. Half closed, half open. Among the ordinary, try to distinguish the monks from the laity.'

In the Dharma Hall, he said: 'Even if flowers rain down, what's better than returning to the hall to warm oneself by the fire?' Then he descended from the seat.

One evening, the Master held an evening consultation in front of the monks' hall.

立云。不打鼓上去不得。把卻門入來不得。速道速道。大眾。眼目定動。師以拄杖一時打趁。

上堂舉。雲門大師云。禪河隨浪靜。山河大地不是浪。師拈起拄杖云。看看。一處起千處百處沒觜。一處息千處百處不識。還會么歸堂。

上堂云。見一則瞎汝眼。知一則翳汝眼。翳生則天上人間。瞎卻則三頭六臂。或若辯得。許爾十字縱橫。

上堂云。以字不成八字。不是優曇華正開。嗅著無香氣。翻笑釣魚船上客。不愛南山愛鱉鼻。僧問。萬里無雲伸一問。青天吃棒意如何。師云。軍隨印轉。僧云。恁么則在和尚手裡。師云。利劍不斬死漢。

上堂云。春山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。便下座。卻顧謂侍者云。適來有人看方丈么。云有。師云。作賊人心虛。

上堂云。大無外小無內。半合半開成團成塊。老胡既隔絕。衲子多違背。從他千古萬古長漫漫。填溝塞壑沒人會。以拄杖卓地一下云。歸堂。

一日上堂。眾方集。以拄杖橫按膝上云。恁么會得。瞎卻天下人眼。復拋下掛杖云。救取一半。便下座。

上堂云。十方無壁落。四面亦無門。凈裸裸赤傻傻沒可把。灌溪老出頭不得且致。我騎牛入爾鼻孔里。一般漢聞人恁么道。若風過樹頭。有什麼共語處。

【現代漢語翻譯】現代漢語譯本『立云』。不打鼓是不能上去的。把門關上也是進不來的。快說快說。各位。眼珠子是定還是動？師父用拄杖一下子打散了他們。

上堂時，師父引用雲門大師的話說：『禪河隨著波浪平靜，山河大地不是波浪。』師父拿起拄杖說：『看看。一處起千處百處沒處下嘴，一處息千處百處不認識。』會了嗎？回禪堂去吧。

上堂時，師父說：『見了一個，就瞎了你的眼；知道了一個，就遮蔽了你的眼。』遮蔽了就有了天上人間，瞎了卻有了三頭六臂。如果能辨別清楚，就允許你十字縱橫。

上堂時，師父說：『以字不成八字，不是優曇華（Udumbara flower）正開放。』聞著也沒有香氣，反倒嘲笑釣魚船上的客人，不愛南山卻愛鱉的鼻子。有僧人問：『萬里無雲，請問一句，青天吃棒是什麼意思？』師父說：『軍隊隨著印信轉動。』僧人說：『這麼說來，就在和尚您手裡了。』師父說：『鋒利的劍不斬殺已死之人。』

上堂時，師父說：『春天的山重重疊疊一片青翠，春天的水盪漾著虛幻的碧色。』空曠的天地之間，獨自站立望向哪裡才是盡頭？說完便走下座位。回頭對侍者說：『剛才有人看我的方丈室嗎？』侍者說：『有。』師父說：『做賊的人心虛。』

上堂時，師父說：『大到沒有外面，小到沒有裡面。』半合半開，形成一團一塊。老胡（指達摩祖師 Bodhidharma）已經隔絕了，衲子（指僧人）大多違背。任憑他千古萬古長漫漫，填滿溝壑也沒人會。』用拄杖敲擊地面一下說：『回禪堂去吧。』

有一天上堂，眾人聚集。師父把拄杖橫放在膝蓋上說：『如果這樣理解，就瞎了天下人的眼。』又扔下拄杖說：『救回一半。』便走下座位。

上堂時，師父說：『十方沒有墻壁阻隔，四面也沒有門。』乾乾淨淨赤裸裸傻乎乎沒什麼可把握的。灌溪老（指灌溪志閑禪師 Guanxi Zhixian）出頭不得且放下。我騎著牛進入你的鼻孔里。一般人聽到人這麼說，就像風吹過樹梢，有什麼可以共同談論的地方呢？

【English Translation】 English version 『Stand up!』 You can't go up without beating the drum. You can't come in by closing the door. Speak quickly, speak quickly. Everyone, are your eyes fixed or moving? The master scattered them all at once with his staff.

During the Dharma talk, the master quoted Great Master Yunmen (Yunmen Wenyan) as saying, 『The Zen river is calm with the waves, the mountains and rivers are not waves.』 The master picked up his staff and said, 『Look, look. Starting in one place, there is nowhere to bite in a thousand places, a hundred places. Ceasing in one place, there is no recognition in a thousand places, a hundred places.』 Do you understand? Return to the hall.

During the Dharma talk, the master said, 『Seeing one blinds your eye; knowing one obscures your eye.』 Obscured, there is heaven and earth; blinded, there are three heads and six arms. If you can discern clearly, you are allowed to move freely in all directions.

During the Dharma talk, the master said, 『The character 『yi』 does not become the character 『ba』, it is not the Udumbara flower (Udumbara flower) blooming.』 Smelling it has no fragrance, instead laughing at the guests on the fishing boat, not loving the South Mountain but loving the turtle's nose. A monk asked, 『Ten thousand miles without clouds, may I ask a question, what is the meaning of the blue sky receiving a beating?』 The master said, 『The army moves with the seal.』 The monk said, 『In that case, it is in your hands, Master.』 The master said, 『A sharp sword does not kill a dead man.』

During the Dharma talk, the master said, 『The spring mountains are layered and chaotic green, the spring water ripples with illusory blue.』 In the vast space between heaven and earth, standing alone, where is the end to look? After speaking, he stepped down from his seat. Turning back, he said to the attendant, 『Did anyone look at my abbot's room just now?』 The attendant said, 『Yes.』 The master said, 『A thief has a guilty conscience.』

During the Dharma talk, the master said, 『So big there is no outside, so small there is no inside.』 Half-closed, half-open, forming a lump, forming a mass. Old Hu (referring to Bodhidharma Bodhidharma) is already isolated, and most monks disobey. Let it be long and drawn out for thousands and thousands of years, filling the ditches and ravines, no one will understand.』 He struck the ground once with his staff and said, 『Return to the hall.』

One day, during the Dharma talk, the crowd gathered. The master placed his staff horizontally on his knees and said, 『If you understand it this way, you will blind the eyes of everyone in the world.』 Then he threw down his staff and said, 『Save half of them.』 Then he stepped down from his seat.

During the Dharma talk, the master said, 『The ten directions have no walls, and the four sides have no doors.』 Clean, naked, and foolish, there is nothing to grasp. Old Guanxi (referring to Zen Master Guanxi Zhixian Guanxi Zhixian) cannot come forward, so let it be. I ride the ox into your nostrils. Ordinary people hear people say this, it's like the wind blowing through the treetops, what is there to talk about together?

上堂云。一不定二不可。上下四維春風包裹。桃華杏華斗開。柳條桑條憋破。可憐昔日靈云剛道迷逢達磨。師拈起拄杖云。靈云鼻孔穿了也。

上堂云。垂絲千尺意在深潭。離鉤三寸釣得一個是好手。良久云。負命者上鉤來。

一日小參。示眾云。須菩提巖中宴坐。諸天雨華讚歎。尊者云。空中雨華讚歎。復是何人。云我是梵天。尊者云。汝云何讚歎。天云。我重尊者善說般若波羅蜜多。尊者云。我于般若未曾說一字。汝云何讚歎。天云。尊者無說。我乃無聞。無說無聞是真說般若波羅蜜多。又復動地雨華。師云。避喧求靜處。世未有其方。他在巖中宴坐也。被者一隊漢涂糊。伊更有者老把不住。問云。空中雨華讚歎復有何人。早見敗闕了也。我重尊者善說般若波羅蜜多。惡水驀頭潑。我于般若未曾說一字。草里走。尊者無說我乃無聞。識甚麼好惡。總似者般底。何處有今日。師復召大眾。云竇幸是無事人。爾來者里覓個甚麼。以拄杖一時趁下。

上堂舉。僧問趙州。至道無難唯嫌揀擇。是時人窠窟否州云。曾有人問我。直得五年分疏不下。師云。識語不能轉死卻了也。好與二十棒者棒須有分付處。爾若辯不出。且放此話大行。

示眾云。春力不到處。枯樹亦生華。九年人不識。幾

【現代漢語翻譯】現代漢語譯本師父上堂說法，說道：『一』是不確定的，『二』是不可以執著的。天地四方都被春風包裹著，桃花杏花競相開放，柳條桑條蓬勃生長。可嘆昔日靈云禪師剛開悟時，還說自己迷路遇到了達摩祖師。』師父拿起拄杖說：『靈云的鼻孔已經被穿透了啊！』師父上堂說法，說道：『垂下千尺絲線，意在深潭之中。離開魚鉤三寸，釣到魚的才是好手。』停頓了很久，又說：『該受報應的，就上鉤來吧！』有一天，師父小參，向大眾開示說：『須菩提（Subhuti，佛陀的弟子）在巖洞中靜坐，諸天散花讚歎。』尊者問道：『空中散花讚歎的，又是何人？』回答說：『我是梵天（Brahma，印度教的創世神）。』尊者問道：『你為何讚歎？』梵天說：『我敬重尊者善於宣說般若波羅蜜多（Prajnaparamita，智慧到彼岸）。』尊者說：『我對於般若，未曾說過一個字。你為何讚歎？』梵天說：『尊者無說，我乃無聞。無說無聞，才是真正宣說般若波羅蜜多。』於是又震動大地，散下天花。師父說：『想要避開喧囂尋求清靜的地方，世上還沒有這樣的地方。』他（須菩提）在巖洞中靜坐，也被這一隊人塗抹污損。他更是老邁得把握不住自己。』有人問道：『空中散花讚歎的，又是何人？』早就露出破綻了啊！『我敬重尊者善於宣說般若波羅蜜多。』惡水當頭潑下。『我對於般若，未曾說過一個字。』草叢裡亂跑。『尊者無說，我乃無聞。』知道什麼好壞？都像這樣，哪裡有今天？』師父又召集大眾，說道：『竇幸是個無事之人，你們來這裡尋找什麼？』用拄杖一時把他們趕了下去。師父上堂，舉例說：『有僧人問趙州禪師：『至道無難，唯嫌揀擇（The Great Way is not difficult; it only avoids picking and choosing）。』這是時人的窠臼嗎？』趙州禪師說：『曾有人問我，我一直五年都分辨不清。』師父說：『死守著言語，不能轉圜，就死掉了啊！』應該給他二十棒，這棒子須要有交代的地方。你們如果分辨不出來，就姑且讓這句話大行其道吧！』師父向大眾開示說：『春天的力量沒有到達的地方，枯樹也會開花。九年時間沒有人認識，多少……』

【English Translation】 English version The Master, ascending the Dharma Hall, said: 'One' is uncertain, 'two' is impermissible. Above and below, the four dimensions are enveloped by the spring breeze. Peach blossoms and apricot blossoms compete to bloom, willow branches and mulberry branches burst forth. It is pitiful that Lingyun (Lingyun Zhiqin, a Chan Buddhist monk) just said he met Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism) when he was lost.' The Master picked up his staff and said: 'Lingyun's nostrils have been pierced!' The Master, ascending the Dharma Hall, said: 'Dropping a thousand-foot silk thread, the intention lies in the deep pool. Releasing the hook three inches, one who catches a fish is a master.' After a long pause, he said: 'Those who bear fate, come and take the bait!' One day, during a small Dharma assembly, the Master instructed the assembly, saying: 'Subhuti (Subhuti, Buddha's disciple) sat in meditation in a rock cave, and the devas rained down flowers in praise.' The Venerable one asked: 'Who is it that rains down flowers from the sky in praise?' The reply came: 'I am Brahma (Brahma, the creator god in Hinduism).' The Venerable one asked: 'Why do you praise?' The deva said: 'I revere the Venerable one's skillful exposition of Prajnaparamita (Prajnaparamita, the perfection of wisdom).' The Venerable one said: 'Regarding Prajna, I have never spoken a single word. Why do you praise?' The deva said: 'The Venerable one has no speaking, and I have no hearing. No speaking and no hearing is the true exposition of Prajnaparamita.' Then, the earth shook and flowers rained down again. The Master said: 'Seeking a quiet place to avoid the noise, there is no such place in the world.' He (Subhuti) sat in meditation in a rock cave, and was also smeared and defiled by this group of people. Moreover, he is so old that he cannot hold onto himself.' Someone asked: 'Who is it that rains down flowers from the sky in praise?' The flaws have already been revealed! 'I revere the Venerable one's skillful exposition of Prajnaparamita.' Dirty water is poured over the head. 'Regarding Prajna, I have never spoken a single word.' Running around in the grass. 'The Venerable one has no speaking, and I have no hearing.' What good or bad do you know? If it's all like this, where would there be today?' The Master again summoned the assembly, saying: 'Dou is a person with nothing to do. What are you looking for here?' With his staff, he drove them all away at once. The Master, ascending the Dharma Hall, cited the example: 'A monk asked Zhao Zhou (Zhao Zhou Congshen, a Chan Buddhist master): 'The Great Way is not difficult; it only avoids picking and choosing.' Is this the habitual thinking of people today?' Zhao Zhou said: 'Someone once asked me, and I have been unable to distinguish it clearly for five years.' The Master said: 'Clinging to words and being unable to transform, one dies!' He should be given twenty blows, and these blows must have a place to be delivered. If you cannot discern it, then let this saying spread widely for now!' The Master instructed the assembly, saying: 'Where the spring's strength does not reach, even a withered tree will blossom. For nine years, no one recognizes, how many...'

度過流沙。便下座。

有時云。馬祖升堂。百丈卷席。正令不從。拗曲為直。

上堂云。似地擎山不知山之孤峻。如石含玉。不知玉之無瑕。晝行三千夜行八百。是我尋常用底。拈放一邊。爾諸人向甚處見盤山。速道速道。

上堂舉。僧問趙州。二龍爭珠誰是得者。州云。老僧只管看。師云。看即不無。爭即不得。且道扶者僧扶趙州。

上堂云。不是金色頭陀。有理也無雪處。便下座。

一日示眾云。城東老母。與佛同時而生。一世共處而不欲見佛。每見佛來即便迴避。週迴上下皆避不及。乃以手掩面。十指掌中悉皆見佛。諸上座。他雖是個老婆。宛有丈夫之作。既知迴避。稍難不免吞聲飲氣。如今不欲見佛即許爾切忌以手掩面。何以明眼底覷著。將謂雪竇門下。教爾學老婆禪。

舉。黃檗入堂。于南泉位中坐。泉問。長老甚年中行道。檗云。威音王已前泉云。猶是王老師兒孫下去。檗便起去。師云。可惜王老師只見錐頭利。我當時若作南泉。待伊道威音王已前即便於第二位坐令黃檗一生起不得。雖然如此。也須救取南泉。

舉。藥山久不上堂。知事白雲。大眾久思和尚示誨。山云。教槌鐘著。大眾方集。山便掩卻門。知事咨白。既許為大眾上堂。為什麼一言不施。山云

【現代漢語翻譯】現代漢語譯本度過流沙，便從座位上下來。

有時說：『馬祖（Mazu，禪宗大師）升座說法，百丈（Baizhang，禪宗大師）捲起坐席。』這是正令不行，反而把彎曲的當作直的。

上堂說法時說：『好像大地托著山，卻不知道山的孤高陡峭；如同石頭包含著玉，卻不知道玉的純潔無瑕。』『白天行走三千里，夜晚行走八百里』，這是我平常所用的。把它放到一邊，你們這些人向什麼地方去見盤山（Panshan，禪宗大師）？快說！快說！

上堂時舉例說：有僧人問趙州（Zhaozhou，禪宗大師）：『二龍爭珠，誰是得到珠子的人？』趙州說：『老僧只管看。』師說：『看，並非沒有。爭，卻不可得。』且說扶持這位僧人，扶持趙州。

上堂說法時說：『不是金色頭陀（t陀，指苦行僧），有道理也無雪之處。』便從座位上下來。

有一天對大眾開示說：『城東的老婆婆，與佛同時出生。一輩子共同生活，卻不想見佛。每次見到佛來，就立即迴避。』周圍上下都避不開，於是用手掩面，十指掌中全部都見到佛。各位，她雖然是個老婆婆，卻有大丈夫的氣概。既然知道迴避，稍微有些困難，不免要吞聲忍氣。如今不想見佛，就允許你們，但切忌用手掩面。』為什麼呢？明眼人看著，還以為雪竇（Xuedou，禪宗大師）門下，教你們學老婆禪。

舉例說：黃檗（Huangbo，禪宗大師）進入佛堂，在南泉（Nanquan，禪宗大師）的位置上坐下。南泉問：『長老哪一年開始修道的？』黃檗說：『威音王（Weiyinwang，古佛名）以前。』南泉說：『仍然是王老師的子孫。』黃檗便起身離去。師說：『可惜王老師只看到錐子的尖利。』我當時如果作為南泉，等他說『威音王以前』，便讓他坐在第二個位置上，讓黃檗一輩子都起不來。雖然如此，也必須救出南泉。

舉例說：藥山（Yaoshan，禪宗大師）很久不上堂說法。知事稟告說：『大眾很久想念和尚的開示教誨。』藥山說：『叫人敲鐘。』大眾聚集后，藥山便關上門。知事稟告說：『既然答應為大眾上堂說法，為什麼一言不發？』藥山說：

【English Translation】 English version Having crossed the quicksand, he descended from his seat.

Sometimes it is said: 'Mazu (Mazu, a Zen master) ascends the hall, Baizhang (Baizhang, a Zen master) rolls up the mat.' This is the correct order not being followed, but rather bending the crooked into the straight.

Ascending the hall, he said: 'Like the earth supporting the mountain, unaware of the mountain's solitary height; like a stone containing jade, unaware of the jade's flawlessness.' 'Traveling three thousand miles by day and eight hundred miles by night' is what I usually use. Putting it aside, where do you all go to see Panshan (Panshan, a Zen master)? Speak quickly! Speak quickly!

Ascending the hall, he cited: A monk asked Zhaozhou (Zhaozhou, a Zen master), 'Two dragons fight over a pearl, who is the one who obtains it?' Zhaozhou said, 'The old monk only watches.' The master said, 'Watching is not absent, but contending is unattainable.' Furthermore, supporting this monk is supporting Zhaozhou.

Ascending the hall, he said: 'Not a golden ascetic (referring to a strict ascetic), there is reason even where there is no snow.' Then he descended from his seat.

One day, he instructed the assembly: 'The old woman east of the city was born at the same time as the Buddha. Living together for a lifetime, she did not wish to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him.' Avoiding him all around, she could not escape, so she covered her face with her hands, and in the palms of her ten fingers, she saw the Buddha in entirety. Monks, although she is an old woman, she has the actions of a great man. Since she knows to avoid, it is difficult to avoid swallowing her voice and holding her breath. Now, if you do not wish to see the Buddha, you are allowed, but be sure not to cover your face with your hands.' Why? Clear-eyed ones looking on will think that the Xuedou (Xuedou, a Zen master) lineage is teaching you to learn old woman Zen.

He cited: Huangbo (Huangbo, a Zen master) entered the hall and sat in Nanquan's (Nanquan, a Zen master) seat. Nanquan asked, 'Elder, in what year did you begin practicing the Way?' Huangbo said, 'Before Weiyinwang (Weiyinwang, an ancient Buddha).' Nanquan said, 'Still the descendants of Teacher Wang.' Huangbo then got up and left. The master said, 'It is a pity that Teacher Wang only saw the sharpness of the awl.' If I had been Nanquan at that time, when he said 'Before Weiyinwang,' I would have had him sit in the second seat, so that Huangbo could not get up for the rest of his life. Although this is so, Nanquan must also be rescued.

He cited: Yaoshan (Yaoshan, a Zen master) had not ascended the hall for a long time. The supervisor reported, 'The assembly has long missed the abbot's instructions and teachings.' Yaoshan said, 'Tell them to strike the bell.' After the assembly gathered, Yaoshan closed the door. The supervisor reported, 'Since you promised to ascend the hall for the assembly, why do you not utter a word?' Yaoshan said:

。經有經師。論有論師。爭怪得老僧。師云。可惜藥山老漢。平地上吃撲。盡大地人扶不起。

舉。石鞏曾為獵人。趁一鹿從馬大師庵前過。問云。還見我鹿么。大師云。爾是甚人。鞏云。我是獵人。馬雲。爾還解射也無。云解射。馬雲。一箭射幾個。云一箭射一個。馬雲。爾不解射。鞏云。和尚莫解射否。云我解射。鞏云。和尚一箭射幾個。馬雲。我一箭射一群。鞏云。彼此生命。何用射他。馬雲。爾既如是。何不自射。鞏云。若教某甲自射。直是無下手處。馬雲。者漢無明煩惱頓歇。鞏於是以刀斷其發。在庵給侍。師云。馬大師一箭射一群。信彩射得。有甚用處。不如他石鞏一箭射一個。卻是好手。雪竇今日效古人之作。擬放一箭。高聲喝云。看箭。復云。中也。便下座。

舉。同光帝命諸禪師坐次云。朕收得中原之寶。只是無人酬價。興化云。如何是陛下中原之寶。帝以兩手畏幞頭腳。化云。君王之寶誰敢酬價。師云。至尊所得只可傍觀。若非興化作家。往往高價酬卻。

一日上堂。良久云。大施門開無擁塞。忽然有個衲子出來。雪竇倒退八百。何以臨危不悚人。便下座。

舉。保壽問胡釘鉸云。莫便是胡釘鉸。云不敢。壽云。還釘得虛空么。云請和尚打破將來壽便打鉸云。莫錯打某

【現代漢語翻譯】現代漢語譯本：經有講經的法師，論有講論的法師，（我）爭辯什麼呢，老和尚我。師父說，可惜藥山老和尚，在平地上摔倒，整個大地的人都扶不起來。

舉例。石鞏（Shi Gong）曾是獵人，追趕一隻鹿從馬大師（Ma Dashi）的庵前經過，問道：『你看見我的鹿了嗎？』馬大師說：『你是誰？』石鞏說：『我是獵人。』馬大師說：『你還會射箭嗎？』（石鞏）說：『會射箭。』馬大師說：『一箭射幾個？』（石鞏）說：『一箭射一個。』馬大師說：『你不會射箭。』石鞏說：『和尚你會射箭嗎？』（馬大師）說：『我會射箭。』石鞏說：『和尚一箭射幾個？』馬大師說：『我一箭射一群。』石鞏說：『彼此都是生命，為什麼要射它們？』馬大師說：『你既然這樣說，為什麼不射自己？』石鞏說：『如果教我射自己，真是無從下手。』馬大師說：『這人無明煩惱頓時止息。』石鞏於是用刀剪斷頭髮，在庵里侍奉。（雪竇）師父說，馬大師一箭射一群，確實射得到，有什麼用處？不如石鞏一箭射一個，才是好手。雪竇（Xuedou）今天效仿古人的做法，打算放一箭，高聲喝道：『看箭！』又說：『中了！』便下座。

舉例。同光帝（Tongguang Emperor）命令眾禪師坐下後說：『我得到了中原的寶貝，只是沒有人能出價。』興化（Xinghua）說：『什麼是陛下中原的寶貝？』同光帝用兩手畏懼地扶著幞頭腳。興化說：『君王的寶貝誰敢出價？』師父說，至尊得到的東西只能在旁邊觀看，如果不是興化這樣的行家，往往會高價買下。

（雪竇）一日上堂，良久后說：『大布施的門打開沒有擁堵。忽然有個衲子出來，雪竇倒退八百步。』為什麼臨危不驚醒世人？便下座。

舉例。保壽（Baoshou）問胡釘鉸（Hu Dingjiao）說：『莫非你就是胡釘鉸？』（胡釘鉸）說：『不敢當。』保壽說：『還能釘虛空嗎？』（胡釘鉸）說：『請和尚打破它拿來。』保壽便打鉸（胡釘鉸）說：『不要打錯了我。』

【English Translation】 English version: The sutras have sutra masters, and the treatises have treatise masters. What am I, this old monk, arguing about? The master said, 'It's a pity that old man Yaoshan (Yaoshan), he fell on flat ground, and no one in the entire world can help him up.'

Example: Shigong (Shi Gong), once a hunter, chased a deer past the hermitage of Master Ma (Ma Dashi) and asked, 'Have you seen my deer?' Master Ma said, 'Who are you?' Shigong said, 'I am a hunter.' Master Ma said, 'Can you shoot?' He said, 'I can shoot.' Master Ma said, 'How many do you shoot with one arrow?' He said, 'One arrow shoots one.' Master Ma said, 'You don't know how to shoot.' Shigong said, 'Does the monk know how to shoot?' He said, 'I know how to shoot.' Shigong said, 'How many does the monk shoot with one arrow?' Master Ma said, 'I shoot a flock with one arrow.' Shigong said, 'They are all lives, why shoot them?' Master Ma said, 'Since you say so, why not shoot yourself?' Shigong said, 'If you teach me to shoot myself, I really don't know where to start.' Master Ma said, 'This person's ignorance and afflictions cease immediately.' Thereupon, Shigong cut off his hair with a knife and served in the hermitage. The master (Xuedou) said, 'Master Ma shoots a flock with one arrow, he can indeed shoot them, but what's the use? It's better to shoot one with one arrow like Shigong, that's a good hand.' Xuedou (Xuedou) today imitates the actions of the ancients, intending to release an arrow, shouting loudly, 'Watch the arrow!' Then he said, 'Hit!' and then descended from his seat.

Example: Emperor Tongguang (Tongguang Emperor) ordered the Chan masters to sit down and said, 'I have obtained the treasure of the Central Plains, but no one can offer a price.' Xinghua (Xinghua) said, 'What is Your Majesty's treasure of the Central Plains?' The Emperor Tongguang fearfully held the foot of his futou (a type of headwear) with both hands. Xinghua said, 'Who dares to offer a price for the treasure of the king?' The master said, 'What the Supreme One has obtained can only be observed from the side; if it were not for an expert like Xinghua, they would often pay a high price for it.'

One day, (Xuedou) ascended the hall and, after a long silence, said, 'The gate of great giving is open and unblocked. Suddenly a mendicant monk comes out, and Xuedou retreats eight hundred steps.' Why not awaken people in the face of danger? Then he descended from his seat.

Example: Baoshou (Baoshou) asked Hu Dingjiao (Hu Dingjiao), 'Are you Hu Dingjiao?' He said, 'I dare not claim to be.' Baoshou said, 'Can you nail the void?' He said, 'Please, Master, break it and bring it here.' Baoshou then struck the nail, and (Hu Dingjiao) said, 'Don't hit me by mistake.'

甲。壽云。向後遇多口阿師。與爾點破去在。后至趙州舉前話。問云。不知某甲過在甚處。趙州云。只者一縫。尚不奈何胡釘鉸。於此有省。師云。雪竇要打者三個漢。第一趙州。不合瞎卻胡釘鉸眼第二保壽。不能塞斷趙州口。第三胡釘鉸。放過保壽。師驀拈起拄杖云。更有一個。大眾一時走退。師擊繩床一下。便起去。

上堂。善財別後誰相訪。樓閣門開竟日閑。便下座。

舉。肅宗帝問國師。百年後所須何物。國師云與老僧作個無縫塔子。帝曰。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。國師遷化后。帝詔耽源。問此意如何。源云。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。師云。肅宗不會且致。耽源還會么。只消個請師塔樣。盡西天此土諸位祖師。遭者一拶。不免將南作北。有傍不肯底出來。我要問爾。那個是無縫塔。

舉。雲門與長慶在雪峰日。因舉。石鞏見僧便云。看箭。三平到。遂擘開胸。鞏云。三十年一張弓。兩下箭只射得半個聖人。雲門問長慶。作么生道免得石鞏喚作半個聖人。慶雲。若不還價爭辯真偽。雲門云。入水始知有長人。師云。石鞏要先拗折不難。爭奈三平中的了也。然則老宿要活三平。

【現代漢語翻譯】現代漢語譯本：保壽禪師說：『以後遇到多嘴饒舌的阿師，會為你點破這件事的。』後來這個人到了趙州，提起之前保壽禪師說的話，問道：『不知我某甲錯在什麼地方？』趙州禪師說：『就這一條縫隙，尚且奈何不了胡釘鉸。』這個人因此有所領悟。雪峰禪師說：『雪竇禪師要打這三個人。第一是趙州，不該弄瞎胡釘鉸的眼睛；第二是保壽，不能堵住趙州的嘴；第三是胡釘鉸，放過了保壽。』禪師忽然拿起拄杖說：『還有一個。』大眾一時走開退後。禪師用拄杖敲了一下繩床，便起身離開了。

禪師上堂說法：『善財童子辭別之後，有誰來拜訪？樓閣大門敞開，整天都是空閑的。』說完便走下座位。

禪師引用：肅宗皇帝問國師：『百年之後需要什麼東西？』國師說：『為老僧做一個無縫塔子（沒有縫隙的塔）。』皇帝說：『請師父畫出塔的樣式。』國師沉默良久說：『會嗎？』皇帝說：『不會。』國師說：『我有付法的弟子耽源，他懂得這件事，請下詔書問他。』國師圓寂后，皇帝詔見耽源，問他這是什麼意思。耽源說：『湘江之南，潭州之北，其中黃金充足可以充滿一個國家。無影樹下大家同坐一條船，琉璃殿上沒有分別知識。』禪師說：『肅宗皇帝不會且不說，耽源會了嗎？僅僅是請師父畫出塔的樣式，整個西天此土的各位祖師，遇到這一逼問，免不了將南說成北。有不肯依傍的人出來，我要問你，哪個是無縫塔？』

禪師引用：雲門禪師與長慶禪師在雪峰山的時候，雲門禪師提起：石鞏禪師見到僧人便說：『看箭！』三平禪師到了，於是袒開胸膛。石鞏禪師說：『三十年一張弓，兩下箭只射得半個聖人。』雲門禪師問長慶禪師：『怎麼說才能免得石鞏禪師叫作半個聖人？』長慶禪師說：『如果不還價，怎麼辨別真偽？』雲門禪師說：『入水才知道有長人。』禪師說：『石鞏禪師要先折斷弓弦並不難，只是三平禪師已經射中了。既然如此，老宿要救活三平禪師。』

【English Translation】 English version: Baoshou said, 'Later, when you encounter a talkative teacher, he will point it out to you.' Later, this person went to Zhaozhou and brought up what Baoshou had said before, asking, 'I don't know where I, Moujia, am at fault?' Zhaozhou said, 'Just this one seam, even Hu Dingjiao (Hu the Nail-Maker) can't do anything about it.' This person then had some understanding. Xuefeng said, 'Xuedou wants to hit these three people. First is Zhaozhou, who shouldn't have blinded Hu Dingjiao's eyes; second is Baoshou, who couldn't shut Zhaozhou's mouth; third is Hu Dingjiao, who let Baoshou off.' The Master suddenly picked up his staff and said, 'There's one more.' The assembly all retreated at once. The Master struck the rope-bed once and then got up and left.

The Master ascended the hall and said, 'After Shancai (Sudhana) bid farewell, who has come to visit? The doors of the pavilion are open, and it's idle all day long.' Then he descended from his seat.

The Master cited: Emperor Suzong asked the National Teacher, 'What will be needed after a hundred years?' The National Teacher said, 'Make a seamless stupa (a pagoda without seams) for this old monk.' The Emperor said, 'Please, Master, draw the design of the stupa.' The National Teacher was silent for a long time and said, 'Do you understand?' The Emperor said, 'I don't understand.' The National Teacher said, 'I have a Dharma-transmitting disciple, Damyuan, who understands this matter. Please issue an edict to ask him.' After the National Teacher passed away, the Emperor summoned Damyuan and asked him what this meant. Damyuan said, 'South of the Xiang River, north of Tanzhou, within it, gold is abundant enough to fill a country. Under the shadowless tree, we all sit in the same boat. In the crystal palace, there is no discriminating knowledge.' The Master said, 'Let's leave aside whether Emperor Suzong understood or not. Did Damyuan understand? Just asking the Master to draw the design of the stupa, all the ancestral teachers of the Western Heavens and this land, when faced with this pressing question, inevitably turn south into north. If there is someone who refuses to rely on others, I want to ask you, which one is the seamless stupa?'

The Master cited: When Yunmen and Changqing were at Xuefeng, Yunmen brought up: Shigong would say to any monk he saw, 'Watch the arrow!' When Sanping arrived, he bared his chest. Shigong said, 'Thirty years, one bow; two arrows only shot half a sage.' Yunmen asked Changqing, 'How can one avoid being called half a sage by Shigong?' Changqing said, 'If you don't bargain, how can you distinguish truth from falsehood?' Yunmen said, 'Only by entering the water do you know there are tall people.' The Master said, 'It's not difficult for Shigong to break the bowstring first, but Sanping has already hit the mark. Since that's the case, this old monk wants to save Sanping.'

且未免張弓架箭。

上堂云。一華開天下春。古佛為甚麼不著便爾。若透得救取天下老宿。忽若有個衲僧出來云。和尚且自救也。許伊是金毛獅子。

舉。舍利弗問須菩提。夢中說六波羅蜜。與覺時同別。須菩提云。此義幽深吾不能說。此會有彌勒大士。汝往彼問。師云。當時若不放過。隨後與一劄。誰名彌勒。誰是彌勒者。便見冰消瓦得。

舉。傅大士云。要知佛去處。師云。三生六十劫。末後一句天下衲僧跳不出。直饒口拄壁上漢。別有一竅勘過了打。

舉。紫湖和尚山門立一牌。牌上有字云。紫湖有狗。上取人頭。中取人腰。下取人腳。擬議則喪身失命。時見新到。便喝看狗。僧才回首。湖便歸方丈。師云。眾中總道。者僧著一口。著即著了也。爭奈者僧在。敢問諸人。紫湖狗著者便死。因甚麼者僧猶在。若無知方眼救得者僧。設使紫湖出世。咬殺百千萬個。有甚益。我當時若見。先斫下牌。然後入院。待者老漢喝云看狗。與伊放出個焦尾大蟲。如今諸人要見么。日勢稍晚。歸堂。

上堂云。國無定亂之劍。四海晏清也。不是分外。還有梯山入貢底么。

因。中山主為師煎茶。師問僧。爾隨例喫茶。將何報答。僧云。因風吹火。師不肯。自代云。難為和尚。復云。還會么

【現代漢語翻譯】現代漢語譯本：

而且免不了張弓搭箭（比喻蓄勢待發）。上堂說法時說：『一花開放天下皆是春天。』古佛（指過去的佛）為什麼不順勢說破呢？如果能看透這一點，就能救出天下老修行。如果有個僧人出來說：『和尚你先自救吧！』我便認可他是金毛獅子（比喻有大智慧的人）。舉例。舍利弗（佛陀的十大弟子之一，以智慧著稱）問須菩提（佛陀的十大弟子之一，以解空第一著稱）：『在夢中說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），與醒來時相同還是不同？』須菩提說：『這個道理深奧，我不能說。』當時法會中有彌勒大士（未來佛），你去問他吧。』師父說：『當時如果不放過他，隨後給他一札（比喻抓住機會）。誰叫彌勒？誰是彌勒？』這樣便會像冰消瓦解一樣明白。』舉例。傅大士（南北朝時期的居士，精通佛理）說：『想要知道佛的去處。』師父說：『要經歷三生六十劫（極長的時間）。』最後一句話，天下僧人都跳脫不出。縱然是口能頂住墻壁的人，也要另外開竅才能勘驗通過。』舉例。紫湖和尚在山門立了一塊牌子。牌子上有字說：『紫湖有狗，上咬人頭，中咬人腰，下咬人腳。』如果猶豫思量就會喪身失命。當時見到新來的僧人，便呵斥『看狗！』僧人剛一回頭，紫湖和尚便回到方丈。師父說：『眾人都說，這個僧人著了一口。著了就著了。無奈這個僧人還在。敢問諸位，紫湖的狗咬著人就死，為什麼這個僧人還活著？如果沒有明眼人救得了這個僧人，即使紫湖和尚再世，咬死成百上千個，又有什麼用？我當時如果見到，先砍下牌子，然後入院。等那個老漢呵斥『看狗！』，就放出一個焦尾大蟲（比喻厲害的角色）。如今諸位想見識嗎？天色已晚，回禪堂吧。』上堂說法時說：『國家沒有能平定亂世的寶劍，四海也能太平清寧。』這不是分外之事。還有人要像古代那樣，翻山越嶺來進貢嗎？因為中山的施主為師父煎茶。師父問僧人：『你照例喝茶，要拿什麼來報答？』僧人說：『因風吹火（比喻借力使力）。』師父不認可。自己代替僧人回答說：『難為和尚了。』又說：『會了嗎？』

【English Translation】 English version:

And inevitably, drawing the bow and setting the arrow (metaphor for being ready to act). In the Dharma talk, he said: 'One flower blooms, and the world is spring.' Why didn't the ancient Buddhas (referring to past Buddhas) seize the opportunity to speak it out? If you can see through this point, you can save the old practitioners of the world. If a monk comes out and says: 'Venerable monk, save yourself first!' I would acknowledge him as a golden-haired lion (metaphor for someone with great wisdom).' For example. Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness): 'When speaking of the Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, Wisdom) in a dream, are they the same or different from when awake?' Subhuti said: 'This principle is profound, I cannot explain it.' At that time, Maitreya Bodhisattva (the future Buddha) was present at the assembly, go and ask him.' The master said: 'If I hadn't let him go at that time, I would have given him a '札' (metaphor for seizing the opportunity) afterward. Who is called Maitreya? Who is Maitreya?' Then it would be as clear as ice melting and tiles breaking.' For example. Layman Fu (a lay Buddhist in the Northern and Southern Dynasties, proficient in Buddhist principles) said: 'If you want to know where the Buddha goes.' The master said: 'It takes three lives and sixty kalpas (extremely long time).' The last sentence, no monks in the world can jump out of it. Even those whose mouths can support the wall, they must open another aperture to be able to pass the examination.' For example. Abbot Zihu erected a sign at the mountain gate. There were words on the sign saying: 'Zihu has a dog, biting people's heads above, biting people's waists in the middle, and biting people's feet below.' If you hesitate and think, you will lose your life. At that time, when he saw a new monk arriving, he scolded 'Look at the dog!' As soon as the monk turned his head, Abbot Zihu returned to his abbot's room. The master said: 'Everyone said that the monk was bitten. Bitten is bitten. But this monk is still alive. May I ask you all, if Zihu's dog bites someone, they will die, why is this monk still alive? If there is no one with discerning eyes to save this monk, even if Abbot Zihu is reborn, killing hundreds of thousands of people, what is the use? If I had seen it at that time, I would have chopped down the sign first, and then entered the monastery. When the old man scolds 'Look at the dog!', I would release a 'burnt-tail tiger' (metaphor for a formidable character). Do you all want to see it now? It's getting late, let's go back to the meditation hall.' In the Dharma talk, he said: 'Even if the country does not have a sword to quell the chaos, the four seas can be peaceful and tranquil.' This is not an extraordinary matter. Are there still people who want to come and pay tribute like in ancient times? Because the patron of Zhongshan made tea for the master. The master asked the monk: 'You drink tea as usual, what will you use to repay?' The monk said: 'Adding fire with the wind (metaphor for using external force).' The master did not approve. He answered for the monk himself: 'It's hard for the monk.' He also said: 'Do you understand?'

。僧云不會。師云。爾也須煎一會茶始得。

舉。長慶示眾云。撞著道伴交肩過。一生參學事畢。師云。是即是。針不劄風不入。有甚麼用處。

上堂云。摩竭掩室計校未成。毗耶杜辭伎倆俱盡。還有人檢點得者兩個老漢出頭不得處么。直饒覷透。更有個漢礙著。以拄杖擊繩床一下。便下座。

有時云。槌擊沙喜世界百雜碎底人。為甚麼處處解持缽。

又云。知時頻到香積國底人。為甚麼拄杖頭上失卻眼。

一日云。義出豐年。儉生不孝。于佛法中作么生辯損益。便下座。

上堂云。一塵一佛國。一葉一釋迦。德山何以卓牌于鬧市。又云。入林不動草。入水不動波。投子因甚麼腳下五色索透關底試辯看。

上堂云世。事悠悠不如山丘。臥藤蘿下塊石枕頭。者般底有甚用處喚起了打。

有時云。一切不是句。瞎卻時人眼。還有出得底么。

上堂云。一切法皆是佛法。瞞瞞頇頇非為正觀一切法即非一切法。莽莽鹵鹵還同天鼓。賞個名安個是立個非。向甚處見釋迦老子。還會么。以拄杖卓地一下云。各請歸堂。

示眾云。父子親其居。尊卑異其位。于衲僧分上。是放開是捏聚。或若辯得。分半院與爾。

一日云。寶山到也須開眼。勿使茫茫空手回。便

【現代漢語翻譯】現代漢語譯本：僧人說不明白。趙州禪師說：『你也得先煮一會茶才行。』趙州禪師舉例說，長慶禪師開示大眾說：『遇到志同道合的道友擦肩而過，一生的參學就結束了。』趙州禪師說：『說的是沒錯，針插不進，風也吹不進，有什麼用呢？』趙州禪師上堂說法時說：『摩竭（Makara，海獸名，這裡指深思熟慮）在房間里盤算還沒完成，毗耶（Vaisali，古印度城市名，這裡指善辯者）已經詞窮計盡。』還有人能指出這兩個老傢伙走投無路的地方嗎？即使你看透了，還有一個東西阻礙著你。』說完用拄杖敲了一下繩床，就下座了。趙州禪師有時說：『像用錘子擊碎沙喜世界（Sukhāvatī，極樂世界）的人，為什麼到處都要拿著缽？』趙州禪師又說：『知道時節經常去香積國（Gandhavyūha，華嚴經中的一個境界）的人，為什麼拄杖頭上卻失去了眼睛？』趙州禪師有一天說：『豐收之年講求道義，節儉反而顯得不孝。在佛法中如何分辨損益呢？』說完就下座了。趙州禪師上堂說法時說：『一粒塵土就是一個佛國，一片葉子就是一個釋迦（Śākyamuni，釋迦牟尼佛）。德山（Deshan，唐代禪師）為什麼要在鬧市豎立招牌？』又說：『進入樹林不驚動草，進入水中不擾動波。投子（Touzi，宋代禪師）為什麼腳下有五色繩索？』徹底看穿的人試著辨別看看。趙州禪師上堂說法時說：『世事悠悠，不如山丘。躺在藤蘿下，用石頭當枕頭。』這種人有什麼用處？叫醒了就打。趙州禪師有時說：『一切都不是真理，矇蔽了世人的眼睛。還有誰能超越這種境界嗎？』趙州禪師上堂說法時說：『一切法都是佛法，模模糊糊並非正確的觀察。一切法即非一切法，莽莽撞撞如同天鼓。』讚賞什麼，否定什麼，樹立什麼，反對什麼？從哪裡見到釋迦老子？』明白了嗎？』說完用拄杖敲了一下地面，說：『各位請回禪堂。』趙州禪師開示大眾說：『父子之間要親近，尊卑之間要有不同的位置。在出家僧人的立場上，是放開還是收攏？如果能辨別清楚，分一半院子給你。』趙州禪師有一天說：『到了寶山也要睜開眼睛，不要茫然地空手而回。』

【English Translation】 English version: The monk said he didn't understand. The Master (Zhaozhou) said, 'You also need to brew some tea first.' The Master Zhaozhou cited an example, saying that Changqing (Changqing, a Chan master) instructed the assembly, 'Meeting a like-minded companion and passing shoulder to shoulder, the matter of lifelong study is completed.' Master Zhaozhou said, 'That's right, but if a needle can't be inserted and the wind can't enter, what's the use?' When Master Zhaozhou ascended the hall to preach, he said, 'Makara (Makara, a sea creature, here referring to deep contemplation) is still calculating in the room, and Vaisali (Vaisali, an ancient Indian city, here referring to eloquent debaters) has exhausted his words and tricks.' Is there anyone who can point out where these two old fellows have no way out? Even if you see through it, there is still something hindering you.' After saying that, he tapped the rope bed with his staff and descended from the seat. Master Zhaozhou sometimes said, 'Like someone who uses a hammer to shatter the Sukhāvatī (Sukhāvatī, the Pure Land) world, why do they have to carry a bowl everywhere?' Master Zhaozhou also said, 'Someone who knows the time and frequently goes to the Gandhavhūya (Gandhavyūha, a realm in the Avatamsaka Sutra), why do they lose their eyes on the head of their staff?' One day, Master Zhaozhou said, 'In a year of abundance, righteousness is emphasized, and frugality seems unfilial. How do you distinguish between gain and loss in the Buddhadharma?' After saying that, he descended from the seat. When Master Zhaozhou ascended the hall to preach, he said, 'One dust mote is one Buddha land, one leaf is one Śākyamuni (Śākyamuni, the Buddha). Why did Deshan (Deshan, a Chan master of the Tang Dynasty) erect a sign in the bustling market?' He also said, 'Entering the forest without disturbing the grass, entering the water without disturbing the waves. Why does Touzi (Touzi, a Chan master of the Song Dynasty) have five-colored ropes under his feet?' Those who see through it completely, try to discern it. When Master Zhaozhou ascended the hall to preach, he said, 'Worldly affairs are fleeting, better than mountains and hills. Lying under the wisteria vines, using a stone as a pillow.' What's the use of such a person? Wake them up and beat them. Master Zhaozhou sometimes said, 'Everything is not the ultimate truth, blinding the eyes of the world. Is there anyone who can transcend this realm?' When Master Zhaozhou ascended the hall to preach, he said, 'All dharmas are Buddha-dharma, vaguely and carelessly is not correct observation. All dharmas are not all dharmas, recklessly and blindly like the heavenly drum.' What to praise, what to deny, what to establish, what to oppose? Where do you see the old man Śākyamuni?' Do you understand?' After saying that, he tapped the ground with his staff and said, 'Please return to the hall.' Master Zhaozhou instructed the assembly, 'Fathers and sons should be close, and superiors and inferiors should have different positions. From the standpoint of a monastic, is it to let go or to gather? If you can discern it clearly, I will give you half of the monastery.' One day, Master Zhaozhou said, 'When you arrive at the treasure mountain, you must open your eyes, don't return empty-handed in confusion.'

下座。

上堂云。機輪轉處作者猶迷。千眼頓開與君相見。

師問新到。阇梨甚處人。僧提起坐具。師云。蝦跳不出鬥。僧云。𨁝跳。師便打。僧云。更𨁝跳。師又打。僧便走。師喚回。僧便禮拜云。觸忤和尚。師云。我要者話行。爾又走作什麼。僧云。已遍天下了也。師復打五下。僧云。有諸方在。師云。爾只管吃棒。師喚第二人近前來。甚處人。云鼎州人。師云敗也。僧云。青天白日。師云。兩重公案。僧云。恰是。師以拄杖指云。爾擬𨁝跳。僧擬議。師亦打五下。參頭云。者僧吃棒。與某甲不同。師一時喚近前。其僧珍重便走。師隨後與一拄杖。

上堂云。孟嘗之門劍客何在。良久云。點即不到。便下座。

上堂云。泡幻同無礙。拈起拄杖云。泡幻何處得來。又擊一下云。西天四七聖。東土二三祖。鼻孔眼睛總穿在者里。瞌睡漢歸堂。

上堂云。目前無法。意在目前。不是目前法。非耳目之所到。師拈起拄杖云。夾山老子甚處去也。何不出來。百草頭與大眾相見。又卓地一下云。在者里。復云。咄者野狐精。縮頭去。便下座。

僧問。牛頭未見四祖時如何。師云。恰漝么。

僧云。見后如何。師云。三生六十劫僧禮拜。師長吁一聲。

上堂云。一舉不載說作

【現代漢語翻譯】現代漢語譯本

下座。

上堂說法時說：『機輪運轉之處，作者仍然迷惑。千眼頓開才能與你們相見。』

師父問新來的僧人：『你從哪裡來？』僧人提起坐具。師父說：『蝦跳不出鬥。』僧人說：『偏要跳。』師父就打他。僧人說：『更要跳。』師父又打他。僧人就跑了。師父叫他回來。僧人就禮拜說：『觸犯了和尚。』師父說：『我要這句話能行得通，你又跑什麼？』僧人說：『已經傳遍天下了。』師父又打了他五下。僧人說：『還有其他地方。』師父說：『你只管吃棒。』師父叫第二個人走近前來，問：『你是哪裡人？』回答說：『鼎州人。』師父說：『壞了。』僧人說：『****。』師父說：『兩重公案。』僧人說：『正是。』師父用拄杖指著他說：『你想要跳？』僧人猶豫。師父也打了他五下。參頭說：『這個僧人吃棒，和我不同。』師父一時叫他們走近前來，那個僧人作了個珍重的手勢就跑了。師父隨後給他一拄杖。

上堂說法時說：『孟嘗君的門下，劍客在哪裡？』良久說：『點也點不到。』就下座了。

上堂說法時說：『泡影幻化一樣沒有阻礙。』拿起拄杖說：『泡影幻化從哪裡來？』又敲了一下說：『西天四七聖（指印度禪宗的歷代祖師），東土二三祖（指中國禪宗的歷代祖師），鼻孔眼睛都穿在這裡。』瞌睡的人回禪堂去吧。

上堂說法時說：『目前沒有法，意念就在目前。不是目前的法，不是耳目所能達到的。』師父拿起拄杖說：『夾山老子（指夾山善會禪師）到哪裡去了？為什麼不出來，在百草頭上與大眾相見？』又用拄杖敲了一下地面說：『就在這裡。』又說：『咄，你這個野狐精，縮頭回去。』就下座了。

僧人問：『牛頭（指牛頭法融禪師）未見四祖（指四祖道信禪師）時如何？』師父說：『恰是這樣嗎？』

僧人說：『見后如何？』師父說：『三生六十劫。』僧人禮拜。師父長嘆一聲。

上堂說法時說：『一舉不載，說作』

【English Translation】 English version

Descend from the seat.

Ascending the hall, the master said: 'Where the wheel of the mechanism turns, the maker is still bewildered. Only when a thousand eyes are opened can I meet with you all.'

The master asked a newly arrived monk: 'Where are you from, Venerable?' The monk raised his sitting cloth. The master said: 'A shrimp cannot jump out of a bucket.' The monk said: 'I insist on jumping.' The master then struck him. The monk said: 'I insist on jumping even more.' The master struck him again. The monk then ran away. The master called him back. The monk then bowed and said: 'I have offended the Abbot.' The master said: 'I want these words to be effective, why are you running away?' The monk said: 'They have already spread throughout the world.' The master struck him five more times. The monk said: 'There are other places.' The master said: 'You just keep taking the blows.' The master called a second person to come forward and asked: 'Where are you from?' He replied: 'From Dingzhou.' The master said: 'Ruined.' The monk said: '****.' The master said: 'A double case.' The monk said: 'Exactly.' The master pointed at him with his staff and said: 'You intend to jump?' The monk hesitated. The master also struck him five times. A senior monk said: 'This monk's beating is different from mine.' The master called them all forward at once, and that monk made a gesture of respect and ran away. The master then gave him a blow with his staff.

Ascending the hall, the master said: 'Where are the swordsmen at the gate of Lord Mengchang?' After a long pause, he said: 'One cannot even point to them.' Then he descended from the seat.

Ascending the hall, the master said: 'Bubbles and illusions are equally unobstructed.' Picking up his staff, he said: 'Where do bubbles and illusions come from?' He struck it once and said: 'The forty-seven sages of the Western Heaven (referring to the Indian patriarchs of Chan Buddhism), the two or three patriarchs of the Eastern Land (referring to the Chinese patriarchs of Chan Buddhism), their nostrils and eyes are all pierced through here.' Those who are sleepy, return to the meditation hall.

Ascending the hall, the master said: 'There is no Dharma before the eyes, the intention is right before the eyes. It is not the Dharma before the eyes, it is not what the ears and eyes can reach.' The master picked up his staff and said: 'Where has old man Jiashan (referring to Chan Master Jiashan Shanhui) gone? Why doesn't he come out and meet the assembly on the tips of the hundred grasses?' He struck the ground once with his staff and said: 'He is right here.' Then he said: 'Hmph, you wild fox spirit, shrink your head and go back.' Then he descended from the seat.

A monk asked: 'What was it like when Niutou (referring to Chan Master Niutou Farong) had not yet seen the Fourth Patriarch (referring to the Fourth Patriarch Daoxin)?' The master said: 'Is it exactly like that?'

The monk said: 'What was it like after seeing him?' The master said: 'Three lives and sixty kalpas.' The monk bowed. The master sighed deeply.

Ascending the hall, the master said: 'A single act not recorded, spoken as'

么生。舉得作么生會。

上堂云。久雨不晴今日晴。衲僧曬了也未。良久自云。曬了也。師云收。復拈起拄杖。大眾定動。師云。無一個靈利。便下座打趁。

示眾云。譬若二龍爭珠。有爪牙者不得。或有衲僧問。既是有爪牙者。為什麼不得。請大眾為雪竇下一轉語。

上堂。僧問。承和尚有言。道士倒騎牛。意旨如何。師云。泥人眼赤。僧云不會。師云。有甚麼了期。便下座。

上堂云。天得一以清。地得一以寧。衲僧得一無風浪起。爾若辯得。禍不入慎家之門。

舉。僧問鏡清。學人啐請師啄。清云。還得活也無。學云。若不活遭人快笑。清云。也是草里漢。師云。衲僧有此奇特事。若一人半個互相平展。古聖也不虛出來一回。

問承和尚有言。金剛鑄鐵券。意旨如何。師云。三頭六臂。云學人不會。師云。抬上抬下。師拈起拄杖云。人天交接兩得相見。太茫茫何擾擾。穿來且放一邊。三十三二十八。敲落又在一處。復云。退後退後。便起去。

問。承古有言。九九八十一。意旨如何。師云。金剛合掌。進云。學人不會。師云。歸依佛法僧。

上堂云。應緣而化物。方便呼為智。拈起拄杖喚作什麼。爾若道不得。也許具一隻眼。

上堂舉。雪峰示眾云。

【現代漢語翻譯】現代漢語譯本『么生』（What is it?）。舉起來后要如何領會？

上堂說法時說：『久雨之後今日放晴，各位僧人曬了衣物了嗎？』停頓片刻后自言自語道：『曬過了。』師父說：『收起來。』又拿起拄杖，大眾或靜止或行動。師父說：『沒有一個是靈敏的。』隨即下座，用拄杖驅趕。

開示大眾說：『好比兩條龍爭奪寶珠，有爪牙的反而得不到。』如果有個僧人問：『既然是有爪牙的，為什麼反而得不到？』請各位為雪竇（Xuedou，人名）下一句轉語。

上堂說法。有僧人問：『聽聞和尚您說過，道士倒騎牛，意旨如何？』師父說：『泥人的眼睛是紅色的。』僧人說：『不明白。』師父說：『有什麼了結的時候？』隨即下座。

上堂說法時說：『天得到『一』而清明，地得到『一』而安寧，僧人得到『一』則不起風浪。』你們如果能辨別清楚，災禍就不會進入謹慎之家。

舉例說：有僧人問鏡清（Jingqing，人名）：『學人想啐請師父啄。』鏡清說：『還能活嗎？』學人說：『若不能活，會被人嘲笑。』鏡清說：『也是個草莽之輩。』師父說：『僧人有這種奇特的事情，如果一人一半互相平分，古聖也不算白出來一趟。』

問：『聽聞和尚您說過，金剛（Vajra，佛教護法神）鑄造鐵券，意旨如何？』師父說：『三頭六臂。』（指金剛的形象）僧人說：『學人不明白。』師父說：『抬上抬下。』師父拿起拄杖說：『人天交接，兩方得以相見。太茫茫，何必擾擾？穿過來且放到一邊。三十三，二十八，敲落後又在一處。』又說：『退後，退後。』便起身離去。

問：『聽聞古人說過，九九八十一，意旨如何？』師父說：『金剛合掌。』（指一種手印）僧人進問道：『學人不明白。』師父說：『歸依佛法僧。』

上堂說法時說：『應機緣而化導眾生，方便之法稱之為智慧。』拿起拄杖，稱它為什麼？你們如果說不出來，也許就具備了一隻眼（指有一定見地）。

上堂說法，舉例說：雪峰（Xuefeng，人名）開示大眾說：

【English Translation】 English version 『What is it?』 How do you comprehend it after raising it?

Ascending the hall, he said: 『After a long rain, it is sunny today. Have you monks aired your robes yet?』 After a long pause, he said to himself: 『Aired.』 The master said: 『Put them away.』 Then he picked up his staff. The assembly was either still or moving. The master said: 『Not one of you is quick-witted.』 Then he descended from the seat and drove them away with his staff.

Instructing the assembly, he said: 『It is like two dragons fighting for a pearl. Those with claws and teeth cannot obtain it.』 If a monk asks: 『Since they have claws and teeth, why can't they obtain it?』 Please provide a turning word for Xuedou (name of a person).

Ascending the hall. A monk asked: 『I heard the abbot say, 『A Taoist priest rides a cow backwards.』 What is the meaning?』 The master said: 『A clay man's eyes are red.』 The monk said: 『I don't understand.』 The master said: 『When will there be an end to it?』 Then he descended from the seat.

Ascending the hall, he said: 『Heaven obtains 『one』 and becomes clear, earth obtains 『one』 and becomes peaceful, monks obtain 『one』 and no storms arise.』 If you can discern this, misfortune will not enter the door of the cautious family.

To illustrate: A monk asked Jingqing (name of a person): 『I want to spit; please, Master, peck.』 Qing said: 『Can you still live?』 The monk said: 『If I cannot live, I will be laughed at.』 Qing said: 『Also a rough fellow.』 The master said: 『Monks have such peculiar matters. If one person and half a person share equally, the ancient sages would not have come out in vain.』

Asked: 『I heard the abbot say, 『Vajra (Buddhist protector deity) casts an iron certificate.』 What is the meaning?』 The master said: 『Three heads and six arms.』 (referring to the image of Vajra) The monk said: 『I don't understand.』 The master said: 『Lift up, lift down.』 The master picked up his staff and said: 『Humans and gods meet, both can see each other. So vast, why bother? Pass through and put it aside. Thirty-three, twenty-eight, knock them down and they are in one place again.』 Then he said: 『Step back, step back.』 Then he got up and left.

Asked: 『I heard the ancients say, 『Nine times nine is eighty-one.』 What is the meaning?』 The master said: 『Vajra joins palms.』 (referring to a mudra) The monk further asked: 『I don't understand.』 The master said: 『Take refuge in the Buddha, the Dharma, and the Sangha.』

Ascending the hall, he said: 『Responding to conditions to transform beings, expedient means are called wisdom.』 Picking up the staff, what do you call it? If you cannot say, perhaps you have one eye (referring to having a certain insight).』

Ascending the hall, to illustrate: Xuefeng (name of a person) instructed the assembly, saying:

盡乾坤是個解脫門。把手拽不肯入。一僧云。和尚怪某甲不得。一僧云。用入作什麼。師云。三個中有一人受救在。忽若總不辯明。平地上有甚數。便下座。

一日云。此大講堂洞開。東方日輪昇天。則有明曜。中夜黑月雲霧晦暝。則復昏暗。戶牖之隙則復見通。墻宇之間則復觀壅。分別之處則復見緣。頑虛之中遍是空性。郁㶿之象則紆昏塵。澄霽斂氛又觀清凈。慚愧釋迦老子。說甚還與不還。文殊堂里萬菩薩。到處覓不得。元來總在者里。靈利漢一見。便請拗折拄杖。

上堂舉。鏡清問僧。近離甚處。雲石橋。清云。本分事作么生。云某甲近離石橋。清云。我不管爾石橋。本分事作么生。雲和尚何不領話。清便打。僧云。某甲話在。清云。爾但吃棒。我要話行。師云。然則倚勢欺人。奈緣事不孤起。者僧若能慎初護末。棒則須是鏡清自吃。

舉。雲門大師示眾云。爾若不相當。且覓個入頭處。微塵諸佛在爾舌頭上。三藏聖教在爾腳跟底。不如誤去好。還有人誤得么。出來對眾道看。師拈云。然則養子之緣。爭奈壓良為賤。其間忽有不甘底。出掀倒繩床。豈不是大丈夫漢。然雖如此。且問據個甚麼。師驀拈起拄杖云。洎合停囚長智。擊繩床一下。便下座。

上堂云。窮諸玄辯。若一毫致於太

【現代漢語翻譯】現代漢語譯本：

『盡乾坤』（整個宇宙）就是一個解脫之門。有人把手伸過去拉你，你卻不肯進入。一個僧人說：『和尚您不能怪我。』另一個僧人說：『進入又能做什麼呢？』師父說：『這三個人中，有一個人能得到救助。』假如你們總是不辨明，那麼在這平地上，又有什麼數量可言呢？』說完便走下座位。

有一天，師父說：『這座大講堂完全敞開，東方太陽升起，就有了光明。半夜黑月，雲霧瀰漫，就又變得昏暗。從門窗的縫隙中，又能看到通透。在墻壁之間，又只能看到阻礙。在分別之處，又能看到因緣。在頑固空虛之中，到處都是空性。鬱結昏暗的景象，又會纏繞塵埃。澄澈放晴，收斂霧氣，又能看到清凈。』慚愧啊，釋迦老子（釋迦牟尼佛），說什麼『還』與『不還』。文殊堂（供奉文殊菩薩的殿堂）里的萬菩薩，到處尋找也找不到。原來他們總在這裡。靈敏的人一見到，就請（我）拗斷拄杖。

上堂時，師父舉例說：鏡清（禪師名號）問僧人：『最近從哪裡來？』僧人說：『石橋（地名）。』鏡清說：『你的本分事怎麼樣了？』僧人說：『我最近從石橋來。』鏡清說：『我不管你從石橋來，你的本分事怎麼樣了？』僧人說：『和尚您為什麼不領會我的話？』鏡清就打了他。僧人說：『我的話就在這裡。』鏡清說：『你只管吃棒，我要話語的實行。』師父說：『這樣就是倚仗權勢欺負人，但事情不會無緣無故發生。』這個僧人如果能謹慎開始，維護結尾，那麼這棒子就應該是鏡清自己吃。

舉例說：雲門大師（禪師名號）向大眾開示說：『你們如果不能相應，就先找個入門的地方。』微塵（極小的塵埃）一樣多的諸佛就在你們的舌頭上，三藏聖教（佛教經典）就在你們的腳跟下。不如糊里糊塗過去的好。有沒有人能糊塗過去呢？出來當著大家說一說。師父拈出（此事）說：『這樣就是養子的緣分，無奈卻壓迫良善，使之淪為低賤。』其中如果有人不甘心，出來掀翻繩床，豈不是大丈夫漢？即使這樣，且問他根據的是什麼？師父突然拿起拄杖說：『幾乎要停囚長智了。』在繩床上敲了一下，便走下座位。

上堂時，師父說：『窮盡各種玄妙的辯論，如果有一絲一毫的見解停留在太' English version:

『The entire universe』 is a gate of liberation. Someone reaches out to pull you in, but you refuse to enter. A monk said, 『Venerable, you can』t blame me.』 Another monk said, 『What』s the use of entering?』 The master said, 『Among these three, there is one who can be saved.』 If you don't discern clearly, then what quantity is there on this flat ground?』 Then he stepped down from the seat.

One day, the master said, 『This great lecture hall is wide open. When the eastern sun rises, there is brightness. In the middle of the night, with a dark moon and dense clouds, it becomes dark again. Through the cracks of doors and windows, one can see through. Between walls, one can only see obstruction. In places of distinction, one can see conditions. In stubborn emptiness, everywhere is emptiness. The image of stagnation and darkness entangles dust. When it clears up and the mist dissipates, one sees purity again.』 Ashamed, Shakya the Old Man (Shakyamuni Buddha), what is he talking about 『returning』 or 『not returning』? The ten thousand Bodhisattvas in the Manjusri Hall (hall dedicated to Manjusri Bodhisattva) cannot be found anywhere. It turns out they are all here. A clever person, upon seeing this, would ask (me) to break the staff.

During the Dharma talk, the master cited an example: Jingqing (Zen master's name) asked a monk, 『Where have you come from recently?』 The monk said, 『Stone Bridge (place name).』 Jingqing said, 『How is your fundamental matter?』 The monk said, 『I recently came from Stone Bridge.』 Jingqing said, 『I don』t care that you came from Stone Bridge, how is your fundamental matter?』 The monk said, 『Venerable, why don』t you understand my words?』 Jingqing then hit him. The monk said, 『My words are right here.』 Jingqing said, 『You just take the beating, I want the practice of the words.』 The master said, 『This is relying on power to bully people, but things don』t arise without a cause.』 If this monk could be careful at the beginning and protect the end, then Jingqing himself should take the beating.

He cited an example: Zen Master Yunmen (Zen master's name) instructed the assembly, 『If you don』t correspond, then first find a place to enter.』 Buddhas as numerous as dust particles are on your tongues, and the Tripitaka (Buddhist scriptures) is under your feet. It』s better to muddle through. Is there anyone who can muddle through? Come out and say it in front of everyone.』 The master picked up (this matter) and said, 『This is the fate of raising a child, but unfortunately, the good are oppressed and made lowly.』 If there is someone among them who is unwilling, and comes out to overturn the rope bed, wouldn』t that be a great hero? Even so, let me ask, what is he relying on? The master suddenly picked up the staff and said, 『It』s almost like keeping a prisoner to increase wisdom.』 He struck the rope bed once and stepped down from the seat.

During the Dharma talk, the master said, 『Exhausting all profound arguments, if even a hair's breadth of understanding remains in the Tai』

【English Translation】 English version:

『The entire universe』 is a gate of liberation. Someone reaches out to pull you in, but you refuse to enter. A monk said, 『Venerable, you can』t blame me.』 Another monk said, 『What』s the use of entering?』 The master said, 『Among these three, there is one who can be saved.』 If you don't discern clearly, then what quantity is there on this flat ground?』 Then he stepped down from the seat.

One day, the master said, 『This great lecture hall is wide open. When the eastern sun rises, there is brightness. In the middle of the night, with a dark moon and dense clouds, it becomes dark again. Through the cracks of doors and windows, one can see through. Between walls, one can only see obstruction. In places of distinction, one can see conditions. In stubborn emptiness, everywhere is emptiness. The image of stagnation and darkness entangles dust. When it clears up and the mist dissipates, one sees purity again.』 Ashamed, Shakya the Old Man (Shakyamuni Buddha), what is he talking about 『returning』 or 『not returning』? The ten thousand Bodhisattvas in the Manjusri Hall (hall dedicated to Manjusri Bodhisattva) cannot be found anywhere. It turns out they are all here. A clever person, upon seeing this, would ask (me) to break the staff.

During the Dharma talk, the master cited an example: Jingqing (Zen master's name) asked a monk, 『Where have you come from recently?』 The monk said, 『Stone Bridge (place name).』 Jingqing said, 『How is your fundamental matter?』 The monk said, 『I recently came from Stone Bridge.』 Jingqing said, 『I don』t care that you came from Stone Bridge, how is your fundamental matter?』 The monk said, 『Venerable, why don』t you understand my words?』 Jingqing then hit him. The monk said, 『My words are right here.』 Jingqing said, 『You just take the beating, I want the practice of the words.』 The master said, 『This is relying on power to bully people, but things don』t arise without a cause.』 If this monk could be careful at the beginning and protect the end, then Jingqing himself should take the beating.

He cited an example: Zen Master Yunmen (Zen master's name) instructed the assembly, 『If you don』t correspond, then first find a place to enter.』 Buddhas as numerous as dust particles are on your tongues, and the Tripitaka (Buddhist scriptures) is under your feet. It』s better to muddle through. Is there anyone who can muddle through? Come out and say it in front of everyone.』 The master picked up (this matter) and said, 『This is the fate of raising a child, but unfortunately, the good are oppressed and made lowly.』 If there is someone among them who is unwilling, and comes out to overturn the rope bed, wouldn』t that be a great hero? Even so, let me ask, what is he relying on? The master suddenly picked up the staff and said, 『It』s almost like keeping a prisoner to increase wisdom.』 He struck the rope bed once and stepped down from the seat.

During the Dharma talk, the master said, 『Exhausting all profound arguments, if even a hair's breadth of understanding remains in the Tai』

虛。竭世樞機。似一滴投于巨壑。不如歇去。好還會么。客亭不遠。

上堂云。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。師拈起拄杖云。國師眼睛在者里。瞌睡漢七穿八穴。甚處得來。

一日舉。乾峰示眾云。舉一不得舉二。放過一著落在第二。雲門大師出衆云。昨日有人從天臺來。卻往南嶽去。峰云。來日不要普請。師云。諸禪德。雲門老漢只解一手抬。不能一手搦。還有共相著力底么。試露爪牙看。

上堂云。不得春風華不開。華開又被風吹落。爾若明得褒貶句。未必善因而招惡果。歸堂。

一日云。古人道。其為也形。其寂也冥。轉變天地自在縱橫。河沙而用混沌而榮。誰聞不喜。誰聞不驚。如何以無價之寶。隱在陰入之坑。

師以拄杖擊一下云。打破了也。寶在甚處。

有時云。不犯之令。大眾必合依行。

上堂云。萬法本閑。而人自鬧。國師走入露柱里去也。見么見么。良久云。出頭便死。歸堂。

示眾云。回而更相涉。拈起拄杖云。頭上是天腳下是地。眼前綠水背靠青山。衲僧道我會也。忽若騎驢入爾鼻孔里。牽牛入爾眼睛中。又作么生商量。

上堂云。欲得現前莫存順逆。者里參見祖師了。更買草鞋行腳三千里外。也被雪竇穿卻

【現代漢語翻譯】現代漢語譯本：虛空啊，窮盡世間一切的樞要與玄機，也就像一滴水投入無底的深淵，毫無聲息。不如就此放下，好好地去領會那真如自性嗎？客亭離這裡不遠了。

上堂說法時說：青色的蘿藤攀緣而上，一直到達寒冷松樹的頂端；白色的雲彩淡淡地飄浮，時隱時現在廣闊的太空中。說完，禪師拿起拄杖說：國師（Guoshi，指古代受人尊敬的禪師）的眼睛就在這裡！那些昏昏欲睡的人，七竅八孔都堵塞了。從哪裡才能得到解脫呢？

有一天，禪師引用乾峰（Qianfeng，禪師名）的開示說：『舉出一個，就不能舉出第二個；放過一著，就落在了第二著。』雲門大師（Yunmen Dashi，禪師名）從人群中走出來說：『昨天有人從天臺山（Tiantai Mountain，佛教名山）來，卻往南嶽（Nanyue，佛教名山）去了。』乾峰說：『明天不要普請（puqing，指寺院裡的集體勞動）。』禪師說：各位禪德，雲門老漢只會一手抬起，不能一手按住。還有共同出力的人嗎？試著露出你們的爪牙來看看！』

上堂說法時說：沒有春風，花朵就不會開放；花朵開放了，又會被風吹落。你們如果明白這褒貶的含義，未必行善因就會招來惡果。』說完，回到禪房。

有一天，禪師說：古人說：『它活動的時候，就顯現出形體；它寂靜的時候，就隱藏在幽冥之中。』它轉變天地，自在縱橫，像恒河沙數一樣眾多，又像混沌一樣包容一切。誰聽了不會歡喜？誰聽了不會驚歎？為什麼要把這無價之寶，隱藏在陰暗污穢的坑裡呢？

禪師用拄杖敲擊了一下，說：『打破了！寶在哪裡？』

有時禪師說：『不違犯禁令，大眾就一定會遵守奉行。』

上堂說法時說：『萬法本來是清凈安閑的，而人自己卻在那裡擾亂。國師（Guoshi，指古代受人尊敬的禪師）走到露柱里去了！看見了嗎？看見了嗎？』良久，禪師說：『一出頭就死了。』說完，回到禪房。

開示大眾說：『迴轉過來，又互相牽涉。』禪師拿起拄杖說：『頭上是天，腳下是地，眼前是綠水，背後是青山。』衲僧（Naseng，指僧人）說：『我明白了！』忽然騎著驢進入你的鼻孔里，牽著牛進入你的眼睛中，又該怎麼商量呢？

上堂說法時說：『想要當下顯現，就不要執著于順境或逆境。』在這裡參拜祖師就足夠了，即使再買草鞋去三千里外行腳，也會被雪竇禪師（Xuedou Chanshi，禪師名）看穿。

【English Translation】 English version: Emptiness! Exhausting all the pivotal mechanisms of the world, it's like a drop cast into a vast chasm, without a sound. Wouldn't it be better to cease and properly realize the true nature? The guest pavilion is not far.

Ascending the hall, he said: 'Green vines climb, straight to the top of the cold pine. White clouds drift lightly, appearing and disappearing in the vast emptiness.' The master picked up his staff and said: 'The eyes of Guoshi (National Teacher, a respected title for a Zen master) are right here! Those who are drowsy have their seven orifices and eight holes blocked. Where can they find liberation?'

One day, he quoted Qianfeng (a Zen master): 'To raise one, you must not raise two; to let one go, you fall into the second.' Zen Master Yunmen (a Zen master) came forward from the assembly and said: 'Yesterday, someone came from Tiantai Mountain (a famous Buddhist mountain), but went to Nanyue (a famous Buddhist mountain).' Qianfeng said: 'Tomorrow, there will be no puqing (collective labor in the monastery).' The master said: 'Fellow Zen practitioners, old Yunmen only knows how to lift one hand, not how to press down with one hand. Is there anyone who will join forces? Try showing your claws and teeth!'

Ascending the hall, he said: 'Without the spring breeze, flowers will not bloom; when flowers bloom, they are blown away by the wind. If you understand the meaning of praise and blame, it's not certain that good causes will bring about bad results.' He then returned to his room.

One day, the master said: 'The ancients said: 'When it acts, it manifests form; when it is still, it hides in the darkness.' It transforms heaven and earth, freely and horizontally, like the sands of the Ganges, and flourishes like chaos. Who would not rejoice upon hearing this? Who would not be amazed? Why hide this priceless treasure in a dark and filthy pit?'

The master struck the staff once and said: 'It's broken! Where is the treasure?'

Sometimes the master said: 'If the precepts are not violated, the assembly will surely follow and practice them.'

Ascending the hall, he said: 'The myriad dharmas are originally idle, but people themselves create the disturbance. Guoshi (National Teacher, a respected title for a Zen master) has walked into the pillar! Do you see it? Do you see it?' After a long pause, the master said: 'To stick your head out is to die.' He then returned to his room.

Instructing the assembly, he said: 'Turning back, they involve each other.' The master picked up his staff and said: 'Above is heaven, below is earth, before your eyes is green water, behind you leans the green mountain.' The Naseng (monk) says: 'I understand!' Suddenly riding a donkey into your nostrils, leading an ox into your eyes, how would you discuss this?'

Ascending the hall, he said: 'If you want to manifest the present moment, do not cling to favorable or unfavorable conditions.' To pay respects to the patriarch here is enough; even if you buy straw sandals and travel three thousand miles, you will be seen through by Zen Master Xuedou (a Zen master).

鼻孔。

一日舉。馬祖上堂。眾方集。百丈出卷席。祖便下座。諸方皆謂奇特漝么舉。還當么。若當。譬若水母以蝦為目。若不當。又空讚歎圖個什麼。眾中一般漢。亂踏向前問古人意旨如何。更有老底不識好惡。對云。將謂仙陀客。又云。來日更到座前。苦哉苦哉。如此自稱宗匠。欲開人天眼目。驢年去。諸上堂。雪竇當時若見伊出來卷席。劈胸與一踏。令坐者倒者俱起不得。且要後人別有生涯去。免見互相鈍置。豈不個個英靈底漢。還會也無。歸堂。

上堂云。虛空為鼓須彌為槌。打者甚多聽者極少。且問誰是解打者。莫謗鹽官好。只如南泉道王老師不打者破鼓。法眼去王老師不打兩個。既不奈何一個。更是懡㦬。

上堂云。還有鬧市裡出頭底么。良久云。不如策杖歸山去。長嘯一聲煙霧深。便下座。

舉。僧問趙州。學人乍入叢林。乞師指示。州云。吃粥了也未。云吃粥了也。州云。洗缽盂去。雲門大師云。且道有指示無指示。若云有。向他道什麼。若道無。何得悟去。師拈云。我不似雲門為蛇畫足。直言向爾道。問者如蟲蝕木。答者偶爾成文。然雖恁么瞎卻衲僧眼。作么生免得此過。諸仁者要會么。還爾趙州吃粥。未拈卻者僧吃粥了。雪竇與爾拄杖子。歸堂。

舉。雲門大師

【現代漢語翻譯】鼻孔。

一日，有僧人提起這件事。馬祖（Mazu，禪宗大師）上堂說法，眾人聚集。百丈（Baizhang，馬祖弟子）出來捲起坐席。馬祖便下座。各方都覺得這件事很奇特，不知道他想表達什麼。如果理解了，就像水母用蝦作為眼睛一樣荒謬；如果不理解，那麼讚歎又有什麼意義呢？人群中一些人，急忙上前詢問古人的意旨是什麼。更有些老朽之人，不識好壞，說：『還以為是仙陀客（Xianduo Ke，指不尋常的人）。』又說：『明天再到座前。』真是可悲啊！如此自稱宗匠，想要開啟人天眼目，真是遙遙無期。各位上堂的禪師，雪竇（Xuedou，禪宗大師）當時如果見到他出來卷席，就應該劈胸一腳踢過去，讓坐著的和倒下的都起不來。而且要後人另有出路，免得互相耽誤。難道個個都是英靈之人，就不能領會嗎？』說完，便回方丈。

上堂說法：『虛空為鼓，須彌山（Mount Sumeru，佛教宇宙觀中的聖山）為槌，打鼓的人很多，聽的人卻極少。』請問誰是懂得打鼓的人？不要誹謗鹽官（Yanguan，人名，禪宗人物）就好。就像南泉（Nanquan，禪宗大師）說王老師（Wang Laoshi，人名，禪宗人物）不打那破鼓。法眼（Fayan，禪宗大師）說王老師不打兩個。既然對付不了一個，更是尷尬。

上堂說法：『還有在鬧市裡出人頭地的嗎？』良久，說：『不如拄著枴杖回山去，長嘯一聲，煙霧深沉。』說完，便下座。

舉例。有僧人問趙州（Zhaozhou，禪宗大師）：『學人剛入叢林，請老師指示。』趙州說：『吃粥了嗎？』僧人說：『吃粥了。』趙州說：『洗缽盂去。』雲門大師（Yunmen，禪宗大師）說：『且說有指示還是沒有指示？如果說有，向他說了什麼？如果說沒有，又怎麼能悟道？』我拈出這件事說，我不像雲門那樣為蛇畫足，直接告訴你們，提問的人就像蟲子蛀木頭，回答的人只是偶爾成文。雖然這樣會矇蔽禪僧的眼睛，但怎麼才能避免這個過失呢？各位仁者想知道嗎？還給你們趙州吃粥，沒拈出這件事的僧人也吃粥了。雪竇給你們拄杖子，回方丈去吧。

舉例。雲門大師（Yunmen，禪宗大師）

【English Translation】 Nostrils.

One day, it was brought up. Mazu (Mazu, a Zen master) ascended the hall. The assembly gathered. Baizhang (Baizhang, Mazu's disciple) came out and rolled up the mat. Mazu then descended from the seat. All quarters considered it peculiar, wondering what he meant. If you understand, it's like a jellyfish using shrimp as eyes. If you don't understand, what's the point of praising it? Some among the crowd rushed forward to ask about the ancient's intention. Even more, some old fools didn't know good from bad, saying, 'I thought it was a Xianduo Ke (Xianduo Ke, referring to an unusual person).' And said, 'I'll come to the seat again tomorrow.' How sad! Claiming to be a master, wanting to open the eyes of humans and gods, it's like waiting for a donkey to give birth. All you who ascend the hall, if Xuedou (Xuedou, a Zen master) had seen him rolling up the mat at that time, he should have kicked him in the chest, making those sitting and those falling unable to get up. Moreover, later generations should have their own way out, avoiding mutual delay. Wouldn't everyone be a heroic and intelligent person? Do you understand or not?' Having said that, he returned to his room.

Ascending the hall, he said, 'The void is the drum, Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) is the mallet. There are many who beat the drum, but few who listen.' I ask, who is the one who understands how to beat the drum? Don't slander Yanguan (Yanguan, a person's name, a Zen figure). Just like Nanquan (Nanquan, a Zen master) said that Teacher Wang (Wang Laoshi, a person's name, a Zen figure) doesn't beat the broken drum. Fayan (Fayan, a Zen master) said that Teacher Wang doesn't beat two. Since he can't deal with one, it's even more embarrassing.

Ascending the hall, he said, 'Is there anyone who stands out in the bustling city?' After a long silence, he said, 'It's better to return to the mountains with a staff, letting out a long whistle in the deep mist.' Having said that, he descended from the seat.

An example. A monk asked Zhaozhou (Zhaozhou, a Zen master), 'I have just entered the monastery, please instruct me.' Zhaozhou said, 'Have you eaten porridge?' The monk said, 'I have eaten porridge.' Zhaozhou said, 'Go wash your bowl.' Master Yunmen (Yunmen, a Zen master) said, 'Let's say, is there instruction or no instruction? If you say there is, what did he say to him? If you say there isn't, how can one attain enlightenment?' I pick up this matter and say, I am not like Yunmen, drawing feet on a snake. I tell you directly, the questioner is like a worm eating wood, the answerer is just occasionally forming a sentence. Although this will blind the eyes of Zen monks, how can one avoid this fault? Do you all want to know? I return to you Zhaozhou eating porridge, and the monk who didn't pick up this matter also ate porridge. Xuedou gives you a staff, go back to your room.

An example. Master Yunmen (Yunmen, a Zen master)

云。盡十方世界乾坤大地。天下老和尚。以拄杖一畫云。百雜碎。師云。者老漢。是即是。要且未有出身之路。如今拄杖在雪竇手裡復橫按云。東西南北甚處得來。

舉。僧問投子。如何是十身調御。投子下繩床立。又問。凡聖相去多少。投子下繩床立。師云。此公案。諸人無不委知。若漝么舉。天下衲僧盡爲念話社家。雪竇莫有長處也無。試為大眾舉看。凡聖相去多少。投子下繩床立。如何是十身調御。投子下繩床立。且道與前來舉底同別。若道一般。許上座具一隻眼。若云別有奇特。也許上座具一隻眼。復更開一線道。凡聖相去多少。請上座下一轉語。如何是十身調御。答一轉話。非但參見投子。亦乃知雪竇長處。或若總道下繩床立。惜取眉毛。便下座。

舉。洞山聰和尚。每見新到便問。溈山水牯牛。上堂作么生會。前後皆不相契。師到。亦乃垂問。師云。後人標榜。洞山擬道。師以坐具拂一下便行。洞山云。且來上座。師云。未參堂。

舉。雲門大師云。三乘十二分教。達磨西來。放過即不可。若不放過不消一喝。師隨舉了便喝。復云。大眾。好喝落在甚處。若要鼻孔遼天。辯取者一喝。便下座。

師因事示眾云。杜耳目于胎殼。掩玄象于霄外。而責宮商之異。辯玄素之殊底。是甚

【現代漢語翻譯】現代漢語譯本云。盡十方世界乾坤大地，天下老和尚，用拄杖一畫說：『百雜碎』。雪竇禪師說：『這個老漢，說的是對，但是還沒有找到真正的解脫之路。現在拄杖在我雪竇手裡，我把它橫著放，你們說，這東西是從哪裡來的？』

舉例。有僧人問投子禪師：『什麼是十身調御？』（十身調御指佛的十種化身，調御指佛能調伏眾生。）投子禪師從繩床上下來站立。又問：『凡人與聖人相差多少？』投子禪師從繩床上下來站立。雪竇禪師說：『這個公案，大家都知道。如果像這樣舉例，天下的僧人都成了只會念話本的人了。雪竇我有沒有什麼長處呢？我來給大家舉個例子。凡人與聖人相差多少？投子禪師從繩床上下來站立。什麼是十身調御？投子禪師從繩床上下來站立。你們說，這和前面舉的例子一樣不一樣？如果說一樣，我允許這位上座具有一隻慧眼。如果說不一樣，也許這位上座也具有一隻慧眼。我再開一條路。凡人與聖人相差多少？請上座用一句轉語來回答。什麼是十身調御？用一句轉語來回答。這樣不僅能參透投子禪師的禪機，也能知道我雪竇的長處。或者你們都說下繩床站立，那就太可惜你們的眉毛了。』說完便下座。

舉例。洞山聰和尚，每次見到新來的僧人就問：『溈山的水牯牛，上堂時是怎麼說的？』（溈山指溈山靈佑禪師，水牯牛比喻人的本性。）前後說法都不一致。雪竇禪師到了，洞山聰和尚也這樣問。雪竇禪師說：『這是後人標榜的。洞山禪師想說什麼呢？』雪竇禪師用坐具拂了一下就走了。洞山聰和尚說：『請上座留步。』雪竇禪師說：『我還沒參堂呢。』

舉例。雲門大師說：『三乘十二分教，達磨西來，放過就不可挽回了。如果不放過，一聲喝就足夠了。』（三乘指聲聞乘、緣覺乘、菩薩乘，十二分教是佛經的十二種分類。）雪竇禪師隨即便喝了一聲，又說：『各位，這一喝落在哪裡了？如果想要鼻孔朝天，就辯論出這一喝的真意。』說完便下座。

雪竇禪師因為某事向大眾開示說：『在胎中就堵塞耳目，在霄外掩蓋玄象，卻要責備宮商的差異，辯論玄素的不同，這算是什麼呢？』

【English Translation】 English version He said, 'Imagine all the lands and universes in the ten directions. An old monk under heaven uses his staff to draw a line and says, 'A hundred pieces!' The master [Xuedou] said, 'This old man is right, but he hasn't found the path to liberation. Now the staff is in my [Xuedou's] hand, and I lay it horizontally. Tell me, where does it come from?'

Example: A monk asked Touzi, 'What is the Tushita Body of Transformation?' (Tushita Body of Transformation refers to the ten forms of Buddha, and Transformation refers to Buddha's ability to subdue all beings.) Touzi stepped down from his rope bed and stood. He then asked, 'How far apart are ordinary beings and sages?' Touzi stepped down from his rope bed and stood. Xuedou said, 'Everyone knows this case. If you cite it like this, all the monks in the world will become storytellers. Does Xuedou have any strengths? Let me give you an example. How far apart are ordinary beings and sages? Touzi stepped down from his rope bed and stood. What is the Tushita Body of Transformation? Touzi stepped down from his rope bed and stood. Tell me, is this the same as the previous example or different? If you say it's the same, I'll allow this senior monk to have one eye of wisdom. If you say it's different and unique, I'll also allow this senior monk to have one eye of wisdom. I'll open another path. How far apart are ordinary beings and sages? Please, senior monk, answer with a turning phrase. What is the Tushita Body of Transformation? Answer with a turning phrase. This way, you can not only understand Touzi's Zen, but also know Xuedou's strengths. Or if you all say 'step down from the rope bed and stand,' then it's a pity for your eyebrows.' Then he stepped down from his seat.

Example: Whenever the Venerable Cong of Dongshan saw a new arrival, he would ask, 'How does the water buffalo of Weishan preach when ascending the hall?' (Weishan refers to Zen Master Lingyou of Weishan, and the water buffalo is a metaphor for one's inherent nature.) The answers were always inconsistent. When Xuedou arrived, the Venerable Cong of Dongshan asked the same question. Xuedou said, 'This is what later generations boast about. What does Dongshan want to say?' Xuedou flicked his sitting cloth and left. The Venerable Cong of Dongshan said, 'Please, senior monk, stay.' Xuedou said, 'I haven't attended the hall yet.'

Example: Great Master Yunmen said, 'The Three Vehicles and Twelve Divisions of Teachings, when Bodhidharma came from the West, once let go, it is impossible to recover. If you don't let go, one shout is enough.' (The Three Vehicles refer to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, and the Twelve Divisions of Teachings are the twelve categories of Buddhist scriptures.) Xuedou then shouted and said, 'Everyone, where does this shout land? If you want your nostrils to point to the sky, then debate the true meaning of this shout.' Then he stepped down from his seat.

Xuedou gave a teaching to the assembly, saying, 'To block the ears and eyes in the womb, to cover up the mysterious phenomena beyond the clouds, and then to criticize the differences in musical notes and debate the distinctions between black and white, what is this?'

么人。還知落處么。那一個者一個。兼本三人。放過一著。便下座。

上堂云。三十年來尋劍客。有么有么。幾回葉落又抽枝。衲僧眼光失卻了也。自從一見桃花后填溝塞壑。直至如今更不疑敗軍之將。以拄杖卓地一下云看。便下座。

舉。歸宗問僧。甚處去。云諸方學五味禪去。宗云。我者里有一味禪。為甚不學。僧云。如何是一味禪。宗便打。僧云。莫打。某甲會也。宗云。爾作么生會。僧擬開口。宗又打。黃檗聞舉云。馬大師出八十四員善知識。問著個個屙轆轆地。只有歸宗老較些子。師云。以強欺弱有甚麼難。我者里有一味禪。為甚麼不學。但向道。收待伊拈起。有般無眼漢。只管吃吽吽。雪竇門下誰敢。便下座。

上堂云。胡蜂不戀舊時窠。猛將不在家中死。若是個漢。聊聞舉著。剔起眉毛便行。

一日六人新到。師問云。還有作家禪客么。參頭云。和尚道什麼。師云。點即不到。僧擬議。師便喝。僧無語。師云。龍頭蛇尾。復問第二個僧。指參頭云。和尚問。何不祇對。師與一掌。僧無語。師復指云。第三。其僧茫然。師云。一狀領過。

上堂。僧問。如何是時節因緣。師云。瞌睡漢。僧便喝。師云。詐惺惺。復云。譬若世界壞時大水競作。其間無量眾生。或沒未沒。互

【現代漢語翻譯】現代漢語譯本：

什麼人？還知道落腳之處嗎？哪一個是真正的自己？兼具根本的三人。放過一招。便下座。

上堂說法：『三十年來尋找劍客。有沒有這樣的人？幾回葉落又抽枝。衲僧的眼光也失去了。自從一見桃花后，填滿溝壑。直至如今更不懷疑敗軍之將。』用拄杖敲地一下說『看』。便下座。

舉例。歸宗問僧人：『什麼地方去？』僧人說：『到各處去學五味禪。』歸宗說：『我這裡有一味禪，為什麼不學？』僧人說：『如何是一味禪？』歸宗便打。僧人說：『不要打，我明白了。』歸宗說：『你怎麼明白的？』僧人剛要開口，歸宗又打。黃檗聽了這件事說：『馬大師門下出了八十四位善知識，問他們，個個都拉稀。只有歸宗老和尚稍微好一點。』師父說：『以強欺弱有什麼難的？我這裡有一味禪，為什麼不學？』只要說：『等著他拈起。』有些沒眼力的人，只管吃吽吽。雪竇門下誰敢這樣？便下座。

上堂說法：『胡蜂不留戀舊時的蜂巢，猛將不在家中死去。』如果是個人物，稍微聽到一點，提起眉毛就走。

一天來了六個新到的僧人。師父問：『有沒有真正的禪客？』參頭說：『和尚說什麼？』師父說：『點即不到。』僧人猶豫。師父便喝斥。僧人無語。師父說：『龍頭蛇尾。』又問第二個僧人，指著參頭說：『和尚問，為什麼不回答？』師父打了他一掌。僧人無語。師父又指著說：『第三個。』那個僧人茫然。師父說：『一狀領過。』

上堂說法。僧人問：『如何是時節因緣？』師父說：『瞌睡漢。』僧人便喝斥。師父說：『詐惺惺。』又說：『譬如世界壞滅時，大水競相涌起。其中無量眾生，有的淹沒，有的未淹沒，互相…』

【English Translation】 English version:

Who is it? Do you still know where to settle down? Which one is the true self? Combining the fundamental three. Let go of one move. Then descend from the seat.

Ascending the hall, he said: 'For thirty years, I have been searching for a swordsman. Is there such a person? How many times have the leaves fallen and new branches sprouted? The eye of the mendicant has also been lost. Since seeing the peach blossoms, the ditches have been filled. Until now, there is no doubt about the defeated general.' He struck the ground with his staff and said, 'Look.' Then descend from the seat.

An example. Guizong asked a monk: 'Where are you going?' The monk said: 'Going to various places to learn the five flavors of Chan.' Guizong said: 'I have one flavor of Chan here, why don't you learn it?' The monk said: 'What is the one flavor of Chan?' Guizong then hit him. The monk said: 'Don't hit me, I understand.' Guizong said: 'How do you understand?' The monk was about to open his mouth, and Guizong hit him again. Huangbo heard about this and said: 'Master Ma had eighty-four good advisors, and when asked, each one had diarrhea. Only old monk Guizong is slightly better.' The master said: 'What is so difficult about bullying the weak? I have one flavor of Chan here, why don't you learn it?' Just say: 'Wait for him to pick it up.' Some blind people just keep eating hum hum. Who dares to do this under the Xuefeng gate? Then descend from the seat.

Ascending the hall, he said: 'The wasp does not linger in the old nest, and the brave general does not die at home.' If he is a person, he will raise his eyebrows and leave as soon as he hears a little.

One day, six new monks arrived. The master asked: 'Are there any true Chan practitioners?' The head monk said: 'What is the abbot saying?' The master said: 'Not even close.' The monk hesitated. The master then shouted. The monk was speechless. The master said: 'Dragon head and snake tail.' He then asked the second monk, pointing to the head monk, 'The abbot asked, why don't you answer?' The master slapped him. The monk was speechless. The master pointed again and said: 'The third one.' That monk was at a loss. The master said: 'Take the blame for everything.'

Ascending the hall to preach. A monk asked: 'What is the seasonal cause and condition?' The master said: 'Sleepyhead.' The monk then shouted. The master said: 'Pretending to be awake.' He also said: 'For example, when the world is destroyed, great floods rise up. Among them, countless sentient beings, some are submerged, some are not, mutually...'

相悲號。仰望蒼蒼。皆云相救。當爾之時。四禪天人一見高聲便喝。咄哉眾生。我預曾報汝。令頻頻上來。汝都不聽。如今有甚麼救。處乃拍手一下。云歸堂。

上堂云。乾坤之內宇宙之間。中有一寶掛在壁上。達磨九年不敢正眼覷著。如今衲僧要見。劈脊打。

上堂。僧問。如何是佛。師云。頭鬅鬙耳卓朔。學云不會。師云。堪笑堪悲。復云。不著便也不奈何。爾從江南江北來。笠子下為什麼拶破洛浦遍參底。

上堂云。乾坤把定即不無爾。作么生是手擎日月底句。又云。周遊四天下道。我知有須彌頂上著得幾人。復云。舉步已經諸佛剎。是爾草鞋踏破多少。

上堂云。長觜鳥芳樹不棲。喃喃獨語摩斯吒滄溟不入戰戰。卻回三十年後悟去。提起手云。吽吽。便下座。

上堂舉。在眾日。僧問如何是佛。師云。四眾圍繞。如何是涅槃。師云。雙林樹下。復云。便是釘觜鐵石漢也。卒話會不及歸堂。

有時豎起拄杖云。洪機在掌。排巨靈擘太華之峰。復橫按云。明鏡當臺。絕演若逐東西之徑。又以拄杖一劃云。比擬張麟兔亦不遇。便下座。

上堂云。不與一法作對。便是無諍三昧。或是個漢聞我舉著。悉能坐斷。有甚麼近處。雖然如此。向後莫辜負人好。便下座。

【現代漢語翻譯】現代漢語譯本：互相悲傷哭號，仰頭望著天空，都說要互相救助。當這個時候，四禪天（Caturyana-deva，色界第四禪天的天人）的人一看見，就高聲呵斥：『咄，你們這些眾生！我之前就告訴過你們，讓你們常常上來，你們都不聽。現在有什麼可救的？』說完就拍了一下手，說：『回禪堂去！』

上堂說法時說：『乾坤之內，宇宙之間，中間有一件寶貝掛在墻上，達摩（Bodhidharma，印度禪宗始祖）九年都不敢正眼看它。現在老衲要見它，就劈頭蓋臉地打。』

上堂說法。有僧人問：『什麼是佛？』師父說：『頭髮蓬亂，耳朵下垂。』學僧說：『不明白。』師父說：『真是可笑又可悲。』又說：『不著邊際，也無可奈何。你從江南江北來，斗笠下為什麼要擠破洛浦，到處參學呢？』

上堂說法時說：『乾坤掌握在手中，這並非沒有你們。』怎麼樣才是『手擎日月』的最後一句呢？又說：『周遊四天下，說道：我知道有須彌山（Sumeru，佛教宇宙觀中的聖山）頂上能站幾個人。』又說：『舉步已經到了諸佛剎（Buddha-kshetra，佛所居住的國土），是你們的草鞋踏破了多少？』

上堂說法時說：『長嘴鳥不在芳香的樹上棲息，喃喃自語。摩斯吒（Moshta，不清楚具體含義）不敢進入滄溟大海，戰戰兢兢。』卻要回到三十年後才領悟。提起手說：『吽吽。』便下座。

上堂說法，舉例說：在眾人之中時，有僧人問：『什麼是佛？』師父說：『四眾圍繞。』『什麼是涅槃（Nirvana，佛教術語，指解脫）？』師父說：『雙林樹下。』又說：『就是釘嘴鐵石漢啊！』突然說話，領會不及，就回禪堂去了。

有時豎起拄杖說：『洪大的機用掌握在手中，推開巨靈（巨靈神，神話人物）劈開太華山的山峰。』又橫著拄杖說：『明鏡當臺，斷絕演若（Yavana，古印度地名）追逐東西的路徑。』又用拄杖一劃說：『比擬張麟（Zhang Lin，人名）追逐兔子也遇不到。』便下座。

上堂說法時說：『不與任何一法作對，便是無諍三昧（Arana-samadhi，無諍定）。』或許有人聽到我提起，完全能夠坐斷。有什麼近處？雖然如此，以後不要辜負人啊！』便下座。

【English Translation】 English version: They grieved and wailed, looking up to the vast sky, all saying they would help each other. At that time, the people of the Fourth Dhyana Heaven (Caturyana-deva, the people of the fourth Dhyana heaven in the Realm of Form), upon seeing this, loudly scolded: 'Bah! You sentient beings! I told you before to come up here often, but you wouldn't listen. What help is there now?' Then they clapped their hands once and said, 'Return to the hall!'

Ascending the hall, he said: 'Within the universe, between heaven and earth, there is a treasure hanging on the wall. Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism in India) dared not look at it directly for nine years. Now that this monk wants to see it, he will strike it head-on.'

Ascending the hall. A monk asked: 'What is Buddha?' The master said: 'Hair disheveled, ears drooping.' The student said: 'I don't understand.' The master said: 'How laughable and sad.' He also said: 'It's neither here nor there, and there's nothing to be done. You come from Jiangnan and Jiangbei, why did you break through Luopu under your bamboo hat, seeking instruction everywhere?'

Ascending the hall, he said: 'Grasping the universe is not without you.' What is the final phrase of 'holding the sun and moon in hand?' He also said: 'Traveling the four continents, saying: I know how many people can stand on the summit of Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology).' He also said: 'Taking a step has already reached the Buddha-kshetra (Buddha-kshetra, the land where the Buddha resides), how many pairs of straw sandals have you worn out?'

Ascending the hall, he said: 'The long-beaked bird does not perch on fragrant trees, muttering to itself. Moshta (Moshta, specific meaning unclear) dares not enter the vast ocean, trembling.' But he will return to enlightenment thirty years later. Raising his hand, he said: 'Hum Hum.' Then he descended from the seat.

Ascending the hall, he cited an example: When among the assembly, a monk asked: 'What is Buddha?' The master said: 'Surrounded by the four assemblies.' 'What is Nirvana (Nirvana, a Buddhist term referring to liberation)?' The master said: 'Under the twin Sala trees.' He also said: 'It is a nail-mouthed iron-stone man!' Suddenly speaking, failing to comprehend, he returned to the hall.

Sometimes he raised his staff and said: 'The vast mechanism is in the palm of my hand, pushing aside the giant spirit (Giant Spirit God, a mythical figure) to split the peak of Mount Taihua.' Then, holding the staff horizontally, he said: 'A clear mirror is on the platform, cutting off Yavana's (Yavana, an ancient Indian place name) pursuit of the path of east and west.' Then, with a stroke of the staff, he said: 'Comparing Zhang Lin (Zhang Lin, a person's name) chasing a rabbit, he will not encounter it either.' Then he descended from the seat.

Ascending the hall, he said: 'Not opposing any dharma is the Arana-samadhi (Arana-samadhi, non-contention samadhi).' Perhaps someone hearing me mention it can completely cut it off. What is near? Although this is so, do not disappoint people in the future!' Then he descended from the seat.

上堂舉。古人道。明眼漢沒窠臼。我且問爾。各從德山臨濟下來。棒喝向爾不能施。語言向爾使不著。我既如此。汝合必然。又作么生露得個訊息。令雪竇知爾是個風不入底漢去。便下座。

一日三僧辭。師把住云。天無門地無戶。亂走衲僧擬往何處。僧皆無對。師劈面唾云。枉吃我多少粥飯。便推出。

示眾云。摩竭正令。譬若披沙揀金。毗耶杜辭。頗類守株待兔。設使頓開千眼未辯機關。點著不來白雲萬里。

舉。永嘉云。六般神用空不空。一顆圓光色非色。雲門大師拈起拄杖云。是色非色。師云。雪竇即不然。圓光一顆儱伺真如。神用六般和泥合水。猷窯人設齊且致。水中拈月致將一問來。

有時云。袖頭打領腋下剜襟。諸方一任剪裁。南山起云北山下雨。衲子作么話會。

一日上堂。大眾才集。師云。一任諸方貶剝。便下座。

舉。僧問乾峰。十方薄伽梵。一路涅槃門。路頭在什麼處。乾峰云。在者里。師代僧便喝。復有僧問長慶。長慶雲。問取堂中第二座。師代僧云錯。復有僧問師。師云。墮坑落塹。自代云。作賊人心虛。

上堂云。糞掃堆上現丈六金身。遇賤則貴。赤肉團上壁立千仞。遇明則暗。鼻孔遼天底衲僧。試辯雪竇為人眼。

示眾云。一法不

【現代漢語翻譯】現代漢語譯本：上堂說法時，雪竇禪師舉例說：『古人說，明眼人沒有固定的模式。』我且問你們，各位從德山（Deshan，唐代禪師）和臨濟（Linji，唐代禪師）而來，棒喝對你們不起作用，言語對你們也無濟於事。我既然如此，你們理應也是如此。那麼，又該如何顯露出你的訊息，讓雪竇（Xuedou，即雪竇禪師本人）知道你是個滴水不進的人呢？』說完便走下座位。

有一天，三個僧人前來告辭。雪竇禪師抓住他們說：『天沒有門，地沒有戶，你們這些亂跑的僧人打算去哪裡？』僧人們都無言以對。雪竇禪師朝他們臉上吐唾沫說：『白白吃了我這麼多粥飯！』便把他們推了出去。

開示大眾說：『摩竭（Mākara，印度神話中的海怪）的正令，好比披沙揀金；毗耶（Vaisali，古印度城市）的杜撰之辭，頗似守株待兔。』即使頓開千眼，也難以辨別其中的機關。點著不來，白雲萬里。

舉例說，永嘉（Yongjia，唐代禪師）說：『六般神用空不空，一顆圓光色非色。』雲門大師（Yunmen，唐代禪師）拿起拄杖說：『是色非色。』雪竇禪師說：『我雪竇卻不這樣認為，圓光一顆，模棱兩可地對待真如（Tathata，如實，真如本性）。神用六般，和泥合水。』猶如猷窯（Youyao，古代窯名）之人準備齋飯卻遲遲不來，水中撈月，又該如何提問呢？

有時說：『袖口打領，腋下挖襟，諸方任憑剪裁。南山起云，北山下雨，衲子（Na zi，僧人的別稱）們如何理解？』

有一天上堂說法，大眾剛剛聚集。雪竇禪師說：『任憑諸方貶低詆譭。』便走下座位。

舉例說，有僧人問乾峰（Qianfeng，唐代禪師）：『十方薄伽梵（Bhagavan，世尊），一路涅槃（Nirvana，寂滅）門，路頭在什麼地方？』乾峰說：『在這裡。』雪竇禪師代替僧人便喝一聲。又有僧人問長慶（Changqing，唐代禪師），長慶說：『去問堂中第二座。』雪竇禪師代替僧人說『錯了』。又有僧人問雪竇禪師，雪竇禪師說：『墮坑落塹。』自己又代替自己說：『做賊人心虛。』

上堂說法時說：『糞掃堆上顯現丈六金身，遇賤則貴；赤肉團上壁立千仞，遇明則暗。鼻孔朝天的衲僧們，試著辨別雪竇禪師的為人眼。』

開示大眾說：『一法不……』

【English Translation】 English version: During a Dharma talk, Xuedou Zen Master cited an example: 'The ancients said, a clear-eyed person has no fixed pattern.' I ask you, coming from Deshan (Deshan, a Zen master of the Tang Dynasty) and Linji (Linji, a Zen master of the Tang Dynasty), neither the stick nor the shout works on you, and words are of no use to you. Since I am like this, you should be as well. Then, how can you reveal your message, so that Xuedou (Xuedou, referring to Xuedou Zen Master himself) knows that you are a person who cannot be penetrated by anything?' After saying this, he stepped down from his seat.

One day, three monks came to bid farewell. Xuedou Zen Master grabbed them and said, 'Heaven has no gate, and earth has no door. Where do you wandering monks intend to go?' The monks were all speechless. Xuedou Zen Master spat in their faces and said, 'You have eaten so much of my congee and rice for nothing!' Then he pushed them out.

Instructing the assembly, he said, 'The true decree of Makara (Mākara, a sea monster in Indian mythology) is like sifting gold from sand; the fabricated words of Vaisali (Vaisali, an ancient Indian city) are quite like waiting for a rabbit to run into a tree stump.' Even if one suddenly opens a thousand eyes, it is difficult to discern the mechanism within. If you point it out incorrectly, there are ten thousand miles of white clouds.

Citing an example, Yongjia (Yongjia, a Zen master of the Tang Dynasty) said, 'The six kinds of divine functions are empty yet not empty, a single round light is form yet not form.' Zen Master Yunmen (Yunmen, a Zen master of the Tang Dynasty) picked up his staff and said, 'It is form and not form.' Xuedou Zen Master said, 'I, Xuedou, do not think so. A single round light ambiguously treats Tathata (Tathata, suchness, the true nature). The six kinds of divine functions mix mud and water.' It is like the people of Youyao (Youyao, an ancient kiln name) preparing a vegetarian meal but being late, trying to grasp the moon in the water, how should one ask?

Sometimes he said, 'Sewing a collar on the sleeve, cutting a lapel under the armpit, let all directions tailor as they please. Clouds rise in the southern mountains, and rain falls in the northern mountains. How do the monks (Na zi, another name for monks) understand this?'

One day, during a Dharma talk, the assembly had just gathered. Xuedou Zen Master said, 'Let all directions belittle and slander as they please.' Then he stepped down from his seat.

Citing an example, a monk asked Qianfeng (Qianfeng, a Zen master of the Tang Dynasty), 'The ten directions of Bhagavan (Bhagavan, World-Honored One), the one road to Nirvana (Nirvana, extinction), where is the road?' Qianfeng said, 'It is here.' Xuedou Zen Master, on behalf of the monk, shouted. Another monk asked Changqing (Changqing, a Zen master of the Tang Dynasty), Changqing said, 'Ask the second seat in the hall.' Xuedou Zen Master, on behalf of the monk, said 'Wrong.' Another monk asked Xuedou Zen Master, Xuedou Zen Master said, 'Falling into a pit and a ditch.' He then said on his own behalf, 'A thief has a guilty conscience.'

During a Dharma talk, he said, 'On a pile of garbage, a sixteen-foot golden body appears, becoming valuable when encountered as cheap; on a lump of red flesh, a thousand-foot cliff stands, becoming dark when encountered as bright. Monks with nostrils facing the sky, try to discern Xuedou Zen Master's eye for people.'

Instructing the assembly, he said, 'One Dharma not...'

通萬緣方透。會與不會成群作隊。策著磕著一時拈卻。管取乾坤獨露。便下座。

上堂云。禪河隨浪靜。定水逐波清。若拄杖子是浪。衲僧便七縱八橫。忽乾坤大地是浪。便見扶籬摸壁。且道放行好把定好一日云。春雷已發陽鳥未啼。迷身句即不問。爾透出一字作么生道。

上堂云。巢知風穴知雨。靈利衲僧未可相許。若問如何。苦哉佛陀參。

舉。馬大師云。一切語言是提婆宗。以者個為主。雲門大師云。好語只是無人問我。僧便問。如何是提婆宗。雲門云。西天九十六種。爾是最下種。師云。赤幡被者僧奪了也。便下座。

一日云。山河無隔礙。光明處處透。傅大士騎驢。入爾鼻孔里。見爾諸人不惺惺。卻歸雙林寺去也。便下座。

舉。僧問翠微。自到和尚法席。每沐上堂。不蒙一法示誨。意在於何。微云。嫌個什麼。僧復問洞山。山云。爭怪得老僧。後有僧問法眼。眼云。祖師來也。師云。兩個老漢。被者僧穿卻。唯有法眼。與他同參。若是雪竇門下。吃棒了趕出。

上堂云。種種幻化。皆生如來圓覺。師云。住住。三世諸佛是幻。六代祖師是幻。天下老和尚是幻。復拈起拄杖云。拄杖子是幻。那個是圓覺。良久以拄杖擊繩床一下云。幻出。大眾擬議。師云。者一隊漆桶

【現代漢語翻譯】現代漢語譯本：通達萬緣才能真正透徹。領會與不領會的人成群結隊。拄著禪杖，磕磕絆絆，一時放下。務必使天地間獨一無二的真性顯露。說完便下座。

上堂說法時說：禪河隨著波浪平靜，定水隨著波濤清澈。如果說拄杖是波浪，那麼僧人便會七縱八橫，無所適從。忽然有一天，如果說整個天地都是波浪，便會看見有人扶著籬笆，摸著墻壁。那麼，放開好呢，還是把持住好呢？有一天說：春雷已經發出，陽鳥尚未鳴叫。迷失自身的語句暫且不問，你們透出一個字來，又該怎麼說呢？

上堂說法時說：鳥巢知道風向，洞穴知道下雨。靈巧的僧人也不可輕易認可。如果問為什麼，真是苦了佛陀來參悟。

舉例：馬祖大師說：『一切語言都是提婆宗（一種外道）。』以這個為主。雲門大師說：『好話只是沒有人問我。』僧人便問：『什麼是提婆宗？』雲門說：『西天有九十六種外道，你是最下等的一種。』我說：紅色的旗幟被這個僧人奪走了。說完便下座。

有一天說：山河沒有阻隔，光明處處透徹。傅大士（南北朝時期的居士，名傅翕）騎著驢，進入你們的鼻孔里。看見你們這些人不醒悟，卻又回到雙林寺去了。說完便下座。

舉例：僧人問翠微禪師：『自從來到和尚您的法席，每次都蒙受上堂說法，卻不曾蒙受一法示誨，這是什麼意思呢？』翠微說：『嫌棄什麼呢？』僧人又問洞山禪師，洞山說：『怎麼能怪老僧呢？』後來有僧人問法眼禪師，法眼說：『祖師來了。』我說：這兩個老漢，被這個僧人看穿了。只有法眼禪師，與他一同參悟。如果是雪竇禪師門下，就要被打一頓趕出去。

上堂說法時說：種種幻化，都產生如來圓覺（圓滿覺悟的佛性）。我說：住住，三世諸佛是幻，六代祖師是幻，天下的老和尚都是幻。又拿起拄杖說：拄杖是幻，那麼什麼是圓覺呢？良久，用拄杖敲擊繩床一下說：幻出。大眾正在議論，我說：這一群漆桶（比喻愚昧無知的人）。

【English Translation】 English version: Only by penetrating all conditions can one truly see through. Those who understand and those who don't form groups. Leaning on the staff, stumbling along, momentarily putting it down. Be sure to reveal the unique true nature of the universe. After speaking, he descended from the seat.

Ascending the hall to preach, he said: 'The Zen river is calm with the waves, the Samadhi water is clear with the ripples. If the staff is said to be the wave, then the monks will be at a loss, going in all directions. Suddenly, if the entire universe is said to be the wave, one will see people holding onto fences and touching walls. So, is it better to let go or to hold on? One day he said: 'The spring thunder has already sounded, but the Yang bird has not yet chirped. The sentences that lose oneself are not asked for now, how would you say it if you penetrate a single word?'

Ascending the hall to preach, he said: 'The bird's nest knows the wind direction, the cave knows the rain. Clever monks cannot be easily approved. If you ask why, it is truly bitter for the Buddha to come and contemplate.'

Example: Master Ma said: 'All languages are the Tirthika sect (a type of heretical path).' Take this as the main point. Master Yunmen said: 'Good words are just that no one asks me.' The monk then asked: 'What is the Tirthika sect?' Yunmen said: 'There are ninety-six kinds of heretics in the Western Heaven, you are the lowest kind.' I say: The red flag has been seized by this monk. After speaking, he descended from the seat.

One day he said: 'Mountains and rivers have no barriers, light penetrates everywhere. Layman Fu (Fu Xi, a layman in the Northern and Southern Dynasties) rides a donkey and enters your nostrils. Seeing that you people are not awakened, he returns to Shuanglin Temple. After speaking, he descended from the seat.

Example: A monk asked Zen Master Cuiwei: 'Since coming to your Dharma seat, I have always received sermons in the hall, but I have never received a single Dharma instruction. What does this mean?' Cuiwei said: 'What do you dislike?' The monk then asked Zen Master Dongshan, Dongshan said: 'How can you blame the old monk?' Later, a monk asked Zen Master Fayan, Fayan said: 'The Patriarch has come.' I say: These two old men have been seen through by this monk. Only Zen Master Fayan contemplates with him. If it were under Zen Master Xuedou, he would be beaten and driven out.

Ascending the hall to preach, he said: 'All kinds of illusions arise from the Tathagata's perfect enlightenment (the fully enlightened Buddha-nature).' I say: Stop, stop, the Buddhas of the three worlds are illusions, the six generations of Patriarchs are illusions, the old monks of the world are illusions. Then he picked up the staff and said: 'The staff is an illusion, so what is perfect enlightenment?' After a long silence, he struck the rope bed with the staff and said: 'Illusion appears.' The crowd was discussing, I said: 'This group of lacquer buckets (a metaphor for ignorant people).'

。總無孔竅。以拄杖一時趁下。

舉。夾山問僧。甚處來。云湖南來。山云。曾到石霜么。云要路經過。爭得不到。山云。承聞石霜有毬子話是否。雲和尚也須急著眼山云。作么生是鞠子。云趒不出。云作么生是鞠杖。云勿手足。山云。老僧未曾與阇梨相識。出去。師云。雪竇親見者僧從石霜來。夾山因甚麼道。不相識。

舉。趙州問僧。甚處來。云雪峰來。州云。雪峰近日有何言句示徒。僧云。雪峰道。盡大地是沙門一隻眼。爾諸人向什麼處屙。州云。爾若過嶺。我附個鍬子去。師云。者僧既不從雪峰來。可惜趙州鍬子。

舉。僧問石霜。三千里外遠聞石霜有個不顧。霜云是。僧云。只如萬像歷然。是顧不顧。霜云。我道不驚眾。僧云。不驚眾是不與萬像合。如何是不顧。霜云。遍界不曾藏。師拈云。誰是不顧者。

示眾云。世界與么廣闊為甚麼向雪竇手裡乞命。

上堂云。乾坤側。日月星辰一時黑。東西不辯南北不分底衲僧。向甚處見雪竇。

上堂。僧問。雪覆蘆華時如何。師云點。僧云。恁么則為祥為瑞也。師云。兩重公案。覆成一頌。雪覆蘆華欲暮天。謝家人不在魚船。白牛放卻無尋處。空把山童贈鐵鞭。

師問大龍。語底默底不是。非語非默底更非。總是總不

【現代漢語翻譯】現代漢語譯本：總沒有孔竅可以下手，用拄杖也一時無法將它擊倒。

舉例。夾山（Jiashan，禪師名）問一個僧人：『你從哪裡來？』僧人回答：『從湖南來。』夾山說：『你曾經到過石霜（Shishuang，禪師名）嗎？』僧人說：『要路經過，怎麼會沒到過？』夾山說：『聽說石霜有關於毬子（qiuzi，球）的話，是這樣嗎？』僧人說：『和尚您也需要趕緊著眼。』夾山說：『怎麼是毬子？』僧人說：『跳不出去。』夾山說：『怎麼是毬杖（qiuzhang，球杖）？』僧人說：『沒有手腳。』夾山說：『老僧我未曾與阇梨（sheli，對僧人的尊稱）相識，出去。』雪竇（Xuedou，禪師名）禪師說：『這位僧人親身從石霜而來，夾山為什麼說不相識呢？』

舉例。趙州（Zhaozhou，禪師名）問一個僧人：『你從哪裡來？』僧人回答：『從雪峰（Xuefeng，禪師名）來。』趙州說：『雪峰近日有什麼言語開示徒弟？』僧人說：『雪峰說，盡大地是沙門（shamen，出家修道的人）的一隻眼，你們這些人向什麼地方屙（e，排泄）？』趙州說：『你如果過嶺，我附贈你一把鍬子去。』雪竇禪師說：『這位僧人既然不是從雪峰而來，可惜了趙州的鍬子。』

舉例。僧人問石霜：『三千里外遠聞石霜有個不顧（bugu，不理會）之說，是這樣嗎？』石霜回答：『是。』僧人問：『如果萬象歷然（wanxiang liran，萬象分明），是顧還是不顧？』石霜說：『我說的是不驚眾（bujingzhong，不驚動大眾）。』僧人問：『不驚眾是不與萬象合，那麼什麼是不顧？』石霜說：『遍界不曾藏（bianjie buceng cang，遍滿世界，無所隱藏）。』雪竇禪師拈出說：『誰是不顧者？』

雪竇禪師開示大眾說：『世界如此廣闊，為什麼還要向雪竇手裡乞命？』

雪竇禪師上堂說法：『乾坤傾側，日月星辰一時黑暗，東西不辨，南北不分的衲僧（naseng，僧人的別稱），向什麼地方見雪竇？』

雪竇禪師上堂說法。僧人問：『雪覆蓋蘆葦花的時候如何？』雪竇禪師回答：『點。』僧人說：『這樣就是為祥為瑞了。』雪竇禪師說：『兩重公案。』又做了一首頌：雪覆蘆花欲暮天，謝家人不在魚船。白牛放卻無尋處，空把山童贈鐵鞭。

雪竇禪師問大龍（Dalong，禪師名）：『語底（yudi，說話）默底（modi，沉默）不是，非語非默底更不是，總是總不是。』

【English Translation】 English version: Ultimately, there are no openings or gaps to exploit; even with a staff, one cannot knock it down in a single attempt.

Example: Jiashan (a Zen master) asked a monk, 'Where do you come from?' The monk replied, 'From Hunan.' Jiashan said, 'Have you ever been to Shishuang (a Zen master)?' The monk said, 'I passed through the main road; how could I not have been there?' Jiashan said, 'I heard that Shishuang has something to say about the qiuzi (ball); is that so?' The monk said, 'Venerable monk, you also need to open your eyes quickly.' Jiashan said, 'What is the qiuzi?' The monk said, 'It cannot jump out.' Jiashan said, 'What is the qiuzhang (ball stick)?' The monk said, 'It has no hands or feet.' Jiashan said, 'This old monk has never met the venerable sheli (a respectful term for monks); leave.' Zen Master Xuedou (a Zen master) said, 'This monk came from Shishuang himself; why did Jiashan say he didn't know him?'

Example: Zhaozhou (a Zen master) asked a monk, 'Where do you come from?' The monk replied, 'From Xuefeng (a Zen master).' Zhaozhou said, 'What words of instruction has Xuefeng given his disciples recently?' The monk said, 'Xuefeng said, 'The entire earth is the one eye of the shamen (a Buddhist monk); where do you people excrete (e, to excrete)?'' Zhaozhou said, 'If you cross the ridge, I will give you a shovel as a gift.' Zen Master Xuedou said, 'Since this monk did not come from Xuefeng, it is a pity about Zhaozhou's shovel.'

Example: A monk asked Shishuang, 'From three thousand miles away, I heard that Shishuang has a saying about bugu (not caring); is that so?' Shishuang replied, 'Yes.' The monk asked, 'If the wanxiang liran (ten thousand phenomena are clearly present), is it caring or not caring?' Shishuang said, 'What I am talking about is bujingzhong (not alarming the assembly).' The monk asked, 'Not alarming the assembly means not uniting with the ten thousand phenomena; then what is not caring?' Shishuang said, 'The entire realm has never hidden (bianjie buceng cang, pervading the world, nothing is hidden).' Zen Master Xuedou picked it up and said, 'Who is the one who does not care?'

Zen Master Xuedou instructed the assembly, saying, 'The world is so vast; why do you still beg for life from Xuedou's hands?'

Zen Master Xuedou ascended the hall and gave a Dharma talk: 'Heaven and earth are tilted, the sun, moon, and stars are all dark at once; the naseng (another name for monks) who cannot distinguish east from west or north from south, where do you see Xuedou?'

Zen Master Xuedou ascended the hall and gave a Dharma talk. A monk asked, 'What is it like when snow covers the reed flowers?' Zen Master Xuedou replied, 'Point.' The monk said, 'Then it is an omen of auspiciousness.' Zen Master Xuedou said, 'Two layers of public cases.' He also composed a verse: Snow covers the reed flowers, the evening sky approaches; the Xie family is not on the fishing boat. The white ox is released and cannot be found; in vain, the mountain boy is given an iron whip.

Zen Master Xuedou asked Dalong (a Zen master), 'Speaking or silence is not it; neither speaking nor silence is even more not it; all is all is not.'

是。拈卻大用現前。時人知有大龍如何。龍云。子有如是見解那。師云。這老漢今日瓦解冰消。至晚龍問師。那裡是老僧瓦解冰消處。師云。轉見不堪。拂袖便出。龍云。叵耐叵耐。師不顧。后舉似福嚴雅。雅云。何不與他本分草料。師云。和尚更買草鞋行腳始得。

僧問。只在目前。為甚麼再三不睹。師云截耳臥街。云黑豆未生芽時如何。師云。餵驢餵馬。云生芽后如何。師云。透水透沙。

明覺禪師語錄卷第二大正藏第 47 冊 No. 1996 明覺禪師語錄

明覺禪師語錄卷第三

參學小師允誠等編

拈古

師舉。德山示眾云。今夜不答話。問話者三十棒。時有僧出禮拜。山便打。僧云。某甲話也未問。山云。爾是甚處人。云新羅人。山云。未踏船舷。好與三十棒。法眼拈云。大小德山。話作兩橛。圓明道。大小德山。龍頭蛇尾。師云。二老宿。雖善裁長補短舍重從輕。要見德山亦未可。何故德山大似握閫外威權。有當斷不斷不招其亂底劍。諸人要識新羅僧么。只是撞著露柱底個瞎漢。

舉。雪峰一日普請。自負一束藤。路逢一僧。峰便拋下。僧方擬取。峰便踏倒。歸舉似長生乃云。我今日踏者僧快。生云。和尚替者僧入涅槃堂始得。峰便休去。師云。

【現代漢語翻譯】現代漢語譯本：

是。拈起大用現前，當時人知道有大龍（指一位禪師）是怎樣的人嗎？大龍說：『你持有這樣的見解嗎？』禪師說：『這老漢今天瓦解冰消（比喻頓悟或死亡）。』到了晚上，大龍問禪師：『哪裡是老僧瓦解冰消之處？』禪師說：『更加不堪。』拂袖便走。大龍說：『可惡可惡。』禪師不理睬。後來（禪師）把這件事告訴福嚴雅禪師，福嚴雅禪師說：『為什麼不給他本分的草料（指基本的教誨）？』禪師說：『和尚更要買草鞋去行腳參訪才行。』僧人問：『只在目前（指真理），為什麼再三看不見？』禪師說：『截耳臥街（比喻無視世俗）。』（僧人）問：『黑豆未生芽時如何？』禪師說：『餵驢餵馬（比喻無用）。』（僧人）問：『生芽后如何？』禪師說：『透水透沙（比喻顯現作用）。』明覺禪師語錄卷第二大正藏第 47 冊 No. 1996 明覺禪師語錄明覺禪師語錄卷第三參學小師允誠等編拈古禪師舉例說：德山（指德山宣鑒禪師）開示大眾說：『今晚不回答問題，問話的人打三十棒。』當時有個僧人出來禮拜，德山便打他。僧人說：『我話還沒問。』德山說：『你是哪裡人？』（僧人）說：『新羅（指古代朝鮮）人。』德山說：『還沒踏上船舷，就該打三十棒。』法眼（指法眼文益禪師）評論說：『大小德山（指德山禪師），把話說成兩截。』圓明（指圓明禪師）說：『大小德山，龍頭蛇尾。』禪師說：『兩位老宿，雖然善於裁剪長短，捨棄重的選擇輕的，想要了解德山也不行。為什麼呢？德山很像掌握邊境之外的威權，有當斷不斷反受其亂的劍。各位想要認識新羅僧人嗎？只是撞到露柱（指無情物）的瞎漢。』舉例說：雪峰（指雪峰義存禪師）有一天普請（指集體勞動），自己揹著一捆藤。路上遇到一個僧人，雪峰便扔下藤。僧人正要拿，雪峰便把他踏倒。回來后（雪峰）把這件事告訴長生（指長生禪師），長生說：『我今天踏這個僧人快。』長生說：『和尚要代替這個僧人進入涅槃堂才行。』雪峰便作罷。禪師說：

【English Translation】 English version:

Yes. When the great function is manifested, do people at that time know what kind of person Great Dragon (referring to a Zen master) is? Great Dragon said, 'Do you hold such a view?' The Zen master said, 'This old man is disintegrating and dissolving today (a metaphor for enlightenment or death).' In the evening, Great Dragon asked the Zen master, 'Where is the place where the old monk disintegrates and dissolves?' The Zen master said, 'Even more unbearable.' He flicked his sleeves and left. Great Dragon said, 'Detestable, detestable.' The Zen master ignored him. Later, (the Zen master) told Zen Master Fuyan Ya about this, and Zen Master Fuyan Ya said, 'Why not give him his due fodder (referring to basic teachings)?' The Zen master said, 'The monk needs to buy straw sandals to travel and visit (other masters).' A monk asked, 'It's right in front of us (referring to the truth), why can't we see it again and again?' The Zen master said, 'Cut off your ears and lie in the street (a metaphor for ignoring worldly affairs).' (The monk) asked, 'What is it like when black beans have not sprouted?' The Zen master said, 'Feeding donkeys and horses (a metaphor for uselessness).' (The monk) asked, 'What is it like after sprouting?' The Zen master said, 'Penetrating water and penetrating sand (a metaphor for manifesting function).' Mingjue Zen Master's Sayings, Volume 2 Tripitaka No. 1996, Volume 47, Mingjue Zen Master's Sayings Mingjue Zen Master's Sayings, Volume 3 Compiled by the novice Yuncheng and others Picking up the Ancients The Zen master cited an example: Deshan (referring to Zen Master Deshan Xuanjian) instructed the assembly, saying, 'Tonight I will not answer questions. Anyone who asks a question will be given thirty blows.' At that time, a monk came out to bow, and Deshan hit him. The monk said, 'I haven't asked a question yet.' Deshan said, 'Where are you from?' (The monk) said, 'A person from Silla (referring to ancient Korea).' Deshan said, 'Before even stepping on the ship's plank, you deserve thirty blows.' Fayan (referring to Zen Master Fayan Wenyi) commented, 'Great and small Deshan (referring to Zen Master Deshan), cut the words into two pieces.' Yuanming (referring to Zen Master Yuanming) said, 'Great and small Deshan, dragon's head and snake's tail.' The Zen master said, 'Although the two old monks are good at trimming lengths and shortening, abandoning the heavy and choosing the light, it is still impossible to understand Deshan. Why? Deshan is very much like wielding authority outside the border, having a sword that, if not decisive, will invite chaos. Do you all want to recognize the Silla monk? He is just a blind man bumping into a pillar (referring to inanimate objects).' For example: One day, Xuefeng (referring to Zen Master Xuefeng Yicun) was doing general labor (referring to collective labor), carrying a bundle of rattan himself. On the road, he met a monk, and Xuefeng threw down the rattan. As the monk was about to pick it up, Xuefeng knocked him down. After returning, (Xuefeng) told Changsheng (referring to Zen Master Changsheng) about this, and Changsheng said, 'I knocked this monk down quickly today.' Changsheng said, 'The abbot should replace this monk in entering the Nirvana Hall.' Xuefeng stopped. The Zen master said:

長生大似東家人死西家助哀。也好與一踏。

舉。百丈再參馬祖侍立次。祖以目視禪床角頭拂子。丈云。即此用離此用。祖云。爾他后開兩片皮。將何為人。丈取拂子豎起。祖云。即此用離此用。丈掛拂子于舊處。祖便喝。百丈直得三日耳聾。師云。奇怪諸禪德。如今列其派者甚多。究其源者極少。總道百丈于喝下大悟。還端的也無。然刁刀相似。魚魯參差。若是明眼漢。瞞他一點不得。只如馬祖道爾他后開兩片皮將何為人。百丈豎起拂子。為復如蟲御木。為復啐啄同時。諸人要會三日耳聾么。大冶精金應無變色。

舉。崇壽指凳子云。識得凳子周匝有餘。雲門云。識得凳子天地懸殊。師云。澤廣藏山理能伏豹。

舉。永嘉大師到六祖。繞禪床三匝。振錫一下。卓然而立。祖云。夫沙門具三千威儀八萬細行。大德從何方而來。生大我慢。師便喝。乃云。當時若下得者一喝。免見龍頭蛇尾。又再舉。繞禪床三匝振錫一下卓然而立。代祖師云。未到曹溪。與爾三十棒了也。

舉。仰山指雪師子云。還有過得此色者么。雲門云。當時便與推倒。師云。只解推倒不能扶起。

舉。香嚴垂語云。如人上樹。口嗛樹枝。手不攀枝。腳不踏樹。樹下有人問西來意。不對則違他所問。若對又喪身失命。

【現代漢語翻譯】現代漢語譯本：『長生』就像東家死了，西家幫忙哭喪一樣，也該給他一腳。

百丈（Baizhang，禪師名）再次參拜馬祖（Mazu，禪師名），侍立在一旁。馬祖用眼睛示意禪床角上的拂塵。百丈說：『是就這個用，還是離開這個用？』馬祖說：『你以後開兩片嘴皮子，將如何為人說法？』百丈拿起拂塵豎起來。馬祖說：『是就這個用，還是離開這個用？』百丈把拂塵掛回原處。馬祖便喝了一聲。百丈當即三日耳聾。師父說：『奇怪啊，各位禪德，現在列其宗派的人很多，但探究其根源的人卻極少。都說百丈在這一喝之下大悟，真的如此嗎？』然而，就像『刁』和『刀』相似，『魚』和『魯』字形相近容易混淆一樣，如果是明眼人，一點也瞞不過。就像馬祖說『你以後開兩片嘴皮子，將如何為人說法？』百丈豎起拂塵，是像蟲子咬木頭一樣，還是像小雞破殼和母雞啄殼同時進行一樣？各位想要領會三日耳聾的道理嗎？真正的大冶精金是不會改變顏色的。

崇壽（Chongshou，禪師名）指著凳子說：『認識這個凳子就足夠了。』雲門（Yunmen，禪師名）說：『認識這個凳子，天地就懸殊了。』師父說：『水澤寬廣能藏山，道理能馴服豹子。』

永嘉大師（Yongjia，禪師名）到六祖（Liuzu，禪師名）處，繞禪床三圈，振錫杖一下，直立不動。六祖說：『出家人應具足三千威儀、八萬細行，大德從何方而來，生出如此傲慢？』永嘉大師便喝了一聲。師父說：『當時如果能用這一喝，就免得龍頭蛇尾了。』又再次舉例，繞禪床三圈，振錫杖一下，直立不動。代六祖說：『未到曹溪（Caoxi，地名，六祖道場），先給你三十棒了。』

仰山（Yangshan，禪師名）指著雪獅子說：『還有誰能超過這個顏色嗎？』雲門說：『當時就應該把它推倒。』師父說：『只會推倒，不會扶起來。』

香嚴（Xiangyan，禪師名）垂示說：『比如有人爬到樹上，嘴裡咬著樹枝，手不抓樹枝，腳不踩樹幹。樹下有人問什麼是西來意（禪宗用語，指達摩從西天帶來的禪法）。不回答就違背了他的提問，如果回答又會喪身失命。』

【English Translation】 English version: 'Longevity' is like the neighbor on the east side helping with the mourning when the neighbor on the west side dies. It deserves a kick.

Baizhang (禪師名, Zen master's name) visited Mazu (禪師名, Zen master's name) again and stood by his side. Mazu indicated the whisk on the corner of the Zen bed with his eyes. Baizhang said, 'Is it using this, or using apart from this?' Mazu said, 'What will you do to teach people when you open your two flaps of skin in the future?' Baizhang picked up the whisk and held it up. Mazu said, 'Is it using this, or using apart from this?' Baizhang hung the whisk back in its original place. Mazu then shouted. Baizhang immediately became deaf for three days. The master said, 'Strange, all you Zen practitioners, there are many who list their sects now, but very few who investigate their origins. Everyone says that Baizhang had a great enlightenment under this shout, is that really the case?' However, just like '刁' (diao) and '刀' (dao) are similar, and '魚' (yu) and '魯' (lu) are similar in shape and easily confused, if you are a discerning person, you cannot hide anything. Just like Mazu said, 'What will you do to teach people when you open your two flaps of skin in the future?' Baizhang held up the whisk, is it like a worm biting wood, or like a chick breaking out of its shell and a hen pecking at the shell at the same time? Do you all want to understand the principle of being deaf for three days? True refined gold from the great furnace will not change color.

Chongshou (禪師名, Zen master's name) pointed to a stool and said, 'Knowing this stool is more than enough.' Yunmen (禪師名, Zen master's name) said, 'Knowing this stool, heaven and earth are vastly different.' The master said, 'A wide swamp can hide a mountain, and reason can subdue a leopard.'

Great Master Yongjia (禪師名, Zen master's name) went to the Sixth Patriarch (禪師名, Zen master's name), circled the Zen bed three times, shook his staff once, and stood upright. The Sixth Patriarch said, 'A monk should have three thousand dignified manners and eighty thousand subtle practices, where did you come from, great virtue, to have such arrogance?' Great Master Yongjia then shouted. The master said, 'If he could have used this shout at that time, he would have avoided being anticlimactic.' Again, he cited the example of circling the Zen bed three times, shaking the staff once, and standing upright. Speaking on behalf of the Sixth Patriarch, 'Before arriving at Caoxi (地名, place name, the Sixth Patriarch's monastery), I would have given you thirty blows.'

Yangshan (禪師名, Zen master's name) pointed to a snow lion and said, 'Is there anyone who can surpass this color?' Yunmen said, 'He should have been pushed down at that time.' The master said, 'He only knows how to push down, but doesn't know how to lift up.'

Xiangyan (禪師名, Zen master's name) gave instructions, saying, 'For example, someone climbs a tree, holding a branch in his mouth, his hands not grabbing the branches, and his feet not stepping on the trunk. Someone under the tree asks what the Western meaning is (禪宗用語, Zen term, referring to the Zen Dharma brought by Bodhidharma from the West). Not answering would be violating his question, but answering would mean losing his life.'

當恁時作么生即是。有虎頭上座云。上樹即不問。未上樹請和尚道。嚴呵呵大笑。師云。樹上道即易。樹下道即難。老僧上樹也。致將一問來。

舉。僧問魯祖。如何是不言言。祖云。爾口在什麼處。僧云。某甲無口。祖云。將什麼吃飯。僧無語。師云。好劈脊便棒。者般漢開口了合不得。合口了開不得。

舉。僧問雪峰。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。僧舉到趙州。州云不可從鼻孔里入。僧卻問趙州。古澗寒泉時如何。州云苦。云飲者如何。州云死。雪峰聞舉云。趙州古佛。從此不答話。師云。眾中總道。雪峰不出者僧問頭。所以趙州不肯。如斯話會。深屈古人。雪竇即不然。斬釘截鐵本分宗師。就下平高難為作者。

舉。僧問西堂和尚。有問有答賓主歷然。無問無答時如何。堂云。怕爛卻去那。僧問長慶。有問有答賓主歷然。無問無答時如何。慶雲。相逢盡道休官去。林下何曾見一人。師云。何不與本分草料。

舉。臨濟示眾云。我于先師處。三度吃六十棒。如蒿枝子拂相似。如今思一頓棒吃。誰為下手。僧出衆云。某甲下手。濟拈棒與僧。僧擬接便打。師云。臨濟放處較危。收來太速。

舉。欽山一日上堂。豎起拳又開云。開即為掌。

【現代漢語翻譯】現代漢語譯本：當這個時候該怎麼辦呢？有虎頭上座（指一位禪師）說：『上樹的情況我不問，還沒上樹的時候請和尚您說。』嚴（指嚴陽尊者）聽了哈哈大笑。師（指雲門文偃禪師）說：『樹上的道理容易說，樹下的道理難說。老僧我也上樹了，把你的問題拿來吧。』舉例。有僧人問魯祖（指魯祖寶云禪師）：『什麼是不言之言？』魯祖說：『你的口在哪裡？』僧人說：『我沒有口。』魯祖說：『用什麼吃飯？』僧人無話可說。師（指雲門文偃禪師）說：『真該狠狠地打他一棒。這種人，開口了合不上，合上了又開不了。』舉例。有僧人問雪峰（指雪峰義存禪師）：『古澗寒泉時如何？』雪峰說：『瞪大眼睛也看不見底。』僧人說：『飲用的人如何？』雪峰說：『不從口入。』僧人把這話告訴了趙州（指趙州從諗禪師），趙州說：『不可從鼻孔里入。』僧人反過來問趙州：『古澗寒泉時如何？』趙州說：『苦。』問：『飲用的人如何？』趙州說：『死。』雪峰聽說了這件事，說：『趙州是古佛。』從此不再回答問題。師（指雲門文偃禪師）說：『大家總說雪峰沒有說出那個僧人的問題所在，所以趙州不認可。』這樣的話頭，深深地埋沒了古人。雪竇（指雪竇重顯禪師）就不是這樣，他斬釘截鐵，是本分的宗師，在高處再求高難上加難。』舉例。有僧人問西堂和尚（指西堂智藏禪師）：『有問有答，賓主分明。無問無答時如何？』西堂說：『怕它爛掉嗎？』僧人問長慶（指長慶慧棱禪師）：『有問有答，賓主分明。無問無答時如何？』長慶說：『相逢都說要辭官歸隱，山林里何曾見過一個人？』師（指雲門文偃禪師）說：『為什麼不給他本分的草料呢？』舉例。臨濟（指臨濟義玄禪師）開示大眾說：『我在先師（指黃檗希運禪師）那裡，三次捱了六十棒，像用蒿草枝拂拭一樣。現在想再挨一頓棒，誰來下手？』有個僧人站出來說：『我來下手。』臨濟拿起棒子給那個僧人，僧人剛要接就被打了。師（指雲門文偃禪師）說：『臨濟的放手處比較危險，收回得太快了。』舉例。欽山（指欽山文邃禪師）有一天上堂，豎起拳頭又張開，說：『張開就是掌。』

【English Translation】 English version: What would you do at that moment? A head monk of Hutou (referring to a Chan master) said, 'I won't ask about being on the tree. Before climbing the tree, please tell me, venerable monk.' Yan (referring to Venerable Yanyang) laughed loudly. The Master (referring to Chan Master Yunmen Wenyan) said, 'The principle on the tree is easy to explain, but the principle under the tree is difficult. This old monk has also climbed the tree. Bring your question.' Example: A monk asked Lu Zu (referring to Chan Master Lu Zu Baoyun), 'What is speech beyond words?' Lu Zu said, 'Where is your mouth?' The monk said, 'I have no mouth.' Lu Zu said, 'What do you use to eat?' The monk was speechless. The Master (referring to Chan Master Yunmen Wenyan) said, 'He deserves a good beating. This kind of person can't close his mouth once he opens it, and can't open it once he closes it.' Example: A monk asked Xuefeng (referring to Chan Master Xuefeng Yicun), 'What is it like at the ancient stream with cold spring?' Xuefeng said, 'One cannot see the bottom even with wide-open eyes.' The monk said, 'What about the drinker?' Xuefeng said, 'It doesn't enter through the mouth.' The monk told Zhao Zhou (referring to Chan Master Zhao Zhou Congshen) about this. Zhao Zhou said, 'It cannot enter through the nostrils.' The monk then asked Zhao Zhou, 'What is it like at the ancient stream with cold spring?' Zhao Zhou said, 'Bitter.' Asked, 'What about the drinker?' Zhao Zhou said, 'Dead.' Xuefeng heard about this and said, 'Zhao Zhou is an ancient Buddha.' From then on, he stopped answering questions. The Master (referring to Chan Master Yunmen Wenyan) said, 'Everyone says that Xuefeng didn't bring out the monk's question, so Zhao Zhou didn't approve.' Such a topic deeply buries the ancients. Xuedou (referring to Chan Master Xuedou Chongxian) is not like that. He is decisive and a master of his own accord, making it difficult to add to the high from a high place.' Example: A monk asked Abbot Xitang (referring to Chan Master Xitang Zhizang), 'With questions and answers, the guest and host are distinct. What about when there are no questions and no answers?' Xitang said, 'Are you afraid it will rot?' A monk asked Changqing (referring to Chan Master Changqing Huiling), 'With questions and answers, the guest and host are distinct. What about when there are no questions and no answers?' Changqing said, 'When we meet, everyone says they are retiring from officialdom, but I have never seen anyone in the mountains and forests.' The Master (referring to Chan Master Yunmen Wenyan) said, 'Why not give him his share of fodder?' Example: Linji (referring to Chan Master Linji Yixuan) instructed the assembly, saying, 'At my former teacher's (referring to Huangbo Xiyun), I received sixty blows three times, like being brushed with artemisia branches. Now I want to receive another beating. Who will strike?' A monk came forward and said, 'I will strike.' Linji gave the stick to the monk, and the monk was struck as soon as he tried to take it. The Master (referring to Chan Master Yunmen Wenyan) said, 'Linji's release was quite dangerous, and his retrieval was too quick.' Example: One day, Qinshan (referring to Chan Master Qinshan Wensui) ascended the hall, raised his fist, and then opened it, saying, 'Opening it is a palm.'

五指參差。復握云。如今為拳必無高下。還有商量也無。一僧出衆豎起拳。山云。爾只是個。無開合漢。師云。雪竇即不然。乃豎起拳云。握則為拳有高有下。復開云。開則成掌無黨無偏。且道放開為人好。把定為人好。開也造車。握也合轍。若謂閉門造車出門合轍。我也知爾向鬼窟里作活計。

舉。僧問睦州。高揖釋迦不拜彌勒時如何。州云。昨日有人問。趕出了也。僧云。和尚恐某甲不實。州云。拄杖不在。苕帚柄聊與三十。師云。睦州只有受壁之心。且無割城之意。

舉。棗樹問僧。近離甚處。雲漢國。樹云。天子還重佛法也無。僧云。苦哉。賴值問著某甲。問著別人即禍生。云作個什麼。僧云。人尚不見有。何佛法可重。云阇黎受戒多少時。僧云。二十夏。云大好。不見有人。便打。師云。者僧棒即吃要且去不再來。棗樹令雖行。爭奈無風浪起。

舉。趙州問婆子。什麼處去。云偷趙州筍去。州云。忽遇趙州又作么生。婆子便掌。州便休去。師云。好掌。更下兩掌。也無勘處。

舉。保壽開堂日。三聖推出一僧。壽便打。聖云。漝么為人。瞎卻鎮州一城人眼去在。壽便歸方丈。師云。保壽三聖雖發明臨濟正法眼藏。要且只解無佛處稱尊。當時者僧若是個漢。才被推出。便掀倒禪床。

【現代漢語翻譯】現代漢語譯本五指有長有短。如果合攏成拳頭，現在成為拳頭必然有高有低。還有討論的餘地嗎？一個僧人從人群中走出，豎起拳頭。山云禪師說：『你只是個不會開合的人。』雪竇禪師說：『我卻不這樣認為。』於是豎起拳頭說：『握起來成為拳頭，就有高有低。』又張開手說：『張開成為手掌，就沒有偏袒。』那麼，到底是放開手對人好，還是握緊拳頭對人好呢？張開手可以造車，握緊拳頭可以合轍。如果說閉門造車，出門就能合轍，那我就知道你是在鬼窟里生活了。

舉例。有僧人問睦州禪師：『高高作揖釋迦牟尼（Sakyamuni，佛教創始人），不拜彌勒（Maitreya，未來佛）時，怎麼樣？』睦州禪師說：『昨天有人問過，已經被我趕出去了。』僧人說：『和尚恐怕我不實在。』睦州禪師說：『拄杖不在，暫且給你三十苕帚柄。』雪竇禪師說：『睦州禪師只有接受城墻的心，卻沒有割讓城池的意願。』

舉例。棗樹問僧人：『最近從哪裡來？』僧人說：『漢國。』棗樹說：『天子還重視佛法嗎？』僧人說：『苦啊！幸虧問的是我，問到別人就要遭殃了。』棗樹說：『做什麼會遭殃？』僧人說：『人尚且沒見到有，哪裡有什麼佛法可重視？』棗樹說：『阇黎（acarya，梵語，意為導師）受戒多少年了？』僧人說：『二十年了。』棗樹說：『很好，沒見到有人。』便打了他。雪竇禪師說：『這個僧人捱了打，但總算沒有再來。棗樹的命令雖然執行了，無奈沒有風卻起了浪。』

舉例。趙州禪師問老婆子：『去哪裡？』老婆子說：『偷趙州禪師的筍去。』趙州禪師說：『忽然遇到趙州禪師又怎麼辦？』老婆子便打了他一掌。趙州禪師便作罷。雪竇禪師說：『打得好！再打兩掌，也沒有什麼可勘驗的。』

舉例。保壽禪師開堂那天，三聖禪師推出一個僧人。保壽禪師便打了他。三聖禪師說：『這是什麼為人？瞎了鎮州一城人的眼睛！』保壽禪師便回到方丈。雪竇禪師說：『保壽禪師和三聖禪師雖然闡明了臨濟宗（Linji school，禪宗五家之一）的正法眼藏，但只不過是只會在沒有佛的地方稱尊。當時那個僧人如果是個有膽識的人，才被推出，就應該掀翻禪床。』

【English Translation】 English version The five fingers are of different lengths. If they are clenched into a fist, now that it is a fist, there must be high and low. Is there still room for discussion? A monk came out from the crowd and raised his fist. Shanyun said, 'You are just one who doesn't know how to open and close.' Xuedou said, 'I don't think so.' Then he raised his fist and said, 'When clenched into a fist, there are high and low.' Then he opened his hand and said, 'When opened into a palm, there is no partiality.' So, is it better to open the hand for people, or to clench the fist for people? Opening the hand can build a cart, and clenching the fist can fit the ruts. If you say that building a cart behind closed doors will fit the ruts when you go out, then I know you are living in a ghost cave.

Example: A monk asked Muzhou, 'What about bowing deeply to Sakyamuni (the founder of Buddhism) but not bowing to Maitreya (the future Buddha)?' Muzhou said, 'Someone asked yesterday and was driven out.' The monk said, 'The master is afraid that I am not sincere.' Muzhou said, 'The staff is not here, so I will give you thirty broom handles for now.' Xuedou said, 'Muzhou only has the heart to accept the wall, but not the intention to cede the city.'

Example: A jujube tree asked a monk, 'Where did you come from recently?' The monk said, 'Han country.' The tree said, 'Does the emperor still value the Dharma?' The monk said, 'Alas! Fortunately, you asked me; if you asked someone else, disaster would strike.' The tree said, 'What would cause disaster?' The monk said, 'People have not even been seen, so what Dharma is there to value?' The tree said, 'How long have you, Acarya (Sanskrit for teacher), been ordained?' The monk said, 'Twenty years.' The tree said, 'Very good, you haven't seen anyone.' Then he hit him. Xuedou said, 'This monk was beaten, but at least he didn't come back. Although the jujube tree's order was carried out, it stirred up waves without wind.'

Example: Zhao Zhou asked an old woman, 'Where are you going?' The old woman said, 'To steal Zhao Zhou's bamboo shoots.' Zhao Zhou said, 'What if you suddenly meet Zhao Zhou?' The old woman slapped him. Zhao Zhou let it go. Xuedou said, 'Good slap! Even if you slap him twice more, there is nothing to investigate.'

Example: On the day Baoshou gave a lecture, Sansheng pushed out a monk. Baoshou hit him. Sansheng said, 'What kind of behavior is this? It has blinded the eyes of everyone in Zhenzhou!' Baoshou then returned to his room. Xuedou said, 'Although Baoshou and Sansheng elucidated the true Dharma eye treasury of the Linji school (one of the five houses of Chan Buddhism), they only know how to claim supremacy where there is no Buddha. If that monk had been a man of courage at that time, he should have overturned the Zen bed as soon as he was pushed out.'

直饒保壽全機。也較三千里。

舉。無業馬祖。僧問如何是佛。云莫妄想。師云。塞卻鼻孔。又問。如何是佛。云即心是佛。師云。拄卻舌頭。

舉。僧問德山。從上諸聖什麼處去。山云。作么作么。僧云。敕點飛龍馬。跛鱉出頭來。山便休去。至來日山浴出。其僧過茶舉德山。山撫僧背一下。僧云。者老漢方始瞥地。師云。然精金百煉。須要本分鉗錘。德山既以已方人。者僧還同受屈。以拄杖一劃云。適來公案且致。從上諸聖什麼處去。大眾擬議。師一時打趁。

舉。保福簽瓜次。太原孚上座到來。福云。道得與爾瓜吃。孚云。把將來。福度一片瓜與孚。孚接得便去。師云。雖是死蛇。解弄也活。誰是好手者。試請辯看。

舉。南泉示眾云。道非物外。物外非道。趙州出問。如何是物外道。泉便打。州云。和尚莫打某甲。向後錯打人去在。泉云。龍蛇易辯衲子難瞞。師云。趙州如龍無角。似蛇有足。當時不管盡法無民。直須吃棒了趁出。

舉。洞山到雲門。門問。近離甚處。山云查渡。云夏在甚處。山云。湖南報慈。云甚時離。山云去年八。月門云。放爾三頓棒。山至來日卻上問訊。昨日蒙和尚放三頓棒。不知過在什麼處。門云。飯袋子江西湖南便漝么去。山於此大悟。師云。雲門

氣宇如王。拶著便冰消瓦解。當時若據令而行。子孫也未到斷絕。

舉。一僧參馬大師。師畫一圓相云。入也打。不入也打。僧便入師便打。僧云。和尚打某甲不得。大師靠卻拄杖休去。師云。二俱不了。和尚打某甲不得。靠卻拄杖。擬議不來劈脊便打。

舉。興化問克賓維那。不久為唱道之首。賓云。不入者保社。化云。會來不入。不會不入。賓云。沒交涉。化便打。乃云。克賓維那法戰不勝。罰錢五貫。充設饡飯。至來日齋時。興化自白槌云。克賓維那法戰不勝。不得吃飯。即便趕出。師云。克賓要承嗣興化罰錢出院且致。卻須索取者一頓棒始得。且問諸人。棒既吃了。作么生索。雪竇要斷不平之事。今夜與克賓維那雪屈。以拄杖一時打散。

舉。僧問長慶。眾手淘金。誰是得者。慶雲。有伎倆者得。僧云。學人還得也無。慶雲。大遠在。師代者僧。當時便喝。復云。有伎倆者得一手分付。有伎倆者不得兩手分付。學人還得也無。蒼天蒼天。

舉。大慈示眾云。山僧不解答話。只是識病。時有僧出。大慈便歸方丈。師云。大凡扶豎宗乘須辯個得失。且大慈識病不答話。時有僧出便歸方丈。雪竇識病不答話。或有僧出。劈脊便打。諸方識病不答話。有僧出必然。別有長處。敢有一個動著。

【現代漢語翻譯】現代漢語譯本：氣宇軒昂如王者一般。但若一接觸，便如冰雪消融，瓦片破碎。當時如果能依法行事，子孫也不至於斷絕。

舉例。一位僧人蔘訪馬祖大師（Mazu Daishi，禪宗大師）。馬祖畫了一個圓相（yuanxiang，佛教符號，代表圓滿），說：『入了這個圓相就打，不入也打。』僧人便入了圓相，馬祖便打他。僧人說：『和尚打我不得。』馬祖放下拄杖離開了。師（指雪竇禪師，下同）說：『兩人都不明白。』『和尚打我不得』，放下拄杖，若有任何猶豫，迎頭就是一頓打。

舉例。興化（Xinghua，禪宗大師）問克賓維那（Kebin Weina，寺院中的僧職），『不久你就要成為領唱道歌的首座了。』克賓說：『不入者保社。』興化說：『會的人不入，不會的人也不入。』克賓說：『沒交涉。』興化便打了他。於是說：『克賓維那法戰不勝，罰錢五貫，用來設定齋飯。』到了第二天齋飯時，興化親自敲槌宣佈：『克賓維那法戰不勝，不得吃飯。』隨即把他趕了出去。師說：『克賓要繼承興化的衣缽，罰錢出院姑且不論，還必須索取一頓棒打才行。』且問各位，棒子既然吃了，要如何索取？雪竇要斷絕不公平的事情，今晚為克賓維那洗雪冤屈，用拄杖一時打散。』

舉例。僧人問長慶（Changqing，禪宗大師）：『眾人一起淘金，誰是得到金子的人？』長慶說：『有本領的人得到。』僧人說：『我還能得到嗎？』長慶說：『差得遠呢。』師代替那個僧人說：『當時就應該喝斥一聲。』又說：『有本領的人一手分付，沒有本領的人兩手分付。我還能得到嗎？』蒼天啊蒼天。

舉例。大慈（Daci，禪宗大師）向大眾開示說：『山僧我不解答話，只是識別病癥。』當時有個僧人站出來，大慈便回方丈（fangzhang，寺院住持的住所）了。師說：『大凡扶持宗門，必須辨別得失。且說大慈識別病癥不答話，當時有個僧人站出來便回方丈。雪竇識別病癥不答話，如果有個僧人站出來，迎頭就是一頓打。各方識別病癥不答話，有僧人站出來必然別有長處。』敢問有誰能動他一動？

【English Translation】 English version: His demeanor was like that of a king. But upon contact, he would melt like ice and shatter like tiles. If he had acted according to the precepts at that time, his descendants would not have been cut off.

Example: A monk visited Master Mazu (Mazu Daishi, a Chan master). Mazu drew a circle (yuanxiang, a Buddhist symbol representing completeness) and said, 'If you enter this circle, I will strike; if you don't enter, I will also strike.' The monk then entered the circle, and Mazu struck him. The monk said, 'Venerable monk, you cannot strike me.' Mazu put down his staff and left. The Master (referring to Zen Master Xuedou, same below) said, 'Neither of them understood.' 'Venerable monk, you cannot strike me,' putting down the staff, if there is any hesitation, a blow will come down on the head.

Example: Xinghua (Xinghua, a Chan master) asked Kebin Weina (Kebin Weina, a monastic post in a temple), 'Soon you will become the head of chanting.' Kebin said, 'Those who do not enter protect the community.' Xinghua said, 'Those who know do not enter, and those who do not know do not enter.' Kebin said, 'It's irrelevant.' Xinghua then struck him. Then he said, 'Kebin Weina lost the Dharma battle and is fined five strings of cash to provide for the communal meal.' The next day at mealtime, Xinghua personally struck the gavel and announced, 'Kebin Weina lost the Dharma battle and is not allowed to eat.' Then he drove him out. The Master said, 'Kebin wants to inherit Xinghua's mantle, fining him and expelling him from the monastery is one thing, but he must also demand a beating. ' And ask everyone, since the stick has been eaten, how to ask for it? Xuedou wants to end unfair things, and tonight he will redress Kebin Weina's grievances, and scatter them with a staff at once.'

Example: A monk asked Changqing (Changqing, a Chan master), 'When everyone is panning for gold, who is the one who gets it?' Changqing said, 'The one with the skill gets it.' The monk said, 'Can I get it too?' Changqing said, 'Far from it.' The Master, on behalf of that monk, said, 'At that time, he should have shouted.' And said, 'Those who have the skill give it with one hand, and those who do not have the skill give it with both hands. Can I get it too?' Heaven, oh heaven.

Example: Daci (Daci, a Chan master) addressed the assembly, saying, 'This mountain monk does not answer questions, but only recognizes the illness.' At that time, a monk came forward, and Daci returned to his abbot's quarters (fangzhang, the residence of the abbot of a monastery). The Master said, 'In general, to support the Dharma lineage, one must distinguish between gain and loss. And Daci recognizes the illness but does not answer questions, and at that time a monk came forward and returned to the abbot's quarters. Xuedou recognizes the illness but does not answer questions, and if a monk comes forward, he will be struck head-on. All parties recognize the illness but do not answer questions, and if a monk comes forward, he must have other strengths.' Dare to ask who can move him?

大唐天子只三人。

舉。趙州到黃檗。檗見來便關卻方丈。州云。救火救火。黃檗便出擒住云。道道。州云。賊過後張弓。師云。直是好笑笑須三十年。忽有個衲僧問。雪竇笑個什麼。笑賊過後張弓。

舉。僧問鏡清。學人未達其源。乞師方便。清云。是什麼。源云。其源。清云。若是其源。爭受方便。師云。死水裡浸卻有什麼用處。侍者問。適來成禠伊。清云無。侍者云。不成禠伊。清云無。侍者云。和尚尊意如何清云。一點水墨兩處成龍師云。猶較些子。雪竇不是減鏡清威光。要與者僧相見。是什麼源其源。三十年後與爾三十棒。

舉。僧問香林。如何是衲衣下事。林雲。臘月火燒山。師云。臘月燒山萬種千般。翹松鶴冷踏雪人寒。達磨不會大難大難。

舉。本仁和尚。示眾云。尋常不欲向聲前句后。鼓弄人家男女。何故。且聲不是聲。色不是色。時有僧問。如何是聲不是聲。仁云。喚作色得么。云如何是色不是色。仁云。喚作聲得么。僧禮拜。仁云。且道。為汝說答汝話。若人辯得。有個入處。師云。本仁也甚奇怪。要且貪觀天上。既非聲前句后。且作么生入。

舉。雲門示眾云。老胡生下。一手指天一手指地。周行七步。目顧四方。天上天下唯我獨尊。當時若見。一棒打殺與

【現代漢語翻譯】現代漢語譯本大唐天子只有三位。

舉例。趙州禪師去拜訪黃檗禪師。黃檗禪師見他來了，就把方丈的門關上了。趙州禪師說：『救火！救火！』黃檗禪師便出來抓住他說：『說！說！』趙州禪師說：『賊走了才張弓。』黃檗禪師說：『真是好笑，笑須三十年。』假如有個僧人問：『雪竇禪師笑個什麼？』（答：）『笑賊走了才張弓。』

舉例。有僧人問鏡清禪師：『學人未能通達其源頭，乞求禪師方便開示。』鏡清禪師問：『是什麼源頭？』僧人說：『就是那個源頭。』鏡清禪師說：『如果是那個源頭，怎麼能接受方便開示呢？』（雪竇禪師）說：『死水裡浸泡著有什麼用處？』侍者問：『剛才（禪師）沒有否定他嗎？』鏡清禪師說：『沒有。』侍者說：『沒有否定他嗎？』鏡清禪師說：『沒有。』侍者問：『和尚您的意思如何？』鏡清禪師說：『一點水墨，兩處都畫成了龍。』（雪竇禪師）說：『（鏡清禪師）還算不錯。雪竇禪師不是要減損鏡清禪師的威光，而是要與那個僧人相見。』（問：）『是什麼源頭？那個源頭？』三十年後給你三十棒。

舉例。有僧人問香林禪師：『如何是衲衣下的事？』香林禪師說：『臘月里用火燒山。』（雪竇禪師）說：『臘月燒山，萬種千般。翹首的松樹，寒冷的仙鶴，踏雪的人都感到寒冷。達摩祖師也不會，大難！大難！』

舉例。本仁和尚開示眾人說：『我平常不想在聲前句后，鼓弄人家的男女。』為什麼呢？『因為聲不是聲，色不是色。』當時有個僧人問：『如何是聲不是聲？』本仁和尚說：『叫作色可以嗎？』（僧人）問：『如何是色不是色？』本仁和尚說：『叫作聲可以嗎？』僧人禮拜。本仁和尚說：『且說，我是為你解說，回答你的話。如果有人能辨別得清楚，就能有個入處。』（雪竇禪師）說：『本仁和尚也甚是奇怪，只是貪看天上。既然不是聲前句后，那麼該如何進入呢？』

舉例。雲門禪師開示眾人說：『老胡（指釋迦牟尼佛）生下來，一手指天，一手指地，周行七步，目光顧視四方，說天上天下唯我獨尊。當時如果我見到，一棒打死餵狗。』

【English Translation】 English version The Tang Dynasty's emperor is only three people.

Example: Zhaozhou (a Zen master) went to visit Huangbo (a Zen master). When Huangbo saw him coming, he closed the door of his abbot's room. Zhaozhou said, 'Fire! Fire!' Huangbo then came out, grabbed him, and said, 'Speak! Speak!' Zhaozhou said, 'Drawing the bow after the thief has gone.' The master said, 'It's really funny, you'll have to laugh for thirty years.' If a monk were to ask, 'What is Xuedou (a Zen master) laughing at?' (The answer is:) 'Laughing at drawing the bow after the thief has gone.'

Example: A monk asked Jingqing (a Zen master), 'This student has not yet reached the source. I beg the master for expedient guidance.' Jingqing asked, 'What source?' The monk said, 'That source.' Jingqing said, 'If it is that source, how can it receive expedient guidance?' (Xuedou) said, 'What use is it to soak in dead water?' An attendant asked, 'Just now, did you not negate him?' Jingqing said, 'No.' The attendant said, 'Didn't negate him?' Jingqing said, 'No.' The attendant asked, 'What is the master's intention?' Jingqing said, 'A single ink stroke, dragons are formed in two places.' (Xuedou) said, '(Jingqing) is still somewhat better. Xuedou is not trying to diminish Jingqing's prestige, but wants to meet that monk.' (Asking:) 'What is the source? That source?' Thirty years later, I'll give you thirty blows.

Example: A monk asked Xianglin (a Zen master), 'What is the matter under the kasaya (monk's robe)?' Xianglin said, 'Burning the mountain with fire in the twelfth month.' (Xuedou) said, 'Burning the mountain in the twelfth month, ten thousand kinds, a thousand varieties. Cranes stretching their necks, cold, people treading on snow feel cold. Bodhidharma (the first patriarch of Zen) wouldn't understand, great difficulty! Great difficulty!'

Example: Abbot Benren addressed the assembly, saying, 'I usually don't want to manipulate other people's men and women before or after words.' Why? 'Because sound is not sound, form is not form.' At that time, a monk asked, 'What is sound that is not sound?' Benren said, 'Can it be called form?' (The monk) asked, 'What is form that is not form?' Benren said, 'Can it be called sound?' The monk bowed. Benren said, 'Let me say, I am explaining for you, answering your words. If someone can discern it clearly, there will be an entry point.' (Xuedou) said, 'Benren is also very strange, only greedy to look at the sky. Since it is not before or after words, then how should one enter?'

Example: Yunmen (a Zen master) addressed the assembly, saying, 'When the old barbarian (referring to Shakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around in all directions, saying, 'Above the heavens and below the heavens, I alone am the honored one.' If I had seen him at that time, I would have beaten him to death and fed him to the dogs.'

狗吃卻。貴圖天下太平。師云。便與掀倒禪床。

舉。國師三喚侍者。點即不到侍者三應。到即不點。將謂吾辜負汝。誰知汝辜負吾。瞞雪竇不得。雲門道。作么生是國師辜負侍者處。會得也是無端。師云。元來不會。作么生是侍者辜負國師。粉骨碎身未報得。師云。無端無端。

復舉。僧問投子。國師三喚侍者意旨如何。投子云。抑逼人作么。師云。垛根漢。僧問興化。化云。一盲引眾盲。師云。端的瞎。僧問玄沙。沙云。侍者卻會。師云。停囚長智。僧問趙州。州云。如人暗中書字。字雖不成文彩已彰。師便喝。僧問雪竇。雪竇便打。也要諸方點檢。乃成頌云。師資會遇意非輕。無事相將草里行。負汝負吾人莫問。任從天下競頭爭。

舉。僧問智門和尚。如何是佛。云踏破草鞋赤腳走。僧云。如何是佛向上事。云拄杖頭上挑日月。師云。千兵易得一將難求。

舉。師祖問南泉摩尼珠人不識。如來藏里親收得。如何是如來藏。云王老師與爾往來者是藏。師云。草里漢。祖云。不往不來者。云亦是藏。師云。雪上加霜。祖云。如何是珠。師云。險。百尺竿頭作伎倆。不是好手。者里著得個眼。賓主互換。便能深入虎穴。或不漝么。縱饒師祖悟去也是龍頭蛇尾漢。

舉。僧禮拜雪峰。峰

【現代漢語翻譯】現代漢語譯本狗吃卻（禪宗術語，指否定或推翻）。貴圖天下太平。師云：『便與掀倒禪床。』

舉（禪宗術語，指提出一個公案）。國師三喚侍者。點即不到，侍者三應。到即不點。將謂吾辜負汝，誰知汝辜負吾。瞞雪竇（禪師名號）不得。雲門（禪師名號）道：『作么生是國師辜負侍者處？』會得也是無端。師云：『元來不會。作么生是侍者辜負國師？』粉骨碎身未報得。師云：『無端無端。』

復舉。僧問投子（禪師名號）：『國師三喚侍者意旨如何？』投子云：『抑逼人作么？』師云：『垛根漢。』僧問興化（禪師名號），化云：『一盲引眾盲。』師云：『端的瞎。』僧問玄沙（禪師名號），沙云：『侍者卻會。』師云：『停囚長智。』僧問趙州（禪師名號），州云：『如人暗中書字，字雖不成文彩已彰。』師便喝。僧問雪竇（禪師名號），雪竇便打。也要諸方點檢。乃成頌云：『師資會遇意非輕，無事相將草里行。負汝負吾人莫問，任從天下競頭爭。』

舉。僧問智門（禪師名號）和尚：『如何是佛？』云：『踏破草鞋赤腳走。』僧云：『如何是佛向上事？』云：『拄杖頭上挑日月。』師云：『千兵易得一將難求。』

舉。師祖問南泉（禪師名號）：『摩尼珠（梵語，意為如意寶珠）人不識，如來藏（梵語，意為一切眾生本具的佛性）里親收得。如何是如來藏？』云：『王老師與爾往來者是藏。』師云：『草里漢。』祖云：『不往不來者。』云：『亦是藏。』師云：『雪上加霜。』祖云：『如何是珠？』師云：『險。百尺竿頭作伎倆，不是好手。者里著得個眼，賓主互換，便能深入虎穴。或不漝么，縱饒師祖悟去也是龍頭蛇尾漢。』

舉。僧禮拜雪峰（禪師名號），峰

【English Translation】 English version Dog eats 'que' (a Zen term, referring to negation or overturning). Valuing the world's peace. The master said, 'Then I will overturn the Zen bed.'

An example (a Zen term, referring to raising a koan). National Teacher called the attendant three times. When called, the attendant did not arrive; the attendant responded three times. When arrived, he was not acknowledged. Thinking I was failing you, who knew you were failing me. Can't deceive Xuedou (Zen master's name). Yunmen (Zen master's name) said, 'How is it that the National Teacher fails the attendant?' Understanding it is also groundless. The master said, 'Originally, you don't understand. How is it that the attendant fails the National Teacher?' Even if bones are crushed and bodies are shattered, it's not enough to repay. The master said, 'Groundless, groundless.'

Again, an example. A monk asked Touzi (Zen master's name), 'What is the meaning of the National Teacher calling the attendant three times?' Touzi said, 'Why force people?' The master said, 'A clumsy fellow.' A monk asked Xinghua (Zen master's name), and Xinghua said, 'A blind man leading a crowd of blind men.' The master said, 'Absolutely blind.' A monk asked Xuansha (Zen master's name), and Xuansha said, 'The attendant understands.' The master said, 'Keeping prisoners makes them wiser.' A monk asked Zhaozhou (Zen master's name), and Zhaozhou said, 'Like a person writing characters in the dark, although the characters are not well-formed, the brilliance is already apparent.' The master then shouted. A monk asked Xuedou (Zen master's name), and Xuedou hit him. It also requires examination by all quarters. Then a verse was composed: 'The meeting of master and disciple is not a light matter, without incident, they walk together in the grass. Whether you fail me or I fail you, no one asks, let the world compete head-to-head.'

An example. A monk asked Zen Master Zhimen (Zen master's name), 'What is Buddha?' He said, 'Wearing worn-out straw sandals, walking barefoot.' The monk said, 'What is the matter beyond Buddha?' He said, 'Carrying the sun and moon on the top of a staff.' The master said, 'It is easy to get a thousand soldiers, but difficult to find one general.'

An example. Ancestor Master asked Nanquan (Zen master's name), 'The Mani pearl (Sanskrit, meaning wish-fulfilling jewel) is not recognized by people, it is personally collected in the Tathagatagarbha (Sanskrit, meaning the Buddha-nature inherent in all beings). What is the Tathagatagarbha?' He said, 'What Teacher Wang interacts with you is the garbha.' The master said, 'A fellow in the grass.' The ancestor said, 'What neither comes nor goes.' He said, 'It is also the garbha.' The master said, 'Adding frost to snow.' The ancestor said, 'What is the pearl?' The master said, 'Dangerous. Performing tricks on a hundred-foot pole is not the mark of a good hand. If one can place an eye here, and host and guest exchange, then one can deeply enter the tiger's den. If not, even if the Ancestor Master understands, he is still a dragon-headed snake-tailed fellow.'

An example. A monk bowed to Xuefeng (Zen master's name), and Xuefeng

打五棒。僧云。某甲有什麼過峰又打五棒。師云。雪竇不曾與人葛藤。前五棒。日照天臨。后五棒。云騰致雨爾若辯得。也好與五棒。

舉。馬大師令智藏馳書上徑山。山接書開見一圓相。于中下一點。國師聞舉云。欽師猶被馬師惑。師云。徑山被惑且致。若將呈似國師。別作個什麼伎倆。免被惑去。有老宿云。當時坐卻便休亦有道。但與劃破。若與么。只是不識著。敢謂天下老師。各具金剛眼睛廣作神通變化還免得么。雪竇見處也要諸人共知。只者馬師。當時畫出早自惑了也。

舉。鏡清問僧。趙州喫茶去。爾作么生會。僧便出去。清云。邯鄲學步。師云。者僧不是邯鄲人。為什麼學唐步。若辯得出。與爾茶吃。

舉。僧問雲門。如何是法身向上事。云向上與爾道即不難。作么生會法身。僧云。請和尚鑒。云鑒即且致。作么生會法身。僧云。與么與么。云者個是長連床上學得底。我且問爾法身還吃飯么。僧無語。師云。將成九仞之山。不進一簣之土。過在什麼處。

舉。趙州訪茱萸才上法堂。茱萸云。看箭。州亦云。看箭。茱萸云過。州雲中。師云。二俱作家。蓋是茱萸趙州二俱不作家。箭鋒不相拄。直饒齊發齊中。也只是個射垛漢。

舉。臨濟與普化去施主家齋。濟問。毛吞巨海

【現代漢語翻譯】現代漢語譯本：打五棒。僧人問：『我有什麼過錯，峰頭又要打我五棒？』禪師說：『雪竇禪師不曾與人糾纏不清。前五棒，如日照臨天空。后五棒，如雲騰致雨。你如果能辨別清楚，也該打你五棒。』

舉例。馬祖大師令智藏送信上徑山。徑山禪師接過信打開一看，見一個圓相，于圓相中點了一點。國師聽聞此事說：『欽師仍然被馬祖大師迷惑了。』禪師說：『徑山禪師是否被迷惑暫且不論，如果將此事呈給國師，他會用什麼伎倆來避免被迷惑呢？』有老修行說：『當時如果坐下便休息，也算有道理。』但如果將圓相劃破，就像是不認識它一樣。敢問天下老師，即使各具金剛眼睛，廣作神通變化，還能免於被迷惑嗎？雪竇禪師的見解也要讓大家知道，只是馬祖大師當時畫出圓相，就已經迷惑了自己。』

舉例。鏡清禪師問僧人：『趙州禪師說『喫茶去』，你作何理解？』僧人便出去了。鏡清禪師說：『邯鄲學步。』禪師說：『這個僧人不是邯鄲人，為什麼要學唐朝人的步法？如果能辨別得出，就給你茶吃。』

舉例。僧人問雲門禪師：『如何是法身向上之事？』雲門禪師說：『向上與你說是容易的，如何體會法身？』僧人說：『請和尚鑑察。』雲門禪師說：『鑑察暫且不論，如何體會法身？』僧人說：『如此如此。』雲門禪師說：『這些都是在長連床上學來的。我且問你，法身還吃飯嗎？』僧人無語。禪師說：『將要堆成九仞高的山，卻不肯進一筐土，過錯在哪裡？』

舉例。趙州禪師拜訪茱萸禪師，剛登上法堂，茱萸禪師說：『看箭！』趙州禪師也說：『看箭！』茱萸禪師說：『過了。』趙州禪師說：『中了。』禪師說：『二位都是行家。』其實是茱萸禪師和趙州禪師二位都不是行家。箭鋒不相牴觸，即使同時發射同時命中，也只是個射箭靶子的人。

舉例。臨濟禪師與普化禪師去施主家應齋。臨濟禪師問：『毛吞巨海（比喻以小含大）』

【English Translation】 English version: He struck five blows. A monk asked, 'What fault have I committed that you strike me five blows again?' The Master said, 'Xuedou (Xuedou Chongxian, a famous Zen master) never entangled with others. The first five blows are like the sun shining in the sky. The latter five blows are like clouds rising to bring rain. If you can discern this, you also deserve five blows.'

Example: Great Master Ma (Mazu Daoyi) ordered Zhizang to deliver a letter to Jingshan (a mountain name). Jingshan received the letter, opened it, and saw a circle with a dot in the middle. The National Teacher (a title) heard of this and said, 'Master Qin is still deluded by Master Ma.' The Master said, 'Whether Jingshan is deluded is another matter. If this were presented to the National Teacher, what trick would he use to avoid being deluded?' An old practitioner said, 'If he had just sat down and rested at that time, it would have been reasonable.' But if he were to break the circle, it would be like not recognizing it. May I ask all the teachers in the world, even if they each possess diamond eyes and perform vast supernatural transformations, can they still avoid being deluded? Xuedou's view should also be known to everyone. Master Ma was already deluding himself when he drew the circle.'

Example: Zen Master Jingqing asked a monk, 'Zhaozhou (Zhaozhou Congshen, a famous Zen master) said, 'Go have tea.' How do you understand this?' The monk then went out. Zen Master Jingqing said, 'Imitating Handan (a city in ancient China, referring to blindly imitating others).' The Master said, 'This monk is not from Handan, so why is he imitating the steps of the Tang dynasty? If you can discern this, I will give you tea to drink.'

Example: A monk asked Yunmen (Yunmen Wenyan, a famous Zen master), 'What is the matter of ascending beyond the Dharmakaya (the body of the Dharma, the ultimate reality)?' Yunmen said, 'It is not difficult to tell you about ascending beyond, but how do you understand the Dharmakaya?' The monk said, 'Please, Master, examine it.' Yunmen said, 'Examining it is another matter. How do you understand the Dharmakaya?' The monk said, 'Like this, like this.' Yunmen said, 'These are things learned on the long meditation bed. Let me ask you, does the Dharmakaya eat?' The monk was speechless. The Master said, 'About to build a mountain nine ren (an ancient unit of length) high, yet unwilling to add a basket of earth. Where does the fault lie?'

Example: Zhaozhou visited Zhuyu (a Zen master). As soon as he entered the Dharma hall, Zhuyu said, 'Watch the arrow!' Zhaozhou also said, 'Watch the arrow!' Zhuyu said, 'Passed.' Zhaozhou said, 'Hit.' The Master said, 'Both are experts.' In reality, both Zhuyu and Zhaozhou are not experts. The arrowheads do not touch. Even if they are fired simultaneously and hit simultaneously, they are just archers hitting the target.

Example: Linji (Linji Yixuan, a famous Zen master) and Puhua (a Zen monk) went to a donor's house for a vegetarian meal. Linji asked, 'A hair swallowing the vast ocean (a metaphor for containing the large within the small)'

芥納須彌。為復是神通妙用。為復法爾如然。化踢倒飯床。濟云。太粗生。化云。者里是甚所在。說粗說細。濟休去。至來日又同赴一施主齋。濟復問。今日供養何似昨日。化又踢倒飯床。濟云。太粗生。化云。瞎漢佛法說什麼粗細。濟吐舌。師云。兩個老賊吃飯也不了。好與二十棒。棒雖行。且那個是正賊。

舉。三角示眾云。若論此事。貶上眉毛早是蹉過。麻谷出雲。蹉過即不問。如何是此事。角云。蹉過。谷便掀倒禪床。三角便打。師云。兩個有頭無尾漢。眉毛未曾貶上。說什麼此事蹉過。有僧問。眉毛為什麼不貶上。師便打。

舉。睦州喚僧大德。僧回首。州云。擔版漢。師云。睦州只具一隻眼。何故。者僧喚既回頭。因甚卻成擔版。

舉。巖頭參德山。跨門便問。是凡是聖。德山便喝。巖頭便禮拜。洞山聞舉云。若不是奯公。大難承當。巖頭云。洞山老漢不識好惡。我當時一手抬一手搦。師云。然則德山門下。草偃風行。要且不能塞斷人口。當時才禮拜。劈脊便打。非唯剿絕洞山。亦乃把定奯老。還會么。李將軍有嘉聲在。不得封侯也是閑。

舉。巴陵示眾。祖師道。不是風動不是幡動。既不是幡風。向什麼處著。有人與祖師作主。出來與巴陵相見。師云雪竇道。風動幡動。既是

【現代漢語翻譯】現代漢語譯本：濟顛和尚（Ji Dian, a famous eccentric monk）和一位化身（Hua Shen, an incarnation）一起去齋飯。化身把飯桌踢翻。濟顛說：『太粗魯了。』化身說：『這裡是什麼地方？說粗魯說細緻？』濟顛不說話了。到了第二天，又一起去一位施主家吃齋飯。濟顛又問：『今天的供養和昨天比怎麼樣？』化身又把飯桌踢翻。濟顛說：『太粗魯了。』化身說：『瞎漢，佛法說什麼粗細？』濟顛吐了吐舌頭。雪竇禪師（Xuedou, a Chan master）說：『這兩個老賊，連飯都吃不好，應該打二十棒。棒子雖然打了，但哪個才是真正的賊？』舉例。三角禪師（Sanjiao, a Chan master）向大眾開示說：『如果談論這件事，即使是稍微抬一下眉毛，就已經錯過了。』麻谷禪師（Magu, a Chan master）出來說：『錯過暫且不問，如何是這件事？』三角禪師說：『錯過了。』麻谷禪師便掀翻禪床，三角禪師便打他。雪竇禪師說：『這兩個有頭無尾的傢伙，眉毛還沒抬起來，說什麼錯過這件事？』有僧人問：『眉毛為什麼不抬起來？』雪竇禪師便打他。舉例。睦州禪師（Muzhou, a Chan master）叫僧人『大德』（Da De, a respectful term for monks），僧人回頭。睦州禪師說：『你這個挑著木板的漢子。』雪竇禪師說：『睦州禪師只有一隻眼。為什麼呢？因為這個僧人既然已經回頭了，為什麼反而成了挑著木板的漢子呢？』舉例。巖頭禪師（Yantou, a Chan master）參訪德山禪師（Deshan, a Chan master），跨進門就問：『是凡人還是聖人？』德山禪師便喝斥。巖頭禪師便禮拜。洞山禪師（Dongshan, a Chan master）聽說了這件事，說：『如果不是奯公（Huogong, another name of Yantou），很難承擔。』巖頭禪師說：『洞山老漢不識好壞，我當時一手抬起一手按住。』雪竇禪師說：『既然如此，德山禪師門下，草隨風倒。但卻不能堵住別人的嘴。當時如果他才禮拜，就劈頭蓋臉地打下去，不僅能剿滅洞山禪師的見解，也能把握住奯公。你們明白嗎？就像李將軍雖然有美好的名聲，但沒有被封侯也是平常事。』舉例。巴陵禪師（Baling, a Chan master）向大眾開示說：『祖師說，不是風動，不是幡動。既然不是幡動風動，那麼應該如何理解呢？』如果有人要替祖師做主，就出來和巴陵禪師相見。雪竇禪師說：『風動幡動，既然是……』

【English Translation】 English version: Jidian (Ji Dian, a famous eccentric monk) and an Incarnation (Hua Shen, an incarnation) went to a vegetarian meal together. The Incarnation kicked over the dining table. Jidian said, 'Too crude.' The Incarnation said, 'What place is this? Talking about crude and refined?' Jidian stopped talking. The next day, they went to a benefactor's house for a vegetarian meal again. Jidian asked again, 'How is today's offering compared to yesterday's?' The Incarnation kicked over the dining table again. Jidian said, 'Too crude.' The Incarnation said, 'Blind man, what crude and refined does the Buddha-dharma speak of?' Jidian stuck out his tongue. Chan Master Xuedou (Xuedou, a Chan master) said, 'These two old thieves can't even eat properly, they should be given twenty blows with a stick. Although the stick has been used, who is the real thief?' Example: Chan Master Sanjiao (Sanjiao, a Chan master) addressed the assembly, saying, 'If we talk about this matter, even slightly raising an eyebrow is already a mistake.' Chan Master Magu (Magu, a Chan master) came out and said, 'The mistake is not questioned for now, what is this matter?' Chan Master Sanjiao said, 'A mistake.' Chan Master Magu then overturned the meditation bed, and Chan Master Sanjiao hit him. Chan Master Xuedou said, 'These two fellows with heads but no tails, before the eyebrows have even been raised, what are they saying about missing this matter?' A monk asked, 'Why are the eyebrows not raised?' Chan Master Xuedou then hit him. Example: Chan Master Muzhou (Muzhou, a Chan master) called a monk 'Great Virtue' (Da De, a respectful term for monks), and the monk turned his head. Chan Master Muzhou said, 'You plank-carrying fellow.' Chan Master Xuedou said, 'Chan Master Muzhou only has one eye. Why? Because since this monk has already turned his head, why has he become a plank-carrying fellow instead?' Example: Chan Master Yantou (Yantou, a Chan master) visited Chan Master Deshan (Deshan, a Chan master), and upon crossing the threshold, he asked, 'Is it ordinary or holy?' Chan Master Deshan then shouted. Chan Master Yantou then bowed. Chan Master Dongshan (Dongshan, a Chan master) heard about this and said, 'If it weren't for Huogong (Huogong, another name of Yantou), it would be difficult to bear.' Chan Master Yantou said, 'The old man Dongshan doesn't know good from bad, I was lifting one hand and pressing down with the other at the time.' Chan Master Xuedou said, 'If that's the case, under Chan Master Deshan's gate, the grass bends with the wind. But it still can't stop people's mouths. If he had just bowed at the time, he would have been struck head-on, not only would he have annihilated Chan Master Dongshan's views, but he would also have grasped Huogong. Do you understand? Just like General Li, although he has a good reputation, it is common for him not to be ennobled.' Example: Chan Master Baling (Baling, a Chan master) addressed the assembly, saying, 'The Patriarch said, 'It is not the wind that moves, it is not the banner that moves.' Since it is not the banner moving or the wind moving, then how should it be understood?' If someone wants to take charge for the Patriarch, then come out and meet Chan Master Baling. Chan Master Xuedou said, 'The wind moves, the banner moves, since it is...'

風幡。向甚處著。有人與巴陵作主。亦出來與雪竇相見。

舉。則川與龐居士摘茶次。士云。法界不容身。師還見我么。川云。若不是老師。洎與龐公答話。士云。有問有答蓋是尋常。川不管。士云。適來莫怪相借問么。川亦不管。士喝云。者無禮儀漢。待我一一舉似明眼人去在。川拈茶籃便歸。師云。則川只解把定封疆。不能同生同死。當時好與捋下幞頭。誰敢喚作龐居士。

舉。僧問雲門。一言道盡時如何。門云。裂破。師彈指三下。

舉。僧問睦州。一言道盡時如何。州云。老僧在爾缽囊里。師呵呵大笑。

舉。本生和尚以拄杖示眾云。我若拈起。爾便向未拈起時作道理。我若不拈起。爾便向拈起時作主宰。且道。老僧為人在甚處。時有僧出雲。不敢妄生節目。生云。也知阇黎不分外。僧云。低低處平之有餘。高高處觀之不足。生云。節目上更生節目。僧無語。生云。掩鼻偷香空招罪犯師云。者僧也善能切磋。爭奈弓折箭盡。然雖如此。且本生是作家宗師。拈起也天回地轉。應須拱手歸降。放下也草偃風行。必合全身遠害。還見本生為人處也無。師復拈起拄杖云。太平本是將軍致。不許將軍見太平。

舉。僧問雪峰。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審和尚見

【現代漢語翻譯】風幡（風動的旗幟）。該如何理解它？如果有人能像巴陵禪師那樣掌握主導，也能像雪竇禪師一樣洞察真理。

舉例。則川禪師與龐居士（一位在家修行的佛教信徒）一起採茶時，龐居士說：『法界（宇宙萬物存在的空間）都容不下我的身軀，禪師還能見到我嗎？』則川禪師說：『如果不是老師您，我怎麼會和龐公您對話呢？』龐居士說：『有問有答，這都是尋常之事。』則川禪師不理會。龐居士說：『剛才莫怪我向您請教。』則川禪師仍然不理會。龐居士呵斥道：『你這無禮儀的傢伙！待我一一說給明眼人聽。』則川禪師拿起茶籃就走了。雪竇禪師評論說：『則川禪師只懂得把守自己的疆界，不能與人同生共死。當時真應該一把捋下他的幞頭（一種頭巾），看誰還敢叫他龐居士。』

舉例。有僧人問雲門禪師：『一言道盡時如何？』雲門禪師回答：『裂破。』雪竇禪師彈指三下。

舉例。有僧人問睦州禪師：『一言道盡時如何？』睦州禪師回答：『老僧就在你的缽囊里。』雪竇禪師聽后哈哈大笑。

舉例。本生和尚用拄杖向大眾開示說：『我如果拿起拄杖，你們就向未拿起拄杖時去探究道理；我如果不拿起拄杖，你們就向拿起拄杖時去把握主宰。』請問，老僧我為人處世的著眼點在哪裡？當時有僧人出來說：『不敢妄自生出枝節。』本生和尚說：『也知道您不越界。』僧人說：『低處的地方，削平還有剩餘；高處的地方，觀察卻總覺得不足。』本生和尚說：『在枝節上又生出枝節。』僧人無話可說。本生和尚說：『掩鼻偷香，白白招來罪過。』雪竇禪師評論說：『這位僧人也善於切磋，無奈弓已折斷，箭已用盡。』雖然如此，本生和尚畢竟是位有作為的宗師，拿起拄杖也能使天地翻轉，應該拱手歸降；放下拄杖也能使草木順從風勢倒伏，必定能全身而退，遠離禍害。你們見到本生和尚為人處世的著眼點了嗎？』雪竇禪師又拿起拄杖說：『太平本來是將軍打下來的，卻不允許將軍見到太平。』

舉例。有僧人問雪峰禪師：『聲聞乘（小乘佛教）的人見性（認識到自性），如同在夜晚見到月亮；菩薩乘（大乘佛教）的人見性，如同在白天見到太陽。』未審和尚您見性

【English Translation】 Wind and banner (wind-blown flags). Where should one focus? If someone can master it like Zen Master Baling, they can also perceive the truth like Zen Master Xuedou.

Example: Zen Master Zechuan and Layman Pang (a Buddhist practitioner at home) were picking tea together. Layman Pang said, 'The Dharma realm (the space where all things exist) cannot even contain my body, can the Zen master still see me?' Zen Master Zechuan said, 'If it weren't for you, teacher, how would I be talking to you, Layman Pang?' Layman Pang said, 'Questions and answers, these are all ordinary things.' Zen Master Zechuan ignored him. Layman Pang said, 'Don't blame me for asking you just now.' Zen Master Zechuan still ignored him. Layman Pang scolded, 'You impolite fellow! I will tell all this to those with clear eyes.' Zen Master Zechuan picked up the tea basket and left. Zen Master Xuedou commented, 'Zen Master Zechuan only knows how to guard his own territory, unable to live and die with others. At that time, he should have had his turban (a type of headscarf) snatched off, to see who would still dare to call him Layman Pang.'

Example: A monk asked Zen Master Yunmen, 'What is it like when one word says it all?' Zen Master Yunmen replied, 'Torn apart.' Zen Master Xuedou snapped his fingers three times.

Example: A monk asked Zen Master Muzhou, 'What is it like when one word says it all?' Zen Master Muzhou replied, 'The old monk is in your alms bowl.' Zen Master Xuedou laughed heartily after hearing this.

Example: Abbot Bensheng used a staff to instruct the assembly, saying, 'If I pick up the staff, you should investigate the principle before I pick it up; if I don't pick up the staff, you should grasp the mastery when I pick it up.' Now, where is the old monk's focus in dealing with people?' At that time, a monk came out and said, 'I dare not create unnecessary complications.' Abbot Bensheng said, 'I also know that you are not overstepping your bounds.' The monk said, 'The low places are more than enough to level, but the high places are always insufficient to observe.' Abbot Bensheng said, 'Creating more complications on top of complications.' The monk was speechless. Abbot Bensheng said, 'Covering your nose to steal fragrance only invites guilt.' Zen Master Xuedou commented, 'This monk is also good at discussing, but unfortunately, the bow is broken and the arrows are exhausted.' Even so, Abbot Bensheng is still an accomplished master. Picking up the staff can turn the world upside down, and one should surrender respectfully; putting down the staff can make the grass bend to the wind, and one will surely be able to retreat completely and avoid harm. Have you seen Abbot Bensheng's focus in dealing with people?' Zen Master Xuedou picked up the staff again and said, 'Peace is originally brought about by generals, but generals are not allowed to see peace.'

Example: A monk asked Zen Master Xuefeng, 'A person of the Sravaka Vehicle (Hinayana Buddhism) sees their nature (recognizes their own nature) like seeing the moon at night; a person of the Bodhisattva Vehicle (Mahayana Buddhism) sees their nature like seeing the sun during the day.' I wonder if the abbot sees

性如何。峰打三下。其僧復問巖頭。巖頭打三掌。師云。應病設藥。且與三下。若據令而行。合打多少。

舉。太原孚上座參雪峰。至法堂上顧視。雪峰便下看。知事師云。一千五百人作家宗師。被孚老一覷。便高豎降旗。孚至來日入方丈云。昨日觸忤和尚。峰云。知是般事。便休。師云果然。僧問雲門。作么生是觸忤處。門便打。師云。打得百千萬個。有什麼用處。直須盡大地人吃棒。方可扶豎雪峰。且道。太原孚具什麼眼。

舉。安國問僧。得之於心。伊蘭作栴檀之樹。失之於旨。甘露乃蒺䔧之園。我要個語具得失兩意。僧豎起拳云。不可喚作拳頭。國云。只為喚作拳頭。師云。無繩自縛漢。拳頭也不識。

舉。僧請益雲門大師玄沙三種病人話。門云。爾禮拜著。僧禮拜起。門以拄杖便挃。僧退後。門云。爾不是患盲。復喚近前來。僧近前。門云。爾不是患聾。乃云。還會么。僧云不會。門云。爾不是患啞。僧於此有省。師便喝云。者盲聾瘖啞漢。若不是雲門驢年去。如今有底或拈槌豎拂不管。教近前又不來。還會么。不應諸方還奈何得么。雪竇若不奈何。爾者一隊驢漢。有堪作個什麼。以拄杖一時打趁。

舉。僧問香嚴。如何是王索仙陀婆。嚴云。過者邊來。師云。鈍置殺人。僧問趙

【現代漢語翻譯】現代漢語譯本：

如何是『性』（本性）？雪峰打了三下。那僧人又問巖頭。巖頭打了三掌。我說，這是應病下藥，所以才打三下。如果按照規矩來，應該打多少下？

舉例。太原孚上座參訪雪峰，到了法堂上四處張望。雪峰就走下來看。知事師說：『一千五百人的宗師，被孚老這樣一看，就高高豎起投降的旗幟。』孚第二天進入方丈室說：『昨天冒犯了和尚。』雪峰說：『知道是這件事，就算了。』我說，果然如此。有僧人問雲門：『什麼是冒犯之處？』雲門就打他。我說，打得百千萬個，有什麼用處？必須讓天下所有人都吃棒，才能扶持雪峰。』且說，太原孚有什麼樣的眼力？

舉例。安國問僧人：『得之於心，伊蘭（一種臭樹）也能變成栴檀（一種香樹）；失之於旨，甘露也能變成蒺藜（一種帶刺的植物）園。我要一句包含得失兩方面意思的話。』僧人豎起拳頭說：『不可喚作拳頭。』安國說：『正因為喚作拳頭。』我說，這是無繩自縛的人，連拳頭也不認識。

舉例。有僧人向雲門大師請教玄沙三種病人的話。雲門說：『你禮拜。』僧人禮拜起身。雲門用拄杖就戳他。僧人退後。雲門說：『你不是患盲。』又叫他走近前來。僧人走近前來。雲門說：『你不是患聾。』於是說：『會了嗎？』僧人說不會。雲門說：『你不是患啞。』這僧人因此有所領悟。我便喝道：『這個盲聾瘖啞的傢伙，如果不是雲門，驢年也搞不明白。現在有些人隨便拈起槌子豎起拂塵，也不管，叫他走近前來又不來。會了嗎？不應諸方，又該怎麼辦？雪竇如果不這樣，你們這群驢漢，能做什麼？』用拄杖一時打走。

舉例。有僧人問香嚴：『如何是王索仙陀婆（國王索要仙陀婆）？』香嚴說：『過這邊來。』我說，這是鈍置殺人。有僧人問趙州：

【English Translation】 English version:

What is 'nature' (true nature)? Xuefeng struck three times. The monk then asked Yantou. Yantou slapped three times. I say, this is prescribing medicine according to the illness, so he struck three times. If we follow the rules, how many times should he strike?

Example. The Venerable Taiyuan Fu visited Xuefeng, and looked around in the Dharma hall. Xuefeng then came down to see. The supervisor said: 'A master of 1,500 people, when looked at by old Fu, immediately raised the flag of surrender high.' The next day, Fu entered the abbot's room and said: 'Yesterday I offended the abbot.' Xuefeng said: 'Knowing it was that matter, let it be.' I say, indeed. A monk asked Yunmen: 'What is the offense?' Yunmen then struck him. I say, striking a hundred thousand times, what is the use? It is necessary for everyone in the world to be beaten with a stick in order to support Xuefeng. Now, what kind of vision does Taiyuan Fu have?

Example. Anguo asked a monk: 'If you attain it in your heart, even an Eranda (a foul-smelling tree) can become a sandalwood tree; if you lose the meaning, even nectar can become a Tribulus (a thorny plant) garden. I want a phrase that contains both the meaning of gain and loss.' The monk raised his fist and said: 'It cannot be called a fist.' Anguo said: 'Precisely because it is called a fist.' I say, this is a person who binds himself with no rope, not even recognizing a fist.

Example. A monk asked Great Master Yunmen about Xuansha's talk on the three kinds of sick people. Yunmen said: 'You bow.' The monk bowed and stood up. Yunmen poked him with his staff. The monk retreated. Yunmen said: 'You are not suffering from blindness.' Then he called him to come closer. The monk came closer. Yunmen said: 'You are not suffering from deafness.' Then he said: 'Do you understand?' The monk said he did not understand. Yunmen said: 'You are not suffering from muteness.' The monk then had an awakening. I then shouted: 'This blind, deaf, and mute fellow, if it weren't for Yunmen, he wouldn't understand even in the year of the donkey. Now some people casually pick up a mallet and raise a whisk, regardless, and when told to come closer, they don't come. Do you understand? If you don't respond to all directions, what can be done? If Xuedou didn't do this, what could you group of donkey-men do?' He drove them away with his staff.

Example. A monk asked Xiangyan: 'What is the king asking for 'sentapava' (a type of condiment)?' Xiangyan said: 'Come over here.' I say, this is dulling and killing people. A monk asked Zhaozhou:

州。王索仙陀婆時如何州曲躬叉手。師云。索鹽奉馬。

舉。鼓山示眾云。若論此事。如一口劍。時有僧問。承和尚有言。若論此事。如一口劍。和尚是死屍。學人是死屍。如何是劍。山云。拖出者死屍。僧應諾。歸衣缽下。打揲便行。山至晚問首座。問話僧在否。座云。當時便去也。山云。好與二十棒。師云。諸方老宿總道。鼓山失卻一隻眼。殊不知。重賞之下必有勇夫。然雖如此。若仔細點撿來。未免一時埋卻。

舉。睦州問武陵長老。了即毛端吞巨海。始知大地一微塵。作么生。雲和尚問誰。州云。問長老。云何不領話。州云。我不領話爾不領話。師云。墮也墮也。復云。者葛藤老漢好與劃斷。拈拄杖云。什麼處去也。

舉。仰山坐次。大禪佛到翹一足云。西天二十八祖亦如是。唐土六祖亦如是。和尚亦如是。某甲亦如是。山下禪床打四藤條。師云。藤條未到打折。因什麼只與四下。須是個斬釘截鐵漢始得。大禪後到霍山自云。集云峰下四藤條天下大禪佛參。山云。打鐘著。禪便走。師云。者漢雖見機而變。爭奈有頭無尾。

舉。玄沙與天龍入山見虎。龍云。前面是虎。沙云。是汝。師云。要與人天為師。前面端的是虎。

舉。南泉山下有一庵主。行僧經過謂庵主云。近日南泉

【現代漢語翻譯】現代漢語譯本：州。王索仙陀婆（梵語：saindhava，指鹽、馬等物）時如何？州曲躬叉手。師云：『索鹽奉馬。』舉。鼓山（地名）示眾云：『若論此事，如一口劍。』時有僧問：『承和尚有言，若論此事，如一口劍。和尚是死屍，學人是死屍，如何是劍？』山云：『拖出者死屍。』僧應諾，歸衣缽下，打揲便行。山至晚問首座：『問話僧在否？』座云：『當時便去也。』山云：『好與二十棒。』師云：『諸方老宿總道，鼓山失卻一隻眼。殊不知，重賞之下必有勇夫。然雖如此，若仔細點撿來，未免一時埋卻。』舉。睦州（地名）問武陵長老：『了即毛端吞巨海，始知大地一微塵。作么生？』云：『和尚問誰？』州云：『問長老。』云：『何不領話？』州云：『我不領話爾不領話。』師云：『墮也墮也。』復云：『者葛藤老漢好與劃斷。』拈拄杖云：『什麼處去也？』舉。仰山（人名）坐次，大禪佛到，翹一足云：『西天二十八祖亦如是，唐土六祖亦如是，和尚亦如是，某甲亦如是。』山下禪床打四藤條。師云：『藤條未到打折。因什麼只與四下？須是個斬釘截鐵漢始得。』大禪後到霍山，自云：『集云峰下四藤條天下大禪佛參。』山云：『打鐘著。』禪便走。師云：『者漢雖見機而變，爭奈有頭無尾。』舉。玄沙（人名）與天龍（人名）入山見虎。龍云：『前面是虎。』沙云：『是汝。』師云：『要與人天為師，前面端的是虎。』舉。南泉（地名）山下有一庵主。行僧經過謂庵主云：『近日南泉（地名）』

【English Translation】 English version: State. When the king asked for Saindhava (Sanskrit: saindhava, referring to things like salt and horses), how did the state respond? The state bowed and folded its hands. The master said, 'Asking for salt, offering a horse.' Example. Gushan (place name) addressed the assembly, saying, 'If we discuss this matter, it is like a single sword.' At that time, a monk asked, 'I heard the abbot say, if we discuss this matter, it is like a single sword. The abbot is a dead corpse, the student is a dead corpse, what is the sword?' Shan said, 'Drag out that dead corpse.' The monk acknowledged, returned to his robes and bowl, packed up, and left. Shan asked the head monk in the evening, 'Is the monk who asked the question still here?' The head monk said, 'He left immediately.' Shan said, 'Good, give him twenty blows.' The master said, 'All the old monks everywhere say that Gushan has lost an eye. They don't know that there are brave men under great rewards. Even so, if you examine it carefully, you will inevitably bury it all at once.' Example. Muzhou (place name) asked Elder Wuling, 'Having understood, the tip of a hair swallows the great ocean; only then does one know the great earth is a tiny speck of dust. What is it like?' He said, 'Who is the abbot asking?' Zhou said, 'Asking the elder.' He said, 'Why don't you understand the words?' Zhou said, 'I don't understand the words, and you don't understand the words.' The master said, 'Fallen, fallen.' Again, he said, 'This old tangled vine should be cut off.' He raised his staff and said, 'Where are you going?' Example. Yangshan (person's name) was sitting, and Great Zen Buddha arrived, raising one foot and saying, 'The twenty-eight patriarchs of Western Heaven are also like this, the six patriarchs of Tang China are also like this, the abbot is also like this, and I am also like this.' Shan struck the meditation bed four times with a rattan stick. The master said, 'The rattan stick was broken before it arrived. Why only four times? It must be a decisive and resolute man to achieve this.' Great Zen later arrived at Huoshan and said, 'The four rattan sticks under Jiyun Peak are the Great Zen Buddha's participation.' Shan said, 'Ring the bell.' Zen then ran away. The master said, 'Although this man is quick to adapt, he ultimately has a head but no tail.' Example. Xuansha (person's name) and Tianlong (person's name) entered the mountain and saw a tiger. Long said, 'There is a tiger in front.' Sha said, 'It is you.' The master said, 'To be a teacher for humans and gods, there is indeed a tiger in front.' Example. There was a hermit living below Nanquan (place name) Mountain. A traveling monk passed by and said to the hermit, 'Recently, Nanquan (place name)'

和尚出世。何不去禮拜。主云。非但南泉直饒千佛出興。亦不能去。泉聞令趙州去看。州見便禮拜。主不管。州從西過東。主亦不管。州又從東過西。主亦不管。州云。草賊大敗。拽下簾子便行。歸舉似南泉。泉云。從來疑著者漢。師云。大小南泉趙州。被個擔版漢勘破了也。

舉。僧問風穴。語默涉離微如何通不犯。穴云。常憶江南三月里。鷓鴣啼處百華鮮。曾有僧問雪竇。對他道。劈腹剜心。又且如何。復云。因風吹火別是一家。傷鱉恕龜必應有主。

舉。巖頭雪峰欽山到德山。欽山問。天皇也恁么道。龍潭也恁么道。未審德山作么生道。山云。爾試舉天皇龍潭底看。欽山擬議。德山便打。欽山被打。歸延壽堂云。是即是。打我大殺。巖頭云。爾恁么。他后不得道見德山。師云。諸禪德。欽山致個問端。甚是奇特。爭奈龍頭蛇尾。爾試舉天皇龍潭底看。坐具便摵。大丈夫漢捋虎鬚也是本分。他既不能。德山令行。一半。令若盡行。雪峯巖頭總是涅槃堂里漢。

舉。僧問智門和尚。如何是般若體。云蚌含明月。僧云。如何是般若用。云兔子懷胎。師云。非唯把定世界。亦乃安貼邦家。若善能參詳。便請丹霄獨步。

舉。烏臼有玄紹二上座到。臼云。二禪伯。近離甚處。云江西。臼便打。僧

云。久聞和尚有此機要。臼云。爾既不會。第二個近前來。僧擬議。臼亦打云。同坑無異土。參堂去。師云。宗師眼目。須至恁么。如今翅孽海直取龍吞。有般漢眼目未辯東西。拄杖不知顛倒。只管說照用同時。人境俱奪。

舉。僧辭大隨。隨問。甚處去。云峨眉禮拜普賢去。隨豎起拂子云。文殊普賢總在者里。僧畫一圓相拋于背後。隨云。侍者將一貼茶與者僧。雲門別云。西天斬頭截臂。者里自領出去。師云。殺人刀活人劍。具眼底辯取。

舉。雪峰問僧。見說大德曾為天使來是否。云不敢。峰云。爭解與么來。僧云。仰慕道德。豈憚關山。峰云。汝猶醉在出去。僧便出。峰乃召大德。僧回首。峰云。是什麼。僧亦云是什麼。峰云。者漆桶。僧無語。峰卻顧謂鏡清云。好個師僧。向漆桶裡著到。清云。和尚豈不是據款結案。峰云。也是我尋常用底。忽若喚回是什麼。被他道者漆桶。又作么生。清云。成何道理。峰云。我與么及伊。爾又道據款結案。他與么及我。又道成何道理。一等是什麼時節。其間有得不得。清云。不見道。醍醐上味為世所珍。遇此之人翻成毒藥。師云看他父子相投。言氣相合。知者謂粉骨碎身。此恩難報。不知者謂扶高抑下。臨危悚人。毒藥醍醐千載龜鑑。還會么。者漆桶。

【現代漢語翻譯】現代漢語譯本云（Yun，禪師名）。我早就聽說和尚您有重要的禪機要傳授。臼（Jiu，禪師名）說：『既然你不會，下一個靠近前來。』僧人正要思量，臼又打了一下，說：『同一個坑裡的泥土沒有不同。去參堂吧。』師（Shi，禪師名）說：『宗師的眼目，必須達到這種程度。如今在孽海中直接奪取，有本領的人才能辨別東西。拄杖都不知道顛倒，只管說照用同時，人境俱奪。』舉（Ju，禪宗用語，指提出一個公案）。一個僧人向大隨（Dasui，禪師名）告辭。大隨問：『你要去哪裡？』僧人說：『去峨眉山禮拜普賢菩薩。』大隨豎起拂子說：『文殊菩薩、普賢菩薩都在這裡。』僧人畫了一個圓相，拋在背後。大隨說：『侍者，給這位僧人一貼茶。』雲門（Yunmen，禪師名）另外說道：『西天要斬頭截臂，這裡要自己領出去。』師說：『殺人的刀，救人的劍，要有眼力才能辨別。』舉。雪峰（Xuefeng，禪師名）問僧人：『聽說大德您曾經做過天使來，是這樣嗎？』僧人說：『不敢當。』雪峰說：『怎麼理解這樣來呢？』僧人說：『仰慕您的道德，不怕路途遙遠。』雪峰說：『你還醉著呢，出去吧。』僧人就出去了。雪峰於是叫道：『大德！』僧人回頭。雪峰說：『是什麼？』僧人也說：『是什麼？』雪峰說：『這個漆桶。』僧人無話可說。雪峯迴頭對鏡清（Jingqing，禪師名）說：『好一個師僧，向漆桶裡著到。』鏡清說：『和尚您豈不是據款結案？』雪峰說：『這也是我尋常用的。如果喚回來是什麼？被他道者漆桶，又作么生？』鏡清說：『成何道理？』雪峰說：『我與么及伊，爾又道據款結案。他與么及我，又道成何道理。一等是什麼時節？其間有得不得。』鏡清說：『不見道，醍醐上味為世所珍，遇此之人翻成毒藥。』師說：看他父子相投，言氣相合。知者謂粉骨碎身，此恩難報。不知者謂扶高抑下，臨危悚人。毒藥醍醐千載龜鑑。還會么。者漆桶。

【English Translation】 English version Yun (name of a Chan master). I have long heard that the venerable monk has important Chan secrets to impart. Jiu (name of a Chan master) said, 'Since you don't understand, let the next one come forward.' As the monk was about to ponder, Jiu struck him again, saying, 'The soil in the same pit is no different. Go to the meditation hall.' The Master (Shi, name of a Chan master) said, 'The eye of a Zen master must reach this level. Now, directly seize within the sea of karma; only those with ability can discern east from west. They don't even know which end of their staff is up, yet they keep talking about simultaneous illumination and function, and the complete seizing of both person and environment.' Ju (a Chan term, referring to raising a koan). A monk bid farewell to Dasui (name of a Chan master). Dasui asked, 'Where are you going?' The monk said, 'To Mount Emei to pay homage to Bodhisattva Samantabhadra.' Dasui raised his whisk and said, 'Manjusri and Samantabhadra are all right here.' The monk drew a circle and threw it behind him. Dasui said, 'Attendant, give this monk a packet of tea.' Yunmen (name of a Chan master) added, 'In the Western Heaven, they would behead and sever arms; here, you must take it upon yourself to leave.' The Master said, 'The sword that kills, the sword that saves—one must have the eye to discern them.' Ju. Xuefeng (name of a Chan master) asked a monk, 'I've heard that you, venerable monk, once came as an angel, is that so?' The monk said, 'I wouldn't dare claim that.' Xuefeng said, 'How do you understand coming in this way?' The monk said, 'Admiring your virtue, I did not fear the long journey.' Xuefeng said, 'You are still drunk; leave.' The monk then left. Xuefeng then called out, 'Venerable monk!' The monk turned his head. Xuefeng said, 'What is it?' The monk also said, 'What is it?' Xuefeng said, 'This lacquer bucket!' The monk was speechless. Xuefeng turned to Jingqing (name of a Chan master) and said, 'What a fine monk, stuck in the lacquer bucket.' Jingqing said, 'Isn't the venerable monk judging the case according to the evidence?' Xuefeng said, 'This is what I usually use. If I were to call him back, what would it be? If he were to say it's a lacquer bucket, what then?' Jingqing said, 'What principle would that be?' Xuefeng said, 'When I treat him like this, you say I'm judging the case according to the evidence. When he treats me like this, you say what principle would that be? What kind of situation is this? Is there gain or loss in it?' Jingqing said, 'Haven't you heard it said, 'The finest ghee is treasured by the world, but when encountered by such a person, it turns into poison'?' The Master said, 'Look at how father and son are in accord, their words and energy in harmony. Those who understand say that even if they were to grind their bones to dust, this kindness would be hard to repay. Those who don't understand say that they are supporting the high and suppressing the low, frightening people in times of danger. Poison and ghee are a mirror for a thousand years. Do you understand? This lacquer bucket.'

舉。僧問大梅。如何是祖師西來意。梅云。西來無意。僧舉到鹽官。云一個棺材兩個死漢。玄沙聞舉云。鹽官是作家。師云。三個也得。

舉。雲門問新羅僧。爾是甚處人。云新羅人。門云。將什麼過海。云草賊大敗。門云。為什麼在我手裡。云恰是。門云。一任㪍趒。師云。雲門老漢龍頭蛇尾。放過者僧為什麼在我手裡。恰是劈脊便打。

舉。北禪問僧。近離甚處。云黃州。禪云。夏在甚處。云資福。禪云。福將何資。云兩重公案。禪云。爭奈在我手裡。云在手裡即收取。禪便打。者僧不甘。隨後趁出。師云。奇怪宛有超師之作。還知者僧么。只解貪前不能顧后。若在雪竇手裡。棒折也未放在。

舉。睦州示眾云。我見百丈不識好惡。大眾方集。以拄杖一時打下。復召。大眾回首。丈云。是什麼。有什麼共語處。黃檗和尚大眾方集。以拄杖一時打下。復召。大眾回首。檗云。月似彎弓少雨多風。猶較些子。師云。說什麼猶較。直是未在。若據雪竇。眾集一時打下便休。或有個無孔鐵槌。為眾竭力善能擔荷。可以籠罩古今乾坤把斷。師驀拈拄杖云。放過一著。

舉。玄沙見鼓山來。作一圓相。山云。人人出者個不得。沙云。情知爾向驢胎馬腹裡作活計。山云。和尚又作么生。玄沙云。人人

【現代漢語翻譯】現代漢語譯本：　　舉例。有僧人問大梅禪師：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?）大梅禪師回答說：『西來無意。』（Coming from the West with no intention.）僧人將此話告訴鹽官禪師，鹽官禪師說：『一個棺材兩個死漢。』（One coffin with two dead men.）玄沙禪師聽聞此事後說：『鹽官是作家。』（Yanguan is an author.）我說：『三個也得。』（Three would also work.）

舉例。雲門禪師問新羅（Silla，古朝鮮國名）僧人：『爾是甚處人？』（Where are you from?）僧人回答：『新羅人。』（A person from Silla.）雲門禪師問：『將什麼過海？』（What did you bring across the sea?）僧人回答：『草賊大敗。』（The grass bandits were utterly defeated.）雲門禪師問：『為什麼在我手裡？』（Why are you in my hands?）僧人回答：『恰是。』（Exactly.）雲門禪師說：『一任㪍趒。』（Do as you please.）我說：『雲門老漢龍頭蛇尾。放過者僧為什麼在我手裡？恰是劈脊便打。』（Old Yunmen is all talk and no action. Why did he let that monk go when he was in his hands? He should have struck him hard.）

舉例。北禪禪師問僧人：『近離甚處？』（Where have you come from recently?）僧人回答：『黃州。』（Huangzhou.）北禪禪師問：『夏在甚處？』（Where did you spend the summer retreat?）僧人回答：『資福。』（Zifu.）北禪禪師問：『福將何資？』（What will Zifu use as resources?）僧人回答：『兩重公案。』（Two layers of koans.）北禪禪師說：『爭奈在我手裡。』（What can you do when you are in my hands?）僧人回答：『在手裡即收取。』（If I'm in your hands, then take me.）北禪禪師便打。這個僧人不甘心，隨後追趕出去。我說：『奇怪宛有超師之作。還知者僧么？只解貪前不能顧后。若在雪竇手裡。棒折也未放在。』（Strange, he really has the makings of a surpassing master. Do you know this monk? He only knows how to be greedy for what's in front of him and can't look after what's behind. If he were in Xuedou's hands, the staff would have been broken and not let go.）

舉例。睦州禪師向大眾開示說：『我見百丈不識好惡。』（I saw Baizhang and couldn't distinguish good from bad.）大眾剛剛聚集，睦州禪師就用拄杖一時打下。又召集大眾，大眾回頭。睦州禪師問：『是什麼？有什麼共語處？』（What is it? What is there to talk about?）黃檗和尚大眾剛剛聚集，就用拄杖一時打下。又召集大眾，大眾回頭。黃檗和尚說：『月似彎弓少雨多風。猶較些子。』（The moon is like a bent bow, there will be little rain and much wind. It's still a bit better.）我說：『說什麼猶較。直是未在。若據雪竇。眾集一時打下便休。或有個無孔鐵槌。為眾竭力善能擔荷。可以籠罩古今乾坤把斷。』（What are you saying is still better? It's simply not there yet. According to Xuedou, he would strike them all down as soon as they gathered and be done with it. Or there is a seamless iron mallet, which exerts itself for the sake of the assembly and is good at bearing burdens. It can encompass the past and present, and grasp the universe.）我隨即拿起拄杖說：『放過一著。』（Letting go of one move.）

舉例。玄沙禪師見到鼓山禪師來，作一個圓相。鼓山禪師說：『人人出者個不得。』（Everyone cannot get out of this.）玄沙禪師說：『情知爾向驢胎馬腹裡作活計。』（I know you are making a living in the womb of a donkey and the belly of a horse.）鼓山禪師問：『和尚又作么生？』（What about you, venerable monk?）玄沙禪師說：『人人。』（Everyone.）

【English Translation】 English version: An example: A monk asked Great Master Damei, 'What is the meaning of Bodhidharma's coming from the West?' Damei said, 'Coming from the West with no intention.' The monk told this to Zen Master Yanguan, who said, 'One coffin with two dead men.' When Xuansha heard this, he said, 'Yanguan is an author.' I say, 'Three would also work.'

An example: Zen Master Yunmen asked a monk from Silla (ancient Korean kingdom), 'Where are you from?' The monk replied, 'A person from Silla.' Yunmen asked, 'What did you bring across the sea?' The monk replied, 'The grass bandits were utterly defeated.' Yunmen asked, 'Why are you in my hands?' The monk replied, 'Exactly.' Yunmen said, 'Do as you please.' I say, 'Old Yunmen is all talk and no action. Why did he let that monk go when he was in his hands? He should have struck him hard.'

An example: Zen Master Beichan asked a monk, 'Where have you come from recently?' The monk replied, 'Huangzhou.' Beichan asked, 'Where did you spend the summer retreat?' The monk replied, 'Zifu.' Beichan asked, 'What will Zifu use as resources?' The monk replied, 'Two layers of koans.' Beichan said, 'What can you do when you are in my hands?' The monk replied, 'If I'm in your hands, then take me.' Beichan then struck him. This monk was not reconciled and chased after him. I say, 'Strange, he really has the makings of a surpassing master. Do you know this monk? He only knows how to be greedy for what's in front of him and can't look after what's behind. If he were in Xuedou's hands, the staff would have been broken and not let go.'

An example: Zen Master Muzhou addressed the assembly, saying, 'I saw Baizhang and couldn't distinguish good from bad.' As the assembly gathered, Muzhou struck them all down with his staff. He then summoned the assembly, and they turned their heads. Muzhou asked, 'What is it? What is there to talk about?' When the assembly gathered around Zen Master Huangbo, he struck them all down with his staff. He then summoned the assembly, and they turned their heads. Huangbo said, 'The moon is like a bent bow, there will be little rain and much wind. It's still a bit better.' I say, 'What are you saying is still better? It's simply not there yet. According to Xuedou, he would strike them all down as soon as they gathered and be done with it. Or there is a seamless iron mallet, which exerts itself for the sake of the assembly and is good at bearing burdens. It can encompass the past and present, and grasp the universe.' I then picked up my staff and said, 'Letting go of one move.'

An example: When Zen Master Xuansha saw Zen Master Gushan coming, he drew a circle. Gushan said, 'Everyone cannot get out of this.' Xuansha said, 'I know you are making a living in the womb of a donkey and the belly of a horse.' Gushan asked, 'What about you, venerable monk?' Xuansha said, 'Everyone.'

出者個不得。山雲和尚漝么道得。某甲為什麼不得。沙云。我得爾不得。師云。只解貪觀白浪。不知失卻手橈。

舉。南泉示眾云。王老師賣身去也。還有人買么。一僧出衆云。某甲買。泉云。不作貴不作賤。作么生買。僧無語。臥龍代云。和尚屬專甲。禾山云。是何道理。趙州云。明年與和尚作領布衫。師云。雖然作家競買。要且不解輸機。且道。南泉還肯么。雪竇也擬酬個價直。令南泉進且無門退亦無地。不作貴不作賤作么生買。別處容和尚不得。

舉。茱萸把一橛竹上堂云。還有虛空里釘得橛么。時有靈虛上座出雲。虛空是橛。茱萸便打。虛云。莫錯打某甲。茱萸休去。師云。若要此話大行。直須打了趁出。

舉。夾山與定山。同行言話次。定山云。生死中無佛則無生死。夾山云。生死中有佛則不迷生死。互相不肯。同上大梅。相見了具說前事。夾山問。未審那個親那個疏。梅云。一親一疏。山又問。那個親。梅云。且去明日來。夾山至來日又問。未審那個親。梅云。親者不問。問者不親。夾山住后云。我當時在大梅失卻一隻眼。師云。夾山畢竟不知換得一隻眼。大梅老漢當時聞舉。若以棒一時打出。豈止劃斷兩人葛藤。亦乃為天下宗匠。

舉。僧問保福。雪峰平生有何言句。得以𦏰

羊掛角。時福云。我不可作雪峰弟子不得。師云。一千五百個布衲保。福較些些子。

舉。僧問長慶。𦏰羊未掛角時如何。慶雲。草里漢。云掛角后如何。慶雲。亂叫喚。云畢竟如何。慶雲。驢事未了馬事到來。師云。寧可碎身若微塵。終不瞎個眾生眼。長慶較些些子。復云。一般漢設使𦏰羊未掛角。也似萬里望鄉關。

舉。僧問巴陵。祖意教意同別。陵雲。雞寒上樹鴨寒下水。僧問睦州祖意教意同別。州云。青山自青山。白雲自白雲師云問既一般答亦相似。其中有利他自利瞞人自瞞。若撿點分明。管取解空第一。

舉。趙州示眾云。今夜答話去。有解問者出來。時有僧出。州云。比來拋磚引玉。引得個墼子。法眼和尚遂乃舉。問覺鐵嘴。先師意作么生。覺云。如國家拜將。乃問。甚人去得。時有人出雲。某甲去得。云爾去不得。法眼云。我會也。師云。靈利漢聞舉便知落處。然雖如此。放過覺鐵嘴。夫宗師語不虛發。出來必是作家。因什麼拋磚引墼。諸禪德。要識趙州么。從前汗馬無人見。只要重論蓋代功。

舉。耽源辭國師。歸省覲馬祖。于地上作一圓相。展坐具禮拜。祖云。子欲作佛去。源云。某甲不解捏目。祖云。吾不如汝。師云。然猛虎不食其子。爭奈來言不豐。諸人。要識耽源

【現代漢語翻譯】現代漢語譯本『羊掛角』。當時福云（僧人名）。『我不可作雪峰（雪峰義存，禪宗大師）弟子，不得（難道）。』雪峰說：『一千五百個布衲（指僧人）保你。福（指福云）還是差了那麼一點點。』

舉例。有僧人問長慶（長慶慧棱，禪宗大師）：『𦏰羊（未閹割的羊）未掛角時如何？』長慶說：『草里漢（指粗魯之人）。』僧人問：『掛角后如何？』長慶說：『亂叫喚。』僧人問：『畢竟如何？』長慶說：『驢事未了，馬事到來（比喻事情沒完沒了）。』我說：『寧可碎身若微塵，終不瞎個眾生眼。』長慶還是差了那麼一點點。又說：『一般漢（普通人）設使𦏰羊未掛角，也似萬里望鄉關（也像離家萬里的人眺望家鄉）。』

舉例。有僧人問巴陵（巴陵鑒禪師）：『祖意（禪宗的宗旨）教意（佛教的教義）同別（相同還是不同）？』巴陵說：『雞寒上樹，鴨寒下水（比喻順應自然）。』僧人問睦州（睦州道蹤禪師）：『祖意教意同別？』睦州說：『青山自青山，白雲自白雲（比喻各是各的，互不相干）。』我說：『問既一般，答亦相似。其中有利他自利（既利人又利己），瞞人自瞞（欺騙別人就是欺騙自己）。若撿點分明（如果仔細辨別），管取解空第一（必定是理解空性第一）。』

舉例。趙州（趙州從諗禪師）開示大眾說：『今夜答話去，有解問者出來（今晚要回答問題，有誰會問就出來）。』當時有個僧人出來。趙州說：『比來拋磚引玉，引得個墼子（本來想拋磚引玉，結果引來個土坯）。』法眼和尚（法眼文益禪師）於是舉了這個例子，問覺鐵嘴（覺禪師，以善辯著稱）：『先師（趙州）意作么生（是什麼意思）？』覺說：『如國家拜將（就像國家任命將軍）。』法眼又問：『甚人去得（誰可以勝任）？』當時有人出來說：『某甲去得（我可以勝任）。』覺說：『爾去不得（你不能勝任）。』法眼說：『我會也（我明白了）。』我說：『靈利漢（聰明人）聞舉便知落處（一聽就知道落腳點）。然雖如此，放過覺鐵嘴（但是，放過了覺鐵嘴）。夫宗師語不虛發（宗師的話不會隨便說），出來必是作家（說出來必定有深意）。因什麼拋磚引墼（為什麼拋磚引來土坯）？諸禪德（各位禪者），要識趙州么（想要認識趙州嗎）？從前汗馬無人見（從前立下汗馬功勞無人看見），只要重論蓋代功（只要重新評論他蓋世的功勞）。』

舉例。耽源（耽源應真禪師）辭別國師（慧忠國師），歸省覲馬祖（馬祖道一禪師）。在地上作一個圓相（圓形），展開坐具禮拜。馬祖說：『子欲作佛去（你想成佛嗎）？』耽源說：『某甲不解捏目（我不會弄虛作假）。』馬祖說：『吾不如汝（我不如你）。』我說：『然猛虎不食其子（然而老虎不吃自己的孩子）。爭奈來言不豐（無奈說的話不夠豐富）。』諸人，要識耽源（想要認識耽源嗎）？

【English Translation】 English version 『A sheep hanging its horns.』 At that time, Fuyun (a monk's name). 『I cannot be a disciple of Xuefeng (Xuefeng Yicun, a Zen master), can I?』 Xuefeng said, 『Fifteen hundred cloth-robed monks (referring to monks) guarantee you. Fu (referring to Fuyun) is still a little short.』

Example: A monk asked Changqing (Changqing Huileng, a Zen master), 『How is it when a 𦏰 sheep (an uncastrated sheep) has not yet grown horns?』 Changqing said, 『A rustic man (referring to a crude person).』 The monk asked, 『How is it after it grows horns?』 Changqing said, 『Wild shouting.』 The monk asked, 『What is it ultimately?』 Changqing said, 『The donkey's business is not finished, and the horse's business arrives (a metaphor for endless troubles).』 I say, 『Rather shatter my body into dust than blind the eyes of a single sentient being.』 Changqing is still a little short. Again, he said, 『An ordinary man, even if the 𦏰 sheep has not yet grown horns, is like gazing at his homeland from ten thousand miles away (like someone far from home longing for their hometown).』

Example: A monk asked Baling (Baling Jian Zen Master), 『Are the ancestral intention (the essence of Zen) and the teaching intention (the doctrines of Buddhism) the same or different?』 Baling said, 『Chickens get on trees when it's cold, ducks go into the water when it's cold (a metaphor for following nature).』 The monk asked Muzhou (Muzhou Daozong Zen Master), 『Are the ancestral intention and the teaching intention the same or different?』 Muzhou said, 『Green mountains are green mountains, white clouds are white clouds (a metaphor for each being separate and unrelated).』 I say, 『The questions are the same, and the answers are similar. Among them are benefiting others and benefiting oneself (benefiting both others and oneself), deceiving others and deceiving oneself (deceiving others is deceiving oneself). If you examine them clearly (if you discern carefully), you will surely be the first in understanding emptiness (you will certainly be the best at understanding emptiness).』

Example: Zhao Zhou (Zhao Zhou Congshen Zen Master) instructed the assembly, saying, 『Tonight we will answer questions; whoever can ask, come forward.』 At that time, a monk came out. Zhao Zhou said, 『I intended to throw a brick to attract jade, but I attracted a clod of earth (I intended to offer something small to get something valuable in return, but I only got something worthless).』 Dharma Eye (Dharma Eye Wenyi Zen Master) then cited this example and asked Jue Iron Mouth (Zen Master Jue, known for his eloquence), 『What did the former teacher (Zhao Zhou) mean?』 Jue said, 『Like the country appointing a general (like the nation appointing a general).』 Dharma Eye then asked, 『Who can go (who is capable)?』 At that time, someone came out and said, 『I can go (I am capable).』 Jue said, 『You cannot go (you are not capable).』 Dharma Eye said, 『I understand (I understand).』 I say, 『A clever man knows the landing place as soon as he hears it (a clever person knows the point as soon as he hears it). However, I let Jue Iron Mouth go (however, I let Jue Iron Mouth off). A master's words are never spoken in vain (a master's words are never spoken lightly), and when they are spoken, they must be the work of a master (they must have profound meaning). Why throw a brick to attract a clod of earth? All of you Zen practitioners, do you want to know Zhao Zhou? No one sees the past achievements (no one sees the past achievements), but only wants to re-evaluate his unparalleled merits (but only wants to re-evaluate his unparalleled merits).』

Example: Tan Yuan (Tan Yuan Yingzhen Zen Master) bid farewell to the National Teacher (National Teacher Huizhong) and returned to visit Ma Zu (Ma Zu Daoyi Zen Master). He drew a circle on the ground and spread out his sitting cloth to bow. Ma Zu said, 『Do you want to become a Buddha (do you want to become a Buddha)?』 Tan Yuan said, 『I don't know how to fabricate (I don't know how to fabricate).』 Ma Zu said, 『I am not as good as you (I am not as good as you).』 I say, 『However, a fierce tiger does not eat its cubs (however, a fierce tiger does not eat its cubs). But the words are not rich enough (but the words are not rich enough).』 All of you, do you want to know Tan Yuan?

么。只是個藏身露影漢。

舉。溈山問仰山。甚處來。云田中來。溈云。田中多少人。山插下鍬子。叉手而立。溈云。南山大有人刈茆。山拈得鍬子便行。玄沙云。我當時若見。與踏倒鍬子。鏡清云。不奈船何。打破戽斗。僧問明招。古人意在插鍬處叉手處。招喚某甲。僧應諾。招云。還曾夢見仰山么。師云。諸方老宿咸謂。插鍬話奇特。也大似隨邪逐惡。若據雪竇見處。仰山被溈山一問。真得草繩自縛去。死十分。

舉。玄沙問僧。近離甚處。云瑞巖。沙云。瑞巖有何言句。僧云。長喚主人翁。自云諾醒醒著。他后莫受人瞞。沙云。一等是弄精魂甚奇怪卻云。何不且在彼中。僧云。瑞巖遷化也。沙云。如今還喚得應么。無對。師云。蒼天蒼天。

舉。雪峰問僧。近離甚處。云覆船。峰云生死海未渡。為什麼覆船。師代云。久向雪峰。侍者老漢擬議。拂袖便行。其僧當時無語。歸舉似覆船。船云。何不道渠無生死。僧再至雪峰舉此語。峰云。此不是爾語。云是覆船恁么道。峰云。我有二十棒。寄與覆船。二十棒老僧自吃。不幹阇梨事。師云。能區能別。能殺能活。若也辯得。天下橫行。

舉。德山圓明示眾云。但有問答。只豎一指頭。寒則普天普地寒。師云。什麼處見俱胝老。熱則普天普地

【現代漢語翻譯】現代漢語譯本：什麼。只是個藏身露影的漢子。

舉例。溈山（慧寂禪師，唐代禪僧）問仰山（慧寂禪師的弟子，名慧寂）。從哪裡來？仰山說從田里來。溈山說，田里有多少人？仰山插下鋤頭，叉手而立。溈山說，南山有很多人在割茅草。仰山拿起鋤頭就走了。玄沙（師備禪師，唐代禪僧）說，我當時如果見到，就踢倒他的鋤頭。鏡清（道巘禪師，宋代禪僧）說，奈何不了船，打破水斗。有僧人問明招（德謙禪師，宋代禪僧），古人的用意是在插鋤頭處還是叉手處？明招喚那僧人的名字。僧人應諾。明招說，還曾夢見仰山嗎？我說，各方老宿都說，插鋤頭的話奇特，也太像是隨從邪惡。如果按照雪竇（重顯禪師，宋代禪僧）的見解，仰山被溈山一問，真是自己用草繩捆住了自己，死定了。

舉例。玄沙問僧人，最近從哪裡來？僧人說從瑞巖（師彥禪師，唐代禪僧）來。玄沙說，瑞巖有什麼言語？僧人說，（瑞巖）常常呼喚主人翁（指自性），自己回答『諾』，醒醒著，以後不要被人欺騙。玄沙說，同樣是弄精魂，為什麼奇怪卻說『為什麼不暫時待在那裡』？僧人說，瑞巖已經遷化了。玄沙說，現在還能喚得應嗎？（僧人）無言以對。我說，蒼天啊蒼天。

舉例。雪峰（義存禪師，唐代禪僧）問僧人，最近從哪裡來？僧人說從覆船（接侍禪師，生卒年不詳）來。雪峰說，生死海還沒渡過，為什麼覆船？我代替（僧人）回答說，久仰雪峰。侍者老漢猶豫了一下，拂袖便走了。那僧人當時無語，回去把這件事告訴了覆船。覆船說，為什麼不說他沒有生死？僧人再次到雪峰處，說了這句話。雪峰說，這不是你的話。僧人說是覆船這麼說的。雪峰說，我有二十棒，寄給覆船。二十棒老僧自己吃，不關你事。我說，能區分，能辨別，能殺，能活。如果能辨別清楚，就可以天下橫行。

舉例。德山圓明（德山宣鑒，唐代禪僧）向大眾開示說，只要有問答，就只豎一指頭。寒冷就普天普地寒冷。我說，在哪裡見到俱胝老（俱胝禪師，唐代禪僧）？炎熱就普天普地炎熱。

【English Translation】 English version: What? Just a man hiding his body and revealing his shadow.

Example: Weishan (Zen Master Huiji, Tang Dynasty Zen monk) asked Yangshan (Huiji's disciple, named Huiji). Where do you come from? Yangshan said he came from the field. Weishan said, how many people are in the field? Yangshan planted the hoe and stood with his hands folded. Weishan said, there are many people in Nanshan cutting thatch. Yangshan picked up the hoe and left. Xuansha (Zen Master Shibei, Tang Dynasty Zen monk) said, if I had seen it at that time, I would have kicked down his hoe. Jingqing (Zen Master Daoyun, Song Dynasty Zen monk) said, what can be done about the boat, break the water bucket. A monk asked Mingzhao (Zen Master Deqian, Song Dynasty Zen monk), what was the ancient person's intention at the place of inserting the hoe or the place of folding hands? Mingzhao called the monk's name. The monk answered. Mingzhao said, have you ever dreamed of Yangshan? I said, the old monks of all sides say that the words of inserting the hoe are peculiar, and it is too much like following evil. According to Xuedou's (Zen Master Chongxian, Song Dynasty Zen monk) view, Yangshan was asked by Weishan, and he really tied himself with a grass rope and was doomed to die.

Example: Xuansha asked a monk, where did you come from recently? The monk said he came from Ruiyan (Zen Master Shiyan, Tang Dynasty Zen monk). Xuansha said, what words does Ruiyan have? The monk said, (Ruiyan) often calls the master (referring to self-nature), and answers 'Yes' himself, wake up and be aware, and don't be deceived by others in the future. Xuansha said, it's the same thing to play with the spirit, why is it strange to say 'Why not stay there for a while'? The monk said that Ruiyan has passed away. Xuansha said, can you still call him now? (The monk) was speechless. I said, Heavens, heavens.

Example: Xuefeng (Zen Master Yicun, Tang Dynasty Zen monk) asked a monk, where did you come from recently? The monk said he came from Fuchuan (Zen Master Jieshi, birth and death year unknown). Xuefeng said, the sea of birth and death has not been crossed, why overturn the boat? I answered (for the monk) and said, I have long admired Xuefeng. The old attendant hesitated for a moment, flicked his sleeves and left. The monk was speechless at the time, and went back to tell Fuchuan about it. Fuchuan said, why didn't you say that he has no birth and death? The monk went to Xuefeng again and said this sentence. Xuefeng said, these are not your words. The monk said that Fuchuan said so. Xuefeng said, I have twenty blows, send them to Fuchuan. The old monk will take the twenty blows himself, it's none of your business. I said, able to distinguish, able to discern, able to kill, able to revive. If you can discern clearly, you can run rampant in the world.

Example: Deshan Yuanming (Deshan Xuanjian, Tang Dynasty Zen monk) instructed the public, as long as there are questions and answers, just raise one finger. If it's cold, the whole world is cold. I said, where did you see Old Jizhi (Zen Master Jizhi, Tang Dynasty Zen monk)? If it's hot, the whole world is hot.

熱。師云。莫錯認定盤星。森羅萬像徹下孤危。大地山河通上險絕。甚麼處得一指頭禪。

舉。僧問南院。從上諸聖什麼處去。院云。不上天堂即入地獄。雲和尚作么生。院云。還知寶應老落處么。僧擬議。院以拂子驀口打。復喚僧近前云。令合是爾行。又打一拂子。師云。令既自行。且拂子不知來處。雪竇道個瞎。且要雪上加霜。

舉。保福問長慶。盤山道。光境俱忘。復是何物。洞山道。光境未忘。復是何物。據二老宿。總未得剿絕。作么生道得剿絕去慶良久。福云。情知向鬼窟里作活計。慶雲。爾作么生。福云。兩手扶犁水過膝。師云。俱忘未忘總由我。保福因什麼道未得剿絕。酌然能有幾個。諸人又作么生道。免得長慶在鬼窟里。師云。柳絮隨風自西自東。

舉。大梅聞鼯鼠鳥聲謂眾云。即此物非他物。汝善護持吾當逝矣。師云。者漢生前莽鹵。死後顢頇。即此物非他物。是何物。還有分付處也無。有般漢不解截斷大梅腳跟。只管道貪程太速。

舉。雪峰示眾云。望州亭與爾相見了也。烏石嶺與爾相見了也。僧堂前與爾相見了也。保福問鵝湖。僧堂前且致。望州亭烏石嶺什麼處相見。鵝湖驟步歸方丈。保福便入僧堂。師云。二老宿。是即是。只知雪峰放行。不見雪峰把定。忽有個衲

【現代漢語翻譯】現代漢語譯本熱。師云：『莫錯認定盤星。』（不要錯誤地認定羅盤的中心點。）森羅萬象徹下孤危，（宇宙萬物徹底地呈現出孤立和危險的狀態，）大地山河通上險絕。（整個大地山河都充滿了危險和絕境。）甚麼處得一指頭禪？（在哪裡才能獲得哪怕是指尖大小的禪意呢？）

舉。僧問南院：『從上諸聖什麼處去？』（歷代聖賢都去了哪裡？）院云：『不上天堂即入地獄。』（不是上天堂就是下地獄。）云：『和尚作么生？』（和尚您怎麼樣呢？）院云：『還知寶應老落處么？』（你還知道寶應老和尚的歸宿嗎？）僧擬議。（僧人猶豫不決。）院以拂子驀口打。（南院禪師用拂塵突然打他的嘴。）復喚僧近前云：『令合是爾行。』（這命令本該由你來執行。）又打一拂子。（又打了一下拂塵。）師云：『令既自行，且拂子不知來處。』（既然命令已經自行執行，那麼拂塵也不知道從哪裡來。）雪竇道個瞎，且要雪上加霜。（雪竇禪師說了一句瞎話，而且還要雪上加霜。）

舉。保福問長慶：『盤山道：光境俱忘，復是何物？』（盤山禪師說：『光和境都忘記了，那又是什麼呢？』）洞山道：『光境未忘，復是何物？』（洞山禪師說：『光和境沒有忘記，那又是什麼呢？』）據二老宿，總未得剿絕。（依我看這兩位老禪師，都沒有徹底了斷。）作么生道得剿絕去？（怎樣才能說得了斷呢？）慶良久。（長慶禪師沉默了很久。）福云：『情知向鬼窟里作活計。』（我知道你是在鬼窟里謀生。）慶雲：『爾作么生？』（你怎麼樣呢？）福云：『兩手扶犁水過膝。』（我兩手扶著犁，水都淹過膝蓋了。）師云：『俱忘未忘總由我。』（忘記還是沒忘記，都由我決定。）保福因什麼道未得剿絕？（保福禪師為什麼說沒有徹底了斷？）酌然能有幾個？（真正能做到有幾個呢？）諸人又作么生道，免得長慶在鬼窟里？（各位又該怎麼說，才能避免長慶禪師在鬼窟里呢？）師云：『柳絮隨風自西自東。』（柳絮隨著風，一會兒向西一會兒向東。）

舉。大梅聞鼯鼠鳥聲謂眾云：『即此物非他物，汝善護持吾當逝矣。』（大梅禪師聽到鼯鼠和鳥的叫聲，對大家說：『就是這個東西，不是其他東西，你們好好守護，我就要走了。』）師云：『者漢生前莽鹵，死後顢頇。』（這個人生前粗魯，死後糊塗。）即此物非他物，是何物？（就是這個東西，不是其他東西，是什麼東西？）還有分付處也無？（還有什麼要交代的嗎？）有般漢不解截斷大梅腳跟，只管道貪程太速。（有些人不明白如何截斷大梅禪師的後路，只說他趕路太快。）

舉。雪峰示眾云：『望州亭與爾相見了也，』（雪峰禪師開示大眾說：『望州亭已經和你們相見了，』）『烏石嶺與爾相見了也，』（『烏石嶺也已經和你們相見了，』）『僧堂前與爾相見了也。』（『僧堂前也已經和你們相見了。』）保福問鵝湖：『僧堂前且致，望州亭烏石嶺什麼處相見？』（保福禪師問鵝湖禪師：『僧堂前暫且不提，望州亭和烏石嶺在哪裡相見呢？』）鵝湖驟步歸方丈。（鵝湖禪師快步回到自己的房間。）保福便入僧堂。（保福禪師就進入了僧堂。）師云：『二老宿，是即是，只知雪峰放行，不見雪峰把定。』（我說這兩位老禪師，說的是對的，只知道雪峰禪師的放，卻沒看到雪峰禪師的收。）忽有個衲（忽然有個僧人）

【English Translation】 English version Hot. The Master said, 'Don't mistakenly identify the fixed star of the compass.' (莫錯認定盤星 - Do not mistakenly identify the fixed star of the compass.) The myriad phenomena of the universe are thoroughly isolated and perilous, (森羅萬像徹下孤危 - The myriad phenomena of the universe are thoroughly isolated and perilous,) the great earth and rivers are all fraught with danger and extremity. (大地山河通上險絕 - The great earth and rivers are all fraught with danger and extremity.) Where can one obtain even a fingertip's worth of Zen? (甚麼處得一指頭禪 - Where can one obtain even a fingertip's worth of Zen?)

A monk asked Nanyuan, 'Where have all the sages of the past gone?' (從上諸聖什麼處去 - Where have all the sages of the past gone?) Nanyuan said, 'If they don't ascend to heaven, they enter hell.' (不上天堂即入地獄 - If they don't ascend to heaven, they enter hell.) The monk said, 'What about you, Master?' (和尚作么生 - What about you, Master?) Nanyuan said, 'Do you know where old Baoying ended up?' (還知寶應老落處么 - Do you know where old Baoying ended up?) The monk hesitated. (僧擬議 - The monk hesitated.) Nanyuan struck him on the mouth with his whisk. (院以拂子驀口打 - Nanyuan struck him on the mouth with his whisk.) Then he called the monk closer and said, 'You were supposed to carry out the order.' (令合是爾行 - You were supposed to carry out the order.) He struck him again with the whisk. (又打一拂子 - He struck him again with the whisk.) The Master said, 'Since the order is carried out by itself, the whisk doesn't know where it comes from.' (令既自行，且拂子不知來處 - Since the order is carried out by itself, the whisk doesn't know where it comes from.) Xue Dou spoke nonsense, wanting to add frost to snow. (雪竇道個瞎，且要雪上加霜 - Xue Dou spoke nonsense, wanting to add frost to snow.)

Baofu asked Changqing, 'Panshan said, 'When both light and object are forgotten, what is it?' (盤山道：光境俱忘，復是何物 - Panshan said, 'When both light and object are forgotten, what is it?') Dongshan said, 'When light and object are not forgotten, what is it?' (洞山道：光境未忘，復是何物 - Dongshan said, 'When light and object are not forgotten, what is it?') According to these two old masters, neither has completely eradicated it. (據二老宿，總未得剿絕 - According to these two old masters, neither has completely eradicated it.) How can one speak of eradication?' (作么生道得剿絕去 - How can one speak of eradication?) Changqing was silent for a long time. (慶良久 - Changqing was silent for a long time.) Baofu said, 'I know you are making a living in a ghost cave.' (情知向鬼窟里作活計 - I know you are making a living in a ghost cave.) Changqing said, 'What about you?' (爾作么生 - What about you?) Baofu said, 'I hold the plow with both hands, the water is over my knees.' (兩手扶犁水過膝 - I hold the plow with both hands, the water is over my knees.) The Master said, 'Forgetting or not forgetting is all up to me.' (俱忘未忘總由我 - Forgetting or not forgetting is all up to me.) Why did Baofu say it wasn't completely eradicated? (保福因什麼道未得剿絕 - Why did Baofu say it wasn't completely eradicated?) How many can truly do it? (酌然能有幾個 - How many can truly do it?) How would you all say it to avoid Changqing being in a ghost cave? (諸人又作么生道，免得長慶在鬼窟里 - How would you all say it to avoid Changqing being in a ghost cave?) The Master said, 'Willow catkins follow the wind, sometimes west, sometimes east.' (柳絮隨風自西自東 - Willow catkins follow the wind, sometimes west, sometimes east.)

Great Mei, hearing the sounds of flying squirrels and birds, said to the assembly, 'This thing is not another thing; protect it well, for I am about to depart.' (即此物非他物，汝善護持吾當逝矣 - This thing is not another thing; protect it well, for I am about to depart.) The Master said, 'This man was reckless in life and muddled after death.' (者漢生前莽鹵，死後顢頇 - This man was reckless in life and muddled after death.) This thing is not another thing; what is it? (即此物非他物，是何物 - This thing is not another thing; what is it?) Is there anything to entrust? (還有分付處也無 - Is there anything to entrust?) Some people don't know how to cut off Great Mei's heels; they only say he was rushing too fast. (有般漢不解截斷大梅腳跟，只管道貪程太速 - Some people don't know how to cut off Great Mei's heels; they only say he was rushing too fast.)

Xuefeng addressed the assembly, saying, 'Wangzhou Pavilion has met with you,' (望州亭與爾相見了也 - Wangzhou Pavilion has met with you,) 'Wushi Ridge has met with you,' (烏石嶺與爾相見了也 - Wushi Ridge has met with you,) 'The front of the monks' hall has met with you.' (僧堂前與爾相見了也 - The front of the monks' hall has met with you.) Baofu asked Ehu, 'The front of the monks' hall is fine, but where did Wangzhou Pavilion and Wushi Ridge meet?' (僧堂前且致，望州亭烏石嶺什麼處相見 - The front of the monks' hall is fine, but where did Wangzhou Pavilion and Wushi Ridge meet?) Ehu quickly returned to his room. (鵝湖驟步歸方丈 - Ehu quickly returned to his room.) Baofu then entered the monks' hall. (保福便入僧堂 - Baofu then entered the monks' hall.) The Master said, 'These two old masters are right, but they only know Xuefeng's release and don't see Xuefeng's holding.' (二老宿，是即是，只知雪峰放行，不見雪峰把定 - These two old masters are right, but they only know Xuefeng's release and don't see Xuefeng's holding.) Suddenly, a monk (忽有個衲 - Suddenly, a monk)

僧出問。未審雪竇作么生。豈不是別機宜識休咎底漢。還有望州亭烏石嶺相見底衲僧么。良久云。擔版禪和如麻似粟。

舉。趙州問大慈。般若以何為體。慈雲。般若以何為體。州呵呵大笑。至來日州掃地次。大慈卻問。般若以何為體。州放下掃帚呵呵大笑。師云。前來也笑後來也笑。笑中有刀。大慈還識么。直饒識得。也未免喪身失命。

舉。德山一日飯遲。自掌缽至法堂上。雪峰見云。者老漢鐘未鳴鼓未響。托缽向什麼處去。德山便回。峰舉似巖頭。頭云。大小德山。不會末後句。山聞舉令侍者喚巖頭至方丈。問爾不肯老僧那。巖頭密啟其意。山至來日上堂。與尋常不同。巖頭到僧堂前。撫掌大笑云。且喜得老漢會末後句。他後天下人不奈何。雖然如此。只得三年。明招代德山云。咄咄。沒處去沒處去。師云。曾聞說個獨眼龍。元來只有一隻眼。殊不知。德山是個無齒大蟲。若不是巖頭識破。爭得明日與昨日不同。諸人要會末後句么。只許老胡知。不許老胡會。

舉。雪峰一日見獼猴乃云。者獼猴各各背一面古鏡。三聖便問。歷劫無名。何以彰為古鏡。峰云。瑕生也。聖云。一千五百人善知識。話頭也不識。峰云。老僧住持事煩。師云。好與二十棒。者棒放過也好。免見將錯就錯。

舉

【現代漢語翻譯】僧人出來問道：『不知道雪竇（Xuedou，禪宗大師）是怎麼做的？難道不是一個能辨別時機、識別吉兇的人嗎？還有在望州亭（Wangzhou Pavilion）和烏石嶺（Wushi Ridge）相見的雲遊僧人嗎？』良久，（雪竇）說：『挑著木板的禪和子多如麻、密如粟。』

舉例。趙州（Zhaozhou，禪宗大師）問大慈（Daci，禪宗大師）：『般若（Bore，智慧）以什麼為本體？』大慈回答：『般若以什麼為本體？』趙州聽后呵呵大笑。到了第二天，趙州正在掃地，大慈反過來問：『般若以什麼為本體？』趙州放下掃帚，呵呵大笑。』師父說：『先前也笑，後來也笑，笑裡藏刀。大慈能識破嗎？即使識破了，也難免喪身失命。』

舉例。德山（Deshan，禪宗大師）有一天吃飯晚了，自己拿著缽到法堂上。雪峰（Xuefeng，禪宗大師）看見了說：『這老漢鐘未鳴鼓未響，托缽要去哪裡？』德山便回去了。雪峰把這件事告訴了巖頭（Yantou，禪宗大師）。巖頭說：『好大的德山，不會末後句。』德山聽說了，讓侍者叫巖頭到方丈，問：『你不認可老僧嗎？』巖頭悄悄地說明了他的意思。德山到了第二天上堂，與平常不同。巖頭跑到僧堂前，拍手大笑說：『可喜老漢會末後句了，他日天下人奈何他不得。雖然如此，也只有三年。』明招（Mingzhao，禪宗大師）代替德山說：『咄咄，沒處去，沒處去。』師父說：『曾聽說過獨眼龍，原來只有一隻眼。殊不知，德山是個無齒大蟲。若不是巖頭識破，怎能使得明日與昨日不同？諸位想要領會末後句嗎？只許老胡知，不許老胡會。』

舉例。雪峰有一天看見獼猴，於是說：『這獼猴各自揹著一面古鏡。』三聖（Sansheng，禪宗大師）便問：『歷劫無名，何以彰為古鏡？』雪峰說：『瑕生也。』三聖說：『一千五百人善知識，話頭也不識。』雪峰說：『老僧住持事煩。』師父說：『最好打二十棒，這棒放過也好，免得將錯就錯。』

舉例。

【English Translation】 A monk came out and asked: 'I wonder what Xuedou (a Chan master) is doing? Isn't he a person who can discern opportunities and recognize good and bad omens? Are there still wandering monks meeting at Wangzhou Pavilion and Wushi Ridge?' After a long silence, (Xuedou) said: 'Chan monks carrying wooden boards are as numerous as hemp and as dense as millet.'

Example: Zhaozhou (a Chan master) asked Daci (a Chan master): 'What is the substance of Prajna (wisdom)?' Daci replied: 'What is the substance of Prajna?' Zhaozhou laughed heartily upon hearing this. The next day, while Zhaozhou was sweeping the floor, Daci asked in return: 'What is the substance of Prajna?' Zhaozhou put down the broom and laughed heartily. The master said: 'He laughed before and he laughed later, there is a knife hidden in the laughter. Can Daci recognize it? Even if he recognizes it, he will inevitably lose his life.'

Example: One day, Deshan (a Chan master) was late for his meal and carried his bowl to the Dharma hall himself. Xuefeng (a Chan master) saw him and said: 'This old man, the bell hasn't rung and the drum hasn't sounded, where is he going with his bowl?' Deshan then returned. Xuefeng told Yantou (a Chan master) about this. Yantou said: 'Such a great Deshan, he doesn't understand the last phrase.' When Deshan heard this, he asked the attendant to call Yantou to his room and asked: 'Do you not approve of this old monk?' Yantou quietly explained his meaning. The next day, when Deshan ascended the hall, he was different from usual. Yantou ran to the front of the monks' hall, clapped his hands and laughed loudly, saying: 'Gladly, the old man understands the last phrase, in the future, no one in the world can do anything to him. Even so, it will only be for three years.' Mingzhao (a Chan master) said in place of Deshan: 'Tsk, tsk, nowhere to go, nowhere to go.' The master said: 'I once heard of a one-eyed dragon, it turns out he only has one eye. Little does he know, Deshan is a toothless tiger. If Yantou hadn't seen through him, how could tomorrow be different from yesterday? Do you all want to understand the last phrase? Only Old Hu is allowed to know, not allowed to understand.'

Example: One day, Xuefeng saw a macaque and said: 'These macaques each carry an ancient mirror on their backs.' Sansheng (a Chan master) then asked: 'Through countless kalpas without a name, how can it be manifested as an ancient mirror?' Xuefeng said: 'Flaws arise.' Sansheng said: 'A good teacher of fifteen hundred people, he doesn't even recognize the topic.' Xuefeng said: 'The old monk is busy with his duties as abbot.' The master said: 'It's best to give him twenty blows, it's better to let this blow go, to avoid compounding mistakes.'

Example:

。僧問國師。如何是本身盧舍那。云與老僧過凈瓶來。僧將到凈瓶。云卻安舊處著。僧復問。如何是本身盧舍那。云古佛過去久矣。雲門大師道。無眹跡。師云。直得一手指天一手指地。爭得無。還會么。云在嶺頭閑不徹。水流澗下太忙生。

舉。僧問洞山。時時勤拂拭。莫遣惹塵埃。為什麼不得他衣缽。山云。直饒道本來無一物。也未合得他衣缽。且道。什麼人合得。僧下九十六轉語。皆不相契。末後云。設使將來他亦不要。洞山深肯。師云。他既不受是眼。將來底必應是瞎。還見祖師衣缽么。若於此入門。便乃兩手分付。非但大庾嶺頭一個提不起。設使闔國人來。且款款將去。

舉。僧問投子。依稀似半月。仿象若三星。乾坤收不得。師於何處明。子云。道什麼。云想師只有湛水之波。且無滔天之浪。子云。閑言語。師云。投子古佛。不可道不知。若點撿來。直是天地懸隔。才問。便和聲打。

舉。洛浦久為臨濟侍者。到夾山問。自遠趨風。乞師一接。山云。目前無阇梨。此間無老僧。浦便喝。山云。住住阇梨。莫草草匆匆。云月是同溪山各異。截斷天下人舌頭即不無。爭教無舌人解語。浦無對。山便打。師云。者漢可悲可痛。鈍致他臨濟。他既云月是同。我亦溪山各異。說什麼無舌人不解語

【現代漢語翻譯】現代漢語譯本：僧人問南陽慧忠國師（Nanyang Huizhong Guoshi）。『如何是本身盧舍那（benshen Lushena，指法身佛）？』國師說：『與老僧拿凈瓶來。』僧人拿來凈瓶。國師說：『放回原處。』僧人又問：『如何是本身盧舍那？』國師說：『古佛已經過去很久了。』雲門大師（Yunmen Dashi）說：『無眹跡（wu zhenji，沒有絲毫痕跡）。』國師說：『即使直指一手指天一手指地，怎麼能說沒有呢？』會意了嗎？』僧人說：『在山嶺上閒適得不得了，澗下的流水卻太忙碌了。』

舉例。有僧人問洞山良價禪師（Dongshan Liangjie Chanshi）：『時時勤拂拭，莫遣惹塵埃（shishi qin fushi, mo qian re chenai，時時勤加拂拭，不要讓它沾染塵埃）。為什麼不能得到他的衣缽？』洞山禪師說：『即使說本來無一物（benlai wu yiwu，本來什麼都沒有），也未見得能得到他的衣缽。』那麼，什麼樣的人才能得到呢？』僧人說了九十六句轉語，都不契合。最後說：『即使將來，他也不要。』洞山禪師深深贊同。我說：『他既然不受，那便是眼。將來的人必定是瞎子。』還見到祖師的衣缽嗎？如果能從此入門，便可以雙手交付。不僅僅是大庾嶺（Dayu Ling）上一個人提不起，即使全國的人都來，也慢慢地拿去。

舉例。有僧人問投子大同禪師（Touzi Datong Chanshi）：『依稀似半月，仿象若三星（yixi si banyue, fangxiang ruo sanxing，隱約像半月，彷彿像三星），乾坤收不得，師於何處明（qiankun shou bude, shi yu hechu ming，天地都容納不下，禪師您在哪裡明白的）？』投子禪師說：『說什麼？』僧人說：『想禪師只有湛水之波，且無滔天之浪（zhan shui zhi bo, qie wu taotian zhi lang，只有平靜的水波，沒有滔天的巨浪）。』投子禪師說：『閑言語。』僧人說：『投子古佛，不可說不知道。如果仔細檢查，真是天地懸隔。』剛問，就和著聲音打。

舉例。洛浦（Luopu）長期做臨濟義玄禪師（Linji Yixuan Chanshi）的侍者，到夾山善會禪師（Jiashan Shanhui Chanshi）處請教：『自遠趨風，乞師一接（zi yuan qu feng, qi shi yijie，從遠方趕來，希望禪師接引）。』夾山禪師說：『目前無阇梨（mumu wu sheli，眼前沒有阇梨），此間無老僧（ci jian wu laoseng，這裡沒有老僧）。』洛浦便喝。夾山禪師說：『住住阇梨，莫草草匆匆（zhu zhu sheli, mo caocao congcong，住住阇梨，不要草率匆忙）。云月是同溪山各異（yun yue shi tong, xi shan ge yi，雲和月相同，溪和山各異），截斷天下人舌頭即不無，爭教無舌人解語（jieduan tianxia ren shetou ji bu wu, zheng jiao wu sher en jieyu，截斷天下人的舌頭並非沒有，怎能讓沒有舌頭的人說話）？』洛浦無言以對。夾山禪師便打。我說：『這個人可悲可嘆，遲鈍了臨濟。他既然說云月是同，我也說溪山各異。說什麼無舌人不解語？』

【English Translation】 English version: A monk asked National Teacher Huizhong (Nanyang Huizhong Guoshi). 'What is the original body of Vairocana (benshen Lushena, referring to the Dharmakaya Buddha)?' The National Teacher said, 'Bring the clean vase to this old monk.' The monk brought the clean vase. The National Teacher said, 'Put it back in its original place.' The monk asked again, 'What is the original body of Vairocana?' The National Teacher said, 'The ancient Buddha has passed away for a long time.' Master Yunmen (Yunmen Dashi) said, 'No trace (wu zhenji, no trace at all).' The National Teacher said, 'Even if you point one finger to the sky and one finger to the earth, how can you say there is nothing?' Do you understand?' The monk said, 'Being idle on the ridge is endless, but the flowing water in the stream is too busy.'

Example: A monk asked Zen Master Dongshan Liangjie (Dongshan Liangjie Chanshi), 'Constantly wipe it clean, don't let it attract dust (shishi qin fushi, mo qian re chenai, constantly wipe it clean, don't let it attract dust). Why can't I get his robe and bowl?' Zen Master Dongshan said, 'Even if you say originally there is nothing (benlai wu yiwu, originally there is nothing), you may not be able to get his robe and bowl.' Then, what kind of person can get it?' The monk said ninety-six turning phrases, none of which matched. Finally, he said, 'Even if he comes in the future, he won't want it.' Zen Master Dongshan deeply agreed. I said, 'Since he doesn't accept it, that is the eye. The person who comes in the future must be blind.' Have you seen the ancestral master's robe and bowl? If you can enter from here, you can hand it over with both hands. Not only can one person on Dayu Ridge (Dayu Ling) not lift it, but even if people from the whole country come, they can slowly take it away.

Example: A monk asked Zen Master Touzi Datong (Touzi Datong Chanshi), 'Faintly like a half-moon, resembling three stars (yixi si banyue, fangxiang ruo sanxing, faintly like a half-moon, resembling three stars), heaven and earth cannot contain it, where does the master understand it (qiankun shou bude, shi yu hechu ming, heaven and earth cannot contain it, where does the master understand it)?' Zen Master Touzi said, 'What are you saying?' The monk said, 'I think the Zen master only has the waves of clear water, and no滔天之浪 (zhan shui zhi bo, qie wu taotian zhi lang, only the waves of calm water, and no滔天之浪).' Zen Master Touzi said, 'Idle talk.' The monk said, 'Ancient Buddha Touzi, you can't say you don't know. If you check carefully, it is really a world apart.' As soon as he asked, he hit with a sound.

Example: Luopu (Luopu) served Zen Master Linji Yixuan (Linji Yixuan Chanshi) for a long time as an attendant, and went to Zen Master Jiashan Shanhui (Jiashan Shanhui Chanshi) to ask for advice: 'Coming from afar, I beg the master to receive me (zi yuan qu feng, qi shi yijie, coming from afar, I beg the master to receive me).' Zen Master Jiashan said, 'There is no Shramana here at present (mumu wu sheli, there is no Shramana here at present), there is no old monk here (ci jian wu laoseng, there is no old monk here).' Luopu then shouted. Zen Master Jiashan said, 'Stop, Shramana, don't be hasty (zhu zhu sheli, mo caocao congcong, stop, Shramana, don't be hasty). The clouds and the moon are the same, but the streams and mountains are different (yun yue shi tong, xi shan ge yi, the clouds and the moon are the same, but the streams and mountains are different), cutting off the tongues of people all over the world is not impossible, how can you teach people without tongues to speak (jieduan tianxia ren shetou ji bu wu, zheng jiao wu sher en jieyu, cutting off the tongues of people all over the world is not impossible, how can you teach people without tongues to speak)?' Luopu was speechless. Zen Master Jiashan then hit him. I said, 'This person is sad and pitiful, dulling Linji. Since he said the clouds and the moon are the same, I also say the streams and mountains are different. What do you mean by saying that people without tongues cannot speak?'

。坐具劈口便摵夾山。若是個知方漢。必然明窗下安排。

舉。三聖問雪峰。透網金鱗以何為食。峰云。待汝出網來向汝道。聖云。一千五百人善知識。話頭也不識。峰云。老僧住持事煩。師云。可惜放過。好與二十棒。者棒一棒也饒不得。直是罕遇作家。

舉伏牛為馬祖馳書到國師處。國師問。馬祖有何言句示人。牛云。即心是佛。國師云。是什麼語話。良久再問。更有什麼言句。牛云不是心不是物不是物。國師云。猶較些子師代當時便喝。牛卻問。和尚此間如何。國師云。三點如流水。曲似刈禾鐮。師云是什麼語話。也好與一拶。見之不取。千載難忘。

舉。玄沙問鏡清。我不見一法為大過患。爾道不見什麼法。清指露柱云。莫是不見者個法么。沙云。浙中清水白米從爾吃。佛法則未在。師云。大小鏡清。被玄沙熱瞞。我當時若見。但只向道。靈山授記也未到如此。

舉。先報慈問僧。近離甚處。云臥龍。慈雲。在彼多少時。云經冬過夏。慈雲。龍門無宿客。為什麼在彼許多時。雲師子窟中無異獸。慈雲。爾試作師子吼看。云若作師子吼即無和尚。慈雲。念汝新到。且放三十棒。師云。奇怪諸禪德。若平展則兩不相傷。據令則彼此俱險。還點檢得么。

舉。船子云。千尺絲綸直下

【現代漢語翻譯】現代漢語譯本：

（僧人）拿起坐具就劈頭蓋臉地打夾山（地名，也指夾山善會禪師）。如果是個明白人，必然會在明亮的窗下妥善安排（此事）。

舉例：三聖（慧然禪師）問雪峰（義存禪師）：『透出網的金鱗（比喻擺脫束縛的開悟者）以什麼為食？』雪峰說：『等你出了網，我再告訴你。』三聖說：『一千五百人的善知識，連話頭也不認識。』雪峰說：『老僧住持事務繁忙。』我說：『可惜放過了。應該打二十棒，這一棒也饒不了。』真是難得遇到有作為的人。

舉例：伏牛（比丘）替馬祖（道一禪師）送信到國師（慧忠禪師）處。國師問：『馬祖有什麼言句開示人？』伏牛說：『即心是佛。』國師說：『這是什麼話？』過了很久又問：『還有什麼言句？』伏牛說：『不是心，不是佛，不是物。』國師說：『還稍微好一點。』我如果當時在場，就直接喝斥了。伏牛反問：『和尚您這裡如何？』國師說：『三點如流水，彎曲似割禾鐮。』我說：『這是什麼話？』也應該給他一下。見到卻不抓住機會，千載難忘。

舉例：玄沙（師備禪師）問鏡清（道怍禪師）：『我沒見到有一法是大過患。你說沒見到什麼法？』鏡清指著露柱（建築物中的柱子）說：『莫非是沒見到這個法嗎？』玄沙說：『浙中的清水白米任你吃，佛法則還沒到。』我說：『好大的鏡清，被玄沙輕易地瞞過了。』我當時如果見到，就只說：『靈山（釋迦牟尼佛說法之地）授記也未到如此。』

舉例：先報慈（禪師）問僧人：『最近從哪裡來？』僧人說：『臥龍（寺廟名）。』慈雲：『在那裡多久了？』僧人說：『經過冬天，度過夏天。』慈雲：『龍門沒有留宿的客人，為什麼在那裡待了這麼久？』僧人說：『獅子窟中沒有異獸。』慈雲：『你試著作獅子吼看看。』僧人說：『如果作獅子吼，就沒有和尚了。』慈雲：『念你新來，暫且放你三十棒。』我說：『奇怪啊，各位禪德。如果平鋪直敘，則兩不相傷；如果按照規矩來，則彼此都危險。還檢查得出來嗎？』

舉例：船子（德誠禪師）說：『千尺絲綸直下』

【English Translation】 English version:

(The monk) picked up the sitting cushion and struck Jiashan (place name, also refers to Zen Master Shanhui of Jiashan) head-on. If he were a knowledgeable person, he would surely arrange (this matter) properly under a bright window.

Example: Sansheng (Zen Master Huiran) asked Xuefeng (Zen Master Yicun): 'What does the golden carp that has escaped the net (a metaphor for an enlightened person who has broken free from constraints) eat?' Xuefeng said: 'I will tell you when you get out of the net.' Sansheng said: 'A good teacher of fifteen hundred people doesn't even recognize the topic of conversation.' Xuefeng said: 'The old monk is busy with the affairs of the monastery.' I said: 'It's a pity to let it go. He should be given twenty blows; not even one blow can be spared.' It is truly rare to encounter someone accomplished.

Example: Fu Niu (Bhikkhu) delivered a letter for Mazu (Zen Master Daoyi) to the National Teacher (Zen Master Huizhong). The National Teacher asked: 'What words does Mazu have to instruct people?' Fu Niu said: 'The mind is the Buddha.' The National Teacher said: 'What kind of talk is that?' After a long time, he asked again: 'What other words are there?' Fu Niu said: 'Not mind, not Buddha, not thing.' The National Teacher said: 'That's a little better.' If I had been there at the time, I would have shouted directly. Fu Niu asked in return: 'What about here with you, Venerable?' The National Teacher said: 'Three dots like flowing water, curved like a sickle for cutting grain.' I said: 'What kind of talk is that?' He should also be given a blow. To see it but not seize the opportunity is unforgettable for a thousand years.

Example: Xuansha (Zen Master Shibei) asked Jingqing (Zen Master Daozuo): 'I don't see any dharma as a great fault. What dharma do you say you don't see?' Jingqing pointed to the pillar (a pillar in a building) and said: 'Could it be that you don't see this dharma?' Xuansha said: 'You can eat the clear water and white rice of Zhejiang as you please, but the Buddha-dharma has not yet arrived.' I said: 'Such a great Jingqing, easily deceived by Xuansha.' If I had seen it at the time, I would have only said: 'The prediction at Ling Mountain (the place where Shakyamuni Buddha preached) has not yet reached this point.'

Example: First, Bao Ci (Zen Master) asked a monk: 'Where have you come from recently?' The monk said: 'Wolong (name of a temple).' Ci Yun: 'How long have you been there?' The monk said: 'Passing through winter and summer.' Ci Yun: 'Longmen has no overnight guests, why have you stayed there for so long?' The monk said: 'There are no strange beasts in the lion's den.' Ci Yun: 'Try to roar like a lion.' The monk said: 'If I roar like a lion, there will be no Venerable.' Ci Yun: 'Considering you are newly arrived, I will spare you thirty blows for now.' I said: 'Strange, all you Zen practitioners. If you lay it out plainly, then neither side will be harmed; if you follow the rules, then both sides are in danger. Can you still examine it?'

Example: Boatman (Zen Master Decheng) said: 'A thousand-foot silk line straight down'

垂。一波才動萬波隨。夜靜水寒魚不食。滿船空載月明歸。師云。者漢勞而無功。忽若雲門道。一句合頭語。萬劫系驢橛。又作么生免此過。良久云。莫謂水寒魚不食。如今釣得滿船歸。

舉。投子問巨榮禪客。老僧未曾有一言半句掛諸方耳目。何用要見山僧。僧云。到者里不施三拜。要且不甘。子云。出家兒得恁么沒碑記。僧繞禪床一匝而出。子云。有眼無耳朵。六月火邊坐。師云。也不得放過。才轉便與擒住便喝。是誰不甘。若跳得出。不妨是一員衲僧。

舉。祖師道。六塵不惡還同正覺。拄杖子是塵。有甚麼過。過既無。應合辯主。所以道。糞掃堆上現丈六金身。且拈在一邊。赤肉團上壁立千仞。又放過一著。直饒八面四方。正好連架打。

舉。古云。眼裡著沙不得。耳里著水不得。忽若有個漢。信得及。把得住。不受人瞞。祖佛言教是什麼熱碗鳴聲。便請高掛缽囊。拗折拄杖。管取一員無事道人。又云。眼裡著得須彌山。耳里著得大海水。一般漢受人商量祖佛言教。如龍得水似虎靠山。卻須挑起缽囊。橫擔拄杖。亦是一員無事道人。復云。恁么也不得。不恁么也不得。然後沒交涉。三員無事道人中。要選一人為師。

明覺禪師語錄卷第三大正藏第 47 冊 No. 1996

【現代漢語翻譯】現代漢語譯本垂。一波才動，萬波相隨。夜深水寒，魚兒不食。滿船空載，沐浴月光而歸。禪師說：『這個人徒勞無功。』忽然又像雲門禪師所說：『一句恰當的話，能將人束縛萬劫。』那麼，要如何才能免除這種過失呢？良久，禪師說：『不要說水寒魚不食，如今我卻釣得滿船歸。』（垂：垂釣。）

舉例。投子禪師問巨榮禪客：『老僧我未曾有一言半語掛在諸方人士的耳目中，你為何要來見我？』禪客說：『到了這裡，不施三拜，終究是不甘心。』投子禪師說：『出家人竟然如此沒有名氣。』禪客繞禪床一圈而出。投子禪師說：『有眼無耳，如同六月天坐在火邊。』禪師說：『也不能放過他。剛一轉身，就抓住他，並大喝一聲。是誰不甘心？若能跳脫得出，倒也算是個合格的雲遊僧。』（巨榮禪客：一位禪宗修行者；投子：指投子義青禪師。）

舉例。祖師說：『六塵不惡，還同正覺。』（六塵：色、聲、香、味、觸、法；正覺：正確的覺悟。）拄杖是塵，有什麼過錯？既然沒有過錯，就應該能言善辯。所以說，『糞掃堆上顯現丈六金身。』（丈六金身：佛像。）且先放在一邊。『赤肉團上壁立千仞。』（赤肉團：指人的肉身。）又放過一著。即使八面四方都無懈可擊，也正好可以一併打倒。

舉例。古人說：『眼裡容不得沙子，耳朵里容不得水。』如果有人，信得過，把持得住，不受人欺騙，那麼祖師佛陀的言教又算得了什麼？不過是熱碗發出的鳴聲罷了。便請高高掛起缽囊，拗斷拄杖，做一個無事之人。又說：『眼裡容得下須彌山，耳朵里容得下大海水。』（須彌山：佛教中的聖山。）這樣的人，會受人商量，祖佛的言教，對他來說，如龍得水，似虎靠山。卻又必須挑起缽囊，橫擔拄杖，也是一個無事之人。再說：『這樣也不行，那樣也不行，然後才能沒交涉。』這三個無事之人中，要選一個人為師。

【English Translation】 English version Drooping. As soon as one wave moves, ten thousand waves follow. The night is quiet, the water is cold, and the fish do not eat. The boat is fully loaded with moonlight and returns. The master said, 'This man labors without success.' Suddenly, it is like what Zen Master Yunmen said, 'A fitting word can bind one for ten thousand kalpas.' So, how can one avoid this fault? After a long silence, the master said, 'Don't say the water is cold and the fish do not eat; now I have caught a boat full of them.' (垂: Fishing.)

Example. Touzi asked Zen Master Jurong, 'This old monk has never had a word or half a sentence that has caught the ears and eyes of people everywhere. Why do you want to see me?' The monk said, 'Having come here, not to offer three bows is ultimately unsatisfactory.' Touzi said, 'A monk should not be so obscure.' The monk circled the meditation platform once and left. Touzi said, 'Having eyes but no ears is like sitting by a fire in June.' The master said, 'He must not be let go. As soon as he turns around, seize him and shout. Who is it that is not satisfied? If he can jump out of this, he may be considered a qualified wandering monk.' (巨榮禪客: A Chan practitioner; 投子: Refers to Zen Master Touzi Yiqing.)

Example. The Patriarch said, 'The six dusts are not evil, and they are the same as perfect enlightenment.' (六塵: Form, sound, smell, taste, touch, and dharma; 正覺: Correct enlightenment.) The staff is dust; what fault is there? Since there is no fault, one should be eloquent. Therefore, it is said, 'On the pile of discarded rubbish appears a sixteen-foot golden body.' (丈六金身: A statue of the Buddha.) Let's put that aside for now. 'On the red flesh body stands a thousand-foot cliff.' (赤肉團: Refers to the human body.) Another move is let go. Even if all eight directions are flawless, it is good to strike them down together.

Example. An ancient saying goes, 'One cannot have sand in the eyes, nor water in the ears.' If there is someone who trusts, holds firm, and is not deceived, then what are the teachings of the Buddha and Patriarchs? They are merely the sound of a hot bowl. Then please hang up the begging bowl and break the staff, becoming a person of no affairs. It is also said, 'One can hold Mount Sumeru in the eyes and the great ocean in the ears.' (須彌山: The sacred mountain in Buddhism.) Such a person will be consulted, and the teachings of the Buddhas and Patriarchs are like a dragon in water or a tiger leaning on a mountain. Yet one must still carry the begging bowl and shoulder the staff, also becoming a person of no affairs. Furthermore, 'Neither this way nor that way is acceptable; only then can there be no involvement.' Among these three people of no affairs, one must be chosen as the teacher.

明覺禪師語錄

明覺禪師瀑泉集卷第四

參學小師圓應編

師自兩處道場。多應機語句。門人集之。離三已行於世。斯所紀者。乃垂帶自答。及古今因緣。朝暮提唱。辭意曠險。而學黨未喻。復致之請益。師蓋不獲已。隨所疑問。以此以彼。乍放乍收。或抑或揚。或代或別。近百五十則。實一時之能事也。況圓應忝預參承。寧忘捃拾。然多聞未益。誠有愧於宗師。必記諸善言。諒無譏于弟子。可命曰瀑泉集。意以飛流無盡為義。凡知我者幸同味焉。時天聖八年八月十五日。圓應序。

上堂。汝等諸人。儘是久經陣敵慣戰作家。倚天長劍即不問。爾作么生是袖裡藏鋒。代云。寡不敵眾。又云彼此。

上堂。寡不敵眾。什麼人分上事。代云。總由和尚。又云彼此。又云。龍蛇易辯。衲子難瞞。許爾眼正頂后一相。拈得也無。代云收。

有時云。收之一字。飲氣吞聲。作么生辯。代云。衲子難瞞。

或云。傾湫倒岳。尋常之用。不涉泥水。道將一句來。代云。三千里外。

示眾云。三千里外還且如何。代云過。或云。佛未出世時。一人人鼻孔遼天。出世后為什麼杳無訊息。代云。賊不打貧兒家。問僧云。賊不打貧兒家。因什麼卻打。代云。須到如此。

或云。祖

【現代漢語翻譯】現代漢語譯本

明覺禪師語錄

明覺禪師瀑泉集卷第四

參學小師圓應編

禪師在兩處道場，有很多應機的言語。門人將這些言語收集起來，已經有三部離開了道場流傳於世。這裡所記錄的，是禪師親自垂示解答，以及古今的因緣，早晚的開示提倡。這些言辭意境曠達險峻，但是學徒們不能領悟，又來向禪師請教。禪師不得已，就隨著他們所提出的疑問，用這個那個來解答，時而放開，時而收回，或者壓抑，或者揚起，或者代替，或者區別，總共有近一百五十則。這確實是一時的才能所能做到的事情啊。況且圓應有幸參與侍奉，怎麼敢忘記收集這些言語呢？然而多聽卻沒有增益，實在對不起宗師。必定記錄這些善言，諒必不會被弟子譏笑。可以命名為《瀑泉集》，意思是像飛流不盡的瀑布一樣。凡是瞭解我的人希望能夠一同品味。時天聖八年八月十五日，圓應序。上堂。你們這些人，都是久經戰場、慣於作戰的行家。倚天長劍就不問了，你們怎麼樣是袖裡藏鋒？代云：寡不敵眾。又云：彼此。上堂。寡不敵眾，是什麼人分上的事？代云：總由和尚。又云：彼此。又云：龍蛇易辨，衲子難瞞。允許你們眼光端正，頂後有一相，拿得到嗎？代云：收。有時說：收之一字，飲氣吞聲，怎麼樣辨別？代云：衲子難瞞。或者說：傾倒深潭高山，是尋常的用處，不沾染泥水，說一句來。代云：三千里外。示眾說：三千里外還怎麼樣？代云：過。或者說：佛未出世時，一人人鼻孔朝天。出世后為什麼杳無音信？代云：賊不打貧兒家。問僧說：賊不打貧兒家，因為什麼卻打？代云：須到如此。或者說：祖（Damo, 達摩）

【English Translation】 English version

Zen Master Mingjue's Sayings

Collected Works of Zen Master Mingjue at Baoquan, Volume 4

Compiled by Disciple Yuan Ying, who Participated in Learning

The Zen master, at two different monasteries, had many spontaneous and insightful sayings. His disciples collected these sayings, and three volumes have already left the monasteries and circulated in the world. What is recorded here are the Zen master's personal instructions and answers, as well as the causes and conditions of the past and present, and the morning and evening instructions and exhortations. These words and meanings are vast and profound, but the students could not understand them, so they came to the Zen master for further instruction. The Zen master had no choice but to answer their questions with this and that, sometimes releasing, sometimes retracting, sometimes suppressing, sometimes raising, sometimes substituting, sometimes distinguishing, totaling nearly one hundred and fifty items. This is truly what one's ability can achieve at a certain time. Moreover, Yuan Ying is fortunate to have participated in serving him, how could he dare to forget to collect these words? However, hearing much has not increased my wisdom, I am truly ashamed of the Zen master. I will surely record these good words, and I trust that the disciples will not mock me. It can be named 'Baoquan Collection' (Waterfall Spring Collection), meaning like a waterfall with endless flow. Those who understand me, I hope they can taste it together. On the fifteenth day of the eighth month of the eighth year of Tiansheng, Yuan Ying's preface. Ascending the hall: You all are veterans, experts accustomed to battle. I won't ask about the heaven-reaching long sword, but how do you conceal the blade in your sleeve? In place of the master, someone says: 'Few cannot defeat many.' Another says: 'Each other.' Ascending the hall: 'Few cannot defeat many,' whose business is this? In place of the master, someone says: 'It's all up to the abbot.' Another says: 'Each other.' Another says: 'Dragons and snakes are easy to distinguish, but monks are hard to deceive. I allow you to have correct eyes, with a mark behind your head, can you grasp it?' In place of the master, someone says: 'Withdraw.' Sometimes it is said: 'The word 'withdraw', swallowing one's breath and silencing one's voice, how do you discern it?' In place of the master, someone says: 'Monks are hard to deceive.' Or it is said: 'Pouring out deep pools and overturning mountains, is ordinary use, not involving mud and water, say a phrase.' In place of the master, someone says: 'Beyond three thousand miles.' Instructing the assembly: 'Beyond three thousand miles, what then?' In place of the master, someone says: 'Pass.' Or it is said: 'Before the Buddha appeared in the world, everyone's nostrils were facing the sky. After he appeared, why is there no news?' In place of the master, someone says: 'Thieves don't rob the homes of the poor.' Asking a monk: 'Thieves don't rob the homes of the poor, why do they rob?' In place of the master, someone says: 'It must be so.' Or it is said: 'Damo (Bodhidharma, 菩提達摩)'

師不到處。時人知有。時人不知處。過在祖師。作么生辯。代云。不得春風華不開。

上堂云。不得春風華不開。個個道我會。會即且致。作么生舉。代云。時人相師。又云。空劫已前徒指注。空劫之後錯商量。正當空劫什麼人為主。代云。本是將軍致太平。

有時云。太平本是將軍致。莫錯認定盤星。我為拈了也。還會么。代云。掩面。出去。

或云。交鋒兩刃。要定生死。彼此無傷。功勛不立。作么生是將軍正令。代云。到即不點。

或云。到即不點。還甘也無。代云。赤心片片。

有時云。釋迦老子出氣不得。甚麼處誵訛。代云。填溝塞壑。又代云。退身三步。問云。填溝塞壑負恩者多。甚處見老底。代云。香積世界。

或云。五千四十八卷。止啼之說。如今啼止也。還我黃葉來。代云。事不孤起。

有時云。事不孤起。爾也分一半。代云㖿。又云。合到某甲。又云。單傳心印過犯彌天。甚人委悉。代云。須見如此。

上堂。須見如此。著甚來由。代云。也是。

或云。善來文殊。還知敗闕么。代云。一箭兩垛。

或云。一箭兩垛。為什麼卻敗闕。代云。善來文殊。

或云。乾坤崩陷且致。再見天日。道將一句來。代云。悔不慎當初。

【現代漢語翻譯】現代漢語譯本：

『師不到處，時人知有；時人不知處，過在祖師。』作么生辯？代云：『不得春風華不開。』上堂云：『不得春風華不開，個個道我會。會即且致，作么生舉？』代云：『時人相師。』又云：『空劫已前徒指注，空劫之後錯商量。正當空劫什麼人為主？』代云：『本是將軍致太平。』有時云：『太平本是將軍致，莫錯認定盤星。我為拈了也，還會么？』代云：『掩面。出去。』或云：『交鋒兩刃，要定生死，彼此無傷，功勛不立。作么生是將軍正令？』代云：『到即不點。』或云：『到即不點，還甘也無？』代云：『赤心片片。』有時云：『釋迦老子（釋迦牟尼佛）出氣不得，甚麼處誵訛？』代云：『填溝塞壑。』又代云：『退身三步。』問云：『填溝塞壑負恩者多，甚處見老底？』代云：『香積世界（佛國凈土）。』或云：『五千四十八卷，止啼之說。如今啼止也，還我黃葉來。』代云：『事不孤起。』有時云：『事不孤起，爾也分一半。』代云：『㖿。』又云：『合到某甲。』又云：『單傳心印過犯彌天，甚人委悉？』代云：『須見如此。』上堂。『須見如此，著甚來由？』代云：『也是。』或云：『善來文殊（文殊菩薩），還知敗闕么？』代云：『一箭兩垛。』或云：『一箭兩垛，為什麼卻敗闕？』代云：『善來文殊（文殊菩薩）。』或云：『乾坤崩陷且致，再見天日，道將一句來。』代云：『悔不慎當初。』

【English Translation】 English version:

'Where the teacher does not reach, people know there is; where people do not know, the fault lies with the Patriarch.' How do you discern this? Daibing replied: 'Without the spring breeze, flowers do not bloom.' He ascended the hall and said, 'Without the spring breeze, flowers do not bloom; everyone says, 'I understand.' Understanding is one thing, but how do you express it?' Daibing replied: 'People resemble teachers.' He also said: 'Before the empty aeon, they merely point and annotate; after the empty aeon, they wrongly deliberate. In the midst of the empty aeon, who is the master?' Daibing replied: 'Originally, it was the general who brought peace.' Sometimes he said: 'Peace is originally brought by the general; do not mistake the lodestar. I have already picked it up for you; do you understand?' Daibing replied: 'Covering his face, he went out.' Someone asked: 'When two blades cross, life and death must be determined; if neither is harmed, merit is not established. What is the general's true command?' Daibing replied: 'Arriving, he does not mark.' Someone asked: 'Arriving, he does not mark; is he still willing?' Daibing replied: 'A heart of pure sincerity.' Sometimes he said: 'Shakyamuni Buddha (Shijia Laozi) cannot exhale; where is the error?' Daibing replied: 'Filling ditches and blocking ravines.' Then Daibing replied again: 'Retreating three steps.' He asked: 'Those who fill ditches and block ravines are often ungrateful; where do you see the bottom line?' Daibing replied: 'The Fragrant Accumulation World (Xiangji Shijie, a Buddha-land).' Someone asked: 'The five thousand and forty-eight scrolls are a means to stop crying. Now that the crying has stopped, return the yellow leaves to me.' Daibing replied: 'Events do not arise in isolation.' Sometimes he said: 'Events do not arise in isolation; you also share half.' Daibing replied: 'Ah!' He also said: 'It belongs to so-and-so.' He also said: 'The single transmission of the mind-seal is a transgression that fills the heavens; who knows this in detail?' Daibing replied: 'It must be seen thus.' Ascending the hall: 'It must be seen thus; what is the reason?' Daibing replied: 'It is so.' Someone asked: 'Welcome, Manjushri (Wenshu Pusa); do you know the defeat?' Daibing replied: 'One arrow, two targets.' Someone asked: 'One arrow, two targets; why is there defeat?' Daibing replied: 'Welcome, Manjushri (Wenshu Pusa).' Someone asked: 'The collapse of heaven and earth is one thing; to see the sun again, say a phrase.' Daibing replied: 'Regret not being careful in the beginning.'

有時云。悔不慎當初。便下座。卻問僧。他後作么生舉。代云。好事不如無。

有時云。雄兵百萬且定鞭疆。劍客三千若為驅使。代云。不許夜行投明須到。

示眾云。不許夜行投明須到。何似生。代云。孟常門下。或云。一筆句下不甘底出來。代云。只宜拄杖子。

上堂云。只宜拄杖子。句下屬何人。代云傍觀者。

或云。威音王已前無師自悟。是第二句。還我第一句來。代云。掃土而盡。問僧。掃土而盡。你還知么。代云。因誰致得。

有時云。三世諸佛說夢。六代祖師說夢。翠峰今日說夢。還有夢見底么。代云。掀倒禪床。

或云。掀倒禪床。蓋是本分。過在什麼處。代云。惱亂春風卒未休。

或云。奔流度刃也是尋常。啐啄同時略請相見。代云。什麼處去也。

上堂云。什麼處去也。代云。日月易流。又云。針眼里藏身即不問。你作么生是遊戲十方。代云。踞虎頭收虎尾。

一日云。踞虎頭收虎尾。諸方未曾見。代云也是。

或云。上來則擾擾。端坐則昏昏。脫灑一句作么生道。代云。春無三日晴。

示眾云。春無三日晴。去住還堪笑。且問諸衲僧。曬卻何時了。代云。某甲只管看。

或云。有佛法處不得住。無佛法處急

【現代漢語翻譯】現代漢語譯本：　　有時說：『後悔當初沒有謹慎。』便走下座位，反問僧人：『以後該如何舉（指如何應對）？』代答說：『好事不如沒有。』　　有時說：『百萬雄兵且安定邊疆，三千劍客如何驅使？』代答說：『不許晚上趕路，天亮必須到達。』　　開示大眾說：『不許晚上趕路，天亮必須到達，』像什麼？代答說：『孟嘗（指孟嘗君）門下。』或者說：『一筆勾銷之下不甘心的人出來。』代答說：『只適合用拄杖。』　　上堂說法說：『只適合用拄杖，』這句話屬於什麼人？代答說：『旁觀者。』　　或者說：『威音王（佛名）以前無師自悟，是第二句。還我第一句來。』代答說：『掃地而盡。』問僧人：『掃地而盡，你還知道嗎？』代答說：『因誰而得到？』　　有時說：『三世諸佛說夢，六代祖師說夢，翠峰（地名或人名）今日說夢，還有夢見的人嗎？』代答說：『掀翻禪床。』　　或者說：『掀翻禪床，算是本分，過錯在什麼地方？』代答說：『擾亂春風最終未停止。』　　或者說：『奔跑的刀刃也是尋常，啐啄同時略請相見。』代答說：『什麼地方去了？』　　上堂說法說：『什麼地方去了？』代答說：『日月容易流逝。』又說：『針眼里藏身暫且不問，你如何遊戲十方？』代答說：『踞虎頭收虎尾。』　　一日說：『踞虎頭收虎尾，諸方未曾見。』代答說：『也是。』　　或者說：『上來則擾擾，端坐則昏昏，脫灑一句怎麼說？』代答說：『春無三日晴。』　　開示大眾說：『春無三日晴，去留還值得嘲笑。且問各位衲僧，曬乾何時了？』代答說：『我只管看。』　　或者說：『有佛法的地方不得停留，沒有佛法的地方趕緊走開。』

【English Translation】 English version: Sometimes he would say, 'Regretting not being cautious at the beginning.' Then he would step down from his seat and ask the monks, 'How should it be addressed later?' He would answer on their behalf, 'A good thing is better left undone.' Sometimes he would say, 'A million soldiers can stabilize the border, but how should three thousand swordsmen be commanded?' He would answer on their behalf, 'Traveling at night is not allowed; you must arrive by dawn.' He addressed the assembly, saying, 'Traveling at night is not allowed; you must arrive by dawn.' What is it like? He would answer on their behalf, 'Like those under Lord Mengchang.' Or someone would say, 'Those who are not reconciled under a stroke of the pen, come forth.' He would answer on their behalf, 'Only suitable for a staff.' During a Dharma talk, he said, 'Only suitable for a staff,' to whom does this phrase belong? He would answer on their behalf, 'To the onlookers.' Or someone would say, 'Before Buddha Weiyin Wang (name of a Buddha), enlightenment without a teacher is the second phrase. Return the first phrase to me.' He would answer on their behalf, 'Sweep away the earth completely.' He asked the monks, 'Sweeping away the earth completely, do you still know?' He would answer on their behalf, 'Through whom was it obtained?' Sometimes he would say, 'The Buddhas of the three worlds speak of dreams, the Sixth Patriarch speaks of dreams, Cuifeng (place name or person's name) speaks of dreams today. Is there anyone who has dreamed?' He would answer on their behalf, 'Overturn the meditation bed.' Or someone would say, 'Overturning the meditation bed is one's duty, where is the fault?' He would answer on their behalf, 'Disturbing the spring breeze has not ceased.' Or someone would say, 'Running a blade is also common, the simultaneous pecking of a chick and hen, please allow me to see it briefly.' He would answer on their behalf, 'Where has it gone?' During a Dharma talk, he said, 'Where has it gone?' He would answer on their behalf, 'The sun and moon easily flow away.' He also said, 'Hiding in the eye of a needle is not asked for now, how do you play in the ten directions?' He would answer on their behalf, 'Perch on the tiger's head and seize the tiger's tail.' One day he said, 'Perching on the tiger's head and seizing the tiger's tail, the various directions have not seen it.' He would answer on their behalf, 'That's right.' Or someone would say, 'Coming up is disturbing, sitting upright is drowsy, how to say a detached phrase?' He would answer on their behalf, 'Spring has no three days of sunshine.' He addressed the assembly, saying, 'Spring has no three days of sunshine, going and staying are still laughable. Let me ask you monks, when will the drying be finished?' He would answer on their behalf, 'I just keep watching.' Or someone would say, 'Where there is Buddha-dharma, one must not dwell; where there is no Buddha-dharma, one must leave quickly.'

走過。趙州為什麼摘楊華。代云。更事多矣。問僧。更事多矣亦要商量。代云。莫教屈著。

有時云。明眼衲僧入門便話墮。三十年後誰是知音。代云。拂袖便出。

有時云。拂袖便出。也好與三十棒。代云。賊過後張弓。

或云。七縱八橫。拈卻把定乾坤眼。為什麼卻有沙。代云。黃連未是苦。

或云。黃連未是苦。黃檗好為鄰。復問還辯得這時節么。僧云不會。自代云。抑己而已。

或云。繞天下行腳。到處豈無尊宿相為。還有盡力道得底句么。代云。口只堪吃飯。

上堂云。口只堪吃飯。雲門大師拈了也。你來者里聽什麼碗鳴聲。以拄杖一時打下。代僧當時但近前把住拄杖云。和尚。今日困。又云。關棙子即不問。上座作么生是牛頭橫說豎說。代云。著甚來由。

一日云。著甚來由。便下座。代云。能有幾個。

有時拈起拄杖云。天不能蓋地不能載。復以拄杖畫一畫云。百千諸佛諸代祖師。盡向翠峰乞命。代云。官不容針。

或云。舉一明三。為甚不著便。代云。作賊人心虛。又云。文殊起佛見法見。貶向二鐵圍山。衲僧起佛見法見。列在三條椽下。翠峰起佛見法見。誰敢覷著。代云。秤尺在手。

或云。洞庭湖水一吸淨盡。魚鱉向甚處藏身。

【現代漢語翻譯】現代漢語譯本走過。（有人問）趙州禪師為什麼摘楊華（一種植物）？代云禪師回答：『經歷的事情多了。』問僧人：『經歷的事情多了也要商量嗎？』代云禪師回答：『不要冤枉了它。』

有時（翠峰禪師）說：『明眼的僧人入門就落入話語的陷阱，三十年後誰是知音？』代云禪師回答：『拂袖便走。』

有時（翠峰禪師）說：『拂袖便走，也應該打三十棒。』代云禪師回答：『賊走了才張弓。』

或者（翠峰禪師）說：『七縱八橫，拿掉把定乾坤的眼睛，為什麼卻有沙子？』代云禪師回答：『黃連還不是最苦的。』

或者（翠峰禪師）說：『黃連還不是最苦的，黃檗（一種植物）可以做鄰居。』又問：『還能辨別這個時候嗎？』僧人說：『不會。』代云禪師自己回答說：『抑制自己罷了。』

或者（翠峰禪師）說：『繞天下行走，到處難道沒有尊宿（德高望重的僧人）相助？還有能盡力說得出的句子嗎？』代云禪師回答：『口只用來吃飯。』

上堂時（翠峰禪師）說：『口只用來吃飯，雲門大師（禪宗大師）已經拈過了。你們來這裡聽什麼碗鳴聲？』用拄杖一時打下。一位僧人當時上前抓住拄杖說：『和尚，今天困了。』又說：『關棙子（門閂）就不問了，上座（對僧人的尊稱）怎麼是牛頭橫說豎說？』代云禪師回答：『有什麼來由？』

一日（翠峰禪師）說：『有什麼來由？』便下座。代云禪師回答：『能有幾個（明白）？』

有時拿起拄杖說：『天不能蓋，地不能載。』又用拄杖畫一畫說：『百千諸佛諸代祖師，都向翠峰乞命。』代云禪師回答：『官不容針。』

或者（翠峰禪師）說：『舉一明三，為什麼不著便（不直接）？』代云禪師回答：『做賊的人心虛。』又說：『文殊菩薩（智慧的象徵）生起佛見法見，貶向二鐵圍山（佛教中的兩座山）。衲僧（雲遊僧人）生起佛見法見，排列在三條椽下。翠峰禪師生起佛見法見，誰敢看他？』代云禪師回答：『秤尺在手。』

或者（翠峰禪師）說：『洞庭湖水一吸乾凈，魚鱉向什麼地方藏身？』

English version Passed by. (Someone asked) Why did Zhao Zhou (Zen master) pick Yang Hua (a plant)? Daiyun (Zen master) replied: 'Experienced many things.' Asked a monk: 'Do you need to discuss even if you have experienced many things?' Daiyun (Zen master) replied: 'Don't wrong it.'

Sometimes (Cuifeng Zen master) said: 'A clear-eyed monk falls into the trap of words as soon as he enters the door. Who will be the confidant after thirty years?' Daiyun (Zen master) replied: 'Flick his sleeves and leave.'

Sometimes (Cuifeng Zen master) said: 'Flicking his sleeves and leaving, he should also be given thirty blows.' Daiyun (Zen master) replied: 'Drawing the bow after the thief has left.'

Or (Cuifeng Zen master) said: 'Seven vertical and eight horizontal, take away the eye that holds the universe, why is there sand?' Daiyun (Zen master) replied: 'Coptis (a bitter herb) is not the most bitter.'

Or (Cuifeng Zen master) said: 'Coptis is not the most bitter, Phellodendron (another bitter herb) is good to be a neighbor.' He asked again: 'Can you still discern this moment?' The monk said: 'I don't know.' Daiyun (Zen master) replied himself: 'Restraining oneself.'

Or (Cuifeng Zen master) said: 'Walking around the world, is there no venerable elder (respected monk) to help everywhere? Is there still a sentence that can be said with all your strength?' Daiyun (Zen master) replied: 'The mouth is only for eating.'

During the sermon (Cuifeng Zen master) said: 'The mouth is only for eating, Yunmen (Zen master) has already picked it up. What bowl-ringing sound are you listening to here?' He struck down with his staff at once. A monk then stepped forward and grabbed the staff, saying: 'Venerable, I am sleepy today.' He also said: 'The door bolt will not be asked, how is the abbot speaking about the Ox-head sect horizontally and vertically?' Daiyun (Zen master) replied: 'What is the reason?'

One day (Cuifeng Zen master) said: 'What is the reason?' Then he stepped down from the seat. Daiyun (Zen master) replied: 'How many can there be (who understand)?'

Sometimes he picked up the staff and said: 'Heaven cannot cover, earth cannot carry.' Then he drew a line with the staff and said: 'Hundreds of thousands of Buddhas and ancestral masters of all generations are begging for their lives from Cuifeng.' Daiyun (Zen master) replied: 'Officials do not allow needles.'

Or (Cuifeng Zen master) said: 'Raise one and understand three, why not directly?' Daiyun (Zen master) replied: 'Thieves have guilty consciences.' He also said: 'Manjusri Bodhisattva (symbol of wisdom) gives rise to Buddha-views and Dharma-views, and is demoted to the two Iron Ring Mountains (two mountains in Buddhism). Monks (wandering monks) give rise to Buddha-views and Dharma-views, and are lined up under the three rafters. Cuifeng Zen master gives rise to Buddha-views and Dharma-views, who dares to look at him?' Daiyun (Zen master) replied: 'Scales are in hand.'

Or (Cuifeng Zen master) said: 'If the water of Dongting Lake is sucked clean, where will the fish and turtles hide?'

【English Translation】 English translation line 1 English translation line 2

代云咦。又云。喝下承當。崖州萬里。棒頭薦得。別有條章。作么生是衲僧本分。代云惡。

或云。虛空為鼓須彌為槌。王老師不打。還肯得諸方也無。代云。千年田八百主。

有時云。髑髏常千世界。鼻孔摩觸家風。拈卻別緻一問來。代云。祖師遺下。又云你若龜頭鱉頭向後道親見翠峰好。代云何必。

上堂。天不能蓋地不能載。衲僧坐斷如恒河沙。鬧市裡指出一個來。代云。便摑傍僧。

或云。生門易過死門難入。逆順無拘底。為什麼不垂手。代云。收得安南又憂塞北。

或云。荒田不揀草變為金。信手拈來金變為草。古聖日用不知且致。你為什麼臨機道得。代云。如蟲御木。

上堂云。如來惟一說無二說。穿卻衲僧鼻孔。換卻衲僧眼睛。即得。若教我明破。恐帶累你。不是好人。代云。欲見其師先觀弟子。

或云。諸佛有難炭庫里。眾生有難火焰里。你衲僧不得動著。代云。魯般繩墨。

或云。火待日熱風待月涼。北斗南星句。不要你道。留與後人貶剝。代云。一言已出。駟馬難追。

上堂云。色不異空空不異色。園頭甚要古人道了也。因什麼知而故犯。代云。爭奈轉多。問僧。我道轉多。你作么生。僧云。某甲不會。師云。惱亂春風卒未休。

【現代漢語翻譯】現代漢語譯本：有人代為提問：『咦？』又說：『喝下便承擔一切。』即使遠在崖州萬里之外，也能通過棒喝來薦舉，自有其章法。那麼，什麼是衲僧（指僧人）的本分？』代云回答：『惡！』

或者有人問：『以虛空為鼓，以須彌山（Mount Sumeru）為槌，王老師不敲打，難道諸方（各處）就能認可嗎？』代云回答：『千年田，八百主。』（比喻所有權頻繁更迭，暗指真理不因外在形式而改變）

有時說：『髑髏（頭骨）常含千世界，鼻孔摩觸家風。』如果拈出一個特別的問題來問，代云回答：『祖師遺下。』又說：『你如果能讓鱉頭向後，我就說你親眼見到了翠峰的美好。』代云回答：『何必。』

上堂說法時說：『天不能覆蓋，地不能承載，衲僧坐斷如恒河沙數。』在鬧市裡指出一個來，代云回答：『便摑傍僧。』（直接打旁邊的僧人，以示禪機）

或者有人問：『生門容易過，死門難以入。』在逆境順境都沒有拘束的情況下，為什麼不垂手相助？代云回答：『收得安南又憂塞北。』（比喻得隴望蜀，永無止境）

或者有人問：『荒田不揀草，變為金；信手拈來，金變為草。』古聖日用而不知，且置之不理。你為什麼臨機應變卻能說得出來？代云回答：『如蟲御木。』（比喻憑藉本能）

上堂說法時說：『如來只有一說，沒有二說。』穿透衲僧的鼻孔，換掉衲僧的眼睛，就能領悟。如果讓我說明白，恐怕會連累你們，我不是好人。代云回答：『欲見其師，先觀弟子。』

或者有人問：『諸佛有難，在炭庫里；眾生有難，在火焰里。』你衲僧不得動著。代云回答：『魯般繩墨。』（比喻規矩法度）

或者有人問：『火待日熱，風待月涼。』北斗南星的句子，不要你來說，留給後人去貶低評判。代云回答：『一言已出，駟馬難追。』

上堂說法時說：『色不異空，空不異色。』園頭（指負責園務的僧人）非常需要古人已經說過的道理。因為什麼明知故犯？代云回答：『爭奈轉多。』問僧：『我說轉多，你作么生？』僧回答：『某甲不會。』師說：『惱亂春風卒未休。』（比喻煩惱如春風般擾人，始終無法停止）

【English Translation】 English version: Someone asked on behalf of the assembly: 『Eh?』 And then said: 『Drink it down and bear the responsibility.』 Even ten thousand miles away in Yazhou (a place name), one can be recommended through a blow of the staff. There are separate rules. So, what is the fundamental duty of a monastic (referring to a monk)?』 Daiyun (name of the monk) replied: 『Evil!』

Or someone asked: 『Using emptiness as a drum and Mount Sumeru (Mount Sumeru) as a mallet, if Teacher Wang doesn't strike, will the various directions (everywhere) acknowledge it?』 Daiyun replied: 『A thousand-year field, eight hundred owners.』 (Metaphor for frequent changes in ownership, implying that truth does not change due to external forms)

Sometimes it is said: 『The skull often contains a thousand worlds, the nostrils intimately touch the family tradition.』 If a special question is raised, Daiyun replies: 『Left behind by the Patriarchs.』 And then said: 『If you can make the turtle's head face backward, I will say you have personally seen the beauty of Cuifeng (a place name).』 Daiyun replied: 『Why bother?』

When ascending the hall to preach, he said: 『Heaven cannot cover, earth cannot bear, monastics sit and sever like the sands of the Ganges.』 Point one out in the bustling marketplace, Daiyun replied: 『Then slap the monk beside him.』 (Directly hitting the monk next to him to demonstrate Zen)

Or someone asked: 『The gate of birth is easy to pass, the gate of death is difficult to enter.』 In situations where there are no constraints of adversity or prosperity, why not lend a helping hand? Daiyun replied: 『Having secured Annam (a place name), one then worries about the northern borders.』 (Metaphor for insatiable desire)

Or someone asked: 『Barren fields do not discriminate against weeds, turning into gold; picking up at random, gold turns into weeds.』 The ancient sages use it daily without knowing, and leave it unattended. Why can you speak of it when the opportunity arises? Daiyun replied: 『Like a worm boring through wood.』 (Metaphor for relying on instinct)

When ascending the hall to preach, he said: 『The Tathagata (Buddha) has only one teaching, not two.』 Piercing the nostrils of the monastics, changing the eyes of the monastics, one can then understand. If I were to explain it clearly, I fear it would implicate you; I am not a good person. Daiyun replied: 『If you want to see the teacher, first observe the disciples.』

Or someone asked: 『When the Buddhas are in trouble, they are in the coal storage; when sentient beings are in trouble, they are in the flames.』 You monastics must not touch it. Daiyun replied: 『Lu Ban's (a famous carpenter) plumb line.』 (Metaphor for rules and regulations)

Or someone asked: 『Fire waits for the sun to be hot, wind waits for the moon to be cool.』 The sentence about the Big Dipper and the Southern Star, I don't want you to say it; leave it for future generations to criticize and judge. Daiyun replied: 『A word once spoken, cannot be overtaken by a team of four horses.』

When ascending the hall to preach, he said: 『Form is not different from emptiness, emptiness is not different from form.』 The gardener (referring to the monk in charge of the garden) greatly needs the principles that the ancients have already spoken of. Why knowingly violate them? Daiyun replied: 『But it increases.』 Asked the monk: 『I say it increases, what do you make of it?』 The monk replied: 『I don't understand.』 The teacher said: 『The disturbing spring breeze has not yet ceased.』 (Metaphor for troubles that are as disturbing as the spring breeze and cannot be stopped)

或云。本分事道。我知有將錯就錯。甚人承當。代云。不惜眉毛者。

或云。年來一度春也。畢竟事作么生代云。藏身露影。

或云。至道無難惟嫌揀擇。德山不在付與黃檗。代云。洗腳上船。復問僧云。我恁么道。正是時人窠窟。趙州直得五年分疏不下。你何不救取。僧無語。師云。雪峰道底。

上堂云。開門待知識。知識不來過。直得出門相接。為什麼土曠人稀。代云。和尚年老。

或云。放憨道著藥忌。即不管你。死中得活。致將一問來。代云。略無些子。

上堂云。遠則照近則明。你會也。笠子拄杖拈放一邊。入水見長人作么生辯。代云平出。

或云。因一事長一智。針筒藥袋不得失卻。如履輕冰。道將一句來。代云。以己妨人。又云。會則事同一家。且放你過。不會則東西南北。付與驢年。代云。一日便頭白。

或云。今日也恁么。明日也恁么。第三第四不問你。后五日事作么生。若道只恁么。代云。苦哉佛陀耶。

有時云。什麼劫中無祖佛。你不著便猶可。代云。解笑底亦少。

或云。朝堂門下難舉令。雲門道底不要。代云但咳嗽一聲。

一日云。謀臣猛將用不著。到即不點。是什麼人。代云。不犯之令。

上堂云。若道得隔身

【現代漢語翻譯】現代漢語譯本：有人問：『本分事道（指修行人最根本的修行道路），我知道有將錯就錯的說法，那麼由誰來承擔這個責任呢？』代云回答：『不惜眉毛者（指那些不怕犧牲，勇於承擔責任的人）。』

有人問：『一年一度春天又來了，那麼最終的事情會如何發展呢？』代云回答：『藏身露影（指在隱藏中顯露，在顯露中隱藏，體現了事物的矛盾統一）。』

有人問：『至道（最高的道）並不難，只是害怕有所選擇。德山（一位禪師）不在了，將衣缽付與黃檗（另一位禪師）。』代云回答：『洗腳上船（比喻已經開始行動，無法回頭）。』又問僧人說：『我這樣說，正是時人的窠窟（指落入俗套）。趙州（一位禪師）也用了五年時間也分辨不清。你為什麼不去解救呢？』僧人無語。代云說：『這是雪峰（一位禪師）所說的。』

上堂說法時說：『打開門等待有識之士，有識之士不來。直接出門迎接，為什麼還是地方空曠，人煙稀少呢？』代云回答：『和尚年老了。』

有人問：『如果放縱自己的愚癡，就會被藥物所忌諱，即使不理你，也能從死亡中獲得生機，從而提出一個問題。』代云回答：『略無些子（指沒有絲毫的辦法）。』

上堂說法時說：『遠處能照見，近處能明瞭，你明白了嗎？』把斗笠和拄杖放在一邊，入水后見到長人（指水中的怪物），你如何分辨？代云回答：『平出（指以平常心對待）。』

有人問：『經歷一件事增長一分智慧，針筒和藥袋不能丟失，要如履薄冰。說出一句來。』代云回答：『以己妨人（指用自己的想法去妨礙別人）。』又說：『如果領會了，那麼事情就如同一家人一樣，暫且放你過去。如果不領會，那麼就東西南北各奔東西，等到驢年（指遙遙無期）。』代云回答：『一日便頭白（指時間飛逝，轉眼就老了）。』

有人問：『今天也這樣，明天也這樣，第三天第四天不問你，后五天的事情會怎麼樣？如果說還是這樣。』代云回答：『苦哉佛陀耶（指可悲的佛陀啊）。』

有時說：『什麼劫（佛教時間概念，指極長的時間）中沒有祖佛？你不執著還可以。』代云回答：『解笑底亦少（指能理解其中奧妙的人也很少）。』

有人問：『朝堂門下難以發佈命令，雲門（一位禪師）所說的不要。』代云回答：『但咳嗽一聲（指用細微的動作來表達）。』

有一天說：『謀士和猛將都用不上，到了也不點名，這是什麼人？』代云回答：『不犯之令（指不觸犯禁令的人）。』

上堂說法時說：『如果說得隔身（指與自身無關）。』

【English Translation】 English version: Someone asked: 'The fundamental path of practice (referring to the most basic path of practice for a practitioner), I know there is a saying of making the best of a bad bargain, then who will bear this responsibility?' Daiyun replied: 'Those who do not惜眉毛 (those who are not afraid of sacrifice and are willing to take responsibility).'

Someone asked: 'Spring comes once a year again, so how will things eventually develop?' Daiyun replied: '藏身露影 (hiding the body and revealing the shadow, referring to revealing in hiding, and hiding in revealing, which embodies the unity of opposites).'

Someone asked: 'The 至道 (highest path) is not difficult, only afraid of being selective. Deshan (a Chan master) is gone, and the mantle is given to Huangbo (another Chan master).' Daiyun replied: '洗腳上船 (washing feet and getting on the boat, a metaphor for already taking action and unable to turn back).' He also asked the monk: 'What I said is exactly the 窠窟 (rut) of the people of the time (referring to falling into clichés). Zhao Zhou (a Chan master) also spent five years unable to distinguish it. Why don't you save it?' The monk was speechless. Daiyun said: 'This is what Xuefeng (a Chan master) said.'

When giving a lecture, he said: 'Open the door and wait for knowledgeable people, but knowledgeable people do not come. Go out to meet them directly, why is the place still empty and sparsely populated?' Daiyun replied: 'The abbot is old.'

Someone asked: 'If you indulge your foolishness, you will be tabooed by medicine, even if you ignore you, you can gain life from death, and thus ask a question.' Daiyun replied: '略無些子 (there is no way at all).'

When giving a lecture, he said: 'The distance can be seen, and the near can be understood, do you understand?' Put the笠子 (bamboo hat) and 拄杖 (walking stick) aside, after entering the water, seeing the 長人 (tall man, referring to the monster in the water), how do you distinguish it? Daiyun replied: '平出 (treat it with a normal heart).'

Someone asked: 'Gaining wisdom from one thing, the 針筒 (syringe) and 藥袋 (medicine bag) cannot be lost, be as if treading on thin ice. Say a sentence.' Daiyun replied: '以己妨人 (obstructing others with one's own ideas).' He also said: 'If you understand, then things are like a family, let you pass for the time being. If you don't understand, then go east, west, north, and south, until the donkey year (referring to a distant future).' Daiyun replied: '一日便頭白 (time flies, and you will be old in the blink of an eye).'

Someone asked: 'Today is like this, tomorrow is like this, the third and fourth days I won't ask you, what will happen in the next five days? If you say it's still like this.' Daiyun replied: '苦哉佛陀耶 (alas, Buddha).'

Sometimes he said: 'What 劫 (kalpa, a Buddhist time concept, referring to an extremely long time) has no ancestors and Buddhas? It's okay if you don't cling to it.' Daiyun replied: '解笑底亦少 (there are very few people who can understand the mystery).'

Someone asked: 'It is difficult to issue orders under the 朝堂門下 (court), Yunmen (a Chan master) said don't.' Daiyun replied: '但咳嗽一聲 (just cough once, referring to expressing with subtle movements).'

One day he said: 'Strategists and fierce generals are not needed, and they are not named when they arrive, who is this person?' Daiyun replied: '不犯之令 (those who do not violate the ban).'

When giving a lecture, he said: 'If you say it's隔身 (unrelated to oneself).'

句。知你是個了事人。忽若總道不得。我也知你親。代云。猛虎不食其子。

一日云。千兵易得一將難求。上將來也三軍在什麼處。代云。退後退後。

或云。閫內者不出。閫外者不入。將相雙行句。作么生道。代云。弔民伐罪。

因普請問僧。甚處來。云摘茶來。師云。茶園裡有玄沙見底。還見么代但指露柱云。和尚問。又問僧。甚處來。云摘茶來。師云。人摘茶茶摘人不問。你無底籃子重多少。代云。慣得其便。又問僧。甚處來。云摘茶來。云茶叢列作鼻孔。茶葉是你眼睛。作么生摘。代云。今日不著便。

一日云。佛法不用學。觸目皆成滯。百成既未游。樓閣門長閉。勸君回首看。請下一轉語自云。莫辜負人好。

一日問僧。南泉斬貓兒。你作么生會。云有什麼難。師云。作么生。無語。代云。一刀兩段。

一日遊園次。問僧。苦瓠連根苦。甜瓜徹蒂甜。明得個什麼邊事。僧無對。代云平出。

一日請益退。侍者問訊云。和尚不易。師云。有什麼不易。無對。師代云。法堂上寸草不生。僧便禮拜。師云。若不是我。

師一日問僧。諸方道不得底句。你作么生道。僧云。天平地平。云漝么則王老師不如你。僧無語。師云。只道得一半。

師一日見僧來。

【現代漢語翻譯】現代漢語譯本：說：『知道你是個能了事的人。』忽然如果說不出來，我也知道你親近。代替說：『猛虎不吃自己的孩子。』

有一天說：『千軍易得，一將難求。』上將來了，三軍在哪裡？代替說：『退後，退後。』

有人說：『閨房之內的人不出去，閨房之外的人不進來。』將相雙行句，怎麼說？代替說：『弔民伐罪。』

因為普請（指寺院中全體僧眾一起勞作）問僧人：『從哪裡來？』僧人說：『摘茶來。』師父說：『茶園裡有玄沙（Yun-Men Wen-Yan的弟子）見底，還見到嗎？』代替只是指著露柱說：『和尚問。』又問僧人：『從哪裡來？』僧人說：『摘茶來。』師父說：『人摘茶，茶摘人，不問。你沒有底的籃子有多重？』代替說：『習慣了就方便。』又問僧人：『從哪裡來？』僧人說：『摘茶來。』說：『茶叢排列成鼻孔，茶葉是你的眼睛，怎麼摘？』代替說：『今天不著邊際。』

有一天說：『佛法不用學，觸目都是障礙。百成既然沒有遊歷過，樓閣的門長久關閉。勸你回頭看。』請下一轉語，自己說：『不要辜負了人家的好意。』

有一天問僧人：『南泉（Zhao Zhou Congshen的老師）斬貓兒，你怎麼理解？』僧人說：『有什麼難的。』師父說：『怎麼理解？』僧人無語。代替說：『一刀兩段。』

有一天遊園時，問僧人：『苦瓠連根苦，甜瓜徹蒂甜。明白的是什麼邊事？』僧人沒有回答。代替說：『平出。』

有一天請益後退下，侍者問訊說：『和尚不容易。』師父說：『有什麼不容易？』沒有回答。師父代替說：『法堂上寸草不生。』僧人便禮拜。師父說：『如果不是我。』

師父有一天問僧人：『各處道不出的句子，你怎麼說？』僧人說：『天平地平。』說：『那麼王老師不如你。』僧人無語。師父說：『只說對了一半。』

師父有一天看見僧人來。

【English Translation】 English version: Said, 'Knowing you are a capable person.' If you suddenly can't say it, I also know you are close. Instead, he said, 'A fierce tiger does not eat its own cubs.'

One day he said, 'It is easy to get a thousand soldiers, but difficult to find a general.' The supreme general has arrived, where are the three armies? Instead, he said, 'Retreat, retreat.'

Someone said, 'Those within the boudoir do not go out, and those outside the boudoir do not enter.' A phrase for generals and ministers walking together, how do you say it? Instead, he said, 'Console the people and punish the guilty.'

Because of a general labor call (referring to all monks in the monastery working together), he asked a monk, 'Where do you come from?' The monk said, 'Picking tea.' The master said, 'In the tea garden, there is Xuansha (disciple of Yun-Men Wen-Yan) seeing the bottom, have you seen him?' Instead, he just pointed to the pillar and said, 'The abbot is asking.' He also asked a monk, 'Where do you come from?' The monk said, 'Picking tea.' The master said, 'People pick tea, tea picks people, I won't ask. How heavy is your bottomless basket?' Instead, he said, 'Accustomed to it, it becomes convenient.' He also asked a monk, 'Where do you come from?' The monk said, 'Picking tea.' He said, 'The tea bushes are arranged like nostrils, the tea leaves are your eyes, how do you pick them?' Instead, he said, 'Today is irrelevant.'

One day he said, 'The Buddha-dharma does not need to be learned, everything you see becomes an obstacle. Since you have not traveled to the hundred cities, the doors of the pavilions are closed for a long time. I advise you to look back.' Please give a turning word, he said himself, 'Do not let down people's good intentions.'

One day he asked a monk, 'Nanquan (Zhao Zhou Congshen's teacher) cut the cat, how do you understand it?' The monk said, 'What's so difficult about it?' The master said, 'How do you understand it?' The monk was speechless. Instead, he said, 'Cut in two with one knife.'

One day while strolling in the garden, he asked a monk, 'A bitter gourd is bitter from the root, a sweet melon is sweet to the core. What kind of boundary matter is understood?' The monk did not answer. Instead, he said, 'Flatly out.'

One day after seeking instruction and retreating, the attendant asked, 'The abbot is not easy.' The master said, 'What's not easy?' There was no answer. The master said instead, 'Not a blade of grass grows on the Dharma hall.' The monk then bowed. The master said, 'If it weren't for me.'

One day, the master asked a monk, 'The sentence that cannot be spoken everywhere, how do you say it?' The monk said, 'The sky is level, the ground is level.' He said, 'Then Teacher Wang is not as good as you.' The monk was speechless. The master said, 'You only said half of it right.'

One day, the master saw a monk coming.

師云。是什麼物與么來。僧云。口痛只對和尚不得。師云。鼻孔你。僧無語。師云。黃連未是苦。

師一日見二僧來。拈起拄杖云。與你二人分取。僧云。只恐和尚不平。第一僧云。那上座先到雪竇。師云。有功者賞。

師一日見二化主城中歸。問云。你憑個什麼。入城教化眾生。僧云。雖有好心。且無好報。第二僧云。禍不入慎家之門。師云。近火先燋。

師一日晚參。問僧。是什麼時候也。僧應諾。師便喝僧云。和尚何不領話。師云。日勢稍晚。

師一日見僧來。拈起拄杖云。我兩手分付。你作么生。僧退身云。不敢。師云。為什麼棒上不成龍。僧云。三十年後恐辜負和尚。師放下拄杖云。吽吽。

師一日問僧。你見雪竇后錄未。僧云見了。師云。向甚處見我。僧云。也知和尚是川中人師將拄杖打一下云。夢見。

師一日見僧出歸。師云。鬧市裡還見天子么。僧無語。師代云。非但。又云。苦哉佛陀。

一日十數僧待立次。師云。佛法無人說。雖慧不能了。復問僧。還有無師自悟底么。眾無語。師云。負命者上鉤。

師因在莊。數僧侍立次。師問云。維摩老云。步步是道場。這裡何似山裡。眾下語師皆不諾。師代云。只恐和尚不肯。

師一日問僧。你作

【現代漢語翻譯】現代漢語譯本：雪竇顯禪師說：『是什麼東西這樣來？』僧人說：『口痛，實在無法回答和尚您。』禪師說：『你這鼻孔朝天的人。』僧人無語。禪師說：『黃連還算不上苦。』

雪竇顯禪師有一天看見兩個僧人前來，拿起拄杖說：『與你們二人分了它。』僧人說：『只恐怕和尚您不公平。』第一個僧人說：『那位上座先到雪竇。』禪師說：『有功者賞。』

雪竇顯禪師有一天看見兩個化緣的僧人從城裡回來，問道：『你們憑著什麼，入城教化眾生？』僧人說：『雖有好心，卻無好報。』第二個僧人說：『禍不入謹慎之家。』禪師說：『近火先燒。』

雪竇顯禪師有一天晚上參禪，問僧人：『是什麼時候了？』僧人應了一聲。禪師便呵斥僧人說：『和尚我為什麼不領會你的話？』禪師說：『太陽快要落山了。』

雪竇顯禪師有一天看見僧人前來，拿起拄杖說：『我兩手交付給你，你打算怎麼做？』僧人退身說：『不敢。』禪師說：『為什麼棒上不能成龍？』僧人說：『三十年後恐怕辜負和尚您。』禪師放下拄杖說：『吽吽。』

雪竇顯禪師有一天問僧人：『你見過雪竇后錄沒有？』僧人說：『見過了。』禪師說：『在什麼地方見到我的？』僧人說：『也知道和尚您是四川人。』禪師用拄杖打了一下說：『夢見。』

雪竇顯禪師有一天看見僧人出去又回來。禪師說：『鬧市裡還見到天子嗎？』僧人無語。禪師代替他說：『非但見到。』又說：『苦哉佛陀（Buddha）。』

有一天，十幾個僧人站立等候。禪師說：『佛法無人說，縱有智慧也不能領會。』又問僧人：『還有無師自悟的嗎？』眾僧無語。禪師說：『負命者上鉤。』

雪竇顯禪師因為在莊上，幾個僧人侍立在旁。禪師問道：『維摩（Vimalakirti）老居士說：步步是道場。這裡和山裡相比如何？』眾僧回答，禪師都不認可。禪師代替他們說：『只恐怕和尚您不肯。』

雪竇顯禪師有一天問僧人：『你作

【English Translation】 English version: Master (Xuedou Xian) said, 'What is this thing that comes like this?' The monk said, 'My mouth hurts, I really can't answer you, Master.' The Master said, 'You with your nostrils turned to the sky.' The monk was silent. The Master said, 'Huanglian (Chinese goldthread, a very bitter herb) is not yet bitter.'

One day, Master (Xuedou Xian) saw two monks coming and picked up his staff, saying, 'I'll divide it between you two.' The monk said, 'I'm just afraid that you, Master, will be unfair.' The first monk said, 'That senior monk arrived at Xuedou (Snowy Peak) first.' The Master said, 'Those with merit will be rewarded.'

One day, Master (Xuedou Xian) saw two monks returning from the city after soliciting donations and asked, 'What do you rely on to enter the city and teach sentient beings?' The monk said, 'Although there is a good heart, there is no good reward.' The second monk said, 'Misfortune does not enter the door of a cautious family.' The Master said, 'Those near the fire burn first.'

One evening, Master (Xuedou Xian) was participating in Zen meditation and asked the monk, 'What time is it?' The monk responded. The Master then scolded the monk, saying, 'Why don't I, the Master, understand your words?' The Master said, 'The sun is setting.'

One day, Master (Xuedou Xian) saw a monk coming and picked up his staff, saying, 'I hand it over to you with both hands. What are you going to do?' The monk stepped back and said, 'I dare not.' The Master said, 'Why can't a dragon be formed on the staff?' The monk said, 'I'm afraid I'll let you down, Master, in thirty years.' The Master put down his staff and said, 'Hum hum.'

One day, Master (Xuedou Xian) asked the monk, 'Have you seen the Later Records of Xuedou (Snowy Peak)?' The monk said, 'I have seen it.' The Master said, 'Where did you see me?' The monk said, 'I also know that you, Master, are from Sichuan.' The Master struck him once with his staff and said, 'Dreaming.'

One day, Master (Xuedou Xian) saw a monk go out and return. The Master said, 'Do you still see the Emperor in the bustling market?' The monk was silent. The Master said on his behalf, 'Not only that.' And also said, 'Woe to Buddha (Buddha).'

One day, a dozen monks were standing waiting. The Master said, 'If the Buddha-dharma is not spoken, even with wisdom, it cannot be understood.' He then asked the monks, 'Are there any who become enlightened without a teacher?' The monks were silent. The Master said, 'Those who owe a life take the bait.'

Because Master (Xuedou Xian) was at the village, several monks were standing by his side. The Master asked, 'Old Vimalakirti (Vimalakirti) said: Every step is a Bodhimanda (place of enlightenment). How is this place compared to the mountains?' The monks answered, but the Master did not approve of any of them. The Master said on their behalf, 'I'm just afraid that you, Master, won't agree.'

One day, Master (Xuedou Xian) asked the monk, 'What are you

個什麼來。僧云。合靈寶丹來。師云。靈即不問。作么生是寶。僧云。不敢只對和尚。師不肯。自代云。洎與和尚答話。

師一日問僧。你浴未。僧云。某甲此生不浴。師云。你不浴圖個什麼。僧云。今日被和尚勘破。師云。賊不打貧兒家。

師一日同僧遊山次。到開山和尚塔頭。僧云。見說開山便是黃巢。師云。黃巢是草頭天子。為什麼卻作住山人。僧云。忌辰也好與他設粥。師不肯。自代云。賞不避仇讎。

師一日同三五僧看種田。師云。靈苗無根。作么生種。僧云。明年更有新條在。師云。你問我。我與你道。僧便問。師云。分付田舍奴。

師一日出城。見下院山主。師云。既是山主。為什麼卻在城中。山主無語。師自云。負命者上鉤來。

師一日與數僧遊山次。見牯牛舉頭。師問。牯牛舉頭作什麼。僧云。怕和尚穿卻。師不肯。自云。看入草底。

師一日燒亡僧。師問僧。還將得火來么。僧云。將得來。師云。弄假像真。

師一日問僧。甚處來。僧云浴來。師云。三身中那一身浴。僧云。或鼓聲前或鼓聲后。師云。飽叢林。

師一日問僧。你尋常為什麼不上來。僧云。長上來只是門閉。師云。為什麼不入來。僧云來也。師云。賊過後張弓。

師一日

【現代漢語翻譯】現代漢語譯本：有個僧人問：『這是什麼？』禪師說：『是混合了靈寶丹（Lingbao Dan，一種丹藥）的東西。』僧人問：『靈的事暫且不問，什麼是寶呢？』僧人說：『不敢只是這樣回答和尚您。』禪師不認可這個回答，自己代替僧人回答說：『暫且讓我來替和尚回答。』

禪師有一天問一個僧人：『你洗過澡了嗎？』僧人說：『我這一生都不洗澡。』禪師說：『你不洗澡圖個什麼？』僧人說：『今天被和尚您看破了。』禪師說：『賊不打貧兒家（賊不會打劫窮人的家）。』

禪師有一天和僧人一起遊山，到了開山和尚的塔前。僧人說：『聽說開山和尚就是黃巢（Huang Chao，唐末農民起義領袖）。』禪師說：『黃巢是草頭天子（指農民起義領袖），為什麼卻做了住山人？』僧人說：『忌日的時候，也好為他設粥。』禪師不認可這個回答，自己代替僧人回答說：『賞不避仇讎（賞賜不避仇人）。』

禪師有一天和三五個僧人看種田。禪師說：『靈苗無根，怎麼種？』僧人說：『明年更有新條在（明年還會有新的枝條）。』禪師說：『你問我，我告訴你。』僧人便問。禪師說：『分付田舍奴（交給種田的農奴）。』

禪師有一天出城，見到下院的山主（Shanzhu，寺院負責人）。禪師說：『既然是山主，為什麼卻在城中？』山主無語。禪師自己說：『負命者上鉤來（欠債的人上鉤了）。』

禪師有一天和幾個僧人遊山，見到一頭公牛抬頭。禪師問：『公牛抬頭做什麼？』僧人說：『怕和尚您穿卻（怕您看穿）。』禪師不認可這個回答，自己說：『看入草底（看入草叢深處）。』

禪師有一天焚燒死去的僧人。禪師問僧人：『還拿得火來嗎？』僧人說：『拿得來。』禪師說：『弄假像真（以假亂真）。』

禪師有一天問僧人：『從哪裡來？』僧人說：『洗浴而來。』禪師說：『三身（San Shen，佛的三種化身）中哪一身洗浴？』僧人說：『或鼓聲前或鼓聲后。』禪師說：『飽叢林（叢林飽滿）。』

禪師有一天問僧人：『你平常為什麼不上來？』僧人說：『經常上來只是門關著。』禪師說：『為什麼不進來？』僧人說：『來了。』禪師說：『賊過後張弓（賊走了才拉弓）。』

禪師有一天

【English Translation】 English version: A monk asked: 'What is this?' The Master said: 'It is a mixture of Lingbao Dan (Lingbao Dan, a kind of elixir).' The monk asked: 'The 'Ling' I won't ask for now, what is the 'Bao' (treasure)?' The monk said: 'I dare not just answer the Master like this.' The Master did not approve of this answer and answered for the monk himself: 'Let me answer for the Master for now.'

One day, the Master asked a monk: 'Have you taken a bath?' The monk said: 'I will never take a bath in this life.' The Master said: 'What are you trying to achieve by not taking a bath?' The monk said: 'Today I was seen through by the Master.' The Master said: 'Thieves don't rob the homes of the poor.'

One day, the Master was traveling in the mountains with a monk and arrived at the pagoda of the founding abbot. The monk said: 'I heard that the founding abbot was Huang Chao (Huang Chao, leader of the peasant uprising at the end of the Tang Dynasty).' The Master said: 'Huang Chao was a 'grass-roots emperor' (referring to the leader of the peasant uprising), why did he become a mountain dweller?' The monk said: 'It would be good to set up porridge for him on his death anniversary.' The Master did not approve of this answer and answered for the monk himself: 'Rewards do not avoid enemies.'

One day, the Master was watching the planting of fields with three or five monks. The Master said: 'The spiritual seedlings have no roots, how can they be planted?' The monk said: 'There will be new branches next year.' The Master said: 'You ask me, and I will tell you.' The monk then asked. The Master said: 'Hand it over to the peasant slave.'

One day, the Master went out of the city and saw the Shanzhu (Shanzhu, person in charge of the temple) of the lower courtyard. The Master said: 'Since you are the Shanzhu, why are you in the city?' The Shanzhu was speechless. The Master said to himself: 'Those who owe their lives come to the hook.'

One day, the Master was traveling in the mountains with several monks and saw a bull raising its head. The Master asked: 'What is the bull raising its head for?' The monk said: 'Afraid that the Master will see through it.' The Master did not approve of this answer and said to himself: 'Look into the bottom of the grass.'

One day, the Master burned the dead monk. The Master asked the monk: 'Can you still bring the fire?' The monk said: 'I can bring it.' The Master said: 'Making the false seem real.'

One day, the Master asked the monk: 'Where did you come from?' The monk said: 'I came from bathing.' The Master said: 'Which of the three bodies (San Shen, the three manifestations of the Buddha) is bathing?' The monk said: 'Before the sound of the drum or after the sound of the drum.' The Master said: 'Full of the Sangharama (Sangharama is full).'

One day, the Master asked the monk: 'Why don't you usually come up?' The monk said: 'I often come up, but the door is closed.' The Master said: 'Why don't you come in?' The monk said: 'I'm coming.' The Master said: 'Drawing the bow after the thief has left.'

One day, the Master

為首座寫真。師云。既是首座。為什麼卻有兩個。首座云。爭之不足。師云。你問我。我與你道。首座擬問。師云。雪竇門下。

宋太宗皇帝。因事六問。當時無人奏對。因入寺見僧看經。問云。看什麼經。對云。仁王經。帝云。既是寡人經。為甚在卿手裡。師代云。皇天無親唯德是輔。

因入塔院。問僧。卿是甚人。僧云。塔主。帝云。此是寡人塔。為什麼卿作主。代云。蓋國咸知。

因僧燒卻藏經。朝見告乞。宣問。昔日摩騰不燒。如今為什麼燒卻。代云。陛下不忘付囑。

因帝夜夢。神人報云。請陛下發菩提心。帝至曉宣問左右街。菩提心作么生髮。代云。實謂今古罕聞。

因僧朝見。帝問。甚處來。云臥云來。帝曰。朕聞臥云深處不朝天。為什麼卻到這裡。代云。難逃至化。

因僧朝見。帝賜坐。僧云。陛下還記得么。帝云。甚處相見來。僧云。靈山一別直至如今。帝曰。以何為驗。僧無對。代云。貧道得得而來。

唐憲宗迎舍利。現五色光。百辟俱賀。惟韓愈端立。帝問。百僚皆賀。卿為甚不賀。愈曰。臣曾看經來。佛光非青黃赤白等相。此是神龍荷助之光。帝云。作么生是佛光。代云。陛下高垂天鑒。

裴相公。捧一尊佛像于黃檗前跪云。請師安名。

【現代漢語翻譯】現代漢語譯本一位僧人擔任首座（寺院中僧職之一）。趙州禪師說：『既然是首座，為什麼卻有兩個？』首座說：『爭奪它是不夠的。』趙州禪師說：『你問我，我告訴你。』首座正要發問，趙州禪師說：『雪竇門下。』

宋太宗皇帝因為某事提出六個問題，當時沒有人能夠回答。他因此進入寺廟，看見僧人在看經書，便問：『看什麼經？』僧人回答：『《仁王經》。』皇帝說：『既然是寡人的經，為什麼在你手裡？』趙州禪師代為回答：『皇天無親，唯德是輔。』

皇帝進入塔院，問僧人：『你是什麼人？』僧人說：『塔主。』皇帝說：『這是寡人的塔，為什麼你做主？』趙州禪師代為回答：『蓋國咸知。』

因為僧人燒燬了藏經，上朝稟告並乞求寬恕。皇帝詢問：『昔日摩騰（東漢時來華傳教的僧人）不燒，如今為什麼燒燬？』趙州禪師代為回答：『陛下不忘付囑。』

因為皇帝夜裡夢見，神人告知說：『請陛下發菩提心（覺悟之心）。』皇帝到天亮詢問左右大臣：『菩提心如何生髮？』趙州禪師代為回答：『實謂今古罕聞。』

因為僧人上朝覲見，皇帝問：『從哪裡來？』僧人說：『臥云（寺廟名）來。』皇帝說：『朕聽說臥云深處不朝天，為什麼卻到這裡？』趙州禪師代為回答：『難逃至化。』

因為僧人上朝覲見，皇帝賜座。僧人說：『陛下還記得嗎？』皇帝說：『在哪裡見過？』僧人說：『靈山（佛陀說法之地）一別直至如今。』皇帝說：『以什麼為證？』僧人無言以對。趙州禪師代為回答：『貧道得得而來。』

唐憲宗迎接佛舍利（佛陀火化后的遺物），顯現五色光芒，百官都祝賀，只有韓愈站立不動。皇帝問：『百官都祝賀，你為什麼不祝賀？』韓愈說：『臣曾經看過經書，佛光不是青黃赤白等相。這是神龍荷助的光芒。』皇帝說：『什麼是佛光？』趙州禪師代為回答：『陛下高垂天鑒。』

裴相公（宰相）手捧一尊佛像，在黃檗禪師面前跪下說：『請師父安名。』

【English Translation】 English version A monk was serving as the head seat (one of the monastic positions in a temple). Zen Master Zhaozhou said, 'Since you are the head seat, why are there two of you?' The head seat said, 'It is not enough to contend for it.' Zen Master Zhaozhou said, 'You ask me, and I will tell you.' As the head seat was about to ask, Zen Master Zhaozhou said, 'Under the gate of Xuedou.'

Emperor Taizong of Song asked six questions due to a certain matter, and no one could answer them at the time. He then entered a temple and saw a monk reading scriptures, so he asked, 'What scripture are you reading?' The monk replied, 'The Renwang Sutra (Sutra of Humane Kings).' The emperor said, 'Since it is the scripture of the sovereign, why is it in your hands?' Zen Master Zhaozhou answered on his behalf, 'Heaven has no favorites; it only assists virtue.'

The emperor entered the pagoda courtyard and asked a monk, 'Who are you?' The monk said, 'The pagoda master.' The emperor said, 'This is my pagoda, why are you the master?' Zhaozhou answered on his behalf, 'The whole country knows.'

Because a monk burned the Tripitaka (collection of Buddhist scriptures), he reported to the court and begged for forgiveness. The emperor asked, 'In the past, Moteng (an Indian monk who came to China during the Eastern Han Dynasty) did not burn them, why are they burned now?' Zhaozhou answered on his behalf, 'Your Majesty does not forget the entrustment.'

Because the emperor dreamed at night, a divine person told him, 'Please, Your Majesty, generate bodhicitta (the mind of enlightenment).' The emperor asked his attendants the next morning, 'How is bodhicitta generated?' Zhaozhou answered on his behalf, 'Truly, it is rarely heard of in ancient and modern times.'

Because a monk came to court to pay respects, the emperor asked, 'Where do you come from?' The monk said, 'From Woyun (name of a temple).' The emperor said, 'I heard that one does not face the heavens from the depths of Woyun, why have you come here?' Zhaozhou answered on his behalf, 'It is difficult to escape the ultimate transformation.'

Because a monk came to court to pay respects, the emperor offered him a seat. The monk said, 'Does Your Majesty still remember?' The emperor said, 'Where have we met?' The monk said, 'Since our separation at Ling Mountain (where Buddha preached), it has been until now.' The emperor said, 'What is the proof?' The monk had no answer. Zhaozhou answered on his behalf, 'This poor monk has come with great effort.'

Emperor Xianzong of Tang welcomed the sarira (relics of the Buddha after cremation), which manifested five-colored light. All the officials congratulated him, but only Han Yu stood still. The emperor asked, 'All the officials are congratulating, why are you not congratulating?' Han Yu said, 'I have read the scriptures, the Buddha's light is not of the form of blue, yellow, red, or white. This is the light of the divine dragon's assistance.' The emperor said, 'What is the Buddha's light?' Zhaozhou answered on his behalf, 'Your Majesty casts a high heavenly gaze.'

Chancellor Pei held a Buddha statue in his hands, knelt before Zen Master Huangbo, and said, 'Please, Master, give it a name.'

檗云。裴休。師代相公。當時便喝。

廣南劉王。請雲門入內。于含春殿坐次。帝令鞠常侍宣問。靈樹果子熟也末。門云。甚年中得通道生。師代進語云。猶帶酸澀在。又代雲門云。聖意難測。又云。諾諾。復宣問。如何是禪。云皇帝有敕臣僧對。代進語云錯。又代雲門云。念以臣僧年邁。

龍光問僧。名什麼。云自觀。光云。自觀見什麼。代云。有誤龍光。

悟空禪師問座主。講什麼經。云法華經。空云。有說法華經處。我現寶塔當爲證明。座主贊請甚人證明。代云。私通車馬。

投子示眾云。汝等諸人盡道。我實頭。若出門三步。有人問你。作么生是投子實頭處。作么道。代云。疑殺天下人。

有老宿。見官人手中執笏。乃問。在官人手中為笏。在天子手中為圭。在老僧手中喚作什麼。代云。弄巧成拙。

四祖到牛頭后庵。見虎便作怕勢。牛頭云。和尚猶有這個在。祖云。適來見什麼。代云。但亦作怕勢。又代云。洎合放過。

僧問惠濟。古人道。得坐披衣向後自看。如何是得坐披衣。濟云。暢我平生。代云。諾諾。

問投子。定慧等學明見佛性。此理如何。投子云。打水用桶。舀粥用杓。代云。爭得不問。

玄沙見孚上座。便云。新到相看。孚云。已

【現代漢語翻譯】現代漢語譯本檗云（僧人名）。裴休（唐朝大臣）。師（指代僧人）代替相公（指裴休）說話。當時便喝止。

廣南劉王（人名）。請雲門（僧人名）入內。于含春殿坐定后。皇帝令鞠常侍（官名）宣問：『靈樹的果子熟了嗎？』雲門回答：『哪一年得到訊息說它生出來了？』師代替雲門回答說：『還帶著酸澀的味道。』又代替雲門說：『聖上的心思難以揣測。』又說：『是，是。』皇帝又宣問：『什麼是禪？』雲門說：『皇帝有旨，臣僧對答。』師代替雲門回答說：『錯了。』又代替雲門說：『考慮到臣僧年邁。』

龍光（僧人名）問僧人：『你叫什麼名字？』僧人回答：『自觀。』龍光問：『自觀看見了什麼？』（師）代替回答說：『冒犯了龍光。』

悟空禪師（僧人名）問座主（講經僧人）：『講什麼經？』回答：『《法華經》。』悟空說：『有講《法華經》的地方，我現出寶塔來作為證明。』座主讚歎，請問是誰來證明？（師）代替回答說：『私通車馬。』

投子（僧人名）向大眾開示說：『你們這些人全都說，我是實在的頭。如果出門走三步，有人問你，『什麼是投子實在的頭？』你怎麼說？』（師）代替回答說：『讓天下人都疑惑。』

有位老修行，看見官員手中拿著笏（古代官員上朝時用的手板），便問：『在官員手中是笏，在天子手中是圭（古代玉器），在老僧手中叫作什麼？』（師）代替回答說：『弄巧成拙。』

四祖（僧人名）到牛頭（山名）后庵，看見老虎便作出害怕的樣子。牛頭說：『和尚還有這個（指害怕）在。』四祖問：『剛才看見了什麼？』（師）代替回答說：『但也只是作出害怕的樣子。』又代替回答說：『幾乎要放過了。』

僧人問惠濟（僧人名）：『古人說：『得到座位，披上袈裟，向後自己看。』什麼是得到座位，披上袈裟？』惠濟回答：『暢快我的平生。』（師）代替回答說：『是，是。』

問投子（僧人名）：『定慧等學，明見佛性，這個道理如何？』投子回答：『打水用桶，舀粥用勺。』（師）代替回答說：『怎能不問呢？』

玄沙（僧人名）看見孚上座（僧人名），便說：『新來的人，互相看看。』孚上座說：『已經（看過了）。』

【English Translation】 English version Boyun (a monk's name). Pei Xiu (a minister of the Tang Dynasty). The Master (referring to a monk) spoke on behalf of the Prime Minister (referring to Pei Xiu). At that time, he immediately stopped him.

Liu, the King of Guangnan (a person's name), invited Yunmen (a monk's name) inside. After sitting in the Han Chun Hall, the Emperor ordered Eunuch Ju (an official title) to inquire: 'Are the fruits of the spiritual tree ripe yet?' Yunmen replied: 'In what year did we receive news that it was born?' The Master answered on behalf of Yunmen, 'They still have a sour and astringent taste.' He also said on behalf of Yunmen, 'The Emperor's thoughts are difficult to fathom.' He also said, 'Yes, yes.' The Emperor further inquired, 'What is Chan (Zen)?' Yunmen said, 'The Emperor has decreed that the monk should answer.' The Master answered on behalf of Yunmen, 'Wrong.' He also said on behalf of Yunmen, 'Considering that the monk is old.'

Longguang (a monk's name) asked a monk, 'What is your name?' The monk replied, 'Ziguan (Self-Observation).' Longguang asked, 'What does Ziguan see?' (The Master) answered on his behalf, 'Offending Longguang.'

Zen Master Wukong (a monk's name) asked the lecturer (a monk who lectures on scriptures), 'Which scripture are you lecturing on?' He replied, 'The Lotus Sutra.' Wukong said, 'Where there is a lecture on the Lotus Sutra, I will manifest a treasure pagoda as proof.' The lecturer praised and asked who would provide the proof. (The Master) answered on his behalf, 'Illicit traffic.'

Touzi (a monk's name) addressed the assembly, saying, 'All of you say that I am a real head. If you go out three steps and someone asks you, 'What is Touzi's real head?' How would you answer?' (The Master) answered on his behalf, 'Making everyone in the world doubt.'

There was an old practitioner who saw an official holding a tablet (a hand tablet used by officials in ancient times when attending court) and asked, 'In the hands of an official, it is a tablet; in the hands of the Emperor, it is a gui (an ancient jade artifact); what is it called in the hands of an old monk?' (The Master) answered on his behalf, 'Trying to be clever but ending up clumsy.'

The Fourth Patriarch (a monk's name) arrived at the hermitage behind Niutou Mountain (a mountain name) and showed fear upon seeing a tiger. Niutou said, 'The monk still has this (referring to fear).' The Fourth Patriarch asked, 'What did you see just now?' (The Master) answered on his behalf, 'But it was just acting afraid.' He also answered on his behalf, 'Almost let it go.'

A monk asked Huiji (a monk's name), 'The ancients said, 'Having obtained a seat, draped the robe, and looked back at oneself.' What is obtaining a seat and draping the robe?' Huiji replied, 'It pleases my whole life.' (The Master) answered on his behalf, 'Yes, yes.'

Asked Touzi (a monk's name), 'Samadhi, wisdom and other studies, clearly seeing the Buddha-nature, what is this principle?' Touzi replied, 'Use a bucket to draw water, use a ladle to scoop porridge.' (The Master) answered on his behalf, 'How could one not ask?'

Xuan Sha (a monk's name) saw the Venerable Fu (a monk's name) and said, 'The newcomers, let's take a look at each other.' Venerable Fu said, 'Already (seen).'

相見了也。沙云。什麼劫中曾相見來。孚云。莫瞌睡。別云。這賊敗也。

玄沙與地藏在方丈說話夜深。沙云。侍者關隔子門。汝作么生出得。地藏云。喚什麼作門。別云。珍重便行。

崇壽問僧。泉眼不通被沙礙。道眼不通被甚麼礙。僧云眼礙。別云。強將下無弱兵。

保福在疾。問僧。我與你相識年深。有何名方妙藥相救僧云。甚有。聞說和尚不解忌口。別云。只恐難為和尚。

有西天聲鳴三藏。到王大王處。王令玄沙驗過。玄沙以銅火箸擊鐵火爐。問三藏云。是什麼聲。云銅鐵聲。沙云。大王莫受外國人瞞。師別云。大王宜加信敬。又別三藏云。莫瞞外國人。

國師問座主。講什麼經。云金剛經。國師云。最初是什麼字。座主云。如是。國師云。是什麼。別云。以拄杖便打。

陸郎中問仰山。如何是不斷煩惱而入涅槃。仰山豎拂子。郎中便拜。異時仰山卻問郎中。曾問不斷煩惱而入涅槃。老僧豎拂子。郎中作么生會。陸雲。據某甲見處。入之一字也不用得。仰山云。入之一字不為郎中。師云。作么生會。云別。陸雲。拂子到某甲手裡也。又別仰山後語云。我將謂你是個俗漢。

陸大夫問南泉。大悲菩薩甚處得許多手眼來。泉云。如國家用大夫作什麼。別云。不及大

【現代漢語翻譯】現代漢語譯本：相見了啊。玄沙（Xuan Sha）說：『在哪個劫（kalpa，佛教時間單位）中我們曾相見過？』孚（Fu）說：『別打瞌睡。』別（Bie）說：『這真是個失敗的傢伙。』玄沙（Xuan Sha）與地藏（Di Zang）在方丈室裡說話到深夜。玄沙（Xuan Sha）說：『侍者關上隔扇門。你如何出去？』地藏（Di Zang）說：『你把什麼叫做門？』別（Bie）說：『請多保重，這就走吧。』崇壽（Chong Shou）問僧人：『泉眼不通暢是因為被沙子阻礙，道眼不通暢是被什麼阻礙？』僧人說：『被眼礙。』別（Bie）說：『強將手下無弱兵。』保福（Bao Fu）生病了，問僧人：『我與你相識多年，有什麼靈丹妙藥可以相救？』僧人說：『當然有。聽說和尚您不忌口。』別（Bie）說：『恐怕這很難為和尚。』有位來自西天（Western Heaven，指印度）的聲鳴三藏（Sheng Ming Sanzang，佛教經典專家），來到王大王（King Wang）處。王（Wang）讓玄沙（Xuan Sha）驗證他的身份。玄沙（Xuan Sha）用銅火箸敲擊鐵火爐，問三藏（Sanzang）說：『這是什麼聲音？』三藏（Sanzang）說：『是銅鐵的聲音。』玄沙（Xuan Sha）說：『大王不要被外國人欺騙了。』師（Shi）別（Bie）說：『大王應該更加信任和尊敬。』又對三藏（Sanzang）說：『不要欺騙外國人。』國師（National Teacher）問座主（Principal Monk）：『講什麼經？』座主（Principal Monk）說：『《金剛經》（Diamond Sutra）。』國師（National Teacher）說：『最初是什麼字？』座主（Principal Monk）說：『如是。』國師（National Teacher）說：『這是什麼？』別（Bie）說：『用拄杖就打。』陸郎中（Lu Langzhong）問仰山（Yang Shan）：『如何是不間斷煩惱而入涅槃（Nirvana，佛教最高境界）？』仰山（Yang Shan）豎起拂子。陸郎中（Lu Langzhong）便拜。後來仰山（Yang Shan）反問陸郎中（Lu Langzhong）：『您曾問過不間斷煩惱而入涅槃（Nirvana），老僧我豎起拂子，您是如何理解的？』陸（Lu）說：『依我看來，『入』這個字也不用得。』仰山（Yang Shan）說：『『入』這個字不是為你而設的。』師（Shi）說：『如何理解？』云（Yun）別（Bie）。陸（Lu）說：『拂子到了我手裡也一樣。』又別（Bie）仰山（Yang Shan）后語說：『我原以為你是個俗漢。』陸大夫（Lu Daifu）問南泉（Nan Quan）：『大悲菩薩（Great Compassion Bodhisattva）從哪裡得到這麼多手眼？』南泉（Nan Quan）說：『如果國家任用大夫（Daifu），您會做什麼？』別（Bie）說：『比不上大。』

【English Translation】 English version: We've met before, haven't we? Xuan Sha (Xuan Sha) said, 'In which kalpa (kalpa, a unit of time in Buddhism) did we meet?' Fu (Fu) said, 'Don't doze off.' Bie (Bie) said, 'This is truly a failed fellow.' Xuan Sha (Xuan Sha) and Di Zang (Di Zang) were talking in the abbot's room late into the night. Xuan Sha (Xuan Sha) said, 'Attendant, close the lattice door. How will you get out?' Di Zang (Di Zang) said, 'What do you call a door?' Bie (Bie) said, 'Take care, and be on your way.' Chong Shou (Chong Shou) asked a monk, 'The spring is blocked by sand, what blocks the eye of wisdom?' The monk said, 'The eye blocks it.' Bie (Bie) said, 'A strong general has no weak soldiers under him.' Bao Fu (Bao Fu) was ill and asked a monk, 'I have known you for many years, what miraculous medicine can save me?' The monk said, 'Of course, there is. I heard that the venerable monk doesn't abstain from food.' Bie (Bie) said, 'I'm afraid that would be difficult for the venerable monk.' There was a Sheng Ming Sanzang (Sheng Ming Sanzang, an expert in Buddhist scriptures) from the Western Heaven (Western Heaven, referring to India) who came to King Wang (King Wang). Wang (Wang) ordered Xuan Sha (Xuan Sha) to verify his identity. Xuan Sha (Xuan Sha) struck the iron stove with copper fire chopsticks and asked Sanzang (Sanzang), 'What is this sound?' Sanzang (Sanzang) said, 'It is the sound of copper and iron.' Xuan Sha (Xuan Sha) said, 'Your Majesty, do not be deceived by foreigners.' Shi Bie (Shi Bie) said, 'Your Majesty should have more trust and respect.' He also said to Sanzang (Sanzang), 'Do not deceive foreigners.' The National Teacher (National Teacher) asked the Principal Monk (Principal Monk), 'Which sutra are you lecturing on?' The Principal Monk (Principal Monk) said, 'The Diamond Sutra (Diamond Sutra).' The National Teacher (National Teacher) said, 'What is the first word?' The Principal Monk (Principal Monk) said, 'Thus.' The National Teacher (National Teacher) said, 'What is this?' Bie (Bie) said, 'He hit him with his staff.' Lu Langzhong (Lu Langzhong) asked Yang Shan (Yang Shan), 'How does one enter Nirvana (Nirvana, the highest state in Buddhism) without ceasing afflictions?' Yang Shan (Yang Shan) raised his whisk. Lu Langzhong (Lu Langzhong) then bowed. Later, Yang Shan (Yang Shan) asked Lu Langzhong (Lu Langzhong) in return, 'You once asked about entering Nirvana (Nirvana) without ceasing afflictions, and I, the old monk, raised my whisk. How did you understand it?' Lu (Lu) said, 'In my opinion, the word 'enter' is not needed.' Yang Shan (Yang Shan) said, 'The word 'enter' is not for you.' Shi said, 'How do you understand it?' Yun Bie (Yun Bie). Lu (Lu) said, 'The whisk is the same in my hands.' Bie (Bie) added to Yang Shan's (Yang Shan) later words, 'I thought you were a layman.' Lu Daifu (Lu Daifu) asked Nan Quan (Nan Quan), 'Where did the Great Compassion Bodhisattva (Great Compassion Bodhisattva) get so many hands and eyes?' Nan Quan (Nan Quan) said, 'If the country employs a Daifu (Daifu), what would you do?' Bie (Bie) said, 'Not as good as great.'

夫所問。

僧問雲門。十方薄伽梵一路涅槃門。如何是一路涅槃門。門云。我道不得。雲和尚為什麼道不得。云你舉話即得。別云。淺水無魚徒勞下釣。

吳尚書訪睦州。至門首便問。三門俱開。弟子從何門而入。睦召尚書。尚書應諾。睦云。從信門而入。別云。客是主人相師。

南泉遷化。陸亙大夫到。院主云。大夫何不哭。大夫云。道得即哭。長慶代云。合笑不合哭。別云。蒼天蒼天。

云巖遷化。時道吾問。離卻殼漏子了。後向何處再得相見。巖云。向不生不滅處相見。別云。喚侍者與我記取這一問。

僧問法燈。百骸俱潰散。一物鎮長靈。未審百骸一物相去多少。燈云。百骸一物一物五骸。別云。吾不如汝。

僧問歸宗。如何是佛。宗云。我向你道。還信么。雲和尚言重。爭得不信。宗云。只汝便是。別云。侍者寮里喫茶去。

麻谷持錫到國師處。振錫而立。國師云。汝既如是。何用見吾。谷又振錫一下。別云。洎不到此。

妙濟于僧前書一字。問云。是什麼。僧云不識。濟云。滿口道著。別云。老僧罪過。

僧問曹山。清稅孤貧。請師拯濟。山云。稅阇梨。應諾。山云。清源白家酒。三盞猶道未沾唇。別云。稅阇梨應諾。是什麼心行。

僧

【現代漢語翻譯】現代漢語譯本：關於您所提出的問題：

有僧人問雲門（Yunmen，禪宗大師）：『十方諸佛通往涅槃的道路只有一條，如何是這一條通往涅槃的道路？』雲門回答：『我說不出來。』僧人問：『和尚為什麼說不出來？』雲門說：『你提出這個問題就已經明白了。』另一種說法是：『淺水裡沒有魚，徒勞地放下魚鉤。』

吳尚書拜訪睦州（Muzhou，禪宗大師），到達門口就問：『三門都敞開著，弟子應該從哪個門進去？』睦州呼喚尚書，尚書應答。睦州說：『從信門進入。』另一種說法是：『客人是主人的相師。』

南泉（Nanquan，禪宗大師）圓寂后，陸亙大夫前來。院主問：『大夫為何不哭？』大夫說：『說得出來就哭。』長慶（Changqing，禪宗大師）代為回答說：『應該笑，不應該哭。』另一種說法是：『蒼天啊蒼天。』

云巖（Yunyan，禪宗大師）圓寂后，當時道吾（Daowu，禪宗大師）問：『離開了這個軀殼之後，以後在哪裡再能相見？』云巖說：『在不生不滅的地方相見。』另一種說法是：『叫侍者替我記住這個問題。』

有僧人問法燈（Fadeng，禪宗大師）：『身體百骸都潰散了，只有一物保持長久的靈性。請問身體百骸和這一物之間相差多少？』法燈說：『身體百骸就是一物，一物就是身體百骸。』另一種說法是：『我不如你。』

有僧人問歸宗（Guizong，禪宗大師）：『什麼是佛？』歸宗說：『我告訴你，你相信嗎？』僧人說：『和尚您說的話很重，怎敢不信？』歸宗說：『就是你。』另一種說法是：『侍者，到寮房裡喝茶去。』

麻谷（Magu，禪僧）拄著錫杖來到國師（Guoshi，禪宗大師）處，振動錫杖而立。國師說：『你既然已經這樣了，何必來見我？』麻谷又振動了一下錫杖。另一種說法是：『還沒有到達這個境界。』

妙濟（Miaoji，禪宗大師）在僧眾面前寫了一個字，問道：『這是什麼字？』僧人說不認識。妙濟說：『滿口都在說著。』另一種說法是：『老僧的罪過。』

有僧人問曹山（Caoshan，禪宗大師）：『清稅（Qingshui，僧人名）孤苦貧寒，請師父救濟。』曹山呼喚：『清稅阇梨（Qingshui Sheli，對清稅的尊稱）。』清稅應諾。曹山說：『清源白家的酒，喝了三杯還說沒有沾濕嘴唇。』另一種說法是：『清稅阇梨應諾，是什麼樣的心行？』

有僧人問

【English Translation】 English version: Regarding what you asked:

A monk asked Yunmen (Zen master): 'The path to Nirvana for all Buddhas in the ten directions is one road. What is this one road to Nirvana?' Yunmen replied: 'I cannot say.' The monk asked: 'Why can't the master say?' Yunmen said: 'Your raising the question is already it.' Another saying is: 'Shallow water has no fish; it's futile to cast a line.'

Minister Wu visited Muzhou (Zen master). Upon arriving at the gate, he asked: 'The three gates are all open. Which gate should this disciple enter from?' Muzhou called out to the minister, and the minister responded. Muzhou said: 'Enter from the gate of faith.' Another saying is: 'The guest is the master's appraiser.'

After Nanquan (Zen master) passed away, Minister Lu Geng arrived. The abbot asked: 'Why doesn't the minister weep?' The minister said: 'I will weep if I can speak of it.' Changqing (Zen master) replied on his behalf: 'One should laugh, not weep.' Another saying is: 'Oh, heavens, oh, heavens.'

After Yunyan (Zen master) passed away, Daowu (Zen master) asked at the time: 'Having left this shell, where can we meet again in the future?' Yunyan said: 'Meet in the place of non-birth and non-death.' Another saying is: 'Have the attendant remember this question for me.'

A monk asked Fadeng (Zen master): 'When the hundred bones are all scattered, there is one thing that maintains lasting spirituality. I wonder, how much difference is there between the hundred bones and this one thing?' Fadeng said: 'The hundred bones are the one thing; the one thing is the hundred bones.' Another saying is: 'I am not as good as you.'

A monk asked Guizong (Zen master): 'What is Buddha?' Guizong said: 'If I tell you, will you believe it?' The monk said: 'Master's words are weighty; how could I not believe?' Guizong said: 'It is just you.' Another saying is: 'Attendant, go to the monks' quarters for tea.'

Magu (Zen monk), holding his staff, arrived at the National Teacher's (Guoshi, Zen master) place, shaking his staff and standing there. The National Teacher said: 'Since you are already like this, why bother to see me?' Magu shook his staff again. Another saying is: 'He has not yet reached this state.'

Miaoji (Zen master) wrote a character in front of the monks and asked: 'What is this?' The monk said he didn't recognize it. Miaoji said: 'You are speaking of it with your whole mouth.' Another saying is: 'The old monk is at fault.'

A monk asked Caoshan (Zen master): 'Qingshui (a monk's name) is lonely and poor; please, Master, help him.' Caoshan called out: 'Qingshui Sheli (an honorific for Qingshui).' Qingshui responded. Caoshan said: 'The Bai family's wine from Qingyuan, even after drinking three cups, you still say it hasn't touched your lips.' Another saying is: 'Qingshui Sheli's response—what kind of mind is that?'

A monk asked

問玄覺。先師舉不及處。請和尚舉。覺云。聽者須是奇人。別云。大眾看者一員禪客。

石頭問讓大師。不慕諸聖不重己靈時如何。讓云。子問太高生。何不向下問將來。別云。三十棒教誰吃。

僧問玄沙。盡十方世界。是一顆明珠。學人為什麼不會。沙云。用會作么。別云。諸方即得。我這裡不得。

玄沙問南際云。此事惟我能知。長老作么生會。際云。須知有不求知者。別云。雪峰門下幾個如斯。

法眼問百法座主云。百法是體用雙陳。明門是能所兼舉。座主是能。法座是所。作么生說個兼舉。有老宿代云。和尚喚什麼作法座。別云。和尚分半院與某甲始得。

睦州問座主。講什麼經。云涅槃經。州云。問大德一段義得么。云問什麼義。州以腳趯空吹一吹雲。個是什麼義。云經中無此義。州云。脫空謾語漢。此是五百力士揭石義么。老宿代云。和尚瞞某甲瞞大眾。別云。和尚慣得其便。

雲門示眾云。世尊生下。一手指天一手指地。周行七步目顧四方云。天上天下唯我獨尊。我當時若見。一棒打殺與狗吃。貴得天下太平。法眼云。雲門氣勢甚大。要且無佛法道理。老宿代云。將謂無人證明。別云。鉤在不疑之地。

巖頭雪峰欽山三人坐次。洞山點茶來。欽山閉眼。洞

【現代漢語翻譯】現代漢語譯本：玄覺問（玄覺，人名）。先師（先師，指玄覺的老師）舉揚不到的地方，請和尚（和尚，對僧人的尊稱）您來舉揚。玄覺說：『聽的人必須是奇人。』別（別，此處指另一位禪師）說：『大眾看，這是一位禪客（禪客，指修禪的人）。』石頭問讓大師（讓大師，指石頭希遷）：『不羨慕諸聖（諸聖，指過去的聖人），不看重自己的靈性時，如何是好？』讓說：『你問得太高深了，為什麼不向下問一些實際的？』別說：『這三十棒教訓該由誰來承受？』僧人問玄沙（玄沙，人名）：『整個十方世界（十方世界，指所有方向的世界）是一顆明珠，學人（學人，指學習佛法的人）為什麼不能領會？』玄沙說：『領會了又有什麼用？』別說：『其他地方可以，我這裡不行。』玄沙問南際（南際，人名）說：『這件事只有我能知道，長老（長老，對年長僧人的尊稱）您怎麼理解？』南際說：『要知道有不追求知的人。』別說：『雪峰門下有幾個這樣的人？』法眼（法眼，人名）問百法座主（百法座主，指精通《百法明門論》的僧人）說：『《百法》是體和用雙重陳述，明門（明門，指《百法明門論》）是能和所兼顧。座主是能，法座是所，怎麼說這個兼顧呢？』有老宿（老宿，指年長的僧人）代替回答說：『和尚您把什麼叫做「法座」？』別說：『和尚您分一半院子給我才行。』睦州（睦州，地名，此處指睦州禪師）問座主（座主，指講經的僧人）：『講什麼經？』回答說：『《涅槃經》。』睦州說：『問大德（大德，對僧人的尊稱）一段經義可以嗎？』回答說：『問什麼經義？』睦州用腳踢了一下空中，吹了一口氣說：『這是什麼經義？』回答說：『經中沒有這個經義。』睦州說：『胡說八道！這是五百力士揭石的經義嗎？』老宿代替回答說：『和尚您瞞我，瞞大眾。』別說：『和尚您習慣這樣了。』雲門（雲門，人名）向大眾開示說：『世尊（世尊，指釋迦牟尼佛）降生時，一手指天，一手指地，走七步，環顧四方說：「天上天下，唯我獨尊。」我當時如果看見，一棒打死餵狗，才能天下太平。』法眼說：『雲門氣勢很大，但是沒有佛法道理。』老宿代替回答說：『還以為沒有人證明。』別說：『鉤子下在沒有懷疑的地方。』巖頭（巖頭，人名）、雪峰（雪峰，人名）、欽山（欽山，人名）三個人坐在一起，洞山（洞山，人名）端茶過來，欽山閉上眼睛。

【English Translation】 English version: Xuanjue asked (Xuanjue, a person's name). 'Where the late teacher (late teacher, referring to Xuanjue's teacher) did not fully express, please, venerable monk (venerable monk, a respectful term for monks), express it.' Xuanjue said, 'The listener must be an extraordinary person.' Bie (Bie, here referring to another Zen master) said, 'Look, everyone, this is a Zen practitioner (Zen practitioner, referring to someone who practices Zen).' Shitou asked Master Rang (Master Rang, referring to Shitou Xiqian): 'When one does not admire the saints (saints, referring to past sages) and does not value one's own spirituality, what should one do?' Rang said, 'Your question is too profound. Why not ask about something more practical?' Bie said, 'Who should receive these thirty blows of instruction?' A monk asked Xuansha (Xuansha, a person's name): 'The entire ten directions world (ten directions world, referring to all directions of the world) is a single bright pearl. Why can't the student (student, referring to someone who studies Buddhism) understand it?' Xuansha said, 'What's the use of understanding it?' Bie said, 'It's possible in other places, but not here with me.' Xuansha asked Nanji (Nanji, a person's name): 'Only I can know this matter. How does the elder (elder, a respectful term for older monks) understand it?' Nanji said, 'One must know that there are those who do not seek knowledge.' Bie said, 'How many like this are there under Xuefeng's gate?' Fayan (Fayan, a person's name) asked the Hundred Dharma Preacher (Hundred Dharma Preacher, referring to a monk proficient in the 'Treatise on the Hundred Dharmas'): 'The 'Hundred Dharmas' presents both substance and function. The 'Bright Gate' (Bright Gate, referring to the 'Treatise on the Hundred Dharmas') encompasses both subject and object. The preacher is the subject, and the Dharma seat is the object. How do you explain this encompassing?' An old monk (old monk, referring to an elderly monk) answered on his behalf, 'What does the venerable monk call the 'Dharma seat'?' Bie said, 'The venerable monk must give me half of the monastery to begin with.' Muzhou (Muzhou, a place name, here referring to Zen Master Muzhou) asked the preacher (preacher, referring to the monk who lectures on the sutras): 'Which sutra are you lecturing on?' He replied, 'The 'Nirvana Sutra'.' Muzhou said, 'May I ask the virtuous one (virtuous one, a respectful term for monks) about a passage of scripture?' He replied, 'What passage do you want to ask about?' Muzhou kicked the air with his foot and blew on it, saying, 'What is the meaning of this?' He replied, 'There is no such meaning in the sutra.' Muzhou said, 'Empty talk! Is this the meaning of the five hundred strong men lifting the stone?' An old monk answered on his behalf, 'The venerable monk is deceiving me and deceiving the assembly.' Bie said, 'The venerable monk is used to doing this.' Yunmen (Yunmen, a person's name) instructed the assembly, saying, 'When the World Honored One (World Honored One, referring to Shakyamuni Buddha) was born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around in all directions, saying, "Above the heavens and below the heavens, I alone am the honored one." If I had seen him at that time, I would have struck him dead with a stick and fed him to the dogs, and then the world would be at peace.' Fayan said, 'Yunmen's momentum is great, but it lacks the principles of Buddhism.' An old monk answered on his behalf, 'I thought no one would prove it.' Bie said, 'The hook is placed in a place where there is no suspicion.' Yantou (Yantou, a person's name), Xuefeng (Xuefeng, a person's name), and Qinshan (Qinshan, a person's name) were sitting together. Dongshan (Dongshan, a person's name) brought tea. Qinshan closed his eyes.

云。什麼處去來。欽山云。入定來。洞云。定本無門。從何而入。老宿代云。大有人恁么會。別云。當時但指巖頭雪峰云。與者兩個瞌睡茶吃。

雲門問僧。近離甚處。云新羅。門云。將甚麼過海。云草賊大敗。門云。你為什麼在我手裡。僧云恰是。別云。噓噓。

雲門到洞巖得數日上參。恰見巖下來。巖問。什麼處去。云親近去。巖云。亂走作什麼。云暫時不在。巖云。什麼處去來。別云。好與三十棒。

東平問官人。風作何色無對。卻問僧。僧提起衲衣云。者個在府下鋪。平云。用多少帛子。別云。蝦跳不出鬥。

雲門問曹山。密密為什麼不知有山云。只為密密所以不知有。別云。達磨來也。

雪峰在國清。拈起缽盂問座主。道得與你缽盂。主云。此是化佛邊事。別云。只恐鈍置和尚。峰當時云。你作座主奴也未得。主云。某甲不會。峰云。你問我。我與你道。座主方禮拜。峰便踏倒。後座主舉似雲門云。某甲得七年方見。門云。你得七年方見云是。別云。草賊敗也。

道吾見云巖掃地。問云。太驅驅生。巖云。須知有不驅驅者。吾云。恁么有第二月也。別云。洎合放過。

清峰辭雪峰。問甚處去。清峰云。識得者漢即知去處。雪云。你是了事人。亂走作什麼。別云

【現代漢語翻譯】現代漢語譯本：云：從哪裡來，到哪裡去？欽山說：從入定中來。洞云說：定本來就沒有門，從何處進入？老宿代答說：很多人都是這樣理解的。另一人說：當時應該直接指著巖頭（Yantou，人名）和雪峰（Xuefeng，人名）說，這兩個傢伙只會打瞌睡。

雲門問僧人：最近從哪裡來？僧人說：新羅（Xinluo，古國名）。雲門說：帶了什麼過海？僧人說：草寇大敗。雲門說：那你為什麼在我手裡？僧人說：正是如此。另一人說：噓，噓。

雲門到洞巖住了幾天後去參拜。恰好看到洞巖走下來，雲門問：到哪裡去？洞巖說：去親近。雲門說：亂跑什麼？洞巖說：暫時不在。雲門說：到哪裡去了？另一人說：應該打他三十棒。

東平問官人：風是什麼顏色？官人答不上來。於是問僧人，僧人提起袈裟說：這個在府下鋪開。東平說：用了多少布帛？另一人說：蝦米跳不出鬥。

雲門問曹山：為什麼在密密之中反而不知有？曹山說：正因為密密，所以才不知有。另一人說：達磨（Damo，菩提達摩的簡稱，禪宗始祖）來了。

雪峰在國清寺，拿起缽盂問座主：說得出來就給你缽盂。座主說：這是化佛（Huofo，佛的化身）的事情。另一人說：只怕委屈了和尚。雪峰當時說：你做座主的奴隸都還不夠格。座主說：我不會。雪峰說：你問我，我告訴你。座主於是禮拜，雪峰便把他踢倒。後來座主把這件事告訴雲門說：我過了七年才明白。雲門說：你過了七年才明白說『是』？另一人說：草寇敗了。

道吾看到云巖掃地，問：太忙碌了吧？云巖說：須知有不忙碌的。道吾說：這樣就有第二個月亮了。另一人說：幾乎要放過了。

清峰向雪峰辭行，雪峰問：到哪裡去？清峰說：認得這個人就知道去處。雪峰說：你是個了事人，亂跑什麼？另一人說：

【English Translation】 English version: Yun: Where do you come from, and where are you going? Qinshan said: I come from entering samadhi (deep meditation). Dongyun said: Samadhi originally has no gate, from where do you enter? An old monk answered on his behalf: Many people understand it that way. Another said: At that time, one should have directly pointed at Yantou (a person's name) and Xuefeng (a person's name) and said, 'These two fellows only know how to doze off.'

Yunmen asked a monk: Where have you come from recently? The monk said: Silla (an ancient kingdom). Yunmen said: What did you bring across the sea? The monk said: The bandit army was utterly defeated. Yunmen said: Then why are you in my hands? The monk said: Exactly. Another said: Shush, shush.

Yunmen stayed at Dongyan for several days and then went to pay his respects. He happened to see Dongyan coming down, and Yunmen asked: Where are you going? Dongyan said: Going to be close to. Yunmen said: What are you running around for? Dongyan said: Temporarily not here. Yunmen said: Where did you go? Another said: He should be given thirty blows.

Dongping asked an official: What color is the wind? The official couldn't answer. So he asked a monk, and the monk raised his kasaya (monk's robe) and said: This is opened in the government's shop. Dongping said: How much silk was used? Another said: A shrimp cannot jump out of a dipper.

Yunmen asked Caoshan: Why is it that in the midst of density, one does not know existence? Caoshan said: Precisely because of the density, one does not know existence. Another said: Bodhidharma (the first patriarch of Zen Buddhism) is coming.

Xuefeng was at Guoqing Temple, picked up his alms bowl, and asked the abbot: If you can say it, I will give you the alms bowl. The abbot said: This is a matter of the manifested Buddha (an emanation of the Buddha). Another said: I'm just afraid of wronging the monk. Xuefeng then said: You are not even qualified to be a slave to the abbot. The abbot said: I don't understand. Xuefeng said: You ask me, and I will tell you. The abbot then bowed, and Xuefeng kicked him over. Later, the abbot told Yunmen about this, saying: I only understood after seven years. Yunmen said: You only understood after seven years to say 'is'? Another said: The bandit army is defeated.

Daowu saw Yunyan sweeping the floor and asked: Too busy, isn't it? Yunyan said: You must know there is one who is not busy. Daowu said: Then there is a second moon. Another said: Almost let it go.

Qingfeng bid farewell to Xuefeng, and Xuefeng asked: Where are you going? Qingfeng said: If you recognize this person, you will know where to go. Xuefeng said: You are a person who has finished the matter, what are you running around for? Another said:

。西天斬頭截臂。清峰當時云。和尚莫涂污人好。雪云。我即涂污你。你道古人吹布毛作么生。清峰云。殘羹餿飯。已有人吃了也。雪峰休去。師出。雪峰語云。一死更不再活。

韶山勘僧云。莫便是多口。白頭因云。不敢。韶云。多少口。云遍身是。韶云。大小二事向甚處出。云韶山口裡。別云。從來疑著韶山。

保福到庵主處。茶話次。庵主云。有僧問某甲。如何是祖師西來意。某豎起拂子。不知得不得。福去。某爭敢道得不得。有個問有人讚嘆此事。如虎帶角。有人輕毀此事。分毫不直。一等是恁么事。為什麼贊毀不同。庵主云。適來出自偶爾。有老宿云。毀又爭得。又老宿云。惜取眉毛。師都別云。若非和尚證明。拂子一生無用。

石頭大師參同契

予嘗覽斯作。頗見開士。皆摛辭肇極。成贊厥道。因亦隨興以擬之。匪求蝕木于文也。噫先覺洪規。可洞照遐古。豈復情謂逾越于其間哉。蓋往往學者。抑問勉意不獲而已。其或金沙混流。淘之汰之。固必存彼匠手明矣。

竺土大仙心(誰是能舉)。東西密相付(惜取眉毛)。人根有利鈍(作么生)。道無南北祖(且款款)。靈源明皎潔(撫掌呵呵)。枝派闇流注(亦未相許)。執事元是迷(展開兩手)。契理亦非悟(拈卻了也)

【現代漢語翻譯】現代漢語譯本：西天斬頭截臂（指禪宗祖師為求法而不惜犧牲），清峰當時說：『和尚不要玷污別人的好意。』雪云說：『我就是要玷污你。』你道古人吹布毛作什麼？清峰說：『殘羹餿飯，已經有人吃了。』雪峰便離開了。雪峰說道：『一死便不再活。』韶山勘驗僧人時說：『莫非是多嘴？』白頭因說：『不敢。』韶山說：『有多少嘴？』（白頭因）說：『遍身都是。』韶山說：『大小二事從哪裡出？』（白頭因）說：『韶山口裡。』別的僧人說：『我從來就懷疑韶山。』保福到庵主處，茶話時，庵主說：『有僧人問我，如何是祖師西來意（達摩祖師從印度來到中國的真正意圖）？我豎起拂子（一種禪宗法器）。不知是否得當。』保福說：『我怎敢說得當不當。有個僧人問，有人讚嘆此事，如虎添翼；有人輕視此事，一文不值。同樣是這件事，為什麼讚揚和詆譭不同？』庵主說：『剛才只是偶爾為之。』有老修行說：『詆譭又有什麼關係？』又有老修行說：『要愛惜眉毛（不要輕易批評）。』保福都不同意，說：『如果不是和尚您來證明，拂子一生都沒有用處。』石頭大師《參同契》我曾經拜讀過這篇文章，頗為讚賞那些開悟之士，他們都能運用精妙的辭藻來闡述深刻的道理。因此，我也隨興寫了一些，並非爲了在文字上雕琢。啊！先覺聖人的宏偉規範，可以洞察遙遠的過去，哪裡還容得下情意的逾越呢？大概是學者們，勉強用意卻不能領會罷了。如果其中有金沙混雜，經過淘洗，自然會顯露出工匠的精湛技藝。竺土大仙心（誰能舉起這顆心？），東西秘密相付（要愛惜眉毛）。人的根器有利鈍（如何是好？），道沒有南北之分（且慢慢來）。靈源光明皎潔（拍手大笑），枝流派別暗自流淌（也不完全認可）。執著於事相原本就是迷惑（展開雙手），契合真理也並非是領悟（放下一切）。

【English Translation】 English version: In the Western Heaven, heads are chopped off and arms are severed (referring to the sacrifices made by Zen patriarchs in pursuit of Dharma). Qingfeng then said, 'Monk, do not defile people's kindness.' Xueyun said, 'I will defile you.' What do you say the ancients did by blowing cloth fluff? Qingfeng said, 'Leftover scraps and sour rice, someone has already eaten them.' Xuefeng then left. Xuefeng said, 'One death, and there is no more life.' Shaoshan examined a monk, saying, 'Could it be that you are too talkative?' Baitou Yin said, 'I dare not.' Shaoshan said, 'How many mouths?' (Baitou Yin) said, 'All over my body.' Shaoshan said, 'Where do the big and small matters come from?' (Baitou Yin) said, 'From Shaoshan's mouth.' Another monk said, 'I have always doubted Shaoshan.' Baofu went to the hermitage of the hermit. During tea, the hermit said, 'A monk asked me, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from India)?' I raised my whisk (a Zen implement). I don't know if it was appropriate.' Baofu said, 'How dare I say whether it was appropriate or not. A monk asked, 'Some praise this matter, like a tiger with wings; some despise this matter, not worth a penny. It's the same matter, why are praise and slander different?'' The hermit said, 'Just now it was just occasional.' An old practitioner said, 'What does it matter if it is slandered?' Another old practitioner said, 'Cherish your eyebrows (don't criticize easily).' Baofu disagreed, saying, 'If it weren't for you, Master, to prove it, the whisk would be useless in its entire life.' Master Shitou's 'Sandokai' (The Identity of Relative and Absolute) I have read this work and greatly admire those enlightened ones who can use exquisite language to explain profound principles. Therefore, I also wrote some on a whim, not to embellish the words. Ah! The grand norms of the enlightened sages can penetrate the distant past, where can there be room for emotional transgression? It is probably that scholars, forcing their intentions, cannot comprehend it. If there is gold mixed with sand, after washing, the craftsman's superb skills will naturally be revealed. The mind of the Great Immortal of India (Who can raise this mind?), secretly transmitted from East to West (Cherish your eyebrows). People's faculties are sharp or dull (What to do?), the Way has no North or South (Take it slowly). The spiritual source is bright and pure (Clapping hands and laughing), the branches and streams flow secretly (Not entirely approved). Attachment to phenomena is originally delusion (Spreading out both hands), and conformity to truth is not enlightenment (Letting go of everything).

。門門一切境(捨短從長)。回互不回互(以頭換尾)。回而更相涉(這個是拄杖子)。不爾依位住(莫錯認定盤星)。色本殊質像(豈辨開眸)。聲元異樂苦(還同掩耳)。闇合上中言(心不負人)。明明清濁句(口宜掛壁)。四大性自復(隨所依)。如子得其母(可知也)。火日風動搖(春水自消)。水濕地堅固(從旦至暮)。眼色耳音聲(海晏河清)。鼻香舌咸醋(可憑可據)。然於一一法(重報君)。依根葉分佈(好明取)。本末須歸宗(惟我能知)。尊卑用其語(不犯之令)。當明中有闇(闇必可明)。勿以闇相遇(明還非睹)。當闇中有明(一見三)。勿以明相睹(無異說)。明闇各相對(若為分)。比如前後步(不如此)。萬物自有功(旨爾寧止)。當言用及處(縱橫十字)。事存涵蓋合(子細看)。理應箭鋒拄(莫教錯)。承言須會宗(未兆非明)。勿自立規矩(突出難辨)。觸目不會道(又何妨)。運足焉知路(也不惡)。進步非近遠(唱彌高)。迷隔山河爾(和彌寡)。謹白參玄人(聞必同歸)。光陰莫虛度(誠哉是言也)。

真贊

禪定大師

虛凝不器。有象殊域。伊河逞流。卓爾原極。鷲峰崔嵬。蟾輪乍回。列剎望重。勞生眼開。開也誰睹。迅振高古。或葉或華。自三自

【現代漢語翻譯】現代漢語譯本：於一切境界中，要捨棄短處而學習長處。事物之間相互關聯又互不關聯（就像用頭換尾一樣）。事物循環往復且相互影響（這就像拄著枴杖一樣）。如果不是這樣，就依據各自的位置安住（不要錯誤地認定定盤星）。色相的本質各不相同（怎能分辨睜開的眼睛）。聲音的本質原本就是不同的快樂和痛苦（還不如摀住耳朵）。在隱晦中暗合著上位者和下位者的話語（心中不虧待人）。在明朗中分辨清晰和渾濁的語句（嘴巴應該像掛在墻上一樣沉默）。四大（地、水、火、風）的本性自然恢復（隨其所依）。就像兒子找到了他的母親（可以理解）。火、太陽、風都在動搖（春水自然消融）。水是濕潤的，地是堅固的（從早到晚都是如此）。眼睛看到顏色，耳朵聽到聲音（天下太平）。鼻子聞到香味，舌頭嚐到鹹味和酸味（可以憑靠）。然而對於每一種法（要重重地報答君主）。依據根和葉來分佈（好好地明白）。根本和末節必須歸於宗（只有我能知道）。尊貴和卑賤要使用相應的語言（不違犯法令）。應當明白光明中有黑暗（黑暗必定可以被照亮）。不要用黑暗來相遇（光明反而無法看見）。應當明白黑暗中有光明（一看便知）。不要用光明來相看（沒有不同的說法）。光明和黑暗各自相對（要如何區分）。比如前後腳步（不是這樣）。萬物自有其功用（到此為止吧）。應當說出功用和用處（縱橫交錯）。事情存在於涵蓋相合之中（仔細看）。道理應該像箭鋒相抵一樣（不要搞錯）。理解言語必須領會其宗旨（在事情發生之前就明白）。不要自己設立規矩（突出之處難以分辨）。接觸事物卻不能領會道（又有什麼妨礙）。腳步移動卻不知道路（也不壞）。進步不是近也不是遠（唱得越高）。迷惑被山河阻隔（附和的人越少）。謹此告訴參禪的人（聽到的人必定殊途同歸）。光陰不要虛度（真是這樣啊）。

真贊

禪定大師

虛空凝定而不拘泥於形式。有形象存在於特殊的區域。伊水奔流不息，卓越地到達源頭。鷲峰（Gṛdhrakūṭa，靈鷲山，佛陀說法之地）高聳，如蟾蜍之輪乍現。各處佛剎都仰望尊重，讓勞碌一生的人們睜開了眼睛。睜開眼睛又能看到什麼呢？迅速地振作高尚的品格。或者開花或者結果，自然而然地存在。

【English Translation】 English version: In all realms, abandon the short and learn from the long. Things are interconnected and yet not interconnected (like exchanging head for tail). Things cycle and influence each other (like leaning on a staff). If not, abide according to your position (do not mistakenly identify the balance weight). The essence of forms are different (how can one distinguish open eyes). The essence of sounds are originally different pleasure and pain (better to cover your ears). In obscurity, secretly accord with the words of superiors and inferiors (do not fail people in your heart). In clarity, distinguish clear and turbid sentences (the mouth should be silent like hanging on the wall). The nature of the four elements (earth, water, fire, wind) naturally recovers (according to what it relies on). Like a son finding his mother (understandable). Fire, sun, and wind are all shaking (spring water naturally melts). Water is wet, and earth is solid (from morning to night). Eyes see colors, and ears hear sounds (the world is peaceful). Nose smells fragrance, and tongue tastes saltiness and sourness (can be relied upon). However, for each and every dharma (repay the ruler heavily). Distribute according to roots and leaves (understand well). Root and branch must return to the source (only I can know). The noble and the humble must use appropriate language (do not violate the law). One should understand that there is darkness in light (darkness can surely be illuminated). Do not meet with darkness (light cannot be seen instead). One should understand that there is light in darkness (one look and you know). Do not look at each other with light (there is no different saying). Light and darkness are opposite each other (how to distinguish). Like front and back steps (not like this). All things have their own function (stop here). One should speak of function and use (crisscross). Things exist in the matching of box and lid (look carefully). The principle should be like arrowheads against each other (do not make mistakes). Understanding words must grasp their purpose (understand before things happen). Do not set up your own rules (protruding parts are difficult to distinguish). Touching things but not understanding the Dao (what harm is there). Moving feet but not knowing the road (not bad either). Progress is neither near nor far (the higher you sing). Confusion is blocked by mountains and rivers (the fewer who agree). Respectfully tell those who practice Chan (those who hear will surely return to the same destination by different paths). Do not waste time (truly so).

True Praise

Zen Meditation Master

Empty and still, not bound by form. An image exists in a special realm. The Yi River flows unceasingly, excellently reaching its source. Vulture Peak (Gṛdhrakūṭa, place where Buddha preached) stands tall, like the moon's wheel newly appearing. All Buddha lands look up to and respect, opening the eyes of those who have toiled their whole lives. What can be seen by opening the eyes? Quickly invigorate noble character. Either flowering or bearing fruit, existing naturally.

五。天子褒稱兮禪定師。而今而後兮香風吹。

集賢殿學士曾侯

天石麟豈輕獻。日角月角藏億萬。當年文陣獲全功。不奪龍頭幾人怨。

若冰大師

冰之有光非珠澄徹。山之有光非玉凝潔。若冰大師殊彼清絕。殊兮必群絕兮可睹。一字根極三千頂住。乍曰義龍或稱律虎。相對風規分不分。金田獨步君看取。

清照大師

巨海秋碧鰲峰晝寒。巧出匠手依依對看。寶幾乍憑華巾非結。以焰續焰話月指月。古兮今兮請試甄別。

恭首座

道離微兮誰與鄰。貌古澹兮飛清塵。巖檜蒼蒼經幾春。乳竇堂中第一人。

禪徒寫予幻質復請為讚辭曰。

祖佛怨兮非其師。叢林害兮誰相資。冰枯雪殘深索索。水冷云澹空纍纍。寶聖錯僧繇知。人間天上爭容伊。

周生強圖夢身予亦不能伏筆

上下三指彼此七馬。拈華未曾微笑何也。石謂玉兮器必分。水凌虛兮月非下。不知誰是傍觀者。

咄者枯蘗遽生瓜葛。來自三川欺乎兩浙。指鹿為馬將日作月。罪兮彌天焉可分說。

廣慧禪師

寥寥雄機落落虛宇。本之不兆傳之奚取。取既有規規還倫古。凝明孤寬垂應萬端。海蚌光絕天珠影殘。南來北來玄眸可觀。

安巖山照禪師(並序)

【現代漢語翻譯】現代漢語譯本五。天子褒獎啊，禪定之師！從今以後啊，香風吹拂。（天子：皇帝。禪定師：精於禪定修行的僧人。）

集賢殿學士曾侯：

天生石麒麟，豈能輕易獻出？日角月角，蘊藏著億萬智慧。（石麒麟：比喻稀世之才。日角月角：指額頭上的特殊形狀，被認為是帝王之相。）當年在文場上獲得完全的成功，不奪取狀元，有幾個人會沒有怨言？（文陣：科舉考試。龍頭：狀元。）

若冰大師：

若冰的光芒，並非珍珠般澄澈；山的光芒，並非美玉般凝結潔白。若冰大師，與那些清高孤絕之人不同。不同之處在於他能容納大眾，孤絕之處在於他的境界可以被人們仰望。一個『一』字，是所有佛法的根本，三千威儀都以此為準繩。有時被稱為義龍，有時被稱為律虎。（義龍：精通義理的僧人。律虎：嚴守戒律的僧人。）相對而立的風範，既有分別又不分別。金田的獨步者，請諸位好好看看。（金田：指佛陀的教法。）

清照大師：

巨海浩瀚如秋天的碧空，鰲峰高聳，白晝也感到寒冷。（鰲峰：傳說中的海中神山。）精巧的技藝，讓人依依不捨地觀看。寶座上隨意依靠，華麗的頭巾並非刻意打結。以火焰傳遞火焰，以手指指向月亮。過去和現在，請大家嘗試著去鑑別。（以焰續焰：比喻佛法的傳承。指月：比喻用言語文字來指示真理。）

恭首座：

道，深奧微妙，誰能與它為鄰？容貌古樸淡泊，散發著清高的氣質。巖石上的檜樹蒼翠，經歷了多少個春天。乳竇堂中，他是第一人。（乳竇堂：寺廟的名稱。）

禪徒為我畫了畫像，又請人為之作讚辭，說：

祖師和佛陀都怨恨啊，認為他不是他們的同類。叢林也排斥啊，誰來資助他？（叢林：指僧眾聚集的寺院。）冰雪枯萎消融，一片蕭索。水冷云淡，空空蕩蕩，毫無牽掛。寶誌和尚和吳僧繇都看錯了人，人間天上，都在爭奪他的容身之地。（寶誌：南北朝時期的僧人，以神通著稱。僧繇：南朝梁代的畫家，以擅長畫佛像著稱。）

周生勉強為我畫了夢中的身像，我也無法推辭而拒絕題詞：

上下三指，彼此七匹馬，拈花微笑，為何沒有？（拈花微笑：禪宗典故，指以心傳心，不立文字。）說石頭是玉，器物的本質必然不同。水在空中，月亮並非真的落下。不知道誰是旁觀者？

咄！枯萎的樹樁上竟然長出了瓜葛。（咄：表示驚訝或斥責的語氣詞。瓜葛：比喻牽連。）來自三川，卻欺騙兩浙。（三川：指河南地區。兩浙：指浙江地區。）指鹿為馬，將白天說成黑夜。罪過彌天，怎麼能夠分說清楚？

廣慧禪師：

空曠的雄偉氣概，寥落在空虛的宇宙中。本來就沒有開始，又從哪裡去傳承？傳承既然有了規矩，規矩還是要遵循古法。凝練的光明，孤寂而寬廣，垂示應化萬端。海蚌的光芒消失，天上的珍珠也失去了光彩。南來北往，玄妙的眼眸可以觀察。（玄眸：指禪師的智慧之眼。）

安巖山照禪師（並序）

【English Translation】 English version Five. The emperor praises the meditation master! From now on, fragrant breezes will blow. (Emperor: The ruler. Meditation master: A monk skilled in meditation practice.)

Scholar Zeng Hou of the Jixian Hall:

A stone Qilin (mythical Chinese creature) from heaven, how can it be easily offered? The sun horn and moon horn contain billions of wisdom. (Stone Qilin: A metaphor for a rare talent. Sun horn and moon horn: Special shapes on the forehead, considered signs of an emperor.) In the literary arena that year, he achieved complete success. If he didn't seize the top spot, how many would not have resentment? (Literary arena: Imperial examination. Top spot: The first-place winner.)

Master Ruobing:

Ruobing's light is not as clear as a pearl; the mountain's light is not as pure as jade. Master Ruobing is different from those who are aloof and isolated. The difference lies in his ability to accommodate the masses, and the isolation lies in the fact that his realm can be admired by people. The single character 'one' is the root of all Dharma, and three thousand dignities are based on it. Sometimes he is called the Righteous Dragon, sometimes he is called the Disciplined Tiger. (Righteous Dragon: A monk proficient in doctrine. Disciplined Tiger: A monk who strictly observes the precepts.) The demeanor of standing in opposition is both separate and not separate. The unique walker of the Golden Field, please take a good look. (Golden Field: Refers to the Buddha's teachings.)

Master Qingzhao:

The vast sea is as blue as the autumn sky, and Mount Ao is towering, feeling cold even in the daytime. (Mount Ao: A mythical mountain in the sea.) Exquisite craftsmanship makes people reluctant to leave. Leaning casually on the precious seat, the gorgeous turban is not deliberately tied. Passing flame with flame, pointing at the moon with a finger. Past and present, please try to discern. (Passing flame with flame: A metaphor for the transmission of the Dharma. Pointing at the moon: A metaphor for using words and writings to indicate the truth.)

Chief Monk Gong:

The Dao is profound and subtle, who can be its neighbor? His appearance is ancient and simple, exuding a pure temperament. The cypress trees on the rocks are verdant, having experienced many springs. In the Milk Cave Hall, he is the first person. (Milk Cave Hall: The name of a temple.)

A Chan disciple painted a portrait of me and asked someone to write a eulogy, saying:

The patriarchs and Buddhas resent him, thinking he is not one of their kind. The Sangha also rejects him, who will support him? (Sangha: Refers to the community of monks.) The ice and snow wither and melt, a desolate scene. The water is cold and the clouds are pale, empty and without attachment. Monk Baozhi and Wu Sengyao were mistaken, and both heaven and earth are vying for his place. (Baozhi: A monk in the Northern and Southern Dynasties, known for his supernatural powers. Sengyao: A painter in the Liang Dynasty of the Southern Dynasties, known for his skill in painting Buddhist images.)

Zhou Sheng reluctantly painted a portrait of my dream body, and I could not refuse to write an inscription:

Three fingers up and down, seven horses on each side, picking flowers and smiling, why not? (Picking flowers and smiling: A Zen story, referring to mind-to-mind transmission, without relying on words.) Saying that stone is jade, the essence of the objects must be different. Water is in the air, the moon is not really falling. I wonder who is the bystander?

Alas! Gourds unexpectedly grow on withered stumps. (Alas: An interjection expressing surprise or rebuke. Gourds: A metaphor for entanglement.) Coming from Sanchuan, but deceiving Liangzhe. (Sanchuan: Refers to the Henan area. Liangzhe: Refers to the Zhejiang area.) Calling a deer a horse, calling day night. The sin is immense, how can it be explained?

Chan Master Guanghui:

The vast and majestic spirit, desolate in the empty universe. Originally there was no beginning, so where to inherit from? Since inheritance has rules, the rules must still follow the ancient methods. Condensed light, solitary and broad, showing countless transformations. The light of the sea clam disappears, and the heavenly pearl also loses its brilliance. Coming from the south and going to the north, the mysterious eyes can observe. (Mysterious eyes: Refers to the wisdom eyes of the Chan master.)

Chan Master Zhaozhao of Anyan Mountain (with preface)

愚昔游漢水抵廬岳。率訪叢室。襲禪家流偕象馬蹴踏。至於心口憤悱。品藻當代誠難其師。然非厚誣。方來且指掌輪握何取。豈斯款陪老作睹繪真相。古之今之嘆恨亡矣。高深莫究其極。明晦靡盡其際。故時欽依乃勉抉稱詠。庶文外之士。道存而同歸者也。

覺雄慧燈記。飲光滅光聯不已。龍昌遽絕善續者誰。梅峰之師。化偃二浙聲流四維。大名無當高讓太白。韜晦殊運虛明曠索。歸休安巖寒籠翠杉。我笑方外華非。類𠾑郢工筆狂梵儀。頓舉肩雲頂絲。秋蟾夜渚靜應。南軒兮相對時。空生未解兮聞斯語。開眸凝瞻。迅雷不及掩耳。

明覺禪師瀑泉集卷第四大正藏第 47 冊 No. 1996 明覺禪師語錄

明覺禪師祖英集卷第五

參學小師文政編

師之形言也。且異乎陽春白雪碧雲清風者也。夫大圭不琢貴乎天真。至言不文尚于理實。乃世之衡鑒。豈智識而擬議哉。師自戾止翠峰雪竇。或先德言句淵密。師因而頌之。或感興懷別貽贈之作。固亦多矣。其有好道者。並錄而囊之。一日總緝成二百二十首。乃寫呈師。師曰。余偶興而作。寧存於本。不許行焉。禪者應曰。乃祖闈千載之芳烈也。勿輕舍諸。師察其愨志勉。弗獲已抑而從之。文政幸侍座機。輒述序引。用識歲時

【現代漢語翻譯】現代漢語譯本：

我過去遊歷漢水，抵達廬山。常常拜訪寺廟，跟隨禪宗的習俗，像大象和馬一樣踐踏（指修行）。以至於內心和口頭都充滿了憤懣。品評當代的僧人，實在難以找到可以作為老師的人。然而我並非故意詆譭。未來的方向，就像指著手掌上的紋路一樣清晰，又何必去掌握什麼呢？難道我這次來，只是爲了像年老時觀看繪畫一樣，看到事物的表象嗎？古往今來的嘆息和遺憾都消失了。高深之處無法探究到它的極限，光明與黑暗也無法窮盡它的邊界。所以，我時常欽佩那些勉力抉擇並加以稱頌的人，希望那些在文字之外的人，能夠因為道的存在而一同迴歸本源。

覺雄慧燈記。飲光（Kāśyapa，迦葉，佛陀十大弟子之一，以頭陀苦行著稱）的智慧之燈熄滅后，又重新點燃，光明相續不斷。龍昌（人名，具體資訊不詳）突然離世，誰能很好地繼承他的事業呢？梅峰（地名，具體位置不詳）的老師，他的教化平息了浙江一帶的紛爭，聲名遠播四方。他的大名無法用任何事物來比擬，他的高尚品格甚至超過了李白。他韜光養晦，以虛明之心探索真理。歸隱於安巖（地名，具體位置不詳），寒冷的氛圍籠罩著翠綠的杉樹。我嘲笑那些方外之人的虛華，就像郢地的工匠隨意塗抹佛像一樣。突然舉起肩膀，頭頂的絲線也隨之舞動。秋天的月亮在夜晚的沙洲上，靜靜地迴應著。在南軒（房屋名，具體資訊不詳）中，我們相對而坐。空生（Subhūti，須菩提，佛陀十大弟子之一，解空第一）尚未理解這些話語，睜大眼睛，凝神注視，迅雷不及掩耳。

明覺禪師瀑泉集卷第四大正藏第 47 冊 No. 1996 明覺禪師語錄

明覺禪師祖英集卷第五

參學小師文政編

老師的言語，不同於陽春白雪、碧雲清風這些美好的事物。大的玉器不去雕琢，貴在它的天然純真；至理名言不加文飾，貴在它的真實。這是世人衡量事物的標準，難道可以用智識去揣測嗎？老師自從居住在翠峰（地名，具體位置不詳）和雪竇（地名，具體位置不詳）以來，有時會讚頌前代高僧的精深言論，有時會因為有所感觸而創作贈送之作，這樣的作品確實很多。那些愛好佛道的人，都將這些作品記錄下來並收藏起來。有一天，他們將這些作品彙編成二百二十首，然後抄寫呈給老師。老師說：『我只是偶爾興起而作，不必儲存在書本中，不允許流傳。』禪者應答說：『這是祖師道場的千年芳烈啊，不要輕易捨棄。』老師察覺到他真誠的意願，勉強答應了。文政（人名，具體資訊不詳）有幸侍奉在老師身邊，於是寫下序言，用來記錄歲月。

【English Translation】 English version:

I once traveled along the Han River and reached Mount Lu. I frequently visited monasteries, following the customs of the Chan school, trampling like elephants and horses (referring to practice). To the point where my heart and mouth were filled with resentment. Judging contemporary monks, it was truly difficult to find someone who could be a teacher. However, I am not deliberately slandering. The future direction is as clear as the lines on the palm of my hand, so why bother grasping at anything? Surely, I didn't come here just to see the appearance of things, like an old man looking at paintings? The sighs and regrets of the past and present have disappeared. The profound depths cannot be explored to their limit, and the boundaries of light and darkness cannot be exhausted. Therefore, I often admire those who strive to choose and praise, hoping that those outside of words can return to the source together because of the existence of the Dao.

Record of Juexiong's Wisdom Lamp. After Kāśyapa's (one of the Buddha's ten great disciples, known for his ascetic practices) lamp of wisdom was extinguished, it was relit, and the light continued uninterrupted. Longchang (person's name, specific information unknown) suddenly passed away, who can inherit his work well? The teacher of Meifeng (place name, specific location unknown), his teachings quelled the disputes in the Zhejiang area, and his reputation spread in all directions. His great name cannot be compared to anything, and his noble character even surpasses Li Bai. He kept a low profile, exploring the truth with a mind of emptiness and clarity. He retired to Anyan (place name, specific location unknown), where the cold atmosphere enveloped the verdant cedar trees. I laugh at the vanity of those outside the world, like the craftsmen of Ying carelessly smearing Buddhist images. Suddenly raising his shoulders, the silk threads on his head also danced. The autumn moon on the night sandbar quietly responded. In the South Pavilion (name of a house, specific information unknown), we sat facing each other. Subhūti (one of the Buddha's ten great disciples, foremost in understanding emptiness) has not yet understood these words, opening his eyes wide, staring intently, faster than a thunderclap can be covered.

Collected Works of Chan Master Mingjue, Waterfall Spring Collection, Volume 4 Taisho Tripitaka Volume 47, No. 1996, Sayings of Chan Master Mingjue

Collected Works of Chan Master Mingjue, Ancestral Hero Collection, Volume 5

Compiled by the novice student Wenzheng

The teacher's words are different from the beautiful things like 'Yangchun White Snow' (a famous Chinese melody), blue clouds, and clear wind. A large jade is not carved, valuing its natural purity; profound words are not embellished, valuing their truthfulness. This is the standard by which the world measures things, how can it be speculated with knowledge? Since the teacher resided in Cuifeng (place name, specific location unknown) and Xuedou (place name, specific location unknown), he sometimes praised the profound words of previous eminent monks, and sometimes created works of gifting out of emotion, and there were indeed many such works. Those who love the Buddha's way recorded and collected these works. One day, they compiled these works into two hundred and twenty poems, and then copied and presented them to the teacher. The teacher said, 'I only made them occasionally out of inspiration, there is no need to preserve them in books, and they are not allowed to be circulated.' The Chan practitioner replied, 'This is the thousand-year fragrance of the ancestral temple, do not abandon it lightly.' The teacher perceived his sincere intention and reluctantly agreed. Wenzheng (person's name, specific information unknown) was fortunate to serve by the teacher's side, so he wrote a preface to record the years.

。炎宋天聖十年孟陬月。文政謹序。

偈頌

送寶相長老(並序)

大師歡禪德。將赴丹丘辟命光闡宗乘。蓋時應必行。固不可抑留者也。且撫會之作肇曠絕之道。雖一凝一流一彼一此又何間然。率織蕪辭。以代贐別。

奧域靈區存物外。獨標臺嶺為絕概。掩勝潛奇列作屏。堆青寫碧深如黛。彤霞暖影生巖壁。香桂茂陰籠蘇石。赤松子也浪虛閑。白道猷兮大輕擲。曹溪有叟歸其中。風從虎兮云從龍。乘興正值二三月。坐斷還依千萬峰。華飛飛日遲遲。清飆𩖼𩖼吹無時。玲瓏八面自回合。峭峻一方誰敢窺。窺來須得乾坤眼。照古騰今謂非間。若能此去副全提。開發人天有何限。

送法海長老

常愛裴相國式芳塵。斷際高風慕要倫。擬欲事師為弟子。不知將法付何人。常愛李相國垂列星。藥嶠深源宅性靈。我來問道無餘說。云在青天水在瓶。緬想當時二臺輔。出鎮藩維訪諸祖。寥寥浮幻輕百年。落落宏規照千古。今聞仙都賢太守。入政褰帷聲浩浩。英佐一一分化條。文經武緯亦難討。遠遠箋函飛乳峰。選開士兮恢吾宗。覿夜光非震滄海。聆正音豈玩焦桐。徒夸麟龍自西自東。應排罔象得像。必須覺雄讓雄。今既塞請還也奇別。茫茫普熱紛紛下雪。倒流四

【現代漢語翻譯】現代漢語譯本：炎宋天聖十年孟陬月（指農曆正月）。文政恭敬地寫序。

偈頌

送寶相長老(並序)

大師歡禪德，將要前往丹丘，奉命發揚光大宗門。這大概是時勢所趨，勢在必行，所以不能強行挽留。況且撫慰會合之舉，開創曠遠絕俗的道路。即使一時凝聚，一時流散，一在彼處，一在此處，又有什麼區別呢？姑且用粗陋的言辭，來代替臨別的贈禮。

奧妙的地域，靈秀的區域，遺世獨立於萬物之外，唯獨標舉天臺山，作為絕世的景象。遮蔽勝景，隱藏奇觀，排列成屏障，堆疊青色，描繪碧綠，深邃如黛色。紅霞溫暖的光影，在巖壁上顯現，香桂茂盛的樹蔭，籠罩著蘇石。赤松子（chì sōng zǐ）也只是虛度光陰，白道猷（bái dào yóu）啊，你卻輕易地拋棄一切。曹溪（cáo xī）有位老者歸隱其中，風隨著虎，云隨著龍。興致勃勃地正值二三月，坐斷山路，依舊依靠千萬座山峰。花兒飛舞，陽光遲緩，清風呼呼地吹拂不停。玲瓏八面，自然地互相迴旋，峭拔峻險的一方，誰敢窺視？要窺視就必須得到乾坤之眼，照耀古今，才能說不是徒勞。如果能此去完全擔當重任，開發人天，將有何等限度！

送法海長老

我常常喜愛裴相國（péi xiàng guó）的品格，像芳香的塵土一樣美好，仰慕斷際（duàn jì）高僧的高風亮節，想要拜他為師做弟子，不知道他將把佛法傳付給什麼人。我常常喜愛李相國（lǐ xiàng guó）像星辰一樣排列，藥嶠（yào qiáo）深遠的源頭，是安頓性靈的居所。我來問道，沒有什麼多餘的話可說，云在青天，水在瓶中。遙想當年兩位宰輔，出鎮地方，巡視各處寺院祖庭，短暫虛幻，輕如百年，宏偉的規模，照耀千古。如今聽說仙都（xiān dū）賢明的太守，上任理政，聲名浩大。英明的輔佐一一分理政務，文經武緯也難以窮盡。遙遠的信箋飛向乳峰（rǔ fēng），選拔開悟之士，來光大我們的宗門。發現夜光寶珠，不是在震撼的大海中，聆聽純正的音聲，豈是玩弄焦尾琴。徒然誇耀麒麟和龍，來自西方和東方，應該排除罔象（wǎng xiàng），才能得到真象。必須覺悟的英雄，才能讓位於英雄。如今既然堅決請求還鄉，也是奇異的離別。茫茫大地普遍炎熱，紛紛揚揚地下著雪，倒流四

【English Translation】 English version: In the tenth year of the Tiansheng era of the Yan Song Dynasty, in the first month of spring. Wen Zheng respectfully pens this preface.

Verses

Sending off Elder Baoxiang (with preface)

The great master, the Chan monk Huan, is about to go to Danqiu, commissioned to propagate and illuminate the teachings of our school. This is likely due to the demands of the times, an inevitable course, and thus cannot be forcibly restrained. Moreover, the act of comforting and gathering together initiates a path of vastness and transcendence. Even if there is a time of gathering and a time of dispersal, one being there and one being here, what difference does it make? I will use these rough words to replace a farewell gift.

In the profound regions and spiritual lands, set apart from all things, Mount Tiantai is uniquely distinguished as an unparalleled spectacle. Concealing scenic beauty and hiding wonders, arranged as a screen, piling up green and painting blue, as deep as dark blue. The warm shadows of red clouds appear on the cliffs, the lush shade of fragrant cassia trees covers the Su stones. The Red Pine Master (chì sōng zǐ) idles away his time in vain, while Bai Daoyou (bái dào yóu) lightly casts everything aside. In Caoxi (cáo xī), there is an old man who returns to seclusion, the wind follows the tiger, and the clouds follow the dragon. Full of enthusiasm, precisely in the second or third month, sitting and blocking the mountain path, still relying on thousands of peaks. Flowers flutter, the sun lingers, the clear breeze blows incessantly. The exquisite eight sides naturally revolve, who dares to peer into the steep and precipitous side? To peer, one must obtain the eyes of the universe, illuminating the past and present, to say it is not in vain. If one can go there and fully take on the responsibility, what limit will there be to the development of humans and gods!

Sending off Elder Faha

I often admire the character of Chancellor Pei (péi xiàng guó), as beautiful as fragrant dust, and admire the noble conduct of the eminent monk Duanji (duàn jì). I want to take him as my teacher and become his disciple, but I don't know to whom he will pass on the Dharma. I often admire Chancellor Li (lǐ xiàng guó), arranged like the stars, the deep source of Yaoqiao (yào qiáo), is the dwelling place for settling the spirit. I come to ask about the Way, there is nothing more to say, the clouds are in the blue sky, and the water is in the bottle. I recall the two chancellors of that time, stationed in the regions, inspecting the ancestral temples everywhere, fleeting and illusory, as light as a hundred years, the grand scale illuminates a thousand ages. Now I hear that the wise governor of Xiandu (xiān dū), taking office and governing, his reputation is vast. The wise assistants manage affairs one by one, literary principles and military strategies are also difficult to exhaust. Distant letters fly to Ru Peak (rǔ fēng), selecting enlightened scholars to expand our school. Discovering the luminous pearl at night is not in the shocking sea, listening to the correct sound is not playing the scorched tail zither. It is futile to boast of the Qilin and the Dragon, coming from the West and the East, one should eliminate Wangxiang (wǎng xiàng) to obtain the true image. Only a hero who is awakened can yield to a hero. Now that you have firmly requested to return home, it is also a strange farewell. The vast earth is universally hot, and snow is falling in abundance, reversing four

河載發枯蘗。卷舒立方外乾坤。縱橫掛域中日月。黃頭碧眼。知未知去去。憑誰繼清絕。

送文政禪者

古有焦桐音。聽寡不在彈。古有陽春曲。和寡不在言。言兮牙齒寒。未極離微根。彈兮歲月闌。未盡升沉源。少林幾坐華木落。庾嶺獨行天地寬。因笑仲尼溫伯雪。傾蓋同途不同轍。麟兮鳳兮安可論。許兮巢兮復何說。秋光澄澄蟾印水。秋風蕭蕭葉初墜。送君高蹈誰不知。如曰不知則為貴。

送昭敏首座

君不見。鷲峰勝集百萬。茫茫等閑過。壞衲之外皆清墮。君又不見。熊嶺孤運歲月。索索艱難生。深雪之中有一個。宛轉流落千餘年。危分險布空平闐。辯龍蛇兮眼何正。擒虎兕兮機不全。石窗四顧滄溟窄。寥寥不許白雲白。掣斷金鎖天麒麟。高舉鐵鞭擊三百。猶輕舍爭知也。別有七星光斗射。風前把欲贈行人。將報不平繞天下。

送知白禪者

松不直棘不曲。誰笑卞和三獻玉。經天緯地太無端。邁古超今亦輕觸。靡羈束何必云。素范還還真規復復。栴檀葉落香風清。千里萬里長相逐。

送勝因長老

黃梅散席三百載。續焰聯芳事空在。宗兮派兮生異端。華兮葉兮太煩碎。韶陽間出多慷慨。權要雄雄曾絕待。曲木據位知幾何。利刀剪卻令

【現代漢語翻譯】現代漢語譯本河中漂浮著枯萎的樹樁，舒捲之間展現著方外乾坤。縱橫交錯地懸掛著域中日月。黃頭髮碧眼睛的人啊，知道未知，離去又離去，憑誰來繼承這清絕的境界？

送別文政禪者古時候有焦桐琴的聲音，聽的人少不在於彈奏。古時候有陽春白雪的曲子，能唱和的人少不在於言語。說啊說，牙齒都感到寒冷，未能窮盡那細微的根源。彈啊彈，歲月流逝，未能窮盡那升沉的源頭。你在少林寺靜坐，幾度花開花落；你在庾嶺獨自前行，天地多麼寬廣。因此我嘲笑仲尼和溫伯雪，即使車蓋相傾，同路而行，走的也不是相同的車轍。麒麟啊鳳凰啊，哪裡可以隨便評論？許由啊巢父啊，又有什麼可說的呢？秋光澄澈，月亮倒映在水中；秋風蕭瑟，樹葉開始飄落。送你高蹈遠去，誰會不知道呢？如果說不知道，那才顯得珍貴。

送別昭敏首座你沒看見嗎？在鷲峰的殊勝集會上，百萬之衆，茫茫然等閑度過。破舊的僧衣之外，都是清凈的墮落。你又沒看見嗎？在熊嶺獨自修行，歲月艱難地流逝。在深深的積雪之中，有一個人。輾轉流落了一千多年。危險的處境，空虛而平靜。辯論龍蛇，眼睛如何能正？擒拿虎兕，機智也不夠完全。石窗四顧，滄海顯得狹窄，寥寥幾筆，也不允許白雲潔白。掙斷金鎖的天麒麟，高舉鐵鞭抽打三百下。還輕視捨棄，又怎能知道呢？另有七星的光芒，像爭鬥一樣射出。在風前拿著它，想要贈送給遠行的人。將要回報世間的不平，繞遍天下。

送別知白禪者松樹不一定直，棘樹不一定彎曲，誰會嘲笑卞和三次獻玉？經天緯地，太過無端，超越古今，也只是輕輕觸碰。沒有什麼羈絆，又何必說云？素樸的規範，還原本真，重複又重複。栴檀（candana）樹葉飄落，香風清爽，千里萬里，長久地相互追逐。

送別勝因長老黃梅（Huangmei）道場解散已經三百年了，延續佛法，聯結各方的事情都已成空。宗派啊派系啊，產生了許多異端，花啊葉啊，太過煩瑣。韶陽（Shaoyang）偶爾出現一位慷慨之人，權要雄雄，曾經完全不予理睬。彎曲的木頭佔據高位，不知有多少年？鋒利的刀剪，剪斷了法令。

【English Translation】 English version Withered stumps float in the river, unfolding the universe beyond the mundane in their curling and stretching. Horizontally and vertically, they hang the sun and moon within the realm. Yellow-haired and blue-eyed ones, Knowing the unknown, departing and departing again, who will inherit this pure and absolute state?

Sending off Zen Master Wenzheng In ancient times, there was the sound of the Jiao Tong (Jiaotong) zither, few listened, not because of the playing. In ancient times, there was the Spring Snow (Yangchun) melody, few harmonized, not because of the words. Speaking and speaking, the teeth feel cold, unable to exhaust the subtle roots. Playing and playing, the years pass, unable to exhaust the source of rising and falling. You sat in Shaolin (Shaolin) for several seasons of blossoming and falling flowers; you walked alone in Yuling (Yuling), how vast the heaven and earth. Therefore, I laugh at Zhongni (Confucius) and Wen Boxue (Wen Boxue), even if their carriage covers lean together, traveling the same road, they do not follow the same tracks. The Qilin (Qilin) and Phoenix (Phoenix), how can they be casually judged? Xu You (Xu You) and Chao Fu (Chao Fu), what is there to say? The autumn light is clear, the moon is reflected in the water; The autumn wind is bleak, the leaves begin to fall. Sending you off to soar away, who would not know? If they say they do not know, then it is precious.

Sending off Chief Monk Zhaomin Have you not seen? At the auspicious gathering on Vulture Peak (Vulture Peak), a million people idly pass by. Outside the tattered robe, all is pure degradation. Have you not seen? In the Bear Ridge (Bear Ridge), solitary practice passes the years with difficulty. In the deep snow, there is one person. Wandering and drifting for over a thousand years. Perilous situations, empty and peaceful. Arguing about dragons and snakes, how can the eyes be correct? Capturing tigers and rhinoceroses, the wit is not complete. Looking around from the stone window, the vast ocean seems narrow, sparsely, it does not allow the white clouds to be white. The heavenly Qilin (Qilin) that breaks free from the golden lock, raises the iron whip and strikes three hundred times. Still despising abandonment, how can one know? There is another light of the seven stars, shooting out like a struggle. Holding it in the wind, wanting to give it to the traveler. Will repay the injustice of the world, circling the entire earth.

Sending off Zen Master Zhibai Pine trees are not necessarily straight, jujube trees are not necessarily crooked, who would laugh at Bian He (Bian He)'s three offerings of jade? Governing the heavens and the earth, it is too unfounded, Surpassing the past and present, it is only a light touch. Without any restraints, why speak of clouds? Simple norms, returning to the true, again and again. The candana (candana) leaves fall, the fragrant wind is refreshing, thousands of miles, long pursuing each other.

Sending off Elder Shengyin The Huangmei (Huangmei) monastery has been disbanded for three hundred years, continuing the flame of Dharma and connecting all directions has become empty. Sects and lineages have produced many heresies, Flowers and leaves are too cumbersome. Shaoyang (Shaoyang) occasionally produces a generous person, powerful figures once completely ignored him. Crooked wood occupies a high position, for how many years? A sharp knife cuts off the law

人愛。近還有個披老衲。楚甸橫身風颯颯。鐵作一尋非等閑。壁立千仞須摧踏。報君知江南江北徒纍纍。鰲轉海運兮纖麟片甲。雷奔電驅兮寸毫尺牦。斯言勿謂存規矩。平不留兮險非取。周行獨立如便休。誰振宏綱照千古。

送重郜禪者

春雨如膏春云如鶴。忽此忽彼乍休乍作。枯荄離離維風太遲。幽石片片遼空亦危。一華開五葉兮不相似。獨孤明夸還自知。還自知。歷魏游梁徒爾為。

送僧歸靈隱(因矚白雲無羈)

白雲無羈冷淡清奇。雪格未可鶴態還卑。垂天沃日兮似結不結。為雨從龍夸後期必期。噫悠悠忽爾春風吹。南北東西唯我知。誰知。菡萏峰前布影時。

送僧之石樑

萬卉流芳不知春力。巖畔澗底蹙紅皺碧。乘興復誰同。孤蹤遠仇敵。君不見。五百聖者導雄機。靈峰晦育深無極。寒山老寒山老隨沈跡。迢迢此去須尋覓。華落華開獨望時。記取白雲抱幽石。

送師旻禪者

深巖寂寂披蘭芷。碧霧紅霞映流水。空生別我期未期。絕域殊方擬輕擬。堪笑歸嶺南奔馳。何鄙彼危急亂拋下。盡云提不起。伊予本自不將來。相送奚憑掛唇齒。旻禪客旻禪客師子子。應須落落存終始。君不見。古人有言兮。撲碎驪龍明月珠。大丈夫到如此。行行

【現代漢語翻譯】現代漢語譯本有人喜愛（人愛）這種境界。近處還有個身披袈裟的老衲（披老衲）。在楚地（楚甸）橫身而立，風聲颯颯。鐵鑄的一尋長短，絕非等閑之物（鐵作一尋非等閑）。壁立千仞，也須摧毀踐踏。告訴你吧，江南江北的徒眾們徒勞無功（報君知江南江北徒纍纍）。海運的樞紐如同巨鰲翻身，即使是纖細的鱗片和甲殼也至關重要（鰲轉海運兮纖麟片甲）。雷霆奔涌，閃電驅馳，即使是細微之處也不可忽視（雷奔電驅兮寸毫尺牦）。這些話不要認為只是規矩而已（斯言勿謂存規矩）。平坦之處不留戀，險峻之處也不強取（平不留兮險非取）。週而復始，獨立不倚，如果這樣就能安歇，那麼誰來振興這偉大的綱常，照耀千古呢（周行獨立如便休。誰振宏綱照千古）？

送別重郜禪者春雨像膏脂一樣滋潤，春云像仙鶴一樣飄逸（春雨如膏春云如鶴）。忽近忽遠，時隱時現（忽此忽彼乍休乍作）。枯萎的草根稀疏零落，微風吹拂也顯得遲緩（枯荄離離維風太遲）。幽靜的石頭零星散佈，空曠的景色也顯得危險（幽石片片遼空亦危）。一花開了五片花瓣，卻各不相同（一華開五葉兮不相似）。孤獨的明月獨自誇耀，也還算自知（獨孤明夸還自知）。還算自知。歷經魏國、遊歷梁國，最終也是徒勞無功（歷魏游梁徒爾為）。

送僧人返回靈隱寺（因為矚目于無拘無束的白雲）白雲無拘無束，冷淡而清奇（白雲無羈冷淡清奇）。像雪一樣的品格還不夠，像鶴一樣的姿態還顯得卑微（雪格未可鶴態還卑）。遮天蔽日，好像要凝結卻又沒有凝結（垂天沃日兮似結不結）。化為雨水，追隨龍的腳步，誇耀著必將到來的未來（為雨從龍夸後期必期）。唉，悠悠忽忽，春風吹拂（噫悠悠忽爾春風吹）。南北東西，只有我知道（南北東西唯我知）。誰知道呢？在菡萏峰前佈滿身影的時候（誰知。菡萏峰前布影時）。

送僧人前往石樑萬物花朵散發芬芳，不知是春天的力量（萬卉流芳不知春力）。巖石邊，山澗底，堆滿了紅色和碧色（巖畔澗底蹙紅皺碧）。趁著興致，又有誰能同行呢（乘興復誰同）？孤單的身影遠離仇敵（孤蹤遠仇敵）。你沒看見嗎？五百羅漢引導著雄偉的契機（君不見。五百聖者導雄機）。靈峰山幽深而蘊育，深邃而沒有盡頭（靈峰晦育深無極）。寒山老，寒山老，隨著沉寂而隱沒（寒山老寒山老隨沈跡）。遙遠地前往那裡，必須去尋覓（迢迢此去須尋覓）。花開花落，獨自眺望的時候（華落華開獨望時）。記住白雲擁抱幽靜的石頭（記取白雲抱幽石）。

送別師旻禪者幽深的山巖寂靜無聲，披著蘭花和芷草（深巖寂寂披蘭芷）。碧綠的霧氣，紅色的雲霞，映照著流水（碧霧紅霞映流水）。空生（Subhuti，佛陀的弟子）與我告別，不知何時才能相見（空生別我期未期）。遙遠的邊疆，打算輕視它（絕域殊方擬輕擬）。可笑的是，回到嶺南卻匆忙奔波（堪笑歸嶺南奔馳）。為何鄙視那危急的情況，胡亂地拋下一切（何鄙彼危急亂拋下）。都說提不起來（盡云提不起）。我本來就沒有帶來什麼（伊予本自不將來）。互相送別，又憑什麼掛在嘴邊呢（相送奚憑掛唇齒）。旻禪客啊，旻禪客，是獅子的後代（旻禪客旻禪客師子子）。應該始終保持坦蕩磊落（應須落落存終始）。你沒看見嗎？古人有話說（君不見。古人有言兮）。打碎驪龍（mythical black dragon）的明月珠（象徵珍貴的寶物），大丈夫就應該做到如此（撲碎驪龍明月珠。大丈夫到如此）。走吧，走吧（行行）。

【English Translation】 English version People love (人愛) this realm. Nearby, there is also an old monk wearing a kasaya (披老衲). Standing tall in the land of Chu (楚甸), the wind whistles. A fathom of iron, no ordinary thing (鐵作一尋非等閑). Even a cliff of a thousand ren must be crushed and trampled. Let me tell you, the followers in Jiangnan and Jiangbei are toiling in vain (報君知江南江北徒纍纍). The pivot of maritime transport is like a giant Ao (鰲) turning over, even the finest scales and shells are crucial (鰲轉海運兮纖麟片甲). Thunder roars and lightning flashes, even the slightest detail cannot be ignored (雷奔電驅兮寸毫尺牦). Do not think these words are merely rules (斯言勿謂存規矩). Do not linger in flat places, nor forcibly take dangerous ones (平不留兮險非取). Walking around and standing independently, if this can bring rest, then who will revive this great principle and illuminate the ages (周行獨立如便休. 誰振宏綱照千古)?

Sending off the Chan practitioner Chong Gao Spring rain is as nourishing as ointment, spring clouds are as graceful as cranes (春雨如膏春云如鶴). Sometimes near, sometimes far, sometimes stopping, sometimes starting (忽此忽彼乍休乍作). The withered roots are sparse and scattered, even the gentle breeze seems slow (枯荄離離維風太遲). Secluded stones are scattered, and the vast scenery also seems dangerous (幽石片片遼空亦危). One flower blooms with five petals, yet each is different (一華開五葉兮不相似). The lonely moon boasts alone, yet it is still self-aware (獨孤明夸還自知). Still self-aware. Having experienced Wei and traveled through Liang, it is ultimately in vain (歷魏游梁徒爾為).

Sending a monk back to Lingyin Temple (because of gazing at the unconstrained white clouds) White clouds are unconstrained, indifferent and pure (白雲無羈冷淡清奇). A snow-like character is not enough, a crane-like posture is still humble (雪格未可鶴態還卑). Covering the sky and nourishing the sun, it seems to condense but does not (垂天沃日兮似結不結). Transforming into rain, following the dragon's footsteps, boasting of the future that will surely come (為雨從龍夸後期必期). Alas, fleetingly, the spring breeze blows (噫悠悠忽爾春風吹). North, south, east, and west, only I know (南北東西唯我知). Who knows? When shadows fill the lotus peak (誰知. 菡萏峰前布影時).

Sending a monk to Stone Bridge Myriad flowers emit fragrance, unaware of the power of spring (萬卉流芳不知春力). By the rocks and at the bottom of the stream, red and green are piled up (巖畔澗底蹙紅皺碧). Taking advantage of the mood, who can accompany me (乘興復誰同)? A solitary figure far from enemies (孤蹤遠仇敵). Don't you see? Five hundred Arhats guide the magnificent opportunity (君不見. 五百聖者導雄機). Lingfeng Mountain is deep and nurturing, profound and without end (靈峰晦育深無極). Old Hanshan (寒山老), Old Hanshan, disappears with silence (寒山老寒山老隨沈跡). Going far away, you must seek it out (迢迢此去須尋覓). When flowers bloom and fall, gazing alone (華落華開獨望時). Remember the white clouds embracing the secluded stones (記取白雲抱幽石).

Sending off the Chan practitioner Shi Min The deep rock is silent, adorned with orchids and irises (深巖寂寂披蘭芷). Green mist and red clouds reflect the flowing water (碧霧紅霞映流水). Subhuti (空生) bids farewell to me, not knowing when we will meet again (空生別我期未期). The distant frontier, intending to despise it (絕域殊方擬輕擬). It is laughable to rush back to Lingnan (堪笑歸嶺南奔馳). Why despise the dangerous situation, recklessly abandoning everything (何鄙彼危急亂拋下). Everyone says they cannot lift it (盡云提不起). I originally brought nothing (伊予本自不將來). Saying goodbye to each other, what is the point of talking about it (相送奚憑掛唇齒). Chan practitioner Min (旻禪客), Chan practitioner Min, is a descendant of the lion (旻禪客旻禪客師子子). One should always maintain frankness and integrity (應須落落存終始). Don't you see? The ancients have said (君不見. 古人有言兮). Smash the bright moon pearl of the black dragon (驪龍) (symbolizing precious treasures), a great man should be like this (撲碎驪龍明月珠. 大丈夫到如此). Go, go (行行).

不用頻彈指。

寄白雲長老

八纮云靜明寥沈。夜永松堂對寒月。凋殘片葉墜虛庭。冷寂何人立深雪。因憶錢唐郜禪者。十載巖棲曾未下。分飛誰謂絕相同。遠念冥冥欲奚寫。忽聞赴請之仙都。聲光藹藹登清途。孰雲天驥驟方外。自笑大鵬離海隅。乾坤窄。乾坤窄。湛盧潛射鬥牛白。茫茫無限未歸人。到必為時除點額。

送智遷首座

云蘿杳杳藏巖曲。碧疊清飛冷相促。瘦藤輕衲休便休。短焰殘芳續何續。禪家本自冥羈絆。洲渚園林曾不憚。十影神駒立海涯。五色祥麟步天岸。君看取君看取。匝地茫茫有誰舉。瓴甋頻磨如未回。為吾深憶盧公語。

送善暹首座

名之基實之蒂。深兮固兮宛相繼。古之名也在希聲。今之實也同浮翳。子州善卷之流也。堯驅舜馳讓無暇。歸去來兮歸不歸。到頭未出冥冥者。吾徒孰謂標奇絕。動靜憑君試甄別。葉零零兮秋暮半凋。華片片兮春暖齊發。暹禪老。暹禪老。意曾高曠排沽待忽致譏褒。天人列請兮屢輕笑。祖佛位卑兮還擬逃。我恐逃之逃不得。大方無外皆充塞。茫茫擾擾知何極。八面香風惹衣裓。

送僧

吳山碧。楚江碧。吳楚悠悠興何極。一尋寒木自為鄰。三事秋云更誰識。乾坤不是無知己。玉石休

【現代漢語翻譯】現代漢語譯本不要頻繁地彈指。

寄給白雲長老

天地間雲霧消散，一片澄明寂靜。漫漫長夜，松堂面對著寒冷的月亮。凋零殘破的樹葉墜落在空曠的庭院中，寒冷寂靜，有誰佇立在深深的積雪裡？因此想起了錢塘的郜禪者（指一位禪師）。他十年隱居在山巖中，從未下山。分散飛離，誰說完全相同呢？遙遠的思念，在冥冥之中想要表達什麼呢？忽然聽說他應邀前往仙都，聲名光彩，步入清高的道路。誰說天馬只能在世俗之外奔馳？我自嘲像大鵬離開了偏僻的海角。天地狹窄啊，天地狹窄啊！湛盧劍的光芒隱隱射向斗宿和牛宿。茫茫無際，還有沒有歸來的人，到來時必定會及時為你除去額上的污點。

送別智遷首座

雲霧繚繞，深深地隱藏在山巖的彎曲處。碧綠的山峰重疊，清泉飛流，寒冷的氣息相互催促。破舊的藤杖和輕便的僧衣，休息吧，休息吧。微弱的火焰和殘餘的香氣，還能延續什麼呢？禪宗本來就超脫於世俗的束縛，洲渚園林，從不畏懼。十匹神駿的馬並立在海邊，五彩的祥瑞麒麟漫步在天邊。你看看，你看看，廣闊的大地上有誰能舉起（禪宗的旗幟）？反覆打磨瓦片，如果還沒有醒悟，就為我深深地記住盧公（指盧仝）的話。

送別善暹首座

名聲是根本，實際是枝幹，深奧啊，穩固啊，宛然相互承繼。古時候的名聲在於聲音稀少，如今的實際卻如同漂浮的雲翳。你就像子州（許由）和善卷（古代隱士）一樣，堯帝驅趕著舜帝追逐著，謙讓都來不及。回去吧，回去吧，還是不回去呢？到頭來還是沒有超出冥冥之中。我的同伴中，誰說你標新立異，超凡脫俗？行動還是靜止，憑你來嘗試分辨。樹葉紛紛飄落，秋天將盡，凋零過半；花瓣片片，春天氣暖，一同綻放。暹禪老啊，暹禪老啊，心意曾經高曠，排斥世俗的評價，卻忽然招致譏諷和讚揚。天人和諸佛屢次懇請，你卻屢次輕視嘲笑，祖師和佛陀的地位低下，你還想逃避。我恐怕你逃也逃不掉，廣大的天地無所不包，到處都充滿了。茫茫擾擾，哪裡是盡頭？八面而來的香風吹拂著你的僧衣。

送僧

吳地的山是碧綠的，楚地的江也是碧綠的。吳地和楚地，悠悠長遠，興致在哪裡達到頂峰呢？獨自尋找一棵寒冷的樹木作為鄰居，三事（指僧人的三件事：乞食、誦經、坐禪）如同秋天的雲彩，還有誰能認識？天地間並不是沒有知己，玉和石頭都應該停止（爭鬥）。

【English Translation】 English version Do not frequently snap your fingers.

Dedicated to Elder Baiyun (White Cloud)

The clouds in the universe are still, and everything is clear and silent. In the long night, the pine hall faces the cold moon. Withered and broken leaves fall in the empty courtyard. Cold and lonely, who stands in the deep snow? Therefore, I remember the Chan master Gao (surname) of Qiantang (place name). For ten years, he lived in the mountains and never came down. Scattered and flying, who says they are exactly the same? Distant thoughts, what do you want to express in the dark? Suddenly, I heard that he was invited to the celestial capital, with a bright reputation, embarking on a noble path. Who says that the heavenly horse can only gallop outside the secular world? I laugh at myself like a roc leaving the remote corner of the sea. The universe is narrow, the universe is narrow! The light of the Zhanlu sword faintly shines on the Dou and Niu constellations. Boundless and infinite, are there still people who have not returned? When they arrive, they will surely remove the stain on your forehead in time.

Farewell to Chief Disciple Zhiqian

The clouds and mist are deep, hidden in the curves of the rocks. The green peaks overlap, and the clear springs fly, with the cold air urging each other. The thin cane and light robe, rest, rest. The faint flame and the remaining fragrance, what can they continue? Chan (Zen) has always transcended the shackles of the world. The islands and gardens are never feared. Ten divine horses stand side by side on the seashore, and five-colored auspicious unicorns walk on the edge of the sky. Look, look, who can raise (the banner of Chan) on the vast earth? Repeatedly polishing tiles, if you have not yet awakened, deeply remember the words of Lu Gong (Master Lu).

Farewell to Chief Disciple Shanxian

Name is the foundation, and reality is the stem, profound, solid, and naturally succeeding each other. The name in ancient times was in the scarcity of sound, but the reality today is like floating clouds. You are like Zizhou (Xu You) and Shanjuan (ancient hermit), Emperor Yao drove Emperor Shun to chase after him, and there was no time for humility. Go back, go back, or don't go back? In the end, you still haven't gone beyond the darkness. Among my companions, who says you are innovative and unconventional? Action or stillness, it's up to you to try to distinguish. The leaves are falling, autumn is coming to an end, and more than half are withered; the petals are blooming, the spring is warm, and they are blooming together. Old Chan Master Xian, Old Chan Master Xian, your mind was once lofty, rejecting worldly evaluations, but suddenly incurring ridicule and praise. The gods and Buddhas repeatedly requested, but you repeatedly despised and laughed, the status of the ancestors and Buddhas is low, and you still want to escape. I am afraid you cannot escape, the vast world encompasses everything, and is filled everywhere. Vast and chaotic, where is the end? The fragrant wind from all directions touches your monk's robe.

Farewell to a Monk

The mountains of Wu are green, and the rivers of Chu are also green. Wu and Chu, long and distant, where does the interest reach its peak? Alone, find a cold tree as a neighbor, the three things (referring to the three things of monks: begging for food, chanting scriptures, and sitting in meditation) are like autumn clouds, who can recognize them? There are not no confidants in the world, jade and stone should stop (fighting).

云辯真偽。待時沽譽漫淪生。晦跡韜光亦何意。春風急。春風急。八駿奔馳追不及。南北東西把定時。為君直上孤峰立(觀氣分枝非獨古有誠之言也)。

頌藥山師子話送僧

斥愬金毛師子子。栴檀林下青莎里。置也置也威自全。一出六出眉剔起。非擬擬知幾幾。星流不問三千里。天外風清哮吼時。為君吸盡西江水(咄)。

送秀大師

巖竇宵寒擁山帔。月高古木霜禽睡。西庵禪者來扣門。別我凌晨下層翠。欲留不可留。寫意不及意。屈眴迢迢安足云。華偈聯聯太容易。君不見。劉陽叟絕希冀。送人只道無他事。行行會有知音知。何必清風動天地。

送廣華嚴歸鷲峰

海山孤僻非蓬島。霧冷云深松桂老。有客凝冬何太高。巨野宵征苦相討。巖房杳杳凌寒空。冰霜落落分譚叢。誰云百城沈古月。自笑八面生清風。俄然別我還歸去。惠理之徒望回馭。重重無盡樓閣門。到必為時略輕據。

送遠塵禪者

衲卷殘云風高絕鄰。倚天照雪堪抗要津。八纮極目兮春山若黛。九野縱步兮汀草如茵。三十四老未輕識。凜然方外奚相親。

送德隆山主

霜葉凋殘巖風凜寒。彼之禪老忽下崇巒。衲有云兮曾卷未卷。琴無弦分解彈不彈。迢迢既行宜聽斯語。明闇

路岐生死洲渚。而今而後知不知。頹綱委地憑誰舉。

送澄禪者

春色依依襲爾原草。春風浩浩拂我窗牖。念此分飛贈無瓊玖。片片亂飄巖上梅。條條縱舞溪邊柳。澄禪澄禪聽斯言。古也今也行路難。知之者石火星流未急。不知者龍驥步驟曾寬。看看。孰云平地起波瀾。

送惠儔禪者

少林風規何大瀟灑。籠古罩今睥真睨假。誰云發機射虎。自笑品類觀馬。劍客茫茫不要呈。甑人往往須擒下。儔禪儔禪崢嶸象駕。

送惠文禪者

正法眼絕塵沙。二三四七水月空華。千燈續焰曾間五葉分披未葩。君不見。卷席百丈掩耳丹霞。龍行虎步爭孤立。盡同雲雨去無涯。文禪文禪騰煥吾家。

送道成禪者

曹溪流非止水。一點忽來千波自起。直須釣鰲釣鯨。莫問得皮得髓。君不見。石頭有言兮。聖不慕他靈不在已。成禪成禪誰家之子。

送清演禪者

我年老大心力衰微。贈別無語冥同振飛。因思古之送人有言。吾不知其殊途同歸。獨愛新豐曲騰清輝。寸草不生千萬里。出門春色共依依。

送繼寶禪者

寶非寶日杲杲。上上機無處討。赤水求來何太狂。荊山覓得苦相惱。不惱不狂排夜光。險惡道中為津樑。

送小師元楚

道之冥機一何相

【現代漢語翻譯】現代漢語譯本路上的岔路、生死的界限、水中的洲渚，如今之後你是否明白？破敗的漁網委落在地，又有誰來舉起？

送別澄禪者春天的景色依依不捨地覆蓋著你原來的草地，春風浩浩蕩蕩地吹拂著我的窗戶。想到這次分別，沒有什麼珍貴的寶物可以贈送。片片梅花在巖石上紛紛飄落，條條柳枝在溪邊縱情舞動。澄禪（指澄禪者）澄禪，聽我說這些話，自古至今，修行之路都是艱難的。明白的人，如石火電光般迅速，尚且覺得時間緊迫；不明白的人，即使像龍馬一樣步伐寬大，也曾感到寬裕。看看，是誰說在平靜的地面上掀起了波瀾？

送別惠儔禪者少林的風範是多麼的灑脫，籠罩古代，覆蓋現在，輕視真，斜視假。誰說要伺機射虎？我自嘲像在品評馬的種類。劍客茫茫然，不需要呈獻劍術。做甑的人往往需要把人擒下。惠儔（指惠儔禪者）禪者，你就像一頭崢嶸的大象。

送別惠文禪者正法的眼光，超越塵世的喧囂。二三四七，一切都如水月空花般虛幻。千燈相續，曾有間斷，五葉分披，尚未開花。你沒看見嗎？捲起蓆子，百丈禪師掩住了丹霞禪師的耳朵。像龍一樣行走，像虎一樣邁步，爭著要孤立於世，最終都像雲雨一樣消逝，無邊無際。惠文（指惠文禪者）禪者，你將光耀我的家族。

送別道成禪者曹溪的流水不是靜止的，一點水滴落下，就會激起千層波浪。要釣就釣大鰲、釣鯨魚。不要問得到的是皮還是髓。你沒看見嗎？石頭希遷禪師說過： '聖人不羨慕他人的靈性，靈性也不在於自己。'道成（指道成禪者）禪者，你是誰家的孩子？

送別清演禪者我年紀大了，心力和體力都衰退了，贈別時無話可說，默默地一同振翅高飛。因此想到古代送別他人時說的話： '我不知道殊途是否同歸。'我只喜愛新豐的歌曲，它騰起清澈的光輝。即使寸草不生，也有千萬里之遙，出門時，春色與你我相互依戀。

送別繼寶禪者寶不是指太陽般的光輝，至上的機緣無處可尋。到赤水去尋找，是多麼的瘋狂。到荊山去尋覓，只會帶來痛苦的煩惱。不煩惱，不瘋狂，才能排除夜間的黑暗。在險惡的道路中，成為渡人的橋樑。

送別小師元楚道的玄妙，是多麼的相似啊！

【English Translation】 English version Road forks, boundaries of life and death, isles in the water. Do you know now and hereafter? The broken net falls to the ground, who will lift it?

Sending off Chan practitioner Cheng The spring scenery lingers, covering your original grass. The spring breeze blows vast and mighty against my window. Thinking of this parting, there are no precious jewels to give. Petals of plum blossoms flutter and fall on the rocks, strands of willow branches dance freely by the stream. Cheng Chan (referring to Chan practitioner Cheng), Cheng Chan, listen to these words, from ancient times to the present, the path of practice is difficult. Those who understand, like sparks from flint, still feel time is pressing; those who do not understand, even with the broad steps of a dragon-horse, have felt ease. Look, who says that waves rise on flat ground?

Sending off Chan practitioner Hui Chou The style of Shaolin is so unrestrained, encompassing the ancient, covering the present, looking down on the real, and glancing at the false. Who says to seize the opportunity to shoot a tiger? I laugh at myself for judging the types of horses. Swordsmen are vast and aimless, no need to present swordsmanship. Those who make steamers often need to capture people. Hui Chou (referring to Chan practitioner Hui Chou) Chan practitioner, you are like a majestic elephant.

Sending off Chan practitioner Hui Wen The eye of the true Dharma transcends the dust and sand. Two, three, four, seven, all are like reflections of the moon in water, empty flowers. The continuation of a thousand lamps has been interrupted, the five leaves have separated but have not yet blossomed. Don't you see? Rolling up the mat, Baizhang covered Danxia's ears. Walking like a dragon, stepping like a tiger, striving to stand alone, ultimately disappearing like clouds and rain, boundless and without end. Hui Wen (referring to Chan practitioner Hui Wen) Chan practitioner, you will illuminate my family.

Sending off Chan practitioner Dao Cheng The flowing water of Cao Xi is not still water, a single drop falls and stirs up a thousand waves. If you are to fish, fish for giant Ao, fish for whales. Don't ask whether you get the skin or the marrow. Don't you see? Chan master Shitou Xiqian said: 'Sages do not envy the spirituality of others, and spirituality is not in oneself.' Dao Cheng (referring to Chan practitioner Dao Cheng) Chan practitioner, whose child are you?

Sending off Chan practitioner Qing Yan I am old, my heart and strength are declining, at parting I have nothing to say, silently flapping our wings together to fly high. Therefore, I think of the words spoken in ancient times when sending off others: 'I do not know whether different paths lead to the same destination.' I only love the songs of Xinfeng, which rise with clear brilliance. Even if not a blade of grass grows, there are thousands of miles, when leaving, the spring scenery is mutually attached to you and me.

Sending off Chan practitioner Ji Bao Treasure does not refer to the sun-like radiance, the supreme opportunity cannot be found anywhere. To seek it in the Red River is so crazy. To seek it in Mount Jing will only bring painful troubles. Not troubled, not crazy, one can eliminate the darkness of the night. In the dangerous road, become a bridge to ferry people across.

Sending off the young monk Yuan Chu The mysterious workings of the Dao, how similar they are!

守。汝競光陰我親蒲柳。毋厚辨之奪席。毋薄愚之誦帚。深思彼伐木丁丁之聲。照古照今兮宜善求友。

送清果禪者

春雨濛濛春風𩖼𩖼。動兮靜兮匪待時出。雲霞閑澹作性。金鐵冷落為骨。知我者謂我高蹈世表。不知我者謂我下視個窟。道恣隨方情。融羈鎖紫栗。一尋青山萬朵行行思。古人之言無可不可。南北東西但唯我。

酬行奯長老

黃金為骨松為恣。道高曾鄙天人師。有言遺我千古奇。無人知石虎吞卻木羊兒。

至人不器

誰當機舉不賺亦還稀。摧殘峭峻銷爍玄微。重關曾巨辟。作者未同歸。玉兔乍圓乍闕。金烏似飛不飛。盧老不知何處去。白雲流水共依依。

因事示眾

石本落落玉自碌碌。古之今之一何𧬜速。師子不咬麒麟。猛虎不食伏肉。君不見。洞庭孤島煙浪深。木馬追風有人識。

日暮游東澗(五首)

極目生晚照。溪云偶成朵。大樸曾未分。青山自唯我。

極目生晚照。遠樹籠微陰。誰知清淺流。別有滄海深。

極目生晚照。幽情眷蘭芷。白蘋葉里風。不在秋江起。

極目生晚照。步影何遲遲。歸禽古木中。相對頻相窺。

極目生晚照。蓬萊匪仙境。釣得十二鰲。重來謝孤影。

思歸引(三首)

一住翠峰頂。

【現代漢語翻譯】現代漢語譯本：

守：你應該珍惜光陰，而我卻像蒲柳一樣衰老。不要因為雄辯而爭奪席位，不要因為愚笨而輕視掃帚。要深刻思考那伐木丁丁的聲音，照耀古今，應該好好尋求朋友。

送別清果禪者

春雨濛濛，春風和煦。動與靜，並非等待時機才出現。雲霞閒適恬淡，作為本性；金鐵冷落寂寞，作為骨骼。瞭解我的人說我高蹈於世俗之外，不瞭解我的人說我向下看像個窟窿。道義恣意隨順四方，情感消融羈絆鎖鏈。一尋青山，萬朵鮮花，行走之間思考古人的話，認為沒有什麼不可以。無論南北東西，都唯我獨尊。

酬答行奯長老

黃金為骨，松樹為姿態。道行高深，曾經輕視天人師。有人留下千古奇言給我，卻沒有人知道石虎吞吃了木羊兒。

至人不器

誰能隨機應變，不被迷惑的也很稀少。摧殘峭拔險峻，消磨玄妙精微。重重關隘曾經巨大地開啟，創作者們還沒有一同迴歸。玉兔時圓時缺，金烏似飛不飛。盧老不知道去了哪裡，只有白雲流水相互依偎。

因事開示大眾

石頭本來就是磊落的，玉石本來就是樸實的。從古到今，時間過得多麼迅速啊！獅子不咬麒麟，猛虎不吃已經伏下的肉。你們沒看見嗎？洞庭湖的孤島煙波浩渺，木馬追風有人能夠識別。

日暮游東澗（五首）

極目遠眺，晚霞升起，溪邊的雲彩偶爾形成朵朵。大道原本沒有分開，青山自然唯我獨尊。

極目遠眺，晚霞升起，遠處的樹木籠罩著淡淡的陰影。誰知道這清淺的流水，另有滄海般的深邃。

極目遠眺，晚霞升起，幽靜的情感眷戀著蘭花和白芷。白蘋葉里的風，不是從秋江上吹來的。

極目遠眺，晚霞升起，腳步緩慢而遲疑。歸巢的鳥兒在古老的樹木中，相對頻繁地互相窺視。

極目遠眺，晚霞升起，蓬萊不是仙境。釣到十二隻大鰲，再次前來感謝這孤單的身影。

思歸引（三首）

一旦住在翠峰頂上。 English version:

Guard: You should cherish the time, while I am aging like a withered willow. Do not contend for seats with eloquent arguments, and do not despise the broom with foolishness. Deeply contemplate the sound of wood being chopped, illuminating the past and present, you should seek good friends.

Sending off Chan Master Qingguo

Drizzling spring rain, gentle spring breeze. Movement and stillness do not wait for the right time to appear. Clouds and mist are leisurely and serene, serving as nature; gold and iron are cold and lonely, serving as bones. Those who understand me say I soar above the mundane world, those who do not understand me say I look down like a hole. The Dao is free to follow all directions, emotions melt away the shackles. Seeking green mountains, ten thousand flowers, walking and thinking about the words of the ancients, believing that nothing is impossible. Whether north, south, east, or west, only I am supreme.

Responding to Elder Xinghuo

Gold as bones, pine as posture. High in Dao, once despised the teachers of gods and humans. Someone left me a strange saying for eternity, but no one knows that the stone tiger swallowed the wooden sheep.

The Perfected Person is Not a Vessel

Who can act according to the situation, and few are not deceived. Destroying the steep and precipitous, dissolving the profound and subtle. The heavy gates once opened greatly, but the creators have not yet returned together. The jade rabbit waxes and wanes, the golden crow seems to fly but does not fly. Old Lu doesn't know where he went, only white clouds and flowing water lean on each other.

Instructing the Assembly on an Incident

Stones are originally rugged, jade is originally simple. From ancient times to the present, how quickly time passes! Lions do not bite Qilin (mythical Chinese unicorn), tigers do not eat meat that is already subdued. Don't you see? The solitary island of Dongting Lake is deep in mist and waves, and someone can recognize the wooden horse chasing the wind.

Evening Stroll in the East Stream (Five Poems)

Looking far, the evening glow rises, and the clouds by the stream occasionally form clusters. The Great Dao was originally undivided, and the green mountains are naturally supreme.

Looking far, the evening glow rises, and the distant trees are shrouded in faint shadows. Who knows that this clear and shallow stream has the depth of the vast sea.

Looking far, the evening glow rises, and quiet emotions cherish orchids and angelica. The wind in the leaves of white duckweed does not rise from the autumn river.

Looking far, the evening glow rises, and the footsteps are slow and hesitant. The returning birds in the ancient trees frequently peek at each other.

Looking far, the evening glow rises, and Penglai (mythical island paradise) is not a fairyland. Having caught twelve giant Ao (sea turtles), I come again to thank this solitary figure.

Song of Returning Home (Three Poems)

Once I live on the top of Cuifeng Peak.

【English Translation】 Guard: You should cherish the time, while I am aging like a withered willow. Do not contend for seats with eloquent arguments, and do not despise the broom with foolishness. Deeply contemplate the sound of wood being chopped, illuminating the past and present, you should seek good friends. Sending off Chan Master Qingguo Drizzling spring rain, gentle spring breeze. Movement and stillness do not wait for the right time to appear. Clouds and mist are leisurely and serene, serving as nature; gold and iron are cold and lonely, serving as bones. Those who understand me say I soar above the mundane world, those who do not understand me say I look down like a hole. The Dao is free to follow all directions, emotions melt away the shackles. Seeking green mountains, ten thousand flowers, walking and thinking about the words of the ancients, believing that nothing is impossible. Whether north, south, east, or west, only I am supreme. Responding to Elder Xinghuo Gold as bones, pine as posture. High in Dao, once despised the teachers of gods and humans. Someone left me a strange saying for eternity, but no one knows that the stone tiger swallowed the wooden sheep. The Perfected Person is Not a Vessel Who can act according to the situation, and few are not deceived. Destroying the steep and precipitous, dissolving the profound and subtle. The heavy gates once opened greatly, but the creators have not yet returned together. The jade rabbit waxes and wanes, the golden crow seems to fly but does not fly. Old Lu doesn't know where he went, only white clouds and flowing water lean on each other. Instructing the Assembly on an Incident Stones are originally rugged, jade is originally simple. From ancient times to the present, how quickly time passes! Lions do not bite Qilin (mythical Chinese unicorn), tigers do not eat meat that is already subdued. Don't you see? The solitary island of Dongting Lake is deep in mist and waves, and someone can recognize the wooden horse chasing the wind. Evening Stroll in the East Stream (Five Poems) Looking far, the evening glow rises, and the clouds by the stream occasionally form clusters. The Great Dao was originally undivided, and the green mountains are naturally supreme. Looking far, the evening glow rises, and the distant trees are shrouded in faint shadows. Who knows that this clear and shallow stream has the depth of the vast sea. Looking far, the evening glow rises, and quiet emotions cherish orchids and angelica. The wind in the leaves of white duckweed does not rise from the autumn river. Looking far, the evening glow rises, and the footsteps are slow and hesitant. The returning birds in the ancient trees frequently peek at each other. Looking far, the evening glow rises, and Penglai (mythical island paradise) is not a fairyland. Having caught twelve giant Ao (sea turtles), I come again to thank this solitary figure. Song of Returning Home (Three Poems) Once I live on the top of Cuifeng Peak.

兩見溪草綠。不知朝市間。幾番生榮辱。蕭條巖上云。冷淡水邊竹。報誰歸去來。向此空踟躅。

常憶在廬山。隨時寄瓶錫。五百與一千。聚頭同遣日。猿攀影未回。鶴望情還失。教他王老師。癡鈍無處覓。

時雨灑如膏。萬卉皆滋益。枯根甘自休。也似春無力。耕夫曉尚眠。蠶婦夜多息。從茲家業荒。共落風塵跡。

送蘊歡禪者西上

金闕路曾遙。行行值開泰。石房云未閑。杳杳若相待。高蹤逾履水。何人不傾蓋。早晚承帝恩。再卜林泉會。

送僧

春云情既高。片段飛虛碧。去留機未消。今古望還積。澄澄天影回。杳杳地形直。別夜共相思。誰棲此泉石。

法爾不爾

夏云多奇峰。干城冷相映。借問諸禪僧。那個堪憑定。干城高鎖月。夏云欲為雨。若謂非全功。子細看規矩。

送諸方化主

空巖暖律回。極目望還普。數點方外云。幾處人間雨。寥寥滄海月。依依少林祖。去必示勞生。清風立千古。

劉禹端公問云居雨從何來。東平問官人風作何色。雨從何來風作何色。龍門萬仞曾留宿客。進退相將誰遭點額。

風作何色雨從何來。不用彈指樓閣門開。波波棱棱南方未回。

送僧

松風清未休。水月淡相對。去來非等閑。必許

【現代漢語翻譯】現代漢語譯本兩見溪邊的草變得翠綠，不知道在朝廷和市井之間，經歷了多少次興盛和衰敗。蕭條的巖石上飄著云，冷清的水邊生長著竹子。我應該告訴誰，讓我歸隱山林？面對此情此景，只能空自徘徊。

常常回憶起在廬山的日子，隨時寄去瓶和錫杖。五百人或一千人聚集在一起，共同消磨時光。猿猴攀援樹枝，身影還未返回；仙鶴翹首遠望，情意仍然失落。教導他們的王老師（Wang Laoshi），癡愚遲鈍，已經無處可尋。

及時的雨水像膏脂一樣滋潤萬物，各種花草樹木都得到滋養生長。枯萎的樹根甘願自己休養生息，也好像春天沒有了力量。農夫清晨還在睡覺，養蠶的婦女夜晚也多休息。從此家業荒廢，一起淪落到風塵之中。

送蘊歡禪者（Yunhuan Chanzhe）西上

通往金闕（Jinque，皇宮）的道路曾經是那麼遙遠，一路走去，正值開泰之時。石屋中的雲彩還沒有閒下來，隱隱約約好像在等待。高尚的足跡超越了水面，有誰不願與你傾心相談？希望早晚能夠承蒙皇帝的恩澤，再次約定在山林泉水間相會。

送僧

春天的雲彩情致高遠，片片飛過空曠的碧空。離去和留下，機緣還沒有消散，從古至今的期望還在積累。澄澈的天空倒映著身影，幽深的地形筆直延伸。離別之夜共同思念，誰將棲息在這泉石之間？

法爾不爾

夏天的雲彩多奇異的山峰，與高大的城墻冷峻地相互輝映。請問各位禪僧，哪個可以作為憑據來確定呢？高大的城墻緊鎖著月亮，夏天的雲彩想要化為雨水。如果說這不是全部的功用，仔細看看這規矩。

送諸方化主

空曠的巖石洞穴中溫暖的氣息迴歸，放眼望去，普遍而廣闊。幾點世外的雲彩，飄向人間幾處化為雨水。寥廓的滄海上懸掛著明月，依戀不捨的少林寺祖師。離去必定是爲了昭示勞苦的人生，清風將屹立千古。

劉禹端公（Liu Yugong）問云居（Yunju，地名）雨從何來，東平（Dongping，地名）問官人風是什麼顏色。雨從何來，風是什麼顏色？龍門（Longmen，地名）萬仞高，曾經留宿過客人。進退相隨，誰會遭到點額？

風是什麼顏色，雨從何來？不用彈指，樓閣的門自然打開。波波棱棱，南方還沒有訊息傳來。

送僧

松樹間的風聲清越，沒有停歇，水中的月亮清淡，相互輝映。離去和到來不是等閑之事，必定允許

【English Translation】 English version Twice I've seen the stream-side grass turn green; I wonder how many times prosperity and disgrace have occurred in the court and marketplace. Desolate clouds drift over the rocks; cold and aloof, the bamboo grows by the water. To whom should I report my desire to return to the mountains? Facing this scene, I can only pace back and forth in vain.

I often recall the days on Mount Lu (Lushan, mountain name), sending bottles and tin staffs at any time. Five hundred or a thousand people gathered together, spending the days together. The monkey climbs the branches, its shadow not yet returned; the crane gazes afar, its feelings still lost. Teach that Wang Laoshi (Wang Laoshi, teacher's name), Foolish and dull, he is nowhere to be found.

Timely rain sprinkles like ointment, nourishing all plants. Withered roots willingly rest themselves, as if spring has no strength. The farmer still sleeps in the morning, the silkworm woman rests more at night. From then on, the family business is abandoned, Together we fall into the dust of the world.

Sending Off the Chan Practitioner Yunhuan (Yunhuan Chanzhe) to the West

The road to the Golden Palace (Jinque, imperial palace) was once so distant; traveling along, it is a time of great prosperity. The clouds in the stone house have not been idle, faintly as if waiting. Your noble footsteps surpass the water; who would not be willing to talk with you heart to heart? I hope to receive the Emperor's grace sooner or later, And meet again by the forest springs.

Sending Off a Monk

The spring clouds have lofty sentiments, flying in fragments across the empty blue sky. Leaving and staying, the opportunity has not yet dissipated; the expectations from ancient times to the present are still accumulating. The clear sky reflects the shadows; the deep terrain extends straight. On the night of parting, we think of each other, Who will dwell among these springs and rocks?

Thus It Is, Thus It Is Not

Summer clouds have many strange peaks, coldly reflecting each other with the tall city walls. I ask all Chan monks, Which can be relied upon to determine? The tall city walls tightly lock the moon; the summer clouds want to turn into rain. If it is said that this is not the entire function, Look closely at the rules.

Sending Off the Dharma Masters to Various Places

In the empty rock cave, the warm atmosphere returns; looking as far as the eye can see, it is universal and vast. A few otherworldly clouds, Float to several places in the human world and turn into rain. The vast sea hangs a bright moon, the Shaolin (Shaolin, temple name) ancestral master is reluctant to leave. Leaving is surely to show the toilsome life; the clear wind will stand for thousands of years.

Liu Yugong (Liu Yugong, person's name) asked where the rain comes from in Yunju (Yunju, place name); Dongping (Dongping, place name) asked what color the wind is to the official. Where does the rain come from, what color is the wind? The ten-thousand-foot Dragon Gate (Longmen, place name) once lodged a guest. Advancing and retreating together, who will be marked on the forehead?

What color is the wind, where does the rain come from? Without snapping your fingers, the doors of the pavilions open naturally. Wave upon wave, the news from the South has not yet returned.

Sending Off a Monk

The sound of the wind through the pines is clear and has not stopped; the moon in the water is faint, reflecting each other. Leaving and coming are not trivial matters; surely it is permitted

孤雲會。

頌雲門九九八十一(二首)

三三九九八十一。一一觀風隨召出。千古有誰同共知。一毛師子眾毛畢。

九九八十一。大勛不豎賞。若謂無誵訛。金剛曾合掌。

烏龍和尚

空巖清夜坐。蘚徑積深雪。瞑目思古人。徹曙落殘月。童敲石磬寒。猿掛枯枝折。杳杳無限情。分明向誰說。

秋日送僧

邊雁影邪寒蟬聲速。乘時毳流遠別巖谷。林驚一葉兮微風觸袖。水肅百川兮片月在目。因憶象骨老師曾送人。行行不謂抽金鏃。

早參示眾

曉天云靜濃霜白。千峰萬峰鎖寒色。驪龍失珠知不知。無限平人遭點額。

春風辭寄武威石秘校

春風何蕭蕭。和雨復兼雪。折華功未深。偃草勢曾烈。毗城癡愛老。怯寒對清拙。襄巖影響士。難御同孤劣。鰲峰人不來。柴門亦休閉。松頭栗鼠下。時把藤床嚙。庭際霜禽歸。屢啄苔錢闕。一旦春風息。暖日生林樾。幽徑磐石上。拄筇行且歇。無弦兮莫彈。有語兮存舌。冷落流水聲。古之若為說。凋殘早梅樹。今之若為別。俯仰身力輕。翻憶春風切。為吾吹卻塵欲革分岐轍。為吾吹卻云。欲問遼空月。不知天地間。堪為誰交結。

送百丈專使

大雄孤頂曾遐舉。遍索諸方誰敢拒。乳竇峰前捋虎

【現代漢語翻譯】現代漢語譯本：

孤雲會。

頌雲門九九八十一 (二首)

三三九九八十一。一一觀風隨召出。千古有誰同共知。一毛師子眾毛畢。（將九九八十一拆解為三三九九八十一，意指從細微處觀察，跟隨召喚而行動。千百年來有誰能真正理解其中的奧妙？一毛師子（比喻佛性）顯現，則全體皆顯現。）

九九八十一。大勛不豎賞。若謂無誵訛。金剛曾合掌。（九九八十一，即使建立了偉大的功勛也不值得讚賞。如果說其中沒有絲毫差錯，那麼金剛（比喻堅定不移的修行者）也會合掌讚歎。）

烏龍和尚

空巖清夜坐。蘚徑積深雪。瞑目思古人。徹曙落殘月。童敲石磬寒。猿掛枯枝折。杳杳無限情。分明向誰說。（在空曠的巖石上清冷的夜晚靜坐，長滿青苔的小路堆積著厚厚的積雪。閉上眼睛思念古人，直到天亮，殘月西沉。孩童敲打著冰冷的石磬，猿猴攀掛在枯萎的樹枝上折斷樹枝。深遠而無限的情感，又能向誰訴說呢？）

秋日送僧

邊雁影邪寒蟬聲速。乘時毳流遠別巖谷。林驚一葉兮微風觸袖。水肅百川兮片月在目。因憶象骨老師曾送人。行行不謂抽金鏃。（邊境的雁影傾斜，寒蟬的叫聲急促。趁著時節，僧人遠行告別山巖峽谷。微風吹拂衣袖，樹林因一片落葉而驚動。江河肅穆，一輪明月映入眼簾。因此想起了象骨老師曾經送別他人，一路前行，沒想到卻抽出了金鏃（比喻解脫了痛苦）。）

早參示眾

曉天云靜濃霜白。千峰萬峰鎖寒色。驪龍失珠知不知。無限平人遭點額。（清晨的天空雲彩靜止，濃厚的霜雪一片潔白。成千上萬的山峰都被寒冷籠罩。驪龍（比喻修行者）丟失了寶珠（比喻本性），知道嗎？無數的普通人因此遭受點額（比喻受到矇蔽）。）

春風辭寄武威石秘校

春風何蕭蕭。和雨復兼雪。折華功未深。偃草勢曾烈。毗城癡愛老。怯寒對清拙。襄巖影響士。難御同孤劣。鰲峰人不來。柴門亦休閉。松頭栗鼠下。時把藤床嚙。庭際霜禽歸。屢啄苔錢闕。一旦春風息。暖日生林樾。幽徑磐石上。拄筇行且歇。無弦兮莫彈。有語兮存舌。冷落流水聲。古之若為說。凋殘早梅樹。今之若為別。俯仰身力輕。翻憶春風切。為吾吹卻塵欲革分岐轍。為吾吹卻云。欲問遼空月。不知天地間。堪為誰交結。（春風多麼蕭瑟，伴隨著雨水又夾雜著雪花。摧折花朵的功力還不深，吹倒小草的勢頭卻很猛烈。毗城（地名）的人癡迷於舊事物，害怕寒冷而面對清貧的生活。襄巖（地名）那些追逐名利的人，難以擺脫孤獨和卑劣的境地。鰲峰（地名）的人不來，柴門也就關閉了。松樹上的栗鼠下來，時常啃咬藤床。庭院裡的鳥兒歸來，屢次啄食長滿青苔的銅錢。一旦春風停止，溫暖的陽光照耀著樹林。在幽靜的小路和磐石上，拄著竹杖行走並休息。沒有琴絃就不要彈奏，有話就藏在心裡。冷清的流水聲，古人如何訴說？凋殘的早梅樹，如今又該如何告別？抬頭低頭，感到身輕體健，反而更加懷念春風的吹拂。為我吹走塵世的慾望，革除錯誤的道路。為我吹散烏雲，想要詢問遼闊天空中的月亮。不知道天地之間，可以和誰結交呢？）

送百丈專使

大雄孤頂曾遐舉。遍索諸方誰敢拒。乳竇峰前捋虎（大雄（指佛）在孤峰頂上曾經高舉（佛法），遍尋各處，誰敢拒絕？在乳竇峰前撫摸老虎。）

English version:

Solitary Cloud Gathering.

Ode to Yunmen's Ninety-Nine Eighty-One (Two Poems)

Three three nine nine eighty-one. One by one, observe the wind and follow the summons. Who throughout the ages can truly understand? A single hair lion, all hairs complete. (Breaking down ninety-nine eighty-one into three three nine nine eighty-one, it means observing from the subtle and acting according to the summons. Who throughout the ages can truly understand the mystery within? When a single hair lion (a metaphor for Buddha-nature) appears, all appear.)

Ninety-nine eighty-one. Great merit is not rewarded. If it is said there is no error, then even Vajra (a metaphor for steadfast practitioners) would join their palms in praise. (Ninety-nine eighty-one, even if great merit is established, it is not worthy of praise. If it is said that there is not the slightest error, then even Vajra would join their palms in admiration.)

Monk Wulong

Sitting in an empty rock cave on a clear night, mossy paths covered in deep snow. Closing my eyes, I think of the ancients, until dawn when the waning moon sets. A child strikes a cold stone chime, a monkey hangs on a withered branch, breaking it. Vague and boundless emotions, to whom can I clearly speak? (Sitting in an empty rock cave on a clear night, mossy paths covered in deep snow. Closing my eyes, I think of the ancients, until dawn when the waning moon sets. A child strikes a cold stone chime, a monkey hangs on a withered branch, breaking it. Vague and boundless emotions, to whom can I clearly speak?)

Farewell to a Monk in Autumn

The shadow of a border goose slants, the sound of cold cicadas is swift. Taking advantage of the season, the woolen-clad stream departs far from the rocky valleys. The forest is startled by a leaf, a gentle breeze touches the sleeve. The rivers are solemn, a sliver of moon is in sight. I recall Teacher Elephant Bone once saw someone off, walking and walking, unexpectedly drawing out a golden arrowhead (a metaphor for liberation from suffering). (The shadow of a border goose slants, the sound of cold cicadas is swift. Taking advantage of the season, the monk departs far from the rocky valleys. The forest is startled by a leaf, a gentle breeze touches the sleeve. The rivers are solemn, a sliver of moon is in sight. I recall Teacher Elephant Bone once saw someone off, walking and walking, unexpectedly drawing out a golden arrowhead.)

Morning Assembly Instruction

The morning sky is cloudless, the heavy frost is white. Thousands upon thousands of peaks are locked in coldness. Does the Black Dragon (a metaphor for a practitioner) know that it has lost its pearl (a metaphor for original nature)? Limitless ordinary people suffer marking on their foreheads (a metaphor for being deceived). (The morning sky is cloudless, the heavy frost is white. Thousands upon thousands of peaks are locked in coldness. Does the Black Dragon know that it has lost its pearl? Limitless ordinary people suffer marking on their foreheads.)

A Spring Breeze Farewell Sent to Secretary Shi of Wuwei

How desolate is the spring breeze, mixed with rain and snow. The power to break flowers is not yet deep, but the force to flatten grass is fierce. The people of Pi City (place name) are foolishly attached to the old, fearing the cold and facing a simple life. Those who pursue fame and fortune in Xiang Rock (place name), it is difficult to resist loneliness and inferiority. The people of Ao Peak (place name) do not come, so the brushwood gate remains closed. The squirrel comes down from the pine tree, often gnawing at the rattan bed. The frost birds return to the courtyard, repeatedly pecking at the mossy coins. Once the spring breeze ceases, warm sunlight shines on the woods. On the secluded path and the bedrock, leaning on a staff, walking and resting. Without strings, do not play; with words, keep them in your tongue. The desolate sound of flowing water, how did the ancients describe it? The withered early plum tree, how should we say goodbye to it now? Looking up and down, feeling light in body and strength, I remember the sharpness of the spring breeze. Blow away the worldly desires for me, reform the divergent paths. Blow away the clouds for me, I want to ask the moon in the vast sky. I do not know in the world, who is worthy to befriend? (How desolate is the spring breeze, mixed with rain and snow. The power to break flowers is not yet deep, but the force to flatten grass is fierce. The people of Pi City are foolishly attached to the old, fearing the cold and facing a simple life. Those who pursue fame and fortune in Xiang Rock, it is difficult to resist loneliness and inferiority. The people of Ao Peak do not come, so the brushwood gate remains closed. The squirrel comes down from the pine tree, often gnawing at the rattan bed. The frost birds return to the courtyard, repeatedly pecking at the mossy coins. Once the spring breeze ceases, warm sunlight shines on the woods. On the secluded path and the bedrock, leaning on a staff, walking and resting. Without strings, do not play; with words, keep them in your tongue. The desolate sound of flowing water, how did the ancients describe it? The withered early plum tree, how should we say goodbye to it now? Looking up and down, feeling light in body and strength, I remember the sharpness of the spring breeze. Blow away the worldly desires for me, reform the divergent paths. Blow away the clouds for me, I want to ask the moon in the vast sky. I do not know in the world, who is worthy to befriend?)

Sending off the Special Envoy of Baizhang

The Great Hero (referring to the Buddha) once raised (the Dharma) high on the solitary peak, searching everywhere, who dares to refuse? Stroking the tiger in front of the Milk Nipple Peak. (The Great Hero once raised the Dharma high on the solitary peak, searching everywhere, who dares to refuse? Stroking the tiger in front of the Milk Nipple Peak.)

【English Translation】 Solitary Cloud Gathering.

Ode to Yunmen's Ninety-Nine Eighty-One (Two Poems)

Three three nine nine eighty-one. One by one, observe the wind and follow the summons. Who throughout the ages can truly understand? A single hair lion, all hairs complete.

Ninety-nine eighty-one. Great merit is not rewarded. If it is said there is no error, then even Vajra would join their palms in praise.

Monk Wulong

Sitting in an empty rock cave on a clear night, mossy paths covered in deep snow. Closing my eyes, I think of the ancients, until dawn when the waning moon sets. A child strikes a cold stone chime, a monkey hangs on a withered branch, breaking it. Vague and boundless emotions, to whom can I clearly speak?

Farewell to a Monk in Autumn

The shadow of a border goose slants, the sound of cold cicadas is swift. Taking advantage of the season, the woolen-clad stream departs far from the rocky valleys. The forest is startled by a leaf, a gentle breeze touches the sleeve. The rivers are solemn, a sliver of moon is in sight. I recall Teacher Elephant Bone once saw someone off, walking and walking, unexpectedly drawing out a golden arrowhead.

Morning Assembly Instruction

The morning sky is cloudless, the heavy frost is white. Thousands upon thousands of peaks are locked in coldness. Does the Black Dragon know that it has lost its pearl? Limitless ordinary people suffer marking on their foreheads.

A Spring Breeze Farewell Sent to Secretary Shi of Wuwei

How desolate is the spring breeze, mixed with rain and snow. The power to break flowers is not yet deep, but the force to flatten grass is fierce. The people of Pi City are foolishly attached to the old, fearing the cold and facing a simple life. Those who pursue fame and fortune in Xiang Rock, it is difficult to resist loneliness and inferiority. The people of Ao Peak do not come, so the brushwood gate remains closed. The squirrel comes down from the pine tree, often gnawing at the rattan bed. The frost birds return to the courtyard, repeatedly pecking at the mossy coins. Once the spring breeze ceases, warm sunlight shines on the woods. On the secluded path and the bedrock, leaning on a staff, walking and resting. Without strings, do not play; with words, keep them in your tongue. The desolate sound of flowing water, how did the ancients describe it? The withered early plum tree, how should we say goodbye to it now? Looking up and down, feeling light in body and strength, I remember the sharpness of the spring breeze. Blow away the worldly desires for me, reform the divergent paths. Blow away the clouds for me, I want to ask the moon in the vast sky. I do not know in the world, who is worthy to befriend?

Sending off the Special Envoy of Baizhang

The Great Hero once raised high on the solitary peak, searching everywhere, who dares to refuse? Stroking the tiger in front of the Milk Nipple Peak.

須。再得完全又歸去。

送清素禪者之金華

古策風高瓶浪闊。春云片段分清絕。金盆后夜孤頂寒。去去誰同落殘月。

擬寒山送僧

擇木有靈禽。寒空寄羽翼。不止蓬萊山。冥冥去何極。

送如香大師

栴檀葉落雨初歇。天外風清亦何別。后夜蓮城溪月寒。孤光誰共倚寥沈。

寄於秘丞(二首)

石徑通巖竇。引步藏欹側。蓬萊人不來。掃盡蒼苔色。

飛瀑千萬層。五月狀冰雪。將期雲霧開。永夜對孤月。

再成古詩

霜華一鑷中。玉童摘未摘。斯言如不聞。千古動愁色。因憶商山吟。在烏不在白。

答當生不生

咄咄休強名。芻狗亦為累。寂寥金粟身。曾未求諸己。

戲靠安巖呈雙溪大師

陜府鐵牛卻知有。春秋幾幾成過咎。一身還作二如來。黑白不分辯香臭。

疏黑白無從

天地不仁萬化蠢蠢。若謂非緣竹何從筍。發兮發兮黑白是準。

暮冬感懷寄瑞巖禪師

雪水繞松檻。遲遲結清淺。病眼時懶開。幽情況難遣。故人久相別。飛文屢慚靦。仰謝十二峰。分照月如剪。

送知久禪者

霜竹凝寒攜九節。銅瓶浪鎖千溪月。天上人間不自知。行行誰共分清絕。

送慶顏禪者

巖桂風清香露滴。定起高

秋映虛碧。斷云不是歸帝鄉。飛落人間有誰識。

春日懷古(四首)

門外春將半。巖冰暖有聲。玄沙曾未到。虛得偃溪名。

門外春將半。青青野色分。桃華開欲盡。無處覓靈云。

門外春將半。群芳斗盛時。鄰家有庭柏。諸祖共相知。

門外春將半。幽禽語共新。寶陀巖上客。應笑未歸人。

送僧之金陵

勝遊生末跡。杳自狎時群。卷衲消寒木。揚帆寄斷云。曙瓶華外汲。午磬浪邊聞。別後石城月。依依遠共分。

送僧

知方流古意。云樹別諸鄰。月不澄微水。山應立是塵。靜空孤鶚遠。高柳一蟬新。欲究勞生問。歸思莫厭頻。

千里不來

不見古君子。因循又隔秋。浮生多自擲。好事更誰留。碧巘高沈月。寒云靜鎖樓。宗雷何處是。白鳥下汀洲。

僧歸霅上

海國浮輕楫。悠悠興未闌。草隨春岸綠。風倚夜濤寒。沙鷺宜相狎。霜蟾望更寬。河聲西聽日。誰得共雲端。

春晴野步

乘興攜多士。遲遲傍水濆。春山不在目。啼鳥共誰聞。片石寒籠蘚。殘華冷襯云。只應融老輩。庵際境猶分。

賦瑞雪送穆大師

五六皆名出。飄華獨見稀。若教同一色。還似負群機。玉馬獨空說。銅駝轉更非。爭如千萬里相對共依依。

送鐵佛專使

荷策來尋我。泛舟思舊山。不知何處月。相照在深灣。風助秋濤急。云兼野樹閑。到時如請益。先憶趙州關。

同於秘丞賦瀑泉

大禹不知鑿。來源亦自成。色應鄰眾白。聲合讓孤清。遠勢曾吞海。飛流未噴鯨。靈槎如可泛。天派問歸程。

送簡能禪者歸仙都

荷策下丹嶂。紛紛雪正飛。浮生誰未到。舊國自重歸。云背猿聲斷。天遙鶚影微。蓮城古風月。又得振清機。

天竺送僧

雪霽蓮峰頂。孤禪起石床。向時機自絕。異域路空長。啼狖沖寒影。歸鴻見斷行。後期無定跡。煙水共茫茫。

寄石秘校

重林冥坐久。引望復遲遲。煩暑未消日。涼風來幾時。天云飛積火。巖溜散垂絲。欲擬相尋去。浮生已共知。

因事示眾

客從遠方來。遺我徑寸璧。中有四個字。字字無人識。清涵鯨海寬。冷射蟾輪窄。今朝呈似看。請道末後句。

靜而善應(二首)

覿面相見不在多端。龍蛇易辯衲子難瞞。金槌影動寶劍光寒。直下來也急著眼看。

對揚殊特本同參。誰自遼空強指南。今古不存師弟子。一輪秋月印寒潭。

自誨

麟龍不為瑞。草木生光輝。三尺一丈六。且同攜手歸。慚爾懲世師。巍巍何巍巍。

【現代漢語翻譯】現代漢語譯本　　送鐵佛專使

你肩負使命前來尋訪我，泛舟於水上思念著往昔的山川。不知明月在何處，卻在深深的港灣裡相互照耀。秋風助長著洶涌的波濤，雲彩與閒適的野樹相映成趣。到那時如果有人向你請教佛法，請先回憶趙州（Zhaozhou，禪宗祖師）的禪關。

同於秘丞賦瀑泉

大禹（Dayu，古代治水英雄）或許沒有開鑿過它，這瀑布的源頭也是自然形成的。它的顏色應該與周圍的白色相襯，它的聲音也應該謙讓于空曠的清幽。從遠處看，它的氣勢彷彿吞噬了海洋，飛流直下卻未能噴出鯨魚。如果可以乘坐靈槎（Lingcha，神話中的木筏），我想向天上的使者詢問歸程。

送簡能禪者歸仙都

你肩負著行囊走下紅色的山峰，紛紛揚揚的雪花正在飛舞。漂浮的人生誰沒有經歷過呢？回到故鄉自然會感到親切。雲霧遮蔽，猿猴的叫聲也變得斷斷續續，天空遙遠，蒼鷹的身影也變得渺小。蓮花城（Liancheng，指仙都）的古老風月，又將重新煥發清凈的生機。

天竺送僧

雪后初晴，蓮花峰（Lianhua Peak，山峰名）頂，你獨自禪坐在石床上。過去的機緣已經斷絕，前往異域的道路漫長而空曠。啼叫的猿猴衝破寒冷的身影，歸來的鴻雁呈現出斷續的行列。後來的相會沒有確定的軌跡，煙霧和水面共同呈現出一片茫茫的景象。

寄石秘校

在茂密的樹林里靜坐了很久，引頸遠望，思緒遲緩。煩悶的暑氣還沒有消退，涼爽的風什麼時候才能到來呢？天上的雲彩飛舞著堆積如火，山巖上的水滴散落如垂下的絲線。想要計劃著去拜訪你，我們都已經明白人生的短暫。

因事示眾

有客人從遠方而來，送給我一塊直徑一寸的玉璧。玉璧中有四個字，每個字都沒有人認識。它清澈的光芒可以容納寬廣的鯨海，它寒冷的光芒可以照射狹窄的蟾蜍（Chan Chu，月亮）宮殿。今天我把它拿出來給大家看，請各位說出最後的結論。

靜而善應(二首)

面對面相見，不在於多說。龍和蛇容易分辨，禪宗的修行者難以欺瞞。金錘揮動，寶劍閃耀寒光。直接下手，要趕緊看清楚。

對答和闡揚的特殊之處，原本就相同。誰從空曠的地方強行指引方向？從古到今，不存在真正的師徒關係，就像一輪秋月倒映在寒冷的潭水中。

自誨

麒麟和龍不被認為是吉祥的徵兆，草木也能生長出光輝。三尺和一丈六，不如一同攜手歸去。慚愧啊，我這個懲罰世人的老師，多麼高大啊，多麼高大。

English version 　　Sending off the Special Envoy of the Iron Buddha

Bearing the staff, you come seeking me. Drifting in a boat, I think of the old mountains. I wonder where the moon is, Shining upon each other in the deep bay. The wind aids the autumn waves, rushing swiftly. Clouds accompany the idle trees in the wilderness. When you arrive, if someone seeks your guidance, First recall the barrier of Zhaozhou (Zhaozhou, a Zen master).

Composing on the Waterfall with Vice Minister Yu

Dayu (Dayu, a legendary ruler famed for flood control) may not have carved it. Its source is naturally formed. Its color should match the surrounding white, Its sound should yield to the solitary clarity. From afar, its force seems to swallow the sea. The flying stream has yet to spout a whale. If a spirit raft could be sailed, I would ask the heavenly envoy about the journey home.

Sending off the Chan Practitioner Jianneng Returning to Xiandu

Bearing your staff, you descend the red peaks. The fluttering snow is now flying. Who has not experienced floating life? Returning to the old country naturally feels familiar. Clouds obscure, the sound of monkeys is intermittent. The sky is distant, the shadow of the osprey is faint. The ancient wind and moon of Liancheng (Liancheng, referring to Xiandu), Will once again revive pure opportunity.

Seeing off a Monk at Tianzhu

After the snow clears, atop Lotus Peak (Lianhua Peak, name of a peak), you sit alone in meditation on a stone bed. Past opportunities have been cut off, the road to foreign lands is long and empty. Crying monkeys pierce the cold shadows. Returning geese appear in broken formations. Later meetings have no fixed traces, Mist and water together present a vast expanse.

Sending to Secretary Shi

Sitting in meditation for a long time in the dense forest, stretching my neck to look out, lingering. The vexing heat has not yet dissipated, when will the cool wind arrive? Heavenly clouds fly, accumulating like fire. Rock trickles scatter, hanging like silk threads. Wanting to plan a visit to you, We already know the brevity of floating life.

Showing the Assembly Because of an Event

A guest comes from afar, leaving me a jade disc of one inch in diameter. There are four characters within, each character unrecognized. Its clear radiance can contain the wide whale sea. Its cold light can shine on the narrow toad (Chan Chu, the moon) palace. Today I present it for all to see, Please speak the final conclusion.

Stillness and Skillful Response (Two Poems)

Meeting face to face, it's not about saying much. Dragons and snakes are easy to distinguish, Chan practitioners are hard to deceive. The golden hammer moves, the precious sword shines with cold light. Strike directly, quickly look clearly.

The special features of answering and elucidating are originally the same. Who forcibly points the way from the empty sky? From ancient times to now, there is no true relationship between teacher and disciple, Like an autumn moon reflected in a cold pool.

Self-Admonishment

The qilin and dragon are not considered auspicious omens, grass and trees can also grow brilliance. Three feet and one zhang six, better to return hand in hand together. Ashamed, I, the teacher who punishes the world, how lofty, how lofty.

【English Translation】 English translation line 1 English translation line 2

宗門三印(三首)

印空印水印泥。炳然字義還迷。黃頭大士不識。敢問誰得親提。

印泥印空印水。匝地寒濤競起。其中無限鱗龍。幾處爭求出觜。

印水印泥印空。衲子不辯西東。撥開向上一竅。千聖齊立下風。

革轍二門(四首)

劫火曾洞然。木人淚先落。可憐傅大士。處處失樓閣。

德云閑古錐。幾下妙峰頂。喚他癡聖人。擔雪共填井。

祖佛未生前。已振涂毒鼓。如今誰樂聞。請試分回互。

宛轉復宛轉。真金休百鍊。喪卻毗耶離。無人解看箭。

擬弋者慕

翠羽立高枝。危巢對落暉。碧潭千萬丈。直下取魚歸。

透法身句(二首)

潦倒雲門泛鐵船。江南江北競頭看。可憐無限垂鉤者。隨例茫茫失釣竿。

一葉飄空便見秋。法身須透鬧啾啾。明年更有新條在。惱亂春風卒未休。

靈隱小參

六合茫茫竟不知。靈山經夏是便宜。虛堂夜靜無餘事。留得禪僧立片時。

因雪示眾

清光欹月不相饒。堆積虛庭卒未消。為瑞為祥也難得。不知誰解立齊腰。

秘魔巖

把斷重津過者難。擎杈須信髑髏干。霍山到後知端的。同死同生未足觀。

保福四謾人

竿木隨身老作家。逢場作戲更難加。謾人謾我無人會。水長

船高眼裡沙。

靈雲和尚

本無迷悟數如麻。獨許靈云是作家。借問遍參諸祖客。不知何處身桃華。

僧問緣生義

義列緣生笑未聞。就呈布鼓向雷門。金剛鐵券諸方問。報道三千海岳昏。

名實無當

玉轉珠回祖佛言。精通猶是汗心田。老盧只解長舂米。何得黃梅萬古傳。

迷悟相返

霏霏梅雨灑危層。五月山房冷似冰。莫謂乾坤乖大信。未明心地是炎蒸。

道貴如愚

雨過云凝曉半開。數峰如畫碧崔嵬。空生不解巖中坐。惹得天華動地來。

大功不宰

牛頭峰頂鎖重云。獨坐寥寥寄此身。百鳥不來春又過。不知誰是到庵人。

晦跡自貽

圖畫當年愛洞庭。波心七十二峰青。如今高臥思前事。添得盧公倚石屏。

五老師子

踞地磐空勢未休。爪牙何必競時流。天教生在千峰上。不得云擎也出頭。

與時寡合

居士門高謁未期。閑隈巖石且相宜。太湖三萬六千頃。月在清波說向誰。

宜謙山主赴鄞城命

休向千峰過好時。白雲高臥趣還卑。涂中無限未歸客。不待相依更待誰。

庭前柏樹子(二首)

七百甲子老禪和。安貼家邦苦是他。人問西來指庭柏。卻令天下動干戈。

千聖靈機不易親。龍

生龍子莫因循。趙州奪得連城璧。秦王相如總喪身。

贈琴僧

太古清音髮指端。月當松頂夜堂寒。悲風流水多嗚咽。不聽希聲不用彈。

送僧

帆掛澄江雨霽時。綠鋪春岸草離離。定乾坤句輕相送。逢著知音舉向伊。

送僧之婺城(二首)

孤雲徒自類行蹤。高指金華思不窮。日慕輕帆映秋色。沙禽啼斷一江風。

婺溪煙景稱生涯。輕泛蘭舟意未賒。八詠清風好相繼。碧雲流水是詩家。

送文用庵主歸舊隱

太白峰前舊隱基。杉松寒翠滴無時。經年拋卻又歸去。再聽巖猿只自知。

送顯沖禪者之霅上覲兄著作

選佛選官應在我。難兄難弟不唯他。汀華岸草芳菲日。遠遠清風爭奈何。

送寶月禪者之天臺

春風吹斷海山云。別夜寥寥絕四鄰。月在石橋更無月。不知誰是月邊人。

玄沙和尚

本是釣魚船上客。偶除鬚髮著袈裟。祖佛位中留不得。夜來依舊宿蘆華。

偶作

拾翠尋芳烈夜燈。蘆芽穿膝笑無能。飛泉冷淡與誰聽。空落斷崖千萬層。

送僧

路岐長草帶青青。云片相兼野思生。多謝春風莫吹散。等閑為蓋贈君行。

送純禪者

莎蘿雨滴蒼苔痕。前峰后峰啼斷猿。攜筇別我下層翠。何處靜敲仁

【現代漢語翻譯】現代漢語譯本生龍子莫因循。趙州（Zhaozhou，禪師名）奪得連城璧。秦王（Qin Wang，秦朝的國王）相如（Xiangru，藺相如，趙國大臣）總喪身。

贈琴僧太古清音髮指端。月當松頂夜堂寒。悲風流水多嗚咽。不聽希聲不用彈。

送僧帆掛澄江雨霽時。綠鋪春岸草離離。定乾坤句輕相送。逢著知音舉向伊。

送僧之婺城(二首) 孤雲徒自類行蹤。高指金華（Jinhua，地名）思不窮。日暮輕帆映秋色。沙禽啼斷一江風。

婺溪（Wu Xi，地名）煙景稱生涯。輕泛蘭舟意未賒。八詠清風好相繼。碧雲流水是詩家。

送文用庵主歸舊隱太白峰（Taibai Feng，山名）前舊隱基。杉松寒翠滴無時。經年拋卻又歸去。再聽巖猿只自知。

送顯沖禪者之霅上覲兄著作選佛選官應在我。難兄難弟不唯他。汀華岸草芳菲日。遠遠清風爭奈何。

送寶月禪者之天臺春風吹斷海山云。別夜寥寥絕四鄰。月在石橋更無月。不知誰是月邊人。

玄沙和尚（Xuansha，禪師名）本是釣魚船上客。偶除鬚髮著袈裟。祖佛位中留不得。夜來依舊宿蘆華。

偶作拾翠尋芳烈夜燈。蘆芽穿膝笑無能。飛泉冷淡與誰聽。空落斷崖千萬層。

送僧路岐長草帶青青。云片相兼野思生。多謝春風莫吹散。等閑為蓋贈君行。

送純禪者莎蘿雨滴蒼苔痕。前峰后峰啼斷猿。攜筇別我下層翠。何處靜敲仁。

【English Translation】 English version Don't delay like a foolish dragon child. Zhaozhou (Zhaozhou, a Zen master) seizes the priceless jade. King Qin (Qin Wang, the king of the Qin Dynasty) and Xiangru (Xiangru, Lin Xiangru, a minister of Zhao State) both lose their lives.

Gifting to a Lute-Playing Monk The ancient pure sound emanates from the fingertips. The moon shines on the pine's peak, the night hall is cold. The sorrowful wind and flowing water sob. If you don't listen for the subtle sound, there's no need to play.

Sending off a Monk The sail is hoisted on the clear river as the rain clears. Green spreads across the spring bank, the grass lush. A phrase that settles the universe, I lightly send you off. When you meet a kindred spirit, present it to him.

Sending off a Monk to Wucheng (Two Poems) A lone cloud vainly resembles traveling traces. Pointing high to Jinhua (Jinhua, a place name), thoughts are endless. At dusk, the light sail reflects the autumn colors. The sand birds cry, cutting off a river wind.

The misty scenery of Wu Xi (Wu Xi, a place name) suits a life. Lightly drifting in a magnolia boat, intentions are not shallow. The eight odes and clear wind should follow each other well. Azure clouds and flowing water are the stuff of poets.

Sending Off Abbot Wenyong Back to His Old Hermitage Before Taibai Peak (Taibai Feng, a mountain name), the foundation of the old hermitage. The cold green of firs and pines drips endlessly. Having abandoned it for years, you return again. Listening to the rock apes, only you understand.

Sending Off Zen Practitioner Xianchong to Zhashang to Visit His Brother's Writings Choosing Buddhas and choosing officials should be up to me. Difficult brothers are not just him. On the fragrant days of duckweed flowers and bank grass. What can the distant clear wind do?

Sending Off Zen Practitioner Baoyue to Tiantai The spring wind blows apart the sea mountain clouds. The farewell night is desolate, with no neighbors. The moon on the stone bridge is no longer the moon. Who knows who is the person by the moon?

Zen Master Xuansha (Xuansha, a Zen master) Originally a guest on a fishing boat. Casually shaving his head and donning the kasaya. He cannot be kept in the position of ancestors and Buddhas. Last night, he still lodged among the reed flowers.

An Occasional Composition Picking emeralds and seeking fragrance, a fierce night lamp. Reed shoots pierce the knees, laughing at incompetence. With whom does the cold and indifferent flying spring listen? Empty falling from a broken cliff, thousands of layers.

Sending off a Monk The forked road has long grass, tinged with green. Cloud patches combine, wild thoughts arise. Thank you, spring wind, do not blow it away. Casually making it a canopy, I give it to you for your journey.

Sending Off Zen Practitioner Chun Sophora japonica rain drips on the green moss traces. The front peak and the back peak, the apes cry until they break. Carrying a staff, you bid me farewell, descending the green layers. Where will you quietly knock on benevolence?

者門。

和頑書記見寄

古松吟繞石磷磷。湯惠休辭豈易聞。紅葉寫成藏不得。暮風吹斷碧溪云。

送允誠侍者

飛泉列岫壓窮野。冷碧寒青光斗射。片云片石何太高。為誰留在長松下。

送僧

古藤枝寒索索。方倚靠又拈卻。海闊天遙非等閑。風前曾共孤雲約。

送清禪者

瘦藤春云深。天涯去無侶。時笑野泉聲。似共流鶯語。落落風規今古情。相逢會有知音舉。

辭于秘丞

永夜潛思槁木身。蓬仙門館漸經旬。雖干清政為高客。爭奈白雲無主人。巖瀉瀑泉機未息。雨零寒葉夢猶頻。此時賢宰容歸去。古像焚檀祝有因。

送僧

涼飆新葉墜巖陰。禪起高秋別翠今。孤月冷光清有興。斷云閑影合無心。瓶分吳浪情何極。缽化膺門道更深。好是卻回舊房日。倚欄同看橘鋪金。

往復無間(十二首)

平旦寅。眹兆之前已喪真。老胡鶴樹漸開口。猶舉雙趺誑後人。

日出卯。萬國香華競頭走。邯鄲學步笑傍觀。豈知兇禍逐其後。

食時辰。大向那堪列主賓。維摩香飯本非贊。怪他鹙鷺獨生瞋。

禺中已。荊棘園林遍大地。南北東西卒未休。金剛焰復從何起。

日南午。寥廓騰輝示天鼓。郁頭藍已定全身。何假周行夸七步。

日昳未。碧眼胡來欺漢地。九年計較不能成。剛有癡人求斷臂。

晡時申。急急趒生路上人。草鞋踏盡家鄉遠。頂罩燒鐘一萬斤。

日入酉。室內覆盆且依舊。塵塵彼彼丈夫兒。井中之物同哮吼。

黃昏戌。寰中不礙平人出。瓦礫光生珠玉閑。將軍豈用驅邊卒。

人定亥。六合茫茫誰不在。長空有月自尋常。霧起云騰也奇怪。

半夜子。樵唱漁歌聲未已。雨華徒說問空生。高枕千門睡方美。

雞鳴丑。貴賤尊卑名相守。忙者忙兮閑者閑。古今休論自長久。

送僧

巖泉高鎖黃金宅。衲卷秋云古標格。離歌誰贈欲行人。遍界同爲一宿客。春色依依日杲杲。南北東西好看好。鬧市拶笑嬌尸迦。草頭青點俱胝老。阿呵呵。人間天上不知他。糲竭節有頂門眼。歸去清風拂薜蘿。

寄李都尉

水月拈來作者殊。東西南北謾區區。也知金粟李居士。端坐重城笑老盧(咄)。

寄池陽曾學士

山萬重兮水萬枝。堆青流碧冷便宜。算來免得生遙恨。不在詩情在祖師。

寄四明使君沉祠部(二首)

露冕民謠物物成。江山千里古風清。曹溪客是無機者。日在深云聽頌聲。

蒼蒼德也亦如斯。政化全歸副倚毗。十萬人家寫春色。不知誰解立生祠。

【現代漢語翻譯】現代漢語譯本日昳未。碧眼的胡人來侵擾漢人的土地。九年來的爭鬥算計都不能成功。剛巧有個愚笨的人要斷臂求法。

晡時申。急匆匆奔走在路上的人們。草鞋都踏破了，離家鄉越來越遠。頭頂上彷彿罩著一萬斤重的燒紅的鐘。

日入酉。室內傾覆的器物還是老樣子。每個地方，每個人，都是大丈夫。井裡的東西一起喧囂吼叫。

黃昏戌。天下之大，不妨礙普通人出行。瓦礫閃耀著光芒，珠玉反而閑置。將軍哪裡用得著驅趕邊境的士兵呢？

人定亥。廣闊的宇宙，誰不在其中呢？長空中的月亮，自顧自地尋常運轉。霧氣升起，雲彩騰飛，也顯得很奇怪。

半夜子。打柴的歌聲，打漁的歌聲，還沒有停止。徒勞地說著雨花，問著空生。高枕無憂，千家萬戶都睡得正香。

雞鳴丑。無論貴賤尊卑，都守護著各自的名分和地位。忙碌的人忙碌，閑暇的人閑暇。古往今來，不必爭論，自然長久存在。

送僧巖石間的泉水高高地鎖住黃金般的住宅。僧人的行囊捲著秋天的雲彩，是古老的風範。誰來贈別歌送要遠行的人呢？整個世界都是暫住一宿的客人。春色依依不捨，陽光明媚燦爛。無論南北東西，都很好看。在喧鬧的集市上，嬌尸迦（Kalavinka，迦陵頻伽，妙音鳥）笑著。小草尖上的一點青色，都是俱胝（Koti，一俱胝為一千萬）老。啊呵呵。人間天上，都不知道他是什麼。即使生活貧困，也有頂門眼（智慧）。歸去吧，清風拂動著薜荔和蘿草。

寄李都尉用水中月來比喻，作者的意境很特別。東西南北，只是徒勞地劃分區域。也知道金粟（Jin Su，金粟如來）李居士，端坐在重重城墻之中，嘲笑老盧（Lu Tong，盧仝）。

寄池陽曾學士山有萬重，水有萬條支流。堆積的青色，流淌的碧綠，清冷而適宜。算起來可以免去遙遠的思念之恨，不在於詩情，而在於祖師的禪意。

寄四明使君沉祠部(二首) 顯露著德行的帽子，民眾的歌謠，萬物都欣欣向榮。江山千里，古老的風氣清明。曹溪（Cao Xi，六祖慧能弘法之地）的客人是無機之人，太陽在深深的雲層中，聽著讚頌的聲音。

蒼茫的德行也是如此。政事教化全都歸於輔佐和依靠。十萬戶人家描繪著春天的景色，不知道誰能理解建立生祠的意義。

English version The sun is declining, it's Wei time. A blue-eyed barbarian comes to deceive the Han land. Nine years of calculations have not succeeded. Just now, a foolish person seeks to cut off his arm for the Dharma.

It's Shen time in the late afternoon. People hurry along the road. Straw sandals are worn out, far from their hometown. It's as if a ten-thousand-jin burning bell covers their heads.

The sun sets, it's You time. The overturned objects in the room remain the same. Every place, every person, is a great man. The things in the well roar together.

It's dusk, Xu time. In the world, it doesn't hinder ordinary people from going out. Tiles shine with light, while pearls and jade are idle. What need does the general have to drive border soldiers?

People are settled, it's Hai time. In the vast universe, who is not present? The moon in the long sky follows its usual course. The rising mist and soaring clouds are also strange.

It's midnight, Zi time. The songs of woodcutters and fishermen have not yet stopped. It's futile to talk about rain flowers and ask about emptiness. Sleeping soundly, thousands of households are enjoying their sleep.

The rooster crows, it's Chou time. Whether noble or lowly, everyone guards their name and status. The busy are busy, the idle are idle. From ancient times to the present, there's no need to argue, it naturally exists for a long time.

Sending off a Monk The mountain spring high locks the golden house. The monk's bag rolls up autumn clouds, an ancient style. Who will offer a farewell song to the departing traveler? The whole world is a guest for one night. The spring colors linger, the sun is bright and shining. Whether north, south, east, or west, it's all beautiful. In the bustling market, the Kalavinka (妙音鳥, bird with beautiful sound) laughs. A bit of green on the tip of the grass is all Koti (一俱胝為一千萬) old. Ah, ha ha. In the human and heavenly realms, no one knows what he is. Even if life is poor, there is the eye on the crown of the head (wisdom). Return, the clear wind brushes against the creeping fig and ivy.

Sending to Military Commissioner Li Using the moon in the water as a metaphor, the author's artistic conception is unique. East, west, north, and south are just futile divisions. Also knowing that Layman Li of Jin Su (金粟如來), sits upright in the heavy city, laughing at old Lu (Lu Tong, 盧仝).

Sending to Academician Zeng of Chiyang Mountains have ten thousand layers, and water has ten thousand branches. Piled up green, flowing blue, cool and suitable. Calculating it, one can avoid the hatred of distant longing, not in poetic sentiment, but in the Zen meaning of the Patriarch.

Sending to Prefect Shen of Siming, Secretary of the Ministry of Rites (Two Poems) Revealing the hat of virtue, the people's songs, all things are thriving. Thousands of miles of rivers and mountains, the ancient customs are clear. The guest of Cao Xi (六祖慧能弘法之地) is a person without intention, the sun is in the deep clouds, listening to the sounds of praise.

The vast virtue is also like this. Political affairs and teachings all return to assistance and reliance. Ten thousand households depict the scenery of spring, I wonder who can understand the meaning of establishing a living shrine.

【English Translation】 English translation line 1 English translation line 2

寄內侍太保(二首)

千尺巖泉噴冷聲。草堂云淡竹風清。蒲團時倚無他事。永日寥寥謝太平。

蘿龕蘚室狎猿猱。忽捧綸言掛紫袍。恩大不知何以報。五雲天上望空勞。

寄曹都護

故國休言萬里程。為官為釋且分明。道存不必曾傾蓋。俱有清風匝地生。

送僧

虎角深藏不待時。全機曾許雪林知。如今百越拈來也。草偃風行是信旗。

寄靈隱惠明禪師(二首)

千峰影里葉初凋。極望還將慰寂寥。也謂毫端不相隔。秋云秋水奈遙遙。

海嶠生片云。有時忽如蓋。不掛飛來峰。悠悠擬何待。

送益書記之霅水

白蘋汀是舊家鄉。歸興蘭舟泛渺茫。日暮沙禽啼欲斷。不知誰在碧雲房。

明覺禪師祖英集卷第五大正藏第 47 冊 No. 1996 明覺禪師語錄

明覺禪師祖英集卷第六

參學小師文政編

三寶贊(並序)

予天禧中。寓跡靈隱。與寶真禪者為友。或游或處。固以道義相揖。投報相襲。冷冷然自樂天常之性也。一日真公謂予曰。愚近偶作三寶贊三十韻。宜請賡唱。因披閱加嘆。率爾而繼之。類蝕木也。俄屬分飛吳楚。將二十載。殊不復記憶。真公不以事曠誠隔遠。遠附僧如衍而至。再窺荒斐愧慰多集。且

【現代漢語翻譯】現代漢語譯本寄內侍太保(二首)

千尺高的巖石上泉水噴涌，發出清冷的聲音。草堂周圍雲霧淡淡，竹林清風習習。常常斜靠在蒲團上，沒有什麼其他的事情。整日裡清靜閒適，感謝這太平盛世。

長滿蘿草的石龕和生滿青苔的石室是與猿猴為伴的地方。忽然接到皇帝的詔書，穿上紫色的官袍。皇恩浩蕩，不知該如何報答。只能在五彩祥雲升起的天空中徒勞地遙望。

寄曹都護

不要再說故鄉遠隔萬里了。做官和修行，應該分得清清楚楚。只要道義存在，即使不曾見面也很重要。我們都有清廉正直的品格，像清風一樣吹遍大地。

送僧

像老虎的角一樣深深地隱藏著，等待時機。全部的機鋒，曾經被雪山慧開禪師所認可。如今在百越之地拈出，僧人的德行像風吹過草地一樣，草隨風倒伏，這是真正的旗幟。

寄靈隱惠明禪師(二首)

在重重山峰的陰影里，樹葉開始凋零。極目遠望，以此來安慰寂寞的心情。也說即使在書信中，我們也不算隔離。只是這秋天的雲彩和秋天的江水，讓人感到遙遠。

海邊的山峰升起一片云，有時忽然像一把傘蓋。不掛在飛來峰上，悠悠然地打算等待什麼呢？

送益書記之霅水

白蘋汀是你的故鄉。回鄉的興致，都寄託在這蘭舟的渺茫之中。日暮時分，沙灘上的鳥兒啼叫得幾乎要斷氣。不知道誰在碧雲深處的房舍里？

明覺禪師祖英集卷第五大正藏第 47 冊 No. 1996 明覺禪師語錄

明覺禪師祖英集卷第六

參學小師文政編

三寶贊(並序)

我在天禧年間，居住在靈隱寺。與寶真禪師結為朋友。或一同遊玩，或各自安住，用道義互相敬重，用情誼互相回報，冷冷淡淡地享受著自然天成的本性。一天，寶真禪師對我說：『我最近偶然寫了《三寶贊》三十韻，應該請你來唱和。』我於是打開閱讀，讚歎不已，便草率地續寫了，就像用腐朽的木頭雕刻一樣。不久，我們分別前往吳地和楚地，將近二十年。我幾乎不再記得這件事了。寶真禪師沒有因為時間久遠而疏遠，特地托僧人如衍送來，再次看到我這粗劣的續作，既慚愧又欣慰。而且集

【English Translation】 English version Inscribed to Eunuch Grand Protector (Two Poems)

From thousand-foot cliffs, spring water gushes with a chilling sound. The thatched cottage is surrounded by faint clouds and the clear breeze rustling through the bamboo. I often lean on my蒲團(pútuán, a round cushion for meditation) without other concerns. The entire day is spent in quiet leisure, thankful for this peaceful and prosperous era.

The mossy grotto and the lichen-covered stone chamber are where I befriend monkeys. Suddenly, I receive an imperial decree and don the purple robe. The Emperor's grace is immense, I know not how to repay it. I can only gaze in vain at the sky where the five-colored auspicious clouds arise.

Inscribed to Military Commissioner Cao

Don't speak of my homeland being ten thousand miles away. Serving as an official and cultivating enlightenment should be clearly distinguished. If the Dao(dào, the Way) exists, even without having met, it is important. We both possess integrity and uprightness, like a clear breeze blowing across the land.

Sending off a Monk

Like a tiger's horn, deeply hidden, awaiting the opportune moment. The complete mechanism was once acknowledged by Xuefeng Yicun(Xuěfēng Yìcún, a famous Chan Buddhist monk). Now, it is brought forth in the Baiyue region, the monk's virtue is like the wind passing through the grass, the grass bends with the wind, this is the true banner.

Inscribed to Chan Master Huiming of Lingyin Temple (Two Poems)

In the shadows of a thousand peaks, the leaves begin to fall. I gaze into the distance to console my loneliness. It is also said that even in letters, we are not separated. But these autumn clouds and autumn waters make it feel so far away.

A wisp of cloud rises from the sea peaks, sometimes suddenly like a canopy. It does not hang on Feilai Peak, leisurely, what does it intend to wait for?

Sending off Secretary Yi to Zha River

White Duckweed Shoal is your old home. The longing to return is entrusted to this orchid boat's vastness. At dusk, the sand birds cry as if about to breathe their last. I wonder who is in the chambers deep within the green clouds?

Collected Works of Chan Master Mingjue Zuying, Volume 5 Taisho Tripitaka Volume 47 No. 1996, Sayings of Chan Master Mingjue

Collected Works of Chan Master Mingjue Zuying, Volume 6

Compiled by Novice Wenzheng

Ode to the Three Jewels (with Preface)

During the Tianxi era, I resided at Lingyin Temple. I became friends with Chan Master Baozhen. Whether we traveled together or stayed in our respective places, we respected each other with Dao(dào, the Way) and reciprocated with affection, enjoying the natural and inherent nature in a serene manner. One day, Chan Master Baozhen said to me, 'I recently composed thirty rhymes for the 'Ode to the Three Jewels,' and I would like to invite you to respond in verse.' I then opened it and read it, admiring it greatly, and hastily continued writing, like carving with rotten wood. Soon after, we parted ways to Wu and Chu, nearly twenty years. I almost no longer remembered this matter. Chan Master Baozhen did not become distant due to the passage of time, and specially entrusted the monk Ruyan to deliver it, seeing my crude continuation again, I am both ashamed and gratified. Moreover, Collection

夫聖人之立言也。必眹虛必冥奧。使文外之士同振古風垂千萬世。又焉知來者及之不及道在其中也。斯之讚辭。曾不沽不待。但遐仰覺皇宗致禪徒。告而行之。得不曲為序引。

佛寶

甘蔗流苗應剎塵。覺場高發利生因。紫金蓮捧千輪足。白玉毫飛萬德身。孤立大方資定慧。等觀含類舍怨親。挨星相好中天主。匝地名聞出世人。螺發右旋仙島碧。月眉斜印海門新。鸞翔鳳舞非殊品。像轉龍蟠絕比倫。瓔珞聚中騰瑞色。華鬘影里奪芳春。慈儀戀望知何極。梵德言辭莫可陳。胸字杳分無量義。頂珠常照百由旬。雙林孰謂歸圓寂。坐斷乾坤日見真。

法寶

后得智生功德聚。大悲留演潤禽魚。貫華雖自科千品。標月還歸理一如。過量劫應期廣佈。剎那心合未忘書。四衢道內拋紅焰。五欲波中綻白蕖。排斥眾魔登壽域。引攜諸子上安車。義天星象熒熒也。辭海波瀾浩浩歟。違背此恩難拯拔。遭逢末世豈躊躇。聞來半偈須相學。惜去全身莫共居。飛辯恨曾虧激問。賾幽欣且免長噓。生生頂奉輝心鏡。廓照塵勞信有。余。

僧寶

方袍圓頂義何宣。續焰千燈豈小緣。華雨座前猶滯相。虎馴庵畔尚稽詮。巖棲冢宿難依望。鶴貌云心迥灑然。寶杖夜鳴寒嶠月。銅瓶秋漱碧潭

【現代漢語翻譯】現代漢語譯本：聖人立言，必然深遠而玄妙，使文人之外的人也能一同感受到古老的風範，流傳千萬世。又怎能知道後人能否領悟其中的道理呢？讚美的言辭，不求炫耀，也不需等待，只是遙望覺皇（Buddha，佛陀）的宗風，歸向禪宗的僧侶，告知並實行它。怎能不為此作一篇序言呢？

佛寶如甘蔗般繁茂的後代遍佈無盡的剎土（Buddhakṣetra，佛土），覺悟的道場高高聳立，成為利益眾生的因緣。紫金蓮花托起佛陀千輻輪的足，潔白如玉的眉間白毫放出萬德之光。佛陀孤身屹立於廣大的空間，憑藉定慧之力，平等看待一切眾生，捨棄怨恨和親疏之別。佛陀的相好光明照耀中天，名聲傳遍大地，是出世之人。佛陀的螺發向右旋轉，如仙島般碧綠，彎彎的月眉斜印在海門之上，清新無比。鸞鳥飛翔，鳳凰起舞，也無法與之相比，大象迴旋，龍盤繞，也絕不能與之匹敵。瓔珞聚集之處，騰起吉祥的光彩，華鬘（garland，花環）的影子中，奪取了美好的春光。慈祥的儀容令人戀戀不捨，難以窮盡，梵天的讚美之詞也難以陳述。胸前的卍字，深藏著無量的意義，頭頂的寶珠，常照耀著百由旬（yojana，古印度長度單位）的範圍。誰說佛陀在雙林（śāla grove，娑羅雙樹林）中歸於圓寂（parinirvana，涅槃）？佛陀端坐于天地之間，日日顯現真身。

法寶后得智（pṛṣṭhalabdha-jñāna，佛證悟后所獲得的智慧）產生，功德聚集，大悲心留存並演化，滋潤鳥獸魚蟲。貫穿華麗的辭藻，雖然可以分為千品，標明月亮的手指，最終還是歸於真理的唯一。經過漫長的劫數，應期廣為傳播，剎那之心與經書相合，永不遺忘。在四通八達的道路上，拋灑紅色的火焰，在五欲的波濤中，綻放潔白的蓮花。排斥眾多的邪魔，登上長壽的境域，引導眾多的弟子，登上安穩的車乘。義理之天空，星象閃耀，辭藻之海洋，波濤浩瀚。違背此恩，難以拯救，遭遇末世，怎能猶豫？聽聞半句偈語，也要互相學習，捨棄整個身體，也不要與惡人同住。遺憾的是，飛揚的辯才曾缺少激烈的提問，欣慰的是，深奧的道理可以免於長久的嘆息。生生世世，頂禮奉持這輝煌的心鏡，廣泛照耀塵世的煩惱，真實不虛。

僧寶身穿僧袍，頭頂圓帽，這其中蘊含著怎樣的意義呢？延續千燈的火焰，難道是微小的因緣嗎？華雨飄落的座前，仍然滯留著表象，老虎馴服的茅庵旁，還在考究著詮釋。居住在巖洞，安睡于墳墓，難以依靠和仰望，僧人鶴的容貌，云的心境，是多麼灑脫啊！寶杖在夜晚敲響寒冷山間的明月，銅瓶在秋天漱洗著碧綠的深潭。

English version: The words established by a sage must be profound and mysterious, enabling those outside the literary circles to resonate with the ancient style and pass it down for tens of thousands of generations. How can one know whether future generations will grasp the Way within them? These eulogies neither seek to boast nor wait for recognition, but rather, from afar, admire the teachings of the Awakened One (Buddha), guiding the monastic disciples of Chan (Zen) to be informed and practice accordingly. How can one not write a preface for this?

The Treasure of the Buddha Like sugarcane flowing with seedlings, spreading across countless Buddha-lands (Buddhakṣetra), the field of awakening rises high, becoming the cause for benefiting sentient beings. Golden-purple lotuses support the feet marked with a thousand-spoked wheel, and the white hair between the eyebrows emits light of myriad virtues. Standing alone in the vast expanse, the Buddha relies on meditation and wisdom, viewing all beings equally, abandoning hatred and favoritism. The auspicious marks of the Buddha illuminate the central heavens, and the fame spreads across the earth, a person who transcends the world. The Buddha's hair curls to the right, as green as a celestial island, and the crescent eyebrows are imprinted on the sea gate, fresh and new. The soaring luan bird and dancing phoenix are not comparable, and the circling elephant and coiling dragon are unmatched. In the midst of gathered jewels, auspicious colors arise, and within the shadow of garlands (māla), the beauty of spring is captured. The compassionate countenance evokes endless longing, and the words of Brahma cannot fully describe it. The swastika on the chest vaguely signifies immeasurable meanings, and the jewel on the crown constantly illuminates hundreds of yojanas (ancient Indian unit of distance). Who says the Buddha entered perfect nirvana (parinirvana) in the twin sala tree grove (śāla grove)? Seated firmly between heaven and earth, the true form is seen daily.

The Treasure of the Dharma The wisdom gained after enlightenment (pṛṣṭhalabdha-jñāna) arises, accumulating merits, and great compassion remains and evolves, nourishing birds, beasts, and fish. Though ornate words can be divided into thousands of categories, the finger pointing at the moon ultimately returns to the oneness of truth. After countless eons, it is destined to spread widely, and the mind in a moment aligns with the scriptures, never forgetting. On the crossroads of the four directions, red flames are cast, and in the waves of the five desires, white lotuses bloom. Repelling numerous demons, ascending to the realm of longevity, guiding many disciples to board the secure vehicle. The sky of righteousness is filled with twinkling stars, and the ocean of words is vast and boundless. To betray this grace is difficult to redeem, and encountering the degenerate age, how can one hesitate? Upon hearing half a verse, one must learn from each other, and abandoning the entire body, one must not dwell with the wicked. It is regrettable that the soaring eloquence once lacked intense questioning, and it is gratifying that the profound truths can avoid prolonged sighs. Life after life, I bow and uphold this radiant mirror of the mind, widely illuminating the afflictions of the world, truly and without falsehood.

The Treasure of the Sangha Wearing monastic robes and a round cap, what meaning does this convey? Continuing the flame of a thousand lamps, is it merely a small cause? Before the seat where flower rain falls, appearances still linger, and beside the hermitage where tigers are tamed, interpretations are still being examined. Dwelling in caves and sleeping in tombs are difficult to rely on and look up to, but the monks with crane-like appearances and cloud-like minds are so free and unrestrained! The precious staff strikes the bright moon in the cold mountains at night, and the copper bottle rinses the green pool in autumn.

【English Translation】 The words established by a sage must be profound and mysterious, enabling those outside the literary circles to resonate with the ancient style and pass it down for tens of thousands of generations. How can one know whether future generations will grasp the Way within them? These eulogies neither seek to boast nor wait for recognition, but rather, from afar, admire the teachings of the Awakened One (Buddha), guiding the monastic disciples of Chan (Zen) to be informed and practice accordingly. How can one not write a preface for this?

The Treasure of the Buddha Like sugarcane flowing with seedlings, spreading across countless Buddha-lands (Buddhakṣetra), the field of awakening rises high, becoming the cause for benefiting sentient beings. Golden-purple lotuses support the feet marked with a thousand-spoked wheel, and the white hair between the eyebrows emits light of myriad virtues. Standing alone in the vast expanse, the Buddha relies on meditation and wisdom, viewing all beings equally, abandoning hatred and favoritism. The auspicious marks of the Buddha illuminate the central heavens, and the fame spreads across the earth, a person who transcends the world. The Buddha's hair curls to the right, as green as a celestial island, and the crescent eyebrows are imprinted on the sea gate, fresh and new. The soaring luan bird and dancing phoenix are not comparable, and the circling elephant and coiling dragon are unmatched. In the midst of gathered jewels, auspicious colors arise, and within the shadow of garlands (māla), the beauty of spring is captured. The compassionate countenance evokes endless longing, and the words of Brahma cannot fully describe it. The swastika on the chest vaguely signifies immeasurable meanings, and the jewel on the crown constantly illuminates hundreds of yojanas (ancient Indian unit of distance). Who says the Buddha entered perfect nirvana (parinirvana) in the twin sala tree grove (śāla grove)? Seated firmly between heaven and earth, the true form is seen daily.

The Treasure of the Dharma The wisdom gained after enlightenment (pṛṣṭhalabdha-jñāna) arises, accumulating merits, and great compassion remains and evolves, nourishing birds, beasts, and fish. Though ornate words can be divided into thousands of categories, the finger pointing at the moon ultimately returns to the oneness of truth. After countless eons, it is destined to spread widely, and the mind in a moment aligns with the scriptures, never forgetting. On the crossroads of the four directions, red flames are cast, and in the waves of the five desires, white lotuses bloom. Repelling numerous demons, ascending to the realm of longevity, guiding many disciples to board the secure vehicle. The sky of righteousness is filled with twinkling stars, and the ocean of words is vast and boundless. To betray this grace is difficult to redeem, and encountering the degenerate age, how can one hesitate? Upon hearing half a verse, one must learn from each other, and abandoning the entire body, one must not dwell with the wicked. It is regrettable that the soaring eloquence once lacked intense questioning, and it is gratifying that the profound truths can avoid prolonged sighs. Life after life, I bow and uphold this radiant mirror of the mind, widely illuminating the afflictions of the world, truly and without falsehood.

The Treasure of the Sangha Wearing monastic robes and a round cap, what meaning does this convey? Continuing the flame of a thousand lamps, is it merely a small cause? Before the seat where flower rain falls, appearances still linger, and beside the hermitage where tigers are tamed, interpretations are still being examined. Dwelling in caves and sleeping in tombs are difficult to rely on and look up to, but the monks with crane-like appearances and cloud-like minds are so free and unrestrained! The precious staff strikes the bright moon in the cold mountains at night, and the copper bottle rinses the green pool in autumn.

煙。名標練若澄諠猾。跡念昏衢警睡眠。林下雅為方外客。人間堪作火中蓮。情高不是超三際。道在非同入四禪。浮世勉誰知逝水。深峰甘自聽飛泉。苾芻草馥僧只后。玳瑁盂傳古佛先。珍重覺皇有真子。坤維高步列金田。

夏寄辯禪者山房

枕簞云作屏。必固黃金宅。軒窗月為晝。豈止虛生白。麟龍愧頭角。鵰鶚慚羽翮。庶擬群類心。在寬如在窄。

和錢太博見寄覓山藥(二首)

文柄誰持合自持。憂民風概乍清羸。禪林草藥如為效。愿見皇家急詔時。

聖君鴻業在扶持。日角龍章固不羸。擒藻玉堂歸未晚。百華開赴御筵時。

送錢太博應賢良選

賢才當召試。彪炳對吾君。千古不遺恨。八元應主文。岸花明列施。天籟拂微云。后夜觀垂象。中臺位已分。

答天童新和尚

中峰深且寒。欹接海邊島。松凋不死枝。華折未萌草。飛瀑吼蛟宮。幽徑分鳥道。伊余空寂徒。浮光寄枯槁。冥游天地間。誰兮可尋討。孤立雲霞外。誰兮可長保。茲來仁者來。還稱大白老。何策扣巖扃。重席展懷抱。示我商頌清。休夸郢歌好。報投漸抒辭。難以論嘉藻。

和頌

玲瓏巖古寺。冠乎明越境。海眼通洌泉。天心聳危嶺。嘗遊興未闌。遐想神忽凝。彼

士真覺雄。相鄰不孤迥。吾愛濟橫流。孰云煩慮屏。吾愛整頹綱。豈止浮根靜。棲梧瑞九苞。追風駿十影。顧我不爭衡。與誰閑斗茗。乘時既磊落。照世非昏暝。佇為王者師。三千統摩頂。

贈別太臻禪者

武陵山來何秘邃。元化功兮不容易。壇曾善卷韜龍光。洞亦桃華副麟趾。仍思昔日吾祖。浩浩提綱宗。訊息曠斷寰宇空。又聞高大舜讓公器。祥瑞卻生蘆葦叢。人由境兮冥道德。境有人兮分玉石。臻禪本自偃殊方。忽向其中誕孤跡。迢迢海甸來尋我。一十二年同冷坐。羽翼摶風今是時。拂盡天云乃飛過。

雲門俱字

百草頭何太極。重與禪徒下錐刺。雲門俱字好參詳。雪峰輥毬亦端的。黛非青兮藍一色。辰錦砂兮敢言赤。紫羅帳里有真珠。曹溪路上生荊棘。還會么。此時若不究根源。直向當來問彌勒。

僧問四賓主。因而有頌。頌之

如何是賓中賓。云滿面埃塵。又曰噫。

頌

賓中之賓。少喜多瞋。丈夫壯志。當付何人。

如何是賓中主。云兆分其五。又曰引。

頌

賓中之主。玄沙猛虎。半合半開。唯自相許。

如何是主中賓。云月帶重輪。又曰收。

頌

主中之賓。溫故知新。互換相照。師子顰呻。

【現代漢語翻譯】現代漢語譯本士，真正的覺悟英雄（覺悟的英雄）。相鄰而不孤單，我喜愛救濟這橫流的世道，誰說要屏棄煩惱思慮？我喜愛整頓這衰敗的綱紀。豈止是使浮於表面的根基得以平靜？如同鳳凰棲息在梧桐樹上，引來各種祥瑞，良馬追風，快如十個影子。顧念我不與人爭強好勝，與誰有閒情逸致來鬥茶？順應時勢，光明磊落，照亮世界，而非昏暗不明。我將成為帝王的老師，用佛法教化天下，三千弟子都將接受我的教誨。

贈別太臻禪者從武陵山來，是多麼的隱秘深邃啊！元化的功勞，實在不容易啊！你曾在善卷（人名）的壇上隱藏龍的光芒，你的洞府也如同桃花源一樣，與麒麟的足跡相稱。仍然思念昔日的吾祖（指禪宗的祖師），他們提綱挈領，宗風浩大，訊息斷絕，寰宇皆空。又聽說高大的舜（人名）要讓出公器（指帝位），祥瑞之氣卻生長在蘆葦叢中。人因為環境而迷惑于道德，環境因為人而區分玉石。臻禪（人名）本來隱居在遙遠的地方，忽然在這裡誕生了孤寂的身影。迢迢海邊來尋找我，一十二年我們一同冷坐參禪。羽翼已經豐滿，現在正是乘風高飛的時候，拂盡天上的雲彩，然後飛過。

雲門俱字百草頭上是什麼？（指萬法的本源）再次為禪徒們下錐刺（指點迷津）。雲門（禪宗門派）的『俱』字，好好參詳！雪峰（人名）輥毬（比喻隨機應變的教化方式），也十分到位。黛不是青色，但和藍色是一種顏色。辰砂不是紅色，但敢說它是赤色。紫羅帳里有真珠，曹溪（地名，指禪宗）路上生荊棘。還會么？此時若不追究根源，只能等到將來去問彌勒（未來佛）。

僧問四賓主。因而有頌。頌之

如何是賓中賓？（比喻在客位中的客人）回答說：滿面埃塵。又說：噫！（表示嘆息）

頌賓中之賓，少喜多瞋。丈夫壯志，當付何人？

如何是賓中主？（比喻在客位中的主人）回答說：兆頭分其五。又說：引！（表示引導）

頌賓中之主，玄沙（人名）猛虎。半合半開，唯自相許。

如何是主中賓？（比喻在主位中的客人）回答說：月亮帶著重輪。又說：收！（表示收斂）

頌主中之賓，溫故知新。互換相照，師子顰呻。

English version A true and awakened hero (an enlightened hero). Adjacent but not isolated, I love to relieve this overflowing world, who says to abandon worries and anxieties? I love to rectify this decaying order. Is it just to calm the superficial roots? Like a phoenix perching on a parasol tree, attracting all kinds of auspicious signs, a fine horse chasing the wind, as fast as ten shadows. Considering that I do not compete with others, with whom do I have the leisure to compete in tea tasting? Adapting to the times, being upright and open, illuminating the world, not being dim and ignorant. I will become the teacher of kings, teaching the world with the Dharma, and three thousand disciples will receive my teachings.

Farewell to Zen Master Taizhen Coming from Mount Wuling, how secret and profound! The merit of Yuanhua is not easy! You once hid the light of the dragon on the altar of Shan Juan (a person's name), and your cave is like a peach blossom garden, matching the footprints of the unicorn. Still thinking of my ancestors (referring to the patriarchs of Zen), they grasped the key points, the sect's style was vast, the news was cut off, and the universe was empty. It is also said that the tall Shun (a person's name) wanted to give up the public instrument (referring to the throne), but the auspicious air grew in the reeds. People are confused by morality because of the environment, and the environment distinguishes jade from stone because of people. Zen Master Zhen (a person's name) originally lived in a remote place, and suddenly a lonely figure was born here. Coming from the distant seaside to find me, for twelve years we sat in meditation together. The wings are already full, now is the time to take off in the wind, brush away the clouds in the sky, and then fly over.

Yunmen's '俱' Character What is on the head of a hundred grasses? (referring to the origin of all dharmas) Again, prick the Zen students with a awl (pointing out the way). The '俱' character of Yunmen (a Zen sect), study it carefully! Xuefeng's (a person's name) rolling ball (a metaphor for the teaching method of adapting to circumstances) is also very appropriate. Dark green is not green, but it is the same color as blue. Cinnabar is not red, but dare to say it is scarlet. There are pearls in the purple silk tent, and thorns grow on the road to Caoxi (a place name, referring to Zen). Will you understand? If you don't investigate the root cause at this time, you can only wait until the future to ask Maitreya (the future Buddha).

A monk asked about the four guests and hosts. Therefore, there is a hymn. Hymn to it.

What is the guest in the guest? (a metaphor for the guest in the guest position) Answer: The face is full of dust. And say: Alas! (expressing sigh)

Hymn The guest in the guest, less joy and more anger. A man's ambition, to whom should it be entrusted?

What is the host in the guest? (a metaphor for the host in the guest position) Answer: The omen divides its five. And say: Lead! (indicating guidance)

Hymn The host in the guest, Xuansha (a person's name) is a fierce tiger. Half closed and half open, only allowing each other.

What is the guest in the host? (a metaphor for the guest in the host position) Answer: The moon carries a double wheel. And say: Collect! (indicating convergence)

Hymn The guest in the host, reviewing the old and knowing the new. Exchanging and illuminating each other, the lion frowns and groans.

【English Translation】 A true and awakened hero (an enlightened hero). Adjacent but not isolated, I love to relieve this overflowing world, who says to abandon worries and anxieties? I love to rectify this decaying order. Is it just to calm the superficial roots? Like a phoenix perching on a parasol tree, attracting all kinds of auspicious signs, a fine horse chasing the wind, as fast as ten shadows. Considering that I do not compete with others, with whom do I have the leisure to compete in tea tasting? Adapting to the times, being upright and open, illuminating the world, not being dim and ignorant. I will become the teacher of kings, teaching the world with the Dharma, and three thousand disciples will receive my teachings.