T47n1997_圓悟佛果禪師語錄
大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
No. 1997
圓悟佛果禪師語錄序
龍圖閣直學士左朝奉大夫知處州軍州事兼管內勸農使耿延禧撰
佛以一音。而演說法。故一切法。同此一音。三世諸佛此一音。六代祖師此一音。天下老和尚此一音。吾有正法眼藏。分付摩訶迦葉。乃此一音。正法眼藏向這瞎驢邊滅卻。亦此一音。以至風動林響泉鳴谷應亦此音。雷霆霹靂雨雹交橫。亦此音。人語市聲鵓鳩蛇蟆倉庚寒蟬亦此音。麻三斤。庭前柏樹子。得髓得皮。老兄未徹。拄杖子𨁝跳。上三十三天。觀音胡餅。卻是饅頭。無非此音。以至一切語言。銅鑼盛油。銀碗盛雪。鷓鴣啼華。珊瑚撐月。不落不昧。通身遍身。將心與汝安。吸盡西江水。亦無非此音。不作此音會。而作語言謷訛。妄生分別。無有是處。昔楊岐以此音。簧鼓天下。至圓悟大禪師。此音益震。師因頻呼小玉之音與檀郎認得之音。然後大唱此音。不數德山歌。壓倒雲門曲。凡樓子我若無心之音。及盤山紅輪西去之音。皆當立下風。儘是老凍膿。所以于建炎中興天子前。奏此一音。四海寂默。而無敢鳴。云居安樂堂上。擅此一音。眾人憎嫉。而無敢和。且道。此老子乘誰恩力。得恁么奇特。昔孔子窮於陳
【現代漢語翻譯】 現代漢語譯本： 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄 No. 1997 圓悟佛果禪師語錄序 龍圖閣直學士左朝奉大夫知處州軍州事兼管內勸農使耿延禧撰 佛以一音，而演說法，故一切法，同此一音。三世諸佛此一音，六代祖師此一音，天下老和尚此一音。吾有正法眼藏（指佛法精髓），分付摩訶迦葉（釋迦牟尼十大弟子之一），乃此一音。正法眼藏向這瞎驢邊滅卻，亦此一音。以至風動林響泉鳴谷應亦此音，雷霆霹靂雨雹交橫亦此音，人語市聲鵓鳩蛇蟆倉庚寒蟬亦此音。麻三斤（禪宗公案），庭前柏樹子（禪宗公案）。得髓得皮，老兄未徹。拄杖子𨁝跳，上三十三天（佛教用語，指欲界六天之頂），觀音胡餅（指觀音菩薩顯靈），卻是饅頭。無非此音。以至一切語言，銅鑼盛油，銀碗盛雪，鷓鴣啼華，珊瑚撐月，不落不昧，通身遍身。將心與汝安，吸盡西江水，亦無非此音。不作此音會，而作語言謷訛，妄生分別，無有是處。昔楊岐（楊岐方會禪師）以此音，簧鼓天下。至圓悟大禪師，此音益震。師因頻呼小玉之音與檀郎認得之音，然後大唱此音，不數德山歌（指德山宣鑒禪師的棒喝），壓倒雲門曲（指雲門文偃禪師的禪風）。凡樓子我若無心之音，及盤山紅輪西去之音，皆當立下風，儘是老凍膿。所以于建炎中興天子前，奏此一音，四海寂默，而無敢鳴。云居安樂堂上，擅此一音，眾人憎嫉，而無敢和。且道，此老子乘誰恩力，得恁么奇特。昔孔子窮於陳
【English Translation】 English version: Taisho Tripitaka Volume 47 No. 1997, Records of Chan Master Foguo Yuanwu No. 1997 Preface to the Records of Chan Master Foguo Yuanwu Composed by Geng Yanxi, Academician of the Longtu Pavilion, Left Chao Feng Da Fu, Administrator of Chuzhou Military Prefecture, and concurrently Agricultural Commissioner. The Buddha uses one sound to expound the Dharma, therefore all Dharmas are the same as this one sound. The Buddhas of the three times are this one sound, the six generations of Patriarchs are this one sound, and all the old monks in the world are this one sound. I have the 'Right Dharma Eye Treasury' (referring to the essence of Buddhism), entrusted to Mahākāśyapa (one of the ten great disciples of Shakyamuni), which is this one sound. The 'Right Dharma Eye Treasury' is extinguished by this blind donkey, also this one sound. Even the wind moving the forest, the spring singing, and the valley responding are also this sound. Thunder and lightning, hail and rain intersecting are also this sound. Human speech, market sounds, turtledoves, snakes, frogs, orioles, and cicadas are also this sound. 'Three pounds of flax' (a Chan koan), 'the cypress tree in front of the courtyard' (a Chan koan). Gaining the marrow and gaining the skin, old brother, you have not penetrated it. The staff jumps up, ascending to the 'Thirty-three Heavens' (Buddhist term, referring to the top of the six desire realms), Guanyin's sesame cake (referring to the manifestation of Guanyin Bodhisattva), but it is actually a steamed bun. Nothing is not this sound. Even all languages, oil in a copper gong, snow in a silver bowl, the partridge singing of flowers, coral propping up the moon, neither falling nor obscured, throughout the entire body. 'I give you my mind to pacify,' drinking up all the water of the West River, is also nothing but this sound. If you do not understand it as this sound, but create linguistic errors and falsely generate distinctions, there is no basis for it. In the past, Yangqi (Chan Master Yangqi Fanghui) used this sound to resonate throughout the world. Reaching Great Chan Master Yuanwu, this sound became even more resounding. The master then frequently called out the sound of Xiaoyu and the sound of the lover recognizing each other, and then loudly sang this sound, not counting Deshan's song (referring to Chan Master Deshan Xuanjian's shouts and blows), overwhelming Yunmen's tune (referring to Chan Master Yunmen Wenyan's Chan style). All the sounds of 'If I have no mind' from Louzi, and the sound of 'the red sun setting in the west' from Panshan, should all be downwind, all are old frozen pus. Therefore, in front of the emperor during the Jianyan Restoration, he played this one sound, and the four seas were silent, and no one dared to make a sound. In the Anle Hall of Yunju, he monopolized this one sound, and the crowd hated and envied him, but no one dared to harmonize. Tell me, by whose grace did this old man gain such uniqueness? In the past, Confucius was impoverished in Chen.
蔡之間。左據槁木。右擊槁枝而歌。焱氏之風。有其具而無其數。有其聲而無宮角。木聲與人聲。犁然有當於人之心。乃曰。今之歌者其誰乎。是亦此音。而世未之知也。圓悟老師其知之矣。予蚤事佛鑒。晚見老師。叩此一音。更無別調。學徒若平亦唱師家曲者。集師語要將以刊行。求為序篇。以冠卷首。若知此音。則圓悟老師功不浪施。若不知．此音。而以語言文字求會解者。是人行邪道。不能見老師云。紹興三年十二月二十日序。
圓悟禪師克勤。嘗被遇今上皇帝。對揚正法眼藏。其道盛行。僧若平。鳩工聚材欲以師法語。傳諸天下。以待後學。托嚴州天寧老元弼。丐予為敘。吁此果師之本旨哉。予聞師常偃處一室。坐斷語言。轉無上法輪。不容擬議。揚眉開口。立便喪身。才涉廉纖。老拳隨起。每舉到不與萬法為侶公案。已是拖泥帶水。落第二義。今乃欲褒集其平昔咳唾之音。鋪陳而揄揚之。師其聞而有不釋然者乎。雖然師之不得已而有言。我知之矣。譬彼時雨。隨物濟潤。遐陬僻處。枯根蠹芽。若大若小。各各沾足。而太虛空本自無相。亦無有作。觀覽於斯者。宜得之言意之表。此集之行。在在處處。當有神物護持云。紹興四年二月日。檢校少保定國軍節度使知樞密院事南陽郡開國侯張浚序。
【現代漢語翻譯】 蔡地之間，左邊倚靠著枯木，右邊敲擊著枯枝而歌唱。焱氏的遺風，具備了形式卻沒有規律，有聲音卻沒有音律。木頭的聲音和人的聲音，清晰地與人的內心相應和。於是說：『如今的歌者是誰呢？這也是這種聲音，但世人卻不瞭解。』圓悟老師大概是瞭解這種聲音的。我早年侍奉佛鑒禪師，晚年拜見圓悟老師，探究這唯一的音調，再沒有其他的曲調。學徒若平也唱老師的曲子，收集老師的語錄要刊行，請求我寫一篇序言，放在書卷的開頭。如果瞭解這種聲音，那麼圓悟老師的功勞就沒有白費。如果不瞭解這種聲音，而用語言文字來尋求理解，這種人就是在走邪路，不能見到圓悟老師。」紹興三年十二月二十日序。
圓悟禪師克勤，曾經被當今皇帝賞識，弘揚正法眼藏（Zhengfa Yanzang，指佛法精髓）。他的道法盛行。僧人若平，召集工匠聚集材料，想要把老師的法語（Fayu，指禪師的開示）傳遍天下，以等待後來的學習者。委託嚴州天寧寺的老元弼，請求我為之作序。唉，這確實是老師的本意啊！我聽說老師常常靜坐在一個房間里，斷絕語言，轉動無上法輪（Wushang Falun，指佛法的傳播），不容許任何的揣測和議論。揚眉開口，立刻就會喪失本真。稍微涉及一點點細微的思慮，老拳就會隨之而來。每次舉到『不與萬法為侶』的公案（Gongan，指禪宗的機鋒問答），就已經是在拖泥帶水，落入第二義了。現在竟然想要褒揚收集他平時的言語，鋪陳而宣揚它，老師聽了難道不會感到不自在嗎？雖然如此，老師不得已而說的話，我是瞭解的。譬如那及時的雨水，隨著萬物而滋潤，偏遠的地方，枯萎的根和被蟲蛀的芽，無論大小，都各自得到充分的滋養，而太虛空（Taixukong，指空性）本來就沒有形象，也沒有任何作為。觀看這些的人，應該從言語之外領會到真意。這本書的發行，在任何地方，都應當有神靈護持。」紹興四年二月日，檢校少保定國軍節度使知樞密院事南陽郡開國侯張浚序。
【English Translation】 Between Cai. Leaning on a withered tree on the left. Striking a withered branch and singing on the right. The style of Yan is present in its form but lacks its rules. It has its sound but lacks its musical notes. The sound of wood and the sound of man. Clearly correspond to the heart of man. Then it is said. 'Who is the singer of today? This is also this sound. But the world does not know it.' Zen Master Yuanwu probably knows this sound. I served Buddha Jian early. And met the teacher late. Inquiring about this one sound. There is no other tune. The disciple Ruoping also sings the teacher's songs. Collecting the teacher's sayings to publish. Asking for a preface. To crown the beginning of the volume. If you know this sound. Then Zen Master Yuanwu's efforts will not be wasted. If you do not know this sound. And seek understanding through language and words. This person is walking a crooked path. And cannot see the teacher. Preface on the 20th day of the twelfth month of Shaoxing three years.
Zen Master Yuanwu Keqin, once met the current emperor, promoting the Zhengfa Yanzang (正法眼藏, the treasury of the true Dharma eye). His teachings flourished. The monk Ruoping gathered craftsmen and materials, wanting to spread the master's Fayu (法語, Dharma words) throughout the world, to await later learners. He entrusted Lao Yuanbi of Tianning Temple in Yanzhou, asking me to write a preface for it. Alas, this is indeed the master's original intention! I heard that the master often sat silently in a room, cutting off language, turning the Wushang Falun (無上法輪, the supreme Dharma wheel), not allowing any speculation or discussion. Raising an eyebrow and opening his mouth, one would immediately lose his true self. Just touching on a little bit of subtle thought, the old fist would follow. Every time he brought up the Gongan (公案, koan) of 'not being a companion to the myriad dharmas,' it was already dragging mud and water, falling into the second meaning. Now he wants to praise and collect his usual words, elaborating and promoting them. Wouldn't the master feel uneasy hearing this? Even so, I understand the master's words that he had to say. Like the timely rain, nourishing all things, remote places, withered roots and worm-eaten buds, whether large or small, each gets fully nourished, and the Taixukong (太虛空, the great void) originally has no form and no action. Those who observe these should understand the true meaning beyond words. The publication of this collection, in every place, should be protected by divine beings.' Written on the day of February in the fourth year of Shaoxing, by Zhang Jun, Inspector of the Shaobao Dingguo Army Jiedushi, Administrator of the Privy Council, and Founding Marquis of Nanyang County.
圓悟佛果禪師語錄目錄
卷第一 上堂一
卷第二 上堂二
卷第三 上堂三
卷第四 上堂四
卷第五 上堂五
卷第六 上堂六
卷第七 上堂七
卷第八 上堂八 小參一
卷第九 小參二
卷第十 小參三
卷第十一 小參四
卷第十二 小參五
卷第十三 小參六 普說
卷第十四 法語上
卷第十五 法語中
卷第十六 法語下 書 拈古上
卷第十七 拈古中
卷第十八 拈古下 頌古上
卷第十九 頌古下
卷第二十 偈頌 真贊 雜著 佛事
圓悟佛果禪師語錄目錄終
圓悟佛果禪師語錄卷第一
宋平江府虎丘山門人紹隆等編
上堂一
住成都府崇寧萬壽禪寺。師在昭覺。初受六祖請。拈帖示眾云。幸自無事。須要個護身符子作么。然禍不入慎家之門。且作么生斷這公案。會么。兵隨印轉。請維那剖露。
舉法衣云。古人事不獲已。掛弊垢衣。如今推免不下。入這群隊去也。大庾嶺頭藏不得。如今也要大家知。指法座云。盡十方都是個寶華王座。長在里許。
【現代漢語翻譯】 現代漢語譯本 《圓悟佛果禪師語錄》目錄
卷第一 上堂一
卷第二 上堂二
卷第三 上堂三
卷第四 上堂四
卷第五 上堂五
卷第六 上堂六
卷第七 上堂七
卷第八 上堂八 小參（一種禪宗的集會）一
卷第九 小參二
卷第十 小參三
卷第十一 小參四
卷第十二 小參五
卷第十三 小參六 普說
卷第十四 法語上
卷第十五 法語中
卷第十六 法語下 書 拈古（評判古則公案）上
卷第十七 拈古中
卷第十八 拈古下 頌古（用詩歌讚頌古則公案）上
卷第十九 頌古下
卷第二十 偈頌 真贊 雜著 佛事
《圓悟佛果禪師語錄》目錄終
《圓悟佛果禪師語錄》卷第一
宋 平江府 虎丘山 門人 紹隆 等編
上堂一
（圓悟禪師）住在成都府 崇寧萬壽禪寺。禪師在昭覺寺。初次接受六祖慧能的邀請。拿起帖子向大眾展示說：『幸好自己本來就沒事，還需要護身符做什麼呢？』然而禍患不會進入謹慎的人家。那麼，要如何斷定這樁公案呢？明白嗎？兵隨印轉。請維那（寺院中負責維持秩序的僧人）來剖析說明。
舉起法衣說：『古人是迫不得已，才掛上這破舊的衣服。如今推辭不掉，也只好加入這個隊伍了。』大庾嶺頭（地名，六祖慧能曾在此隱居）藏不住的，如今也要讓大家知道。指向法座說：『整個十方都是寶華王座，一直都在這裡。』
【English Translation】 English version Directory of the Recorded Sayings of Chan Master Yuanwu Foguo
Volume 1: Dharma Talks 1
Volume 2: Dharma Talks 2
Volume 3: Dharma Talks 3
Volume 4: Dharma Talks 4
Volume 5: Dharma Talks 5
Volume 6: Dharma Talks 6
Volume 7: Dharma Talks 7
Volume 8: Dharma Talks 8; Minor Assembly 1
Volume 9: Minor Assembly 2
Volume 10: Minor Assembly 3
Volume 11: Minor Assembly 4
Volume 12: Minor Assembly 5
Volume 13: Minor Assembly 6; Universal Exhortations
Volume 14: Dharma Words, Part 1
Volume 15: Dharma Words, Part 2
Volume 16: Dharma Words, Part 3; Letters; Commentaries on Ancient Cases, Part 1
Volume 17: Commentaries on Ancient Cases, Part 2
Volume 18: Commentaries on Ancient Cases, Part 3; Verses on Ancient Cases, Part 1
Volume 19: Verses on Ancient Cases, Part 2
Volume 20: Gathas; True Praises; Miscellaneous Writings; Buddhist Ceremonies
End of the Directory of the Recorded Sayings of Chan Master Yuanwu Foguo
Recorded Sayings of Chan Master Yuanwu Foguo, Volume 1
Compiled by Shaolong and others, disciples of Huqiu Mountain, Pingjiang Prefecture, Song Dynasty
Dharma Talk 1
（Chan Master Yuanwu）Residing at Chongning Wanshou Chan Monastery in Chengdu Prefecture. The Master was at Zhaojue Monastery. He initially received an invitation from the Sixth Patriarch Huineng. Holding up the invitation, he showed it to the assembly, saying, 'Fortunately, I am originally without affairs. What need is there for a talisman?' However, misfortune does not enter the home of the cautious. So, how do you resolve this public case? Do you understand? The army moves as the seal turns. Please, the Vina (monk in charge of order in the monastery), explain and reveal it.
Raising the Dharma robe, he said, 'The ancients were compelled to hang up this tattered robe. Now, unable to decline, I must also join this group.' What could not be hidden at Dayu Ridge (place where the Sixth Patriarch Huineng once lived in seclusion) must now be known by everyone. Pointing to the Dharma seat, he said, 'The entire ten directions are all a Treasure Flower King Seat, always right here.'
又何須特地。車不橫推。理不曲斷。
升座乃云。蝸牛角上三千界。云月溪山共一家。既爾業緣無避處。不如隨分納些些。一不做二不休。還有共相建立底么。僧問。逢人即不出。出即便為人。逢人即出。出即不為人。未審如何。師云。兩個無孔鐵錘。進云。把斷要津。還有為人處也無。師云。百雜碎。進云。恁么則如龍得水去也。師云。知則得。問承師有言。如今也要大家知。未審知個什麼。師云。風行草偃。進云。恁么則恩深無語。懷抱分明。師云。分明底事又作么生。僧云。通身無影像。步步絕行蹤。師云。一不成二不是。問如何是道中至寶。師云。待你脫卻業識來向你道。進云。業識已脫。請師指示。師云。種穀不生豆。問寶劍出匣海蚌初開。向上宗乘乞師直指。師云。橫按鏌鎁全正令。進云。恁么則坐斷十方去也。師云。七縱八橫。進云。寶藏撥開於此日。五葉千燈事轉新。師云。曲不藏直。乃云。一向目視雲霄壁立千仞。則孤負諸聖。一向拖泥涉水灰頭土面。則埋沒自己。如今恁么也得。不恁么也得。且貴正眼流通。還委悉么。直饒高步毗盧頂。不稟釋迦文。婢視聲聞。奴呼菩薩底來。也須亡鋒結舌。自余故是出頭不得。所以道。三世諸佛只言自知。歷代祖師全提不起。一大藏教詮註不及。明眼衲
【現代漢語翻譯】 現代漢語譯本 又何必特意強求呢？就像車子不能橫著推，道理也不能牽強附會。
師父升座說法，說道：『蝸牛角上也能顯現三千世界，云、月、溪、山本就是一家。既然業緣無法逃避，不如隨緣承受。』要麼不做，要麼就做到底。還有誰要共同建立道場的嗎？ 有僧人問道：『遇到人就不顯露，顯露出來就是爲了幫助人；遇到人就顯露，顯露出來就不是爲了幫助人。』這是什麼意思？師父說：『這是兩個沒有孔的鐵錘。』僧人進一步問：『把守住重要的關口，還有幫助人的地方嗎？』師父說：『全都粉碎了。』僧人說：『這樣就像龍得到了水一樣。』師父說：『明白就好。』 有僧人問道：『聽師父您說，現在也要讓大家都知道，請問知道什麼？』師父說：『風吹過，草就倒伏。』僧人說：『這樣就是恩情深重卻無言語，懷抱分明。』師父說：『分明的事情又怎麼樣呢？』僧人說：『通身沒有影像，每一步都斷絕了行蹤。』師父說：『一不成，二不是。』 有僧人問道：『什麼是道中的至寶？』師父說：『等你脫卻業識，我再告訴你。』僧人說：『業識已經脫卻，請師父指示。』師父說：『種穀子不會長出豆子。』 有僧人問道：『寶劍出匣，海蚌初開，請師父直接指示向上宗乘。』師父說：『橫按鏌鎁（mò yé，古代寶劍名），全憑正令。』僧人說：『這樣就是坐斷十方了。』師父說：『七縱八橫。』僧人說：『寶藏今天撥開，五葉千燈（比喻禪宗的傳承）的事業更加新。』師父說：『曲不藏直。』 師父又說：『一味地仰望雲霄，像壁立千仞一樣，就辜負了諸聖；一味地拖泥帶水，灰頭土臉，就埋沒了自己。現在這樣也可以，不這樣也可以，關鍵在於正眼流通。還明白嗎？即使是高步毗盧（毗盧遮那佛，佛教宇宙觀中的本尊佛）頂，不稟承釋迦文（釋迦牟尼佛，佛教創始人）的，把聲聞（佛教修行者）看作婢女，把菩薩（佛教中修行到一定程度的人）呼來喝去的，也必須閉口無言。其餘的更是不能出頭。所以說，三世諸佛（過去、現在、未來的一切佛）只說自己知道，歷代祖師完全提不起，全部的佛經都無法詮釋，明眼的衲（僧人的意思）』
【English Translation】 English version Why bother to force it? Just as a cart cannot be pushed sideways, reason cannot be twisted.
The master ascended the seat and said: 'Three thousand worlds can be seen on the tip of a snail's horn; clouds, moon, streams, and mountains are all one family. Since karmic connections are unavoidable, it is better to accept them as they come.' Either do nothing, or do it thoroughly. Is there anyone who wants to build the Dharma hall together? A monk asked: 'Meeting people, one does not reveal; revealing is to help people. Meeting people, one reveals; revealing is not to help people.' What does this mean? The master said: 'These are two iron hammers without holes.' The monk further asked: 'Guarding the important pass, is there still a place to help people?' The master said: 'All shattered.' The monk said: 'Then it is like a dragon getting water.' The master said: 'Understanding is good.' A monk asked: 'I heard you say, Master, that now everyone should know. What should they know?' The master said: 'The wind blows, and the grass bends.' The monk said: 'Then the kindness is deep but unspoken, the embrace is clear.' The master said: 'What about the clear matter?' The monk said: 'The whole body has no image, every step cuts off traces.' The master said: 'One is not complete, two is not correct.' A monk asked: 'What is the supreme treasure in the Way?' The master said: 'When you shed your karmic consciousness, I will tell you.' The monk said: 'Karmic consciousness has been shed, please instruct me, Master.' The master said: 'Planting grain will not grow beans.' A monk asked: 'The precious sword is drawn from its sheath, the oyster opens for the first time. Please, Master, directly point to the supreme vehicle.' The master said: 'Holding the Moyé (mò yé, name of an ancient sword) horizontally, rely entirely on the correct command.' The monk said: 'Then one sits and cuts off the ten directions.' The master said: 'Seven vertical, eight horizontal.' The monk said: 'The treasure is opened today, the work of five leaves and a thousand lamps (a metaphor for the transmission of Zen Buddhism) is even newer.' The master said: 'The crooked does not hide the straight.' The master also said: 'Constantly looking up at the clouds, like a cliff standing tall, one would fail the saints; constantly dragging through the mud, with a dusty face, one would bury oneself. Now, this is acceptable, and that is acceptable, the key is the circulation of the correct eye. Do you understand? Even those who step high on the top of Vairocana (Vairocana Buddha, the principal Buddha in the Buddhist worldview), not receiving Shakyamuni (Shakyamuni Buddha, the founder of Buddhism), treating Shravakas (Buddhist practitioners) as maids, and calling Bodhisattvas (those who have cultivated to a certain level in Buddhism) to come and go, must shut their mouths. The rest are even more unable to stand out. Therefore, it is said that the Buddhas of the three worlds (past, present, and future) only say they know, the patriarchs of all ages cannot bring it up, all the Buddhist scriptures cannot interpret it, the clear-eyed monk'
僧自救不了。若據本分草料。猶是節外生枝。不涉化門一句。作么生道。陣雲橫海上。拔劍攪龍門。下座。次受昭覺請。拈帖云。有眼者見。有耳者聞。不從天降。不從地涌。既然符到奉行。豈可囊藏被蓋。請維那宣過。
升座云。火不待日而熱。風不待月而涼。鶴脛自長。鳧脛自短。松直棘曲。鵠白烏玄。頭頭露現。若委悉得。隨處作主。遇緣即宗。竿木隨身。逢場作戲。有么有么。問靈云見桃華。衲子如何通訊。師云。滿山紅爍爍。進云。上機頓曉。中下何如。師云。頂門上著眼。進云。功不浪施去也。師云。你腳跟下作么生。僧云。踏破澄潭月。師云。當空轟霹靂。進云。泥牛吼處天關轉。木馬嘶時地軸搖。師云。阇梨還和得么。僧拍手三下。師云。錯錯錯。進云。靈山授記未到如此。師云。不是苦心人不知。進云。輕輕躡足龍門過。惹得清風動地來。師云。被阇梨帶累。問大庾嶺頭提不起。如今何得在師邊。師舉拂子。進云。拈來當宇宙。錦上更鋪華。師云。一葉落知天下秋。進云。九九八十一。還歸有道君。師云。但恁么信取。問兵隨印轉。和尚今日兵印在手。如何受用。師云。看取令行時。進云。和尚還用得斬諸侯劍么。師云。嚇殺人。進云。四海浪平龍睡穩。九天云靜鶴飛高。師云。卻得阇梨共
【現代漢語翻譯】 現代漢語譯本： 僧人自己都無法自救。如果按照本分草料（指維持生計的必需品）來說，這仍然是節外生枝。如果不涉及教化之門的一句話，又該如何說呢？『陣雲橫亙在海上，拔劍攪動龍門』。下座。 接下來接受昭覺寺的邀請。拈起帖子說：『有眼睛的人能看見，有耳朵的人能聽見。』它不是從天上降下來的，也不是從地下涌出來的。既然符已經到了，就應當奉行，怎麼能藏在囊中或蓋在被子里呢？請維那（寺院中的一種職務，負責管理僧眾事務）宣讀。 升座說法：『火不用等待太陽而熱，風不用等待月亮而涼。鶴的腿天生就長，鴨的腿天生就短。松樹挺直，荊棘彎曲，鵠鳥雪白，烏鴉玄黑。』一切都清清楚楚地顯現著。如果能夠徹底明白，就能隨處作主，遇到因緣就遵循。竿木隨身攜帶，逢場作戲。有沒有？有沒有？ 問：靈云（人名）因見桃花而悟道，衲子（僧人的自稱）如何傳遞這個訊息？師父說：『滿山紅艷艷。』 僧人進一步問：『上等根機的人立刻領悟，中等和下等根機的人怎麼樣呢？』師父說：『在頭頂上長眼睛。』 僧人說：『功夫沒有白費啊。』師父說：『你的腳下怎麼樣？』 僧人說：『踏破了清澈潭水的月影。』師父說：『當空響起霹靂。』 僧人說：『泥牛吼叫的地方，天關轉動；木馬嘶鳴的時候，地軸搖晃。』師父說：『你還能應和嗎？』 僧人拍手三下。師父說：『錯！錯！錯！』 僧人說：『靈山（佛教聖地）授記（預言未來成佛）也沒有到這種程度。』師父說：『不是苦心修行的人不會知道。』 僧人說：『輕輕地走過龍門，引得清風震動大地。』師父說：『被你連累了。』 問：大庾嶺（地名）上提不起，現在怎麼能在師父您這裡得到？師父舉起拂子（一種法器）。 僧人說：『拈來就好像掌握了整個宇宙，錦上添花。』師父說：『一片葉子落下，就知道天下將要進入秋天。』 僧人說：『九九八十一，最終還是歸於有道的君主。』師父說：『只要這樣相信就行了。』 問：兵隨印轉，和尚今天兵印在手，如何受用？師父說：『看我發號施令的時候。』 僧人問：『和尚您還用得上斬殺諸侯的劍嗎？』師父說：『嚇死人！』 僧人說：『四海風平浪靜，龍睡得安穩；九天雲彩靜止，鶴飛得高遠。』師父說：『幸好有你。』
【English Translation】 English version: A monk cannot save himself. If we rely on basic necessities (referring to the essentials for survival), it's still extraneous. If a phrase doesn't involve the gate of transformation, how should it be expressed? 'Battle clouds stretch across the sea, a sword stirs the Dragon Gate.' (He) descends from the seat. Next, (he) accepts the invitation from Zhaojue Monastery. Picking up the invitation card, (he) says: 'Those with eyes can see, those with ears can hear.' It doesn't descend from the heavens, nor does it spring from the earth. Since the decree has arrived, it should be followed; how can it be hidden in a bag or covered under a blanket? Please have the Vina (a monastic officer responsible for managing the affairs of the Sangha) announce it. Ascending the seat, (he) says: 'Fire doesn't wait for the sun to be hot, wind doesn't wait for the moon to be cool. A crane's legs are naturally long, a duck's legs are naturally short. Pine trees are straight, thorns are crooked, swans are white, crows are black.' Everything is clearly revealed. If one can thoroughly understand, one can be the master everywhere, following the conditions when they arise. Carrying the staff with you, acting according to the occasion. Is there? Is there? Question: Lingyun (a person's name) attained enlightenment upon seeing peach blossoms; how do monks (referring to themselves) transmit this message? The Master says: 'The mountains are full of red brilliance.' The monk further asks: 'Those of superior capacity understand immediately; what about those of medium and inferior capacity?' The Master says: 'Grow eyes on the top of your head.' The monk says: 'Effort is not wasted.' The Master says: 'What about under your feet?' The monk says: 'Trampling the moon in the clear pool.' The Master says: 'A thunderbolt crashes in the empty sky.' The monk says: 'Where the mud ox roars, the heavenly gate turns; when the wooden horse neighs, the earth axis shakes.' The Master says: 'Can you harmonize with that?' The monk claps three times. The Master says: 'Wrong! Wrong! Wrong!' The monk says: 'The prediction at Ling Mountain (a Buddhist sacred site) didn't reach this level.' The Master says: 'Those who are not diligent practitioners will not know.' The monk says: 'Gently stepping over the Dragon Gate, causing a clear wind to shake the earth.' The Master says: 'I am implicated by you.' Question: Unable to lift it at Dayu Ridge (a place name), how can it be obtained here with the Master? The Master raises the whisk (a ritual object). The monk says: 'Picking it up is like grasping the entire universe, adding flowers to brocade.' The Master says: 'One leaf falls, and one knows that autumn is coming to the world.' The monk says: 'Nine times nine is eighty-one, ultimately returning to the virtuous ruler.' The Master says: 'Just believe it like that.' Question: The army moves with the seal; the Abbot has the military seal in hand today, how does he use it? The Master says: 'Watch when I issue commands.' The monk asks: 'Does the Abbot still need the sword to execute feudal lords?' The Master says: 'Scary!' The monk says: 'The four seas are calm, the dragon sleeps peacefully; the nine heavens are still, the crane flies high.' The Master says: 'Fortunately, I have you.'
證明。進云。昭覺從此佛日光輝去也。師云。也不消得。乃云。我本無心有所希求。今此寶藏自然而至。上是天下是地。左邊廚庫右邊僧堂。前是佛殿三門。后是寢堂方丈。寶藏在什麼處。還見么。如今坐立儼然。見聞不昧。光輝溢目。寂爾無垠。盡凡聖情脫知見縛。長河為酥酪。大地變黃金。從自己胸襟流出一句。作么生道。今古長如白練飛。一條界破青山色。下座。
指方丈云。衲僧家。魔宮虎穴尚乃安居。何況利生接物處所。還知此室么。諸天擁護。諸聖證明。其善知識端居此中。與人解黏去縛。既有如是勝相。山僧于中如何施設。不入驚人浪。難尋稱意魚。作么生是入門句。水歸巨海波濤靜。云到蒼梧氣象閑。便入方丈。
開堂拈疏示眾云。靈山單傳密旨。曹溪嫡嗣正音。盡在個里。請表白拈出。
指法座云。三世諸佛於此轉法輪。歷代宗師於此提祖印。欲行千里一步為初。不免起模畫樣去也。遂升座拈香云。奉為今上皇帝。祝嚴聖壽。萬歲萬歲萬萬歲。又拈香云。奉為判府內翰諸位勛貴。又拈香云。此一瓣香。不從蔥嶺帶來。亦非胸襟流出。在南中見三十餘員尊宿。末後撞著個老作家。被他一槌擊碎。今日對眾說破。奉為見住蘄州五祖演和尚。以酬法乳。保福贊和尚白槌云。法筵龍象眾
【現代漢語翻譯】 現代漢語譯本： 證明。進云：『昭覺（寺名）從此佛日光輝去也。』師云：『也不消得。』乃云：『我本無心有所希求，今此寶藏自然而至。上是天下是地，左邊廚庫右邊僧堂，前是佛殿三門，后是寢堂方丈。寶藏在什麼處？還見么？如今坐立儼然，見聞不昧，光輝溢目，寂爾無垠，盡凡聖情脫知見縛，長河為酥酪，大地變黃金。從自己胸襟流出一句，作么生道？今古長如白練飛，一條界破青山色。』下座。
指方丈云：『衲僧家，魔宮虎穴尚乃安居，何況利生接物處所。還知此室么？諸天擁護，諸聖證明，其善知識端居此中，與人解黏去縛。既有如是勝相，山僧于中如何施設？不入驚人浪，難尋稱意魚。作么生是入門句？水歸巨海波濤靜，云到蒼梧氣象閑。』便入方丈。
開堂拈疏示眾云：『靈山單傳密旨，曹溪嫡嗣正音，盡在個里。』請表白拈出。
指法座云：『三世諸佛於此轉法輪，歷代宗師於此提祖印。欲行千里一步為初，不免起模畫樣去也。』遂升座拈香云：『奉為今上皇帝，祝嚴聖壽，萬歲萬歲萬萬歲。』又拈香云：『奉為判府內翰諸位勛貴。』又拈香云：『此一瓣香，不從蔥嶺帶來，亦非胸襟流出，在南中見三十餘員尊宿，末後撞著個老作家，被他一槌擊碎，今日對眾說破，奉為見住蘄州五祖演和尚（人名），以酬法乳。』保福贊和尚白槌云：『法筵龍象眾。』
【English Translation】 English version: Proof. Someone came forward and said, 'Zhaojue (temple name) has lost the light of the Buddha from this point on.' The master said, 'It doesn't need to be like that.' Then he said, 'Originally, I had no intention of seeking anything, but now this treasure has come naturally. Above is heaven, below is earth, to the left are the kitchens and storehouses, to the right are the monks' quarters, in front is the Buddha hall and the three gates, and behind is the abbot's room. Where is the treasure? Can you see it? Now, sitting and standing upright, seeing and hearing are not obscured, the light overflows the eyes, silent and boundless, exhausting the feelings of ordinary beings and saints, freeing from the bonds of knowledge and views, the long river becomes ghee and cheese, the earth transforms into gold. From one's own heart flows a sentence, how should it be said? From ancient times to the present, it is like a white silk flying, a line dividing the green mountains.' He then descended from the seat.
Pointing to the abbot's room, he said, 'For monks, even demon palaces and tiger dens can be places of dwelling, let alone places for benefiting beings and receiving things. Do you know this room? The heavens protect it, the saints attest to it, and the virtuous teacher dwells here, helping people untie bonds and remove attachments. Since there are such excellent signs, how should this mountain monk arrange things within it? Without entering startling waves, it is difficult to find a satisfactory fish. What is the sentence for entering the gate? Water returns to the vast sea, waves are calm; clouds reach Cangwu, the atmosphere is serene.' Then he entered the abbot's room.
Opening the hall and presenting the memorial, he addressed the assembly, saying, 'Ling Mountain (Griddhakuta Peak) singularly transmitted the secret teachings, and Caoxi (Sixth Patriarch Huineng) inherited the correct sound. Everything is in this.' Please present the memorial.
Pointing to the Dharma seat, he said, 'The Buddhas of the three worlds turn the Dharma wheel here, and the patriarchs of past generations raise the ancestral seal here. To travel a thousand miles, the first step is the beginning, so it is inevitable to start with a model and a pattern.' Then he ascended the seat, offered incense, and said, 'On behalf of the current Emperor, I wish him a long and holy life, ten thousand years, ten thousand years, ten thousand years.' Then he offered incense again, saying, 'On behalf of the prefectural governor and all the meritorious nobles.' Then he offered incense again, saying, 'This incense does not come from the Pamir Mountains, nor does it flow from my heart. In the south, I saw more than thirty venerable elders, and in the end, I encountered an old master who shattered me with a single blow. Today, I reveal it to the assembly, offering it to the Venerable Wuzu Yan (person's name) of Qizhou, to repay the Dharma milk.' Abbot Baofu Zan struck the gavel and said, 'The Dharma assembly is a gathering of dragons and elephants.'
。當觀第一義。師云。把斷世界還觀得也無。直饒一槌未落已前。薦得猶落二三。且作么生是第一義。有知落處底么。出衆相見。僧問。釋迦說法多寶證明。和尚開堂內翰臨顧。半山相見即不問。妙峰孤頂事如何。師云。瑞氣騰空。進云。恁么則片云生谷口。萬仞碧嵯峨。師云。能有幾人知。進云。聖明天子以何報答。師舉拂子。進云。天上有星皆拱北。人間無水不朝東。師云。且得領話。問七擒七縱則不問。賓主相逢事若何。師云。寶劍倚天光燦爛。進云。碧眼胡僧笑點頭。師云。相識滿天下。進云。昨夜三更明月下。奪取驪珠歸去來。師云。誰是個中人。僧問。三賢未達十聖難知。如何是此宗。師云。無孔鐵錘當面擲。進云。嚇殺人。師云。嚇得一個。進云。也知和尚慣恁么。師云。你又作么生。僧云。鷂子過新羅。師云。自知較一半。乃云。玄機獨唱截斷眾流。擺撥不拘更無回互。直饒釋迦彌勒。不敢當頭著眼。倚天長劍凜凜神威。杲日當空澄澄光彩。無物不為妙用。無法不是真乘。控佛祖大機。廓人天正眼。當陽曉示。只貴知歸。才涉思量。白雲萬里。是故先聖道。我此法印。為欲利益世間故說。在所遊方勿妄宣傳。今日人天普集。對眾分明剖露。舉拂示眾云。大眾見么。一處真千處百處一時真。一句透千句
【現代漢語翻譯】 現代漢語譯本 當觀第一義（最高真理）。 師父說：『你能夠斷絕世間的一切，並且觀照到真理嗎？』 即使在一錘落下之前就領悟到，仍然會遺漏二三成。那麼，什麼是第一義呢？ 有人知道落腳之處嗎？』 （一位）僧人從人群中走出來問道：『釋迦牟尼（Sakyamuni，佛教創始人）說法，多寶佛（Prabhutaratna，法華經中出現的多寶如來）證明，和尚您開堂說法，內翰（高級官員）前來拜訪，這些相見的情況暫且不問，妙峰孤頂（指禪宗的最高境界）的事情是怎樣的呢？』 師父說：『瑞氣騰空。』 （僧人）進一步說：『這樣說來，就是片云出現在山谷口，萬仞山峰碧綠而高聳。』 師父說：『能有幾人知道呢？』 （僧人）進一步說：『聖明的君王用什麼來報答（佛法）呢？』 師父舉起拂塵。 （僧人）進一步說：『天上的星星都拱衛著北極星，人間的水沒有不朝向東方的。』 師父說：『姑且算是領會了我的話。』 （僧人）問：『七擒七縱（指諸葛亮七擒孟獲的故事，比喻運用手段）暫且不問，賓主相逢的事情是怎樣的呢？』 師父說：『寶劍倚天，光芒燦爛。』 （僧人）進一步說：『碧眼的胡僧（指達摩祖師）笑著點頭。』 師父說：『相識遍天下。』 （僧人）進一步說：『昨夜三更，明月當空，奪取驪龍的寶珠歸來。』 師父說：『誰是其中的人呢？』 （一位）僧人問道：『三賢（菩薩階位）尚未通達，十聖（菩薩階位）難以知曉，什麼是此宗（禪宗）的宗旨呢？』 師父說：『無孔的鐵錘當面擲來。』 （僧人）說：『嚇死人啊！』 師父說：『嚇到一個。』 （僧人）說：『也知道和尚您習慣這樣。』 師父說：『你又怎麼樣呢？』 （僧人）說：『鷂子飛過新羅（古國名，比喻迅速）。』 師父說：『自己知道超過一半。』 於是（師父）說：『玄妙的機鋒獨自唱出，截斷眾流（斷絕一切思慮），擺脫一切拘束，更沒有迴旋的餘地。 即使是釋迦牟尼（Sakyamuni，佛教創始人）、彌勒佛（Maitreya，未來佛），也不敢當面注視。 倚天的長劍凜凜生威，杲日當空澄澈明亮。 沒有事物不是妙用，沒有法不是真乘。 控制佛祖的大機，開闊人天的正眼。 當面曉示，只在于知道歸宿。 一旦涉入思量，就如白雲萬里。 所以先聖說：『我此法印（佛法的印記），是爲了利益世間才說的，在所遊歷的地方不要隨意宣傳。』 今天人天大眾聚集，對大家分明剖露。 （師父）舉起拂塵向大眾示意說：『大眾看見了嗎？一處真，千處百處一時真，一句透，千句透。』
【English Translation】 English version Contemplate the First Principle (the highest truth). The master said, 'Can you cut off everything in the world and contemplate the truth?' Even if you realize it before the hammer falls, you will still miss two or three tenths. So, what is the First Principle? Does anyone know where to land?' A monk came out from the crowd and asked, 'Sakyamuni (the founder of Buddhism) preached, Prabhutaratna (the Tathagata appearing in the Lotus Sutra) testified, the abbot opens the hall to preach, and the high-ranking officials come to visit. I will not ask about these meetings for the time being. What about the matter of Miaofeng's solitary peak (referring to the highest realm of Zen)?' The master said, 'Auspicious clouds rise into the sky.' The monk further said, 'In that case, a wisp of cloud appears at the mouth of the valley, and the ten-thousand-foot peaks are green and towering.' The master said, 'How many people can know?' The monk further said, 'How does the wise monarch repay (the Dharma)?' The master raised the whisk. The monk further said, 'The stars in the sky all arch towards the North Star, and the waters of the human world all flow towards the east.' The master said, 'Let's just say you have understood my words.' The monk asked, 'I will not ask about the seven captures and seven releases (referring to the story of Zhuge Liang capturing Meng Huo seven times, a metaphor for using means). What about the meeting between guest and host?' The master said, 'The precious sword leans against the sky, its light is brilliant.' The monk further said, 'The blue-eyed barbarian monk (referring to Bodhidharma) smiles and nods.' The master said, 'Acquaintances are all over the world.' The monk further said, 'Last night at midnight, under the bright moon, I seized the pearl of the black dragon and returned.' The master said, 'Who is the person among them?' A monk asked, 'The Three Sages (Bodhisattva stages) have not yet attained, and the Ten Saints (Bodhisattva stages) are difficult to know. What is the purpose of this sect (Zen)?' The master said, 'A holeless iron hammer is thrown in your face.' The monk said, 'It's frightening!' The master said, 'Frightened one.' The monk said, 'I also know that you, Abbot, are used to this.' The master said, 'What about you?' The monk said, 'A falcon flies over Silla (an ancient country, a metaphor for speed).' The master said, 'You know more than half yourself.' Then (the master) said, 'The mysterious opportunity is sung alone, cutting off the flow of the masses (cutting off all thoughts), getting rid of all constraints, and there is no room for turning back. Even Sakyamuni (the founder of Buddhism) and Maitreya (the future Buddha) dare not look directly at it. The sword leaning against the sky is awe-inspiring, and the bright sun in the sky is clear and bright. There is nothing that is not a wonderful use, and there is no Dharma that is not a true vehicle. Control the great opportunity of the Buddhas and ancestors, and broaden the correct eyes of humans and gods. Show it clearly in person, it only lies in knowing where to return. Once involved in thinking, it is like ten thousand miles of white clouds. Therefore, the former sage said: 'This Dharma seal (the seal of the Buddha's Dharma) is said for the benefit of the world, do not promote it casually in the places you travel.' Today, the masses of humans and gods are gathered, and it is clearly revealed to everyone. (The master) raised the whisk and gestured to the crowd, saying: 'Have you seen it, everyone? One place is true, a thousand places and a hundred places are true at the same time, one sentence penetrates, and a thousand sentences penetrate.'
百句一時透。拈起也乾坤岌崿。放下也河海晏清。不拈不放又作么生。萬仞峰頭高著眼。大千沙界一浮漚。遂舉。法燈云。山僧本欲深棲巖竇隱遁過時。蓋緣清涼老人有未了底公案。出來為諸人了卻。時有僧問。如何是未了公案。法燈便打云。祖禰不了殃及兒孫。僧云。過在什麼處。法燈云。過在你殃及我。師云。法燈縱域中殺活握閫外威權。直得氣概驚群風標獨立。山僧卑志本亦如斯。今日出來。正緣五祖老師有個見成公案。對眾舉揚。有不惜性命底。試出挨拶看。如無不免自拈自弄去也。喝一喝。以拂子擊禪床。下座。
上堂。僧問。言無展事語不投機時。如何委悉。師云。未問已前百雜碎。進云。恁么則只許老胡知也。師云。摸索不著。進云。千聖出來也摸索不著。師云。眼睛突出。乃云。不是目前法。亦非心外機。直下絕承當。當陽無向背。一處明去千百處光輝。一言通時千言百言透脫。非心非佛。拈向一邊。舉古舉今。撥致一處。只諸人分上還證據得么。若證據得。三世諸佛于中成道。神通變化于中流出。大地山河于中發現。九類四生於中長育。且作么生是該羅萬有一句。來年更有新條在。惱亂春風卒未休。下座。
上堂。僧問。祖意敬意是同是別。師云。兩輪互動照。進云。恁么則匹上不足
【現代漢語翻譯】 現代漢語譯本： 百句一時透徹。拈起（拿起）也乾坤（天地）岌崿（高聳），放下也河海晏清（平靜）。不拈不放又該如何？萬仞峰頭高高地睜開眼睛，大千沙界（廣闊的世界）不過是一個浮動的泡沫。於是舉例說法燈禪師說：「山僧（老僧自稱）本來想深深地隱居在巖洞里，隱遁度日。因為清涼老人（指文殊菩薩）有未了結的公案（佛教用語，指未解決的問題），所以出來為各位了結。」當時有僧人問：「如何是未了的公案？」法燈便打他說：「祖先不了結，禍殃及於子孫。」僧人說：「過錯在哪裡？」法燈說：「過錯在你，禍殃及於我。」師（指本文中的「師」）說：「法燈縱然在境內掌握生殺大權，在境外擁有威懾力量，他的氣概足以震驚眾人，風度足以獨立。山僧我卑微的志向本來也像他一樣。今天出來，正是因為五祖老師有個現成的公案，拿出來向大家宣揚。有不惜性命的，可以試著出來應對看看。如果沒有，那我就只好自己拿出來玩弄了。」喝一聲，用拂子擊打禪床，下座。
上堂。僧人問：「言語不能展開事情，話語不能投合時機，如何才能明白？」師說：「沒問之前已經百般雜亂。」僧人進言說：「這麼說就只有老胡（指達摩祖師）才知道了。」師說：「摸索不到。」僧人進言說：「千聖（眾多聖人）出來也摸索不到。」師說：「眼睛突出。」於是說：「不是眼前的法，也不是心外的機。當下斷絕承擔，當面沒有向背。一處明白，千百處都光明輝耀。一句話通達，千言百語都透徹。非心非佛，放到一邊。舉古舉今，撥弄到一處。只是各位能否從中找到證據？如果能找到證據，三世諸佛就在其中成道，神通變化就在其中流出，大地山河就在其中發現，九類四生（佛教指九種不同型別的眾生）就在其中生長發育。那麼，該概括萬有的一句話是什麼？來年還有新的枝條生長，擾亂春風終究不會停止。」下座。
上堂。僧人問：「祖意（祖師的意旨）和敬意是相同還是不同？」師說：「兩輪互動照耀。」僧人進言說：「這麼說來，匹配上面還不足。」 English version: A hundred phrases are penetrated at once. Picking it up, the universe is precarious; putting it down, the rivers and seas are peaceful. What to do if neither picking it up nor putting it down? On the peak of ten thousand仞 (rèn, a unit of length), keep your eyes high. The vast world is just a floating bubble. Then he cited Dharma Lamp (Fǎdēng) saying, 'This old monk originally wanted to deeply dwell in a rock cave, living in seclusion. But because Elder Qingliang (Qīngliáng, referring to Manjushri Bodhisattva 文殊菩薩) had an unfinished Koan (gōng'àn, a paradoxical anecdote or riddle used in Zen Buddhism for meditation), I came out to resolve it for everyone.' At that time, a monk asked, 'What is the unfinished Koan?' Dharma Lamp then hit him and said, 'Ancestors not resolving it brings misfortune to descendants.' The monk said, 'Where is the fault?' Dharma Lamp said, 'The fault is in you, bringing misfortune to me.' The Master (referring to the '師' in the text) said, 'Dharma Lamp, even if he holds the power of life and death within the territory and wields authority beyond the borders, his spirit is enough to shock the crowd, and his demeanor is independent. This humble monk's ambition was originally like this as well. Today I come out precisely because the Fifth Patriarch (Wǔzǔ, the Fifth Patriarch of Chan Buddhism) has a ready-made Koan, which I will proclaim to everyone. If there is anyone who does not cherish their life, try to come out and respond. If not, I will have to pick it up and play with it myself.' He shouted once, struck the Zen bed with a whisk, and descended from the seat.
Ascending the hall. A monk asked, 'When words cannot unfold matters and speech does not suit the occasion, how can one understand thoroughly?' The Master said, 'Before the question, there is already a hundredfold of confusion.' The monk further said, 'In that case, only Old Hu (Lǎohú, referring to Bodhidharma 達摩祖師) knows.' The Master said, 'Groping without finding.' The monk further said, 'Even if a thousand sages came out, they would not be able to find it.' The Master said, 'Eyes protruding.' Then he said, 'It is not the Dharma before the eyes, nor is it the mechanism outside the mind. Directly cut off acceptance, in the face of it there is no turning back. When one place is clear, a thousand or a hundred places shine brightly. When one word is understood, a thousand or a hundred words are penetrated. Neither mind nor Buddha, put it aside. Citing the past and present, stirring it all together. Only, can you all find evidence of it? If you can find evidence, the Buddhas of the three worlds attain enlightenment within it, supernatural powers and transformations flow out from within it, the great earth and rivers are revealed within it, and the nine types of four births (jiǔlèi sìshēng, nine categories of living beings in Buddhism) grow and develop within it. Then, what is the one phrase that encompasses everything? Next year there will be new branches, disturbing the spring breeze will not cease.' Descended from the seat.
Ascending the hall. A monk asked, 'Are the Ancestral Intent (zǔyì, the intention of the Patriarchs) and Reverence (jìngyì, respect) the same or different?' The Master said, 'Two wheels illuminate each other.' The monk further said, 'In that case, matching above is not enough.'
【English Translation】 English version: A hundred phrases are penetrated at once. Picking it up, the universe is precarious; putting it down, the rivers and seas are peaceful. What to do if neither picking it up nor putting it down? On the peak of ten thousand ren, keep your eyes high. The vast world is just a floating bubble. Then he cited Dharma Lamp (Fǎdēng) saying, 'This old monk originally wanted to deeply dwell in a rock cave, living in seclusion. But because Elder Qingliang (Qīngliáng, referring to Manjushri Bodhisattva 文殊菩薩) had an unfinished Koan (gōng'àn, a paradoxical anecdote or riddle used in Zen Buddhism for meditation), I came out to resolve it for everyone.' At that time, a monk asked, 'What is the unfinished Koan?' Dharma Lamp then hit him and said, 'Ancestors not resolving it brings misfortune to descendants.' The monk said, 'Where is the fault?' Dharma Lamp said, 'The fault is in you, bringing misfortune to me.' The Master (referring to the '師' in the text) said, 'Dharma Lamp, even if he holds the power of life and death within the territory and wields authority beyond the borders, his spirit is enough to shock the crowd, and his demeanor is independent. This humble monk's ambition was originally like this as well. Today I come out precisely because the Fifth Patriarch (Wǔzǔ, the Fifth Patriarch of Chan Buddhism) has a ready-made Koan, which I will proclaim to everyone. If there is anyone who does not cherish their life, try to come out and respond. If not, I will have to pick it up and play with it myself.' He shouted once, struck the Zen bed with a whisk, and descended from the seat.
Ascending the hall. A monk asked, 'When words cannot unfold matters and speech does not suit the occasion, how can one understand thoroughly?' The Master said, 'Before the question, there is already a hundredfold of confusion.' The monk further said, 'In that case, only Old Hu (Lǎohú, referring to Bodhidharma 達摩祖師) knows.' The Master said, 'Groping without finding.' The monk further said, 'Even if a thousand sages came out, they would not be able to find it.' The Master said, 'Eyes protruding.' Then he said, 'It is not the Dharma before the eyes, nor is it the mechanism outside the mind. Directly cut off acceptance, in the face of it there is no turning back. When one place is clear, a thousand or a hundred places shine brightly. When one word is understood, a thousand or a hundred words are penetrated. Neither mind nor Buddha, put it aside. Citing the past and present, stirring it all together. Only, can you all find evidence of it? If you can find evidence, the Buddhas of the three worlds attain enlightenment within it, supernatural powers and transformations flow out from within it, the great earth and rivers are revealed within it, and the nine types of four births (jiǔlèi sìshēng, nine categories of living beings in Buddhism) grow and develop within it. Then, what is the one phrase that encompasses everything? Next year there will be new branches, disturbing the spring breeze will not cease.' Descended from the seat.
Ascending the hall. A monk asked, 'Are the Ancestral Intent (zǔyì, the intention of the Patriarchs) and Reverence (jìngyì, respect) the same or different?' The Master said, 'Two wheels illuminate each other.' The monk further said, 'In that case, matching above is not enough.'
也。師云。又被風吹別調中。問如何是涅槃心。師云。萬派悉歸源。進云。如何是差別智。師云。千差俱不動。進云。都來不消得去也。師云。你放寶劍。在什麼處。僧云。高著眼。師云。話作兩橛。乃云。遠問近對。萬世如今。舉東明西。千途一轍。無事上演事。無為處作為。非色非聲青黃順逆。非心非佛賓主交參。全承此個威光。不在別處流轉。且道。此個是什麼。若喚作佛。頭上安頭。若喚作法。無繩自縛。祖師巴鼻是抱贓叫屈。向上機關是揚聲止響。直得總不恁么。始較些子。且道。既總不恁么。因什麼卻較些子。莫怪從前多意氣。他家曾謁聖明君。下座。
上堂云。獨掌不浪鳴。獨樹不成林。建法幢立宗旨。須是互為賓主安貼家邦。所以道。我若坐時爾須立。我若立時爾須坐。我若孤峰獨宿。爾須偃息干戈。我若天上人間。爾須三頭六臂。然後可以光揚佛日。且道。浩浩之中如何辨主。是處是慈氏。無門無善財。下座。
上堂。僧問。掬沙獻佛果感輪王。法寶今開有何利益。師云。千重百匝。進云。過往生天見存獲益去也。師云。不用阇梨重註腳。問向上一路請師直指。師云。一棒打破虛空。進云。過在什麼處。師云。不識痛癢漢。進云。此猶是德山底。師云。山僧從來借路經過。乃云。眨上
【現代漢語翻譯】 現代漢語譯本： 師父說：『又被風吹到別的曲調中去了。』 僧人問：『什麼是涅槃心？』 師父說：『萬條河流都歸於源頭。』 僧人又問：『什麼是差別智？』 師父說：『千種差異都毫不動搖。』 僧人說：『總的來說，不需要去除什麼。』 師父說：『你把寶劍放在哪裡了？』 僧人說：『看得很高。』 師父說：『把話說成兩截了。』於是說：『遙遠的問題用近處的事來回答，萬世就像現在這樣。舉出東邊就能明白西邊，千條道路都是一個轍印。無事的時候演示事情，在無為之處有所作為。既不是色，也不是聲，青黃順逆；既不是心，也不是佛，賓主互相交錯。完全承接這個威光，不在別處流轉。』那麼，這個是什麼呢？如果稱它為佛（Buddha），那就是頭上安頭；如果稱它為法（Dharma），那就是沒有繩子自己捆綁自己。祖師的把柄是抱著贓物喊冤，向上的機關是揚聲止響。直到完全不是這樣，才稍微有些相近。』那麼，既然完全不是這樣，為什麼又稍微有些相近呢？不要奇怪我從前有很多意氣，他家曾經拜見過聖明的君主。』下座。
上堂說法，說：『一隻手掌拍不響，一棵樹不成林。建立法幢，樹立宗旨，必須互相作為賓主，安頓家園。』所以說：『我如果坐著，你就必須站著；我如果站著，你就必須坐著；我如果孤峰獨宿，你就必須偃息干戈；我如果在天上人間，你就必須三頭六臂。』然後才可以光大發揚佛日。那麼，在浩浩蕩蕩之中如何辨別主客呢？到處都是慈氏菩薩（Maitreya），沒有門徑就沒有善財童子（Sudhana）。』下座。
上堂說法。僧人問：『用沙供佛，感得輪王果報，如今法寶開啟，有什麼利益？』 師父說：『千重百匝。』 僧人又問：『是說過去往生天界，現在獲得利益嗎？』 師父說：『不用你再加註解。』 僧人問：『請師父直指向上之路。』 師父說：『一棒打破虛空。』 僧人問：『過錯在哪裡？』 師父說：『是不識痛癢的漢子。』 僧人說：『這還是德山禪師的境界。』 師父說：『山僧我從來只是借路經過。』於是說：『眨眼之間……』
【English Translation】 English version: The master said, 'Again blown by the wind into another tune.' A monk asked, 'What is the Nirvana mind?' The master said, 'All streams return to the source.' The monk further asked, 'What is the discriminating wisdom?' The master said, 'A thousand differences remain unmoved.' The monk said, 'In the end, there is nothing to eliminate.' The master said, 'Where have you placed your precious sword?' The monk said, 'Seeing with a high perspective.' The master said, 'You've cut the talk into two pieces.' Then he said, 'Answering distant questions with near examples, ten thousand ages are like the present. Mentioning the east reveals the west, a thousand paths share one track. Demonstrating affairs when there is nothing to do, acting in the place of non-action. Neither form nor sound, blue, yellow, conforming or opposing; neither mind nor Buddha (Buddha), guest and host intermingling. Completely inheriting this majestic light, not flowing elsewhere.' So, what is this? If you call it Buddha (Buddha), it's adding a head on top of a head; if you call it Dharma (Dharma), it's binding oneself without ropes. The patriarch's handle is crying injustice while holding stolen goods, the upward mechanism is raising a voice to stop the echo. Only when it's completely not like this, is it slightly closer.' Then, since it's completely not like this, why is it slightly closer? Don't be surprised that I had much spirit before, his family once visited the enlightened ruler.' Descending from the seat.
Ascending the hall, he said, 'One palm does not make a sound, one tree does not make a forest. To establish the Dharma banner and set up the principle, it is necessary to mutually act as guest and host, settling the home. Therefore, it is said, 'If I sit, you must stand; if I stand, you must sit; if I dwell alone on a solitary peak, you must rest your weapons; if I am in heaven and earth, you must have three heads and six arms.' Then you can glorify and promote the Buddha's sun. So, how to distinguish the host in the vastness? Everywhere is Maitreya (Maitreya), without a gate there is no Sudhana (Sudhana).' Descending from the seat.
Ascending the hall. A monk asked, 'Offering sand to the Buddha (Buddha) brings the reward of a Chakravartin (Chakravartin), now that the Dharma treasure is opened, what benefit is there?' The master said, 'A thousand layers, a hundred folds.' The monk further asked, 'Does that mean past lives ascending to heaven, and present existence gaining benefit?' The master said, 'No need for you to add annotations.' The monk asked, 'Please, Master, directly point to the upward path.' The master said, 'One blow shatters the void.' The monk asked, 'Where is the fault?' The master said, 'It is a fellow who does not recognize pain.' The monk said, 'This is still the realm of Deshan.' The master said, 'This mountain monk has always just been passing through.' Then he said, 'In the blink of an eye...'
眉毛蹉過。大似開眼尿床。見成公案放行正是黠兒落節。恁么不恁么。總得曳尾靈龜。不是心不是佛不是物。虛空釘橛進得。許多閑門破戶。獨是死水藏龍。傾湫倒岳一句作么生道。巨靈抬手無多子。分破華山千萬重。下座。
上堂云。覺即了不施功。麗天杲日印長空。凈五眼得五力。匝地清風有何極。途中受用底似虎靠山。世諦流佈底如蛾投焰。且道。放行為人好。把住為人好。橫按鏌鎁全正令。太平寰宇斬癡頑。下座。
上堂云。化育之本物我同途。祖佛之源古今不易。靈然獨露透聲色無遺。廓爾見前拘動寂不得。坐卻意見截卻語言。根塵中不隔絲毫。聲色外去來無際。恁么透得古今生死。頭出頭沒悉皆坐斷。茍或未然。有寒暑兮促君壽。有鬼神兮妒君福。下座。
上堂云。法界不容身。佛眼覷不見。聖智離言說。海口莫能宣。直截當陽已成階級。轉身吐氣轉見周遮。明明無覆藏。明明絕點翳。寬若太虛清如古鏡。若以眼見文殊橫身。若以耳聞觀音彰用。若以心知普賢當堂。且道。毗盧遮那在什麼處。眨上眉毛。下座。
上堂云。一毫穿眾穴。大地沒遮欄。遍界不曾藏。古今無向背。剎剎爾塵塵爾。句句爾唸唸爾。還明得么。若明得去。不費纖毫力。直入解脫門。絕承當一句作么生道。
【現代漢語翻譯】 現代漢語譯本： 眉毛蹉過（錯過）。大似開眼尿床。現成公案放行，正是黠兒（聰明的孩子）落節（失誤）。這樣也不行，那樣也不行。總得曳尾靈龜（比喻隱退）。不是心，不是佛，不是物。虛空釘橛（木樁）也進得。許多閑門破戶。唯獨死水藏龍。傾湫倒岳（傾倒山嶽）一句怎麼說？巨靈（神名）抬手無多子（沒有多少力量），分破華山千萬重。下座。
上堂說：『覺悟即了，不需施功。麗天杲日（美麗的晴天，明亮的太陽）印長空。凈五眼（肉眼、天眼、慧眼、法眼、佛眼）得五力（信力、精進力、念力、定力、慧力）。匝地清風（充滿大地的清風）有何極？』途中受用底似虎靠山，世諦流佈底如蛾投焰。且說，放行為人好？把住為人好？橫按鏌鎁（古代寶劍名）全正令，太平寰宇斬癡頑。下座。
上堂說：『化育之本，物我同途。祖佛之源，古今不易。靈然獨露，透聲色無遺。廓爾見前，拘動寂不得。坐卻意見，截卻語言。根塵中不隔絲毫，聲色外去來無際。』這樣透得古今生死，頭出頭沒悉皆坐斷。如果不然，有寒暑兮促君壽，有鬼神兮妒君福。下座。
上堂說：『法界不容身，佛眼覷不見。聖智離言說，海口莫能宣。』直截當陽已成階級，轉身吐氣轉見周遮。明明無覆藏，明明絕點翳。寬若太虛，清如古鏡。若以眼見文殊（文殊菩薩），橫身。若以耳聞觀音（觀音菩薩），彰用。若以心知普賢（普賢菩薩），當堂。且道，毗盧遮那（佛名）在什麼處？眨上眉毛。下座。
上堂說：『一毫穿眾穴，大地沒遮欄。遍界不曾藏，古今無向背。剎剎爾，塵塵爾，句句爾，唸唸爾。』還明白嗎？若明白，不費纖毫力，直入解脫門。絕承當一句怎麼說？
【English Translation】 English version: Eyebrows are missed. It's much like opening your eyes and wetting the bed. Releasing a ready-made case is precisely a clever child's mistake. Neither this way nor that way works. You must be like a spiritual turtle dragging its tail. It's not mind, not Buddha, not object. Even driving a stake into the void is possible. So many idle doors and broken windows. Only still water hides a dragon. How to say the phrase 'overturning the pool and toppling the mountain'? The giant spirit (a deity) raises his hand with little strength, splitting Mount Hua into thousands of layers. Descend from the seat.
Ascending the hall, he said: 'Awakening is complete without effort. The beautiful sun in the clear sky imprints the vast expanse. Purifying the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) obtains the five powers (power of faith, power of diligence, power of mindfulness, power of concentration, power of wisdom). What limit is there to the clear breeze filling the earth?' Benefiting on the way is like a tiger leaning against a mountain; the worldly truth spreading is like a moth throwing itself into the flame. Now, tell me, is it good to release for the sake of others? Or is it good to hold back for the sake of others? Holding the Mo Xie (ancient sword name) horizontally embodies the complete and correct command, in a peaceful universe, slaying foolish stubbornness. Descend from the seat.
Ascending the hall, he said: 'The essence of creation is that things and I share the same path. The source of the ancestral Buddhas is unchanging from ancient times to the present. The spiritual nature is uniquely revealed, penetrating sound and form without omission. Clearly appearing before you, neither grasping movement nor stillness is possible. Sitting down on opinions, cutting off language. Within the root and dust, there is not the slightest separation; outside of sound and form, coming and going are boundless.' Thus, penetrating the life and death of ancient and modern times, emerging and submerging, all are completely cut off. If not, cold and heat will shorten your life, and ghosts and spirits will be jealous of your blessings. Descend from the seat.
Ascending the hall, he said: 'The dharma realm cannot contain the body, the Buddha's eye cannot see it. Holy wisdom is beyond words, and the mouth of the sea cannot proclaim it.' Directly cutting through the present has already become a stage; turning around and exhaling reveals further circumscription. Clearly without concealment, clearly without a speck of dust. Wide like the vast void, clear like an ancient mirror. If you see Manjusri (Manjusri Bodhisattva) with your eyes, he is obstructing the path. If you hear Avalokiteshvara (Avalokiteshvara Bodhisattva) with your ears, his function is manifested. If you know Samantabhadra (Samantabhadra Bodhisattva) with your mind, he is in the hall. Now, tell me, where is Vairocana (Buddha name)? Blink your eyebrows. Descend from the seat.
Ascending the hall, he said: 'One hair penetrates all holes, the great earth has no barriers. Throughout the entire realm, it has never been hidden, and there is no facing or backing in ancient and modern times. Each moment, each dust mote, each phrase, each thought.' Do you understand? If you understand, without expending the slightest effort, directly enter the gate of liberation. How to say the phrase that cuts off all acceptance?
喝一喝。下座。
上堂云。機輪未轉。大地黑漫漫。古鏡當軒。沙界凈裸裸。坐卻意根無動轉處。塞卻咽喉無吐氣處。卻是個真實底人。提得即天上人間。撥著便冰消瓦解。正當命脈上如何點。八月秋何處熱。下座。
上堂云。一即一切。實際理地。一切即一。本來無物。拈起也吒吒沙沙。放下也綿綿密密。三界長時獨露。十方無處容身。孤峰頂上倒行。十字街頭橫臥。目視雲霄則且致。魚行酒肆一句作么生道。放憨作么。下座。
改昭覺寺為崇寧。敕黃到。開堂師拈。敕黃示眾云。匝地普天皆承恩力。九州四海悉稟威靈。百千法門中殊特法門。無量妙義中真實勝義。如今從天降下。不在眼目定動唇吻合開。驗在目前一時薦取。宣敕罷。指法座云。大眾。這一條路。千聖共知。徐行踏斷流水聲。縱觀寫出飛禽跡。且道。如何進步。要提無相毗盧印。須向千峰頂上行。
升座拈香示眾云。光吞萬象氣絕諸塵。始從撥草瞻風。以至入廛垂手。等閑不欲全彰。切恐驚群動眾。今日拈來。奉為今上皇帝祝嚴聖壽。次拈香云。奉為判府尚書諸衙勛貴。次拈香云。十年淮甸受盡辛勤。一道清虛親蒙印可。不敢孤負。奉為五祖老師以酬法乳。正法和尚白槌。師乃云。駕千鈞弩一擊便行。射透鐵圍不容擬議。
【現代漢語翻譯】 現代漢語譯本： 喝口茶。下座。
上堂說法：機輪尚未轉動，大地一片黑暗。古鏡懸掛空中，整個世界清凈坦露。安坐于意根不動之處，堵塞住咽喉沒有吐氣的地方，這才是真實的人。提起它，天上人間都隨之而動；放下它，一切都像冰消瓦解。正在這性命攸關之處該如何點破？八月秋天，哪裡還有熱氣？下座。
上堂說法：一即一切，這是實際真理的所在。一切即一，本來就空無一物。拈起它，聲音嘈雜；放下它，綿密無間。三界之中，真理長時顯露；十方世界，無處可以容身。在孤峰頂上倒著行走，在十字街頭橫臥。目光注視雲霄暫且不談，『魚行酒肆』這句話該怎麼說？裝傻作甚？下座。
改昭覺寺為崇寧寺，皇帝的詔書到了。開堂的法師拿起詔書向大眾展示：『普天之下都承受著皇上的恩德，九州四海都稟承著皇上的威靈。在百千法門中，這是殊勝特別的法門；在無量妙義中，這是真實殊勝的意義。如今從天而降，不在於眼目的定視、轉動，也不在於嘴唇的閉合、張開，就在眼前，一時領會。』宣讀完詔書，指向法座說：『各位，這條路，千聖都共同知曉。慢慢行走，踏斷流水的聲響；縱情觀看，寫出飛鳥的軌跡。那麼，該如何進步呢？想要提起無相毗盧佛的印，必須向千峰頂上行走。』
升座，拈香向大眾展示：光明吞噬萬象，氣息斷絕諸塵。從最初的撥草尋風，到進入塵世垂手度化，輕易不願完全顯露，是害怕驚動大眾。今天拈香，是爲了當今皇帝祝願聖壽。接著拈香說：爲了判府尚書以及各衙門的功臣貴族。再次拈香說：十年在淮甸受盡辛勤，一道清虛的境界親蒙五祖老師的印可。不敢辜負，爲了五祖老師報答法乳之恩。正法和尚敲響木槌。法師於是說：『駕著千鈞之弩，一擊便發射出去，射透鐵圍山，不容許任何猶豫。』
【English Translation】 English version: Take a sip of tea. Descend from the seat.
Ascending the Dharma hall, he said: 'Before the wheel of the Dharma turns, the great earth is dark and vast. When the ancient mirror hangs in the sky, the entire world is purely and nakedly revealed. Sit firmly where the root of consciousness does not move, block the throat where no breath is exhaled; this is the truly authentic person. Lift it up, and heaven and earth move with it; put it down, and everything melts away like ice. Right at this vital point, how should it be punctuated? In the eighth month of autumn, where is there any heat?' Descend from the seat.
Ascending the Dharma hall, he said: 'One is all, the actual ground of reality. All is one, originally there is nothing. Pick it up, and there is a rattling sound; put it down, and it is seamless and dense. Within the three realms, the truth is constantly revealed; in the ten directions, there is nowhere to hide. Walking upside down on the peak of a solitary mountain, lying horizontally at the crossroads. Looking at the clouds in the sky is one thing, but how should the phrase 'fish swim in the wine shop' be expressed? What's with the feigned ignorance?' Descend from the seat.
Changing Zhaojue Temple to Chongning Temple, the imperial edict arrived. The Dharma master of the opening ceremony picked up the edict and showed it to the assembly, saying: 'All under heaven receives the Emperor's grace, and the nine provinces and four seas are subject to his majestic power. Among the hundreds and thousands of Dharma gates, this is a unique and special Dharma gate; among the immeasurable wonderful meanings, this is the true and supreme meaning. Now it descends from heaven, not in the fixed gaze or movement of the eyes, nor in the closing or opening of the lips, but right before your eyes, grasp it at once.' After proclaiming the edict, he pointed to the Dharma seat and said: 'Everyone, this path is known by all the sages. Walk slowly, cutting off the sound of flowing water; observe freely, writing out the traces of flying birds. So, how should one progress? If you want to raise the seal of the formless Vairocana (the universal Buddha), you must walk to the top of a thousand peaks.'
Ascending the seat, he burned incense and showed it to the assembly, saying: 'The light swallows all phenomena, and the breath cuts off all dust. From the initial parting of the grass to see the wind, to entering the world and extending a helping hand, I do not wish to reveal it all easily, for fear of alarming the masses. Today, I offer incense to wish the current Emperor a long and blessed life.' Then, he burned incense and said: 'For the Prefectural Governor, the Honorable Ministers, and all meritorious officials of the various departments.' Again, he burned incense and said: 'For ten years, I endured hardship in Huaidian, and the realm of pure emptiness was personally approved by the Fifth Patriarch (Fifth Ancestor of Chan Buddhism). I dare not fail to live up to it, and offer this to my teacher, the Fifth Ancestor, to repay the kindness of the Dharma milk.' The Dharma Master Zhengfa struck the gavel. The master then said: 'Like launching a thousand-catty crossbow, shoot it out with one strike, piercing through the Iron Mountain, allowing no hesitation.'
一言之下殺活全彰。寸機之中包括群像。直須當頭點破。可以千眼頓開。更若四顧躊躇。便見撈天摸地。有構得底。出衆相見。僧問。三通鼓罷。四眾臨筵。學人上來。請師說法。師云。天晴日出。進云。莫只這是。為復別有。師云。且只了一頭。進云。兩頭時如何。師云。看爾承當不得。問百華競秀妙德家風。一亙晴空普賢境界。去此二途請師指示。師云。石筍抽條長一丈。進云。莫便是和尚為人處也無。師云。這邊那裡兩頭垂。進云。請師拈出。師云。猶自不知。進云。恁么則騎牛穿市過。師云。終是謷訛。問有一語全規矩。今日開堂有何祥瑞。師云。乾坤廓落無邊際。杲日當空宇宙明。進云。一點水墨兩處成龍去也。師云。說什麼兩處。僧問。語默涉離微。如何通不犯。師云。天知地知。進云。恁么則驗在目前去也。師云。爾見什麼。進云。日月光天德。山河壯帝居。師云。卻較些子。乃云。全機大用觸處見成。溢目清光貫通今古。一塵含法界。一念遍十方。盡大地是真實人。總剎海為大解脫。只在當人略回光相自著眼看。可以克證無生頓超方便。是故諸佛出世為一大事因緣。祖師西來亦不出見性成佛。只如今日奉皇帝敕。建大伽藍賜額度僧。祝嚴聖壽。一場佛事。耀古騰今。判府旌旆光臨。群賢車蓋畢集。四
【現代漢語翻譯】 現代漢語譯本 一句話就能完全彰顯殺與活的道理，極小的機會中也包含了萬象。必須當頭點破，才能使人立刻大徹大悟。如果還四處猶豫，就會像撈天摸地一樣毫無頭緒。如果有領悟的人，自然會脫穎而出。有僧人問道：『三通鼓聲已罷，四眾弟子齊聚法筵，學人前來，請師父開示佛法。』 師父說：『天晴日出。』 僧人追問：『難道僅僅是這樣嗎？還是另有深意？』 師父說：『暫且只說這一頭。』 僧人又問：『兩頭兼顧時又該如何？』 師父說：『看你承受不了。』 問：『百花競相開放，是妙德（妙吉祥菩薩，代表智慧）的家風；萬里晴空，是普賢（普賢菩薩，代表實踐）的境界。拋開這兩條路，請師父指示。』 師父說：『石筍抽條長一丈。』 僧人追問：『莫非這就是和尚您教化人的地方嗎？』 師父說：『這邊那裡兩頭垂。』 僧人請求：『請師父拈出（指出）。』 師父說：『你還是不知道。』 僧人說：『既然如此，那就是騎牛穿市過（比喻不合時宜）。』 師父說：『終究是謷訛（錯誤）。』 問：『有一句話完全符合規矩，今日開堂有什麼祥瑞？』 師父說：『乾坤廓落無邊際，杲日當空宇宙明。』 僧人說：『一點水墨兩處成龍去也（比喻化腐朽為神奇）。』 師父說：『說什麼兩處。』 僧人問：『語默動靜都涉及到離微（細微的差別），如何才能通達而不犯錯？』 師父說：『天知地知。』 僧人說：『既然如此，那麼驗證就在眼前了。』 師父說：『你看見什麼了？』 僧人說：『日月光天德，山河壯帝居。』 師父說：『卻較些子（還差一點）。』 於是說：『全部的機用，在任何地方都能見到現成。滿眼的清光，貫通古今。一塵包含法界，一念遍及十方。整個大地都是真實的人，所有的剎海都是大解脫。只要當下的人稍微迴光返照，自己著眼觀看，就可以證得無生，立刻超越方便法門。因此，諸佛出世是爲了一個重大因緣，祖師西來也不外乎見性成佛。就像今天，奉皇帝的旨意，建造大伽藍（寺廟），賜予匾額，度化僧人，祝願皇帝聖壽無疆，這是一場佛事，光耀古今。判府（地方長官）的旌旗光臨，各位賢士的車駕聚集，四眾弟子云集。』 眾雲集。
【English Translation】 English version A single word fully reveals the principles of killing and giving life; within a tiny opportunity are included all phenomena. It is necessary to break through directly at the head, so that one can suddenly have a thousand eyes open. If one still hesitates and looks around, one will see grasping at the sky and feeling for the earth, getting nowhere. If there is someone who understands, they will naturally stand out. A monk asked: 'The three drumbeats have finished, and the four assemblies have gathered at the Dharma banquet. A student comes forward to request the master to expound the Dharma.' The master said: 'The sky is clear and the sun rises.' The monk further asked: 'Is it only this, or is there another deeper meaning?' The master said: 'Let's just talk about this one end for now.' The monk then asked: 'What about when both ends are considered?' The master said: 'See if you can bear it.' Asked: 'A hundred flowers bloom in competition, which is the family style of Miaode (Manjushri Bodhisattva, representing wisdom); a clear sky for ten thousand miles, which is the realm of Puxian (Samantabhadra Bodhisattva, representing practice). Leaving aside these two paths, please instruct me, Master.' The master said: 'A stone bamboo shoot grows a zhang (丈, a unit of length, about 3.3 meters) long.' The monk further asked: 'Could this be where the monk teaches people?' The master said: 'Here and there, both ends hang down.' The monk requested: 'Please point it out, Master.' The master said: 'You still don't know.' The monk said: 'In that case, it's like riding an ox through the market (a metaphor for being inappropriate).' The master said: 'It is ultimately 謷訛 (wrong).' Asked: 'There is a saying that fully conforms to the rules. What auspicious signs are there for opening the hall today?' The master said: 'The universe is vast and boundless, the bright sun shines in the sky, and the universe is bright.' The monk said: 'A drop of ink turns into dragons in two places (a metaphor for turning the rotten into the magical).' The master said: 'What two places are you talking about?' The monk asked: 'Speech and silence both involve subtle differences. How can one communicate without making mistakes?' The master said: 'Heaven knows, earth knows.' The monk said: 'In that case, the verification is right before our eyes.' The master said: 'What do you see?' The monk said: 'The sun and moon illuminate the virtue of heaven, and the mountains and rivers strengthen the emperor's residence.' The master said: 'Still a little short.' Then he said: 'The full potential of the machine can be seen everywhere. The clear light fills the eyes, connecting the past and the present. A single dust particle contains the Dharma realm, and a single thought pervades the ten directions. The entire earth is the true person, and all the k剎海 (buddha-lands) are great liberation. As long as the person in the present moment slightly turns the light inward and looks with their own eyes, they can prove no-birth and immediately transcend expedient means. Therefore, the Buddhas appear in the world for a great cause, and the patriarchs come from the West for nothing other than seeing their nature and becoming Buddhas. Just like today, by the emperor's decree, a large 伽藍 (monastery) is built, a plaque is bestowed, monks are ordained, and the emperor's longevity is wished. This is a Buddhist event that shines through the ages. The banners of the prefectural government are present, the carriages of all the virtuous people are gathered, and the four assemblies are gathered together.' The four assemblies gather.
眾矚仰萬姓歌謠。為國開堂舉揚宗教。山僧不敢囊藏被蓋。其有諸佛說不盡底。祖師提不起處。對眾八字打開去也。遂舉拂子云。大眾還見么。擊禪床云。還聞么。見處透脫聞處精明。一念返本還源。即具頂門三眼。萬里更無纖翳。千聖齊立下風。坐斷報化佛頭。直得壁立千仞。且道。是什麼人境界。雕弓已掛狼煙息。萬里歌謠賀太平。下座。
上堂云。通身是眼見不及。通身是耳聞不徹。通身是口說不著。通身是心鑒不出。直饒盡大地明得。無絲毫透漏。猶在半途。據令全提。且道。如何展演。域中日月縱橫掛。一亙晴空萬古春。下座。
上堂云。當陽有路祖佛共知。覿面相呈見聞不隔。萬象不能藏覆。千聖無以等階。活鱍鱍絕承當。凈裸裸無回互。直饒棒如雨點。喝似奔雷。猶未動著向上關捩在。如何是向上關捩。瞎卻諸聖眼。啞卻山僧口。日午打三更。面南看北斗。下座。
聞五祖訃。上堂云。大庾嶺頭笑卻成哭。崇寧門下哭卻成笑。何故。吃泉水貴地脈。且要正眼流通宗風不墜。所謂無常生死法。與我不相干。若能如是見。不用哭蒼天。既不用哭蒼天。如何通訊。請大眾拈香。兩彩一賽。下座。
上堂云。般若流運四象遷移。正眼密弘一陽來複。昆蟲動植悉稟此恩。履地奉天咸知慶
【現代漢語翻譯】 現代漢語譯本： 大眾仰望，萬民歌頌。為國家開設佛堂，弘揚宗教。山僧不敢將佛法藏於囊中，掩蓋於被下。其中有諸佛也說不盡的道理，祖師也提不起的關鍵處，今日對大眾全部打開。於是舉起拂塵說：『大眾還看見了嗎？』擊打禪床說：『還聽見了嗎？』看見處透徹，聽見處精明，一念之間返本還源，即具備頂門三眼，萬里之內更無一絲陰翳，千聖都只能位居下風，截斷報身佛、化身佛的頭。直如壁立千仞。』且說，這是什麼人的境界？雕弓已經掛起，狼煙已經止息，萬里歌頌太平盛世。下座。
上堂說法：『渾身上下都是眼睛也看不及，渾身上下都是耳朵也聽不徹，渾身上下都是嘴巴也說不著，渾身上下都是心也鑑別不出。』縱然窮盡大地都明白，沒有絲毫遺漏，也還在半途。如今全部提起來，且說，如何展現？域中的日月縱橫交錯地懸掛著，整個晴空萬古長春。下座。
上堂說法：『當陽之處有路，祖師和佛都知曉。面對面地呈現，見聞沒有隔閡。萬象都不能隱藏覆蓋，千聖也沒有可以等同的階位。活潑潑地，絕不承當；赤裸裸地，沒有迴護。』縱然棒如雨點，喝聲似奔雷，也未觸動向上的關鍵。如何是向上的關鍵？瞎了諸聖的眼，啞了山僧的口，正午打三更，面朝南看北斗。下座。
聽聞五祖去世的訊息，上堂說法：『大庾嶺頭笑卻變成哭，崇寧門下哭卻變成笑。』為何如此？吃的是泉水，貴的是地脈。且要正眼流通，宗風不墜。所謂無常生死法，與我不相干。若能如此見，不用哭蒼天。既然不用哭蒼天，如何傳遞訊息？請大眾拈香。兩彩一賽。下座。
上堂說法：『般若（Prajna，智慧）流轉，四象遷移，正眼秘密弘揚，一陽來複。昆蟲動植物都稟受此恩，立足於大地，敬奉于天，都知慶賀。
【English Translation】 English version: The multitude looks up, and all people sing praises. Opening a hall for the country, promoting religion. This mountain monk dares not hide the Dharma in a bag or cover it under a blanket. Among them are principles that even all Buddhas cannot fully express, and key points that even patriarchs cannot raise. Today, I open them all to the assembly. Then, raising the whisk, he said: 'Do you all see it?' Striking the Zen bed, he said: 'Do you all hear it?' Seeing is thorough, hearing is clear, and in a single thought, returning to the origin, one possesses the three eyes on the crown of the head. Within ten thousand miles, there is no trace of darkness, and a thousand sages can only stand in the downwind, cutting off the heads of the Reward Body Buddha (Sambhogakaya Buddha) and the Manifestation Body Buddha (Nirmanakaya Buddha). It is as upright as a wall standing ten thousand feet high.' And say, what kind of person's realm is this? The carved bow has been hung up, the smoke of war has ceased, and ten thousand miles sing praises to a peaceful and prosperous world. Descend from the seat.
Ascending the hall to preach: 'The whole body is eyes, yet cannot see enough; the whole body is ears, yet cannot hear thoroughly; the whole body is mouth, yet cannot speak adequately; the whole body is mind, yet cannot discern completely.' Even if one understands the entire earth, without the slightest omission, one is still only halfway there. Now, raising it all up, how to display it? The sun and moon in the realm hang crisscross, and the entire clear sky is eternally spring.' Descend from the seat.
Ascending the hall to preach: 'There is a path in the open, known by both patriarchs and Buddhas. Presented face to face, seeing and hearing are not separated. The myriad phenomena cannot hide or cover it, and a thousand sages have no equal rank. Lively and free, absolutely not accepting; completely naked, without protection.' Even if the staff strikes like rain and the shout is like thunder, it still does not touch the upward hinge. What is the upward hinge? Blind the eyes of all sages, silence the mouth of this mountain monk, strike the third watch at noon, and look at the Big Dipper facing south.' Descend from the seat.
Hearing the news of the Fifth Patriarch's passing, ascending the hall to preach: 'At the top of Dayu Ridge, laughter turns into weeping; at the gate of Chongning, weeping turns into laughter.' Why is this so? Eating the spring water, valuing the earth's veins. And it is necessary for the correct eye to circulate, and the lineage to not fall. The so-called impermanent law of birth and death has nothing to do with me. If one can see it this way, there is no need to weep for the heavens. Since there is no need to weep for the heavens, how to communicate the message? Please offer incense, everyone. Two colors, one competition. Descend from the seat.
Ascending the hall to preach: 'Prajna (Prajna, wisdom) flows and moves, the four phenomena shift, the correct eye secretly promotes, and the one yang returns. Insects, moving plants, all receive this grace, standing on the earth, revering the heavens, all know to celebrate.
賀。且道。無陰陽地上。還有這個訊息也無。日南長至晷運推移。錯。下座。
上堂云。大人具大見。大智得大用。胸中懷六合。袖裡掛金錘。高提祖印據寰中。萬里孤光長溢目。直得清風匝地雨灑長空。截斷兩頭歸家穩坐。所以道。映眼時若千日。萬象不能逃影質。凡夫只是未曾觀。何得自輕而退屈。只如盡華藏世界海。窮虛空邊際。都盧是個金剛眼。且作么生觀。揉石渡頭風浪靜。三三兩兩釣魚船。下座。
上堂。僧問。一大藏教那個是頭。師云。如是我聞。進云。此是阿難底。如何是和尚底。師云。山僧用得甚快。乃云。一言道合隨處皆真。一句無私全彰寶印。問得也善不問甚奇。烜赫光明本無向背。所以道。無邊剎海。自他不隔于毫端。十世古今。始終不移于當念。不隔處總十方為真境。不移處貫十世于目前。凈裸裸脫塵情。赤灑灑無蓋覆。直得千聖同躔萬機頓赴。還會么。竿頭絲線從君弄。不犯清波意自殊。下座。
上堂。僧問。如何是教外別傳一句。師云。問取燈籠。進云。謝師答話。師云。自領出去。進云。卻是禪外別傳也。師云。三千里外過崖州。問學人不恁么時如何。師云。莫亂統。進云。趙州庭前柏。崇寧庭前楠。是同是別。師云。莫眼華。進云。一種沒絃琴。惟師彈得妙。
【現代漢語翻譯】 現代漢語譯本： 賀。再說，在沒有陰陽對立的境地上，還有這個訊息嗎？（指開悟的可能）冬至日太陽的軌跡推移變化。（如果這樣理解）就錯了。下座。
上堂說法：大人物具備大見識，大智慧獲得大作用。胸懷包容整個宇宙，衣袖裡藏著金剛錘（比喻強大的力量）。高高提起祖師的印記，佔據世界的中心，萬里孤光長久地照耀著眼睛。直接使得清風吹遍大地，雨水灑滿天空。截斷兩端的對立，安穩地回到自己的本家。所以說，映入眼簾時如同千萬個太陽，萬象都無法逃脫其真實的本質。凡夫只是沒有觀察到這一點，為何要輕視自己而退縮呢？比如整個華藏世界海（Hua-zang World Sea），窮盡虛空的邊際，完全就是一個金剛眼（Vajra Eye）。要如何觀察呢？在揉石渡口，風浪平靜，三三兩兩的漁船在釣魚。下座。
上堂說法。僧人問：『全部的佛經（Tripitaka）中，哪個是根本？』 師父說：『如是我聞（Thus have I heard）。』（指佛經的開篇語）僧人進一步問：『這是阿難（Ananda）的，什麼是和尚您的？』 師父說：『山僧用得非常快。』於是說：一句話說對了，隨處都是真理。一句沒有私心的話，完全彰顯了佛的印記。問得好，不問更加奇妙。光輝燦爛的光明本來就沒有方向和背離。所以說，無邊的剎土世界（Buddha-land），自己和他人之間沒有毫釐的間隔。十世的古今，始終沒有改變就在當下的念頭。沒有間隔的地方，整個十方都是真實的境界。沒有改變的地方，貫穿十世就在眼前。乾乾淨淨地脫離塵世的情感，赤裸裸地沒有遮蓋。直接使得千聖都一同遵循，萬機都立刻響應。明白了嗎？竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。下座。
上堂說法。僧人問：『什麼是教外別傳（special transmission outside the scriptures）的一句？』 師父說：『去問燈籠。』 僧人進一步說：『謝謝師父回答。』 師父說：『自己領悟出去。』 僧人進一步說：『這卻是禪外別傳了。』 師父說：『三千里外過了崖州（Ya Zhou）。』 問：『學人不這樣的時候如何？』 師父說：『不要胡亂統攝。』 僧人進一步問：『趙州（Zhao Zhou）庭前的柏樹，崇寧（Chong Ning）庭前的楠樹，是相同還是不同？』 師父說：『不要眼花繚亂。』 僧人進一步說：『一種沒有弦的琴，只有師父您彈得妙。』
【English Translation】 English version: Congratulations. Furthermore, is there this message (referring to the possibility of enlightenment) in a realm without yin and yang? The sun's trajectory shifts and changes at the winter solstice. (If understood this way,) it's wrong. Step down from the seat.
Ascending the hall to preach: Great individuals possess great vision, and great wisdom achieves great function. Their hearts embrace the entire universe, and their sleeves conceal a golden hammer (a metaphor for powerful strength). They raise the ancestral seal high, occupying the center of the world, and the solitary light shines brightly in their eyes for eternity. Directly causing the clear breeze to sweep across the earth and the rain to sprinkle the vast sky. Severing the duality of both ends, they return peacefully to their original home. Therefore, it is said that when it appears before the eyes, it is like a thousand suns, and all phenomena cannot escape its true essence. Ordinary people simply have not observed this, so why should they belittle themselves and retreat? For example, the entire Hua-zang World Sea, exhausting the boundaries of emptiness, is entirely a Vajra Eye. How should one observe it? At the Rou Shi ferry, the wind and waves are calm, and fishing boats are fishing in groups of twos and threes. Step down from the seat.
Ascending the hall to preach. A monk asked, 'Among the entire Tripitaka, which is the root?' The master said, 'Thus have I heard.' (referring to the opening words of the sutras) The monk further asked, 'This is Ananda's, what is the master's?' The master said, 'This mountain monk uses it very quickly.' Then he said, 'One word in accord with the truth, everywhere is truth. One selfless word fully reveals the Buddha's seal. It is good to ask, but even more wonderful not to ask. The brilliant light originally has no direction or opposition. Therefore, it is said that in the boundless Buddha-land, there is no separation between self and others even at the tip of a hair. The ancient and present of ten ages, from beginning to end, does not change in the present moment. Where there is no separation, the entire ten directions are the true realm. Where there is no change, it penetrates the ten ages in the present moment. Cleanly and purely detached from worldly emotions, naked and uncovered. Directly causing the thousand sages to follow together and all opportunities to respond immediately. Do you understand? The silk thread at the end of the pole is yours to play with, without disturbing the clear waves, the intention is naturally different. Step down from the seat.'
Ascending the hall to preach. A monk asked, 'What is the phrase of special transmission outside the scriptures?' The master said, 'Go ask the lantern.' The monk further said, 'Thank you, master, for the answer.' The master said, 'Go and realize it yourself.' The monk further said, 'This is indeed a special transmission outside of Zen.' The master said, 'Three thousand miles past Ya Zhou.' Asked, 'What if the student is not like this?' The master said, 'Don't randomly generalize.' The monk further asked, 'The cypress tree in front of Zhao Zhou's courtyard, the nanmu tree in front of Chong Ning's courtyard, are they the same or different?' The master said, 'Don't be dazzled.' The monk further said, 'A kind of stringless zither, only the master plays it wonderfully.'
師云。山僧亦不承當。乃云。在天成像在地成形。日月為照臨。四時作寒暑。居谷盈谷處坑滿坑。有情則動轉施為。無情則森羅顯煥。如今在山僧拄杖頭上。指山山崩。指海海竭。點鐵成金。點金成鐵。攪長河為酥酪。化酥酪為長河。見諸人不會。變作無邊身菩薩。十方六趣悉皆普現去也。還見么。鴛鴦繡出從君看。不把金針度與人。以拄杖擊禪床。下座。
上堂。僧問。如何是正主。師云。萬派皆歸海。千山必仰宗。進云。見成公案去也。師云。腳下黑如漆。進云。莫謾學人好。師云。具行腳眼未。僧云。和尚道什麼。師云。墮坑落塹。乃云。智光洞照十方。萬有全歸一念。寬闊非外。寂寥非內。鬧市裡天子。百草頭老僧。物物頭頭全身。塵塵剎剎大用。不落己見外緣一句。作么生道。禹力不到處。河聲流向西。下座。
上堂。僧問。入門一句作么生道。師云。引得一個上鉤來。進云。爭奈吞卻萬象。師云。無孔鐵槌。進云。學人今日失利。師云。三點兩點愁殺人。乃云。覿面見得在聖猶虧。才涉關津白雲萬里。諦實處不思議。綿密處同真際。把斷世界無絲毫透漏。脫灑一句作么生道。萬仞峰頭獨足行。下座。
上堂。孤迥峭巍巍。始終活鱍鱍。喚作禪道祖佛。眼中著屑。不喚作禪道祖佛。掘地
【現代漢語翻譯】 現代漢語譯本： 師父說：『山僧我也不承擔。』於是說：『在天空中形成星象，在地上形成形體。日月是用來照耀的，四季用來產生寒暑。在山谷里就充滿山谷，在坑裡就填滿坑。有情眾生就動轉施為，無情之物就森羅顯現。如今就在山僧我的拄杖頭上，指山山就崩塌，指海海就枯竭，點鐵成金，點金成鐵，攪動長河成為酥酪，化酥酪為長河。』看見諸位不會，就變作無邊身菩薩，在十方六道都普遍顯現去了。還看見了嗎？鴛鴦繡出來給你看，卻不把金針傳授給人。』用拄杖敲擊禪床，下座。
上堂說法。有僧人問：『如何是正主？』師父說：『萬條河流都歸向大海，千座山峰必定仰望宗主。』僧人進一步說：『現成的公案啊。』師父說：『腳下黑得像漆一樣。』僧人進一步說：『不要欺騙學人啊。』師父說：『具備行腳的眼力了嗎？』僧人說：『和尚您說什麼？』師父說：『墮入坑裡，掉進陷阱。』於是說：『智慧的光芒洞照十方，萬有全都歸於一念。寬闊不在外，寂寥不在內。鬧市裡有天子，百草頭上是老僧。物物頭頭都是全身，塵塵剎剎都是大用。』不落入自己的見解和外在的因緣，一句話，怎麼說呢？禹王的力量到達不了的地方，河水的聲音流向西方。』下座。
上堂說法。有僧人問：『入門一句怎麼說？』師父說：『引得一個上鉤來。』僧人進一步說：『爭奈吞卻萬象。』師父說：『無孔鐵槌。』僧人進一步說：『學人今天失利了。』師父說：『三點兩點愁殺人。』於是說：『當面見得，在聖人那裡還有虧欠。才一涉入關口，就是白雲萬里。』在真實的地方不可思議，在綿密的地方與真際相同。把斷世界，沒有絲毫透漏。脫灑一句怎麼說呢？萬仞峰頭獨足行。』下座。
上堂說法。孤立高聳，峭拔巍峨，始終活潑潑的。喚作禪道祖佛，眼中著屑。不喚作禪道祖佛，掘地。
【English Translation】 English version: The Master said, 'This mountain monk also does not undertake.' Then he said, 'In the heavens, stars form images; on the earth, shapes take form. The sun and moon provide illumination; the four seasons create cold and heat. Valleys are filled, and pits are filled. Sentient beings move and act, while insentient things display a myriad of forms. Now, it is on this mountain monk's staff. Point at a mountain, and it collapses; point at the sea, and it dries up. Turn iron into gold, and gold into iron. Stir the long river into ghee, and transform ghee into the long river.' Seeing that you all do not understand, it transforms into the Boundless-bodied Bodhisattva, universally appearing in all ten directions and six realms. Do you see it? The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle.' He struck the Zen platform with his staff and descended from the seat.
Ascending the hall, a monk asked, 'What is the true master?' The Master said, 'Ten thousand streams all return to the sea; a thousand mountains must look up to the source.' The monk continued, 'It's a ready-made public case.' The Master said, 'Beneath your feet, it's as black as lacquer.' The monk continued, 'Don't deceive people.' The Master said, 'Do you have the eyes of a wandering monk?' The monk said, 'What are you saying, Master?' The Master said, 'Falling into a pit, dropping into a trap.' Then he said, 'The light of wisdom illuminates the ten directions; all existence returns to one thought. Broadness is not outside; stillness is not inside. In the bustling city, there is the emperor; on the tips of a hundred grasses, there is an old monk. Each thing, each head, is the whole body; each dust mote, each realm, is great function.' Without falling into one's own views or external conditions, how would you say a phrase? 'Where Yu's (禹) power does not reach, the sound of the river flows westward.' He descended from the seat.
Ascending the hall, a monk asked, 'How do you say the entering phrase?' The Master said, 'It lures one to take the bait.' The monk continued, 'But it swallows all phenomena.' The Master said, 'A hammer without a hole.' The monk continued, 'This student has lost today.' The Master said, 'Three dots, two dots, worrying people to death.' Then he said, 'Seeing it face to face, there is still deficiency even in sages. As soon as you enter the gate, there are ten thousand miles of white clouds.' In the place of truth, it is inconceivable; in the place of closeness, it is the same as true reality. Cutting off the world, without the slightest leakage. How would you say a liberating phrase? 'On the peak of ten thousand仞 (rèn, ancient unit of length) , one walks on one foot.' He descended from the seat.
Ascending the hall, solitary, towering, steep, and majestic, always lively and vibrant. Calling it Zen, the Tao, the Ancestor, the Buddha, is like dust in the eyes. Not calling it Zen, the Tao, the Ancestor, the Buddha, is like digging the ground.
覓天。還有得入者么。從他千古萬古黑漫漫。填溝塞壑無人會。下座。
上堂云。點即不到。一大藏教錦上鋪華。到即不點。祖師西來金聲玉振。且道。祖意教意是同是別。碧潭云外不相關。下座。
上堂云。三轉法輪于大千。其輪本來常清凈。一切諸佛皆恁么轉。若向下去。三乘五性頓漸偏圓。若向上去。不唯覓下口處不得。臨濟德山目瞪口呿。且道。不落上下又作么生。誰是出頭人。下座。
上堂云。僧云。直待金星現。燒然始到頭。學人金星在手時如何。師云點。進云。恁么則不到頭也。師云。亂走衲僧。進云。爭奈金星河。師云。蹉過了也。僧問。祖師也恁么道。天下老和尚也恁么道。未審崇寧作么生道。師云。山僧不恁么道。進云。撞著磕著去也。師云。撞著個什麼。進云。禪客相逢只彈指。師云。兩頭三面。進云。殺活臨時。師云。腳頭腳底。師云。入荒田不揀。三千里外黑漫漫。牛頭沒馬頭回。百億萬劫沒交涉。拈一放一節外生枝。舉古舉今無風起浪。山僧今日一時坐斷。且道。還有為人處也無。千峰勢到岳邊止。萬派聲歸海上消。下座。◎
圓悟佛果禪師語錄卷第一 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第二
【現代漢語翻譯】 現代漢語譯本： 尋找天空。還有人能夠進入嗎？從那千古萬古的黑暗中，填滿溝壑卻無人知曉。下座。
上堂說法：『點』即刻就無法到達。全部的佛經教義都只是錦上添花。到達的那一刻就無法點明。祖師西來，其言語如金玉般鏗鏘有力。那麼，祖師的意圖和佛教的意圖是相同還是不同呢？就像碧綠的深潭與天邊的雲彩毫不相干。』下座。
上堂說法：『三轉法輪于大千世界，法輪本來就是清凈的。一切諸佛都是這樣轉法輪的。如果向下看，就會落入三乘五性、頓悟漸悟、偏頗圓滿的分別。如果向上看，不僅找不到說話的地方，連臨濟（Linji）和德山（Deshan）都會目瞪口呆。』那麼，不落入上下兩端又該如何呢？誰是敢於出頭的人？下座。
上堂說法：僧人問道：『直到金星出現，燃燒殆盡才算到達終點。學人在金星就在眼前時該如何是好？』禪師說：『點。』僧人追問：『這樣說來就無法到達終點了。』禪師說：『胡亂奔走的衲僧。』僧人追問：『奈何金星就在眼前。』禪師說：『錯過了。』僧人問道：『祖師（Patriarch）也是這麼說的，天下的老和尚也是這麼說的，不知道崇寧（Chongning）怎麼說？』禪師說：『山僧我不這麼說。』僧人追問：『撞著磕著就過去了。』禪師說：『撞著個什麼？』僧人追問：『禪客相逢只彈指。』禪師說：『兩頭三面。』僧人追問：『殺活臨時。』禪師說：『腳頭腳底。』禪師說：『進入荒田不加選擇，三千里外一片黑暗，牛頭沒了，馬頭回來了，百億萬劫都無關緊要。』拈起一個，放下一個，節外生枝，舉古舉今，無風起浪。山僧我今天一時坐斷。那麼，還有為人處世的道理嗎？千峰的氣勢到了山嶽的邊緣就停止了，萬派的聲音匯入大海就消失了。』下座。
圓悟佛果禪師語錄卷第一 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第二
【English Translation】 English version: Seeking the sky. Is there still anyone who can enter? From that dark expanse of a thousand ages, filling the ravines, yet no one understands. Descend from the seat.
Ascending the hall, he said: 'The 'point' cannot be reached immediately. The entire Tripitaka (a complete collection of Buddhist texts) is just adding flowers to brocade. The moment it is reached, it cannot be pointed out. The Patriarch (Patriarch) came from the West, his words like gold and jade, resounding powerfully.' So, are the Patriarch's (Patriarch) intention and the Buddhist intention the same or different? Like a green pool unrelated to the clouds beyond. Descend from the seat.
Ascending the hall, he said: 'The three turnings of the Dharma wheel in the great thousand worlds, the wheel is originally pure. All Buddhas turn the wheel in this way. If you look downward, you will fall into the distinctions of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the Five Natures (the different capacities of beings for enlightenment), sudden and gradual enlightenment, biased and complete. If you look upward, not only will you not find a place to speak, but even Linji (Linji) and Deshan (Deshan) will be dumbfounded.' So, how should it be if you do not fall into the upper and lower ends? Who is the person who dares to come forward? Descend from the seat.
Ascending the hall, a monk asked: 'Only when the Venus appears, burning completely, is the end reached. What should the student do when Venus is in hand?' The Zen master said: 'Point.' The monk pressed: 'In that case, the end cannot be reached.' The Zen master said: 'Monks running around wildly.' The monk pressed: 'What about Venus being right in front of me?' The Zen master said: 'Missed it.' The monk asked: 'The Patriarch (Patriarch) said so, all the old monks in the world say so, I wonder what Chongning (Chongning) says?' The Zen master said: 'This mountain monk does not say so.' The monk pressed: 'Bumping into it and stumbling through it.' The Zen master said: 'Bumping into what?' The monk pressed: 'When Zen practitioners meet, they only snap their fingers.' The Zen master said: 'Two heads, three faces.' The monk pressed: 'Killing and giving life at the moment.' The Zen master said: 'The top of the foot, the bottom of the foot.' The Zen master said: 'Entering the barren field without choosing, three thousand miles away is darkness, the ox head is gone, the horse head returns, hundreds of millions of kalpas (an aeon, usually regarded as the time between the creation and recreation of a world or universe) are irrelevant.' Picking one up, putting one down, creating complications, citing the past and present, stirring up waves without wind. This mountain monk cuts it off all at once today. So, is there still a way to help people? The momentum of a thousand peaks stops at the edge of the mountain, the sound of ten thousand streams disappears into the sea.' Descend from the seat.
Recorded Sayings of Zen Master Fo-kuo Yuan-wu, Volume 1 Taisho Tripitaka Volume 47 No. 1997 Recorded Sayings of Zen Master Fo-kuo Yuan-wu
Recorded Sayings of Zen Master Fo-kuo Yuan-wu, Volume 2
宋平江府虎丘山門人紹隆等編
上堂二
◎上堂。僧問。譬如擲劍揮空。有一人劍亦無。虛空亦不揮時如何。師云。大眾。見爾敗闕。進云。學人只管推出。和尚何不放行。師云。莫謗崇寧好。進云。為什麼不肯承當。師云。藏身露影。進云。今日捉敗。師云。果然。問牛頭未見四祖時如何。師云。天地莫能知。進云。見后如何。師云。古今成榜樣。進云。仁義只從貧處斷去也。師云。鬼窟里出頭來。乃云。青鬱鬱碧湛湛。百草頭上泄天機。華簇簇錦簇簇。鬧市堆邊露真智。金聲玉振擲地風光。電轉星飛通天作用。不與萬法為侶。則且致。針眼魚吞卻嘉州大像時如何。惡。下座。
上堂。問如何是塵塵三昧。師云。點滴不施。進云。是一是二。師云。毫端寶剎。進云。兩彩一賽去也。師云。痛領一問。僧云。蒼天蒼天。師云。未領在。問世尊拈華迦葉微笑。和尚說法有何指示。師云。一物也無。進云。為什麼一物也無。師云。為爾無眼。進云。爭奈學人何。師云。一任𨁝跳。乃云。目前絕對待。萬境森然。物外有玄機。當陽卓犖。棒喝照用。拈向一邊。語路縱橫。放過一著。爾諸人向這裡。撥得一線路去。直下孤危倘未撥得。鼻孔盡在山僧手裡。拈拄杖云。穿卻了也。擊禪床。下座。
上堂
【現代漢語翻譯】 現代漢語譯本
宋平江府虎丘山門人紹隆等編
上堂二
◎上堂。有僧人問道：『譬如投擲劍，在空中揮舞，如果有一個人既沒有劍，也不揮舞虛空，那又如何？』 師父說：『各位，我看到你們的破綻了。』 僧人進一步說：『學人只是不斷地推出，和尚為何不放行？』 師父說：『不要誹謗崇寧。』 僧人進一步說：『為什麼不肯承擔？』 師父說：『藏身卻又顯露身影。』 僧人進一步說：『今天被我抓到破綻了。』 師父說：『果然。』
有人問：『牛頭（Niutou，指牛頭宗）未見四祖（Sizu，指禪宗四祖道信）時如何？』 師父說：『天地都不能知曉。』 僧人進一步說：『見后如何？』 師父說：『古今都成了榜樣。』 僧人進一步說：『仁義只能從貧困之處斷絕嗎？』 師父說：『從鬼窟里冒出頭來。』 於是說：『青鬱鬱，碧湛湛，百草頭上泄露天機。華簇簇，錦簇簇，鬧市堆邊顯露真智。金聲玉振，擲地風光，電轉星飛，通天作用。不與萬法為伴侶，又將如何？針眼魚吞掉嘉州大佛像時又該如何？』 惡。下座。
上堂。有人問：『如何是塵塵三昧（Chenchen Sanmei，指一種禪定狀態）？』 師父說：『點滴不施。』 僧人進一步說：『是一還是二？』 師父說：『毫端寶剎（Haoduan Baosha，指微小之處顯現宏偉的佛寺）。』 僧人進一步說：『兩彩一賽去了。』 師父說：『痛快地領受這一問。』 僧人說：『蒼天啊蒼天。』 師父說：『還沒有領會到。』
有人問：『世尊（Shizun，指釋迦牟尼佛）拈花，迦葉（Jiaye，指摩訶迦葉，佛陀十大弟子之一）微笑，和尚說法有何指示？』 師父說：『一物也無。』 僧人進一步說：『為什麼一物也無？』 師父說：『因為你沒有眼睛。』 僧人進一步說：『拿學人怎麼辦？』 師父說：『任你跳躍。』 於是說：『目前絕對待，萬境森然。物外有玄機，當陽卓犖。棒喝照用，拈向一邊，語路縱橫。放過一著，你們這些人向這裡，撥出一條路去，直下孤危。倘若未撥得，鼻孔盡在山僧手裡。』 拿起拄杖說：『穿透了也。』 擊打禪床。下座。
上堂
【English Translation】 English version
Compiled by Shaolong and others, disciples of the Tiger Hill Temple in Pingjiang Prefecture, Song Dynasty.
Sermon 2
◎Ascending the Hall. A monk asked: 'For example, if one throws a sword and waves it in the air, what if there is a person who has neither a sword nor waves the void?' The Master said: 'Everyone, I see your flaws.' The monk further said: 'The student is just constantly pushing forward, why doesn't the Master let go?' The Master said: 'Do not slander Chongning.' The monk further said: 'Why are you unwilling to take responsibility?' The Master said: 'Hiding the body while revealing the shadow.' The monk further said: 'Today I have caught your flaw.' The Master said: 'Indeed.'
Someone asked: 'What was it like when Niutou (牛頭, referring to the Niutou School) had not yet seen the Fourth Patriarch (Sizu, 四祖, referring to the Fourth Zen Patriarch Daoxin)?' The Master said: 'Heaven and earth cannot know.' The monk further asked: 'What is it like after seeing him?' The Master said: 'It has become a model for all times.' The monk further asked: 'Is benevolence and righteousness only cut off from poverty?' The Master said: 'Coming out of the ghost cave.' Then he said: 'Green and lush, blue and clear, revealing the heavenly secrets on the heads of all grasses. Flowers clustered, brocade clustered, revealing true wisdom by the side of the bustling market. Golden sound and jade vibration, the scenery of throwing to the ground, lightning turning and stars flying, the function of connecting to heaven. Not associating with all dharmas, then what? What if the needle-eye fish swallows the great statue of Jia Zhou?' Evil. Descending from the seat.
Ascending the Hall. Someone asked: 'What is Chenchen Sanmei (塵塵三昧, a state of Samadhi)?' The Master said: 'Not giving a single drop.' The monk further asked: 'Is it one or two?' The Master said: 'A treasure temple at the tip of a hair (Haoduan Baosha, 毫端寶剎, a magnificent temple appearing in a tiny place).' The monk further asked: 'Two colors have gone for one competition.' The Master said: 'Painfully receive this question.' The monk said: 'Oh heavens, oh heavens.' The Master said: 'You haven't understood yet.'
Someone asked: 'When the World Honored One (Shizun, 世尊, referring to Shakyamuni Buddha) held up a flower and Kashyapa (Jiaye, 迦葉, referring to Mahākāśyapa, one of the Buddha's ten great disciples) smiled, what instruction does the Master's Dharma talk give?' The Master said: 'Not a single thing.' The monk further asked: 'Why is there not a single thing?' The Master said: 'Because you have no eyes.' The monk further asked: 'What can you do with the student?' The Master said: 'Let you jump.' Then he said: 'The present is absolutely opposed, all realms are vast. There is a profound opportunity outside of things, clearly outstanding. The staff and shout are used accordingly, put aside, the path of words is horizontal and vertical. Letting go of one move, you people here, carve out a path, directly into danger. If you haven't carved it out, your nostrils are all in the hands of this mountain monk.' Picking up the staff, he said: 'It's pierced through.' Striking the Zen seat. Descending from the seat.
Ascending the Hall.
。僧問。團團無縫罅。因甚麼得恁奇特。師云。七華八裂。進云。言中有響去也。師云。且緩緩。問長至一陽生。君子道長時如何。師云。衲僧門下無許多事。進云。萬法是心光又作么生。師云。卻好高著眼。進云。直下承當去也。師云。利劍揮空。乃云。離相離名絕盡絕跡。一回拈出一回新。一度用著一度快。橫該萬有豎透金輪。內沒纖毫外無點綴。若能不作聖情凡解。擔荷展演得去。入廛垂手著著有出身之機。退處孤峰處處歷剎塵之境。恁么中不恁么。不恁么中卻恁么。全提一句作么生道。撥開向上一竅。千聖齊立下風。下座。
上堂。僧問。去歲今朝今日去。今年年是去年年。如何是物不遷。師云。眉毛在眼上。進云。恁么則改故換新去也。師云。莫錯認進云。如何是不錯認底。師云。好看取。進云。劫火洞然毫末盡。青山依舊白雲中。師云。轉得回來不直錢。問萬物維新之際。一人納慶之辰。如何是新年頭佛法。師云。孟春猶寒。進云。恁么則法不孤起。師云。坐卻主人翁。什麼處出氣。進云。長空有月千門照。師云。隨人腳跟轉。乃云。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。一法萬法若有若無。毗盧普賢凡夫法界。盡在個里。好不資一毫。丑不資一毫。匝地普天內外包括。未有天地世
【現代漢語翻譯】 現代漢語譯本： 僧人問：『團團無縫隙，為何如此奇特？』 禪師說：『七華八裂。』 僧人進一步說：『話中有玄機啊。』 禪師說：『且慢。』 問：『冬至一陽生，君子道長時如何？』 禪師說：『衲僧門下沒有這麼多事。』（衲僧：指僧人） 僧人進一步說：『萬法是心光，又該如何理解？』 禪師說：『正好可以放眼高處。』 僧人進一步說：『當下承擔便是。』 禪師說：『利劍揮向天空。』 於是禪師說：『離相離名，斷絕一切軌跡，每次拈出都是新的，每次用著都覺得暢快。橫向涵蓋萬有，縱向穿透金輪（金輪：佛教用語，象徵佛法）。內部沒有絲毫雜質，外部沒有一點點綴。如果能不以聖人的情懷或凡夫的理解去看待，能夠承擔並演化它，那麼入世垂手時，處處都有出身的機會；退居孤峰時，處處都經歷剎塵（剎塵：極小的微塵，形容數量極多）的境界。』 『這樣也不是，那樣也不是，不這樣中卻又那樣。完全提持一句，該怎麼說呢？撥開向上的一竅，千聖（千聖：指眾多的聖人）都一齊站在下風。』 禪師說完，便下座。
禪師上堂說法，僧人問：『去年今日已經過去，今年年都是去年年，如何是物不遷（物不遷：指事物本性不變）？』 禪師說：『眉毛在眼睛上。』 僧人進一步說：『這樣說來，就是改舊換新了？』 禪師說：『不要錯認。』 僧人進一步說：『如何是不錯認的？』 禪師說：『好好看清楚。』 僧人進一步說：『即使劫火洞然，毫末都燒盡，青山依舊在，白雲依舊飄。』 禪師說：『轉得回來也不值錢。』 問：『萬物更新之際，一人慶賀之時，如何是新年頭的佛法？』 禪師說：『孟春時節仍然寒冷。』 僧人進一步說：『這樣說來，法不會孤立產生。』 禪師說：『坐穩了主人翁的位置，從什麼地方出氣？』 僧人進一步說：『長空有月，千家萬戶都照亮。』 禪師說：『隨著人的腳步而轉移。』 於是禪師說：『如果認為一法是實有的，那麼毗盧（毗盧：即毗盧遮那佛，意為光明遍照）就會墮落為凡夫；如果認為萬法是空無的，那麼普賢（普賢：即普賢菩薩，象徵大行）就會失去他的境界。一法萬法，若有若無，毗盧、普賢、凡夫、法界，都在這裡面。』 『好也不增加一毫，丑也不減少一毫，周遍大地普天，內外包括。』 『未有天地世界』
【English Translation】 English version: A monk asked: 'Perfectly round without a seam, why is it so unique?' The Master said: 'Seven flowers burst into eight pieces.' The monk further said: 'There's a profound meaning in your words.' The Master said: 'Hold on a moment.' Asked: 'At the winter solstice, when the yang energy arises and the path of the noble person grows, what is it like?' The Master said: 'There are not so many things under the gate of a traveling monk.' (Na Seng: refers to monks) The monk further said: 'If all dharmas are the light of the mind, how should it be understood?' The Master said: 'It's good to set your sights high.' The monk further said: 'Then I will take it upon myself.' The Master said: 'A sharp sword cuts through the sky.' Then the Master said: 'Apart from form, apart from name, cut off all traces, each time it is picked up it is new, each time it is used it is pleasant. Horizontally encompassing all existence, vertically penetrating the golden wheel (Golden Wheel: Buddhist term, symbolizing the Dharma). There is not a trace of impurity inside, and not a single embellishment outside. If one can avoid viewing it with the sentiments of a sage or the understanding of a common person, and can bear and evolve it, then when entering the world and extending a helping hand, there will be opportunities for emergence everywhere; when retreating to a solitary peak, one will experience the realm of countless lands and dust particles everywhere.' (Kshatradhara: extremely small dust, describing a very large number) 'It's not like this, and it's not like that, but in not like this, it is like that. How should one say a complete sentence? Open up the aperture to the top, and all the sages (all the sages: refers to many sages) stand downwind together.' After the Master finished speaking, he stepped down from the seat.
The Master ascended the hall to preach, and a monk asked: 'Last year today has passed, and every year is last year, what is it that does not change (things do not change: refers to the unchanging nature of things)?' The Master said: 'The eyebrows are on the eyes.' The monk further said: 'Does that mean changing the old and replacing it with the new?' The Master said: 'Don't misunderstand.' The monk further said: 'What is it that is not misunderstood?' The Master said: 'Look carefully.' The monk further said: 'Even if the fire of the kalpa burns fiercely and every hair is burned away, the green mountains remain and the white clouds still float.' The Master said: 'Turning back is not worth a penny.' Asked: 'At the time of renewal of all things, at the time of celebration of one person, what is the Buddha-dharma of the new year?' The Master said: 'It is still cold in early spring.' The monk further said: 'In that case, the Dharma will not arise in isolation.' The Master said: 'Sit firmly in the position of the master, where do you exhale from?' The monk further said: 'The moon is in the long sky, illuminating thousands of households.' The Master said: 'It turns with people's footsteps.' Then the Master said: 'If one thinks that one dharma is real, then Vairocana (Vairocana: i.e. Vairocana Buddha, meaning light shines everywhere) will fall into a common person; if one thinks that all dharmas are empty, then Samantabhadra (Samantabhadra: i.e. Samantabhadra Bodhisattva, symbolizing great practice) will lose his realm. One dharma and all dharmas, whether existent or non-existent, Vairocana, Samantabhadra, common people, and the Dharma realm are all in here.' 'Good does not add a hair, and ugly does not reduce a hair, encompassing the whole earth and the whole sky, including inside and outside.' 'Before there was heaven and earth'
界。已早見成。及乎萬匯資彰。凝然不變。若向一氣未兆已前。著得眼去。落第二頭。更于萬物見成之際。信得及去。轉沒交涉。新年舊歲歷歷分明一句作么生道。日日香華夜夜燈。下座。
上堂。僧問。十五日即不問。如何是和尚分明為人一句。師云。當陽見定無毫髮。擬議尋思隔萬山。問正當上元。水牯牛在什麼處。師云。鐵棒打著瘡痕露。乃云。撥塵見佛。未免眼裡撒沙。聞聲悟道。亦是耳中著水。直得生佛無階級。空界悉等平。凈裸裸絕思惟。赤灑灑沒可把。猶未離這邊事在。更須揮金剛寶劍斬斷謷訛。拈殺活拄杖打破得失。亦未明向上一竅在。儻或具大丈夫意氣。有烹佛祖鉗錘。直下向那邊承當得。卻來這裡橫三豎四坐一走七。荷負宗乘提持祖印。有時放行。同彼同此。見隨類身。和光順物。有時把住。莫道佛眼覷不見。設使盡大地草木。悉變為千百億身。放無數光明。也照不著。且道。即今作么生。若不藍田射石虎。幾乎誤殺李將軍。下座。
上堂。僧問。橫穿碧落倒卓須彌。未審是什麼人分上事。師云。入地獄人分上事。進云。卻是他安身立命處。師云。瓦解冰消。進云。此心能有幾人知。師云。只恐不知。乃云。終日相逢無半面。剛然千里有知音。不須格外論奇特。只此全機耀古今。傾
【現代漢語翻譯】 現代漢語譯本： 界（境界）。早已見到成就。等到萬物都顯現出來，（本性）凝定不變。如果在一氣還未顯現之前，就想在那裡著眼，那就落入了第二義。如果在萬物已經顯現的時候，還執著于所見，那就完全沒有關係了。新年舊歲，歷歷分明，這一句該怎麼說呢？『日日香花夜夜燈。』下座。
上堂。僧人問：『十五日的情況暫且不問，什麼是和尚您分明為人指點的一句？』師父說：『當陽（比喻當下）見到確定，沒有絲毫偏差。如果有所擬議尋思，就隔著萬重山。』問：『正當上元節，水牯牛（比喻人的真性）在什麼地方？』師父說：『鐵棒打著，瘡痕顯露。』於是說：『撥開塵土見到佛，未免眼裡撒沙；聽到聲音領悟道，也只是耳中進水。』直到眾生與佛沒有階級之分，整個空界都平等，清凈裸露，斷絕思惟，赤條條無所可執，也還沒有離開這件事。更需要揮動金剛寶劍，斬斷虛妄，拈起活拄杖，打破得失。但也未必明白向上的一竅。如果具有大丈夫的意氣，有烹佛祖的鉗錘，直接在那邊承擔，然後才能在這裡橫三豎四，坐一走七，荷負宗乘，提持祖印。有時放行，同彼同此，隨類化身，和光同塵；有時把住，莫說佛眼看不見，即使整個大地的草木，都變成千百億身，放出無數光明，也照不著。那麼，現在該怎麼辦呢？如果不像藍田射石虎一樣，幾乎要誤殺李將軍了。下座。
上堂。僧人問：『橫穿碧落，倒立須彌山（Sumeru，佛教宇宙觀中的山），不知道是什麼人的事？』師父說：『是下地獄人的事。』僧人進言：『這卻是他安身立命的地方。』師父說：『瓦解冰消。』僧人進言：『這個心能有幾人知道？』師父說：『只怕不知道。』於是說：『終日相逢無半面，忽然千里有知音。』不必格外談論奇特，僅僅是這全部的機用，就照耀著古今。傾...
【English Translation】 English version: The realm (Jie, state of being). Already seeing accomplishment. And when all things are manifested, (the nature) is solidified and unchanging. If one tries to focus before the primordial qi (Qi, vital energy) has even emerged, one falls into secondary understanding. If, when all things are already manifest, one clings to what is seen, it is completely irrelevant. New Year, old year, distinctly clear – how should this be expressed? 『Day after day, incense and flowers, night after night, lamps.』 Descend from the seat.
Ascending the hall. A monk asked: 『The fifteenth day is not to be asked about. What is the clear guiding word from the master?』 The master said: 『Seeing certainty directly, without a hair's breadth of deviation. If there is deliberation or thought, it is separated by ten thousand mountains.』 Asked: 『Right at the Shangyuan Festival (Shangyuan Festival, the Lantern Festival), where is the water buffalo (Shui Geng Niu, metaphor for true nature)?』 The master said: 『Hit with an iron rod, the wound is revealed.』 Then said: 『Brushing away dust to see the Buddha, inevitably scattering sand in the eyes; hearing a sound to awaken to the Dao, is also just water entering the ears.』 Until sentient beings and Buddhas have no hierarchical distinction, the entire empty realm is equal, purely naked, severing thought, starkly bare, with nothing to grasp, one has still not left this matter. One must further wield the Vajra sword, cutting off falsehood, pick up the living staff, breaking through gain and loss. But one may not understand the upward aperture. If one possesses the spirit of a great man, and has the hammer to cook Buddhas and ancestors, directly undertaking on that side, then one can come here to sit and walk in all directions, bearing the lineage, upholding the ancestral seal. Sometimes releasing, the same as there and here, manifesting in accordance with the type, harmonizing with light and adapting to things; sometimes holding firm, not to mention that the Buddha's eye cannot see, even if all the plants and trees of the earth were to transform into hundreds of billions of bodies, emitting countless lights, they would still not be able to illuminate it. So, what should be done now? If it were not like shooting a stone tiger in Lantian, one would almost mistakenly kill General Li. Descend from the seat.
Ascending the hall. A monk asked: 『Piercing through the blue sky, inverting Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), I don't know whose affair it is?』 The master said: 『It is the affair of those who go to hell.』 The monk continued: 『This is precisely where he establishes himself.』 The master said: 『Tiles crumble and ice melts.』 The monk continued: 『How many people can know this mind?』 The master said: 『I'm afraid they don't know.』 Then said: 『Meeting all day without half a face, suddenly a thousand miles away there is a kindred spirit.』 No need to discuss the extraordinary, just this complete function illuminates the past and present. Pouring...
蓋如舊白頭如新。兩鏡相照不隔纖塵。遍界未嘗示相。毫端普現色身。止猶穀神動若行雲。相見又無事。不來還憶君。下座。
上堂云。禪非意想。立意乖宗。道絕功勛。建功失旨。聞清聲外句。莫向意中求。轉照用機關。柄佛祖鉗錘。有佛處互為賓主。無佛處風颯颯地。心寧意泰響順聲和。似恁么人。且道。向什麼處安著。披蓑側立千峰外。引水澆蔬五老前。下座。
上堂云。本來是佛。無成不成。正體湛然。離出不出。本分事上直得萬里無片云。猶未可放過。更說什麼諸餘。其或隨機。且論個出世不出世。所以道。凈法界身本無出沒。大悲願力示現受生。且道。釋迦老子即今在什麼處。只知事逐眼前過。不覺老從頭上來。下座。
上堂。僧問。了了見無一物。未審如何。師云。好個訊息。進云。功不浪施去也。師云。只恐腳不點地。進云。回頭看滸眼。特地一場愁。師云。果然浪走。僧問。學人不起一念時如何。師云。自傷己命。進云。因誰致得。師云。莫換崇寧舌頭好。問妙體本來無處所時如何。師云。腦後拔楔。問如何是玄中玄。師云。玄殺爾。進云。石人暗點頭。師云。言猶在耳。乃云。舉無遺照。十方剎海目前觀。正體堂堂大千同一真如性。各守本位去。山是山水是水。互換投機去。
【現代漢語翻譯】 現代漢語譯本：
就像舊鏡蒙塵，擦拭后又煥然一新。兩面鏡子互相照應，沒有絲毫阻隔。佛的法身遍佈整個世界，卻從未顯現固定的形象；即使在一根毫毛的尖端，也能普遍顯現佛的應化之身。止息時如同山谷中的神靈般寂靜，行動時又像天空中飄浮的雲彩般自在。即使相見也好像沒有什麼特別的事情，不相見時卻又常常思念你。下座。
上堂說法：禪不是靠意念想像就能達到的，如果執著于意念，就違背了禪宗的宗旨。道是超越任何功勛的，如果刻意追求功勛，就失去了道的真意。聽聞清凈聲音之外的真諦，不要在意識中去尋求。運用智慧的機關，掌握佛祖的鉗錘。有佛的地方，互相作為賓主平等對待；沒有佛的地方，只有颯颯的風聲。心境寧靜，意念平和，聲音和諧順暢。像這樣的人，你們說，應該安置在什麼地方呢？披著蓑衣，獨自站立在千峰之外；引來泉水，澆灌著五老峰前的蔬菜。下座。
上堂說法：本來就是佛，沒有什麼成就或不成就可言。真正的本體是湛然不動的，超越了出現和不出現。在本分事上，能夠做到萬里無雲，還不能輕易放過。更何況是其他的事情呢？如果隨機應化，就談論出世和不出世的問題。所以說，清凈法界之身本來就沒有出現和隱沒，只是因為大悲願力的緣故，才示現受生。那麼，釋迦老子現在又在哪裡呢？只知道事情隨著眼前流逝，卻不覺得衰老已經從頭頂到來。下座。
上堂說法。有僧人問：『完全明瞭，什麼都沒有，這是什麼意思？』 師父說：『這是個好訊息。』 僧人進一步說：『功夫沒有白費啊。』 師父說：『只怕你腳不著地。』 僧人說：『回頭看看水邊，徒增一場憂愁。』 師父說：『果然是白跑一趟。』 僧人問：『學人不生起任何念頭的時候，怎麼樣？』 師父說：『可憐你自己斷送了性命。』 僧人說：『這是誰造成的？』 師父說：『最好不要換成崇寧的舌頭。』 僧人問：『妙體的本來面目無處可尋，這是什麼意思？』 師父說：『給你後腦勺拔掉一根楔子。』 僧人問：『什麼是玄中之玄？』 師父說：『把你玄死了。』 僧人說：『石人暗自點頭。』 師父說：『話還在耳邊。』 於是說：『舉起智慧之光，照亮一切，十方剎土，如同在眼前觀看。真正的本體是堂堂正正的，整個大千世界都是同一個真如自性。各自堅守自己的本位吧，山是山，水是水。互相投機契合吧。』
【English Translation】 English version:
It's like an old mirror covered in dust, which becomes new again after being wiped clean. Two mirrors reflect each other without the slightest obstruction. The Dharma body (Dharmakaya) of the Buddha pervades the entire world, yet never manifests a fixed form; even at the tip of a single hair, the manifested body (Nirmanakaya) of the Buddha is universally present. When still, it is like the spirit of the valley; when moving, it is like clouds floating in the sky. Even when we meet, it seems there is nothing special; when we don't meet, we often miss you. Descend from the seat.
Ascending the hall, he said: 'Zen is not attained through intentional thought; clinging to intention deviates from the Zen school's purpose. The Way transcends merit and achievement; focusing on merit loses the essence of the Way. Hear the truth beyond pure sound; do not seek it within your mind. Employ the mechanism of wisdom, wield the hammer and tongs of the Buddhas and Patriarchs. Where there are Buddhas, treat each other as guests and hosts equally; where there are no Buddhas, there is only the rustling of the wind. With a peaceful mind, tranquil thoughts, and harmonious sounds, where should such a person be placed? Wearing a straw cloak, standing alone beyond a thousand peaks; drawing water to irrigate vegetables before the Five Old Peaks.' Descend from the seat.
Ascending the hall, he said: 'Originally, one is a Buddha; there is nothing to achieve or not achieve. The true essence is serene and unmoving, beyond arising and ceasing. In one's inherent duty, even achieving a state of ten thousand miles without a single cloud is not enough to let go. What more needs to be said about other things? If adapting to circumstances, then discuss the issue of entering or not entering the world. Therefore, it is said that the pure Dharma realm body (Dharmadhatu) inherently has no arising or disappearing; it is only due to the power of great compassion and vows that it manifests birth. So, where is Shakyamuni Buddha (Shakya Laozi) right now? We only know that events pass before our eyes, but we don't realize that old age is creeping upon us.' Descend from the seat.
Ascending the hall. A monk asked: 'Completely seeing that there is nothing, what does this mean?' The Master said: 'That's good news.' The monk further asked: 'Effort is not wasted.' The Master said: 'I'm afraid your feet are not on the ground.' The monk said: 'Looking back at the shore, it's just a scene of sorrow.' The Master said: 'Indeed, you've run in vain.' The monk asked: 'When a student does not give rise to a single thought, what is it like?' The Master said: 'Pity yourself for ending your life.' The monk said: 'Who caused this?' The Master said: 'It's best not to change to the tongue of Chongning.' The monk asked: 'When the wonderful essence (妙體) originally has no place to be found, what does it mean?' The Master said: 'Pull out the wedge behind your head.' The monk asked: 'What is the mystery within the mystery (玄中玄)?' The Master said: 'It will mystify you to death.' The monk said: 'The stone man secretly nods his head.' The Master said: 'The words are still in your ears.' Then he said: 'Raise the light of wisdom, illuminating everything; the ten directions of Buddha-lands (十方剎海) are seen as if before your eyes. The true essence is dignified and upright; the entire great thousand world (大千世界) shares the same true suchness nature (真如性). Each should guard their original position; the mountain is the mountain, and the water is the water. Let's exchange and harmonize with each other.'
星辰易位祖佛潛蹤。兩處絕聱訛。二邊純莫立。無可不可悉得安居。隨時應緣凝然湛寂。且道。長養聖胎一句作么生道。不起纖毫修學心。無相光中常自在。下座。
上堂。僧問。如何是平展之機。師云。縱橫十字。進云。且得沒交涉。師云。什麼處沒交涉。僧云。腦後拔箭。師云拶。問父母非我親。誰是最親者。師云。吾常於此切。進云。諸佛非我道。誰是最道者。師云。須是有轉身處始得。僧云。欲行千里一步為初。師云。信受奉行。乃云。國無定亂之劍。四海宴清。門無白澤之圖。全家吉慶。若道有承恩力處。正是土上加泥。更或削跡吞聲。亦乃將南作北。到這裡縱橫十字。未免謷訛。據位投機。猶較些子。且作么生是據位底句。寒山逢拾得。撫掌笑呵呵。下座。
上堂。僧問。江邊臨水者。儘是采魚人。錦鱗紅尾作么生取。師云。莫妄想。進云。不妄想時如何。師云。不計工程得便休。進云。碧潭深萬丈。直下取魚歸也。師云。更須退步。問一塵含法界時如何。師云。暗裡髑髏明世界。乃云。祖祖相傳傳底事。佛佛授手不唯他。若存情識論知解。耳里塵沙眼內華。所以道。見聞覺知是法。法離見聞覺知。不著佛法僧求。呼喚不回。籠羅不住。更須知棒喝交馳。照用同時。向上一竅始得。且作么生
【現代漢語翻譯】 現代漢語譯本 星辰易位，祖佛潛藏軌跡。兩處言語斷絕，產生謬誤。二邊對立完全不成立。沒有什麼不可以，完全可以安居。隨時應緣，凝然湛寂。那麼，如何說『長養聖胎』這句話呢？不起絲毫修學之心，無相光明中常常自在。下座。
上堂。僧人問：『如何是平展之機？』師父說：『縱橫交錯。』僧人進言：『且得沒交涉。』師父說：『什麼地方沒交涉？』僧人說：『腦後拔箭。』師父說：『拶。』問：『父母非我親，誰是最親者？』師父說：『我常常在此處懇切。』進言：『諸佛非我道，誰是最道者？』師父說：『須是有轉身處始得。』僧人說：『欲行千里一步為初。』師父說：『信受奉行。』於是說：國家沒有平定亂象的劍，四海安寧清平。家門沒有白澤（一種神獸）的畫像，全家吉祥喜慶。如果說有承受恩惠力量的地方，正是土上加泥。更或者隱匿軌跡，不敢出聲，也是將南當成北。到這裡縱橫交錯，難免產生謬誤。據位投機，還算好一些。那麼，如何是據位底句？寒山（Han Shan）逢拾得（Shi De），撫掌笑呵呵。下座。
上堂。僧人問：『江邊臨水者，儘是采魚人。錦鱗紅尾作么生取？』師父說：『莫妄想。』進言：『不妄想時如何？』師父說：『不計工程得便休。』進言：『碧潭深萬丈，直下取魚歸也。』師父說：『更須退步。』問：『一塵含法界時如何？』師父說：『暗裡髑髏明世界。』於是說：祖祖相傳傳的是什麼事？佛佛授手不只是他。如果存有情識來談論知解，就像耳朵里有塵沙，眼睛裡有幻花。所以說：見聞覺知就是法，法離見聞覺知。不要在佛法僧中尋求，呼喚不迴應，籠罩不住。更要知道棒喝交馳，照用同時，向上的一竅才能打開。那麼，如何是……』
【English Translation】 English version The stars shift, and the ancestral Buddhas conceal their traces. At both places, speech is cut off, giving rise to errors. The duality of extremes is completely untenable. There is nothing that is not permissible; complete dwelling is possible. Responding to conditions as they arise, serenely still and profoundly silent. Then, how should one speak the phrase 'nurturing the sacred embryo'? Without arising a single thought of cultivation and learning, one is always at ease in the light of no-form. Descend from the seat.
Ascending the hall. A monk asked: 'What is the mechanism of complete display?' The master said: 'Crisscrossing in all directions.' The monk advanced: 'It's irrelevant.' The master said: 'Where is it irrelevant?' The monk said: 'Pulling out the arrow from behind the head.' The master said: 'Press!' Asked: 'Parents are not my closest relatives, who is the closest?' The master said: 'I am always earnest about this.' Advanced: 'The Buddhas are not my path, who is the truest path?' The master said: 'One must have a place to turn around.' The monk said: 'To travel a thousand miles, the first step is the beginning.' The master said: 'Believe, accept, and practice accordingly.' Then he said: If the country lacks a sword to quell the chaos, the four seas will be peaceful and clear. If the gate lacks a picture of Bai Ze (a mythical creature), the whole family will be auspicious and joyful. If you say there is a place to receive grace and power, it is like adding mud on top of mud. Or even concealing traces and swallowing one's voice, it is like taking south for north. Here, crisscrossing in all directions inevitably leads to errors. According to position and seizing the opportunity is still somewhat better. Then, what is the phrase of according to position? Han Shan (Cold Mountain) meets Shi De (Pick Up), clapping their hands and laughing heartily. Descend from the seat.
Ascending the hall. A monk asked: 'Those by the river's edge, all are fishermen. How do you catch the brocade-scaled red-tailed fish?' The master said: 'Do not engage in deluded thinking.' Advanced: 'What about when not engaging in deluded thinking?' The master said: 'Without calculating effort, rest when convenient.' Advanced: 'The green pool is ten thousand fathoms deep, going straight down to catch the fish and return.' The master said: 'One must retreat a step further.' Asked: 'What about when a single dust particle contains the entire Dharma realm?' The master said: 'In the darkness, a skull illuminates the world.' Then he said: What is passed down from ancestor to ancestor? The Buddhas hand it over, not just to him. If you rely on emotional knowledge to discuss understanding, it is like dust and sand in the ears, and flowers in the eyes. Therefore, it is said: Seeing, hearing, feeling, and knowing are the Dharma; the Dharma is apart from seeing, hearing, feeling, and knowing. Do not seek in the Buddha, Dharma, and Sangha; calling does not bring a response, and it cannot be contained. Furthermore, one must know that the staff and shout are used simultaneously, illumination and function are simultaneous, and only then can the upward aperture be opened. Then, what is...
是向上一竅。鶴有九皋難翥翼。馬無千里謾追風。下座。
上堂。僧問。一雨普滋。還有佛法也無。師云。全承他力。進云。頭上漫漫腳下漫漫去也。師云。也須乾剝剝始得。進云。盡大地總是教。學人如何趣入。師云。和頭沒卻。進云。恁么則兩重相見。師云。料掉沒交涉。乃云。牛頭沒馬頭回。千聖不知。前三三后三三。河沙莫算。低低處平之有餘。高高處觀之不足。東勝身洲走馬。南贍部洲著撲。扇子𨁝跳上天。東海鯉魚發怒。直得雨似盆傾。大千沙界悉己瀰漫。且道。是牛頭沒馬頭回。是前三三后三三。海神知貴不知價。留向人間光照夜。下座。
上堂云。棒頭取證。撤土撒沙。喝下承當。承虛接響。向上向下。轉更顢頇。說妙談玄。和泥合水。這一片田地。分付來多時也。平白欺人。盡大地撮來如粟米粒大。掉棒打月。佛祖凡聖拈向一邊。總不依倚時如何。紅霞穿碧海。白日繞須彌。下座。
上堂。僧問。生死交謝寒暑迭遷。未審無位真人還有寒暑也無。師云。汗流似雨。進云。分明在目前也。師云。莫向目前作窠窟。進云。爭奈即今何。師云。鈍置阿師。乃云。暑氣蒸人如墮甑。四肢流汗似澆湯。賴他白羽全施力。引得清飆一襲涼。諸人還覺寒毛卓豎么。劄。下座。
上堂。僧
【現代漢語翻譯】 現代漢語譯本：是向上一竅（關鍵之處）。鶴有九皋（深澤）也難以展翅高飛。馬沒有日行千里的能力，空有追風的願望也是徒勞。下座。
上堂。有僧人問：『一雨普滋（一場雨普遍滋潤萬物），還有佛法在其中嗎？』 師父說：『完全是承蒙他力（指佛法的力量）。』 僧人進一步說：『頭上漫漫，腳下漫漫，過去了。』 師父說：『也必須乾乾淨淨、徹底剝除才行。』 僧人又問：『整個大地都是教法，學人如何進入？』 師父說：『連頭都遮蓋沒了。』 僧人說：『這樣就成了雙重相見。』 師父說：『胡亂猜測毫無關係。』 於是說：『牛頭山（指牛頭法融禪師）沒了，馬頭山（指馬祖道一禪師）回來了，千聖（眾多聖人）也不知道。前三三，后三三，像恒河沙一樣多，無法計算。低的地方，填平還有剩餘；高的地方，觀看也不滿足。東勝身洲（四大部洲之一）跑馬，南贍部洲（我們所居住的洲）摔倒。扇子突然跳上天空，東海鯉魚發怒。直到雨像盆倒一樣傾瀉，整個大千世界都瀰漫了。』 且說，是牛頭山沒了，馬頭山回來了？還是前三三，后三三？海神知道它的珍貴，卻不知道它的價值，留在人間照亮黑夜。下座。
上堂說：『棒頭取證（通過棒喝來證悟），撤土撒沙（比喻毫無意義的行為）。喝下承當（在呵斥下承擔），承虛接響（比喻沒有實際內容的應對）。向上向下，更加糊塗。說妙談玄（談論玄妙的道理），和泥合水（比喻混淆不清）。』 這一片田地，交付已經很久了。平白無故地欺騙人。把整個大地撮起來像粟米粒那麼大，用棍子敲打月亮。佛祖凡聖都放到一邊，總是不依賴的時候該怎麼辦？紅霞穿過碧海，白日圍繞須彌山（佛教中的聖山）。下座。
上堂。有僧人問：『生死交替，寒暑更迭，請問無位真人（指人的本性）還有寒暑嗎？』 師父說：『汗流如雨。』 僧人進一步說：『分明就在眼前啊。』 師父說：『不要在眼前做窩。』 僧人問：『那現在該怎麼辦？』 師父說：『埋沒了你。』 於是說：『暑氣蒸人像掉進甑里，四肢流汗像被開水澆。幸虧白羽扇子完全施展力量，引來一陣清涼的風。』 各位還覺得寒毛都豎起來了嗎？』 啪。下座。
上堂。僧人...
【English Translation】 English version: It is the upward aperture (the key point). Even a crane with nine marshes (deep swamps) finds it difficult to spread its wings and fly high. A horse without the ability to travel a thousand miles a day, its desire to chase the wind is in vain. Descend from the seat.
Ascending the hall. A monk asked, 'One rain universally nourishes (one rain universally nourishes all things), is there also the Buddha-dharma within it?' The master said, 'Entirely receiving his power (referring to the power of the Buddha-dharma).' The monk further said, 'Vast above, vast below, it has passed.' The master said, 'It must also be thoroughly stripped clean.' The monk then asked, 'The entire earth is the teaching, how does the student enter?' The master said, 'Even the head is covered up.' The monk said, 'In that case, it becomes a double meeting.' The master said, 'Random guesses are irrelevant.' Then he said, 'Niu Tou Mountain (referring to Chan Master Fa-jung of Niu Tou Mountain) is gone, Ma Tou Mountain (referring to Ma-tsu Tao-i) has returned, the thousand sages (numerous sages) do not know. The former three three, the latter three three, are as numerous as the sands of the Ganges, impossible to calculate. In low places, filling them is more than enough; in high places, viewing them is not satisfying. Running horses in Purvavideha (one of the four continents), falling down in Jambudvipa (the continent we live in). The fan suddenly jumps into the sky, the carp of the Eastern Sea becomes angry. Until the rain pours down like an overturned basin, the entire great chiliocosm is filled. 'Tell me, is it that Niu Tou Mountain is gone and Ma Tou Mountain has returned? Or is it the former three three, the latter three three? The sea god knows its preciousness but does not know its value, leaving it in the human world to illuminate the night.' Descend from the seat.
Ascending the hall, he said, 'Attaining proof through the stick (attaining enlightenment through the stick and shout), scattering earth and sand (a metaphor for meaningless actions). Accepting under the shout (accepting under the reprimand), receiving emptiness and responding with sound (a metaphor for responses without actual content). Upward and downward, becoming even more confused. Speaking of the wonderful and discussing the mysterious (discussing profound principles), mixing mud and water (a metaphor for confusing things). 'This piece of land has been entrusted for a long time. Deceiving people for no reason. Gathering the entire earth into something as small as a millet grain, hitting the moon with a stick. Putting the Buddhas, ancestors, ordinary beings, and sages aside, what to do when not relying on anything at all? Red clouds pierce the blue sea, the white sun circles Mount Sumeru (the sacred mountain in Buddhism).' Descend from the seat.
Ascending the hall. A monk asked, 'Birth and death alternate, cold and heat change, may I ask, does the True Man of No Rank (referring to one's inherent nature) still have cold and heat?' The master said, 'Sweat flows like rain.' The monk further said, 'It is clearly right before my eyes.' The master said, 'Do not make a nest in front of your eyes.' The monk asked, 'Then what should I do now?' The master said, 'Burying you.' Then he said, 'The heat steams people like falling into a steamer, sweat flows from the limbs like being poured with boiling water. Fortunately, the white feather fan fully exerts its power, bringing a cool breeze.' Do you all feel the hairs on your bodies standing on end?' Snap. Descend from the seat.
Ascending the hall. A monk...
問。須彌山意旨如何。師云。推不向前。約不退後。進云。未審還有過也無。師云。坐卻舌頭。問法不孤起仗境方生。提坐具云。這個是境。如何是法。師云。卻被阇梨奪卻槍。進云。和尚今日為什麼退己讓人。師云。只有先鋒無殿後。進云。未審如何是殿後。師云。還我話頭來。乃云。田地穩密底。抬腳不起。探頭太過。神通妙用底。放腳不下。收身未轉。直饒十字縱橫朝打三千。猶較些子。且道。謷訛在什麼處。若知有去。始見全提半提。儻或未知。布袋里老鴉雖活如死。下座。
上堂。僧問。南泉斬貓兒意旨如何。師云。殺活臨時。進云。趙州戴草鞋又作么生。師云。是他屋裡事。進云。打鼓弄琵琶去也。師云。且莫詐明頭。乃云。有佛處羅籠不住。無佛處荒草尋人。放行也觸處光新。把住也乾坤陡變。且道。向上人來時如何。他家自有通霄路。下座。
上堂云。休夏自恣海眾常規。秋色澄清乾坤肅殺。般若流運動靜一如。時節不相饒。炎涼倏改變。無生曲調韻出清霄。至寶常軒光吞萬象。古今不覆蓋。見在沒遮襕。一念不落諸緣。證取自家境界。何必靈山覓佛少林問祖。會么。解開布袋無拘束。切更勤看水牯牛。下座。
上堂云。一言截斷千聖消聲。一劍目前橫屍萬里。所以道。有時句到
【現代漢語翻譯】 現代漢語譯本： 問：須彌山（Sumeru，佛教宇宙觀中的中心山）的意旨是什麼？ 師父說：『推它不能向前，約束它不能向後。』 僧人進問道：『不知還有過失嗎？』 師父說：『（你這樣問）簡直是堵住了自己的舌頭。』 問法不能憑空而起，要依靠外境才能產生。』（僧人）提起坐具說：『這個是境，什麼是法？』 師父說：『（你）卻被阇梨（Acarya，阿阇梨，意為導師）奪走了槍。』 僧人進問道：『和尚今天為什麼退讓，把機會讓給別人？』 師父說：『只有先鋒，沒有殿後。』 僧人進問道：『不知什麼是殿後？』 師父說：『還我話頭來。』 於是說：『田地穩密的地方，抬腳不起；探頭太過的地方，神通妙用的地方，放腳不下；收身未轉。即使十字縱橫，早上打三千下，還算好些。』 『且說，謷訛（指錯誤、虛假）在什麼地方？如果知道有去處，才能見到全提半提（指全部或部分領悟）。倘若不知道，布袋里的老鴉雖然活著，也如同死去。』 （師父）下座。
上堂。 僧人問：『南泉斬貓兒（Nanquan cutting the cat，一個著名的禪宗公案）的意旨是什麼？』 師父說：『殺活臨時。』 僧人進問道：『趙州戴草鞋（Zhaozhou wearing straw sandals，趙州禪師的典故）又怎麼樣呢？』 師父說：『是他屋裡的事。』 僧人進問道：『（這是）打鼓弄琵琶去了。』 師父說：『且莫裝作明白。』 於是說：『有佛的地方羅籠不住，無佛的地方荒草尋人。放行也觸處光新，把住也乾坤陡變。』 『且說，向上人來時如何？他家自有通霄路。』 （師父）下座。
上堂說：『休夏自恣（Summer retreat self-indulgence，夏季安居自恣）是海眾的常規，秋色澄清，乾坤肅殺。般若（Prajna，智慧）流運動靜一如，時節不相饒，炎涼倏忽改變。無生曲調韻出清霄，至寶常軒光吞萬象，古今不覆蓋，見在沒遮襕。一念不落諸緣，證取自家境界，何必靈山覓佛，少林問祖。會么？解開布袋無拘束，切更勤看水牯牛。』 （師父）下座。
上堂說：『一言截斷千聖消聲，一劍目前橫屍萬里。所以說，有時句到』
【English Translation】 English version: Question: What is the meaning of Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology)? The master said: 'Pushing it cannot move it forward, restraining it cannot move it backward.' The monk further asked: 'I wonder if there are any faults?' The master said: '(Asking like that) is simply blocking your own tongue.' 'Asking about the Dharma cannot arise from nothing; it must rely on external circumstances to arise.' (The monk) raised his sitting cloth and said: 'This is the circumstance, what is the Dharma?' The master said: '(You) have been robbed of your spear by the Acarya (Acarya, meaning teacher).' The monk further asked: 'Why is the abbot retreating today, giving the opportunity to others?' The master said: 'There is only a vanguard, no rearguard.' The monk further asked: 'I wonder what the rearguard is?' The master said: 'Return my topic to me.' Then he said: 'In a secure field, one cannot lift one's foot; where one peeks out too much, in a place of miraculous powers, one cannot put one's foot down; retracting the body has not yet turned. Even if one strikes three thousand times in the morning, it is still somewhat better.' 'Tell me, where does the falsehood lie? If you know where to go, you can see the whole or half of the understanding. If you don't know, the crow in the bag, though alive, is as good as dead.' (The master) descended from the seat.
Ascending the hall. A monk asked: 'What is the meaning of Nanquan cutting the cat (Nanquan cutting the cat, a famous Zen koan)?' The master said: 'Killing or letting live depends on the moment.' The monk further asked: 'What about Zhaozhou wearing straw sandals (Zhaozhou wearing straw sandals, a story about Zen Master Zhaozhou)?' The master said: 'It's his own household affair.' The monk further asked: '(This is) going to play drums and pluck the pipa.' The master said: 'Don't pretend to be enlightened.' Then he said: 'Where there is Buddha, one cannot be caged; where there is no Buddha, wild grass seeks people. Letting go, everything is fresh and new; holding on, the universe suddenly changes.' 'Tell me, what about the one who comes upward? His family has its own road to the sky.' (The master) descended from the seat.
Ascending the hall, he said: 'The summer retreat self-indulgence (Summer retreat self-indulgence) is the norm for the assembly of monks; the autumn colors are clear, and the universe is solemn and desolate. Prajna (Prajna, wisdom) flows, movement and stillness are one; the seasons do not forgive each other, and the heat and cold change suddenly. The tune of no-birth resonates in the clear sky, the supreme treasure always shines, swallowing all phenomena, not covering the past and present, seeing the present without concealment. A single thought does not fall into any conditions, proving one's own realm, why seek the Buddha on Vulture Peak, or ask the ancestors in Shaolin? Do you understand? Untie the bag and be unrestrained, and diligently watch the water buffalo.' (The master) descended from the seat.
Ascending the hall, he said: 'One word cuts off the voices of a thousand sages, one sword in front of you leaves corpses for ten thousand miles. Therefore, it is said that sometimes the phrase arrives'
意不到。有時意到句不到。句能刬意意能刬句。意句交馳衲僧巴鼻。若能恁么轉去。青天也須吃棒。且道。憑個什麼。可憐無限弄潮人。畢竟還落潮中死。下座。
上堂云。殺人刀活人劍。上古之風規。亦是今時之樞要。言句上作解會。泥里洗土塊。不向言句上會。方木逗圓孔。未擬議已蹉過。正擬議隔關山。擊石火閃電光。構得構不得。未免喪身失命。且道。此理如何。苦瓠連根苦。甜菰徹蒂甜。下座。
上堂云。云騰致雨世界索然。日照天臨乾坤廓爾。文殊堂里萬菩薩縱然顯現。晴是晴雨是雨。山是山水是水。阿那個是萬菩薩。風暖鳥聲碎。日高華影重。下座。
上堂云。定乾坤句包古括今。透生死關超聲越色。鬼窟活計百千萬劫難出頭。截斷眾流。一片虛凝沒依倚。設使乾坤倒覆大海翻騰。草木叢林悉皆化為刀槍矛盾。也動他一點不得。且道。憑個什麼恁么地。手執夜明符。幾個知天曉。下座。
上堂云。眨上眉毛早蹉過。塞卻眼更形言語。轉周遮合取口。盡大地都為一塵。佛眼覷不見。一大藏都為一句。海口莫能宣。也未提得一半在。忽然踏破化城時如何。行到水窮處。坐看云起時。下座。
上堂云。風清戶牖明明古鏡高懸光射鬥牛。凜凜太阿橫按。外魔臨之膽懾。妖邪擬之
【現代漢語翻譯】 現代漢語譯本 意想不到。有時意到而句未到。句能表達意，意能表達句。意句交相輝映，是衲僧的本色。若能如此運轉，青天也須捱打。且說，憑的是什麼？可憐那些無盡的弄潮人，最終還是死在潮水中。下座。
上堂說法：殺人刀，活人劍，是上古的風範，也是當今的關鍵。在言句上作解釋，如同在泥里洗土塊。不從言句上領會，如同方木硬塞入圓孔。還未擬議就已經錯過，剛要擬議就已隔著千山萬水。如擊石火，似閃電光，構得成構不成，都免不了喪身失命。且說，這道理如何？苦瓠連根都是苦的，甜菰從頭到尾都是甜的。下座。
上堂說法：云騰致雨，世界一片茫然。日照天臨，乾坤一片開闊。文殊堂里萬菩薩縱然顯現，晴天就是晴天，雨天就是雨天，山是山，水是水。哪個是萬菩薩？風暖鳥聲細碎，日高花影重疊。下座。
上堂說法：定乾坤之句，包容古今。透生死之關，超越聲色。鬼窟里的活計，百千萬劫也難以出頭。截斷眾流，一片虛空凝結，沒有依靠。假設乾坤倒轉，大海翻騰，草木叢林全都化為刀槍矛盾，也動搖不了它一點。且說，憑的是什麼如此？手執夜明符（比喻真理），有幾個人知道天亮？下座。
上堂說法：眉毛一動就錯過了，堵住眼睛更難表達。轉來轉去還是閉嘴吧，整個大地都化為一粒微塵，佛眼也看不見。一大藏經都化為一句話，海口也難以宣說。這也還沒提到一半。忽然踏破化城（比喻虛幻的境界）時如何？走到水窮盡的地方，就坐下來觀看云的升起。下座。
上堂說法：風清氣爽，窗戶明亮，古鏡高懸，光芒射向鬥牛（星宿名）。凜凜然太阿劍（寶劍名）橫在手邊，外魔見了也膽怯，妖邪想靠近也...
【English Translation】 English version Unforeseeable. Sometimes the intention arrives but the words don't. Words can express intention, and intention can express words. The interplay of intention and words is the true nature of a Chan monk. If you can turn it around like this, even the blue sky deserves a beating. Now, tell me, what does it rely on? Pitiful are the endless tide-playing people, who ultimately die in the receding tide. Descend from the seat.
Ascending the hall, he said: The sword that kills and the sword that gives life are the standards of ancient times and also the key to the present. To interpret on the level of words and phrases is like washing a lump of dirt in mud. Not understanding from the words and phrases is like forcing a square peg into a round hole. Before deliberation, one has already missed it; just as one is about to deliberate, one is separated by thousands of mountains and rivers. Like striking a stone for sparks, like a flash of lightning, whether you can construct it or not, you cannot avoid losing your life. Now, tell me, what is this principle? A bitter gourd is bitter from root to tip, and a sweet mushroom is sweet through and through. Descend from the seat.
Ascending the hall, he said: Clouds rise and bring rain, the world is desolate. The sun shines and heaven descends, the universe is vast. Even if ten thousand Bodhisattvas manifest in the Manjusri Hall (name of a hall), clear is clear, rain is rain, mountains are mountains, and water is water. Which one is the ten thousand Bodhisattvas? The wind is warm, the bird sounds are fragmented, the sun is high, and the flower shadows are heavy. Descend from the seat.
Ascending the hall, he said: The phrase that settles the universe encompasses the past and the present. It penetrates the gate of life and death, transcending sound and color. The livelihood in the demon's cave is impossible to escape for hundreds of thousands of kalpas. Cutting off the flow of the masses, a piece of empty stillness has no reliance. Even if heaven and earth were overturned and the great sea surged, and all the plants and forests were transformed into swords and spears, it would not move it even a little. Now, tell me, what does it rely on to be like this? Holding a night-shining talisman (metaphor for truth), how many know the dawn? Descend from the seat.
Ascending the hall, he said: A blink of an eye and you've already missed it, blocking your eyes only makes language more difficult. Turning around and around, you should just shut your mouth. The entire earth is transformed into a single mote of dust, which the Buddha's eye cannot see. The entire Tripitaka (Buddhist scriptures) is transformed into a single phrase, which the mouth of the sea cannot express. And this hasn't even mentioned half of it. What will it be like when you suddenly break through the illusory city (metaphor for an illusory state)? Walk to the place where the water ends, and sit and watch the clouds rise. Descend from the seat.
Ascending the hall, he said: The wind is clear, the windows are bright, the ancient mirror hangs high, and its light shines towards the Dipper and Ox (names of constellations). The awe-inspiring Tai'a sword (name of a sword) is held horizontally, and external demons are frightened by it, and evil spirits try to approach it...
魂亡。千聖拱手歸降。十方居然坐斷。外絕四維內絕理事。直下便是。諸人還見么。不離當處常湛然。覓則知君不可見。下座。
退院歸辭眾。上堂云。未有長行而不住。未有長住而不行。為無為益無益。梯航三有津濟四生。是衲僧家本分事。雖然時節到來一刀兩段。要且鼻孔不在別人手裡。所以道。動若行雲。止猶穀神。既無心於彼此。亦無象于去來。如是則去來不以象。動靜不以形。豈不綽綽然有餘裕哉。且道。臨行一句作么生道。本是林下人。卻歸林下去。下座。◎
住夾山。◎師在公安天寧受請。拈帖示眾云。百草頭上薦取。爭如個里承當。既然符到奉行。豈可當爐避火。若也見得。坐斷一切人舌頭。茍或未然。卻請維那剖露。
師指法座云。毗耶借座燈王。萬壽燈王借座。且道。是同是別。還委悉么。幸自可憐生。應須高著眼。
升座示眾云。鉤頭有餌。句里無私。已泛扁舟。放行綸線。還有衝浪錦鱗么。僧出雲有。師云。高著眼。僧擬議。師云著。問錦官罷釣。澤國重遊。方為萬壽之賓。又作碧巖之主。流水下山即不問。白雲歸洞意如何。師云。舊店新開。進云。好音在耳人皆聳。一句無私亙古今。師云。大家在這裡。進云。萬丈白雲藏不得。一輪光透照無私。師云。到家一句
作么生道。僧擬議。師云了。師乃云。目前無異草。遍界絕遮欄。域中日月斬新。方外乾坤獨露。直得龍天釋梵動地雨華。妙德空生目瞪口呿。行棒行喝拈向一邊。云月溪山放過一著。一處透脫。千處百處該通。一機洞明。千機萬機圓轉。碧巖不離此處。此處不離碧巖。攝大千于毫端。融芥塵于剎海。㘅華鳥過抱子猿歸。湛寂凝然。應真不借則且致。只如無陰陽地上。成得個什麼邊事。萬卉正資和氣力。碧巖先發一枝春。復舉。馬大師問藥山。子在此許多時。本分事作么生。山云。面板脫落盡。唯有一真實。祖云。據汝所見。可謂協於心體而布四肢。何不將三條篾。束取肚皮。隨處住山去。山云。某甲何人敢言住山。祖云。不然。未有長行而不住。未有長住而不行。欲益無所益。欲為無所為。宜作舟航。由是住山。師云。大眾古人得意之後不忘利生。直入深山提持宗要。山僧闇昧。豈敢仰攀。如是則更不用篾束肚皮。卻有個折腳鐺子。與方來共守寂寥。若信得及。不在忉忉。或未諳詳。聽取個末後句。高峰突兀倚天門。青嶂虛閑可垛跟。折腳鐺兒幸然在。不妨攜去隱深云。雖然如是。也須是大家出一隻手始得。且道。畢竟如何。妙舞應須夸遍拍。三臺須是大家催。
師入院。指方丈云。個是毗耶據坐處。正同摩
【現代漢語翻譯】 現代漢語譯本 作么生道？（如何表達？）僧人正要開口，師父說：『了！（明白了！）』師父於是說：『目前沒有奇異的草木，整個世界沒有遮攔。境內的日月是嶄新的，方外的天地是完全顯露的。』以至於龍天（天龍八部）釋梵（帝釋天、大梵天）感動得大地雨落鮮花，妙德（妙吉祥菩薩）空生（須菩提）目瞪口呆。行棒行喝（禪宗的棒喝）放到一邊，云月溪山放過一著。一處透徹領悟，千處百處都貫通。一個機鋒洞察明白，千個萬個機鋒都圓融運轉。碧巖（碧巖錄）不離此處，此處不離碧巖。將大千世界攝入毫毛之端，將芥子融入剎海（佛國）。㘅華鳥飛過，抱子猿歸來，湛寂凝然。應真（阿羅漢）不借用法則姑且放下。就像沒有陰陽的地方，能成就什麼事情？萬物正依賴和煦的陽氣，碧巖（碧巖錄）先發出第一枝春天的花朵。 又舉例說，馬祖（馬祖道一）問藥山（藥山惟儼）：『你在這裡這麼久，本分事做得怎麼樣？』藥山說：『面板脫落殆盡，唯有一真實。』馬祖說：『根據你所見到的，可以說是符合心體而佈於四肢。為什麼不拿三條竹篾，束住肚皮，隨處住山去？』藥山說：『我算什麼人，敢說住山？』馬祖說：『不是這樣的。沒有長久的行走而不住，沒有長久的居住而不行走。想要增益卻無所增益，想要作為卻無所作為，應該作為舟船。』因此藥山就住山了。師父說：『各位，古人在得意之後不忘記利益眾生，直接進入深山提持宗要。山僧我愚昧，豈敢仰望攀比。』如果這樣，就更不用竹篾束住肚皮，卻有個折腳的鐺子，與方來的人共同守護寂寥。如果信得及，就不必忉忉（憂愁）。或者還不清楚，聽取個末後句：高峰突兀倚天門，青嶂虛閑可垛跟。折腳鐺兒幸然在，不妨攜去隱深云。雖然是這樣，也必須是大家出一隻手才行。且道，到底如何？妙舞應須夸遍拍，三臺須是大家催。 師父入院，指著方丈說：『這是維摩詰（Vimalakirti）據坐的地方，正同摩訶（摩訶迦葉）微笑之處。』
【English Translation】 English version What is the way to say it? A monk was about to speak, and the master said, 'Understood!' Then the master said, 'Before your eyes, there are no strange grasses or trees; throughout the entire world, there are no barriers. The sun and moon within the realm are brand new; the universe beyond the realm is completely revealed.' To the point that the dragons, gods, Shakra (Indra), and Brahma (the creator god) are moved to rain down flowers upon the earth, and Manjushri (Bodhisattva of Wisdom) and Subhuti (one of the principal disciples of the Buddha) are dumbfounded. Setting aside the use of the staff and the shout (Chan Buddhist methods of instruction), and letting go of the clouds, moon, streams, and mountains. When one place is thoroughly understood, a thousand places and a hundred places are all connected. When one opportunity is clearly understood, a thousand opportunities and ten thousand opportunities revolve perfectly. The Blue Cliff Record (a collection of Chan Buddhist koans) is inseparable from this place, and this place is inseparable from the Blue Cliff Record. Taking the great thousand worlds into the tip of a hair, and merging a mustard seed into the ocean of Buddha-lands. The flower-holding bird flies past, and the baby-carrying monkey returns home, in serene stillness. Arhats (enlightened beings) do not borrow from the rules, so let it be. Just like in a place without yin and yang, what kind of thing can be accomplished? All things rely on the strength of harmonious energy, and the Blue Cliff Record first sends forth a branch of spring flowers. He further cited the example of Mazu (Mazu Daoyi) asking Yaoshan (Yaoshan Weiyan), 'You have been here for so long, how is your fundamental task going?' Yaoshan said, 'The skin has completely fallen off, only the one truth remains.' Mazu said, 'According to what you have seen, it can be said to be in accordance with the mind-essence and spread throughout the four limbs. Why not take three strips of bamboo, bind your belly, and live in the mountains wherever you go?' Yaoshan said, 'Who am I to dare to say I will live in the mountains?' Mazu said, 'It is not like that. There is no long walking without dwelling, and no long dwelling without walking. Wanting to increase but nothing is increased, wanting to act but nothing is acted upon, one should act as a boat.' Therefore, Yaoshan lived in the mountains. The master said, 'Everyone, the ancients did not forget to benefit sentient beings after gaining enlightenment, and directly entered the deep mountains to uphold the essentials of the sect. I, this mountain monk, am ignorant, how dare I look up and compare myself.' If that is the case, then there is no need to bind the belly with bamboo strips, but there is a broken-legged pot, to guard the solitude together with those who come from afar. If you can believe it, there is no need to worry. Or if you are not yet clear, listen to the final verse: The towering peak leans against the heavenly gate, the green peaks are empty and idle, suitable for stacking heels. The broken-legged pot is fortunately still there, it doesn't hurt to carry it away and hide in the deep clouds. Although it is like this, everyone must lend a hand. And what, after all, is it like? Wonderful dance must be praised with every beat, the three platforms must be urged by everyone. The master entered the monastery and, pointing to the abbot's room, said, 'This is the place where Vimalakirti (a Buddhist layman who is often depicted as challenging major figures) sits, just like the place where Mahakasyapa (one of the principal disciples of the Buddha) smiled.'
竭令行時。夾山頂𩕳通一竅。放出天彭老古錐。既放伊出頭。且道。作得個什麼伎倆。衝浪錦鱗來入罟。漫天網舉不饒伊。
師指法座云。大眾。還識寶華王么。更不落二落三。便敷座云。野猿抱子歸青嶂。幽鳥㘅華過碧巖。此地昔時曾作客。今茲為主愧無慚。眾中還有辯得賓主底衲僧么。僧問。雨細柳拖金線。風和華綻錦屏。云月溪山即不問。到家一句若為論。師云。坐斷天下人舌頭。進云。只如尖新底事又作么生。師云。爾還識得舌頭么。進云。云到碧巖千仞翠。月當青嶂萬溪春。師云。更進一步始得。進云。莫便是摩竭令也無。師云。放爾三十棒。師乃云。門下青山潑黛。途中細雨如膏。靈云陌上桃華。處處芳菲溢目。香嚴巖畔翠竹。時時撼影搖風。直得一擊忘所知。一見絕疑惑。不免尚留觀聽未透聲色。若能見無見之色。聞無聞之聲。撥轉路頭踏翻關捩。句句超佛越祖。塵塵耀古騰今。處處離色絕名。個個斬釘截鐵。心外無法法外無心。用王庫刀發十鈞弩。壁立萬仞坐斷十方。可以入大解脫門傳正法眼藏。向堯時舜日共樂昇平。鼓腹謳歌歸家穩坐。且到家一句作么生道。但願春風齊著力。一時吹入我門來。復云。昔傳明有通天作略跨海神機。使無舌人說無義語。收洛浦接青峰。辨石霜賞佛日。險崖句峻
【現代漢語翻譯】 現代漢語譯本： 當『竭令行時』（不知道是什麼時候）的時候，夾山頂上的竅穴被打通。放出了天彭（地名，在四川）的老古錐（指有智慧的人）。既然放他出來露面，那麼，他能做什麼呢？衝浪的錦鯉自己遊進了漁網，漫天撒網，誰也逃不掉。
師父指著法座說：『各位，還認識寶華王（佛的稱號）嗎？』不再是二也不是三，便開始講法：『野猴抱著小猴回到青色的山崖，幽靜的鳥兒銜著花飛過碧綠的巖石。』這裡過去曾經是我的客居之地，現在作為主人，深感慚愧。各位當中有能分辨賓主關係的僧人嗎？有僧人問道：『細雨如絲，柳條如金線，微風和煦，鮮花綻放，宛如錦繡屏風。云、月、溪、山暫且不問，請問「到家一句」該如何說？』師父說：『截斷天下人的舌頭。』僧人進一步問道：『那麼，最新鮮的事情又該如何理解呢？』師父說：『你還認識舌頭嗎？』僧人說：『雲彩飄到碧綠的巖石，更顯千仞翠綠，明月照耀青色的山崖，萬道溪流春意盎然。』師父說：『還要再進一步才行。』僧人說：『莫非就是摩竭令（一種法器）嗎？』師父說：『打你三十棒！』
師父於是說：『門前的青山，顏色如潑墨一般，路上的細雨，像膏脂一樣滋潤萬物。靈云（人名）在路邊看到桃花，處處都是充滿生機的景象。香嚴（地名）巖邊的翠竹，時時搖曳，風聲颯颯。』直接達到『一擊忘所知，一見絕疑惑』的境界，但仍然免不了還留有觀聽，沒有完全透過聲色。如果能見到『無見之色』，聽到『無聞之聲』，轉變方向，打破關卡，那麼句句都能超越佛和祖師，處處都能照耀古今。處處都能脫離色相和名相，個個都能斬釘截鐵。心外無法，法外無心。運用王庫中的利刀，發射十鈞重的強弩，像萬仞高山一樣壁立，截斷十方。這樣就可以進入大解脫之門，傳承正法眼藏，在堯舜時代共享太平盛世，敲著肚子唱歌，安穩地回到家中。那麼，『到家一句』該怎麼說呢？但願春風齊心協力，一時都吹進我的門來！』
又說：『過去傳說明明（人名）有通天的才能，跨海的神機，能讓沒有舌頭的人說出沒有意義的話。收攏洛浦（地名）連線青峰（山名），辨別石霜（地名）欣賞佛日。險峻的山崖，精闢的語句！』
【English Translation】 English version: When 'Jieling Xing Shi' (when the command is executed, or an unknown time), the aperture on the top of Mount Jia is opened. The old Gu Chui (a wise person) of Tian Peng (a place name in Sichuan) is released. Now that he has been released to show his face, what can he do? The brocade carp surfing the waves swim into the net themselves, and the net is cast all over the sky, and no one can escape.
The master pointed to the Dharma seat and said, 'Everyone, do you still recognize Baohua Wang (an epithet for the Buddha)?' It is neither two nor three, and then he began to preach: 'Wild monkeys hug their cubs and return to the green cliffs, and quiet birds carry flowers over the green rocks.' This place used to be my guest residence, and now as the host, I feel ashamed. Are there any monks among you who can distinguish the relationship between guest and host?' A monk asked, 'The fine rain is like silk, the willow branches are like golden threads, the breeze is gentle, and the flowers bloom like brocade screens. Clouds, moon, streams, and mountains will not be asked for the time being, but how should the 'arriving home' phrase be spoken?' The master said, 'Cut off the tongues of all people in the world.' The monk further asked, 'Then, how should the freshest thing be understood?' The master said, 'Do you still recognize the tongue?' The monk said, 'The clouds float to the green rocks, making them even more verdant, and the bright moon shines on the green cliffs, and the ten thousand streams are full of spring.' The master said, 'You have to go further.' The monk said, 'Could it be Mojieling (a kind of Dharma instrument)?' The master said, 'Give you thirty blows!'
The master then said, 'The green mountains in front of the door are as dark as splashed ink, and the fine rain on the road is as moistening as ointment. Lingyun (a person's name) saw peach blossoms on the roadside, and everywhere was full of vitality. The green bamboos beside Xiangyan (a place name) Rock sway from time to time, and the wind rustles.' Directly reaching the realm of 'one strike forgets what is known, and one sight eliminates doubts', but it is still inevitable that there is still observation and listening, and the sound and color have not been completely penetrated. If you can see the 'color of no seeing' and hear the 'sound of no hearing', change direction and break through the barriers, then every sentence can surpass the Buddha and the patriarchs, and every place can illuminate the past and the present. Everywhere can be free from form and name, and everyone can be decisive. There is no Dharma outside the mind, and there is no mind outside the Dharma. Use the sharp knife in the royal treasury to launch a heavy crossbow of ten jun, standing like a ten-thousand-ren high mountain, cutting off the ten directions. In this way, you can enter the gate of great liberation and inherit the treasury of the true Dharma eye, share the prosperous age in the times of Yao and Shun, sing with your belly full, and return home safely. So, how should the 'arriving home' phrase be spoken? I hope that the spring breeze will work together and blow into my door all at once!'
He also said: 'In the past, it was said that Mingming (a person's name) had the talent to reach the sky and the divine machine to cross the sea, and could make people without tongues speak meaningless words. Gather Luopu (a place name) to connect Qingfeng (a mountain name), distinguish Shishuang (a place name) and appreciate the Buddha's sun. Dangerous cliffs, brilliant sentences!'
陷虎機深。電激星飛珠回玉轉。建茲寶剎風範具存。而山僧庶事不才。何以繼其高躅。既辭讓不及轉透無門。不免借一條路。向無言處演言。無事處生事。無佛處現佛。無祖處示祖。且貴始末相符。頭正尾正。敢問諸人。還見夾山老子么。莫從百草巔頭薦。覿面無私亙古今。
澧州權郡張朝散。請師就香積院開堂。師于權府手中接得疏。示眾云。言言錦繡句句珠璣。贊無上乘顯正法眼。應須未舉已前薦取。文彩之外承當。茍或未然。卻請宣過。
師指法座云。大眾見么。寶華王座列祖共登。車不橫推理無曲斷。便升座拈香云。此一瓣香。奉為今上皇帝。祝嚴聖壽萬歲萬歲萬萬歲。伏願。睿算等乾坤。聖明逾日月。龍圖鳳歷彌億萬年。玉葉金枝亙百千劫。次拈香。奉為權府通判朝請檢法。在坐尊官諸衙勛貴。伏願。高遷祿位永固壽基。又拈香云。此一瓣香。淮甸昔年酬價。錦官舊日曾拈。如今海眾要知。不免分明說破。奉為蘄州五祖山第十二代故演禪師。爇向爐中。與天下衲僧出氣。遂敷坐。洛浦和尚白槌云。法筵龍象眾。當觀第一義。師云。早是第二了也。若論勝義諦中真勝義。文彩未兆一槌未落。把斷要津不通凡聖。不于言下薦。不向意中求。既然草偃風行。不免隨波逐浪。還有共相證據者么。師乃云
【現代漢語翻譯】 現代漢語譯本： 陷虎機深（比喻危機四伏）。電光閃耀，星辰飛逝，珠子滾動，玉石旋轉。建立這座寶剎，風範完全具備。而山僧我各方面都不夠有才能，要如何繼承前人的高尚行為呢？既然推辭不掉，也沒有其他辦法，只好借一條路，在無言之處演說，在無事之處生事，在無佛之處顯現佛，在無祖之處指示祖。而且要始終如一，從頭到尾都正確。請問各位，還記得夾山老子（指夾山善會禪師）嗎？不要從百草叢生的山頂去尋找，面對面，毫無偏私，亙古至今。
澧州權郡張朝散，請師父到香積院開堂。師父從權府手中接過書信，展示給眾人看，說道：『字字錦繡，句句珠璣，讚美無上的佛法，彰顯正法眼。應該在還沒開始說之前就領悟，在這些華麗的辭藻之外去承擔。如果不是這樣，那就請宣讀過去吧。』
師父指著法座說：『大家看見了嗎？這寶華王座，是歷代祖師共同登臨的。車子不會橫衝直撞，推理也不會彎曲。』於是升座拈香，說道：『這第一瓣香，是為當今皇帝祈福，祝願聖壽萬歲萬歲萬萬歲。恭祝皇上的智慧如天地般廣闊，聖明如日月般光輝，龍圖鳳歷綿延億萬年，皇室子孫世代昌盛。』接著拈香，為權府通判朝請檢法，以及在座的各位官員和貴族祈福，祝願他們官運亨通，祿位高昇，壽比南山。又拈香說道：『這第三瓣香，是當年在淮甸酬謝，在錦官舊日曾經拈過。如今海眾想要知道，我不妨明白地說破，是為蘄州五祖山第十二代故演禪師，焚燒在爐中，為天下的僧人出氣。』於是開始說法。洛浦和尚敲槌說道：『法筵龍象眾，當觀第一義。』師父說：『這已經是第二義了。』如果說勝義諦中的真勝義，在文字還沒有出現，木槌還沒有敲響的時候，就扼守住要道，不讓凡聖通過。不在言語下領悟，不在意識中尋求。既然草隨風倒，那就隨波逐流吧。還有誰要共同來證明嗎？』師父於是說道
【English Translation】 English version: The tiger trap is deep (a metaphor for being surrounded by crises). Lightning flashes, stars fly, pearls roll, and jade spins. This precious temple is established, and its style and features are fully present. However, I, a humble monk, am not talented in all aspects. How can I continue the noble deeds of my predecessors? Since I cannot decline and there is no way out, I must borrow a path to speak where there is no speech, create events where there are no events, manifest the Buddha where there is no Buddha, and point to the Patriarch where there is no Patriarch. Moreover, it is important to be consistent from beginning to end, with the head and tail both correct. May I ask everyone, do you still remember Old Man Jiashan (referring to Zen Master Jiashan Shanhui)? Do not seek him from the top of the mountain covered with grass; face to face, without bias, he exists from ancient times to the present.
Zhang Chaosan, the magistrate of Lizhou, invited the master to open a Dharma assembly at Xiangji Temple. The master received the letter from Magistrate Quan and showed it to the assembly, saying, 'Every word is brocade, every sentence is a pearl, praising the supreme Dharma and revealing the true Dharma eye. One should realize it before it is even spoken, and take responsibility beyond these flowery words. If not, then please read it aloud.'
The master pointed to the Dharma seat and said, 'Do you all see it? This precious lotus throne is ascended by all the patriarchs. The cart does not run sideways, and the reasoning is not twisted.' Then he ascended the seat, lit incense, and said, 'This first stick of incense is offered for the current emperor, wishing him a long and healthy life, may he live ten thousand years, ten thousand years, ten thousand times ten thousand years. May His Majesty's wisdom be as vast as heaven and earth, and his sagacity shine brighter than the sun and moon. May the imperial lineage extend for countless years, and the royal descendants prosper for hundreds of thousands of kalpas.' Then he lit incense for Magistrate Quan, the investigating judge, and all the officials and nobles present, wishing them success in their careers, high positions, and long lives. He then lit incense and said, 'This third stick of incense was offered in Huaidian in the past, and I once lit it in Jinguan. Now that the assembly wants to know, I might as well explain it clearly. It is for the late Zen Master Yan, the twelfth generation of Mount Wuzu in Qizhou, burned in the censer, to give vent to the monks of the world.' Then he began to expound the Dharma. The monk of Luopu struck the gavel and said, 'The dragon and elephant assembly of the Dharma gathering should contemplate the first meaning.' The master said, 'This is already the second meaning.' If we speak of the true meaning within the supreme meaning, before the words have appeared and the gavel has struck, we must guard the key point and not allow ordinary beings and sages to pass through. Do not realize it through words, do not seek it in consciousness. Since the grass follows the wind, let us go with the flow. Is there anyone who wants to jointly verify this?' The master then said
。爍迦羅眼頂上放大光明。摩醯首羅面門現奇特相。一言含眾象。一句逗群機。何止猛虎穴里橫身。萬仞峰頭側足。所以道。顯大機明大用。得失俱喪是非杳忘。絕塵絕跡透色透聲。重重無盡事事圓融。又如華嚴法界無邊香水海。不可說浮幢王剎。盡向這裡一時開現。即此現成。即此受用。不以眼見。不以耳聞。不以口談。不以心知。還證得么。若也證得。不必覺城東際初見文殊。樓閣門開方參慈氏。敢問大眾。且道。即今是什麼人境界。舉拂子云。盧捨本身全體現。當機直下沒纖毫。到洛浦上堂云。萬木縈紆一逕遙。耽耽古屋枕山腰。今朝喜到深深處。幾度飛書辱見招。爍爍山桃似火。絲絲溪柳拖金。日暖風和鶯吟燕語。所以不離普光殿。不出菩提場。遍游華藏海無邊剎境。左穿右穴重重無盡一一交羅。且作么生是洛浦深深處。覿面若無宗正眼。回頭只見翠山巖。
留首座上堂。古路坦然真規不墜。紀綱得所表帥得人。內肅外寧安家樂業。以大千界為一真境。以十方佛同一舍那。文殊普賢交光相羅。觀音彌勒擎拳合掌。臨濟德山互相贊成。白牯貍奴了無向背。可以演無生曲唱太平歌。且超情離見一句作么生道。木人把板雲中拍。石女含笙井底吹。
上堂云。三春已過九夏方新。聚玄徒云間。扇真風世外
【現代漢語翻譯】 現代漢語譯本： 爍迦羅（Śakra，帝釋天）的眼睛頂上放大光明。摩醯首羅（Maheśvara，大自在天）的面門顯現奇特的景象。一句話包含所有的形象，一句言語觸動所有的機緣。哪裡僅僅是猛虎的洞穴里橫臥身體，萬仞高的山峰上側著腳？所以說，顯現大的機用，明白大的作用，得與失都消失，是與非都渺茫遺忘。超越塵世，斷絕軌跡，穿透形色，穿透聲音，重重疊疊沒有窮盡，事事物物圓滿融合。又如華嚴法界無邊的香水海，不可說的浮幢王剎，全部向這裡一時顯現。就是這個現成的，就是這個受用的，不通過眼睛看見，不通過耳朵聽見，不通過口來談論，不通過心來知曉。還證悟了嗎？如果證悟了，不必在覺城東邊初次看見文殊（Mañjuśrī，文殊菩薩），樓閣門打開才去參拜慈氏（Maitreya，彌勒菩薩）。請問各位，那麼，現在是什麼人的境界？舉起拂塵說，盧舍那佛（Vairocana，毗盧遮那佛）本身全體顯現，當機直下沒有絲毫的間隔。到洛浦上堂說，萬木纏繞只有一條小路遙遠，高大的老屋依偎著山腰。今天高興來到深深的地方，多次飛書承蒙您的邀請。鮮紅的山桃花像火一樣，柔細的溪邊柳條拖著金絲。陽光溫暖，微風和煦，黃鶯歌唱，燕子低語。所以不離開普光殿，不走出菩提場，遍游華藏海無邊的剎土境界，左穿右穴重重無盡，一一交錯羅列。那麼怎麼是洛浦深深的地方？當面如果沒有宗正的眼睛，回頭只見翠綠的山巖。
留首座上堂。古老的道路平坦自然，真正的規矩沒有廢棄。紀律綱常得到安置，表率的人得到任用。內部安定，外部寧靜，安居樂業。把大千世界看作一個真實的境界，把十方諸佛看作同一個盧舍那佛。文殊（Mañjuśrī，文殊菩薩）普賢（Samantabhadra，普賢菩薩）交相輝映，觀音（Avalokiteśvara，觀世音菩薩）彌勒（Maitreya，彌勒菩薩）擎拳合掌。臨濟（Linji，禪宗大師）德山（Deshan，禪宗大師）互相贊成。白色的牯牛和貍貓沒有偏袒和背離。可以演奏無生的曲子，歌唱太平的歌曲。那麼超越情感，脫離見解的一句話怎麼說？木頭人拿著拍板在雲中敲打，石頭的女子含著笙在井底吹奏。
上堂說。暮春已經過去，初夏剛剛來臨。聚集玄妙的徒弟在云間，扇動真正的清風在世外。
【English Translation】 English version: Śakra's (Śakra, Lord of the Devas) eye emits great light from the top of his head. Maheśvara's (Maheśvara, The Great Lord) face reveals extraordinary appearances. One word contains all forms, one phrase triggers all opportunities. It's not just lying down in the tiger's den, or placing a foot on the edge of a ten-thousand-foot peak. Therefore, it is said: manifest great function, understand great use, both gain and loss disappear, right and wrong are forgotten. Beyond dust and traces, penetrating form and sound, layer upon layer without end, everything is perfectly integrated. It is also like the boundless fragrant water sea of the Avataṃsaka Dharma Realm, the unspeakable Floating Banner King Lands, all appearing here at once. This is the readily available, this is the enjoyment, not seen with the eyes, not heard with the ears, not spoken with the mouth, not known with the mind. Have you realized it? If you have realized it, there is no need to first see Mañjuśrī (Mañjuśrī, Bodhisattva of Wisdom) at the eastern edge of the City of Enlightenment, or to visit Maitreya (Maitreya, The Future Buddha) only after the gate of the pavilion opens. May I ask everyone, what is the realm of the person right now? Raising the whisk, he said: Vairocana (Vairocana, The Universal Buddha) himself manifests entirely, directly without the slightest gap. Arriving at Luopu and ascending the hall, he said: Ten thousand trees wind around a distant path, a grand old house rests against the mountainside. Today, I am delighted to arrive at this deep place, and I have received your invitation many times through letters. The bright mountain peach blossoms are like fire, the fine willow branches by the stream drag gold. The sun is warm, the breeze is gentle, the orioles sing, and the swallows murmur. Therefore, without leaving the Universal Light Hall, without going out of the Bodhi Ground, I travel throughout the Avataṃsaka Sea, the boundless Buddha-lands, penetrating left and right, layer upon layer without end, each intersecting and interweaving. So, what is the deep place of Luopu? If you do not have the eyes of a true master before your face, you will only see the green mountains when you turn your head.
Head Monk Liu ascends the hall. The ancient road is smooth and natural, the true rules are not abandoned. Discipline and order are well established, and exemplary people are employed. The inside is peaceful, the outside is tranquil, living in peace and prosperity. Take the great thousand worlds as one true realm, and the Buddhas of the ten directions as the same Vairocana. Mañjuśrī (Mañjuśrī, Bodhisattva of Wisdom) and Samantabhadra (Samantabhadra, Bodhisattva of Universal Goodness) reflect each other's light, Avalokiteśvara (Avalokiteśvara, Bodhisattva of Compassion) and Maitreya (Maitreya, The Future Buddha) raise their fists and join their palms. Linji (Linji, Zen Master) and Deshan (Deshan, Zen Master) mutually praise each other. The white bull and the tabby cat have no bias or aversion. One can play the song of no-birth and sing the song of great peace. So, how do you say a phrase that transcends emotions and departs from views? A wooden man holds a clapper and strikes it in the clouds, a stone woman holds a sheng and blows it at the bottom of a well.
Ascending the hall, he said: The late spring has passed, and the early summer is just beginning. Gather the profound disciples in the clouds, and fan the true wind beyond the world.
。不促一念不涉三祇。當人隨處見成。個個頂門有眼。若便恁么承當得去。放行把住全不由他。出沒縱橫更非外物。若使上流觀見正在半途。明眼相逢難為透脫。山僧雖無金剛寶劍衲僧向上鉗錘。昔在五祖白雲拾得數個金剛圈一籃栗棘蓬。九夏之中與諸人共相切磋。遂舉拂子云。大眾還見么。且道。這個是金剛圈。是栗棘蓬。不容淺見衲僧會。唯許通方作者知。
上堂云。丁一卓二本分鉗錘。捏聚放開作家受用。灰頭土面處壁立千仞。壁立千仞處土麵灰頭。自然雙放雙收。到處為祥為瑞。還委悉么。掬水月在手。弄華香滿衣。
上堂云。太虛寥廓萬匯森然。正眼洞明纖毫不立。孤峻處祖師莫近。坦夷處人天共知。擊開大解脫門。識取無面目底。且作么生是無面目底。芍葯華開菩薩臉。棕櫚葉現夜叉頭。
解夏上堂云。圓覺伽藍豁開戶牖。華嚴剎海大座當軒。促百千億劫為一念。豈止百二十日長期。延一念作百千億劫。寧論此世來生。始見流金爍石。俄然玉露垂珠。時節不相饒。物理有變復。當時結夏。普天匝地一時結。此時解制。普天匝地一時解。結時初不相著。解時初不相離。到這裡通一線曉一機去。爾為爾我為我。長底長矩底短。清者自清濁者自濁。于中也無去來亦無動轉。浩然太均同歸一致
【現代漢語翻譯】 現代漢語譯本：不促成一念，也不涉及三大阿僧祇劫（Asankhya kalpa，佛教時間單位，極長的時間）。修行之人隨處都能見到現成的真理，每個人頭頂都有眼睛（指智慧）。如果能夠這樣領會並承擔，那麼放開和把握都完全不由外力所控制，出沒縱橫也並非外在之物。如果高層次的修行者見到，（會發現你）正處在半途。明眼人相遇，難以徹底擺脫（這種狀態）。我（山僧）雖然沒有金剛寶劍，但衲僧（修行僧人）有向上的鉗錘。過去在五祖白雲處，拾得幾個金剛圈和一籃栗棘蓬，在九十天的夏安居期間與大家共同切磋。於是舉起拂塵說：『大眾還看見嗎？』且說，這個是金剛圈，還是栗棘蓬？不容許淺見的衲僧理解，只允許通達的作者知曉。
上堂說法時說：『丁一卓二，是本分的鉗錘。捏聚放開，是作家的受用。』灰頭土面處，壁立千仞；壁立千仞處，土麵灰頭。自然雙放雙收，到處都呈現吉祥瑞兆。還明白嗎？掬起水，月亮就在手中；玩賞花，香氣充滿衣裳。
上堂說法時說：『太虛空曠，萬物繁盛。正眼洞明，纖塵不染。』孤峻之處，祖師也不可接近；坦夷之處，人天共同知曉。擊開大解脫之門，認識那沒有面目的東西。且說，什麼是沒有面目的東西？芍藥花開，呈現菩薩的臉龐；棕櫚葉現，顯現夜叉的頭顱。
解夏上堂說法時說：『圓覺伽藍（圓滿覺悟的寺院）豁然打開門窗，華嚴剎海（華嚴經所描述的佛國世界）的巨大座位正對著前方。』將百千億劫縮短為一念，豈止是一百二十天的長期安居？將一念延長為百千億劫，哪裡還用討論此世來生？這才見到流金爍石的酷熱，忽然又出現玉露垂珠的清涼。時間不等人，事物有變化和反覆。當時結夏安居，普天匝地一時結夏；此時解夏，普天匝地一時解夏。結夏時初不相著，解夏時初不相離。到了這裡，通曉一線生機，明白一個機竅。你為你，我為我，長的長，短的短，清的自清，濁的自濁。其中也沒有去來，也沒有動轉，浩然太均，同歸一致。
【English Translation】 English version: Not urging a single thought, nor involving three Asankhya kalpas (Asankhya kalpa, a Buddhist unit of time, an extremely long period). The practitioner sees the truth readily everywhere; everyone has eyes on the top of their head (referring to wisdom). If one can comprehend and undertake in this way, then letting go and grasping are completely beyond external control, and coming and going freely are not external things either. If a high-level practitioner sees it, (they will find that you) are only halfway there. When clear-eyed people meet, it is difficult to completely escape (this state). Although I (the mountain monk) do not have a Vajra sword, the Sangha (practicing monks) have an upward hammer. In the past, at the place of Fifth Patriarch Baiyun, I picked up several Vajra circles and a basket of chestnut burrs, and we discussed them together during the ninety-day summer retreat. Then, raising the whisk, he said, 'Do you all see it?' Tell me, is this a Vajra circle or a chestnut burr? It does not allow the shallow-minded Sangha to understand, only allowing the enlightened author to know.
When ascending the hall to preach, he said: 'Ding Yi Zhuo Er are the fundamental hammers. Gathering and releasing are the enjoyment of the author.' In a place of ash-covered faces, a thousand-foot cliff stands tall; in a place where a thousand-foot cliff stands tall, faces are covered in ash. Naturally, both releasing and receiving occur, and auspicious omens appear everywhere. Do you understand? Scoop up water, and the moon is in your hand; play with flowers, and fragrance fills your clothes.
When ascending the hall to preach, he said: 'The great void is vast, and all things are lush. With clear eyes, not a speck of dust remains.' In a solitary and steep place, even the patriarch cannot approach; in a flat and easy place, humans and gods know together. Break open the gate of great liberation and recognize that which has no face. Tell me, what is that which has no face? When the peony blooms, it reveals the face of a Bodhisattva; when the palm leaf appears, it manifests the head of a Yaksha (Yaksha, a type of spirit).'
When ascending the hall to preach at the end of the summer retreat, he said: 'The Round Enlightenment Monastery (a monastery of perfect enlightenment) opens its doors and windows wide, and the great seat of the Avatamsaka Buddha Land (the Buddha land described in the Avatamsaka Sutra) faces forward. Shortening hundreds of millions of kalpas into a single thought, is it just a long retreat of one hundred and twenty days? Extending a single thought into hundreds of millions of kalpas, why even discuss this life and the next? Only then do you see the heat of molten gold and flowing stone, and suddenly the coolness of jade dew dripping with pearls appears. Time waits for no one, and things have changes and repetitions. At the time of the summer retreat, the entire world simultaneously enters the summer retreat; at this time of the end of the summer retreat, the entire world simultaneously ends the summer retreat. At the time of the summer retreat, they do not initially touch each other; at the time of the end of the summer retreat, they do not initially separate from each other. Arriving here, understand a glimmer of life, understand a mechanism. You are you, I am I, the long is long, the short is short, the clear is clear, the turbid is turbid. Within it, there is neither coming nor going, nor is there movement or turning, vast and uniform, returning to the same consistency.'
。然後放收擒縱得大解脫。更喚什麼作爾作我作長作短。一時截斷。且自恣一句作么生道。云在嶺頭閑不徹。水流澗下太忙生。
謝維那直歲上堂云。烹金琢玉。須資作者鉗槌。荷教扶宗。必仗本分兄弟。交為肘臂互作主賓。便可以顯大機發大用。佈慈云灑甘露。駕慈航觀斷岸。超生死越涅槃。令他天下衲僧頂門上放光。腳跟下歷落。個個如龍如虎。人人玉轉珠回。非唯扶豎叢林。亦乃流通正眼。豈不是奇特事。敢問大眾。奇特一句作么生道。妙舞更須夸遍拍。三臺須是大家催。
開爐上堂。僧問。古者道。敲空作響。擊木無聲。如何是敲空作響。師云。釋迦老子來也。師乃云。三世諸佛向火焰里轉大法輪。熱發作什麼火焰。為三世諸佛說法。三世諸佛立地聽。也須照顧眉毛。若是聊聞徹骨徹髓。信得及見得徹。直下與三世諸佛同生同死。與火焰同起同滅。當處解脫得大安隱。衲被蒙頭便是個清涼世界。茍或未然。只知事逐眼前過。不覺老從頭上來。
上堂云。一向不恁么。目視雲漢不狥人情。一向恁么。灰頭土面帶水拖泥。恁么中不恁么。就下平高。不恁么中卻恁么。從空放下。或有個恁么不恁么總不管。亦無明亦無暗。亦不放亦不收。且道如何。到頭霜夜月。任運落前溪。
上堂云。天
【現代漢語翻譯】 然後放手、收回、擒拿、放縱，獲得大解脫。還說什麼你、我、長、短呢？一時全部截斷。且自在的一句怎麼說？云在山嶺上閒適而不停止，水在山澗下奔流太忙碌。
謝維那直歲上堂說：『烹鍊金子，雕琢美玉，必須依靠作者的鉗子和錘子。扶持教義，匡正宗門，必須依靠本分的兄弟。互相作為臂膀，互為主賓，便可以彰顯大機，發揮大用。佈施慈雲，灑下甘露，駕馭慈航，觀照斷岸，超越生死，越過涅槃，讓天下衲僧的頭頂上放光，腳跟下灑脫。個個如龍如虎，人人如玉轉珠回。不僅扶持叢林，而且流通正眼。』豈不是奇特的事？敢問大眾，奇特的一句怎麼說？美妙的舞蹈更要誇讚每個節拍，三臺的戲曲需要大家催促。
開爐上堂。僧人問：『古人說，敲空作響，擊木無聲。如何是敲空作響？』 師父說：『釋迦老子來了。』 師父於是說：『三世諸佛向火焰里轉大法輪，熱發作什麼火焰？為三世諸佛說法。三世諸佛立地聽。』 也要照顧眉毛。若是稍微聞得徹骨徹髓，信得及，見得透徹，當下與三世諸佛同生同死，與火焰同起同滅，當處解脫，獲得大安隱。衲被蒙頭便是個清涼世界。如果不是這樣，只知道事情隨著眼前過去，不覺得衰老從頭頂上來。
上堂說：『一向不這樣，目光遠大，不遷就人情。一向這樣，灰頭土臉，帶水拖泥。這樣中不這樣，就下而使之平，從低處墊高。不這樣中卻這樣，從空中放下。』 或者有個這樣不這樣總不管，也沒有明也沒有暗，也不放也不收。且說如何？到頭來是霜夜的月亮，任憑它落入眼前的溪流。
上堂說：『天』
【English Translation】 Then, releasing, retracting, seizing, and letting go, one attains great liberation. What more is there to call 'you,' 'me,' 'long,' or 'short'? Cut it all off at once. How does one speak a free and easy phrase? 'Clouds are leisurely on the mountain peaks, never ceasing; water flows swiftly beneath the streams, too busy to rest.'
Abbot Xie, on his duty day, ascended the hall and said: 'To refine gold and carve jade, one must rely on the craftsman's tongs and hammer. To support the teachings and uphold the lineage, one must rely on one's fellow brothers. Interacting as arms and mutually as host and guest, one can manifest great potential and unleash great function. Spreading clouds of compassion, sprinkling sweet dew, navigating the ship of compassion, observing the broken shore, transcending birth and death, surpassing Nirvana, causing the light to shine from the crowns of the heads of all monks under heaven, and their feet to be free and unburdened. Each one is like a dragon or a tiger, each one like jade turning into a pearl. Not only supporting the Sangha, but also circulating the true Dharma eye.' Isn't this a remarkable thing? May I ask the assembly, how does one speak a remarkable phrase? 'A wonderful dance must be praised for every beat; the Three Terraces opera must be urged on by everyone.'
At the opening of the furnace, the abbot ascended the hall. A monk asked, 'The ancients said, 'Knocking on emptiness makes a sound; striking wood makes no sound.' What is 'knocking on emptiness makes a sound'?' The master said, 'Shakyamuni Buddha (釋迦老子) has arrived!' The master then said, 'The Buddhas of the three worlds (三世諸佛) turn the great Dharma wheel in the midst of flames. What kind of flames do they generate? They preach the Dharma for the Buddhas of the three worlds. The Buddhas of the three worlds stand and listen.' One must also take care of one's eyebrows. If one hears it thoroughly to the bones and marrow, trusts it completely, and sees it clearly, then one is immediately born and dies with the Buddhas of the three worlds, arises and ceases with the flames, and attains great peace and liberation in that very place. Covering one's head with a robe is a cool and refreshing world. If not, one only knows that things pass before one's eyes, and does not realize that old age is coming from the top of one's head.
Ascending the hall, he said: 'Always not like this, eyes fixed on the Milky Way, not yielding to human sentiment. Always like this, face covered in dust, dragging mud and water. Not like this within like this, leveling the low and raising the high. Like this within not like this, releasing from emptiness.' Or there is one who doesn't care about like this or not like this, neither light nor dark, neither releasing nor retracting. How should one speak? In the end, it is the moon on a frosty night, letting it fall into the stream before one.
Ascending the hall, he said: 'Heaven'
寒人寒。大家在個里。滴水滴凍。無這閑工夫。庭際之人。驀地覓心不得。衲衣下事。誰諳野火燒山。千重百匝沒遮欄。漢去胡來絕回換。且作么生是不離當處底一句。鶴飛千尺雪。龍起一潭冰。
上堂云。雪竇道。義出豐年。儉生不孝。于衲僧門下是放行是把住。若人道得。老僧分半院與伊住。師云雪竇病多諳藥性。經效始傳人。箇中或有知豐知儉知放行知把住底。亦何必分半院與伊住。燒香發願。只圖他早有個院子住。使嘗些滋味。且免得窮廝煎餓廝炒。
上堂云。滿天和氣匝地韶光。柳眼迸開桑條憋破。華枝似錦鳥語如簧。八穴七穿。篆不雕之心印。百頭千緒。演不說之妙門。物物上明頭頭上現。當處截得斷去。死火不重燃。直下信得及去。枯荄生物外。不涉程途則且置。和泥合水一句作么生道。還家儘是兒孫事。祖父從來不出門。
上堂云。韶華二月半。漏逗渾莫算。米少食無鹽。釘菜崖空飯。吞底栗棘蓬。跳底金剛圈。分外展家風。秦時𨍏轢鉆。◎
圓悟佛果禪師語錄卷第二 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第三
宋平江府虎丘山門人紹隆等編
上堂三
◎請首座上堂。合千差包萬有。齊往來印今古
。混有無一生死。舉不犯之令。行不言之教。齊不齊平不平。於此建立於此辨明。於此紀綱於此表帥。何法不容何事不成。何德不圓何心不契。且風行草偃一句作么生道。為山登九仞。捻土定千鈞。
上堂云。牙上生牙角上生角。機上生機巧上生巧。毒蛇鼻頭揩癢。饑鷹爪下奪肉。千尺井底施籌略。百尺竿頭作伎倆。納須彌于芥子。擲大千于方外。奇則甚奇。妙則甚妙。子細檢點將來。爭如向這裡直下似桶底脫去。三界平沉得個休歇。過去自過去。未來由未來。只今見成。坐斷天下人舌頭還委悉么。檐聲不斷前旬雨。電影還連后夜雷。
上堂云。鬱蒸無處避。覿體通同。薰風自南來。披襟獨得。眾熱不到。眾苦無餘。須知佛祖閫域之中。有轉物迴天之用。是故雪竇道。茫茫普熱紛紛下雪。倒流四河載發枯蘗。且道。正當恁么時如何。蟬聲時到耳。雁影忽迎眸。
上堂云。華開世界起。達者先知。葉落即驚秋。賢明早悟。而況。雁連湘浦影。蟲作促織吟。明明節換時移。歷歷星馳電急。正當恁么時。機關脫落底。萬法本閑。尚留見聞底。長安正鬧。若能善觀時節。把斷要津。堂堂越聖超凡。一一騎聲蓋色。當處平和一句作么生道。志士惜日短。愁人知夜長。
解制上堂云。尋常一味。無過樸實
【現代漢語翻譯】 現代漢語譯本： 生死混淆，有和無相生相滅。樹立不違背規律的法令，推行不用言語的教誨。使不整齊的變得整齊，不公平的變得公平。在這裡建立根本，在這裡辨明是非。在這裡確立綱紀，在這裡樹立榜樣。什麼法則不能包容？什麼事情不能成功？什麼德行不能圓滿？什麼心意不能契合？那麼，『風行草偃』（風吹過，草就倒伏，比喻上行下效）這句話該怎麼說呢？就像堆積土山，即使只差一筐土也要堅持；就像轉動千鈞重物，即使只用一撮土也能決定成敗。 上堂開示說：『牙齒上又生出牙齒，角上又生出角。機智上再生出機智，巧妙上再生出巧妙。』就像在毒蛇的鼻子上搔癢，從飢餓的老鷹爪下奪取肉食。又像在千尺深的井底施展計謀，在百尺高的竿頭上表演技藝。把須彌山（Sumeru，佛教宇宙觀中的山）納入芥子（芥菜籽，比喻極小之物）之中，把大千世界（Maha-Sahasra-Loka-Dhatu，佛教宇宙觀中的一個大千世界）拋到方外（世俗之外）。奇異到了極點，玄妙到了極點。仔細檢查思量起來，怎能比得上在這裡直截了當，像桶底脫落一樣，三界（Trailokya，欲界、色界、無色界）平靜沉寂，得到真正的休息。過去的事情就讓它過去，未來的事情就讓它到來。只是現在呈現的，截斷天下人的口舌，還明白嗎？屋檐滴水的聲音，還在延續前幾天的雨；閃電的光影，還連線著後半夜的雷聲。 上堂開示說：『酷熱難耐，無處躲避，但如果能徹底領悟，就能與萬物融為一體。』當薰風（和暖的南風）從南方吹來，敞開衣襟，獨自享受這份清涼。眾人的煩熱無法到達，所有的痛苦都消失殆盡。要知道，在佛祖的領域之中，有扭轉事物、迴轉天地的作用。所以雪竇禪師說：『茫茫大地普遍酷熱，紛紛揚揚卻下起了雪，倒流四條大河，重新生長枯萎的樹木。』那麼，正在這個時候該怎麼辦呢？蟬鳴聲時時傳入耳中，雁影忽然映入眼簾。 上堂開示說：『花開世界顯現，通達的人先知先覺。』葉子飄落，就驚覺秋天來臨，賢明的人早就領悟。更何況，大雁連線著湘江的倒影，蟲兒發出促織的鳴叫。明明是季節變換，時光流逝，清清楚楚是星辰飛逝，閃電迅疾。正在這個時候，機關脫落的人，明白萬法本來空閑；還停留在見聞覺知層面的人，只覺得長安（Chang'an，古都，比喻繁華之地）正在喧鬧。如果能夠善於觀察時節，把守住重要的關口，就能堂堂正正地超越聖凡，一一在聲色方面高人一等。『當處平和』（身處何處都平和自在）這句話該怎麼說呢？有志之士珍惜時間短暫，憂愁之人覺得夜晚漫長。 解制上堂開示說：平常的滋味，沒有什麼超過樸實。
【English Translation】 English version: The mingling of existence and non-existence, life and death intertwine. Establish laws that do not violate principles, practice teachings that need no words. Harmonize the uneven, equalize the unequal. Establish the foundation here, clarify right and wrong here. Establish the discipline here, set the example here. What Dharma cannot encompass? What endeavor cannot succeed? What virtue cannot be perfected? What mind cannot be in accord? Then, how should we understand the saying, 'When the wind blows, the grass bends' (meaning the lower follows the example of the higher)? It's like building a mountain, persevering even if only a basket of earth remains; like moving a thousand-weight object, deciding success or failure with even a handful of soil. Ascending the hall, it was said: 'Teeth grow upon teeth, horns grow upon horns. Cunning is born from cunning, skill is born from skill.' It's like scratching an itch on the nose of a venomous snake, snatching meat from the claws of a hungry hawk. Like devising strategies at the bottom of a thousand-foot well, performing tricks atop a hundred-foot pole. Enclosing Mount Sumeru (Sumeru, the mountain in Buddhist cosmology) within a mustard seed (a metaphor for something extremely small), throwing the Maha-Sahasra-Loka-Dhatu (Maha-Sahasra-Loka-Dhatu, a great chiliocosm in Buddhist cosmology) beyond the mundane. Wonderfully wondrous, subtly subtle. Upon careful examination, how can it compare to directly, like the bottom falling out of a bucket, the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) becoming peaceful and still, attaining true rest. Let the past be the past, let the future be the future. Just this present moment, cutting off the tongues of all people, is it understood? The sound of dripping eaves still echoes the rain of days past; the lightning's flash still connects to the thunder of the late night. Ascending the hall, it was said: 'The oppressive heat is inescapable, but if one can fully realize, one can become one with all things.' When the gentle breeze (warm south wind) comes from the south, open your robe and enjoy this coolness alone. The heat of the masses cannot reach, all suffering disappears. Know that within the realm of the Buddhas, there is the power to transform things and reverse the heavens. Therefore, Zen Master Xuedou said: 'The vast earth is universally hot, yet snow falls in abundance, reversing the four great rivers, regrowing withered trees.' Then, what should be done at such a time? The sound of cicadas often enters the ears, the shadow of geese suddenly appears before the eyes. Ascending the hall, it was said: 'When flowers bloom, the world appears, the enlightened know it first.' When leaves fall, one is startled by the arrival of autumn, the wise understand it early. Moreover, geese connect with the reflection of the Xiang River, insects chirp like crickets. Clearly, the seasons change, and time passes, distinctly, stars rush by and lightning flashes. At such a time, those whose mechanisms have fallen away understand that all dharmas are inherently empty; those who remain at the level of seeing and hearing only feel that Chang'an (Chang'an, the ancient capital, a metaphor for a bustling place) is bustling. If one can skillfully observe the seasons, guarding the important passes, one can righteously transcend the saintly and the mundane, surpassing others in sound and form. How should we understand the saying, 'Peace and harmony in every place'? Ambitious people cherish the short days, and worried people find the nights long. Ascending the hall at the end of the retreat, it was said: The usual flavor, nothing surpasses simplicity.
頭。坐斷千差。更須高著眼。壁立萬仞處凈裸裸。平田淺草里峭危危。當處平和拖。泥帶水。深挑痛劄犯手傷鋒。欲得兩不相妨。各請休機罷釣。且九夏賞勞一句作么生道。險處豈嘗忘顧鑒。縱行平地索堤防。
上堂云。突出難辨。久參未免躊躇。信手拈來。後學那知端的。金風扇物玉露垂珠。雁過長空蛩吟幽砌。一一七穿八穴。明明百匝千重。何必棒喝交馳。方論照用。直下懸崖撒手便可承當。還有恁么人么。見義不為非勇士。臨危不變始驚群。
看藏經上堂。祥煙繚繞瑞氣氤氳。公案見成。有誰扣擊。乃云。塵中大經卷。莫測津涯。聰慧凈眼人。始能拈出。直得義天性海。若帝網交羅。智照神光。如洪爐猛焰。今日幸遇皇風蕩蕩帝道平平。有大心檀越為汝發機。使諸人各各八字打開。直得霞絳展處。玉牒舒時。文彩已彰各宜薦取。且不落文墨一句作么生道。一堂風冷淡。千古意分明。
上堂云。一塵入正受。盡大地冷啾啾。諸塵三昧起。遍十方鬧浩浩。分身百億未足為多。端坐虛堂未嘗言靜。倒這裡卷舒收放。擒縱殺活。以金剛寶劍。截斷疑情。將衲僧巴鼻脫生死關。坐斷要津不通凡聖。千人萬人羅籠不住。百千境界轉變不得。始能為如來使普現色身。且道。正當恁么時如何。日用無回互。當
【現代漢語翻譯】 現代漢語譯本： 頭。截斷所有差別，更需要高瞻遠矚。在壁立萬仞之處，是純凈裸露的；在平坦的田地和淺草中，卻顯得陡峭而危險。在平和的地方拖泥帶水，深深地挑剔和猛烈地刺探，反而會傷到手和觸碰到鋒芒。想要兩不相妨礙，不如各自停止運作，停止垂釣。那麼，在盛夏慰勞大眾時，該如何說一句呢？即使在危險的地方，也未曾忘記回顧和借鑑；即使在平坦的地上行走，也要尋求堤防。
上堂說法：突出而難以辨認，即使長期參禪也難免猶豫。隨意拈來，後學者哪裡知道究竟。金風吹拂萬物，玉露垂落如珠。大雁飛過長空，蟋蟀在幽靜的臺階上鳴叫。每一件事物都七穿八孔，明明百匝千重。何必棒喝交加，才來談論照用。直接在懸崖邊撒手，便可以承擔一切。還有這樣的人嗎？見到應該做的義舉而不去做，就不是勇士；面臨危難而改變，才開始讓大家驚異。
看藏經上堂說法：吉祥的煙霧繚繞，祥瑞之氣瀰漫。現成的公案，有誰去叩擊？於是說：塵世中的大經卷，深不可測。只有聰慧而有凈眼的人，才能拈出。直接達到義理如天般高遠，性體如海般深廣，如同帝釋天的網交錯羅列，智慧的光芒，如同洪爐中的猛烈火焰。今天有幸遇到皇風浩蕩，帝道太平，有大心的施主為大家啟動了機緣，使大家各自八字打開。直接達到霞光展開，玉牒舒捲之時，文采已經彰顯，各自應該推薦選取。那麼，不落入文字墨跡的一句該怎麼說呢？一堂風冷淡，千古意分明。
上堂說法：一塵進入正受，整個大地都冷清寂靜。諸塵的三昧生起，遍佈十方，喧鬧浩大。分身百億還不足夠多，端坐在空虛的堂中，也未曾說過安靜。在這裡倒轉、舒展、收放，擒拿、縱放、殺、活。用金剛寶劍，截斷疑情。將衲僧的把柄，脫離生死關。截斷要道，不通凡聖。千人萬人羅網不住，百千境界轉變不得。才能成為如來的使者，普遍顯現色身。那麼，正當這個時候該如何呢？日用之中沒有絲毫的回互，當下就是。
【English Translation】 English version: Head. Cutting off all differences, one must have a higher vision. At the precipice of ten thousand仞 (rèn, a unit of length), it is purely naked; in the flat fields and shallow grass, it appears steep and dangerous. In a peaceful place, dragging mud and water, deeply picking and fiercely probing, one may injure one's hand and touch the edge. If you want to avoid interfering with each other, it is better to stop operating and stop fishing. Then, how should one say a sentence when comforting the public in midsummer? Even in dangerous places, one never forgets to look back and learn from experience; even when walking on flat ground, one must seek defenses.
Ascending the hall to preach: It is prominent and difficult to distinguish, and even after long meditation, one cannot avoid hesitation. Picking it up casually, how can later learners know the truth? The golden wind blows all things, and the jade dew drips like pearls. Wild geese fly across the sky, and crickets chirp on the quiet steps. Every single thing has seven holes and eight holes, clearly hundreds of times and thousands of layers. Why bother with striking and shouting to discuss illumination and application? Directly letting go at the cliff edge, one can bear everything. Are there such people? Not doing what should be done is not courageous; changing in the face of danger is what startles everyone.
Ascending the hall to read the Tripitaka: Auspicious smoke swirls, and auspicious air pervades. The established case is there, who will knock on it? Therefore, it is said: The great scriptures in the dust are immeasurable. Only those with wisdom and pure eyes can pick them out. Directly reaching the height of righteousness like the sky and the depth of nature like the sea, like the net of Indra intertwined, the light of wisdom, like the fierce flames in a furnace. Today, we are fortunate to encounter the vast imperial wind and the peaceful imperial way. A benefactor with a great heart has started the opportunity for you, so that each of you can open up. Directly reaching the time when the rosy clouds unfold and the jade tablets unfurl, the literary talent has already been revealed, and each should recommend and select. Then, how should one say a sentence that does not fall into writing and ink? The hall is cold and indifferent, and the meaning of the ages is clear.
Ascending the hall to preach: One dust enters the right reception, and the whole earth is cold and silent. The samadhi of all dusts arises, spreading throughout the ten directions, noisy and vast. Dividing the body into hundreds of millions is not enough, sitting upright in the empty hall, one has never said silence. Here, reversing, unfolding, retracting, capturing, releasing, killing, and enlivening. Using the Vajra sword, cut off doubts. Taking the handle of the Sangha, breaking away from the cycle of birth and death. Cutting off the important path, not allowing communication between the ordinary and the holy. Thousands and tens of thousands of people cannot be trapped, and hundreds of thousands of realms cannot be transformed. Only then can one become the envoy of the Tathagata, universally manifesting the physical body. Then, what should one do at this very moment? There is no mutual return in daily use, and the present is it.
機有卷舒。
上堂云。萬機不到千聖不攜。截斷葛藤掀翻路布。若也從苗辨地。因語識人。猶落第二機在。若論第一機上。實無如是事。且道。第一機上還著得計較么。著得向上向下么。著得佛祖么。到這裡直須恁么超然地。把斷要津不通凡聖。若未薦得。不免放一線道。向第二義門。無言處演言。無相中現相。直下似十五夜月澄湛孤圓。一室千燈交光相照。始終一貫前後無差。也須是個同道者方知。同得者方證。且那個是同得同證底。一言才契證。未悟已先知。
知縣入山上堂。拈香示眾。信手拈來光明烜赫。結而為蓋散而為云。爇向爐中。莊嚴知縣宣德妍智道人。伏願。道心堅固種智圓明。遂敷座。適來錦上鋪華。如今鋪華錦上。還有明眼底解拈得探得么。試出來擊揚看。師乃云。心不是佛。認心乖宗。智不是道。立智失旨。道本無為。佛亦無相。于無相無為處辨得去。一切諸相悉皆是佛。一切所為悉皆是道。拈起也天回地轉。放下也草偃風行。若是向上更不落二落三。直下單刀直入。其或尚存光彩猶滯面板。不免向這裡。談妙談玄。演事演理。行棒行喝。舉古舉今。且道。山僧畢竟將什麼為人。不住舊時無相貌。外尋知識也非真。
上堂云。山頭鼓浪井底揚塵。眼聽似震雷霆。耳觀如張錦繡
【現代漢語翻譯】 現代漢語譯本：
機用有卷有舒，運轉自如。
和尚上堂說法時說：『萬種機巧都達不到，千位聖人也無法攜帶。截斷葛藤，掀翻路布。如果從苗辨地，因語識人，仍然落在第二義。若論第一義，實在沒有這樣的事。』那麼，第一義上還可以進行計較嗎？還可以向上或向下嗎？還可以執著于佛祖嗎？到了這裡，必須這樣超然，把斷要津，不通凡聖。如果未能領悟，不妨放一線生機，進入第二義門，在無言之處演說，在無相之中顯現形象，就像十五夜的月亮，澄澈而孤圓，一室千燈，交光相照，始終一貫，前後沒有差別。但也必須是同道者才能知曉，共同證得者才能體會。那麼，什麼是共同證得的呢？一言才契合，未悟已先知。
知縣入山，和尚上堂說法。拈香示眾：『信手拈來，光明烜赫，聚攏成蓋，散開成云。』將香放入爐中，莊嚴地為知縣宣德妍智道人祈福：『伏願道心堅固，種智圓明。』於是登上法座。『適才是在錦上添花，如今是在花上鋪錦。』還有明眼人能拈得起、探得著的嗎？試出來擊揚一番。』和尚於是說：『心不是佛，執著於心就違背了宗旨；智不是道，立足於智就失去了旨歸。道本無為，佛亦無相。在無相無為之處辨別得清楚，一切諸相都是佛，一切所為都是道。』拈起也天回地轉，放下也草偃風行。若是向上，更不落入第二第三義。直下單刀直入。如果還存留光彩，仍然停留在表面。不免在這裡，談妙談玄，演事演理，行棒行喝，舉古舉今。那麼，山僧我究竟將什麼作為根本呢？不住舊時無相貌，外尋知識也非真。
和尚上堂說法：山頭鼓浪，井底揚塵。眼聽起來像震雷霆，耳朵看起來像張錦繡。
【English Translation】 English version:
The mechanism has both coiling and uncoiling.
During the Dharma talk, the Abbot said: 'Ten thousand contrivances cannot reach it, a thousand sages cannot carry it. Cut off the creeping vines, overturn the road map. If you distinguish the ground from the sprout, recognize the person from the speech, you still fall into the secondary meaning. If you discuss the primary meaning, there is really no such thing.' Then, can you still calculate on the primary meaning? Can you still go upward or downward? Can you still cling to the Buddhas and Patriarchs? Arriving here, you must be so transcendent, blocking the vital pass, not allowing through the mundane or the sacred. If you have not yet realized it, you might as well release a line of opportunity, entering the secondary meaning gate, expounding where there are no words, manifesting appearances within the formless, directly like the full moon on the fifteenth night, clear and solitary, a thousand lamps in one room, their lights interreflecting, consistent from beginning to end, without difference before and after. But it must be a fellow practitioner who knows, one who has jointly attained who can realize. Then, what is the basis of joint attainment and joint realization? One word just fits the realization, knowing before enlightenment.
The magistrate entered the mountain, and the Abbot gave a Dharma talk. He held up incense to show the assembly: 'Picked up at random, its light is brilliant, gathering to form a canopy, scattering to become clouds.' He placed the incense in the burner, solemnly praying for the magistrate Xuande Yanzhi Daoren (Xuande Yanzhi Daoren, magistrate's name): 'Humbly wishing that the Dao heart be firm, and the seed wisdom be complete and bright.' Then he ascended the Dharma seat. 'Just now it was adding flowers to brocade, now it is spreading brocade on flowers.' Are there any clear-eyed ones who can pick it up and probe it? Try to come out and strike and praise.' The Abbot then said: 'The mind is not the Buddha, clinging to the mind violates the principle; wisdom is not the Dao, establishing wisdom loses the purpose. The Dao is originally non-action, the Buddha is also without form. If you can clearly discern in the place of no-form and non-action, all forms are the Buddha, all actions are the Dao.' Picking it up, heaven and earth revolve; putting it down, the grass bends and the wind passes. If it is upward, it does not fall into the second or third meaning. Directly, a single knife straight in. If there is still remaining brilliance, it still lingers on the surface. Inevitably here, talking about the wonderful, discussing the mysterious, enacting events, expounding principles, wielding the staff, shouting, citing the ancient and the present. Then, what will this mountain monk ultimately take as the foundation? Not dwelling in the old formless appearance, seeking knowledge externally is also not true.'
The Abbot gave a Dharma talk: Waves drumming on the mountain top, dust rising from the bottom of the well. Hearing with the eyes is like thunder, seeing with the ears is like unfolding embroidery.
。三百六十骨節。一一現無邊妙身。八萬四千毛端。頭頭彰寶王剎海。不是神通妙用。亦非法爾如然。茍能千眼頓開。直下十方坐斷。且超然獨脫一句作么生道。試玉須經火。求珠不離泥。
上堂云。風吹風動無二種。水洗水濕豈兩般。淺聞深悟底。錦上鋪華。深聞不悟底。生鐵鑄就。春盡群芳已歇。夏初百穀方滋。時節不相饒。乾坤得自在。且不涉迷悟一句作么生道。薰風自南來。殿閣生微涼。
王待制生日請上堂。示眾云。當陽一句直截根源。不昧時機出衆相見。師云。靈機廓爾。豈有階梯。智照洞然本無迷暗。一切處作奇特事。不動絲毫。腳跟下亙堅密身。遍塵沙界。坐斷千差路。突出四威儀。何假七步周行。十種祥瑞。明明絕滲漏。歷歷無覆藏。包古今齊物我。平得失混去來。分明直下現成。是個本來面目。只如透出形聲。且道。如何通訊。還委悉么。一塵才舉處。全體現優曇。
上堂云。第一句下薦得。祖師乞命。第二句下薦得。人天膽落。第三句下薦得。虎口裡橫身。不是循途守轍。亦非革轍移途。透得則六臂三頭。未透亦人間天上。且道三句外一句作么生道。生涯只在絲綸上。明月扁舟泛五湖。◎
住道林語錄。◎師在夾山受請。拈帖示眾云。大眾。湖外有知音。千里通訊息
【現代漢語翻譯】 現代漢語譯本：三百六十個骨節，每一個都顯現無邊的妙身。八萬四千個毛孔，每一個都彰顯寶王剎海（指佛菩薩所居住的清凈國土）。這不是神通的奇妙作用，也不是自然而然就是這樣。如果能夠千眼頓開（比喻智慧大開），當下就能截斷十方。那麼，超然獨脫這一句該怎麼說呢？試玉需要經過火燒，求珠不能離開泥土。
上堂說法時說：風吹和風動沒有兩種差別，水洗和水濕難道是兩樣嗎？淺薄地聽聞而深刻領悟的人，如同錦上添花。深刻地聽聞卻不能領悟的人，如同生鐵鑄成一般頑固不化。春天結束，各種花卉已經凋謝，夏天開始，各種穀物正在生長。時節不會互相遷就，乾坤因此得到自在。那麼，不涉及迷惑和覺悟這一句該怎麼說呢？和煦的南風吹來，殿閣里產生微微的涼意。
王待制生日，邀請師父上堂說法。師父向大眾開示說：當陽（指直接、不含糊）一句，直接截斷根源。不迷惑於時機，在眾人面前顯現。師父說：靈妙的機用廓然廣大，哪裡有什麼階梯可攀登？智慧的光芒洞徹明亮，本來就沒有迷惑和黑暗。在一切處做奇特的事情，不移動絲毫。腳跟下堅固密實的身軀，遍佈塵沙世界。截斷各種不同的道路，突出四種威儀（指行、住、坐、臥）。何必假借七步周行（指佛陀出生時所顯現的瑞相），十種祥瑞（指各種吉祥的徵兆）？明明地沒有滲漏，歷歷地沒有隱藏。包容古今，齊同物我，平等對待得失，混同過去和未來。分明地當下顯現，這就是本來的面目。就像穿透了形體和聲音，那麼，如何傳遞資訊呢？你們都明白了嗎？一塵才剛舉起，全體就顯現優曇（指優曇花，佛經中常用來比喻稀有和珍貴）。
上堂說法時說：第一句下能夠領會，祖師也要乞求饒命。第二句下能夠領會，人天都要膽戰心驚。第三句下能夠領會，就能在虎口裡橫身。這不是遵循舊路，也不是改變道路。能夠穿透，就能六臂三頭（比喻神通廣大）。不能穿透，也只是人間天上。那麼，三句之外的一句該怎麼說呢？生涯只在絲綸上（指釣魚），明月扁舟泛五湖。
住在道林寺的語錄。師父在夾山接受邀請，拿起帖子向大眾展示說：大眾，湖外有知音，千里傳遞訊息。
【English Translation】 English version: Three hundred and sixty joints, each manifesting boundless wondrous bodies. Eighty-four thousand pores, each displaying the treasure king's Buddha-land sea (referring to the pure lands where Buddhas and Bodhisattvas reside). This is not the miraculous function of supernatural powers, nor is it simply naturally so. If one can suddenly open a thousand eyes (a metaphor for great wisdom), one can immediately cut off the ten directions. Then, how should one speak of the phrase 'transcendently detached'? To test jade, it must be put through fire; to seek a pearl, one cannot leave the mud.
During an assembly, the master said: 'Wind blowing and wind moving are not two different things; water washing and water wetting are not two different matters. For those who hear shallowly and understand deeply, it is like adding flowers to brocade. For those who hear deeply but do not understand, it is like being cast in pig iron, unyielding. Spring ends, and all the flowers have withered; summer begins, and all the grains are growing. The seasons do not accommodate each other; heaven and earth thus attain freedom. Then, how should one speak of the phrase that does not involve delusion or enlightenment? A gentle south wind blows, and a slight coolness arises in the halls and pavilions.'
On the birthday of Wang Daizhi, he invited the master to ascend the hall and give a Dharma talk. The master instructed the assembly, saying: 'The 'Dangyang' (meaning direct, unambiguous) phrase directly cuts off the root source. Without being deluded by the opportune moment, it appears before the assembly. The master said: 'The spiritual function is vast and expansive; where are there any steps to climb? The light of wisdom is clear and bright; originally, there is no delusion or darkness. In all places, do extraordinary things, without moving a hair's breadth. Beneath your feet, a firm and solid body pervades the dust-filled realms. Cut off all different paths, stand out from the four dignities (referring to walking, standing, sitting, and lying down). Why borrow the seven steps around (referring to the auspicious signs manifested when the Buddha was born), the ten auspicious omens (referring to various auspicious signs)? Clearly, there is no leakage; distinctly, there is no concealment. Encompassing the past and present, equating things and self, equally treating gain and loss, mixing past and future. Clearly, it appears directly in the present; this is the original face. Just like penetrating form and sound, then, how to transmit the message? Do you all understand? The moment a mote of dust is raised, the whole manifests the Udumbara (referring to the Udumbara flower, often used in Buddhist scriptures as a metaphor for rarity and preciousness).'
During an assembly, the master said: 'If one can understand the first phrase, even the patriarchs would beg for mercy. If one can understand the second phrase, humans and gods would tremble with fear. If one can understand the third phrase, one can lie across the tiger's mouth. This is not following the old path, nor is it changing the path. If one can penetrate, one will have six arms and three heads (a metaphor for great supernatural powers). If one cannot penetrate, one will only be in the human or heavenly realms. Then, how should one speak of the phrase beyond the three phrases? Life is only on the silk thread (referring to fishing), a small boat on the Five Lakes in the bright moonlight.'
Recorded sayings from Daolin Temple. The master received an invitation at Jiashan, picked up the invitation and showed it to the assembly, saying: 'Everyone, there is a kindred spirit outside the lake, transmitting messages across a thousand miles.'
。透出威音王。誰解知端的。還知么。個里辨取。茍或未然。卻請對眾宣過。
升座云。數載碧巖藏拙訥。幽深頗愜再南心。業緣苦死相驅逼。隨順還須過道林。二途俱不涉底。出來道看。僧問。天得一以清。地得一以寧。衲僧得一時如何。師云。藏身無路。進云。兵隨印轉去也。師云。一句合頭語。進云。意氣不從天地得。英雄豈待四時推。師云。瞻之仰之。進云。只如疏中道。本來真性不減不增。隨處道場無掛無礙。和尚為什麼不住夾山。卻赴道林。師云。只為現成公案。進云。恁么則慈悲不等去也。師云。什麼處不等。進云。驗在目前。師云。蹉過也不知。進云。承師有言。湖外有知音。千里通訊息。未審是什麼訊息。師云。高著眼。進云。還許學人說道理也無。師云。啐啄即不堪。師乃云。孤峰頂上眠雲。孤負先聖。十字街頭垂手。埋沒宗風。不擇地而安。失卻正眼。揀所在而住。理涉多端。若是本色衲僧。直下一刀劃斷。無彼無此離去離住。明如杲日寬若太虛。隨處作主遇緣即行。且應物利生一句作么生道。渠儂無向背。一鏃破三關。師復云。云縱卷舒豈有彼此。穀神靜應那列高低。融通萬有而混成。坐斷要津而一致。塵中經卷長時轉大法輪。句下分身是處光輝烜赫。個是衲僧家尋常受用。或撮大地
【現代漢語翻譯】 現代漢語譯本：
透出威音王（過去七佛之首）。誰能理解這其中的真諦？知道嗎？就在這裡辨別。如果還不明白，請向大眾請教。
升座說法：多年來我在碧巖藏身，不善言辭，幽深之處頗合我再次南下的心意。業緣催逼，不得不隨順因緣來到道林。兩條路都不涉及根本，出來說說看。
僧人問：天得到『一』而清明，地得到『一』而安寧，衲僧（指僧人）得到『一』時如何？ 師父說：藏身無路。 僧人進一步問：兵隨印轉，這是必然的趨勢。 師父說：一句合頭語（指契合禪機的話）。 僧人說：意氣不是從天地那裡得來的，英雄也不需要等待時機。 師父說：瞻仰你，敬佩你。 僧人說：經疏中說，『本來真性不減不增，隨處道場無掛無礙』，和尚為什麼不住在夾山，卻來到道林？ 師父說：只因爲這是現成的公案（指已有的、公開的事例）。 僧人說：這樣說來，慈悲心也有所不同了。 師父說：哪裡不同？ 僧人說：事實就在眼前。 師父說：錯過了也不知道。 僧人說：聽師父說，湖外有知音，千里也能互通訊息，不知是什麼訊息？ 師父說：眼光要放高遠。 僧人問：還允許學人說些道理嗎？ 師父說：已經成熟的（啐啄即不堪，比喻時機已過）。
師父於是說：在孤峰頂上安眠于雲霧之中，辜負了先聖的教誨；在十字街頭垂手而立，埋沒了宗門的風範。不選擇地方而安身，失去了正眼；選擇地方而居住，道理上就有很多問題。如果是本色的衲僧，就應該直截了當地一刀斬斷，無彼無此，離開去處和住處，心如杲日般光明，寬廣如太虛一般，隨處作主，遇到因緣就行動。那麼，『應物利生』（應機施教，利益眾生）這句話該怎麼說呢？它沒有方向和背離，一箭就能穿破三關。師父又說：云的舒捲豈有彼此之分？穀神（指虛空）的靜默應物，哪裡有高低之別？融通萬有而混成一體，坐斷要津而歸於一致。在塵世中，經卷長時運轉大法輪，在句下，分身處處光輝照耀。這才是衲僧家尋常的受用。或者將大地...
【English Translation】 English version:
Revealing Weiyin Wang Buddha (the first of the past seven Buddhas). Who can understand the true meaning of this? Do you know? Discern it right here. If you still don't understand, please ask the assembly.
Ascending the seat, the master said: For many years, I have hidden myself in Biyan, unskilled in speech, the secluded place quite suits my intention to go south again. Karma compels me, I have no choice but to follow the circumstances and come to Daolin. Neither path involves the fundamental, come out and speak.
A monk asked: Heaven attains 'one' and becomes clear, earth attains 'one' and becomes peaceful, what happens when a monk attains 'one'? The master said: There is no way to hide. The monk further asked: The army follows the seal, this is an inevitable trend. The master said: A phrase that fits the Zen opportunity. The monk said: Ambition does not come from heaven and earth, and heroes do not need to wait for the seasons. The master said: I admire you, I respect you. The monk said: The sutra says, 'The original true nature neither decreases nor increases, everywhere is a temple without hindrance', why doesn't the master live in Jiashan, but comes to Daolin? The master said: Just because this is a ready-made case. The monk said: In that case, compassion is also different. The master said: Where is it different? The monk said: The fact is before my eyes. The master said: You missed it without knowing. The monk said: I heard the master say that there are confidants outside the lake, and news can be communicated even thousands of miles away, what is the news? The master said: Keep your eyes high. The monk asked: Is it still allowed for students to talk about some principles? The master said: It is already too late (the time has passed).
The master then said: Sleeping in the clouds on the top of a solitary peak betrays the teachings of the ancient sages; standing with hands down in the crossroads buries the style of the sect. Not choosing a place to settle down loses the right eye; choosing a place to live involves many problems in principle. If it is a true monk, he should cut it off directly with one knife, without this or that, leaving the place of going and staying, the mind is as bright as the sun, as wide as the void, being the master everywhere, and acting when encountering conditions. Then, how should we say the phrase 'responding to things and benefiting beings'? It has no direction or deviation, and one arrow can break through three barriers. The master added: How can the clouds have differences when they stretch and roll? Where are the differences in the valley spirit's (referring to emptiness) silent response to things? Integrating all things into one, sitting firmly at the key point and returning to unity. In the world, the sutras turn the great Dharma wheel for a long time, and under the sentence, the incarnations shine everywhere. This is the usual enjoyment of a monk. Or take the earth...
如粟米粒大。拋向面前。摑須彌𨁝跳上三十三天。且道。是云縱卷舒穀神靜應。還會么。行船須是把梢人。
到梁山上堂云。擊布鼓于龍門。曜螢火于太陽。到這裡直得藏身無路。還有忍俊不禁底么。師乃云。無生師子窟。哮吼驚群。不二栴檀林。香風匝座。直得言超象外句演真乘。道出古今用過佛祖。山僧到這裡如何啟口。所謂見所未見聞所未聞。雖然借路經過。不免逢場作戲。乃古乃今無彼無此。適來覺海。舉夾山道。太陽溢目。萬里不掛片云。清清之水游魚自迷。目前無阇梨。此間無老僧。若能知云月是同溪山各異。便見但知作佛。愁什麼眾生。如此則三玄三要八字打開。五位君臣一筆句下。諸人還見么。出頭天外看。須是箇中人。
到德山上堂云。高懸古鏡。列萬象于臺前。橫按鏌鎁截。群機于句下。開作家爐鞴。奮佛祖鉗錘。演見性之真風。紹圓明之宗范。直得如天普蓋。似地普擎。頭頭物物明明瞭了。要津坐斷選佛場開。到這裡豈可飲氣吞聲。不免借華獻水。大眾。當年見性禪師。據一條白棒。佛來也打。至於隔江搖扇斫木傳心。巖頭雪峰唱末後句。洞山龍牙明殺活機。今古流傳叢林龜鑑。而今堂頭繼此真風。截斷眾流不存涓滴。山僧幸獲觀光。敢問。人境相稱一句作么生道。五溪清不盡。
千古美無虧。
入院至方丈云。摩竭陀親行此令。毗耶離已現神通。而今總不重拈出。坐斷千差繼祖風。且坐斷一句作么生道。已在言前。
升座云。炎炎伏暑離青嶂。肅肅清秋渡碧湘。古殿耽耽松檜密。無塵金地足清涼。既到這裡。還有本色衲僧么。出來共相證明。僧問。黃檗因裴相國。美譽彌高。大顛得韓文公。佳聲逾遠。未審和尚恩歸何人。師云。那將魚目比明珠。進云。若然者。從此希聲天下聞。師云。退身有分。進云。今日和尚添得一重光彩。師云。什麼處是添得。進云。虎頭帶角出荒草。師云。切忌合頭語。師乃云。法無住相。著相乖宗道不虛行。隨行得路。須知住中無住。行中無行。寬若太虛明如杲日。萬象不能藏覆。千聖豈可擬倫。一塵飛而翳天。一芥墮而覆地。一華開而見佛。一葉落而知秋。物物頭頭明明歷歷。事有千差理歸一揆。須是通方作者始解證明。不見道。盡乾坤都盧是沙門一隻眼。又道。盡大地撮來。如粟米粒大。非是神通妙用。亦非本體如然。到這裡遇緣即宗。隨處應機。且到山一句作么生道。古殿倚巖腹。新徑繞雲根。復云。諸佛不出世。四十九年說。威音已前沒交涉。祖師不西來。少林有妙訣。達磨一宗掃土淨盡。若人識祖佛。渠無面目。甚處識渠。當處便超越。前
【現代漢語翻譯】 現代漢語譯本： 千古美名沒有虧損。
入院到達方丈室說：『摩竭陀（Magadha，古代印度王國名）親自執行這個命令，毗耶離（Vaishali，古代印度城市名）已經顯現神通，而今總不再重新提起。坐斷千差萬別，繼承祖師的遺風。』且說『坐斷』一句如何說？已經超出了言語的表達。
升座說法：『炎熱的伏天遠離青色的山峰，肅穆的清秋橫渡碧綠的湘江。古老的殿宇深邃，松樹和檜樹茂密，沒有塵埃的金地上非常清涼。』既然到了這裡，還有本色的僧人嗎？出來共同證明。有僧人問道：『黃檗（Huangbo，唐代禪師）因為裴休（Pei Xiu，唐代官員）的讚譽而美名更高，大顛（Dadian，唐代禪師）得到韓愈（Han Yu，唐代文學家）的稱讚而佳聲更遠，不知道和尚您的恩惠歸於何人？』師父說：『哪裡能用魚眼珠比作明珠。』僧人進一步說：『如果這樣，從此希望您的聲音傳遍天下。』師父說：『退身有我的本分。』僧人進一步說：『今天和尚您增添了一重光彩。』師父說：『什麼地方是增添的？』僧人說：『老虎頭上長角，從荒草中顯現出來。』師父說：『切忌說合頭的言語。』師父於是說：『法沒有固定的相狀，執著于相狀就違背了宗旨，道就不會真實地執行。隨著因緣而行才能找到道路，須知在住中沒有住，在行中沒有行。寬廣如太虛，明亮如太陽，萬象不能隱藏覆蓋，千聖不能比擬。一粒塵埃飛起就能遮蔽天空，一棵小草落下就能覆蓋大地，一朵花開放就能見到佛，一片葉子落下就知道秋天來臨。』物物頭頭明明歷歷，事有千差萬別，道理歸於一個根本。必須是通達各方的人才能證明。不見經上說：『整個乾坤都是沙門的一隻眼。』又說：『整個大地撮起來，像粟米粒那麼大。』這不是神通妙用，也不是本體本來如此。到了這裡，遇到因緣就遵循，隨處應機。且說『到山』一句如何說？古老的殿宇依靠著山崖的腹部，新的小路環繞著云的根部。』又說：『諸佛不出世，四十九年說法。在威音王佛（Vimalakirti，古佛名）之前沒有交涉。祖師不從西邊來，少林寺有微妙的秘訣。達摩（Bodhidharma，禪宗初祖）一宗被掃蕩乾淨。如果有人認識祖佛，他就沒有面目。』在什麼地方認識他？就在當下便超越了前面。
【English Translation】 English version: His eternal fame remains untarnished.
Entering the abbot's chamber, he said, 'Magadha (ancient Indian kingdom) personally enforces this decree, and Vaishali (ancient Indian city) has already manifested its supernatural powers, but now I will not bring them up again. Cutting off all differences, I continue the ancestral tradition.' Now, how do you say the phrase 'cutting off'? It is already beyond words.
Ascending the seat, he said, 'The blazing heat of summer departs from the green peaks, and the solemn coolness of autumn crosses the emerald Xiang River. The ancient halls are deep and the pines and cypresses are dense, and the golden ground is free from dust and full of coolness.' Now that we have arrived here, are there any true monks? Come out and prove it together. A monk asked, 'Huangbo (Tang Dynasty Chan master) gained greater fame because of Pei Xiu (Tang Dynasty official)'s praise, and Dadian (Tang Dynasty Chan master) gained further renown because of Han Yu (Tang Dynasty writer)'s commendation. I wonder to whom does your kindness, Master, belong?' The Master said, 'How can you compare a fish's eye to a bright pearl?' The monk further asked, 'If that is so, then from now on, may your voice be heard throughout the world.' The Master said, 'Retreating is my duty.' The monk further asked, 'Today, Master, you have added another layer of glory.' The Master said, 'Where is it added?' The monk said, 'A tiger's head with horns emerges from the wilderness.' The Master said, 'Beware of speaking agreeable words.' The Master then said, 'The Dharma has no fixed form; clinging to form goes against the principle, and the Way will not be truly practiced. Following conditions and acting accordingly will lead you to the path. You must know that there is no dwelling in dwelling, and no action in action. It is as vast as the great void and as bright as the sun. The myriad phenomena cannot hide or cover it, and the thousand sages cannot compare to it. A speck of dust flying up can obscure the sky, a blade of grass falling can cover the earth, a flower blooming can reveal the Buddha, and a leaf falling can indicate the arrival of autumn.' Everything, every object, is clear and distinct. Events have a thousand differences, but the principle returns to one. You must be a master of all directions to be able to prove it. Have you not heard it said, 'The entire universe is the one eye of the Shramana?' And it is also said, 'The entire earth, when gathered together, is like a grain of millet.' This is not a miraculous function, nor is it the inherent nature of the essence. When you arrive here, follow the conditions and respond to the occasion. Now, how do you say the phrase 'arriving at the mountain'? The ancient hall leans against the belly of the cliff, and the new path winds around the roots of the clouds.' He also said, 'The Buddhas do not appear in the world, and speak for forty-nine years. Before Vimalakirti (ancient Buddha's name), there is no connection. The Patriarchs did not come from the West, and the Shaolin Temple has a subtle secret. Bodhidharma's (Zen Buddhism's first patriarch) lineage has been swept clean. If someone recognizes the ancestral Buddha, he has no face.' Where do you recognize him? Right here and now, you transcend the past.
是三門佛殿。后是方丈寢堂。在右廚庫僧堂。作么生說當處超越。還委悉么。撒手到家人不識。更無一物獻尊堂。
八月一日。于天寧寺開堂。師拈疏云。大眾見么。個里薦得正法眼藏。明明無覆藏。大事因緣歷歷生光彩。其或未然。卻請表白對眾宣過。宣疏罷。
師指法座云。大眾。借座燈王昔人模範。當陽定奪此日機鋒。要明佛祖淵源。須踏毗盧頂上。遂升座拈香云。此一瓣香。奉為祝嚴今上皇帝聖壽。伏願。金輪長御極。寶祚永昌隆。拱北極以稱尊。空芥城而彌固。第二瓣香。奉為判府安撫侍講運使中大運判檢討提學刪定提舉大夫承受奉御兩廳通判大夫。在座勛貴。伏願。為風后力牧。作稷[├/(咼-┌+乂)]夔皋。副具瞻則八座三臺。簡帝心乃鹽梅霖雨。第三瓣香。千佛出興何人酬價。威音那畔誰辨端倪。昔年白雲一句下承當。今日潭城第三回拈出。奉為蘄州五祖山第十二代故演禪師。以酬法乳。乃攝衣趺坐。天寧和尚白槌云。法筵龍象眾。當觀第一義。師云。好個第一義。直得八面玲瓏。如印印空。如印印泥。如印印水。恁么說話。早是落二落三了也。莫有具透關眼底。便請出來激揚看。僧問。透白雲關佩黃梅印。握楊岐正令恢慈明舊里。臨濟三玄即不問。妙峰孤頂事如何。師云。覿面相
呈無向背。進云。善財七日不逢則且致。文殊為什麼百劫摸𢱢不著。師云。你什麼處見文殊。進云。一句迥超千聖外。滿筵目擊盡知音。師云。高高處觀之不足。低低處平之有餘。進云。恁么則瀟湘江上月。照破碧巖秋。師云。也須急著眼始得。進云。只如侍講昔日有詩道。解語乃無舌。老僧非此間。正當恁么時如何。師云。知心有幾人。進云。令人轉憶龐居士。天上人間不可陪。師云。卻被阇黎道著。師乃云。大道無向背。至理絕言詮。迥出三乘高超十地。萬法不到處。特地光輝生。佛未分時靈源獨曜。不落聞見不隨色聲。直下無一絲毫頭。遍界全彰奇特事。直饒棒頭取證。喝下承當。猶是曲為。今時更或光境俱忘。契心平等。畢竟亦非的旨。所以道。向上一路千聖不傳。學者勞形如猿捉影。到這裡理絕事絕行絕。照絕用絕。權絕實絕。直似倚天長劍凜凜神威。如鐵牛之機羅籠不住。今日幸對明眼人前。不敢被蓋囊藏。八字打開去也。拈拂子云。還委悉么。耀古騰今活鱍鱍。大千沙界露全身。復云。大眾。昔日雪峰拈拄杖示眾云。我這個為中下機人。時有僧出問云。忽遇上上機人來時如何。峰拈卻拄杖。雲門云。我不似雪峰打破這葛藤。乃拈拄杖云。我這個為中下機人。時有僧問。忽遇上上機人來時如何。雲門便打
【現代漢語翻譯】 現代漢語譯本 呈無向背（沒有方向和偏袒）。 僧人問道：『善財童子七日不遇（不見）就暫且放下，文殊菩薩為什麼百劫（極長的時間）摸索也找不到？』 禪師說：『你從什麼地方見到文殊菩薩？』 僧人說：『一句迥超千聖外，滿筵目擊盡知音（一句超出所有聖人之外，滿座的人都親眼目睹，完全理解）。』 禪師說：『在高處觀察還覺得不足，在低處衡量則綽綽有餘。』 僧人說：『這樣說來，就像瀟湘江上的月亮，照破碧巖的秋色。』 禪師說：『也必須趕緊睜開眼睛才行。』 僧人說：『就像侍講過去有詩說道：解語乃無舌，老僧非此間（能解開真理的說法是沒有言語的，老僧不屬於這個世間）。正當這個時候如何理解？』 禪師說：『知心的人有幾個？』 僧人說：『令人更加想起龐居士，天上人間不可陪（他的境界太高，天上人間沒有人能陪伴）。』 禪師說：『卻被你這個阇黎（弟子）說中了。』 禪師於是說：『大道沒有方向和偏袒，至高的真理無法用語言表達。遠遠超出三乘（聲聞乘、緣覺乘、菩薩乘），高超於十地（菩薩修行的十個階段）。萬法都無法到達的地方，特別的光輝從中產生。在佛還未分化時，靈源獨自閃耀。不落入聽聞和見解，不隨逐色和聲。直接當下沒有一絲一毫的痕跡，整個世界完全彰顯奇特的事實。即使用棒喝來取證，用領悟來承擔，仍然是委曲求全。現在如果光和境都忘記了，契合心性的平等，也終究不是真正的宗旨。所以說，向上一路，千聖不傳，學者勞神費力，就像猿猴捉影子一樣。到了這裡，理絕、事絕、行絕、照絕、用絕、權絕、實絕。就像倚天長劍，凜凜有神威，如鐵牛的機關，無法用羅網困住。今天有幸面對明眼人，不敢隱瞞，完全打開。』 禪師拿起拂塵說：『還明白嗎？耀古騰今，活潑潑地，大千沙界，顯露全身。』 又說：『各位，過去雪峰禪師拿起拄杖向大眾展示說：我這個是為中下根機的人準備的。當時有僧人出來問道：忽然遇到上上根機的人來時如何？雪峰禪師放下拄杖。雲門禪師說：我不像雪峰禪師那樣打破這個葛藤（糾纏），於是拿起拄杖說：我這個是為中下根機的人準備的。當時有僧人問道：忽然遇到上上根機的人來時如何？雲門禪師就打。』
【English Translation】 English version It presents no bias (no direction or partiality). A monk asked: 'If encountering no Shan Cai (Sudhana, a seeker of enlightenment) for seven days is acceptable, why can't Manjushri (Bodhisattva of Wisdom) be found even after groping for hundreds of kalpas (eons)?' The master said: 'Where did you see Manjushri?' The monk said: 'A single phrase transcends all sages, everyone present witnesses and understands.' The master said: 'Observing from a high place is insufficient; measuring from a low place is more than enough.' The monk said: 'In that case, it's like the moon over the Xiangjiang River, illuminating the autumn colors of Biyan (Blue Cliff).' The master said: 'One must also quickly open their eyes to see it.' The monk said: 'It's like what Attendant Jiang once wrote in a poem: 'To understand requires no tongue; this old monk is not of this place.' How should one understand this at such a time?' The master said: 'How many are those who truly understand?' The monk said: 'It further reminds one of Layman Pang (a famous Buddhist layman), 'In heaven and on earth, there is no one to accompany him.' The master said: 'You, this Shami (novice), have spoken correctly.' The master then said: 'The Great Way has no bias; the ultimate truth is beyond words. It far surpasses the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), transcends the Ten Bhumis (ten stages of Bodhisattva practice). Where the myriad dharmas cannot reach, a special radiance arises. Before the Buddha was differentiated, the spiritual source shone alone. It does not fall into hearing and seeing, nor does it follow form and sound. Directly, in the present moment, there is not a single trace; the entire world fully manifests the extraordinary fact. Even if one seeks proof through the staff and shout, and accepts through understanding, it is still a compromise. Now, if both light and realm are forgotten, and the equality of mind is realized, it is still not the true essence. Therefore, it is said that the upward path is not transmitted by the thousand sages; scholars exhaust themselves like monkeys chasing shadows. Reaching this point, principle is exhausted, affairs are exhausted, practice is exhausted, illumination is exhausted, function is exhausted, expedient is exhausted, reality is exhausted. It is like a sky-reaching sword, with awe-inspiring power, like the mechanism of an iron ox, which cannot be trapped by nets. Today, fortunate to be in front of clear-eyed people, I dare not hide it, but fully open it up.' The master picked up the whisk and said: 'Do you understand? It illuminates the past and present, lively and vibrant; the great thousand world reveals its entire body.' He further said: 'Everyone, in the past, Zen Master Xuefeng (Snowy Peak) picked up a staff and showed it to the assembly, saying: 'This is for people of middle and lower capacity.' At that time, a monk came out and asked: 'What if someone of the highest capacity comes?' Zen Master Xuefeng put down the staff. Zen Master Yunmen (Cloud Gate) said: 'I am not like Zen Master Xuefeng, breaking up this entanglement.' Then he picked up the staff and said: 'This is for people of middle and lower capacity.' At that time, a monk asked: 'What if someone of the highest capacity comes?' Zen Master Yunmen then struck.'
。師拈云。大凡扶宗立教。須是頂門上具眼肘臂下有符。看他二老宿。縱橫殺活出沒卷舒甚生奇特。子細點檢將來。猶是節外生枝。若據山僧見處。乃拈拄杖云。山僧只將這個。普為一切人。無論上中下。若要擎展一任擎展。若要承當一任承當。處處把斷要津。個個壁立千仞。且道忽遇其中人來時如何。萬國醉心嘗大鼎。相逢攜手上高臺。
謝監寺上堂云。滴水冰生百了千當。鐵作脊樑骨。金鑄堅實心。荷負叢林。贊弼知識。典刑可法。直下樸實頭底。且道是什麼人。相逢相見呵呵笑。更有春風春又春。
運判請。上堂示眾云。驚群敵勝乃英靈。佛祖當機貴見成。幸遇通人為證據。何妨出衆決疑情。僧問龐居士圓機如疾焰過風。馬祖大師捷辯如奔流度刃。二人酬唱。還有優劣也無。師云。通身是遍身是。進云。一槌擊碎去也。師云。且莫錯認。進云。不與萬法為侶者。是什麼人。師云。問從何來。進云。好個訊息。師云。道什麼。進云。只如一口吸盡西江水。又作么生。師云。杲日麗天。進云。將為有多少奇特。師云。你又作么生。進云。覿面相呈。師云。眨上眉毛。師乃云。明明不退轉。歷歷無生忍。彌綸萬有含吐十虛。離見絕聞超聲越色。若謂即心即佛。正如頭上安頭。更言非佛非心。大似撥漚覓火
【現代漢語翻譯】 現代漢語譯本： 師父拈起云：『大凡扶持宗門，樹立教義，必須是頭頂上長著眼睛，胳膊肘下有靈符。看那兩位老宿，縱橫捭闔，或殺或活，時隱時現，可卷可舒，多麼奇特。仔細檢查起來，仍然是節外生枝。如果按照山僧我的見解，』於是拈起拄杖云：『山僧我只將這個，普遍地給予一切人。無論是上等根器、中等根器還是下等根器，如果要擎起展現，就任憑他們擎起展現；如果要承擔，就任憑他們承擔。處處把守要塞，個個像峭壁一樣聳立。且說如果遇到其中有緣人來時，又該如何呢？萬國醉心品嚐大鼎中的美味，相逢時攜手登上高臺。』 謝監寺上堂說：『一滴水結成冰，能生出百了千當的價值。要用鐵來做脊樑骨，用金來鑄造堅實的心。荷負著叢林，輔佐著有道知識，成為可以傚法的典範。直接呈現樸實無華的本來面目。且說這是什麼樣的人呢？相逢相見，呵呵一笑，更有春風，一年又一年。』 運判邀請師父上堂，師父向大眾開示說：『震驚群敵，戰勝他們，才是真正的英靈。佛祖當機立斷，貴在當下成就。幸好遇到通達之人作為證據，何妨走出大眾，決斷疑情。』有僧人問：『龐居士（Layman Pang，唐代著名佛教居士）的圓融機智，就像閃電劃過風中；馬祖大師（Mazu Daoyi，唐代禪宗大師）的敏捷辯才，就像奔流劃過刀刃。這二人的酬唱，還有優劣之分嗎？』師父說：『通身都是，遍身都是。』僧人進一步問：『一槌擊碎而去。』師父說：『且莫錯認。』僧人問：『不與萬法為侶者，是什麼人？』師父說：『你從哪裡問來？』僧人說：『好個訊息。』師父說：『說什麼？』僧人說：『比如一口吸盡西江水，又該怎麼辦？』師父說：『杲日麗天。』僧人說：『還以為有多少奇特之處。』師父說：『你又怎麼辦？』僧人說：『覿面相呈。』師父說：『眨上眉毛。』師父於是說：『明明不退轉，歷歷無生忍。瀰漫萬有，包含吐納整個虛空。遠離見解，斷絕聽聞，超越聲音，越過色相。如果說即心即佛，正如頭上安頭；更說非佛非心，大似撥開水泡去尋找火焰。』
【English Translation】 English version: The Master picked up [the staff] and said, 'Generally, to support the sect and establish the teachings, one must have eyes on the top of their head and talismans under their elbows. Look at those two old masters, moving horizontally and vertically, killing and enlivening, appearing and disappearing, rolling up and stretching out, how peculiar. Examining them carefully, it is still extraneous. According to my view, this mountain monk,' then he picked up his staff and said, 'This mountain monk will only use this to universally benefit all people. Regardless of whether they are of superior, middling, or inferior capacity, if they want to hold it up and display it, let them hold it up and display it; if they want to undertake it, let them undertake it. Everywhere, block the key points; everyone, stand like a cliff ten thousand feet high. Now, what if someone among them comes? The myriad nations are intoxicated, tasting the great cauldron; when they meet, they hold hands and ascend the high platform.' Superintendent Xie ascended the hall and said, 'A drop of water freezes into ice, producing hundreds and thousands of values. Use iron to make the spine, and cast a solid heart with gold. Bearing the burden of the Sangha (Buddhist monastic order), assisting knowledgeable teachers, being an exemplary model. Directly presenting the simple and unadorned original face. Now, what kind of person is this? Meeting and seeing each other, laughing heartily, and there is more spring breeze, year after year.' The Transport Judge invited the Master to ascend the hall, and the Master instructed the assembly, saying, 'Astonishing the enemy and winning is true heroism. The Buddha and Patriarchs value immediate accomplishment when the opportunity arises. Fortunately, we have encountered enlightened people as evidence, so why not step out from the crowd and resolve doubts?' A monk asked, 'Layman Pang's (Pang Ju-shih, a famous Buddhist layman of the Tang Dynasty) perfect wisdom is like lightning flashing through the wind; Mazu Daoyi's (a famous Zen master of the Tang Dynasty) quick eloquence is like a torrent rushing over a blade. In their responses, is there any superiority or inferiority?' The Master said, 'The whole body is, the entire body is.' The monk further asked, 'Shattering it with one blow.' The Master said, 'Don't misunderstand.' The monk asked, 'What is the person who is not a companion to the myriad dharmas?' The Master said, 'Where do you ask from?' The monk said, 'What good news.' The Master said, 'What are you saying?' The monk said, 'For example, swallowing the entire West River in one gulp, what then?' The Master said, 'The bright sun shines in the sky.' The monk said, 'I thought there would be many peculiarities.' The Master said, 'What do you do?' The monk said, 'Presenting it face to face.' The Master said, 'Raise your eyebrows.' The Master then said, 'Clearly without regression, distinctly with no-birth forbearance. Pervading all existence, containing and emitting the entire void. Separated from views, cut off from hearing, transcending sound, surpassing form. If you say that the mind is the Buddha, it is like placing a head on top of a head; to say further that it is neither Buddha nor mind is like parting the foam to find fire.'
。超出二見不墮中間。凈裸裸無遺。赤灑灑全露。是故古人道。靈源不昧萬古徽猷。入此門來莫存知解。到這裡纖毫不立遍界不藏。萬派朝宗千差同轍。直得威音已前。乃至窮未來際。不移易一絲毫。用處覿體。全真拈來。當機直截。只如今日開選佛場演最上乘。且道薦嚴一句作么生道。內宮慈氏當臺見。遍界全彰凈妙身。復舉。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。卻往徑山去。峰云。典座今日不得普請。師云。閃電光中著眼。擊石火里橫身。乾峰既鐵樹生華。雲門亦紅爐鼓浪。拳踢相應唱拍相隨。所謂要明恁么事。須是恁么人。若是恁么人須解恁么事。只如今日大明普照上根圓證。作殊勝緣現奇特事。且道與雲門干舉是同是別。不逢別者不開拳。一遇知音便分付。
上堂云。樹凋葉落。頭頭體露金風。海闊天高。處處月圓秋夜。佛祖提不起。棒喝用不著。清奇水石玲瓏心印。全彰瀟灑巖崖。峭拔門庭。成見安家樂業。則且止。海眾云臻時如何。豁開戶牖相延諾。淡飯粗羹守寂寥。
上堂云。深深處無物堪比倫。淺淺個兩手相分付以一統萬穿眾穴。于毫端補短裁長。握秤尺于掌內。換卻髑髏里底。且致把將靴鞋袋來一句作么生道。意氣不從天地得。英雄
【現代漢語翻譯】 現代漢語譯本： 『超出二見不墮中間』，意思是超越了二元對立的觀點，就不會落入任何一邊。『凈裸裸無遺，赤灑灑全露』，形容清凈無染，毫無保留地完全顯露。所以古人說：『靈源不昧萬古徽猷』，自性光明，是萬古不變的微妙之處。『入此門來莫存知解』，進入這個法門，就不要存有任何知解分別。『到這裡纖毫不立遍界不藏』，到了這個境界，一絲一毫的執著都沒有，整個世界都無法隱藏。『萬派朝宗千差同轍』，所有的河流都朝著大海奔流，所有的差異最終都歸於同一條道路。『直得威音已前，乃至窮未來際，不移易一絲毫』，即使在威音王佛（過去佛）之前，乃至到未來的盡頭，這個真理也不會改變一絲一毫。『用處覿體全真』，在應用時，當下就是全體的真理。『拈來當機直截』，信手拈來，當下就直接了當。就像今天開設選佛場，演說最上乘的佛法，那麼，推薦一句關鍵的話該怎麼說呢？『內宮慈氏當臺見，遍界全彰凈妙身』，在內心的宮殿里，彌勒菩薩（未來佛）就在臺上顯現，整個世界都彰顯著清凈微妙的法身。 接著，舉乾峰禪師的開示：『舉一不得舉二，放過一著落在第二』，意思是說，舉出一個就不能再舉出第二個，放過一招就落入了下乘。雲門大師（禪宗大師）站出來說：『昨日有人從天臺（地名，佛教名山）來，卻往徑山（地名，佛教寺廟）去』。乾峰禪師說：『典座（寺院職務，負責齋飯）今日不得普請（指全體出動勞作）』。雲門大師說：『閃電光中著眼，擊石火里橫身』，要在閃電的光芒中睜開眼睛，在擊石的火花中挺身而出。乾峰禪師的開示如同鐵樹開花一樣稀有，雲門大師的回答也如同紅爐鼓浪一樣有力。兩人的拳腳相應，唱和相隨。所以說，要明白這件事，必須是這樣的人。如果是這樣的人，就必須理解這件事。就像今天大光明普照，上根之人圓滿證悟，顯現殊勝的因緣，出現奇特的事件。那麼，與雲門大師的舉動是相同還是不同呢？不遇到特別的人就不輕易出手，一旦遇到知音就全部交付。
上堂開示說：『樹凋葉落，頭頭體露金風』，樹木凋零，樹葉飄落，處處都顯露出秋天的肅殺之氣。『海闊天高，處處月圓秋夜』，大海遼闊，天空高遠，處處都是月圓的秋夜。『佛祖提不起，棒喝用不著』，佛祖也無法提起，棒喝也用不著。『清奇水石玲瓏心印』，清澈奇特的水石，象徵著玲瓏剔透的心印。『全彰瀟灑巖崖，峭拔門庭』，完全彰顯出瀟灑的巖崖，挺拔的門庭。『成見安家樂業，則且止』，如果安於成見，安於現狀，那就到此為止吧。『海眾云臻時如何』，當衆多的僧人聚集在一起時該怎麼辦呢？『豁開戶牖相延諾』，敞開門窗，互相接納。『淡飯粗羹守寂寥』，即使是粗茶淡飯，也要堅守寂寞。
上堂開示說：『深深處無物堪比倫』，在最深的地方，沒有什麼可以比擬。『淺淺個兩手相分付』，在淺顯的地方，用雙手來交付。『以一統萬穿眾穴』，用一個來統攝萬物，穿透所有的孔穴。『于毫端補短裁長』，在毫毛的尖端修補不足，裁剪過長。『握秤尺于掌內，換卻髑髏里底』，將秤和尺握在掌中，換掉頭腦中的舊觀念。那麼，『且致把將靴鞋袋來』一句該怎麼說呢？『意氣不從天地得，英雄』，人的意氣不是從天地那裡得到的，而是英雄氣概。
【English Translation】 English version: 『Beyond the two views, not falling into the middle』 means transcending the dualistic viewpoints and not falling into either side. 『Purely naked without remainder, utterly exposed』 describes being pure and unblemished, completely revealing without any reservation. Therefore, the ancients said: 『The spiritual source is not obscured, a myriad ages of subtle achievements,』 meaning the light of self-nature is the unchanging and subtle essence of myriad ages. 『Entering this gate, do not harbor knowledge and understanding』 means upon entering this Dharma gate, do not harbor any discriminating knowledge or understanding. 『Arriving here, not a hair stands, the entire realm is not hidden』 means upon reaching this state, there is not a trace of attachment, and the entire world cannot be concealed. 『Ten thousand streams flow towards the source, a myriad differences share the same path』 means all rivers flow towards the ocean, and all differences ultimately converge on the same path. 『Even before the Buddha Wei Yin Wang (past Buddha), and even to the end of the future, it does not change a hair』 means even before the Buddha Wei Yin Wang, and even to the end of the future, this truth will not change in the slightest. 『In application, the entire body is true』 means in application, the present moment is the entirety of truth. 『Picking it up, it is direct and immediate』 means picking it up casually, it is direct and immediate. Just like today, opening the field for selecting Buddhas and expounding the supreme vehicle of the Dharma, then, how should one recommend a key phrase? 『In the inner palace, Maitreya (future Buddha) is seen on the platform, the entire realm manifests the pure and wondrous body』 means in the inner palace, Maitreya Buddha appears on the platform, and the entire realm manifests the pure and wondrous Dharmakaya. Then, citing the instruction of Zen Master Qianfeng: 『Raising one, one must not raise two, letting go of one move, one falls into the second』 means raising one, one must not raise a second, letting go of one move, one falls into a lower state. Zen Master Yunmen (Zen master) stood up and said: 『Yesterday someone came from Tiantai (place name, famous Buddhist mountain), but went to Jingshan (place name, Buddhist temple)』. Zen Master Qianfeng said: 『The cook (temple position, responsible for meals) must not mobilize everyone today (referring to everyone going out to work)』. Zen Master Yunmen said: 『Open your eyes in the lightning flash, stand upright in the striking of stone sparks』 means one must open one's eyes in the flash of lightning and stand upright in the sparks of striking stone. Zen Master Qianfeng's instruction is as rare as an iron tree blooming, and Zen Master Yunmen's response is as powerful as waves surging in a red furnace. The two's fists and kicks correspond, and their singing and harmony follow each other. Therefore, it is said that to understand this matter, one must be such a person. If one is such a person, one must understand this matter. Just like today, the great light shines universally, those with superior roots achieve complete enlightenment, manifesting auspicious causes and conditions, and extraordinary events occur. Then, is the action of Zen Master Yunmen the same or different? One does not easily act unless one encounters a special person, and once one encounters a kindred spirit, one gives everything.
Ascending the hall, he said: 『Trees wither and leaves fall, everywhere the golden wind reveals its body』 means the trees wither and the leaves fall, everywhere revealing the bleakness of autumn. 『The sea is vast and the sky is high, everywhere the moon is round on an autumn night』 means the sea is vast, the sky is high, and everywhere is a round moon on an autumn night. 『Buddhas and ancestors cannot lift it, beating and shouting are useless』 means even Buddhas and ancestors cannot lift it, and beating and shouting are useless. 『Clear and strange water and stones, exquisite mind seal』 means clear and strange water and stones symbolize the exquisite mind seal. 『Completely manifesting the unrestrained cliffs, towering gates』 means completely manifesting the unrestrained cliffs and towering gates. 『If you settle in fixed views and settle down, then stop there』 means if you are content with fixed views and settle down, then stop there. 『What to do when the assembly gathers like clouds?』 means what should be done when the assembly gathers like clouds? 『Open the doors and windows and welcome each other』 means open the doors and windows and welcome each other. 『Plain rice and coarse soup, guarding solitude』 means even with plain rice and coarse soup, one must guard solitude.
Ascending the hall, he said: 『In the deepest place, nothing can compare』 means in the deepest place, there is nothing that can be compared. 『In the shallow place, the two hands are handed over』 means in the shallow place, one hands over with both hands. 『Using one to unify ten thousand, penetrating all holes』 means using one to unify all things and penetrate all holes. 『Repairing the short and cutting the long at the tip of a hair』 means repairing the insufficient and cutting the excessive at the tip of a hair. 『Holding the scale in the palm, changing what is in the skull』 means holding the scale in the palm and changing the old concepts in the head. Then, how should one say the phrase 『Bring the boots and shoes』? 『The spirit is not obtained from heaven and earth, a hero』 means one's spirit is not obtained from heaven and earth, but is the spirit of a hero.
豈藉四時推。
周侍御請。上堂云。祝一人無窮之壽。開十方選佛之場。建殊勝緣作奇特事。須是作家漢共相激揚始得。僧問。秋去冬來忽忽過。流年日月信無多。決去玄沙三種病。趙州茶盞事如何。師云。放去收來。進云。須信天真佛。興悲幾萬般。師云。一點水墨。進云。直得微甘回齒頰。已輸崖蜜十分甜。師云。卻須透得趙州關。進云。不煩魏帝一丸藥去也。師云。天下衲僧取則。進云。趙州老漢猶是入泥入水。未審道林門下作么生為人。師云。截鐵斬釘。進云。可謂是一句當機迅若雷。爍迦羅眼頂門開。師云。分明記取。師乃云。玄機透脫。融萬象于目前。至理高明。會千差於物表。一明一切明。一見一切見。一用一切用。一說一切說。直截根源當陽顯露。若能於此洞達去。自己腳跟下一段大事。明如杲日寬如太虛。可以修身可以見性。可以祝一人上壽。可以種未來勝因。是故靈山拈華迦葉微笑。少林面壁神光傳心。於是中間如擊石火似閃電光。須是奇特人方明本分事。要知本分事。還他奇特人。只如今日奇特本分底一句作么生道。葵藿同傾仰。高祝萬年春。
上堂云。玄玄玄太顢頇。了了了沒邊表。有生有滅特地乖張。無去無來轉見漏逗。不起滅盡定而現諸威儀。不捨凡夫法而修諸勝行。且道
【現代漢語翻譯】 現代漢語譯本：豈止憑藉四季的推移。
周侍御請法。師父升座說法，說道：『祝願一人無盡的壽命，開啟十方諸佛選拔人才的道場，建立殊勝的因緣，做奇特的事情，必須是內行的人共同激勵發揚才能成功。』有僧人問道：『秋去冬來，時間匆匆流逝，光陰飛逝，確實不多了。即使去除了玄沙（Yun-yen, died 841）的三種毛病，趙州（Zhaozhou Congshen, 778-897）的茶盞之事又該如何理解？』師父說：『放開又收回。』僧人進言道：『必須相信天真佛性，興起悲憫之心，經歷無數磨難。』師父說：『一點水墨而已。』僧人進言道：『（佛法）直接使人感到輕微的甘甜在口中迴盪，勝過崖蜜十分的甜美。』師父說：『卻必須透徹理解趙州的關隘。』僧人進言道：『不需要魏帝的一丸靈藥也能去除病痛。』師父說：『天下學佛的人都以此為準則。』僧人進言道：『趙州老和尚仍然是陷入泥水之中。不知道道林（Daolin, 741-824）門下是如何教導人的？』師父說：『截斷鋼鐵，斬釘截鐵。』僧人進言道：『真可謂是一句話正中時機，迅猛如雷霆，使爍迦羅（Śakra，帝釋天）的眼睛從頭頂打開。』師父說：『分明地記住。』師父於是說道：『玄妙的機理透徹顯露，將萬象融匯于眼前；至高的道理光明澄澈，將千差萬別的事物會歸於物性之外。明白了一個，就明白了一切；見到一個，就見到了一切；用了一個，就用了一切；說了一個，就說了一切。』直接截斷根源，在當下一刻顯露出來。如果能在此處洞察明白，自己腳跟下的一段大事，就明亮如太陽，寬廣如太虛。可以修身，可以見性，可以祝願一人長壽，可以種下未來殊勝的善因。』所以靈山會上，釋迦牟尼佛拈花示眾，迦葉尊者微笑領會；少林寺中，達摩祖師面壁九年，神光慧可立雪斷臂，傳承心法。於是在這中間，如擊石火，似閃電光，必須是奇特的人才能明白自己的本分事。想要知道本分事，還得是奇特的人。就像今天，奇特本分的一句話該怎麼說呢？』葵花和豆莢一同傾心仰望，高聲祝願萬年長春。
師父升座說法，說道：『玄之又玄，實在糊塗；明明白白，沒有邊際。有生有滅，特別乖張；無去無來，反而顯得漏洞百出。』不從滅盡定中起身，卻顯現各種威儀；不捨棄凡夫俗子的行為，卻修習各種殊勝的修行。那麼說道
【English Translation】 English version: How could it rely solely on the passage of the four seasons?
Attendant Zhou requested instruction. The Master ascended the Dharma seat and said, 'May we wish one person limitless longevity, open a field for selecting Buddhas in the ten directions, establish extraordinary conditions, and accomplish remarkable deeds. It requires true masters to inspire and promote each other to succeed.' A monk asked, 'Autumn departs and winter arrives, time swiftly passes, and the fleeting years are indeed few. Even if the three faults of Xuansha (Yun-yen, died 841) are eliminated, how should the matter of Zhaozhou's (Zhaozhou Congshen, 778-897) tea cup be understood?' The Master said, 'Release and then gather back.' The monk further stated, 'One must believe in the true Buddha-nature, arouse compassion, and endure countless hardships.' The Master said, 'Merely a touch of ink.' The monk further stated, '(The Dharma) directly causes a slight sweetness to resonate in the mouth, surpassing the sweetness of cliff honey tenfold.' The Master said, 'Yet one must thoroughly understand Zhaozhou's barrier.' The monk further stated, 'There is no need for the Wei Emperor's elixir to remove illness.' The Master said, 'All Buddhist practitioners in the world take this as their standard.' The monk further stated, 'The old monk Zhaozhou is still mired in mud and water. I wonder how the disciples of Daolin (Daolin, 741-824) teach people?' The Master said, 'Cutting through iron, decisive and resolute.' The monk further stated, 'It can be said that a single phrase hits the mark, swift as thunder, causing Śakra's (Śakra, the lord of devas) eye to open from the crown of his head.' The Master said, 'Clearly remember this.' The Master then said, 'The profound mechanism is thoroughly revealed, merging all phenomena into the present moment; the supreme principle is bright and clear, converging all differences into the nature beyond things. Understanding one, one understands all; seeing one, one sees all; using one, one uses all; saying one, one says all.' Directly cutting off the root source, revealing it in the present moment. If one can penetrate and understand this, the great matter under one's own feet will be as bright as the sun and as vast as the great void. One can cultivate oneself, see one's nature, wish one person longevity, and plant the seeds of future auspicious causes.' Therefore, at the Vulture Peak assembly, Śākyamuni Buddha held up a flower, and Venerable Kāśyapa smiled in understanding; in Shaolin Temple, Bodhidharma faced the wall for nine years, and Shenguang Huike stood in the snow and cut off his arm, transmitting the mind-seal. Thus, in between, like a spark struck from stone, like a flash of lightning, it requires extraordinary people to understand their inherent duty. If you want to know your inherent duty, you must rely on extraordinary people. Just like today, how should one express the phrase of extraordinary inherent duty? 'Sunflowers and pods together incline and look up, loudly wishing for ten thousand years of spring.'
The Master ascended the Dharma seat and said, 'Profoundly profound, truly muddled; clearly clear, without boundaries. Having birth and death is particularly perverse; having no going and no coming instead reveals loopholes.' Not arising from the Samadhi of Cessation, yet manifesting all kinds of dignified conduct; not abandoning the practices of ordinary people, yet cultivating all kinds of supreme practices. Then tell me
是放行是把住。隨流認得性無喜亦無憂。
上堂云。葉落知秋動弦別曲。定光招手智者點頭。承當于文彩未生前。相照向是非得失外。不涉廉纖如何通訊。萬景徒有象。孤雲本無心。
檀越請上堂。僧問。教云。初日分中日分後日分。皆以恒河沙等身佈施。如何是初日分恒河沙等身佈施。師云。大海若不訥。百川應倒流。進云。如何是中日分恒河沙等身佈施。師云。見成公案。進云。如何是後日分恒河沙等身佈施。師云。盡未來際一時收。師乃云。日面月面珠回玉轉。有句無句絲來線去。如來禪父母未生前。祖師意井底紅塵起。透得者。權實句下雙明。透未得者。葛藤窠里埋沒。透得透不得。總不恁么時如何。薰風自南來。殿閣生微涼。
結夏上堂云。高超十地不歷僧祇。物我一如身心平等。不與萬法為侶。不與千聖同途。歷歷常光現前。處處壁立萬仞。直饒透出威音已前。猶是這邊事在。及乎理隨事變應物應機。或現十種他受用身。或現三尺一丈六。有時孤峰頂上目視雲霄。有時淺草平田橫三豎四。亦只是這邊事。只如不動步而廓周沙界。不起念而周遍十虛底人。且道九旬三月還結夏也無。云在嶺頭閑不徹。水流澗下太忙生。
上堂云。月圓月望月旦月朔。斬釘截鐵堆山積岳。小乘錢貫大
【現代漢語翻譯】 現代漢語譯本：是放開還是把住？順其自然地認識到本性既沒有喜悅也沒有憂愁。
上堂開示說：『樹葉飄落，便知秋天已到；撥動琴絃，便知曲調不同。定光佛（Dipamkara Buddha）招手，智者（Manjusri）點頭。要在文采還未產生之前就承擔起來，要在是非得失之外互相照應。如果不涉及絲毫纖細之處，又如何傳遞資訊呢？萬千景象都只是表象，天上的孤雲本來就沒有什麼心思。』
檀越（dān yuè，施主）請法師上堂說法。僧人問道：『經教上說，無論是初日分、中日分還是後日分，都以如恒河沙數般的身軀來佈施。什麼是初日分的如恒河沙數般的身軀佈施？』法師回答說：『大海如果不善於容納，百川就應該倒流。』僧人追問：『什麼是中日分的如恒河沙數般的身軀佈施？』法師回答說：『現成的公案。』僧人又問：『什麼是後日分的如恒河沙數般的身軀佈施？』法師回答說：『盡未來際一時收。』法師於是說：『日面月面，珠回玉轉。有句無句，絲來線去。如來禪（Tathagata Zen）是父母未生前就有的，祖師意（Patriarchal intention）如同井底揚起紅塵。』
『如果能夠參透，就能在權實（expedient and real）的語句下雙雙明白；如果不能參透，就會被埋沒在葛藤窠里（tangled mess）。參透了或者沒有參透，總而言之，不是這樣的時候又該如何呢？和煦的南風吹來，殿閣里生起微微的涼意。』
結夏（summer retreat）上堂開示說：『高超十地（ten grounds of a Bodhisattva），不經歷僧祇（asamkhya kalpas，無數劫）。物我如一，身心平等。不與萬法為伴侶，不與千聖同路。歷歷常光就在眼前顯現，處處都像壁立萬仞。即使能夠透出威音王佛（Vimalakirti）以前，仍然還是這邊的的事情。等到理隨事變，應物應機，或者顯現十種他受用身（Sambhogakaya），或者顯現三尺一丈六（丈六金身）。有時在孤峰頂上，目光直視雲霄；有時在淺草平田，橫三豎四。也只是這邊的的事情。』
『就像那不移動腳步而廓清周遍沙界，不起心動念而周遍十方虛空的人，請問九旬三月還結夏安居嗎？云在山嶺上，閒適得沒有停歇；水在山澗下流淌，忙碌得不得了。』
上堂開示說：『月圓、月望、月旦、月朔，斬釘截鐵，堆山積岳。小乘錢貫大』
【English Translation】 English version: To release or to hold back? Recognize the nature as neither joy nor sorrow by following the flow.
Entering the hall, the master said: 'Leaves fall, and one knows autumn has arrived; strings are plucked, and one discerns different melodies. Dipamkara Buddha beckons, and Manjusri nods. Undertake it before the emergence of literary embellishments; correspond with each other beyond right and wrong, gain and loss. If one does not involve oneself in the slightest detail, how can one communicate? The myriad scenes are merely appearances; the solitary cloud inherently has no intention.'
A donor requested the master to ascend the hall. A monk asked: 'The teachings say that in the first, middle, and last divisions of the day, one makes offerings with bodies equal to the sands of the Ganges. What is the offering of bodies equal to the sands of the Ganges in the first division of the day?' The master replied: 'If the great ocean is not receptive, all rivers should flow backward.' The monk pressed on: 'What is the offering of bodies equal to the sands of the Ganges in the middle division of the day?' The master replied: 'A ready-made public case.' The monk further inquired: 'What is the offering of bodies equal to the sands of the Ganges in the last division of the day?' The master replied: 'Gather it all at once into the endless future.' Thereupon, the master said: 'Sun-face, moon-face, pearls revolve, jade turns. With or without words, silk comes, thread goes. Tathagata Zen existed before parents were born; Patriarchal intention is like red dust rising from the bottom of a well.'
'If one can penetrate it, one can understand both expedient and real meanings in the phrases; if one cannot penetrate it, one will be buried in a tangled mess. Whether one penetrates it or not, what is it like when it is not like this at all? A gentle breeze comes from the south, and a slight coolness arises in the halls.'
Entering the hall for the summer retreat, the master said: 'Transcending the ten grounds of a Bodhisattva, not passing through asamkhya kalpas. Things and I are one, body and mind are equal. Not associating with the myriad dharmas, not walking the same path as the thousand sages. The clear, constant light is manifest before you; everywhere, it is like a wall standing ten thousand fathoms high. Even if one penetrates beyond Vimalakirti Buddha, it is still a matter on this side.'
'When principle changes with circumstances, responding to things and responding to opportunities, sometimes manifesting the ten kinds of Sambhogakaya, sometimes manifesting three feet one fathom six (the golden body of sixteen feet). Sometimes on the peak of a solitary mountain, gazing at the clouds in the sky; sometimes in a shallow grassy field, horizontal three, vertical four. It is still a matter on this side.'
'Like the one who, without moving a step, clears the sand realms, and without arising a thought, pervades the ten directions of space, tell me, do they still observe the summer retreat for ninety days and three months? The clouds on the ridge are leisurely and never cease; the water flowing down the ravine is too busy.'
Entering the hall, the master said: 'Full moon, waning moon, new moon, dark moon, cutting through nails and slicing through iron, piling up mountains and accumulating peaks. Small vehicle coins strung together, large'
乘井索。有漏笊籬無漏木杓。定龍蛇句全殺活。散向諸方任貶剝。參。
鄧樞密奏到紫衣師名上堂云。此一瓣香。奉為祝嚴今上皇帝。伏願。帝基永久寶祚彌昌。億萬斯年永隆聖壽。次拈香。奉為兩府樞密相公。伏願。長居三事永處巖廊。壽算等喬松。福祿深巨海。升座僧問。師名遠賜。全提佛祖大機。椹服初披。獨露人天正眼。百匝千重則且置。孤峰頂𩕳事如何。師云。優缽羅華火里開。進云。只如朕兆未分已前。是何面目。師云。渠無面目。進云。龍得水時添意氣。虎逢山勢長威獰。師云。誰不恁么。進云。空生若解巖中坐。爭得天華動地來。師云。卻被阇黎勘破。進云。聖明天子未審將何報答。師云。此心心外更無心。進云。還許學人轉身吐氣也無。師云。你作么生著力。進云。三事衲衣青嶂外。一爐沉水白雲中。師云。大家讚歎師乃云。大道絕遮攔。其誰趣向。虛空無背面。何處雕鐫。迥出威音王。高超毗盧頂。直得絕塵絕跡離相離名。海口莫能宣。佛眼覷不見。其奈巖中宴坐諸天雨華。凈室掩關梵音慰諭。遠稟一人洪造。特資宰輔陶镕椹服師名薦臻巖穴。既爾從天降下。理應直下承當。泉石光輝林巒增秀。風行草偃水到渠成。由是擊開解脫門。顯示正法眼。調無生曲唱太平歌。樂無為之化去也。還委
【現代漢語翻譯】 現代漢語譯本 乘井索：好比用井繩汲水。（意指徒勞無功） 有漏笊籬無漏木杓：有漏洞的笊籬無法盛水，而沒有漏洞的木勺可以。（比喻有分別心則無法得道，無分別心方可悟道） 定龍蛇句全殺活：確定龍蛇的語句，完全在於殺與活的運用。（比喻禪機在於對立統一的辯證關係） 散向諸方任貶剝：將這些道理散佈到四面八方，任憑他人評判。（意指真理不怕檢驗） 參：參悟。
鄧樞密奏到紫衣師名上堂云：鄧樞密上奏朝廷，賜予某位禪師紫衣師號，禪師上堂說法時說：『這一瓣香，是為當今皇帝祝願的。』 伏願：恭祝。 帝基永久寶祚彌昌：愿皇帝的基業永久，皇位昌盛。 億萬斯年永隆聖壽：愿皇帝萬壽無疆。 次拈香：接著拈香。 奉為兩府樞密相公：為兩位樞密院的相公祈福。 伏願：恭祝。 長居三事永處巖廊：愿他們長久擔任要職，永遠身居朝廷。 壽算等喬松：壽命如高大的松樹般長久。 福祿深巨海：福祿如大海般深廣。 升座僧問：一位僧人上前請法： 師名遠賜：禪師的名號遠蒙朝廷賜予。 全提佛祖大機：完全提倡佛祖的大機大用。 椹服初披：剛剛穿上紫衣。 獨露人天正眼：獨自顯露出人天共仰的正眼。 百匝千重則且置：百匝千重（形容重重設障）暫且不談。 孤峰頂𩕳事如何：孤峰頂上的境界是怎樣的呢？ 師云：禪師說： 優缽羅華火里開：優缽羅花在火焰中綻放。（比喻在逆境中也能證悟） 進云：僧人進一步問： 只如朕兆未分已前：就像一切跡象尚未顯現之前。 是何面目：是怎樣的面目呢？ 師云：禪師說： 渠無面目：它沒有面目。（意指本性空寂，無形無相） 進云：僧人進一步問： 龍得水時添意氣：龍得到水時更加意氣風發。 虎逢山勢長威獰：老虎遇到山勢更顯威猛。 師云：禪師說： 誰不恁么：誰不是這樣呢？（意指這是自然規律） 進云：僧人進一步問： 空生若解巖中坐：如果須菩提（Subhuti）懂得在巖洞中靜坐。 爭得天華動地來：怎會引得天花亂墜，感動天地呢？ 師云：禪師說： 卻被阇黎勘破：卻被你識破了。 進云：僧人進一步問： 聖明天子未審將何報答：英明的皇帝將如何報答呢？ 師云：禪師說： 此心心外更無心：這顆心之外再沒有其他的心。（意指直指人心，見性成佛） 進云：僧人進一步問： 還許學人轉身吐氣也無：還允許學人轉身吐氣嗎？（意指是否允許自由發揮） 師云：禪師說： 你作么生著力：你打算如何著力呢？ 進云：僧人進一步說： 三事衲衣青嶂外：身披三事衲衣，隱居在青山之外。 一爐沉水白雲中：一爐沉香，在白雲之中。 師云：禪師說： 大家讚歎：大家讚歎。 師乃云：禪師於是說： 大道絕遮攔：大道沒有阻礙。 其誰趣向：誰能趨向它呢？ 虛空無背面：虛空沒有正反兩面。 何處雕鐫：在哪裡雕琢呢？ 迥出威音王：遠遠超出威音王佛（Vipaśyin Buddha）。 高超毗盧頂：高高超越毗盧遮那佛（Vairocana）的頭頂。 直得絕塵絕跡離相離名：達到斷絕塵埃，滅絕軌跡，脫離一切相和名的境界。 海口莫能宣：即使是能言善辯的人也無法宣說。 佛眼覷不見：即使是佛眼也無法看見。 其奈巖中宴坐諸天雨華：然而在巖洞中靜坐，諸天散花。 凈室掩關梵音慰諭：在清凈的房間里閉關，梵音前來慰問。 遠稟一人洪造：遠遠稟承皇帝的恩德。 特資宰輔陶镕椹服師名薦臻巖穴：特別依靠宰相的提拔，使得我獲得紫衣師號，名聲傳到山林。 既爾從天降下：既然是從天上降下來的。 理應直下承當：理應直接承擔。 泉石光輝林巒增秀：泉石增添光輝，山林更加秀麗。 風行草偃水到渠成：風吹過，草就倒伏，水流到，渠道自然形成。（比喻順應自然，水到渠成） 由是擊開解脫門：因此開啟解脫之門。 顯示正法眼：顯示正法眼藏。 調無生曲唱太平歌：演奏無生之曲，歌唱太平之歌。 樂無為之化去也：享受無為而治的教化。 還委：明白了嗎？
【English Translation】 English version Rope for drawing water from a well: Like using a well rope to draw water. (Meaning futile effort) Leaky bamboo basket, non-leaky wooden ladle: A leaky bamboo basket cannot hold water, while a non-leaky wooden ladle can. (Metaphor for those with discriminating minds cannot attain enlightenment, while those without discriminating minds can) Determining the dragon and snake phrase is entirely about killing and giving life: Determining the dragon and snake phrase lies entirely in the application of killing and giving life. (Metaphor that the essence of Chan lies in the dialectical relationship of unity of opposites) Scatter these principles in all directions, allowing others to criticize: Spread these principles in all directions, allowing others to judge. (Meaning truth is not afraid of scrutiny) Participate: Contemplate.
Chancellor Deng presented the purple robe and master's name to the hall, saying: 'This incense is offered to wish the current emperor well.' Humbly wish: May the emperor's foundation be permanent and the imperial throne prosperous: May the emperor's reign be eternally long: Next, pick up the incense: Offered for the two chancellors of the Privy Council: Humbly wish: May they long remain in important positions and forever reside in the court: May their lifespans be as long as tall pines: May their blessings and prosperity be as deep as the vast sea: A monk ascended the seat and asked: The master's name has been bestowed from afar: Fully promote the great function of the Buddhas and patriarchs: Having just donned the purple robe: Uniquely reveal the true eye revered by humans and gods: Hundreds and thousands of layers will be put aside for now: What is the state of affairs on the peak of the solitary peak? The master said: The Utpala (Uptala) flower blooms in the fire. (Metaphor for attaining enlightenment even in adversity) The monk further asked: Just like before all signs have appeared: What is its face? The master said: It has no face. (Meaning the original nature is empty, without form or appearance) The monk further asked: When the dragon gets water, it adds spirit: When the tiger meets the mountain, it grows in ferocity: The master said: Who isn't like that? (Meaning this is the law of nature) The monk further asked: If Subhuti (Subhuti) understands how to sit in a cave: How could he cause heavenly flowers to fall and move heaven and earth? The master said: You have seen through it. The monk further asked: How will the wise emperor repay this? The master said: Outside this mind, there is no other mind. (Meaning directly pointing to the human mind, seeing one's nature and becoming a Buddha) The monk further asked: Is the student allowed to turn around and exhale? The master said: How do you intend to exert effort? The monk further said: Wearing the three robes, hidden outside the green mountains: An incense burner, in the white clouds: The master said: Everyone praises: The master then said: The Great Way has no obstacles: Who can approach it? Emptiness has no front or back: Where can it be carved? Far beyond Vipaśyin Buddha (Vipaśyin Buddha): High above the head of Vairocana (Vairocana): Reaching the state of cutting off dust, extinguishing traces, and detaching from all forms and names: Even the most eloquent cannot express it: Even the Buddha's eye cannot see it: However, sitting in meditation in the cave, the gods scatter flowers: Closing the door in the clean room, the Brahma sound comes to comfort: Far inheriting the emperor's grace: Especially relying on the promotion of the prime minister, so that I obtained the purple robe and master's name, and my reputation spread to the mountains and forests: Since it has descended from heaven: It should be directly undertaken: The springs and rocks add brilliance, and the mountains and forests become more beautiful: When the wind blows, the grass bends, and when the water flows, the channel is naturally formed. (Metaphor for following nature, things will fall into place) Therefore, opening the door of liberation: Revealing the treasury of the true Dharma eye: Playing the song of no birth and singing the song of peace: Enjoying the teaching of non-action: Do you understand?
悉么。優缽羅華開。嗅著無香氣名自樞密府。恩從九天至。草木生光輝。麟龍不為瑞。誓奮鐵石心。仰答丘山惠。
舉泰首座立僧上堂云。大人具大見。大智得大用。一飛六月息。一諾千金重。滔天必江海。崔嵬必山嶽。先知覺未知。先覺覺後覺。打開無盡藏。運出無價珍。不依倚一物。顯示本來人。
浴佛上堂云。一手指天一手指地。末上一機衲僧巴鼻。步步蓮華金盆澡洗。西天東土共流傳。至今處處燒香水。良久雲車不橫推。理不曲斷。下座。
劉提舉請。上堂云。般若智光。破生死昏衢之暗。金剛寶劍。截結使纏縛之憂。透脫處一念無多。受用處通身具眼。直得如天普蓋似地普擎。如日普照如風普涼。一絲不移纖塵不翳。所以道。一切法不生。一切法不滅。若能如是解。諸佛常現前。又道未達境唯心。起種種分別。達境唯心已。分別即不生。于分別不生法中。認取不變不移無窮無盡。清凈本然周遍法界本來自性。若了得去。于天地未分生佛未立。乃至劫火洞然大千俱壞。于中無一絲毫動搖。無一絲毫起滅。無一絲毫增減。無一絲毫榮悴。若能恁么。始知提舉朝議。未嘗滅未嘗虧。未嘗移未嘗去。且獨超物外一句作么生道。九蓮開合處。百寶自莊嚴。久立珍重。
解夏上堂云。妙凈明心
本無延促。金剛正眼豈有開遮。絲毫不移古今獨露。理隨事變事逐理融。隨所作心應所知量。便有春夏秋冬生住異滅。從無住本立一切法。用無功用成一切事。且隨緣不變一句作么生道。秋風吹八極。木落露千山。下座。
上堂云。古佛有通津。當陽亙古今。懸崖能撒手。一語直千金。參。
上堂云。行棒行喝。拽石搬土。像骨輥毬。禾山打鼓。溈嶺牧牛。玄沙見虎。喫茶趙州。面壁魯祖。爭似老雲門臘月二十五。參。
圓悟佛果禪師語錄卷第三 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第四
宋平江府虎丘山門人紹隆等編
上堂四
住建康府蔣山。師在潭州道林受請。拈敕黃示眾云。龍蟠鳳翥鐵畫銀鉤。出自九重從天降下。大眾瞻仰請為敷宣。拈香祝聖云。大眾見么。祖佛同根本。人天共讚揚。結成寶蓋祥雲。共祝南山聖壽。奉為今上皇帝萬歲萬萬歲。伏願。道超盤古德冠羲軒。位永固於金輪。壽彌堅于劫石。遂升座云。大眾。時平道泰天清地寧。一人高拱無為。萬物各得其所。普天率土無不承恩。航海梯山均蒙陶鑄。直得塵塵剎剎物物頭頭。放大寶光開正法眼。運般若力復太古風。知恩報恩一句作么生道。萬靈莫測無為化
【現代漢語翻譯】 現代漢語譯本： 本來就沒有時間上的長短之分。金剛正眼（比喻佛的智慧之眼）哪裡會有開啟和遮蔽？絲毫沒有改變，從古至今獨自顯露。真理隨著事物變化，事物隨著真理融合。隨著所作的心，應合所知的量，便有了春夏秋冬、生住異滅。從無住的根本建立一切法，用無功用的功用成就一切事。那麼，『隨緣不變』這句話該怎麼說呢？秋風吹遍四面八方，樹葉凋落顯露出千山。下座。
上堂說法：古佛有通達的路徑，光明正大地橫亙古今。懸崖邊能夠撒手，一句話價值千金。參！
上堂說法：或用棒打，或用喝斥，搬運石頭，推滾象骨球，禾山打鼓，溈山放牛，玄沙見到老虎，趙州喫茶，達摩面壁。怎比得上老雲門在臘月二十五（比喻開悟）。參！
圓悟佛果禪師語錄卷第三 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第四
宋平江府虎丘山門人紹隆等編
上堂四
住在建康府蔣山。禪師在潭州道林接受邀請。拿起皇帝的詔書向大眾展示說：龍盤旋，鳳飛舞，筆力遒勁，出自皇帝，從天上降下。大眾瞻仰，請禪師為大家宣講。拈香祝聖說：大眾看見了嗎？祖師和佛是同一個根本，人和天共同讚揚。結成寶蓋祥雲，共同祝願皇帝萬壽無疆。為當今皇帝祝願萬歲萬萬歲。恭祝：道超越盤古，德行勝過伏羲和軒轅。皇位像金輪一樣永遠穩固，壽命像劫石一樣堅固。於是升座說法：大眾，現在天下太平，人民安樂，一人高高在上垂拱而治，萬物各自得到合適的歸宿。普天之下，四海之內，沒有不承受皇恩的。航海的，翻山的，都蒙受恩澤。使得每個微塵，每個剎土，每件事物，每個念頭，都放出大光明，開啟正法眼，運用般若的力量，恢復太古的風尚。『知恩報恩』這句話該怎麼說呢？萬物都無法測度這無為的教化。
【English Translation】 English version: Originally, there is no distinction of long or short in time. How could the Vajra True Eye (a metaphor for the wisdom eye of the Buddha) have opening and closing? Without the slightest change, it alone manifests from ancient times to the present. Truth changes with things, and things merge with truth. According to the mind that acts and corresponds to the measure of what is known, there are spring, summer, autumn, winter, birth, dwelling, change, and extinction. From the root of non-abiding, all dharmas are established; with the function of non-function, all affairs are accomplished. Then, how should the phrase 'unchanging with conditions' be spoken? The autumn wind blows across the eight poles, and the falling leaves reveal a thousand mountains. Descend from the seat.
Ascending the hall to preach: The ancient Buddha has a thoroughfare, openly spanning the past and present. On the edge of a cliff, one can let go. A single word is worth a thousand gold pieces. Meditate!
Ascending the hall to preach: Sometimes using the stick, sometimes shouting, carrying stones, rolling elephant bone balls, He Mountain beating the drum, Wei Mountain herding cattle, Xuansha seeing the tiger, Zhaozhou drinking tea, Bodhidharma facing the wall. How can it compare to old Yunmen on the twenty-fifth day of the twelfth month (a metaphor for enlightenment). Meditate!
Record of Zen Master Yuanwu Foguo, Volume 3 Taisho Tripitaka Volume 47 No. 1997 Record of Zen Master Yuanwu Foguo
Record of Zen Master Yuanwu Foguo, Volume 4
Compiled by Shaolong and others, disciples of the Tiger Hill Mountain in Pingjiang Prefecture, Song Dynasty
Ascending the Hall Four
Residing at Jiang Mountain in Jiankang Prefecture. The Zen Master received an invitation at Daolin in Tanzhou. Holding up the imperial decree to show the assembly, he said: 'Dragons coil and phoenixes dance, with powerful strokes, originating from the emperor, descending from the heavens.' The assembly looks up and requests the Zen Master to expound it for everyone. Lighting incense to offer blessings, he said: 'Have you all seen it? The patriarchs and Buddhas share the same root, and humans and gods praise together. Forming a jeweled canopy of auspicious clouds, together we wish the emperor boundless longevity. Wishing the current emperor ten thousand years, countless years. May his Dao surpass Pangu, and his virtue exceed Fuxi and Xuanyuan. May his throne be forever stable like the golden wheel, and his life as firm as the kalpa stone.' Then he ascended the seat and said: 'Everyone, now the world is peaceful, the people are happy, one person sits high above and governs by non-action, and all things each obtain their proper place. Under the whole heaven, within the four seas, there is none who does not receive the emperor's grace. Those who sail the seas and climb the mountains all receive his favor. Making every dust mote, every land, every thing, every thought, emit great light, open the eye of the true Dharma, and use the power of prajna to restore the ancient ways. How should the phrase 'knowing grace and repaying grace' be spoken? All things cannot fathom this non-active transformation.'
。處處全開五葉華。
道林辭眾上堂云。十虛同一漚。寧分彼此。大千同一塵。豈有去來。若能各人。明見本心顯發妙用。通天作略動靜一如。匝地風光彼此無二。住也浮雲凝于幽谷。去也虛舟泛于長江。去住本自圓成。解脫更無異路。如是則全起全滅。全動全靜。全去全來。全收全放。且出門一句作么生道。頭頭物物皆成現。正眼當陽廓太虛。復云。三年承乏幸參陪。道業荒虛愧不材。赴詔直從天外去。何時相與復徘徊。
入院至方丈云。達磨面壁維摩默然。有條攀條。豈可形言。雖然如是。脫體宏開不二門。只要解黏兼去縛。升座云。道不虛行如風偃草。緣不虛應。似鏡臨形。若能於心無心於己無己。于彼無彼於我無我。蕩蕩廓周沙界。皆非外物縱歷。盡乾坤際悉在目前。法隨法行。法幢隨處建立。理亦如是。事亦如是。況寶公道場梁時示化。舒王福地聖世重興。宏開選佛場。宣唱大般若。于其中間且作么生是於心無心於己無己。坐斷要津不通凡聖底一句。三山半落青天外。二水中分白鷺洲。
結夏上堂云。一塵含法界無邊。子細點檢。猶有空缺處在。百億毛頭師子。百億毛頭一時現。著實論量。未是極則之談。若論本分事。大人具大見。大智得大用。設使盡無邊香水海。越不可說不可說世界
【現代漢語翻譯】 現代漢語譯本：處處都盛開著五葉蓮花。
道林禪師向大眾告別時上堂說法：『十方虛空如同一個水泡，哪裡需要區分彼此？大千世界如同一個微塵，哪裡會有來去之分？如果每個人都能明見自己的本心，顯發出妙用，通天的謀略，動靜都如如不動，整個大地的風光，彼此之間沒有差別。住下就像浮雲凝聚在幽深的山谷，離去就像空船漂浮在長江之上。去和住本來就是圓滿成就的，解脫沒有其他的道路。』像這樣，就是全起全滅，全動全靜，全去全來，全收全放。那麼出門一句該怎麼說呢？頭頭是道，物物皆成現，正眼照耀，廓清太虛。又說：『三年承蒙各位的照顧，有幸參與修行，道業荒廢，慚愧自己不成材。奉詔直接從天外離去，何時才能再次相聚徘徊？』
入院來到方丈室，道：『達磨（Bodhidharma）面壁，維摩（Vimalakirti）默然，有條理就順著條理，怎麼可以用言語來形容？』雖然是這樣，脫去形體，宏大開啟不二法門，只要解除粘著，去除束縛。升座說法：『道不會虛假地執行，就像風吹倒草一樣；緣不會虛假地相應，就像鏡子照應物體一樣。如果能做到心中無心，於己無己，于彼無彼，於我無我，浩浩蕩蕩，周遍沙界，都不是外物。縱然經歷盡乾坤的邊際，一切都在眼前。法隨著法而行，法幢隨處建立。理也是這樣，事也是這樣。何況寶公（Bao Gong）的道場在梁朝示現教化，舒王（Shu Wang）的福地在聖世重新興盛。宏大開啟選佛場，宣唱大般若（Mahaprajnaparamita）。』在這其中，該如何做到於心無心，於己無己呢？截斷要道，不讓凡聖通過的那一句是什麼？三山一半落在青天之外，二水中分出白鷺洲。
結夏安居上堂說法：『一塵包含無邊法界，仔細檢查，仍然有空缺的地方。百億毛頭的師子，百億毛頭一時顯現，著實論量，還不是最極端的說法。如果論及本分事，大人具有大見識，大智慧獲得大作用，即使窮盡無邊的香水海，超越不可說不可說的世界』
【English Translation】 English version: Everywhere, the five-petaled lotus flowers are in full bloom.
Daolin bid farewell to the assembly and ascended the hall, saying: 'The ten voids are like a single bubble. Why distinguish between this and that? The great chiliocosm is like a single dust mote. How can there be coming and going? If each person can clearly see their own original mind, manifest its wondrous function, have strategies that penetrate the heavens, and be as still in movement as in stillness, then the scenery of the entire earth will be without difference between this and that. Dwelling is like floating clouds condensing in a secluded valley; departing is like an empty boat drifting on the Yangtze River. Coming and going are inherently complete; liberation has no other path.' Thus, it is complete arising and complete ceasing, complete movement and complete stillness, complete going and complete coming, complete gathering and complete releasing. So, how should one speak the phrase upon leaving? Each and every thing manifests itself; the true eye shines directly, clearing the vast emptiness. He further said: 'For three years, I have been fortunate to attend and accompany you, but my practice is barren, and I am ashamed of my lack of talent. I depart directly from beyond the heavens upon imperial decree; when shall we meet again and linger together?'
Upon entering the abbot's room, he said: 'Bodhidharma (達磨) faced the wall, Vimalakirti (維摩) remained silent. Follow the thread if there is one; how can it be described in words?' Although this is so, cast off the body and grandly open the gate of non-duality. One only needs to untangle the clinging and remove the bonds. Ascending the seat, he said: 'The Way does not travel in vain, like the wind bending the grass; conditions do not respond in vain, like a mirror reflecting forms. If one can achieve no-mind in the mind, no-self in the self, no-other in the other, and no-I in the I, then the vastness will encompass the entire realm of dust, and nothing will be external. Even traversing the boundaries of the universe, everything is present before one's eyes. The Dharma follows the Dharma, and the Dharma banner is established everywhere. The principle is thus, and the matter is thus. Moreover, Bao Gong's (寶公) monastery manifested transformation during the Liang dynasty, and Shu Wang's (舒王) blessed land is flourishing again in this enlightened age. Grandly opening the field for selecting Buddhas, proclaiming the Great Prajna (大般若, Mahaprajnaparamita).' In the midst of this, how does one achieve no-mind in the mind and no-self in the self? What is the phrase that cuts off the essential path, preventing both the mundane and the sacred from passing through? Half of the Three Mountains sink beyond the azure sky; the White Egret Isle divides the Two Waters.
On the occasion of beginning the summer retreat, he ascended the hall and said: 'A single dust mote contains the boundless Dharma realm. Upon careful examination, there is still a place that is lacking. Lions on billions of hair tips, billions of hair tips manifest at once. In earnest discussion, this is not yet the ultimate teaching. If we speak of the fundamental matter, great individuals possess great vision, and great wisdom attains great function, even if one exhausts the boundless fragrant ocean and transcends unspeakable, unspeakable worlds.'
。都盧是自己安居處。舉一念超越無邊剎海。猶未是衲僧行履處。不犯鋒铓不拘得失。不落二見不在中間。正當恁么時如何。山中九十日。云外幾千年。
上堂云。法無二相。道豈多途。彼此絕功勛。古今不變易。有依倚底。碧落青霄。無依倚底。銀山鐵壁。設使神通妙用百匝千重。爭如息見忘機家堂穩坐。且不涉二途一句作么生道。他家自有通霄路。罷卻干戈百草頭。
五月初二日開堂。于知府手中接得疏。呈示大眾云。字字演無量義。句句如優曇華。佛祖鉗錘人天標榜。當陽拈出文彩已彰。錦上鋪華請重宣過。
指法座云。高高無外深深無際。更不作禮須彌燈。步步階梯全體是。且道是個什麼。看看。拈香云。大眾。還見么。熏五分法身。結五云瑞彩。爇向爐中。奉為祝嚴今上皇帝聖壽萬歲萬歲萬萬歲。伏願。道齊堯舜德冠羲軒。南山壽逾億萬年。北極尊亙河沙劫。第二瓣香。奉為判府尚書諸衙勛貴。伏願。膺一人簡在。副四海具瞻。為周邵甫申。作皋夔益[├/(咼-┌+乂)]。第三瓣香云。昔年白雲堆里最初一句截流。今日人天眾前個是四回拈出。奉為蘄州五祖山第十二代演禪師。爇向爐中以酬法乳之恩。乃攝衣敷座。天禧和尚白槌云。法筵龍象眾。當觀第一義。師云。一槌便成光輝溢
【現代漢語翻譯】 現代漢語譯本：都盧（dōu lú，指安身之處）就是自己安居的地方。即使一念之間超越了無邊的剎海（chà hǎi，指佛國世界），也還不是衲僧（nà sēng，指僧人）的修行境界。不觸犯鋒芒，不拘泥於得失，不落入二元對立的見解，也不停留在中間狀態。正在這樣的時候，又該如何呢？身在山中九十日，心卻已在云外度過了幾千年。
上堂說法時說：法沒有兩種不同的相狀，道又哪裡會有多條不同的途徑呢？彼此之間斷絕了人為的功勛，從古到今都不會改變。有所依仗的，如同碧藍的天空；沒有依仗的，如同銀山鐵壁一般堅固。即使有神通妙用，重複百次千次，又怎能比得上息滅見解，忘卻機心，安穩地坐在家中呢？且說這不涉及二元對立的一句話，又該怎麼說呢？『他家自有通霄路，罷卻干戈百草頭。』
五月初二日開堂說法。從知府手中接過文書，展示給大眾說：『字字都在演說無量的意義，句句都像優曇華（yōu tán huā，傳說中三千年一開的珍貴花朵）一樣稀有。這是佛祖的規範，是人天的榜樣。當面拈出，文采已經彰顯。如今錦上添花，請允許我再次宣揚。』
指著法座說：『高高在上，沒有邊際；深深地向下，沒有盡頭。更不需要禮拜須彌山（xū mí shān，佛教中的聖山）燈，每一步階梯都是全體。且說這是什麼？看看。』拈香說：『大眾，還看見嗎？用五分法身（wǔ fēn fǎ shēn，指戒、定、慧、解脫、解脫知見五種功德聚成的法身）來薰染，結成五彩祥雲。在香爐中點燃，為當今皇帝祝願聖壽萬歲萬歲萬萬歲。』 祝願：『道義與堯舜齊平，德行超越伏羲軒轅。壽命如南山般長久，尊貴如北極星般亙古不變。』第二瓣香，奉獻給判府尚書以及各位衙門勛貴。祝願：『受到皇上重用，符合天下百姓的期望。像周公、召公一樣輔佐君王，像皋陶、夔、益一樣輔弼聖主。』第三瓣香說：『往年白雲堆里最初一句截斷眾流，今日在人天大眾面前，這個是四次拈出。』奉獻給蘄州五祖山第十二代演禪師。在香爐中點燃，以此報答法乳之恩。於是整理衣袍，登上法座。天禧和尚敲槌說：『法筵龍象眾，當觀第一義。』 師父說：『一槌敲響，便成就光輝滿溢。
【English Translation】 English version: Doulou (dōu lú, referring to a place of dwelling) is one's own place of residence. Even transcending the boundless kshatraheas (chà hǎi, referring to the Buddha's world) in a single thought is still not the realm of practice for a Buddhist monk (nà sēng, referring to a monk). Not offending the sharp edge, not being attached to gain or loss, not falling into dualistic views, and not remaining in the middle state. At just such a time, what should be done? Being in the mountains for ninety days, the mind has already spent thousands of years beyond the clouds.
When ascending the hall to preach, he said: 'The Dharma has no two different aspects, so how could the Path have multiple different routes? Severing artificial merits between each other, it will not change from ancient times to the present. Those who have something to rely on are like the blue sky; those who have nothing to rely on are as solid as silver mountains and iron walls. Even if there are miraculous powers, repeated hundreds or thousands of times, how can they compare to extinguishing views, forgetting scheming minds, and sitting securely at home? Furthermore, how should one speak of this sentence that does not involve dualistic opposition? 'His family has its own road to the sky, ceasing the fighting at the tips of all grasses.'
On the second day of the fifth month, he opened the hall to preach. Receiving the document from the prefect, he presented it to the assembly, saying: 'Every word is expounding immeasurable meanings, and every sentence is as rare as the udumbara flower (yōu tán huā, a precious flower that is said to bloom once every three thousand years). This is the standard of the Buddhas and the model for humans and gods. Presented face to face, the literary talent is already evident. Now, adding flowers to the brocade, please allow me to proclaim it again.'
Pointing to the Dharma seat, he said: 'High above, without boundaries; deep below, without end. There is no need to worship Mount Sumeru (xū mí shān, the sacred mountain in Buddhism) lamps, every step of the ladder is the whole. Furthermore, what is this? Take a look.' Lighting incense, he said: 'Everyone, do you see it? Using the fivefold Dharmakaya (wǔ fēn fǎ shēn, referring to the Dharmakaya formed by the five merits of precepts, concentration, wisdom, liberation, and liberation knowledge and vision) to perfume, forming five-colored auspicious clouds. Lighting it in the incense burner, wishing the current emperor a long life of ten thousand years, ten thousand years, ten thousand times ten thousand years.' Wishing: 'His Dao is equal to Yao and Shun, and his virtue surpasses Fuxi and Xuanyuan. May his life be as long as the Southern Mountain, and his honor as constant as the North Star.' The second piece of incense is offered to the prefectural governor and all the meritorious officials of the yamen. Wishing: 'To be valued by the emperor, to meet the expectations of the people of the world. To assist the ruler like the Duke of Zhou and the Duke of Shao, and to assist the sage ruler like Gao Yao, Kui, and Yi.' The third piece of incense says: 'In the past, the first sentence in the pile of white clouds cut off the flow, and today, in front of the assembly of humans and gods, this is the fourth time it has been presented.' Offered to the twelfth generation Zen master Yan of Qizhou Wuzu Mountain. Lighting it in the incense burner to repay the kindness of Dharma milk. Then, arranging his robes, he ascended the Dharma seat. The monk Tianxi struck the gavel, saying: 'The dragon and elephant assembly of the Dharma banquet should observe the first meaning.' The master said: 'One strike of the gavel creates overflowing brilliance.'
目。要津把斷誰是唱酬。還有能觀第一義底。出來相見。師乃云。曠劫來事只在如今。威音那邊全歸掌握。頭頭物物成現。明明瞭了無差。獨用宏機全提祖印。設使奮逸群作異施竭世樞機。未免節外生枝水中捉月。所以諸佛出世罕遇作家。祖師西來承虛接響。向上一路千聖不傳。學者勞形如猿捉影。到這裡不拘格式。不躡前蹤。不昧當機。如何舉唱明眼漢沒窠臼。本分事絕羅籠。幸遇帝道平平皇風蕩蕩。祝嚴聖壽為國開堂。臺旆光臨皇華作證。鐘山頂上寶公塔前。八字打開分明顯示去。遂拈起拄杖云。還見么。諸佛構不著。祖師提不起。千日並照萬鏡臨臺。不隔纖毫當陽薦取。且不涉諸緣一句作么生道。八方霢霂無為化。萬國歌謠樂太平。
上堂云。不滅不生亙古亙今。圓融無際應用無差。佛祖由茲圓成。人天因其發現。至於千聖萬聖出來。移易一絲毫不得。要識文殊普賢釋迦彌勒觀音勢至。盡在這裡。不起纖毫凡聖情念。不拘得失是非境界。直下全真更非他物。且薦嚴一句作么生道。還委悉么。彌陀非外得。遍界是西方。
上堂云。一切無收攝。觸處圓成。應用絕參差。莫窮形相。向千聖頂𩕳上。有時露出祖佛莫窮底機關。於一毫端中。有時演出主賓互換底文彩。經天緯地玉轉珠回即且置。舉拂子作點
【現代漢語翻譯】 現代漢語譯本： 目。要津把斷，誰是唱酬？還有能觀第一義底，出來相見。師乃云：『曠劫來事只在如今，威音那邊全歸掌握。頭頭物物成現，明明瞭了無差。獨用宏機，全提祖印。』設使奮逸群作異施，竭世樞機，未免節外生枝，水中捉月。所以諸佛出世，罕遇作家；祖師西來，承虛接響。向上一路，千聖不傳；學者勞形，如猿捉影。到這裡不拘格式，不躡前蹤，不昧當機。如何舉唱？明眼漢沒窠臼，本分事絕羅籠。幸遇帝道平平，皇風蕩蕩。祝嚴聖壽，為國開堂。臺旆光臨，皇華作證。鐘山頂上，寶公塔前，八字打開，分明顯示去。遂拈起拄杖云：『還見么？諸佛構不著，祖師提不起。千日並照，萬鏡臨臺，不隔纖毫，當陽薦取。』且不涉諸緣一句作么生道？八方霢霂無為化，萬國歌謠樂太平。 上堂云：『不滅不生，亙古亙今，圓融無際，應用無差。佛祖由茲圓成，人天因其發現。』至於千聖萬聖出來，移易一絲毫不得。要識文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）、釋迦（Sakyamuni，佛教的創始人）、彌勒（Maitreya，未來佛）、觀音（Avalokitesvara，慈悲的化身）、勢至（Mahasthamaprapta，光明的象徵），盡在這裡。不起纖毫凡聖情念，不拘得失是非境界，直下全真，更非他物。且薦嚴一句作么生道？還委悉么？彌陀（Amitabha，阿彌陀佛）非外得，遍界是西方。 上堂云：『一切無收攝，觸處圓成，應用絕參差，莫窮形相。』向千聖頂𩕳上，有時露出祖佛莫窮底機關。於一毫端中，有時演出主賓互換底文彩。經天緯地，玉轉珠回即且置。舉拂子作點。
【English Translation】 English version: What matters is cutting off the vital passage; who can respond in verse? Is there anyone who can perceive the First Principle? Come forth and meet me. The Master then said, 'Events of countless kalpas (aeons) are right here, right now. Everything on the other side of Wei Yin (a Buddha's name) is entirely within our grasp. Each and every thing manifests completely, clearly and without difference. Uniquely employing the grand mechanism, we entirely uphold the ancestral seal.' Even if one were to exert oneself with outstanding actions, exhausting the world's pivotal functions, one would inevitably create extraneous complications, like trying to grasp the moon in water. Therefore, when Buddhas appear in the world, they rarely encounter true masters; when the Patriarch (Bodhidharma) came from the West, he received emptiness and responded to echoes. The path upwards is not transmitted by a thousand sages; students exhaust themselves like monkeys chasing shadows. Here, we are not bound by formats, we do not follow previous tracks, and we are not deluded by the present opportunity. How can we raise our voices? A clear-eyed person has no fixed patterns, and fundamental matters are beyond all constraints. Fortunately, we encounter the Emperor's peaceful way and the vast influence of the Imperial wind. We celebrate the Emperor's longevity and open the Dharma hall for the nation. The banners of the Dharma platform shine, and the Imperial envoys bear witness. On the summit of Zhongshan Mountain, before the Bao Gong Pagoda, the eight characters are opened, clearly revealing the way forward. ' Then, he raised his staff and said, 'Do you see it? The Buddhas cannot construct it, and the Patriarchs cannot lift it. A thousand suns shine together, and ten thousand mirrors face the platform, without the slightest separation, directly recommending it.' So, how do you speak a phrase that does not involve any conditions? 'Rain falls in all directions, transforming without action; all nations sing and rejoice in peace.' Ascending the Dharma hall, he said, 'Neither extinguished nor born, extending through the past and present, perfectly harmonized without boundaries, its application without difference. Buddhas and Patriarchs are perfected by this, and humans and devas (gods) discover it because of this.' Even if a thousand sages or ten thousand sages were to appear, they could not alter it by a single hair. If you want to recognize Manjusri (symbol of wisdom), Samantabhadra (symbol of great vows), Sakyamuni (founder of Buddhism), Maitreya (the future Buddha), Avalokitesvara (embodiment of compassion), and Mahasthamaprapta (symbol of light), they are all right here. Do not give rise to the slightest thought of the mundane or the sacred, and do not be bound by the realms of gain and loss, right and wrong. Directly realize the complete truth, and there is nothing else. So, how do you speak a phrase to recommend it? Do you understand completely? Amitabha (Buddha of Infinite Light) is not obtained from outside; the entire realm is the Western Paradise. Ascending the Dharma hall, he said, 'Everything is without grasping, perfected everywhere, its application without disparity, do not exhaust its form and appearance.' On the crown of a thousand sages, sometimes the unfathomable mechanism of the ancestral Buddhas is revealed. Within a single hair, sometimes the interplay of host and guest is performed. Setting aside the weaving of heaven and earth, the turning of jade and the revolving of pearls, I raise the whisk and make a point.
勢云。這一點落在什麼處。海神如貴不知價。留與人間光照夜。
上堂云。至真非內大千非外。表裡一如含融法界。月印寒潭珠沈滄海。樹雕葉落無在不在。萬法本通同。從來無向背。要是個中人始終無變改。且作么生是無變改。雪后始知松柏操。事難方見丈夫心。
上堂云。格外真乘當陽正眼。騎聲蓋色離見絕聞。非三賢十聖所知。非神通變化所測。撥開向上一竅。威音已前把斷封疆。直饒達磨西來。也無措手足處。到這裡更說心說境。說得說失。得么。掀知有什麼交涉。若是利根漢。一刀截斷不落第二見。不落第二機。直下便承當。豈不省要。乃至若行若住若坐若臥。一香一華一瞻一禮。無不皆從自己流出。無不皆從本有道場中來。以此坐斷報化佛頭。不妨隨時著衣吃飯。三世諸佛只言自知。祖師西來全提不起。一大藏教詮註不及。且道。到這裡作么生說預作津樑底道理。還委悉么。片云點太清。已落第二見。
報寧民和尚。受帖上堂云。一向孤峰獨宿目視雲霄。雖則不埋沒宗風。無乃太高生。一向十字路口土麵灰頭利物應機。雖則埋沒自己。無乃太屈辱生。況明悟之士。頂門具眼。肘下有符。出沒卷舒得大自在。動若行雲止猶穀神。可以或孤峰獨宿。不礙土麵灰頭。或土麵灰頭。不礙孤峰獨
{ "translations": [ "現代漢語譯本：", "勢云：『這一點落在什麼地方？』海神如果知道它的價值，就不會輕易示人，而是會把它留在人間，讓它在黑夜裡發光。", "", "上堂開示說：『至真之道不在於內在，大千世界也不在於外在。表裡如一，含融整個法界。如同月亮倒映在寒潭中，珍珠沉沒在滄海里。樹木凋零，葉子飄落，無處不在，又無處可尋。萬法本來是相通的，從來沒有方向和背離。要成為這樣的人，自始至終都不會改變。』那麼，怎樣才是不改變呢？只有在下雪之後，才能知道松柏的操守；只有在事情艱難的時候，才能看到大丈夫的真心。", "", "上堂開示說：『超凡脫俗的真乘佛法，光明正大的正眼法藏。超越聲音和形色，遠離見解和聽聞。不是三賢（指菩薩修行過程中的三個階段：十住、十行、十回向）和十聖（指十地菩薩）所能瞭解的，也不是神通變化所能測度的。撥開向上的一竅，在威音王佛（過去佛名）之前就已把斷封疆。即使達摩祖師從西邊來，也無從下手。』到了這裡，再說心說境，說得說失，又有什麼關係呢？掀開來看，又有什麼交涉呢？如果是利根之人，一刀截斷，不落入第二種見解，不落入第二種機鋒，當下便能承擔，豈不是最省事的？乃至無論是行走、站立、坐著、躺臥，一香、一花、一瞻仰、一禮拜，無不都是從自己心中流露出來的，無不都是從本有的道場中來的。用這個來坐斷報身佛（Sambhogakāya-buddha）和化身佛（Nirmāṇakāya-buddha）的頭，不妨礙隨時穿衣吃飯。三世諸佛只是自己知道，祖師從西邊來也完全提不起，整個大藏經都無法詮釋。那麼，到了這裡，要怎樣才能預先做好渡河的橋樑呢？你們明白嗎？一片雲彩點綴在太空中，就已經落入了第二種見解。", "", "報寧民和尚，接受住持之位後上堂開示說：『一向在孤峰上獨自居住，眼睛看著雲霄，雖然沒有埋沒宗風，但未免太高傲了。一向在十字路口，臉上塗著泥土，蓬頭垢面，隨機應變地利益眾生，雖然埋沒了自己，但未免太委屈了。』更何況是明悟之士，頭頂上有眼睛，手肘下有符印，出沒卷舒，得到大自在。動起來像行雲，靜下來像山谷之神。可以既在孤峰上獨自居住，又不妨礙臉上塗著泥土；可以臉上塗著泥土，又不妨礙在孤峰上獨自居住。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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宿。恁么中有不恁么。不恁么中卻有恁么。且應時應節一句作么生道。良久云。瑞氣逢嘉運。靈苗觸處春。
受季善友為僧。上堂云。三界無安四生拘捉。欲脫愛網超步大方。正應披忍辱鎧操智慧刀。運上品心發殊勝志。與蘊魔煩惱魔死魔共戰。滅三毒破魔網。始是大丈夫漢豈不見教中道。三界無安猶如火宅。眾苦充滿甚可怖畏。又道是舍唯有一門而復狹小。雖然狹小。過去諸佛現在諸佛未來諸佛。盡從個里出去。且道必竟如何。良久云。何似生遼天鶻。萬里云只一突。
上堂云。千聖不同轍。正體獨露。萬象無所覆。妙用常真。法隨法行無處不遍。心隨心用無處不周。若能上絕攀仰下絕己躬。放出人人常光目前。各各獨露。便可以於一塵中現寶王剎。坐毛端里轉大法輪。以無轉而轉。即一切皆轉。以無身現身。一切處無不是身。亙古亙今凝然寂照。所以道。唯一堅密身。一切塵中現雖居塵中。而塵中收他不得。雖居四相。而四相羅籠不住。雖一切處覓其纖毫形相。了不可得。然而要用便用要行便行。亦不於一塵中覓塵。亦不尋其纖毫形相。謂之無生法忍。且只如截斷兩頭一句作么生道。死生同一際萬化悉皆如。
解夏上堂云。毫端寶剎寬闊。優遊十世鄰虛。古今渺邈。洞視不見。徹聽不聞。到這
【現代漢語翻譯】 現代漢語譯本： 宿（sù，停留）。恁么（rèn me，如此）中有不恁么（bù rèn me，不如是）。不恁么中卻有恁么。且應時應節一句作么生道（zuò me shēng dào，如何說）？良久云：瑞氣逢嘉運，靈苗觸處春。
受季善友為僧。上堂云：三界（sān jiè，佛教指欲界、色界、無色界）無安，四生（sì shēng，佛教指卵生、胎生、濕生、化生）拘捉。欲脫愛網，超步大方。正應披忍辱鎧（rěn rǔ kǎi，忍辱的鎧甲），操智慧刀（zhì huì dāo，智慧的刀）。運上品心，發殊勝志。與蘊魔（yùn mó，五蘊之魔）、煩惱魔（fán nǎo mó，煩惱之魔）、死魔（sǐ mó，死亡之魔）共戰。滅三毒（sān dú，佛教指貪、嗔、癡），破魔網。始是大丈夫漢。豈不見教中道：三界無安，猶如火宅。眾苦充滿，甚可怖畏。又道是舍唯有一門而復狹小。雖然狹小。過去諸佛、現在諸佛、未來諸佛，盡從個里出去。且道必竟如何？良久云：何似生遼天鶻（liáo tiān hú，遼闊天空中的海東青），萬里云只一突。
上堂云：千聖不同轍（qiān shèng bù tóng zhé，千位聖人有不同的道路），正體獨露。萬象無所覆。妙用常真。法隨法行，無處不遍。心隨心用，無處不周。若能上絕攀仰，下絕己躬。放出人人常光目前，各各獨露。便可以於一塵中現寶王剎（bǎo wáng chà，珍寶莊嚴的佛國），坐毛端里轉大法輪（zhuǎn dà fǎ lún，宣講佛法）。以無轉而轉，即一切皆轉。以無身現身，一切處無不是身。亙古亙今，凝然寂照。所以道：唯一堅密身，一切塵中現，雖居塵中，而塵中收他不得。雖居四相（sì xiàng，佛教指生、住、異、滅），而四相羅籠不住。雖一切處覓其纖毫形相，了不可得。然而要用便用，要行便行。亦不於一塵中覓塵，亦不尋其纖毫形相。謂之無生法忍（wú shēng fǎ rěn，證悟不生不滅的真理）。且只如截斷兩頭一句作么生道？死生同一際，萬化悉皆如。
解夏上堂云：毫端寶剎寬闊，優遊十世鄰虛。古今渺邈。洞視不見，徹聽不聞。到這
English version: Where to stay. Is there 'suchness' (tathata) within 'not suchness'? Within 'not suchness' there is 'suchness'. How should one speak a phrase appropriate to the time and season? After a long pause, he said: 'Auspicious air meets a good opportunity, spiritual sprouts touch spring everywhere.'
Accepting Ji Shanyou as a monk, he ascended the hall and said: 'The Three Realms (trayo-dhatu, the realms of desire, form, and formlessness) are without peace, the Four Births (catur-yoni, birth from womb, egg, moisture, and transformation) are trapped. If you wish to escape the net of love and transcend to the vast expanse, you should wear the armor of patience (ksanti) and wield the sword of wisdom (prajna). Employ the highest mind and generate extraordinary aspiration. Fight together with the Skandha-mara (the demon of the aggregates), Klesa-mara (the demon of afflictions), and Mrtyu-mara (the demon of death). Extinguish the Three Poisons (tri-visa, greed, hatred, and delusion) and break the net of demons. Only then are you a true great hero. Have you not seen it said in the teachings: 'The Three Realms are without peace, like a burning house. Full of suffering, it is truly terrifying.' It is also said that this house has only one door, and it is very narrow. Although it is narrow, all the Buddhas of the past, present, and future have gone out from here. Tell me, what is it ultimately like?' After a long pause, he said: 'How is it like a falcon (hayagriva) born in the Liao sky, piercing through ten thousand miles of clouds with a single strike?'
Ascending the hall, he said: 'A thousand sages do not follow the same path, the true essence is uniquely revealed. The myriad phenomena are not covered. The wondrous function is always true. The Dharma follows the Dharma, pervading everywhere. The mind follows the mind's use, encompassing everything. If one can cut off all reliance above and sever all self-attachment below, releasing the inherent light of everyone before their eyes, each uniquely revealed, then one can manifest a Treasure King Land (ratna-vyuha) within a single mote of dust and turn the Great Dharma Wheel (dharma-cakra) on the tip of a hair. Turning without turning, everything turns. Manifesting a body without a body, everywhere is the body. Extending from ancient times to the present, serenely still and illuminating. Therefore, it is said: 'The only solid and indestructible body manifests in every mote of dust. Although dwelling in dust, the dust cannot contain it. Although dwelling in the Four Characteristics (laksana, arising, abiding, changing, ceasing), the Four Characteristics cannot confine it. Although seeking its slightest form everywhere, it is utterly unattainable. Yet, when it is needed, it is used; when it is needed to act, it acts. It does not seek dust within a single mote of dust, nor does it seek its slightest form. This is called the forbearance of non-origination (anutpattika-dharma-ksanti). Now, how should one speak a phrase that cuts off both ends? Life and death are the same boundary, all transformations are thus.'
On the day of the end of the summer retreat, ascending the hall, he said: 'The Treasure Land on the tip of a hair is vast and spacious, leisurely dwelling for ten eons, neighboring emptiness. Ancient and modern times are distant and indistinct. Looking through, one cannot see; listening thoroughly, one cannot hear. Arriving at this...
【English Translation】 English translation line 1 English translation line 2
里非止善財七日斂念。設使文殊百劫運大智力。起無邊神用。亦不能覷見。只如諸人。九十日間各各于中全體遊歷。出沒卷舒縱橫收放。八穴七穿東涌西沒。儻忽於此知得諦當去。不妨步步踏著實地。心心契證平常。茍或未然。今日布袋口開。還委悉么。良久云。無謂清秋多勝致。低迴且覆按雲頭。
八月一日上堂云。撥正三界窠窟。放出無位真人。透過荊棘叢林。便居常寂光土。非如非異耀古騰今。非色非心超宗越格。凈裸裸絕承當。赤灑灑沒回互。只如今在諸人頂門貫通一切。若能各各返照內觀。即坐自己家堂。所以祖師道。有一物上拄天下拄地。常在動用中。動用中收不得。謂之本源佛性顯成。知解宗徒更云。說似一物即不中。亦不免涉三寸路。直得不墮常情不拘格式。諸人若能於此定當得。更不在指東劃西。若定當不得。不免重重指注去也。不見道。有物先天地。無形本寂寥。能為萬象主。不逐四時雕。既不逐四時雕。又能為萬象主。且當陽截斷路頭。如何趣向。還委悉么。八月秋何處熱。復云。抖擻自精神。構取自家底。如斬一綟絲。不分前後際。力刃既雙行。一斬截一切。倘能劍刃上承當。一口吸盡西江水。
開爐上堂云。干茆近火理合先燋。滴水冰生事不相涉。倘或透生死明寒暑。融動靜
【現代漢語翻譯】 現代漢語譯本： 里非僅僅是善財童子用七天時間收斂心念就能達到的境界。 即使文殊菩薩用一百劫的時間運用大智慧的力量，發起無邊的神通作用，也不能窺見其全貌。 就像各位，在這九十天里，各自在其中完全地遊歷，出入隱現，舒捲自如，縱橫馳騁，收放自得，八個竅穴七個孔竅，東邊涌現西邊隱沒。 如果你們能在此處真正領悟，那麼每一步都能踏在實地上，每個念頭都能契合平常心。 如果還沒有領悟，今天我打開布袋，你們真的明白了嗎？（停頓良久）不要說清秋時節有很多美好的景緻，還是慢慢地回到雲端吧。
八月初一，禪師上堂說法：撥正三界的窠臼，放出無位真人（指不執著于任何位置或狀態的真我）。 穿透荊棘叢林，便安住在常寂光土（指永恒寂靜的光明之地）。 非同非異，光耀古今。 非色非心，超越宗派和格局。 清凈無染，沒有任何可以承擔的。 赤裸灑脫，沒有任何可以迴避的。 就像現在，它在各位的頭頂貫通一切。 如果能各自反觀內照，就能安坐在自己的家中。 所以祖師說：『有一物，上能頂天，下能立地，常在動用之中，卻又無法在動用中把握。』 這就是本源佛性顯現。 那些執著于知解的宗派人士又會說：『說像一物就不對了。』 這也免不了落入言語的窠臼。 只有不落入常情，不拘泥於格式，各位如果能在此處真正領悟，就不需要再指東劃西。 如果不能真正領悟，就免不了要重重地解釋。 不見古人說：『有物先於天地而生，無形無象，本來寂靜。 能作為萬物的根本，不隨四季而凋謝。』 既然不隨四季而凋謝，又能作為萬物的根本，那麼當面截斷思路，又該如何趨向呢？ 你們真的明白了嗎？ 八月秋天哪裡熱？（禪師又說）振作精神，創造屬於自己的東西。 就像斬斷一束絲，不分前後。 力量和刀刃同時運用，一斬就能斬斷一切。 如果能在劍刃上承擔，就能一口吸盡西江水。
開爐上堂，禪師說：乾燥的茅草靠近火，理應先被燒焦。 滴水結冰，兩者毫不相干。 如果能通透生死，明白寒暑，融化動靜
【English Translation】 English version: It is not merely that Sudhana (Shancai, a virtuous youth) can collect his thoughts in seven days. Even if Manjushri (Wenshu, the Bodhisattva of Wisdom) were to exert his great wisdom power for a hundred kalpas (jie, eons), and initiate boundless spiritual functions, he would still not be able to fully perceive it. Just like all of you, during these ninety days, each of you has fully traversed within it, entering and exiting, contracting and expanding, moving freely, gathering and releasing, through the eight apertures and seven orifices, emerging in the east and disappearing in the west. If you can truly understand this, then every step you take will be on solid ground, and every thought will resonate with the ordinary mind. If you have not yet understood, today I open the bag, do you really understand? (Pause for a long time) Don't say that there are many beautiful scenes in the clear autumn season, let's slowly return to the clouds.
On the first day of August, the Zen master ascended the hall to preach: Correct the defects of the Three Realms, and release the True Person of No Rank (Wuwei Zhenren, referring to the true self that is not attached to any position or state). Penetrate the thorny jungle, and then dwell in the Land of Eternal Tranquility (Changjiguangtu, referring to the land of eternal and silent light). Neither the same nor different, shining through the past and present. Neither form nor mind, transcending sects and patterns. Pure and naked, there is nothing to undertake. Bare and free, there is nothing to avoid. Just like now, it penetrates everything on top of everyone's head. If each of you can reflect inward, you can sit in your own home. Therefore, the patriarch said: 'There is a thing that supports the sky above and the earth below, always in motion, but cannot be grasped in motion.' This is the manifestation of the original Buddha-nature. Those who are attached to intellectual understanding will say: 'It is not right to say it is like a thing.' This inevitably falls into the trap of words. Only by not falling into common emotions and not adhering to formats, if you can truly understand this, you will not need to point east and draw west. If you cannot truly understand, you will inevitably have to explain it repeatedly. Haven't you seen the ancients say: 'There is a thing that existed before heaven and earth, formless and imageless, originally silent. It can be the master of all things, and does not wither with the four seasons.' Since it does not wither with the four seasons and can be the master of all things, then how should we approach it when the path is cut off in front of us? Do you really understand? Where is it hot in August autumn? (The Zen master also said) Cheer up and create something of your own. It's like cutting a bundle of silk, without distinguishing between front and back. Strength and blade are used at the same time, and one cut can cut off everything. If you can undertake on the edge of the sword, you can drink up the entire West River in one gulp.
Opening the furnace and ascending the hall, the Zen master said: Dry thatch is close to the fire, it should be scorched first. Dripping water freezes into ice, the two are not related. If you can penetrate life and death, understand cold and heat, and melt movement and stillness
一去來。直得意遣情忘。如癡似兀。然後乃可饑則吃飯。健則經行。熱則乘涼寒則向火。雖然如是。趙州道。我在南方三十年。有個無賓主句。直至如今無人舉得。且無賓主話。火爐頭如何舉得。還委悉么。衲被幪頭萬事休。此時山僧都不會。
褒山圭禪師。為佛眼和尚設齋請。上堂云。還有助哀者么。僧問。明鏡當臺舉無遺照。只如佛眼和尚。遷化向什麼處去。師云。妙喜世界藏不得。蓮華影里現全身。進云。和尚只道得一半。師云。你全道底又作么生。進云。煩惱海中為雨露。無明山上作云雷。師云。天地懸隔。進云。誰人知此意。令我憶南泉。師云。且莫詐明頭。問臨濟滅卻正法眼。三聖直下便承當。盤山會裡要傳真。普化當時翻筋斗。未審此意如何。師云。跳出金剛圈。吞過栗棘蓬。進云。萬里神光頂后相。只明這一段時節去也。師云。方木逗圓孔。進云。學人是直截根源。師云。一任𨁝跳。師乃云。此方緣盡他方顯化。此界身歿他界出現。大善知識以無邊虛空為正體。以香水海不可說塵剎為化境。以日月為明燭。以形骸為逆旅。以死生為晝夜。其來也電光晃耀。其去也石火星飛。雖示世人有去有來。極其本體不動不變。所以南泉和尚昔為馬大師作齋。問大眾云。今日為先師設齋。且道先師來么。有底
【現代漢語翻譯】 現代漢語譯本 一去一來，直接領悟得意忘情之境，如癡如呆，然後才能做到餓了就吃飯，健康就經行，熱了就乘涼，冷了就烤火。即便如此，趙州禪師說：『我在南方三十年，有個無賓主句（指超越主客對立的境界），直到如今無人能夠舉出。』且說這無賓主的話頭，在火爐邊如何能夠舉得起來？還明白嗎？蓋上衲被蒙頭大睡，萬事皆休。此時此刻，山僧我什麼都不會。
褒山圭禪師，為佛眼和尚（禪師名號）設齋請，上堂開示說：『還有助哀的人嗎？』有僧人問：『明鏡當臺，照物無遺，那麼佛眼和尚遷化（去世）后，去了什麼地方？』禪師說：『妙喜世界（東方凈土）也藏不住他，在蓮花影里顯現全身。』僧人進一步說：『和尚只說對了一半。』禪師說：『你全部說對的又是什麼樣子？』僧人說：『在煩惱海中化為雨露，在無明山上化作云雷。』禪師說：『天地懸隔（相差太遠）。』僧人說：『誰人能知此意？令我憶起南泉禪師。』禪師說：『且莫要裝作明白。』 有僧人問：『臨濟禪師滅卻正法眼（指對佛法的正確認識），三聖禪師立刻便承當（承擔弘揚佛法的責任），盤山禪師的集會裡要傳真（傳承真正的佛法），普化禪師當時翻筋斗（指普化禪師的行為怪異）。未審此意如何？』禪師說：『跳出金剛圈（比喻擺脫束縛），吞過栗棘蓬（比喻克服困難）。』僧人進一步說：『萬里神光頂后相（指佛像頭頂的光芒），只明白這一段時節去也。』禪師說：『方木逗圓孔（比喻格格不入）。』僧人說：『學人是直截根源（指直接探究事物的本質）。』禪師說：『任你𨁝跳（隨你折騰）。』 禪師於是說：『此方（此地）緣盡，他方（他地）顯化，此界（此世界）身歿，他界（他世界）出現。大善知識以無邊虛空為正體，以香水海（佛教宇宙觀中的海洋）不可說塵剎（極多的世界）為化境，以日月為明燭，以形骸為逆旅（旅店），以死生為晝夜。其來也電光晃耀，其去也石火星飛。雖然示現世人有去有來，但其本體不動不變。』所以南泉和尚昔日為馬大師（禪師名號）作齋，問大眾說：『今日為先師設齋，且道先師來嗎？』有人...
【English Translation】 English version Going and coming, directly realize the state of forgetting emotions and intentions, like a fool or an idiot. Only then can you eat when hungry, walk when healthy, enjoy the cool when it's hot, and warm yourself by the fire when it's cold. Even so, Zen Master Zhaozhou said, 'For thirty years in the South, I have had a phrase without host or guest (referring to a state beyond subject-object duality), but until now, no one has been able to bring it up.' Moreover, how can this phrase without host or guest be brought up by the stove? Do you understand? Cover your head with a robe and sleep soundly, all is at rest. At this moment, this mountain monk knows nothing.
Zen Master Baoshan Gui, hosting a vegetarian feast for Zen Master Foyan (Zen master's name), ascended the hall and said, 'Are there any who will assist in mourning?' A monk asked, 'A bright mirror on the stand reflects everything without omission. Where did Zen Master Foyan go after his passing?' The Zen Master said, 'The Land of Wonderful Joy (Eastern Pure Land) cannot conceal him; he manifests his whole body in the shadow of a lotus flower.' The monk further said, 'The Master has only spoken half the truth.' The Zen Master said, 'What is your complete truth?' The monk said, 'In the sea of afflictions, he becomes rain and dew; on the mountain of ignorance, he becomes clouds and thunder.' The Zen Master said, 'Heaven and earth are far apart (too far off).』 The monk said, 'Who can know this meaning? It makes me remember Zen Master Nanquan.' The Zen Master said, 'Don't pretend to understand.' A monk asked, 'Zen Master Linji extinguished the eye of the true Dharma (referring to the correct understanding of the Buddha's teachings), Zen Master Sansheng immediately took on the responsibility (to uphold and propagate the Dharma), the assembly of Zen Master Panshan wanted to transmit the truth (to pass on the true Dharma), Zen Master Puhua somersaulted at that time (referring to the eccentric behavior of Zen Master Puhua). What is the meaning of this?' The Zen Master said, 'Jump out of the Vajra circle (metaphor for breaking free from constraints), swallow the chestnut bur (metaphor for overcoming difficulties).' The monk further said, 'The light of myriad miles behind the head (referring to the halo behind the Buddha's head), only understand this period of time.' The Zen Master said, 'A square peg in a round hole (metaphor for incompatibility).' The monk said, 'The student is directly at the root source (referring to directly exploring the essence of things).' The Zen Master said, 'Let you jump around (let you do as you please).' The Zen Master then said, 'When the affinity of this place (this place) ends, manifestation occurs in another place (another place); when the body of this realm (this world) dies, appearance occurs in another realm (another world). A great virtuous teacher takes boundless emptiness as his true essence, takes the inexpressible number of lands in the fragrant sea (ocean in Buddhist cosmology) as his realm of transformation, takes the sun and moon as bright candles, takes the physical body as an inn, and takes life and death as day and night. His coming is like the flashing of lightning, and his going is like sparks flying from a stone. Although he shows the world that there is coming and going, his essence is unmoving and unchanging.' Therefore, Zen Master Nanquan once held a vegetarian feast for Master Ma (Zen master's name), and asked the assembly, 'Today we are holding a vegetarian feast for our late teacher, but do you think our late teacher will come?' Someone...
道。合取缽盂。有者道。真堂前更添一分食。蓋明此個不動不變至靈至妙。各有奇特處。要且只見錐頭利。不見鑿頭方。今日褒山圭公長老。為佛眼和尚設齋。敢問大眾。佛眼和尚還來么。有道得底試出來道看。若無不消一個普同供養。何故檐頭水滴滴相承五葉華。葉葉相付。且道綿綿不斷一句作么生道。祖月凌空圓勝智。何山松柏不青青。
檀越請。升座。僧問。祖師門下水泄不通。明眼人前固難啟口。未審和尚如何為人。師云。無孔鐵錘當面擲。進云。劍閣路雖險。夜行人更多。師云。捉敗這漢。進云。收得安南又憂塞北師云。腦後添一隻。問聲前一句非聖不傳。未曾親近如隔大千。如何是聲前一句。師云。咭嘹舌頭。進云。如大火聚近之燎卻面門。又如何親近。師云。只得瞻之仰之。進云。爭奈推倒嘉州大像。倒騎陜府鐵牛。師云。孟八郎漢。師乃云。心不是佛。心與佛俱非。智不是道。智與道俱遣。到這裡金屑雖貴落眼成翳。珍食雖美難中飽人。若是向上人。須知向上事。若於向上提持去也。威音已前空劫那畔不恁么。至於毗婆尸佛娑竭陀國不恁么。靈山拈華迦葉微笑亦不恁么。少林面壁神光斷臂亦不恁么。何故。若使恁么。彼此相鈍置。既不恁么。又且如何舉唱。所以道。諸佛不出世。四十九年說。
【現代漢語翻譯】 現代漢語譯本 說道。一起取來缽盂。有人說道，『真堂前再添一份食物。』這說明這個不動不變化的至靈至妙之物，各有其奇特之處。但往往只見錐子的尖利，不見鑿子的方正。今天褒山圭公長老，為佛眼和尚設齋。請問各位，佛眼和尚還會來嗎？有能說得出的，不妨出來說說看。如果沒有，就不需要一個普同供養。為什麼呢？就像屋檐上的水滴，滴滴相承，如同五葉花，葉葉相傳。那麼，綿綿不斷這一句，又該怎麼說呢？祖師的智慧如明月凌空，圓滿殊勝，哪座山上的松柏不是青翠挺拔？
各位檀越，請上座。僧人問道，『祖師門下，水泄不通，在明眼人面前，實在難以開口。不知和尚您如何教化他人？』師父說，『無孔的鐵錘當面擲來。』僧人進一步說，『劍閣的道路雖然險峻，但夜晚趕路的人更多。』師父說，『捉住了這個失敗者。』僧人又說，『收復了安南，又擔心塞北。』師父說，『腦後又添了一隻眼睛。』僧人問道，『聲前一句，非聖人不能傳達，未曾親近，如同隔著大千世界。什麼是聲前一句？』師父說，『咭嘹的舌頭。』僧人進一步說，『如同靠近巨大的火堆，會燒傷面門。又該如何親近呢？』師父說，『只能瞻仰它。』僧人又說，『但還是推倒了嘉州大佛像，倒騎著陜府的鐵牛。』師父說，『真是孟八郎的作風。』師父於是說道，『心不是佛，心與佛都不是。智不是道，智與道都要捨棄。』到了這裡，金屑雖然珍貴，落入眼中也會成為障礙；珍貴的食物雖然美味，也難以填飽空虛的人。如果是向上的人，就應該知道向上的事情。如果能向上提持，那麼威音王佛（過去佛名）以前的空劫（極長的時間）那邊，不是這樣嗎？至於毗婆尸佛（過去七佛之一）的娑竭陀國（地名），不是這樣嗎？靈山會上拈花示眾，迦葉（釋迦十大弟子之一）微笑領會，也不是這樣嗎？少林寺面壁，神光（慧可，禪宗二祖）斷臂求法，也不是這樣嗎？為什麼呢？如果像他們那樣，彼此就會相互遲滯。既然不是那樣，又該如何舉唱呢？所以說，諸佛不出世，四十九年都在說法。
【English Translation】 English version Said. Together take the alms bowl. Someone said, 'Add another portion of food in front of the true hall.' This illustrates that this unmoving and unchanging, supremely spiritual and wondrous thing has its own unique aspects. However, one often only sees the sharpness of the awl's point, and not the squareness of the chisel's head. Today, Elder Guigong of Baoshan is holding a vegetarian feast for Buddhist Eye (Foyan) Monk. May I ask everyone, will Buddhist Eye Monk still come? If anyone can say it, try to come out and say it. If not, then there is no need for a universal offering. Why? It's like the water droplets from the eaves, dripping down in succession, like five-petaled flowers, each petal passing on to the next. So, how should one express the phrase 'uninterruptedly continuous'? The ancestral moon shines in the sky, perfect and supremely wise. Which mountain's pines and cypresses are not green and upright?
Benefactors, please be seated. A monk asked, 'Within the ancestral teacher's gate, not a drop of water can leak through. It is truly difficult to speak in front of those with clear eyes. I wonder, how does the Abbot teach others?' The Master said, 'A holeless iron hammer is thrown directly in your face.' The monk further said, 'Although the road to Jiange (Sword Pavilion) is dangerous, there are even more travelers at night.' The Master said, 'Caught this loser.' The monk then said, 'Having recovered Annam (ancient Vietnam), one then worries about the northern borders.' The Master said, 'Another eye has been added to the back of your head.' The monk asked, 'The phrase before sound, cannot be transmitted by non-sages; without close proximity, it is like being separated by a great chiliocosm. What is the phrase before sound?' The Master said, 'A chattering tongue.' The monk further said, 'Like approaching a great fire, it will burn one's face. How then can one get close?' The Master said, 'One can only look up to it.' The monk then said, 'But still, one pushes over the great Buddha statue of Jia Zhou (Leshan Giant Buddha), and rides the iron ox of Shanfu (ancient prefecture) backwards.' The Master said, 'Truly the style of Meng Balang (a reckless figure).' The Master then said, 'The mind is not the Buddha, and both the mind and the Buddha are not. Wisdom is not the Way, and both wisdom and the Way must be abandoned.' Reaching this point, although gold dust is precious, it becomes an obstruction when it falls into the eyes; although precious food is delicious, it is difficult to satisfy an empty person. If one is an upward-striving person, one should know upward-striving matters. If one can uphold and carry on upwards, then before the Buddha Vipaśyin (a past Buddha) in the kalpa (an extremely long time) before the empty kalpa, was it not like this? As for the country of Sagarata (name of a place) of the Buddha Vipassī (one of the seven past Buddhas), was it not like this? At the Vulture Peak assembly, Shakyamuni Buddha held up a flower, and Kashyapa (one of Shakyamuni's ten great disciples) smiled in understanding, was it not like this? Bodhidharma facing the wall at Shaolin Temple, and Shenguang (Huike, the second patriarch of Zen) cutting off his arm to seek the Dharma, was it not like this? Why? If it were like them, they would hinder each other. Since it is not like that, how then should one proclaim it? Therefore, it is said, 'The Buddhas do not appear in the world, and for forty-nine years they are speaking the Dharma.'
祖師不西來。少林有妙訣若人識祖佛當處便超越。上根利智千里同風。一刀兩段聊聞舉著。徹骨徹髓剔起便行。隨處作主遇緣即宗。草偃風行全機獨露。正當恁么時不依倚一物一句作么生道。萬象之中長獨露。千峰頂上現全身。
僧復披剃謝恩罷。升座云。天中之天。聖中之聖。處域中之大。超方外之尊。執寶箓以臨民。覆金輪而御極。廓清六合停毒萬方。聿降綸言重興佛法。遂使普天釋子復換僧儀。歸本笏于裴相公。納冠簪于傅大士。重圓應真頂相。再披屈眴田衣。俄頃之間迫還舊觀。皇恩崇重倍萬丘山。草木之微云何圖報。輒傾肝膽少出毫芒。大眾。先佛有頂𩕳一機。如擊石火似閃電光。祖師有末後一句。吞栗棘蓬跳金剛圈。可以敵聖驚群。可以轉凡成聖。騰今現古蓋色騎聲。如今對眾拈來。不犯從前路布。還委悉么。洪鈞妙力先天地。覆載恩歸大聖人。
上堂。僧問。選佛場開上根圓證。不昧當機如何指示。師云。一超直入如來地。進云。龐居士道。不昧本來人。請師高著眼。馬大師因什麼直下覷。師云。頂門上有。進云。居士道。一種沒絃琴。唯師彈得妙。馬大師直上覷。未審意旨如何。師云。暗裡能抽骨。進云。直上覷底是。直下覷底是。師云。莫謗馬大師。進云。爭奈龍袖拂開全體現。像王
【現代漢語翻譯】 現代漢語譯本： 祖師西來不是真的。少林寺有精妙的秘訣，如果有人領悟了，當下就能超越祖佛的境界。對於上等根器、聰慧的人來說，即使相隔千里也能感受到同樣的風。乾脆利落地一刀兩斷，姑且聽聞一下（如何）舉起（這把慧劍）。徹底地領悟，從骨髓里剔除（妄念）然後行動。隨處都能做主，遇到機緣就遵循它。如同草隨風倒，全部的機能都獨自顯露。正在這樣的時候，不依賴任何事物，一句（話）該怎麼說呢？在萬象之中，（真性）長久地獨自顯露。在千峰頂上，顯現出（佛的）全身。
僧人重新剃度，感謝皇恩后，升座說法：『天中之天（諸天之上的天），聖中之聖（聖人中的聖人），處於世俗中最為偉大，超越方外最為尊貴。手持寶箓來治理百姓，以金輪來統治天下。使天下太平，消除各地的禍患。於是頒佈詔令，重新興盛佛法。因此使得天下的僧人都恢復了僧人的儀容。將笏歸還給裴相公（指裴休，曾任宰相），將冠簪歸還給傅大士（指傅翕，南朝梁代的居士）。重新恢復了應真（阿羅漢）的頂相，再次披上屈眴（袈裟）田衣。頃刻之間，恢復了原來的面貌。皇恩浩蕩，比萬座丘山還要崇高。草木這樣微小的東西，怎麼能夠圖報呢？只能傾盡肝膽，稍微顯露一點。』 大眾，先佛有一機，像擊石火，似閃電光。祖師有末後一句，吞栗棘蓬，跳金剛圈。可以震懾聖人，驚動大眾，可以使凡人轉變為聖人。超越古今，蓋色騎聲。如今當著大眾拈出，不犯從前的路數。還明白嗎？洪鈞的妙力先於天地，覆蓋承載的恩德歸於大聖人。
上堂說法。僧人問道：『選佛場開啟，上等根器的人圓滿證悟，不迷惑于當下，該如何指示？』 師父說：『一超直入如來地。』 僧人進一步問道：『龐居士說，不迷惑于本來面目的人。請師父高眼看待。馬大師因為什麼直下看？』 師父說：『頂門上有（眼睛）。』 僧人進一步問道：『居士說，一種沒有弦的琴，只有師父您彈得妙。馬大師直上看，不知道是什麼意思？』 師父說：『暗裡能抽骨。』 僧人進一步問道：『直上看的是什麼？直下看的是什麼？』 師父說：『不要誹謗馬大師。』 僧人進一步問道：『爭奈龍袖拂開全體現，像王……』
【English Translation】 English version: The Patriarch did not come from the West. Shaolin has a wonderful secret; if a person recognizes it, they will immediately transcend the ancestral Buddhas. For those with superior roots and intelligence, it's like the same wind blowing across a thousand miles. A clean, two-part cut—let's hear about how to wield it. Thoroughly understand, extract (delusions) from the bone marrow, and then act. Be the master everywhere, and follow the circumstances when you encounter them. Like grass bending in the wind, the entire mechanism is uniquely revealed. At just such a time, without relying on anything, what can be said in a single phrase? Within the myriad phenomena, (true nature) is always uniquely revealed. On the summit of a thousand peaks, the entire body (of the Buddha) appears.
The monk, having been re-ordained and expressing gratitude for the imperial grace, ascended the seat and said: 'The Heaven of Heavens (the heaven above all heavens), the Sage of Sages (the sage among sages), the greatest within the realm of the mundane, the most venerable beyond the mundane. Holding the precious register to govern the people, using the golden wheel to rule the world. Bringing peace to the universe and stopping the poison in all directions. Thus, an edict was issued to revive Buddhism. Therefore, all Buddhist monks in the world have restored their monastic appearance. Returning the scepter to Chancellor Pei (referring to Pei Xiu, who once served as prime minister), returning the crown and hairpin to Great Scholar Fu (referring to Fu Xi, a lay Buddhist of the Liang Dynasty in the Southern Dynasties). Re-establishing the appearance of the Arhat's crown, and once again donning the kasaya (robes). In an instant, the original appearance was restored. The imperial grace is profound, more sublime than ten thousand hills and mountains. How can such insignificant beings as grass and trees repay it? I can only pour out my heart and liver, revealing a tiny bit.' 'Everyone, the ancient Buddhas had a single mechanism, like a spark struck from stone, like a flash of lightning. The Patriarchs had a final phrase, swallowing a chestnut bur, jumping through a diamond circle. It can startle sages and amaze the crowd; it can transform ordinary people into saints. Transcending the past and present, covering form and riding sound. Now, I present it to the assembly, without repeating the old paths. Do you understand? The wondrous power of the universe precedes heaven and earth; the grace of covering and bearing returns to the great sage.'
Ascending the hall to preach. A monk asked: 'The field for selecting Buddhas is open, and those with superior roots achieve complete enlightenment. Without being deluded in the present moment, how should one be instructed?' The master said: 'Transcend directly into the land of the Tathagata.' The monk further asked: 'Layman Pang said, 'Not deluded about the original person.' Please, Master, look with high eyes. Why did Master Ma look directly down?' The master said: 'There is (an eye) on the crown of the head.' The monk further asked: 'The layman said, 'A kind of stringless zither, only the Master plays it wonderfully.' Master Ma looked directly up; I wonder what the meaning is?' The master said: 'Able to extract bones in the dark.' The monk further asked: 'What is it that looks directly up? What is it that looks directly down?' The master said: 'Do not slander Master Ma.' The monk further asked: 'How can one contend when the dragon sleeve is brushed open and the whole body appears, the elephant king...'
行處絕狐蹤。師云。有龐居士證明。師乃云。真妄窠窟生死根株。論其汗漫則千差。掬其趣向則一致。起唯法起滅唯法滅。起滅全真了無二致。所以道。三界唯心萬法唯識。離心之外無別識境。楊岐又道。群靈一源假名為佛。體竭形消而不變。金流樸散而常存。如此則亙古亙今不生不滅。羅籠不住呼喚不回。古聖不安排。至今無處所。且始終不變一句作么生道。還委悉么。不從千聖中傳得。透出威音更那邊。
楊安撫請。上堂。僧問。白雲生滿座。瑞氣擁禪堂。少室真訊息。當機愿舉揚。師云。一舉千差同一照。進云。一音清迅生潮舌。萬類聊聞道眼開。師云。風行草偃。進云。只如蘊定乾坤謀略。有蓋世英雄。具殺人刀秉活人劍。還有佛法道理也無。師云有。進云。如何是佛法道理。師云。直是天下無敵。師乃云。十虛融攝正眼洞明。八表昇平圓機獨運。萬象不能藏覆。千聖無以擬倫。明明絕承當。歷歷無回互。見成是個大解脫門。有超宗越格底眼。具離見絕情底機。出沒于中往復同用。直得拈起也天回地轉。應須拱手歸降。放下也草偃風行。必合全身遠害。可以集眾福。可以滅諸殃。可以報君親。可以安邦國。全明一道神光。不落見聞知覺。正當恁么時。收因結果一句作么生道。萬里江河歸有道。凱歌齊唱
【現代漢語翻譯】 現代漢語譯本： 狐貍的軌跡在修行之處斷絕。 師父說：『有龐居士（唐代著名在家禪者）可以證明。』 師父於是說：『真與妄的巢穴，生與死的根本，如果從廣闊無邊的角度來說，有千差萬別；如果從其旨趣方向來說，則是一致的。生起唯有法生起，滅亡唯有法滅亡。生起和滅亡完全是真如的顯現，沒有絲毫差別。』 所以說：『三界唯心，萬法唯識。』 離開心之外，沒有其他的識境。 楊岐（楊岐方會禪師）又說：『所有生靈同出一源，只是假名為佛。』 本體耗盡形體消散而本性不變，黃金熔化成液體，原始的木頭分解成碎片而真性常存。 這樣一來，就是亙古亙今不生不滅。 羅網籠罩不住，呼喚也無法使其回頭。 古聖先賢無法安排，至今沒有固定的處所。 那麼，這『始終不變』一句，該如何說呢？ 還明白嗎？ 不是從歷代聖賢那裡傳承得來，而是超越了威音王佛（過去佛）的更遙遠的那邊。 楊安撫（人名）請法，師父上堂說法。僧人問道：『白雲瀰漫座席，祥瑞之氣籠罩禪堂。 少室山（指禪宗）的真訊息，希望您當機宣揚。』 師父說：『一舉一動，千差萬別，都同一光明照耀。』 僧人進一步說：『一聲清脆的聲音迅速傳遍，萬物都聽聞而開啟了道眼。』 師父說：『風吹過，草就倒伏。』 僧人進一步說：『就像蘊藏著安定乾坤的謀略，有蓋世英雄，具備殺人的刀，秉持活人的劍，還有佛法的道理嗎？』 師父說：『有。』 僧人問：『如何是佛法的道理？』 師父說：『簡直是天下無敵。』 師父於是說：『十方虛空融攝，正眼洞徹明瞭。 四面八方太平，圓滿的機用獨自運轉。 萬象無法隱藏覆蓋，千聖也無法比擬。 明明白白，沒有承受擔當；歷歷分明，沒有迴避推諉。 現成就是一個大解脫門。 有超越宗派和格局的眼光，具備遠離偏見和斷絕情執的機用。 出沒于其中，往來反覆都一樣運用。 簡直是拿起也天翻地覆，應該拱手歸降。 放下也草偃風行，必定全身遠離禍害。 可以聚集眾多福報，可以消除各種災殃，可以報答君王父母的恩情，可以安定國家。 完全明白一道神光，不落在見聞知覺之中。 正當這個時候，『收因結果』一句，該如何說呢？ 萬里江河歸於有道的治理，凱歌一起高唱。』
【English Translation】 English version: The traces of foxes are cut off at the place of practice. The Master said, 'There is Layman Pang (a famous lay Buddhist of the Tang Dynasty) to prove it.' The Master then said, 'The nests of truth and falsehood, the roots of birth and death, if discussed from a vast perspective, are infinitely different; if discussed from their direction of interest, they are the same. Arising only arises from the Dharma, ceasing only ceases from the Dharma. Arising and ceasing are entirely the manifestation of Suchness, without the slightest difference.' Therefore, it is said, 'The three realms are only mind, all dharmas are only consciousness.' Apart from the mind, there is no other realm of consciousness. Yangqi (Zen Master Yangqi Fanghui) also said, 'All sentient beings share a single source, merely given the provisional name of Buddha.' The essence is exhausted, the form dissipates, yet the nature remains unchanged; gold melts into liquid, and original wood breaks into pieces, yet the true nature is ever-present. Thus, it is eternally unchanging, neither born nor destroyed. Nets cannot ensnare it, and calls cannot make it turn back. Ancient sages could not arrange it, and to this day, it has no fixed abode. So, how should one speak of this 'eternally unchanging' phrase? Do you understand? It is not transmitted from the thousands of sages, but transcends even the other side of King Wonderful Sound Buddha (a past Buddha).' Anfu Yang (a person's name) requested Dharma, and the Master ascended the hall to preach. A monk asked, 'White clouds fill the seats, auspicious air embraces the Zen hall. The true message of Shaoshi Mountain (referring to Zen Buddhism), may you proclaim it at this opportune moment.' The Master said, 'With every action, myriad differences share the same illumination.' The monk further said, 'A clear and swift sound spreads rapidly, and all beings hear it and open their Dharma eyes.' The Master said, 'The wind blows, and the grass bends.' The monk further said, 'Like the strategies that contain the stability of the universe, there are unparalleled heroes, possessing the sword that kills and wielding the sword that gives life. Is there also the principle of the Buddha-dharma?' The Master said, 'Yes.' The monk asked, 'What is the principle of the Buddha-dharma?' The Master said, 'It is simply invincible under heaven.' The Master then said, 'The ten directions of space are integrated, the true eye penetrates clearly. Peace prevails in all directions, and the perfect function operates independently. Myriad phenomena cannot hide or cover it, and thousands of sages cannot compare to it. Clearly and distinctly, there is no acceptance or undertaking; vividly and distinctly, there is no avoidance or evasion. The present moment is a great gate of liberation. There is the vision that transcends sects and patterns, possessing the function that is free from prejudice and cuts off emotional attachments. Appearing and disappearing within it, coming and going are used in the same way. It is simply that picking it up causes heaven and earth to turn upside down, and one should respectfully surrender. Putting it down causes the grass to bend in the wind, and one must completely avoid harm. It can gather many blessings, it can eliminate all calamities, it can repay the kindness of the ruler and parents, and it can secure the country. Fully understand the one divine light, not falling into seeing, hearing, knowing, or perceiving. At this very moment, how should one speak of the phrase 'reaping the consequences of actions'? Ten thousand miles of rivers return to the governance of the Way, and victory songs are sung in unison.'
賀郎回。
劉宣教請。上堂。僧問。劍輪頂上飛大寶光。虎眼峰前豁開宗要。既是向上人。須明向上事。如何是向上事。師云。坐卻舌頭。進云。此猶是向下事。師云。果然轉不得。進云。直得蓋天蓋地底來。和尚向甚處出頭。師云。且向千里外立。進云。爭奈覿面相呈毫髮無間。師云。已遭點額也。師乃云。生平唯以此相知。促榻論心到極微。轉眼奄然今五載。人間空只想形儀。祖佛知見生死根源。萬世不移易一絲毫。千聖莫能窮趣向。其生也電光石火舉必全真。其滅也玉轉珠回通身無影。所以道。群靈一源假名為佛。體竭形消而不滅。金流樸散而常存。於一現一切。而普該。於一切現一。而無剎不遍。同古同今契物契我。正體一如非生非滅。所以道。生滅去來本如來藏妙真如性。夫如是則生未嘗生。滅未嘗滅。去未嘗去。來未嘗來。都盧是個如來藏體真如正性。敢問。提舉中奉。即今在什麼處。還委悉么。無生無住著。處處是全身。
上道。僧問。單拈獨弄。只貴眼辦手親。正按傍提。須是作家手段。棒喝交馳則且置。頂門一句事如何。師云。倒行此令。進云。蔣山門下不為分外。師云。分身兩處看。進云。學人更向上行時如何。師云。且只向下問。進云。任大也須從地起。更高爭奈有天何。師云。
【現代漢語翻譯】 現代漢語譯本： 賀郎回。
劉宣教（人名）請法。師父升座說法。有僧人提問：『劍輪頂上飛出大寶光，虎眼峰前豁然洞開宗門要旨。既然是追求至上真理的人，必須明白至上的事情。什麼是至上的事情？』師父說：『閉口不言。』僧人進一步說：『這仍然是向下的事情。』師父說：『果然無法轉變你的看法。』僧人說：『即使是遮天蓋地而來，和尚您又從哪裡出頭呢？』師父說：『暫且在千里之外立身。』僧人說：『奈何面對面相呈，毫髮之間也沒有間隔。』師父說：『已經遭到點額了。』師父於是說：『平生只以此互相瞭解，促膝談心達到極其精微的境界。轉眼之間已經過去五年，人間只是空想他的形貌儀容。祖佛的知見，生死的根源，萬世都不會改變一絲一毫。千聖也無法窮盡其旨趣方向。其生也如電光石火，舉動必定全然真實。其滅也如玉轉珠回，通身沒有蹤影。所以說，群靈同出一源，假名為佛（Buddha）。本體窮盡形體消散卻不會滅亡，金子熔化璞玉散開卻長存。在一中顯現一切，而普遍包含。在一切中顯現一，而沒有剎土不遍及。與古同今，契合事物契合自我，正體一如，非生非滅。所以說，生滅去來本來就是如來藏（Tathagatagarbha）妙真如性。如果這樣，那麼生未曾生，滅未曾滅，去未曾去，來未曾來，全部都是如來藏體真如正性。敢問，提舉中奉（官名），現在在什麼地方？還清楚明白嗎？無生無住，處處都是全身。』
師父上道。僧人提問：『單獨拈出，獨自把玩，只貴在眼力明辨，手下親證。正按傍提，必須是內行人的手段。棒喝交加暫且不論，頂門一句事又該如何？』師父說：『倒行此令。』僧人進一步說：『蔣山（地名）門下不做分外之事。』師父說：『分身兩處看。』僧人說：『學人更向上行時又該如何？』師父說：『且只向下問。』僧人說：『任憑再大也必須從地上開始，更高之處又有天，又該如何是好？』師父說：』……』
【English Translation】 English version: He Lang Returns.
Liu Xuanjiao (person's name) requests instruction. The master ascends the platform. A monk asks: 'A great precious light flies from the crown of the sword wheel, and the essential points of the sect are clearly revealed before the Tiger Eye Peak. Since one is an upward-striving person, one must understand upward matters. What are upward matters?' The master says: 'Shut your mouth.' The monk further says: 'This is still a downward matter.' The master says: 'Indeed, you cannot change your view.' The monk says: 'Even if it covers the sky and the earth, where does the master emerge from?' The master says: 'For now, stand a thousand miles away.' The monk says: 'But face to face, there is no gap between hairs.' The master says: 'You have already been marked on the forehead.' The master then says: 'Throughout my life, I have only known each other in this way, discussing matters of the heart to the utmost subtlety. In the blink of an eye, five years have passed, and people only imagine his appearance and demeanor. The knowledge and views of the ancestral Buddhas (Buddha), the root of birth and death, will not change in the slightest for ten thousand generations. Even the thousand sages cannot exhaust its direction. Its birth is like lightning and flint, and every action must be completely true. Its extinction is like jade turning beads, and the whole body is without a shadow. Therefore, it is said that all spirits have one source, falsely named Buddha (Buddha). The body is exhausted and the form disappears, but it does not perish. Gold flows and uncarved jade scatters, but it always exists. In one, it manifests all, and universally encompasses. In all, it manifests one, and no land is not pervaded. The same as ancient and modern, in harmony with things and in harmony with self, the true body is one, neither born nor extinguished. Therefore, it is said that birth, extinction, going, and coming are originally the wonderful true nature of the Tathagatagarbha (Tathagatagarbha). If this is the case, then birth has never been born, extinction has never been extinguished, going has never gone, and coming has never come. All of it is the true nature of the Tathagatagarbha. May I ask, Director Zhongfeng (official title), where are you now? Do you understand clearly? Without birth or dwelling, everywhere is the whole body.'
The master ascends the path. A monk asks: 'Singularly picking up and uniquely playing, only valuing clear discernment with the eyes and personal verification with the hands. Correctly pressing and laterally lifting, one must have the means of an expert. Bellows and shouts are set aside for the moment, what about the matter of the phrase on the crown of the head?' The master says: 'Reverse this order.' The monk further says: 'The Jiangshan (place name) sect does not do extraneous things.' The master says: 'Look at it in two places.' The monk says: 'What should a student do when going further upward?' The master says: 'Just ask downward.' The monk says: 'No matter how great, one must start from the ground. What about the sky above?' The master says: '...'
過。師乃云。目擊塵塵剎剎。同居華藏海中。頂門密密堂堂。渾是無生法忍。拈一莖草現丈六身。吹一布毛傳正法眼。離無離有絕聖絕凡。八字打開分明顯示了也。若委悉得去。遂舉拂子云。東方妙喜世界。不離個里。西方極樂世界。亦不離個里。上方兜率世界。亦不離個里。如是則一處通。千處百處一時通。一處圓。千處百處一時圓。且不離本有一句作么生道。閻浮樹下親修處。九品蓮中妙果圓。
開聖節上堂云。頂天履地共荷皇恩。含齒戴髮均承帝力。神霄降慶真主示生。傾萬國丹心。祝一人聖壽。當陽有路萬派朝宗。一句無私輒輸肝膽。還委悉么。大明齊北極。聖壽等南山。
散聖節上堂云。神霄真人降駕。長生帝君御極。神靈開旦夷夏欽風。萬瑞咸臻千靈擁祐。布羲軒無私之政。追盤媧太古之風。萬國赤子歌謠。八表昆蟲鼓舞。福流千界慶集一人。林下禪人如何圖報。共持清凈無為化。仰祝吾皇億萬春。
寶公生日上堂云。悲智種中圓證。四生海里橫身。圓如明月珠。快似金剛劍。一向恁么去。千人萬人乃至無窮億人。羅籠他不住。及至恁么來。千人萬人乃至無窮億人。盡承他庥蔭。賑濟四生舒捲九有。或現十二面。或現百億身。鷹爪中露受生機。屈膝處示涅槃相。此猶是應機接物隨方逐
【現代漢語翻譯】 現代漢語譯本： 說完，老師說：『親眼所見，每個微塵、每個剎土，都共同存在於華藏海（Hua-zang Sea，比喻諸佛菩薩所居的清凈世界）之中。頭頂之上，嚴密而莊嚴，完全是無生法忍（Wu-sheng fa-ren，證悟真理，對一切法不生不滅的深刻理解）。』拈起一根草，就能顯現丈六金身（zhang-liu jin-shen，佛的莊嚴身相）。吹一口氣，就能傳達正法眼藏（zheng-fa yan-zang，佛法的精髓）。超越有無，超越聖凡。這八個字已經打開，分明地顯示出來了。如果能夠徹底明白，』於是舉起拂塵說：『東方妙喜世界（Dongfang Miaoxi World，東方琉璃世界），不離這裡。西方極樂世界（Xifang Jile World，阿彌陀佛的凈土），也不離這裡。上方兜率世界（Doushuai World，彌勒菩薩所居之處），也不離這裡。』這樣，一處通達，千處百處一時通達。一處圓滿，千處百處一時圓滿。且不說根本上的一句話該怎麼說：『在閻浮樹（Yanfu Tree，人世間的樹）下親自修行的地方，九品蓮花（jiu-pin lianhua，往生凈土的品位）之中，妙果圓滿。』 開聖節上堂說：『頂天立地，共同承受皇上的恩德。所有有牙齒和頭髮的人，都承受著皇帝的力量。神霄（Shenxiao，道教術語，指天界）降下慶典，昭示聖人降生。傾注萬國的忠心，祝願皇帝聖壽無疆。當陽（Dangyang，比喻光明正大的地方）有路，萬派朝宗（wan-pai chao-zong，比喻四方歸順）。一句無私的話，也要輸肝瀝膽。還明白嗎？大明（Da Ming，指皇帝的德澤）與北極星（Beiji Xing，象徵皇帝）一樣光明，聖壽與南山（Nanshan，象徵長壽）一樣長久。』 散聖節上堂說：『神霄真人（Shenxiao zhenren，道教神仙）降臨，長生帝君（Changsheng Dijun，道教神仙）執掌權柄。神靈開啟新的一天，四海之內都敬佩其風範。萬種祥瑞匯聚，千種神靈擁護。施行伏羲（Fuxi，中國古代帝王）和軒轅（Xuanyuan，即黃帝）無私的政治，追隨盤古（Pangu，中國神話人物）和女媧（Nüwa，中國神話人物）太古時代的風尚。萬國百姓歌唱，四面八方的昆蟲都跳舞。福澤流淌于千界，慶典彙集於一人。山林中的禪人該如何報答呢？共同秉持清凈無為的教化，仰祝吾皇億萬年長春。』 寶公（Bao Gong，指寶誌禪師）生日上堂說：『在悲智的種子中圓滿證悟，在四生（si-sheng，指胎生、卵生、濕生、化生）之海中橫身度化。圓滿如明月珠，快速如金剛劍。一向如此行去，千人萬人乃至無窮億人，都無法將他籠罩住。等到如此到來時，千人萬人乃至無窮億人，都承受他的庇廕。賑濟四生，舒捲九有（jiu-you，指天下）。或者顯現十二面，或者顯現百億身。在鷹爪中顯露受生的生機，在屈膝處示現涅槃的景象。這仍然是應機接物，隨方逐。』
【English Translation】 English version: Then the master said: 'Eyewitnessing every dust and every realm, all coexist in the Hua-zang Sea (Hua-zang Sea, a metaphor for the pure world where Buddhas and Bodhisattvas reside). Above the crown of the head, closely and solemnly, is entirely the Wu-sheng fa-ren (Wu-sheng fa-ren, the profound understanding of realizing the truth, that all dharmas are neither born nor die).' Picking up a blade of grass can manifest the zhang-liu jin-shen (zhang-liu jin-shen, the majestic form of the Buddha). Blowing a breath can transmit the Zheng-fa yan-zang (Zheng-fa yan-zang, the essence of the Buddha's teachings). Transcending existence and non-existence, transcending the holy and the mundane. These eight words have been opened, clearly revealed. If one can thoroughly understand,' then he raised the whisk and said: 'The Dongfang Miaoxi World (Dongfang Miaoxi World, the Eastern Pure Land), is not apart from here. The Xifang Jile World (Xifang Jile World, Amitabha Buddha's Pure Land), is also not apart from here. The Doushuai World (Doushuai World, where Maitreya Bodhisattva resides) above, is also not apart from here.' Thus, if one place is understood, a thousand places and a hundred places are understood at once. If one place is perfect, a thousand places and a hundred places are perfect at once. Moreover, not apart from the original one sentence, how should it be said: 'In the place of personal cultivation under the Yanfu Tree (Yanfu Tree, the tree in the human world), in the nine-pin lotus (jiu-pin lianhua, the grades of rebirth in the Pure Land), the wonderful fruit is perfected.' At the Kaisheng Festival, ascending the hall, he said: 'Supporting the heavens and treading the earth, we all receive the Emperor's grace. All those with teeth and hair bear the Emperor's power. Shenxiao (Shenxiao, a Taoist term, referring to the heavenly realm) descends with celebrations, showing the birth of a sage. Pouring out the loyalty of all nations, wishing the Emperor a long and holy life. In the open and upright place (Dangyang, a metaphor for a bright and upright place), all streams flow towards the source (wan-pai chao-zong, a metaphor for all directions submitting). Even a selfless word requires pouring out one's heart and soul. Do you understand? The Great Ming (Da Ming, referring to the Emperor's virtue) is as bright as the North Star (Beiji Xing, symbolizing the Emperor), and the holy life is as long as Nanshan (Nanshan, symbolizing longevity).' At the Sansheng Festival, ascending the hall, he said: 'The Shenxiao zhenren (Shenxiao zhenren, Taoist immortals) descends, and the Changsheng Dijun (Changsheng Dijun, Taoist immortals) takes charge of power. The divine spirits open a new day, and all within the four seas admire their demeanor. Ten thousand auspicious signs gather, and a thousand spirits protect. Implementing the selfless politics of Fuxi (Fuxi, an ancient Chinese emperor) and Xuanyuan (Xuanyuan, i.e., the Yellow Emperor), following the ancient customs of Pangu (Pangu, a Chinese mythological figure) and Nüwa (Nüwa, a Chinese mythological figure). The people of all nations sing, and the insects in all directions dance. Blessings flow through a thousand realms, and celebrations gather in one person. How should the Chan practitioners in the mountains repay this? Together uphold the teachings of purity and non-action, and wish our Emperor a long and prosperous life of billions of years.' On Bao Gong's (Bao Gong, referring to Chan Master Baozhi) birthday, ascending the hall, he said: 'Perfectly enlightened in the seed of compassion and wisdom, crossing the sea of the four births (si-sheng, referring to birth by womb, egg, moisture, and transformation). Perfect like a bright moon pearl, fast like a vajra sword. Always going like this, thousands of people, tens of thousands of people, even countless billions of people, cannot encompass him. When he comes like this, thousands of people, tens of thousands of people, even countless billions of people, all receive his blessings. Relieving the four births, unfolding and rolling up the nine regions (jiu-you, referring to the world). Sometimes manifesting twelve faces, sometimes manifesting hundreds of billions of bodies. Revealing the life force of birth in the eagle's claws, showing the appearance of Nirvana at the kneeling place. This is still responding to opportunities and adapting to circumstances, following the direction.'
圓時節。若論本分提持。坐斷異同不通凡聖。直得釋迦彌勒飲氣吞聲。文殊普賢亡鋒結舌。且利物應機一句作么生道。杖頭涌出金剛劍。四生九有示津樑。
上堂云。壁立千仞處。攢華簇錦。平田淺草里。劍戟縱橫。欲提持向上那邊事。直下無啟口處。始欲卷而懷之。又乃文彩已彰。正當恁么時如何。要識他家全意氣。三千里外絕誵訛。
上堂云。薩怛阿竭二千年前費分疏。摩醯首羅一眼頂門先漏逗。有轉變識機。宜到這裡。如虎戴角骨。碌錐守窠臼。于箇中似龜負圖。直須自悟自修。切忌依他作解。所以道。有一句子。堪與祖佛為師。有一句子。堪與人天為師。有一句子。自救不了。只如截斷眾流不落三句。又且如何。還委悉么。言下未開千聖眼。鋒前已泄法王機。
錢運使請。上堂。僧問。北山天下呼禪窟。大冶洪爐烹祖佛。玲瓏八面有誰知。一句當機露風骨。忽遇其中人來時如何。師云。倚著一邊去。進云。恁么則五鳳樓前聽玉漏。須彌頂上擊金鐘。師云。足下云生。進云。依低處平之有餘。高高處觀之不足。師云。胸襟流出一句作么生道。進云。覿面相逢更無回互。師云。朝議與你作證。師乃云。祖佛頂𩕳上。單提本分宗乘。萬機不到處。宣佈正法眼藏。明明絕回互。歷歷無邊表。一句坐
【現代漢語翻譯】 現代漢語譯本：
圓時節。若論本分提持，坐斷異同，不通凡聖。直使得釋迦（釋迦牟尼佛，佛教創始人）彌勒（彌勒菩薩，未來佛）飲氣吞聲，文殊（文殊菩薩，智慧的象徵）普賢（普賢菩薩，大行的象徵）亡鋒結舌。且利物應機一句作么生道？杖頭涌出金剛劍，四生九有示津樑。
上堂云：『壁立千仞處，攢華簇錦；平田淺草里，劍戟縱橫。』欲提持向上那邊事，直下無啟口處。始欲卷而懷之，又乃文彩已彰。正當恁么時如何？要識他家全意氣，三千里外絕誵訛。
上堂云：『薩怛阿竭（如來）二千年前費分疏，摩醯首羅（大自在天）一眼頂門先漏逗。』有轉變識機，宜到這裡。如虎戴角骨，碌錐守窠臼。于箇中似龜負圖。直須自悟自修，切忌依他作解。所以道：『有一句子，堪與祖佛為師；有一句子，堪與人天為師；有一句子，自救不了。』只如截斷眾流不落三句，又且如何？還委悉么？言下未開千聖眼，鋒前已泄法王機。
錢運使請。上堂。僧問：『北山天下呼禪窟，大冶洪爐烹祖佛。玲瓏八面有誰知，一句當機露風骨。』忽遇其中人來時如何？師云：『倚著一邊去。』進云：『恁么則五鳳樓前聽玉漏，須彌（須彌山，佛教宇宙觀中的中心山）頂上擊金鐘。』師云：『足下云生。』進云：『依低處平之有餘，高高處觀之不足。』師云：『胸襟流出一句作么生道？』進云：『覿面相逢更無回互。』師云：『朝議與你作證。』師乃云：『祖佛頂𩕳上，單提本分宗乘。萬機不到處，宣佈正法眼藏。明明絕回互，歷歷無邊表。一句坐
【English Translation】 English version:
The perfect time. If discussing the fundamental principle, it cuts off differences and similarities, not allowing passage for the mundane or the sacred. It directly causes Shakyamuni (Shakyamuni Buddha, founder of Buddhism) and Maitreya (Maitreya Bodhisattva, the future Buddha) to hold their breath and swallow their voices, Manjusri (Manjusri Bodhisattva, symbol of wisdom) and Samantabhadra (Samantabhadra Bodhisattva, symbol of great practice) to lose their sharpness and tie their tongues. Then, how does one speak the phrase that benefits beings according to their needs? From the staff's head springs forth a diamond sword, showing the ferry to the four kinds of birth and the nine realms of existence.
Ascending the hall, the master said: 'At the sheer cliff of a thousand fathoms, flowers gather and brocade clusters; in the flat fields and shallow grasses, swords and halberds crisscross.' If you want to bring up the matter on the other side, there is directly no place to open your mouth. Initially, you want to roll it up and keep it to yourself, but then the literary brilliance is already displayed. What to do at just such a time? If you want to know the whole spirit of that family, be free from error three thousand miles away.
Ascending the hall, the master said: 'Tathagata (Thus Come One) wasted effort explaining two thousand years ago, Maheshvara's (Great Lord of Freedom) one eye leaked out from the top of his head first.' If there is a chance to transform consciousness, it is appropriate to come here. Like a tiger wearing horned bones, a blunt awl guarding its nest. In this, it is like a turtle carrying a map. You must awaken and cultivate yourself, and absolutely avoid relying on others for interpretation. Therefore, it is said: 'There is a phrase that can be a teacher to the ancestral Buddhas; there is a phrase that can be a teacher to humans and gods; there is a phrase that cannot save oneself.' Just like cutting off the flow of the masses and not falling into the three phrases, what then? Do you understand thoroughly? Before the words open the eyes of a thousand sages, the Dharma King's (Buddha) mechanism has already been revealed before the blade.
Invited by Commissioner Qian, the master ascended the hall. A monk asked: 'North Mountain is called the Zen cave under heaven, the great furnace smelts the ancestral Buddhas. Who knows the exquisite eight aspects? A phrase reveals the wind and bones at the opportune moment.' What happens when someone among them arrives? The master said: 'Lean to one side.' The monk continued: 'Then, listen to the jade clepsydra before the Five Phoenix Tower, strike the golden bell on the summit of Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology).' The master said: 'Clouds arise beneath your feet.' The monk continued: 'Relying on the low places, leveling is more than enough; observing the high places, it is not enough.' The master said: 'What phrase flows out from your chest?' The monk continued: 'Meeting face to face, there is no more turning back.' The master said: 'The court officials will testify for you.' The master then said: 'On the crown of the ancestral Buddhas, singularly uphold the fundamental principle of the sect. In a place where myriad machines cannot reach, proclaim the treasury of the true Dharma eye. Clearly cutting off turning back, distinctly without boundaries. A phrase sits
斷千差。一言朝宗萬派。是佛非佛向上向下。權實照用卷舒擒縱。一時拈卻。直得凈裸裸赤灑灑。人人常光現前。處處壁立萬仞。所以道。一切法不生。一切法不滅。若能如是解。諸佛常現前。不唯諸佛現前。乃至一切有情無情。盡無邊香水海。過現未來。湛然凝寂不變不異。交光相羅如寶絲網。諸人還見么。須知此一段事。有如是奇特相。有如是解脫力。敢問大眾。且過往八孺人。承個什麼功力。還委悉么。國土動搖迎勢至。寶華彌滿送觀音。
三月望日。上堂云。華殘雨過已度韶光。風暖云凝將臨夏景。不逐四時凋變。隨例七八五分。更或削跡吞聲。未免牽藤引蔓。百草頭上則且置。腳下泥深一句作么生道。春日晴黃鶯鳴。
結夏上堂云。筑著磕著。立卓縱橫。或纖或洪。遍界十身調御。不踐青草豈冒紅盡。且放下一句作么生道。拗折拄杖子。高掛舊瓶盂。復云。塵塵剎剎自家風。不在瞻嘗聽嗅中。既爾結將布袋口。直須牢把主人公。
結夏請上堂云。豁開戶牖當軒者。誰無面目可見。遍界不藏。無形相可睹。全機獨用。以無面目而諸相歷然。以無形相而十身具足。解脫門廣啟。選佛場宏開。作不可思議功勛。成無量殊勝奇特。直得一為無量無量為一。小中現大大中現小。坐微塵里轉大法輪。
【現代漢語翻譯】 現代漢語譯本： 截斷千差萬別，一言便能統攝萬派。是佛還是非佛，向上還是向下，權巧和真實的運用，收放自如，擒拿和放縱，一時全部放下，就能達到清凈裸露、赤條條的境界，人人本有的光明便會顯現於眼前，處處都如壁立萬仞般巍峨。所以說，『一切法不生，一切法不滅。』如果能夠這樣理解，諸佛便會常常顯現在眼前。不僅諸佛會顯現，乃至一切有情（yǒu qíng，sentient beings）無情（wú qíng，insentient beings），盡無邊香水海（xiāng shuǐ hǎi，fragrant ocean of water），過去、現在、未來，都湛然凝寂，不變不異，光芒交相輝映，如同寶絲織成的網。諸位還看見了嗎？須知這一段事，有如此奇特的景象，有如此解脫的力量。敢問各位，且說過去迎接世尊的八位孺女，是承蒙了什麼功力？還明白嗎？國土動搖迎接大勢至（Dàshìzhì，Mahāsthāmaprāpta），寶華瀰漫護送觀音（Guānyīn，Avalokiteśvara）。
三月十五日，上堂開示說，花已凋殘，雨已過去，美好的時光已經逝去。風已溫暖，云已凝聚，夏天將要來臨。不要隨著四季的凋零而變化，按照慣例進行七八五分的分配，更或者隱匿軌跡，不發一聲，也難免會牽藤引蔓。百草頭上的道理暫且放下，腳下泥深一句該怎麼說呢？春日晴朗，黃鶯在鳴叫。
結夏（jié xià，summer retreat）上堂開示說，筑著也磕著，立著也橫著，或纖細或宏大，遍及整個世界，十身調御（shí shēn tiáo yù，the ten bodies of the Buddha）無處不在。不踐踏青草，難道要冒犯紅塵嗎？且放下這一句，該怎麼說呢？拗斷拄杖子，高掛舊瓶盂。又說，塵塵剎剎都是自家風光，不在於瞻仰、品嚐、聽聞、嗅覺之中。既然已經結上了布袋口，就必須牢牢把握住主人公。
結夏請上堂開示說，豁然打開門窗，正對著大殿的人，誰沒有面目可以看見？遍及整個世界，沒有形相可以觀察。全部的機用都是獨自運用，以沒有面目而諸相歷歷分明，以沒有形相而十身具足。解脫之門廣闊開啟，選佛的場所宏大開闢。做出不可思議的功勛，成就無量殊勝奇特。直接達到一即是無量，無量即是一的境界。小中顯現大，大中顯現小。坐在微塵之中，轉動大法輪。
【English Translation】 English version: Severing myriad differences, a single word aligns with all streams. Is it Buddha or not Buddha, upwards or downwards, the application of expedient and real, contraction and expansion, seizing and releasing, all are relinquished at once, achieving a state of pure nakedness, utterly bare. Everyone's inherent light manifests before them, everywhere is like a wall standing ten thousand fathoms high. Therefore, it is said, 'All dharmas are unproduced, all dharmas are unextinguished.' If one can understand in this way, all Buddhas will constantly appear before them. Not only will all Buddhas appear, but even all sentient beings (yǒu qíng) and insentient beings (wú qíng), throughout the boundless fragrant ocean of water (xiāng shuǐ hǎi), past, present, and future, are all serene and still, unchanging and undifferentiated, their lights interweaving like a net of precious threads. Do you all see it? Know that this matter has such wondrous appearances, such liberating power. I dare ask everyone, what merit did the eight young women who welcomed the World-Honored One in the past rely on? Do you understand? The land shook to welcome Mahāsthāmaprāpta (Dàshìzhì), precious flowers filled the air to escort Avalokiteśvara (Guānyīn).
On the fifteenth day of the third month, the master ascended the hall and said, 'Flowers have withered, rain has passed, and the beautiful time has gone by. The wind is warm, the clouds are gathering, and summer is about to arrive. Do not change with the withering of the four seasons, follow the usual practice of dividing into seven, eight, and five parts, or even hide traces and remain silent, inevitably leading to entanglements. The principle on the heads of the hundred grasses is set aside for now, how should one speak the phrase about the deep mud underfoot? On a clear spring day, the oriole sings.'
At the beginning of the summer retreat (jié xià), the master ascended the hall and said, 'Building and bumping, standing and lying, either subtle or grand, the ten bodies of the Buddha (shí shēn tiáo yù) pervade the entire world. If you do not tread on the green grass, will you offend the red dust? Let go of this phrase, how should one speak? Break the staff, hang the old water bottle high.' He further said, 'Every dust mote and every land is one's own scenery, not in gazing, tasting, hearing, or smelling. Since you have tied the mouth of the bag, you must firmly grasp the protagonist.'
At the invitation to ascend the hall at the beginning of the summer retreat, the master said, 'Who, opening the doors and windows facing the hall, does not have a face to be seen? Pervading the entire world, there is no form to be observed. The entire function is used alone, with no face, yet all forms are clearly distinct, with no form, yet the ten bodies are complete. The gate of liberation is widely opened, the field for selecting Buddhas is greatly opened. Accomplishing inconceivable merits, achieving immeasurable, supremely wondrous, and unique things. Directly reaching the state where one is immeasurable, and immeasurable is one. The small manifests the large, the large manifests the small. Sitting in a mote of dust, turning the great Dharma wheel.'
獨未是衲僧本分事。于中若得桶底子脫五色線斷。目前無法心外無機。則圓融一切無有所為。成就諸法全體顯現。且正當恁么時。不落功勛一句作么生道。三尺龍泉光照膽。萬人叢里奪高標。
峽州東山。馳法嗣書到。上堂云。靈山會上千葉騰芳。少室峰前一枝獨秀。生佛未具已見蟠根。空劫那邊轉彰文彩。渾侖擘不破。撲鼻更馨香。八面自玲瓏。通身轉綿密。箭鋒相拄。鍼芥相投。則且置。獨脫一句作么生道。倏爾風雲會。廓然天地春。復云。坐見東山振古風。頂門眼正有全功。操持臨濟金剛劍。倜儻楊岐栗棘蓬。鐵壁銀山須作用。魔宮虎穴亦流通。攝將香水無邊剎。併入鉗錘爐鞴中。
八月旦。上堂云。秋光清淺。明明不退轉。群木蕭疏。一一解脫道。不出陰界。可以遍歷浮幢王。不立纖塵。可以具足金剛智。何況園裡菜青田中禾熟。豈非歲稔時和心融境寂。且不離向背一句作么生道。星河秋一雁。砧杵夜千家。◎
住東京天寧寺◎宣和六年四月十九日。于當寺為國開堂。師拈疏云。現成公案未言時。文彩已彰。洞徹根源才舉處。重重漏泄。儻或尚留觀聽。卻請對眾敷場。指法座云。柔和忍辱衣。諸法空為座。既披此衣。必據此座。況佛佛祖祖。藉此為梯為航。見么。有條攀條無條攀例。遂升
【現代漢語翻譯】 現代漢語譯本： 僅僅這樣還不是衲僧（nà sēng，指雲遊僧人）的本分事。如果能從中做到桶底脫落，五色線斷（比喻徹底覺悟，擺脫束縛），眼前沒有法，心外沒有機（指不執著于外在形式，內心清凈），那麼就能圓融一切，無所作為，成就諸法，全體顯現。那麼，正當這個時候，不落入功勛的一句話該怎麼說呢？三尺龍泉劍光照亮膽魄，在萬人之中奪取最高的旗幟。
峽州東山（Xiá zhōu Dōngshān，地名）寄來法嗣書。上堂說法時說：『靈山會上，千葉蓮花競相開放；少室峰前，一枝梅花獨自挺秀。眾生和佛尚未具備時，就已經顯現出盤繞的根基；空劫（kōng jié，佛教時間概念，指極長的時間）那邊，更加彰顯出文采。渾然一體，無法分割，香氣撲鼻，更加馨香。八面玲瓏，通身更加綿密。箭鋒相拄，鍼芥相投，這些且先放下。獨脫的一句話該怎麼說呢？忽然間風雲際會，天地間一片廓然春意。』又說：『坐在這裡就能看到東山流傳下來的古老風範，頂門正眼具備了全部的功用。操持著臨濟宗（Línjì zōng，禪宗流派）的金剛劍，像楊岐宗（Yángqí zōng，禪宗流派）的栗棘蓬一樣特立獨行。鐵壁銀山也要發揮作用，魔宮虎穴也要流通無礙。將香水海（xiāng shuǐ hǎi，佛教地理概念）無邊的剎土（chà tǔ，佛教宇宙概念）都攝入鉗錘爐鞴之中。』
八月初一，上堂說法時說：『秋光清淺，明明朗朗，不會退轉。群木蕭疏，一一都解脫了束縛。不出陰界（yīn jiè，佛教概念，指六道輪迴中的陰暗之處），可以遍游浮幢王剎（fú chuáng wáng chà，佛教宇宙概念）。不立纖塵（xiān chén，指微小的塵埃，比喻執著），可以具足金剛智（jīngāng zhì，佛教智慧）。何況園裡的蔬菜青翠，田里的稻禾成熟，這難道不是年成豐收，時世祥和，內心融洽，環境寂靜嗎？那麼，不離開向背的一句話該怎麼說呢？星河秋夜，一隻孤雁飛過，砧板聲聲，夜裡千家搗衣。』
住在東京天寧寺（Dōngjīng Tiānníng Sì，寺廟名）。宣和六年四月十九日，在本寺為國家開堂說法。師父拈起開堂文疏說：『現成的公案，還沒說出來時，文采已經彰顯。洞徹根源，剛一提起，就重重地泄露了。如果還有人想要觀聽，就請大家一起到法場。』指著法座說：『柔和忍辱是我的衣服，諸法空相是我的座位。既然披上了這件衣服，必定要坐上這個座位。況且佛佛祖祖，都憑藉它作為梯子和船隻。看見了嗎？有條路的就攀著條路，沒有條路的就按照慣例。』於是升座。
【English Translation】 English version: This alone is not the fundamental affair of a nāsēng (衲僧, wandering monk). If one can achieve the bottom of the bucket falling out and the breaking of the five-colored thread (metaphor for complete enlightenment and freedom from bondage), with no dharma before the eyes and no mechanism outside the mind (referring to non-attachment to external forms and inner purity), then one can harmoniously integrate everything, act without contrivance, accomplish all dharmas, and manifest the entirety. So, at just such a time, how should one express a phrase that does not fall into the realm of merit? 'A three-foot lóngquán (龍泉, a type of sword) sword illuminates courage, seizing the highest standard in a crowd of ten thousand.'
Xiázhōu Dōngshān (峽州東山, place name) sent a letter of dharma succession. In the Dharma talk, he said: 'At the língshān assembly (靈山會, Vulture Peak assembly), a thousand-petaled lotus blossomed; before shàoshì peak (少室峰, Shaoshi Mountain), a single plum blossom stood alone. Before sentient beings and Buddhas were complete, the coiling roots were already visible; beyond the kōngjié (空劫, kalpa of emptiness, Buddhist time concept), the brilliance of literary grace is further revealed. Wholly integrated and unbreakable, its fragrance is pungent and even more fragrant. It is naturally exquisite on all eight sides, and its entire body becomes even more seamless. Arrow points meet, needles and mustard seeds attract each other—let's set these aside for now. How should one express the phrase of solitary liberation? Suddenly, wind and clouds gather, and the universe is filled with a vast spring.' He further said: 'Sitting here, one can see the ancient style transmitted from Dōngshān (東山, Dongshan); the eye in the crown of the head possesses complete function. Wielding the vajra sword of the línjì school (臨濟宗, Linji school, a Zen sect), one is as independent as the lìjípéng (栗棘蓬, chestnut burr) of the yángqí school (楊岐宗, Yangqi school, a Zen sect). Iron walls and silver mountains must be put to use, and demon palaces and tiger dens must also be allowed to flow freely. Gathering the boundless lands of the xiāng shuǐ hǎi (香水海, fragrant water sea, Buddhist geographical concept) into the tongs, hammer, furnace, and bellows.'
On the first day of August, in the Dharma talk, he said: 'The autumn light is clear and shallow, bright and unretreating. The trees are sparse, and each one is liberated from its bonds. Without leaving the yīnjiè (陰界, realm of yin, Buddhist concept referring to the dark places in the six realms of reincarnation), one can travel throughout the fú chuáng wáng chà (浮幢王剎, floating banner king land, Buddhist cosmological concept). Without establishing a single speck of dust (xiān chén 纖塵, referring to tiny dust, a metaphor for attachment), one can possess the wisdom of jīngāng zhì (金剛智, vajra wisdom, Buddhist wisdom). Moreover, the vegetables in the garden are green, and the rice in the fields is ripe—is this not a year of abundance, a time of peace, a harmonious mind, and a tranquil environment? So, how should one express a phrase that does not leave behind turning towards or turning away? In the autumn night of the Milky Way, a lone goose flies by; the sound of the砧板 (zhēn bǎn,砧板) echoes, and a thousand families pound clothes at night.'
Residing at Dōngjīng Tiānníng Sì (東京天寧寺, Tokyo Tianning Temple). On the nineteenth day of the fourth month of the xuānhé (宣和) sixth year, he opened the Dharma hall for the nation at this temple. The master picked up the opening address and said: 'The ready-made case, before it is spoken, its literary grace is already manifest. Penetrating the root source, as soon as it is mentioned, it is repeatedly leaked. If there are still those who wish to observe and listen, please come together to the Dharma field.' Pointing to the Dharma seat, he said: 'Gentle forbearance is my robe, and the emptiness of all dharmas is my seat. Since I have donned this robe, I must sit on this seat. Moreover, all Buddhas and all ancestors have relied on it as a ladder and a boat. Do you see? If there is a path, climb the path; if there is no path, follow the precedent.' Then he ascended the seat.
堂拈香云。此一瓣香。恭為今上皇帝。祝嚴聖壽萬歲萬萬歲。伏願。聖明逾日月。睿算等乾坤。空芥城而有餘。拂劫石而彌固。次云。此一瓣香。奉為中宮天眷宰執諸王。少師相公。節使太尉。闔朝文武。在筵勛貴。伏願。高扶聖日。永佐堯明。壽算等松椿。福祿齊江海。拈第三瓣香云。大眾。還見么。昔日白雲堆里。當風一句全提。今朝萬壽堂前。次第五回拈出。奉為蘄州五祖山真惠禪院第十二代演禪師。爇向爐中以酬法乳。智海和尚白槌云。法筵龍象眾。當觀第一義。云明明無覆藏。一一絕滲漏。初無第一第二。豈復言觀。到這裡草偃風行。渠成水到。還有共相證明底么。僧問。時雍道泰樂昇平。萬里山河舜日明。妙唱以資天子壽。爐煙為瑞國風清。未審和尚如何舉唱。師云。萬壽堂前增瑞氣。一人有慶等乾坤。僧云。師將萬古靈山事。祝讚當今有道君。師云。傾盡此時心。僧云。如是則金枝永茂天庭秀。玉葉長芳內苑春。師云。誰人不仰此時風。僧云。祝聖已蒙師指示。向上宗乘事若何。師云。七十三八十四。僧云。德基永固金剛界。萬國來朝賀聖明。師云。風前一句超調御。僧云。須知此道真機妙。應用隨方得卷舒。師云。更須抖擻眼中塵。師乃云。問話且止。大眾。秘密妙嚴深機。莫能考究。凈圓超證諸聖
【現代漢語翻譯】 現代漢語譯本 堂頭（住持）拈起香說：『這一瓣香，恭敬地為當今皇上，祝願聖壽萬歲萬萬歲。』 伏願：聖明超過日月，睿智的籌算等同天地。即使是空無一物的芥子城也顯得有餘，拂去經歷無數劫的劫石也更加堅固。接著說：『這一瓣香，奉獻給中宮的后妃、宰相、諸王、少師相公、節度使太尉、滿朝文武、在座的功臣貴族。』 伏願：高高地扶持聖上的光輝，永遠輔佐堯帝一樣的聖明君主。壽命像松樹和香椿樹一樣長久，福祿像江海一樣浩瀚。拈起第三瓣香說：『大眾，還看見嗎？』 昔日白雲深處，迎風一句完全提持。今朝萬壽堂前，依次第五次拈出。奉獻給蘄州五祖山真惠禪院第十二代演禪師，點燃在爐中以報答法乳之恩。智海和尚敲槌說：『法筵龍象眾，當觀第一義。』 說：明明朗朗沒有遮蓋隱藏，一一處都斷絕了滲漏。本來就沒有第一第二，哪裡還用說什麼觀？到了這裡，草隨風倒，水到渠成。還有共同證明這個道理的人嗎？ 僧人問：『時和年豐，天下太平，百姓安樂，萬里山河沐浴在舜帝一樣的光明中。用美妙的歌唱來祝願天子長壽，爐中的香菸象徵著國家風調雨順。』 不知道和尚您如何唱頌？師父說：『萬壽堂前增添吉祥之氣，一人有慶，普天同慶。』 僧人說：『師父您將萬古靈山的事，祝讚當今有道的君主。』 師父說：『傾盡此時此刻的心意。』 僧人說：『這樣，那麼皇上的子孫後代永遠繁茂，像天庭一樣秀美，皇后的家族永遠芬芳，像內苑的春天一樣。』 師父說：『誰人不仰慕此時的風範？』 僧人說：『祝聖的心意已經蒙師父您指示了，向上宗乘的事又該如何？』 師父說：『七十三，八十四。』 僧人說：『德行根基永遠穩固，如同金剛界一樣，萬國來朝，慶賀聖明的君主。』 師父說：『風前一句，超越調御。』 僧人說：『須知此道真機妙，應用隨方得卷舒。』 師父說：『更須抖擻眼中塵。』 師父於是說：『問話暫且停止。大眾，秘密玄妙深奧的玄機，無法考究。清凈圓滿，超越證悟的諸位聖賢。』
【English Translation】 English version The Abbot picked up the incense and said, 'This one piece of incense, I respectfully offer to the current Emperor, wishing him a long and holy life of ten thousand years, again and again.' I humbly pray that his sagacity surpasses the sun and moon, and his wise calculations equal the universe. Even the empty mustard seed city seems abundant, and wiping the kalpa stone that has endured countless kalpas makes it even more solid. Then he said, 'This one piece of incense, I offer to the consorts of the central palace, the prime ministers, the princes, the Grand Preceptor, the military commissioner Grand Commandant, all the civil and military officials of the court, and the meritorious nobles present.' I humbly pray that they highly support the light of the Emperor, forever assist a wise and enlightened ruler like Emperor Yao. May their lifespans be as long as pine and cedar trees, and their blessings and prosperity as vast as the rivers and seas. Picking up the third piece of incense, he said, 'Everyone, do you still see it?' In the past, in the depths of the white clouds, the entire sentence was raised against the wind. Today, before the Longevity Hall, it is offered for the fifth time in order. I offer it to Zen Master Yan, the twelfth generation of the True Wisdom Zen Monastery on Mount Wuzu in Qizhou, burning it in the censer to repay the kindness of the Dharma milk. The Venerable Zihai struck the gavel and said, 'The dragon and elephant assembly of the Dharma gathering should contemplate the First Principle.' He said: Clearly and brightly, there is no covering or hiding, and every place is cut off from leakage. Originally, there was no first or second, so why speak of contemplation? Arriving here, the grass bends with the wind, and the water flows when the channel is formed. Are there any who can jointly verify this principle?' A monk asked, 'The times are harmonious and prosperous, the world is peaceful, and the people are happy. The myriad miles of rivers and mountains are bathed in the light of Emperor Shun. We use beautiful singing to wish the Emperor longevity, and the incense smoke in the censer symbolizes that the country has favorable weather.' I wonder how the Venerable One sings and praises? The Master said, 'Before the Longevity Hall, auspicious energy is added, and one person's celebration is a celebration for all.' The monk said, 'Master, you take the affairs of the eternal Spirit Mountain to praise the current enlightened ruler.' The Master said, 'I pour out the intention of this very moment.' The monk said, 'If so, then may the Emperor's descendants be forever prosperous, as beautiful as the heavenly court, and may the Empress's family be forever fragrant, like the spring in the inner garden.' The Master said, 'Who does not admire the demeanor of this moment?' The monk said, 'The intention of wishing the Emperor well has already been instructed by you, Master, so how about the affairs of the upward lineage?' The Master said, 'Seventy-three, eighty-four.' The monk said, 'The foundation of virtue is forever solid, like the Vajra realm, and all nations come to court, celebrating the enlightened ruler.' The Master said, 'A sentence before the wind surpasses the Tamer.' The monk said, 'You must know that the true essence of this path is wonderful, and its application can be rolled up or spread out according to the situation.' The Master said, 'You must also shake off the dust in your eyes.' The Master then said, 'The questioning should stop for now. Everyone, the secret, subtle, and profound mysteries cannot be investigated. Pure, complete, and surpassing the enlightened sages.'
。無以擬倫。靈山單傳正音。少室密付的旨。洞明如杲日。寬曠若虛空。把斷諸法無遺。蔭覆群靈有作。頂門上如如不動。腳眼下了了常知。今朝幸遇祝聖開堂。對眾分明剖露。遂拈拄杖卓一下云。大眾。還知落處么。諸佛心髓祖師淵源。十成八字打開。遍界全彰勝相。纖洪長短。黑白方圓。一一絕羅籠。處處無回互。澄澄湛湛密密堂堂。無深可深無妙可妙是故佛佛授手。唯授此心。祖祖相傳。唯傳此妙。上根種智略請回光。可以千眼頓開。可以萬緣透脫。豈不見。阿難問迦葉。世尊傳金襕外更傳何物。迦葉召阿難。阿難應喏。迦葉云。倒卻門前剎竿著。三要印開十方通透。直得王舍城裡萬壽堂前。瑞氣凝九重。祥光朝鳳闕。一一發輝。正法眼藏傳。持涅槃妙。心了也。且當陽不昧一句。作么生道。太平瑞氣無邊表。航海梯山仰聖朝。以此開堂一。毫善利。上祝今上皇帝聖壽。伏願。金輪永固寶祚殊昌。四海樂文明。萬邦陶至化。復舉。昔有僧問投子。如何是一大事因緣。投子云。尹司空與老憎開堂。師云。投子古佛。叢林中推其得逸群之辯得樸實頭道用。看其等閑拈掇。不妨世法佛法打成一片。雖然如是。惜其不甚寬廓。今日忽有人問天寧。如何是一大事因緣。即對他道。手握金輪清四海。聖躬彌億萬斯年。◎
【現代漢語翻譯】 現代漢語譯本： 無可比擬。靈山會上單傳的正法妙音，少室山中秘密付囑的禪宗心印。其智慧洞徹明亮如太陽，其心胸寬廣無垠如虛空。截斷一切法，沒有絲毫遺漏，庇護覆蓋所有眾生，利益他們的修行。在頭頂之上，如如不動；在腳下，明明白白，時時覺知。今天有幸遇到祝聖寺開堂法會，為大眾分明剖析開示。於是拿起拄杖，用力一擊說：『各位！可知這落腳之處嗎？』諸佛的心髓，祖師的淵源，完全徹底地打開，整個世界都彰顯殊勝的景象。無論是細微還是宏大，無論是長還是短，無論是黑還是白，無論是方還是圓，都無法被羅網捕捉，處處都沒有迴旋的餘地。清澈而又深邃，精細而又堂皇，沒有更深的可以探尋，沒有更妙的可以稱道。因此，諸佛互相授手，只是傳授這顆心；歷代祖師互相傳授，只是傳達這微妙的法門。上根利智之人，稍微迴光返照，就可以千眼頓開，可以萬緣透脫。難道沒聽說過嗎？阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）問迦葉（Kasyapa，釋迦牟尼佛的大弟子，以頭陀苦行著稱），世尊（釋迦牟尼佛的尊稱）傳授金襕袈裟之外，還傳授了什麼？迦葉呼喚阿難，阿難應聲答『喏』。迦葉說：『把門前的剎竿倒下來。』三要印（禪宗用語，指直指人心，見性成佛）打開，十方通透，使得王舍城（Rajagrha，古印度摩揭陀國的都城）里的萬壽堂前，吉祥的瑞氣凝聚成九重，祥和的光芒朝向皇宮。一一發揚光大，正法眼藏（Dharmacaksu，指能看清真理的智慧）得以傳承，領會涅槃（Nirvana，佛教術語，指解脫）的微妙之心。那麼，這當陽不昧（指自性光明，不被遮蔽）一句，該怎麼說呢？太平祥瑞之氣無邊無際，航海登山都仰望聖明的朝代。以此開堂的一毫善利，向上祝願當今皇帝聖壽無疆。恭敬地祝願，金輪（cakra，古印度傳說中的輪寶，象徵統治）永遠穩固，皇位永遠昌盛，四海百姓安樂於文明教化，萬國都來歸順聖明的統治。又舉例說，過去有僧人問投子禪師（Touzi，禪宗祖師）：『如何是一大事因緣（指人生的根本目的）？』投子禪師回答說：『尹司空與老僧開堂。』我說，投子古佛，叢林中推崇他具有超群的辯才，得其樸實無華的道用。看他隨意拈取，不妨將世間法和佛法融為一體。雖然如此，可惜他的見解還不夠寬廣。今天如果有人問天寧禪師（Tianning，禪師法號），『如何是一大事因緣？』就直接對他說：『手握金輪清四海，聖躬彌億萬斯年。』 ◎
【English Translation】 English version: Beyond comparison. The true and correct sound transmitted singularly on Vulture Peak (Griddhakuta，the mountain where Buddha gave many sermons), the secret intent entrusted in Shaolin (the famous Zen monastery in China). Its clarity is like the bright sun, its vastness like empty space. Cutting off all dharmas without omission, sheltering and covering all sentient beings with action. Above the crown of the head, Suchness (Tathata) remains unmoving; beneath the feet, clear and constant awareness prevails. Today, fortunate to encounter the opening ceremony of Zhusheng Monastery, I clearly reveal and expound to the assembly. Thus, I raise my staff and strike it once, saying: 'Everyone! Do you know where it lands?' The essence of the Buddhas' minds, the source of the Patriarchs, is completely and thoroughly opened, the entire world manifesting auspicious appearances. Whether subtle or grand, whether long or short, whether black or white, whether square or round, each and every one is beyond the net, everywhere without room for evasion. Clear and profound, subtle and magnificent, there is nothing deeper to seek, nothing more wondrous to praise. Therefore, Buddhas hand over to each other, only transmitting this mind; Patriarchs pass down to each other, only conveying this subtle Dharma. Those with superior roots and wisdom, slightly turning the light inward, can instantly open a thousand eyes, can penetrate and transcend myriad conditions. Have you not heard? Ananda (one of the ten principal disciples of the Buddha, known for his memory) asked Kasyapa (one of the principal disciples of the Buddha, known for his ascetic practices), 'What else did the World-Honored One (a title for the Buddha) transmit besides the golden kasaya (monk's robe)?' Kasyapa called out to Ananda, and Ananda responded, 'Yes.' Kasyapa said, 'Knock down the flagpole in front of the gate.' The three essentials (Zen term referring to direct pointing to the human mind, seeing one's nature and becoming a Buddha) are opened, the ten directions are penetrated, so that in the Longevity Hall of Rajagrha (the capital city of the ancient kingdom of Magadha), auspicious air condenses into nine layers, and auspicious light faces the imperial palace. Each and every one shines brightly, the Treasury of the Eye of the True Dharma (Dharmacaksu, the wisdom to see the truth) is transmitted, and the subtle mind of Nirvana (liberation) is understood. Then, how should one speak of this phrase 'the ever-present clarity' (referring to the inherent light of self-nature, not obscured)? The auspicious air of peace has no boundaries, sailing the seas and climbing the mountains, all look up to the sagely dynasty. With this opening ceremony's slightest merit, I offer blessings to the current Emperor for a long and healthy life. I respectfully wish that the Golden Wheel (cakra, a legendary wheel in ancient India, symbolizing rule) may be forever stable, the imperial throne may be forever prosperous, the people of the four seas may rejoice in civilization, and all nations may submit to the sagely rule. Furthermore, it is said that in the past, a monk asked Zen Master Touzi (a Zen master), 'What is the great matter of cause and condition (referring to the fundamental purpose of life)?' Zen Master Touzi replied, 'The Minister Yin and the old monk are holding an opening ceremony.' I say, the ancient Buddha Touzi, in the monastic community, is praised for his outstanding eloquence, obtaining the simple and unadorned way of practice. Seeing his casual picking up, it does not hinder the integration of worldly and Buddhist dharmas. Although it is so, it is a pity that his views are not broad enough. Today, if someone asks Zen Master Tianning (a Zen master's Dharma name), 'What is the great matter of cause and condition?' then directly tell him: 'Holding the golden wheel, purify the four seas; may the sacred body last for billions of years.' ◎
圓悟佛果禪師語錄卷第四 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第五
宋平江府虎丘山門人紹隆等編
上堂五
◎師在蔣山受敕。拈示眾云。大眾見么。龍飛鳳舞降自九重。佛祖綱宗盡在里許。卻請維那對眾宣讀。
升座。僧問。承師有言。龍飛鳳舞降自九重。此意如何。師云。無人不仰最深恩。進云。好音在耳。人皆聳去也。師云。水到渠成是一家。進云。直得樵夫舞袖。野老謳歌去也。師云。誰不恁么。進云。莊野春林與天華而合彩。師云。一枝別是太和春。進云。爭奈云本無心自有從龍之勢。師云。卻得阇黎出氣。進云。只如寶公還肯放和尚去也無。師云。放來久矣。進云。從教猿鶴怨且副一人心。師云。是處是彌勒。無門無善財。師乃云。寒巖枯木白雲堆。散質何能中巨材。豈為虛聲徹清禁。紫微聖詔九天來。既然事出意外。要須直下承當。所貴正眼流通。仰祝無疆睿算。直得昆蟲草木悉仰動地風光。大地生靈咸沾唐虞睿澤。處處和風遍野。人人喜氣盈眸。感覆燾無疆之恩。荷一人產生之德。正當恁么時。還委悉么。碧桃冉冉凝朝露。紅杏濛濛映彩霞。
入院詣方丈坐云。摩竭陀國三七日內口呀呀。毗耶城中八萬人
【現代漢語翻譯】 現代漢語譯本
圓悟佛果禪師語錄卷第四 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第五
宋平江府虎丘山門人紹隆等編
上堂五
◎ 禪師在蔣山接受敕令。拿起敕令向大眾展示說：『大眾看見了嗎？龍飛鳳舞，降自九重天。佛祖的綱宗全部都在這裡面。』然後請維那當衆宣讀。
升座。有僧人問道：『聽聞禪師您說，龍飛鳳舞，降自九重天，此話是什麼意思？』禪師說：『沒有人不仰慕這最深厚的恩德。』僧人進一步說：『美好的聲音在耳邊，人們都抬頭傾聽。』禪師說：『水到渠成，本就是一體。』僧人進一步說：『真是讓樵夫也舞動衣袖，老農也放聲歌唱。』禪師說：『誰不是這樣呢？』僧人進一步說：『田野的春林與天上的彩霞交相輝映。』禪師說：『一枝獨秀，別有一番太和之春的景象。』僧人進一步說：『無奈雲朵本無心，卻自然有追隨龍的趨勢。』禪師說：『這樣才能讓阇黎（梵語：弟子）你舒一口氣。』僧人進一步說：『就像寶公（指寶誌禪師）還肯放和尚您離開嗎？』禪師說：『早就放開了。』僧人進一步說：『任憑猿鶴哀怨，也順應一個人的心意。』禪師說：『到處都是彌勒（未來佛），沒有門檻，沒有善財童子（佛教故事人物）。』禪師於是說：『寒冷的巖石，枯槁的樹木，堆積著白雲，分散的材質怎麼能成為巨大的棟樑？難道是因為虛名傳遍了清凈的宮禁，紫微星的聖旨才從九天降臨。』既然事情出乎意料，就要直接承擔。所貴的是正眼流通，仰望祝願無疆的聖明。使得昆蟲草木都仰慕這震動大地的風光，大地上的生靈都沾染唐堯虞舜的聖明恩澤。處處和風吹遍田野，人人喜悅之情溢於眉間。感恩覆蓋承載的無疆之恩，承擔一個人產生就的德行。正當這個時候，還明白嗎？碧綠的桃花慢慢地凝聚著朝露，紅色的杏花在朦朧中映襯著彩霞。
入院後到方丈室就座，說：『摩竭陀國（古印度王國名）在二十一天內口中唸唸有詞，毗耶城（古印度城市名）中的八萬人』
【English Translation】 English version
Record of Discourses by Zen Master Yuanwu Foguo, Volume 4 Taisho Tripitaka, Volume 47, No. 1997, Record of Discourses by Zen Master Yuanwu Foguo
Record of Discourses by Zen Master Yuanwu Foguo, Volume 5
Compiled by Shaolong and others, disciples of the Tiger Hill Monastery in Pingjiang Prefecture, Song Dynasty
Ascending the Dharma Hall, Part 5
◎ The Master, having received an imperial edict at Jiangshan, displayed it to the assembly, saying, 'Do you all see this? Dragons fly and phoenixes dance, descending from the highest heavens. The fundamental principles of the Buddhas and Patriarchs are all contained within it.' He then requested the Director to read it aloud to the assembly.
Ascending the seat. A monk asked, 'I have heard the Master say, 'Dragons fly and phoenixes dance, descending from the highest heavens.' What is the meaning of this?' The Master said, 'No one does not admire the deepest grace.' The monk further said, 'Beautiful sounds are in our ears, and everyone is craning their necks to listen.' The Master said, 'When the water arrives, the channel is formed; they are one family.' The monk further said, 'It truly makes the woodcutters wave their sleeves and the old farmers sing aloud.' The Master said, 'Who is not like this?' The monk further said, 'The spring forests of the countryside blend colors with the celestial clouds.' The Master said, 'One branch is uniquely the spring of great harmony.' The monk further said, 'But the clouds inherently have no intention, yet naturally follow the dragon's momentum.' The Master said, 'This allows you, Dharma brother (Shālí, Sanskrit: disciple), to exhale.' The monk further said, 'Just like Baogong (referring to Zen Master Baozhi), would he still be willing to let the Abbot leave?' The Master said, 'He released me long ago.' The monk further said, 'Let the apes and cranes lament, and also fulfill one person's heart.' The Master said, 'Everywhere is Maitreya (the future Buddha), there is no gate, and no Sudhana (a figure in Buddhist stories).' The Master then said, 'Cold cliffs, withered trees, piled with white clouds, how can scattered materials become great timbers? Is it because the empty reputation has spread throughout the pure palace that the sacred edict of the Purple Star has come from the nine heavens?' Since the matter is unexpected, one must directly accept it. What is valued is the unobstructed flow of the true eye, looking up and wishing for boundless sagacity. Making insects and plants all admire the earth-shaking glory, and all living beings on earth receive the enlightened grace of Emperors Yao and Shun. Everywhere, gentle breezes blow across the fields, and everyone's face is filled with joy. Grateful for the boundless grace of covering and bearing, bearing the virtue of one person's life achievement. Right at this moment, do you understand? Green peach blossoms slowly condense the morning dew, and red apricot blossoms dimly reflect the colorful clouds.'
Upon entering the abbot's room after entering the monastery, he sat down and said, 'The country of Magadha (an ancient Indian kingdom) muttered within its mouth for twenty-one days, and the eighty thousand people in the city of Vaishali (an ancient Indian city)'
眾眼𥉌𥉌雖然一期拈掇。未免犯手傷鋒。爭似這個八面玲瓏四方洞達。上賴一人庥蔭。傍贊聖化無窮。一句截流萬機寢削。還委悉么。識取鉤頭意。莫認定盤星。
指法座云。三萬二千師子座。爭及此個曲錄木。坐斷報化佛。不涉聞見知。揭起鷲嶺高風。仰祝南山睿算。還見么。看取令行時。
上堂拈香。此一瓣香。祝巖今上皇帝聖壽無疆萬歲萬歲萬萬歲。師乃云。入門便見。更不容擬議尋思。開口便說。亦不復周由者也。假使善財入彌勒樓閣。尚資斂念。普眼入普賢妙境亦借威神。只如今直得八穴七穿四通五達。一處透千處萬處通明。一光明千光萬光普照。且到家一句作么生道。風前有路超調御。鼓腹謳歌樂太平。復有頌云。本是山中人。無能唯守拙。豈謂有虛名。遠達丹鳳闕。降敕住天寧。竹輿星夜發。今朝親到來。一句無言說。別別。金色頭陀曾漏泄。
東京天寧寺語。喬貴妃請。上堂云。一句全提千差並會。一華開現萬福來臻。往復無間而有源。動靜不移而常寂。處處是佛頭頭是道。若也深信得及。更不假他人餘力。直似壯土屈伸臂頃全出此機。若動若靜若出若處。殊勝中現殊勝。奇特中現奇特。更非外緣全承渠德。所以道。天人群生類。皆承此恩力。若識此恩。動止作為百千變現。悉不
【現代漢語翻譯】 現代漢語譯本： 眾人的眼睛雖然一時都聚集在這裡（眾眼𥉌𥉌：形容眾人目光聚集的樣子），但難免會犯錯傷到鋒芒（犯手傷鋒：比喻因參與其中而受到傷害）。怎比得上這個八面玲瓏、四方通達的境界？向上依靠一人的庇佑（上賴一人庥蔭：指依靠皇帝的恩德），旁邊贊助聖明的教化無窮無盡。一句截斷眾流，萬機都得以休息（一句截流萬機寢削：指一句話就能解決所有問題，使一切安定）。還明白嗎？要認識到鉤子的用意（識取鉤頭意：指領會禪機的關鍵），不要只認死理（莫認定盤星：不要固執于表面的形式）。
（指向法座說）三萬二千師子座（三萬二千師子座：形容法座的莊嚴），怎比得上這個曲錄木（曲錄木：指簡樸的木頭椅子）？坐斷報身佛和化身佛（坐斷報化佛：超越了佛的各種化身），不涉及聽聞和見解（不涉聞見知：不依賴感官和知識）。揭起鷲峰的高風（揭起鷲嶺高風：繼承佛陀的教法），仰祝南山的睿智（仰祝南山睿算：祝願皇帝聖壽無疆）。還看見了嗎？看看命令執行的時候（看取令行時：觀察行動的時機）。
（上堂拈香）這一瓣香，祝願當今皇帝聖壽無疆，萬歲萬歲萬萬歲。師父於是說，入門便能看見，更不允許擬議和尋思；開口便說，也不再需要周旋。假使善財童子進入彌勒菩薩的樓閣，尚且需要收斂心神；普眼菩薩進入普賢菩薩的妙境，也要藉助威神之力。只有如今，直接達到八穴七穿、四通五達的境界，一處通透，千處萬處都光明通明；一光明，千光萬光都普遍照耀。那麼，到家的一句話怎麼說呢？風前有路超越調御（風前有路超調御：在順境中也能超越自我），鼓腹謳歌，享受太平（鼓腹謳歌樂太平：形容百姓安居樂業）。又有頌說：本來是山中的人，沒有才能，只是守著自己的笨拙。哪裡想到會有虛名，遠達京城。奉旨住在天寧寺，坐著竹轎星夜出發。今天親自到來，一句無言說，別別（別別：表示領悟）。金色頭陀（金色頭陀：指佛陀）曾經泄露過。
在東京天寧寺說法，喬貴妃邀請。上堂說，一句全部提起，千差萬別都彙集在一起；一朵花開放，萬福都降臨。往復沒有間斷而有源頭，動靜不改變而常處於寂靜。處處都是佛，頭頭都是道。如果能夠深深相信並且達到，更不需要依靠他人的餘力。就像壯士屈伸手臂一樣，全部出自這個機能。無論是動是靜，是出是處，殊勝之中顯現殊勝，奇特之中顯現奇特，更不是外在的因緣，完全承蒙他的恩德。所以說，天人、眾生，都承受這份恩力。如果認識到這份恩，動靜作為，百千變現，都……
【English Translation】 English version: Although the eyes of the multitude may focus on one point for a time (眾眼𥉌𥉌: describes the appearance of many eyes focusing), it is inevitable to make mistakes and be hurt by the sharpness (犯手傷鋒: a metaphor for being harmed by participating). How can it compare to this state of being multifaceted and insightful, with unobstructed access in all directions? Upwardly relying on the protection of one person (上賴一人庥蔭: referring to relying on the emperor's grace), and assisting the holy teachings endlessly. One sentence cuts off the flow, and all affairs are put to rest (一句截流萬機寢削: referring to one sentence solving all problems and bringing stability). Do you understand? Recognize the intention of the hook (識取鉤頭意: understand the key to the Chan machine), and do not fixate on fixed principles (莫認定盤星: do not be attached to superficial forms).
(Pointing to the Dharma seat) Thirty-two thousand lion thrones (三萬二千師子座: describing the majesty of the Dharma seat), how can they compare to this simple wooden chair (曲錄木: referring to a simple wooden chair)? Sitting and cutting off the Reward Body Buddha and the Transformation Body Buddha (坐斷報化佛: transcending the various manifestations of the Buddha), not involving hearing and seeing (不涉聞見知: not relying on the senses and knowledge). Raising the high wind of Vulture Peak (揭起鷲嶺高風: inheriting the Buddha's teachings), and wishing for the wisdom of Mount Nan (仰祝南山睿算: wishing the emperor a long life). Do you see? Look at the time when the command is executed (看取令行時: observe the timing of action).
(Ascending the hall and offering incense) This one incense, I wish the current emperor a long life, ten thousand years, ten thousand years, ten thousand times ten thousand years. The master then said, 'Upon entering, one can see, and there is no room for deliberation or contemplation; upon opening the mouth, one speaks, and there is no need for circumlocution.' Even if Sudhana enters Maitreya's pavilion, he still needs to collect his thoughts; Puyan Bodhisattva entering Samantabhadra's wonderful realm also borrows the power of divine beings. Only now, directly reaching the state of eight holes and seven penetrations, with unobstructed access in all directions, one place is clear, and thousands of places are bright and clear; one light, thousands of lights, universally illuminate. So, how to say the sentence of returning home? 'Before the wind, there is a road to surpass the tamer (風前有路超調御: in favorable circumstances, one can surpass oneself), drumming the belly and singing, enjoying peace (鼓腹謳歌樂太平: describing people living and working in peace and contentment).' There is also a verse saying: 'Originally a person in the mountains, without ability, only guarding my clumsiness. Where would I have thought of having a false name, reaching the capital far away. Receiving the imperial decree to reside in Tianning Temple, riding in a bamboo sedan chair, setting off at night. Today, I have personally arrived, a sentence without words, separate, separate (別別: expressing realization). The golden ascetic (金色頭陀: referring to the Buddha) once revealed it.'
Preaching at Tianning Temple in Tokyo, invited by Consort Qiao. Ascending the hall, he said, 'One sentence completely raises, and all differences converge; one flower blooms, and all blessings arrive. Going back and forth without interruption, yet having a source; movement and stillness do not change, yet always in stillness. Everywhere is Buddha, every head is the Way. If you can deeply believe and reach it, you don't need to rely on the remaining strength of others. Just like a strong man stretching and bending his arm, it all comes from this function. Whether moving or still, whether going out or staying in, the extraordinary appears in the extraordinary, the unique appears in the unique, and it is not an external cause, but completely receiving his grace. Therefore, it is said, 'Gods, humans, and all living beings all receive this grace.' If you recognize this grace, movement and stillness, hundreds of thousands of transformations, all...'
落虛。正當恁么時。一句作么生道。當陽遍界無回互。千重百匝轉光輝。
祖師會上堂。僧問。少林首傳於頓旨。五葉為芳。蔥嶺遂別於眾流。千燈續照。門庭雖異五家。般若同歸地位。如何是五家宗派。師云。吒吒沙沙歷歷落落。進云。若不借問。爭達本源。師云。一筆句下。進云。趯倒凈瓶不留活計。兩口無舌正是吾宗。如何是溈仰宗。師云。天下人跳他圓相不出。進云。三回吃棒猶若蒿枝。末後瞎驢人天正眼。如何是臨濟宗。師云。敲唱俱行。進云。休去歇去古廟香爐。枯木生華祖佛心要。如何是曹洞宗。師云。兩兩不成雙。進云。對機糊餅本自天然。一鏃遼空三句可辨。如何是雲門宗。師云。當面蹉過。進云。色空明暗觸處光輝。剎剎塵塵頭頭顯露。如何是法眼宗。師云點。進云。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如無鼻孔衲僧。作么生印。師云。便是阇黎。進云。天下祖師鼻孔。盡被和尚一串穿卻未審和尚鼻孔被什麼人穿。師云。莫謗佛果好。師乃云。千聖頂𩕳上可容剎海。衲僧命脈中不許真機。更通一線路。以佛現祖從祖證佛。印印無差機機圓證。靈上拈華示眾。建立此個宗風。金色頭陀曾承妙旨。以至西天四七此土二三。自曹溪散席。已來數百年間。列剎相望。各各握靈蛇珠。
【現代漢語翻譯】 現代漢語譯本 落虛（人名）。正在這個時候，要如何說出一句（真諦）？當陽（地名）遍及整個世界，沒有迴旋的餘地，千重百匝地轉動著光輝。
祖師（指禪宗的祖師）上堂說法。有僧人問道：『少林寺最初傳授的是頓悟的宗旨，五葉（指禪宗的五個宗派）因此而繁榮。蔥嶺（指帕米爾高原）於是區別于其他流派，千燈（比喻智慧）持續照耀。門庭雖然分為五家，但般若（智慧）最終都歸於同一地位。什麼是五家宗派？』 祖師說：『吒吒沙沙，歷歷落落（形容聲音或狀態，表示直接、坦率）。』 僧人進一步問道：『如果不借由提問，又怎能達到本源？』 祖師說：『一筆勾銷（形容徹底）。』 僧人說：『踢倒凈瓶，不留活路（比喻不給人留下任何退路）。兩口無舌，正是吾宗（指禪宗）。什麼是溈仰宗？』 祖師說：『天下人都跳不出他的圓相（指溈仰宗的圓相圖）。』 僧人說：『三次捱打，如同蒿草一般（比喻不以為意）。最終瞎驢（比喻愚鈍的人）也能成為人天正眼（比喻具有正知正見）。什麼是臨濟宗？』 祖師說：『敲唱俱行（指臨濟宗的棒喝）。』 僧人說：『休去歇去（比喻放下一切），古廟香爐（比喻陳舊），枯木生華（比喻不可能的事情發生），祖佛心要（指祖師和佛陀的心法精要）。什麼是曹洞宗？』 祖師說：『兩兩不成雙（指曹洞宗的理事不二）。』 僧人說：『對機糊餅（比喻應機說法），本自天然（指本來如此）。一箭射向遼闊的天空，三句便可辨別（指曹洞宗的三句辨位）。什麼是雲門宗？』 祖師說：『當面錯過（指雲門宗的簡潔明快）。』 僧人說：『色空明暗，觸處光輝（指一切現象皆是佛性的顯現）。剎剎塵塵，頭頭顯露（指佛性無處不在）。什麼是法眼宗？』 祖師說：『點（表示肯定）。』 僧人說：『祖師心印（指禪宗的心法），狀似鐵牛之機（比喻堅固不可動搖）。去即印住（比喻執著），住即印破（比喻打破執著）。如果是一個沒有鼻孔的衲僧（比喻無法可修的人），要如何印證？』 祖師說：『便是阇黎（指就是你）。』 僧人說：『天下祖師的鼻孔，都被和尚您一串穿起來了，不知和尚您的鼻孔被什麼人穿了？』 祖師說：『不要誹謗佛果（指不要輕視佛的境界）。』 祖師於是說：『千聖的頭頂上可以容納剎海（指佛的境界廣大無邊），衲僧的命脈中不允許有絲毫的虛假。更要打通一條線路，以佛顯現祖師，從祖師印證佛，印印無差，機機圓證。靈山會上拈花示眾（指禪宗的起源），建立這個宗風。金色頭陀（指迦葉尊者）曾經承受了這微妙的旨意，以至於西天四十七代，此土二十三代。自從曹溪（指六祖慧能）散席以來，已經數百年間，各個寺剎相互遙望，各自握著靈蛇珠（比喻珍貴的佛法）。』
【English Translation】 English version Luoxu (a person's name). Right at this moment, how should one utter a phrase (of truth)? Dangyang (a place name) pervades the entire world, with no room for turning back, revolving with radiance in thousands of layers.
The Patriarch (referring to the Zen patriarch) ascends the hall to preach. A monk asks: 'Shaolin initially transmitted the doctrine of sudden enlightenment, and the five leaves (referring to the five schools of Zen) flourished as a result. The Congling Mountains (referring to the Pamir Plateau) thus distinguished themselves from other streams, and a thousand lamps (a metaphor for wisdom) continue to shine. Although the schools are divided into five families, Prajna (wisdom) ultimately returns to the same status. What are the five schools of Zen?' The Patriarch says: 'Zhā zhā shā shā, lì lì luò luò (onomatopoeia or descriptive phrases, indicating directness and frankness).' The monk further asks: 'If one does not inquire, how can one reach the source?' The Patriarch says: 'One stroke cancels it all (describing thoroughness).' The monk says: 'Kicking over the clean vase, leaving no way out (a metaphor for leaving no room for retreat). Two mouths without tongues, precisely our school (referring to Zen). What is the Guiyang school?' The Patriarch says: 'Everyone in the world cannot jump out of his perfect circle (referring to the Guiyang school's circular diagram).' The monk says: 'Being beaten three times is like artemisia (a metaphor for not taking it seriously). Eventually, the blind donkey (a metaphor for a dull person) can also become the right eye of humans and gods (a metaphor for having correct knowledge and views). What is the Linji school?' The Patriarch says: 'Knocking and chanting go together (referring to the Linji school's use of shouts and blows).' The monk says: 'Rest and cease (a metaphor for letting go of everything), the ancient temple incense burner (a metaphor for the old), dead trees bloom (a metaphor for impossible things happening), the essential heart of the Patriarchs and Buddhas (referring to the essential heart of the Patriarchs and Buddhas). What is the Caodong school?' The Patriarch says: 'Two by two, not a pair (referring to the Caodong school's non-duality of principle and phenomena).' The monk says: 'Expedient pancakes (a metaphor for teaching according to the situation), naturally inherent (referring to being originally so). One arrow shot into the vast sky, three phrases can distinguish (referring to the Caodong school's three phrases for distinguishing positions). What is the Yunmen school?' The Patriarch says: 'Missing it right in front of your face (referring to the Yunmen school's simplicity and directness).' The monk says: 'Form and emptiness, light and darkness, radiance everywhere (referring to all phenomena being manifestations of Buddha-nature). Moment by moment, dust by dust, head by head, revealed (referring to Buddha-nature being omnipresent). What is the Fayan school?' The Patriarch says: 'Point (indicating affirmation).' The monk says: 'The Patriarch's mind-seal (referring to the Zen mind-seal), shaped like an iron ox machine (a metaphor for being firm and immovable). Going means sealing, staying means breaking (a metaphor for breaking attachments). If it is a patched-robed monk without nostrils (a metaphor for someone with no method to cultivate), how can he be certified?' The Patriarch says: 'It is precisely you, Ajari (referring to you).' The monk says: 'The nostrils of all the Patriarchs in the world have been strung together by the Venerable One. I wonder whose nostrils have been strung together by the Venerable One?' The Patriarch says: 'Do not slander the Buddha-fruit (referring to not belittling the state of Buddhahood).' The Patriarch then says: 'The crowns of a thousand sages can accommodate the sea of lands (referring to the Buddha's state being vast and boundless), the lifeblood of the patched-robed monk does not allow for the slightest falsehood. Furthermore, one must open up a path, with the Buddha manifesting the Patriarch, and from the Patriarch certifying the Buddha, seal upon seal without difference, opportunity upon opportunity perfectly certified. At the Vulture Peak assembly, he held up a flower to show the assembly (referring to the origin of Zen), establishing this school's style. The golden-colored ascetic (referring to Venerable Kasyapa) once received this subtle meaning, up to the forty-seven generations in the Western Heaven and the twenty-three generations in this land. Since the dispersal of the assembly at Caoxi (referring to the Sixth Patriarch Huineng), hundreds of years have passed, with each monastery gazing at each other, each holding the spiritual snake pearl (a metaphor for the precious Dharma).'
人人抱荊山璧。有照有用有權有實。提振向上宗風。傳持正法眼藏。要且百川異流同歸大海。千重百匝無出一源。所以道。西天二十八祖也恁么。唐土六祖也恁么。天下列剎相望諸老宿也恁么。山僧也恁么。且道。恁么事作么生商量。還提掇得出么。還緇素得明么。山僧不惜兩莖眉毛與諸人點破。遂拈拄杖云。還見么。三世諸佛曆代祖師。天下老和尚。盡在拄杖頭上。放大光明。現權現實現機現境。列五位君臣。開三玄宗要。機境相投箭鋒相拄。一字三句同源。圓相境致殊別。若也於此委悉。百草頭上罷卻平生事根株亦不留。聞清聲外句莫向句中求。儻或末然。山僧不免又拖泥涉水也。達磨不來東土。二祖不往西天。人人壁立萬仞。個個常光現前。卓拄杖一下。下座。
蓮華會上堂。僧問。菡萏叢中選佛場。法筵大啟一爐香。靈山萬古拈華事。今日憑師為舉揚。師云。不是苦心人不知。進云。恁么則法法已隨諸法住。分明露出白蓮機。師云。即今覿面已相呈。進云。妙性海中為雨露。菩提場里起清風。師云。猶落第二頭。進云。學人只如此。師意又如何。師云。頂門三千腦後八百。師乃云。毗婆尸已前千華現瑞。天中天正地優曇呈祥。直得遍界不曾藏。通身無影像。現大蓮華王。周匝千華座。一葉一釋迦。一須
【現代漢語翻譯】 現代漢語譯本： 每個人都懷抱著荊山的寶玉（比喻珍貴的內在價值）。有照亮的能力，有利用的價值，有權變的方法，有真實的內容。提振向上之宗風，傳承保持正法眼藏（佛法精髓）。要而言之，百川異流最終都歸於大海，千重百匝（比喻循環往復）都無出一源。所以說，西天二十八祖（指印度禪宗的二十八位祖師）也是這樣，唐土六祖（指中國禪宗的六位祖師慧能）也是這樣，天下各處寺院相互瞻望的諸位老宿（指德高望重的僧人）也是這樣，山僧（謙稱，指說話者自己）也是這樣。那麼，這件事該如何商量呢？還能提得出來嗎？還能讓僧俗明白嗎？山僧不惜捨棄兩道眉毛（比喻不惜一切代價），為諸位點破。於是拿起拄杖說：還看見了嗎？三世諸佛（過去、現在、未來一切諸佛），歷代祖師，天下的老和尚，都在這拄杖頭上。放大光明，展現權巧方便，展現真實，展現機緣，展現境界。排列五位君臣（禪宗用語，比喻修行中的五個階段），開啟三玄宗要（指禪宗的重要理論）。機緣與境界相互投合，箭鋒相對。一字三句同出一源，圓融之相境界各異。如果能在此處徹底明白，那麼百草頭上（比喻任何地方）都能罷卻平生之事，連根株也不留下。聞清聲外句，莫向句中求（不要執著于語言文字的表面意思）。倘若不然，山僧不免又要拖泥帶水（比喻說話不乾脆）了。達磨（菩提達摩，禪宗初祖）不來東土，二祖（慧可）不往西天，人人壁立萬仞（比喻堅定不移），個個常光現前（比喻本性光明）。卓拄杖一下，下座。
蓮華會上堂。僧人問道：『菡萏叢中選佛場，法筵大啟一爐香。靈山萬古拈華事，今日憑師為舉揚。』（在荷花盛開的地方選擇道場，盛大的法會開啟，燃起一爐香。靈山會上釋迦牟尼拈花微笑的典故，今天請您來宣揚。）師父說：『不是苦心人不知。』（不是用心修行的人不會明白。）僧人進一步問道：『恁么則法法已隨諸法住，分明露出白蓮機。』（既然如此，那麼一切法都隨著諸法而存在，分明地顯露出白蓮花的玄機。）師父說：『即今覿面已相呈。』（現在已經面對面地呈現了。）僧人問道：『妙性海中為雨露，菩提場里起清風。』（在妙性之海中化為雨露，在菩提道場里興起清風。）師父說：『猶落第二頭。』（仍然落在第二義上，沒有直指本心。）僧人問道：『學人只如此，師意又如何？』（學人只能理解到這裡，師父您的意思又是什麼呢？）師父說：『頂門三千腦後八百。』（比喻不可思議的境界。）師父於是說：『毗婆尸（過去七佛之首）佛以前，千華現瑞；天中天（佛的尊稱）正當其位，優曇（優曇婆羅花，佛經中象徵祥瑞的花）呈祥。直接遍滿整個世界而不曾隱藏，整個身心都沒有影像。顯現大蓮華王，周圍是千華寶座，一片花瓣就是一個釋迦。一須彌山』
【English Translation】 English version: Everyone holds the jade of Jing Mountain (a metaphor for precious inner value). There is the ability to illuminate, the value to utilize, the expedient means, and the real substance. Upholding and promoting the upward trend of the lineage, transmitting and maintaining the Right Dharma Eye Treasury (the essence of the Buddha's teachings). In short, hundreds of rivers with different currents all return to the great sea, and thousands of layers and turns (a metaphor for cyclical recurrence) all come from one source. Therefore, it is said that the twenty-eight ancestors of the Western Heaven (referring to the twenty-eight Zen ancestors of India) were like this, the Sixth Ancestor of the Tang Dynasty (referring to Huineng, the Sixth Zen Ancestor of China) was like this, the venerable elders in the monasteries throughout the world were like this, and this mountain monk (a humble term, referring to the speaker himself) is also like this. So, how should this matter be discussed? Can it still be brought up? Can it still be made clear to both monastics and laypeople? This mountain monk does not hesitate to give up his two eyebrows (a metaphor for sparing no effort) to point it out to everyone. Then, he picked up his staff and said: Do you see it? All the Buddhas of the three times (past, present, and future), the ancestral teachers of all generations, and the old monks of the world are all on the head of this staff. Emitting great light, manifesting expedient means, manifesting reality, manifesting opportunities, and manifesting realms. Arranging the five ranks of ruler and ministers (Zen terminology, a metaphor for the five stages in practice), opening the essential principles of the Three Mysteries (referring to important Zen theories). Opportunities and realms coincide, arrowheads meet. One word and three phrases come from the same source, and the realms of perfect harmony are different. If one can thoroughly understand this, then one can abandon the affairs of a lifetime on the heads of all grasses (a metaphor for anywhere), and not even leave the roots. Hear the clear sound outside the phrase, do not seek within the phrase (do not cling to the superficial meaning of language and words). If not, this mountain monk will inevitably drag mud and water again (a metaphor for speaking indirectly). Bodhidharma (the first Zen ancestor) did not come to the Eastern Land, the Second Ancestor (Huike) did not go to the Western Heaven, everyone stands firm like ten thousand ren high walls (a metaphor for being firm and unyielding), and everyone's constant light appears before them (a metaphor for the inherent nature of light). Strike the staff once, and descend from the seat.
During a Dharma talk at the Lotus Flower Assembly, a monk asked: 'Choosing a Buddha field amidst the lotus blossoms, a Dharma gathering is opened with a stick of incense. The event of Shakyamuni Buddha holding up a flower at Vulture Peak is an ancient story. Today, we rely on you, teacher, to expound it.' The teacher said: 'Those who have not cultivated diligently will not understand.' The monk further asked: 'If that is so, then all dharmas abide with all dharmas, clearly revealing the mechanism of the white lotus.' The teacher said: 'It is already presented face to face right now.' The monk asked: 'In the ocean of wondrous nature, it becomes rain and dew; in the Bodhi field, a clear breeze arises.' The teacher said: 'Still falling into the second head (not directly pointing to the original mind).' The monk asked: 'This is all that the student understands. What is the teacher's intention?' The teacher said: 'Three thousand on the crown of the head, eight hundred behind the head (a metaphor for an inconceivable state).' The teacher then said: 'Before Vipashyin Buddha (the first of the Seven Buddhas of the past), a thousand flowers manifested auspicious signs; the Heaven Above Heaven (an honorific title for the Buddha) is in the right place, and the Udumbara flower (a flower in Buddhist scriptures symbolizing auspiciousness) presents auspiciousness. Directly pervading the entire world without being hidden, the entire body and mind have no image. Manifesting the Great Lotus Flower King, surrounded by a thousand flower thrones, each petal is a Shakyamuni. One Sumeru mountain.'
一彌勒。塵塵爾剎剎爾。處處爾唸唸爾。一塵舉大地收。一華開世界起。可謂殊勝中最殊勝。奇特中倍奇特。感慈塔前凝瑞氣。羅漢洞邊顯真容。法會儼然人天普集。到這裡合談何事。說玄說妙得么。說佛說祖得么。舉古舉今得么。顯作顯用得么。儘是從前已后大宗師拈出了也。即今不如。總不動著。只呈一個現成公案。若也薦得。人人心華髮明。處處照十方剎。正當恁么時。推功師本一句作么生道。還委悉么。萬方有慶歸明聖。愿見黃河百度清。
喬貴妃娘子請。為法真和尚病起。上堂。師云。鷲峰單提向上機。千靈不謀而會合。少室密傳正法眼。萬象不融而圓通。契印相投緣因相入。神功如天地之覆載。妙智若日月之照臨。沙界等平略無向背。有大解脫士。證大解脫道。辟大解脫門。示大解脫事。現古人攢簇不得底病。直教千聖覓起處不見。諸佛眾生皆有是病。諸佛若病即非眾生。眾生若病即非諸佛。是故以眾生病故示有此疾。由茲王舍城人。各各稟頂上光悉來問病。而是大士隨求顯示。令其萬仞壁立。以至眾生病盡。大解脫士亦安。既安之後。有大檀越。作大法施建大法幢。演大法義雨大法雨。一一交羅重重無盡。正當恁么時。應時應節一句作么生道。還委悉么。靈苗增秀氣。瑞草發祥光。覆成一偈。示
【現代漢語翻譯】 現代漢語譯本 一、彌勒（Maitreya，未來佛）。微塵之中有無盡剎土，剎土之中又有無盡微塵。處處皆是，唸唸皆是。一粒微塵舉起，整個大地都被收攝其中。一朵蓮花開放，整個世界因此而生起。這可以說是殊勝之中最殊勝的，奇特之中倍加奇特的。在感慈塔前凝聚著祥瑞之氣，在羅漢洞邊顯現出真實的容貌。盛大的法會莊嚴地舉行，人天大眾普遍聚集。到了這裡，適合談論什麼事情呢？說玄妙的道理可以嗎？說佛說祖可以嗎？引用古代的事例和當今的現象可以嗎？顯現作用可以嗎？這些都是從前和以後的各位大宗師所拈出來的。現在不如什麼都不動，只呈現一個現成的公案。如果能夠領會，人人都能心華髮明，處處照亮十方剎土。正在這個時候，推功師（Tuigong Shi）的根本一句應該怎麼說呢？還明白嗎？四面八方都有值得慶賀的事情，歸功於英明的聖人，希望能夠見到黃河澄清的那一天。
喬貴妃娘子（Qiao Guifei Niangzi）請法，為法真和尚（Fazhen Heshang）病癒而上堂說法。師父說：『鷲峰（鷲峰山，靈鷲山）單獨提起的向上之機，千靈不用商議就能會合。少室山（Shaoshi Shan）秘密傳授的正法眼，萬象不用融合就能圓融通達。契合印證，緣因相互進入。神功就像天地一樣覆蓋承載，妙智就像日月一樣照耀。沙界平等，沒有偏頗。有大解脫士，證得大解脫道，開闢大解脫門，示現大解脫事。』現在古人聚集也無法解決的疾病，直接讓千聖尋找也找不到起因。諸佛和眾生都有這種疾病。諸佛如果生病，就不是眾生；眾生如果生病，就不是諸佛。所以因為眾生的疾病，才示現有這種疾病。因此王舍城（Wangshe Cheng）的人，各自稟承頂上的光明，都來問候病情。而這位大士隨著他們的請求而顯示，讓他們萬仞高墻壁立。以至於眾生的疾病全部消除，大解脫士也就安然無恙了。安然無恙之後，有大檀越（Danyue，施主），作大法施，建立大法幢，演說大法義，降下大法雨，一一交織羅列，重重無盡。正在這個時候，應時應節的一句應該怎麼說呢？還明白嗎？靈苗增添秀氣，瑞草散發祥光。再寫一首偈語，來開示。
【English Translation】 English version One, Maitreya (Maitreya, the future Buddha). In a mote of dust, there are countless lands; in those lands, there are countless motes of dust. Everywhere, in every thought, it is there. When one mote of dust is raised, the entire earth is contained within. When one flower blooms, the entire world arises. This can be said to be the most supreme of the supreme, the most extraordinary of the extraordinary. Auspicious energy gathers before the Pagoda of Compassionate Response, and true form manifests beside the Arhat's Cave. A grand Dharma assembly is solemnly held, with humans and devas universally gathered. Having arrived here, what is suitable to discuss? Is it suitable to speak of profound mysteries? Is it suitable to speak of the Buddhas and Patriarchs? Is it suitable to cite ancient examples and current phenomena? Is it suitable to manifest function? These are all things that the great masters of the past and future have brought forth. Now, it is better to remain completely still, presenting only a ready-made public case. If you can understand it, everyone's mind-flower will blossom, illuminating the ten directions. At this very moment, how should the fundamental phrase of Tuigong Shi (Tuigong Shi) be spoken? Do you understand? May all quarters have cause for celebration, returning to the enlightened sage, and may we see the Yellow River clear a hundred times.
Qiao Guifei Niangzi (Qiao Guifei Niangzi) requested Dharma, and the master ascended the hall to speak for the recovery of Fazhen Heshang (Fazhen Heshang). The master said: 'The upward mechanism singularly raised on Vulture Peak (Vulture Peak, Gṛdhrakūṭa Mountain), thousands of spirits meet without consultation. The true Dharma eye secretly transmitted from Shaoshi Mountain (Shaoshi Mountain), myriad phenomena are perfectly integrated without fusion.' Seals coincide, and causal conditions enter each other. Divine power covers and supports like heaven and earth, and wondrous wisdom illuminates like the sun and moon. The realms of sand are equal, with no partiality. There is a great liberated being who attains the great path of liberation, opens the great gate of liberation, and demonstrates the great affairs of liberation.' Now, the disease that the ancients gathered could not solve, directly causes the thousand sages to seek without finding the origin. All Buddhas and sentient beings have this disease. If the Buddhas are sick, they are not sentient beings; if sentient beings are sick, they are not Buddhas. Therefore, because of the sickness of sentient beings, this disease is shown to exist. Therefore, the people of Wangshe Cheng (Wangshe Cheng), each receiving the light from the crown of their heads, come to inquire about the illness. And this great being displays according to their requests, causing them to stand like ten-thousand-foot walls. Until the diseases of all sentient beings are completely eliminated, the great liberated being will also be at peace. After being at peace, there are great Danyue (Danyue, benefactors) who make great Dharma offerings, erect great Dharma banners, expound great Dharma meanings, and rain great Dharma rains, each interwoven and endlessly repeated. At this very moment, how should the phrase appropriate to the time and occasion be spoken? Do you understand? Spiritual seedlings increase in elegance, and auspicious herbs emit auspicious light. Write another verse to instruct.
病維摩元不病。問疾文殊初不來。建大法幢啟大施頓令千眼一時開。
喬貴妃設千佛會。上堂云。千華顯瑞應。萬善積靈臺廣辟解脫門。大開無價藏。舉揚正法眼。表示千佛因。直得遍界絕籠羅。當陽無取捨。透聲透色亙古亙今。有具大信根修菩薩行。發難思願力。啟清凈莊嚴。建大道場具列珍羞。一香一華一茶一果。同法性等太虛。塵塵剎剎千佛放光。如理如事十方普應。所以道。大匠無繩墨。良材無曲直。紅輪爍太虛。遍界皆輝赫。一華開一佛出世。一塵舉一佛成道。主伴交參森羅顯煥。集無涯福祿。祝睿算無疆。正當恁么時作么生道。室內千燈相照耀。天邊寶月更清圓。
鄆國大王請。上堂。僧問。如何是第一句。師云。豈容聲相從君見。進云。半夜碧雲籠古殿。天明海岸迸金烏。師云。肘臂有符人共看。進云。如何是第二句。師云。真金須向爐中煆。進云。倒騎鐵馬上須彌。踏斷曹溪流水聲。師云。正在半途間。進云。如何是第三句。師云。出草入草要求人。進云。妙喜剎中為雨露。無明山上起云雷。師云。分明垂手處。子細好生觀。師乃云。至理自調然。千華曾現瑞。無在無不在。十方即目前。若是利根上智。一舉便解承當。既能截斷眾流。可以超今冠古。以如是智以如是力。以如是心以如是
【現代漢語翻譯】 現代漢語譯本： 維摩詰的病原本就不是真的病。文殊菩薩問疾，最初也未曾真的來過。建立大法幢，開啟大布施，頓時令千眼一時全部睜開。 喬貴妃設千佛會。上堂說法：『千朵蓮花顯現祥瑞的景象，萬種善行積累在靈臺上，廣泛開闢解脫之門，大大開啟無價的寶藏。舉揚正法眼藏，表示千佛的因緣。直接使得遍滿法界，沒有任何籠罩遮蔽，當下沒有任何取捨。穿透聲音，穿透形色，亙古亙今。有具備大信根，修菩薩行的人，發起不可思議的願力，開啟清凈莊嚴，建立大道場，具備陳列的珍貴美味。一香、一花、一茶、一果，與法性相同，等同於太虛。每個微塵，每個剎土，千佛都在放光，如理如事，十方普遍相應。所以說，高明的工匠無需繩墨，上好的木材無需矯正。紅日的光輪照耀太虛，遍滿法界都輝煌閃耀。一朵蓮花開放，就有一尊佛出世；一粒微塵舉起，就有一尊佛成道。主伴相互交融，森羅萬象顯現光輝。聚集無邊的福祿，祝願聖上的壽命無疆。正在這個時候，該如何表達呢？室內千燈相互照耀，天邊的寶月更加清澈圓滿。』 鄆國大王請法。上堂說法。僧人問：『如何是第一句？』師父說：『豈能容許從聲音形相中見到？』僧人進一步問：『半夜碧雲籠罩古殿，天亮時海岸涌出金烏。』師父說：『肘臂上有符印，人們共同觀看。』僧人進一步問：『如何是第二句？』師父說：『真金必須放到爐中鍛鍊。』僧人進一步問：『倒騎鐵馬登上須彌山（Sumeru），踏斷曹溪（Caoxi）的流水聲。』師父說：『正在半途之中。』僧人進一步問：『如何是第三句？』師父說：『出草入草都要尋找人。』僧人進一步問：『在妙喜剎（Abhirati）中化為雨露，在無明山（Avidya Mountain）上興起云雷。』師父說：『分明垂手之處，仔細好好觀看。』師父於是說：『至高的道理自然調和。千朵蓮花曾經顯現祥瑞，無處不在，十方就在眼前。如果是利根上智的人，一舉便能理解承擔。既能截斷眾流，就可以超越古今。以這樣的智慧，以這樣的力量，以這樣的心，以這樣的』
【English Translation】 English version: Vimalakirti's illness was never truly an illness. Manjushri's visit to inquire about the illness was never truly a visit. Establishing the great Dharma banner, initiating great giving, instantly causing a thousand eyes to open all at once. Consort Qiao held a Thousand Buddhas Assembly. Ascending the hall, she said: 'A thousand flowers manifest auspicious omens, myriad good deeds accumulate on the spiritual platform, widely opening the gate of liberation, greatly opening the priceless treasure. Upholding the treasury of the Proper Dharma Eye, indicating the causes and conditions of the thousand Buddhas. Directly causing the entire realm to be free from any covering or obstruction, in the present moment without any acceptance or rejection. Penetrating sound, penetrating form, spanning from ancient times to the present. Those who possess great faith and cultivate the Bodhisattva path, generate inconceivable vows, initiate pure adornment, establish the great Dharma place, possessing and displaying precious delicacies. One incense, one flower, one tea, one fruit, are the same as Dharma-nature, equal to the great void. In every dust mote, in every land, a thousand Buddhas emit light, according to principle and according to phenomena, the ten directions universally respond. Therefore, it is said, a skilled craftsman needs no plumb line, fine timber needs no straightening. The red sun shines upon the great void, illuminating all realms. One flower blooms, and one Buddha appears in the world; one dust mote is raised, and one Buddha attains enlightenment. Host and guests intermingle, myriad phenomena manifest brilliantly. Accumulate boundless blessings and prosperity, wishing the emperor boundless longevity. At this very moment, how should one express it? A thousand lamps illuminate each other in the room, the precious moon in the sky is even clearer and rounder.' King of Yun State requested Dharma. Ascending the hall, a monk asked: 'What is the first phrase?' The master said: 'How can it be allowed to be seen from sound and form?' The monk further asked: 'At midnight, blue clouds cover the ancient hall; at dawn, a golden crow bursts forth from the coast.' The master said: 'There are symbols on the elbow and arm, which people see together.' The monk further asked: 'What is the second phrase?' The master said: 'True gold must be tempered in the furnace.' The monk further asked: 'Riding an iron horse backwards up Mount Sumeru (Sumeru), severing the sound of flowing water at Caoxi (Caoxi).' The master said: 'Precisely in the middle of the journey.' The monk further asked: 'What is the third phrase?' The master said: 'Going in and out of the grass, one must seek people.' The monk further asked: 'In the Abhirati (Abhirati) land, it transforms into rain and dew; on Avidya Mountain (Avidya Mountain), clouds and thunder arise.' The master said: 'At the point of clearly lowering the hand, carefully observe well.' The master then said: 'The ultimate principle is naturally harmonious. A thousand flowers have manifested auspiciousness, nowhere is it not present, the ten directions are right before your eyes. If one is of sharp faculties and superior wisdom, one can understand and undertake it at once. Since one can cut off the flow of the masses, one can surpass the past and crown the present. With such wisdom, with such power, with such a mind, with such'
愿。明同杲日寬若太虛。所以道。譬如虛空體非群相。而不拒彼諸相發輝。又道。若人慾了知。三世一切佛。應觀法界性。一切唯心造。蓋此清凈本元。離去離來離聲離色。若以真實正見契寂如如。雖二六時中不思不量無作無為。至於動靜語默覺夢之間。無不皆是本地風光本來面目。現諸祥瑞現諸奇特。皆是從無量無邊劫海薰習種智。從清凈微妙根智。如是應現。正當恁么時如何。無相光中千佛現。一道清虛亙古今。復舉。釋迦老子靈山會上說大般若。舍利弗于佛前問須菩提。夢中說六波羅蜜。與覺時是同是別。須菩提云。此義幽深。吾不能說。此會中有彌勒大士。次補佛處。可往問之。彌勒云。誰為彌勒。誰是彌勒者。師拈云。還委悉么。一句當機萬緣寢削。更聽一頌夢中說法。覺無殊妙用。神通不出渠。誰是誰名總彌勒。祥光起處現心珠。
本然居士請。上堂云。寸絲不掛猶有赤骨律在。萬里無片云處猶有青天在。若乃不盡去未免者也周由。直饒一切坐斷。已落佛祖圈繢。到這裡作么生舉揚。作么生提持。雖然如是。從上來有個現成公案。不擴音持去也。古者道。吾有大病非世所醫。僧后問曹山。未審是什麼病。山云。攢簇不得底病。僧云。未審一切眾生還有此病也無。山云。眾生若病即非眾生。僧云。只
【現代漢語翻譯】 現代漢語譯本 愿（發願）。光明如同太陽般明亮，寬廣如同太虛空。所以說，『譬如虛空，本體並非各種現象，但不拒絕各種現象的顯現。』又說，『若有人想要了解過去、現在、未來一切諸佛，應當觀察法界的本性，一切都是由心創造的。』這清凈的本源，遠離來去，遠離聲音和顏色。如果以真實正確的見解契合寂靜如如的境界，即使在一天二十四小時中不思不想，無作無為，乃至在動靜語默、覺醒和夢境之間，無不都是本地的風光，本來的面目。顯現各種祥瑞，顯現各種奇特，都是從無量無邊的劫海中熏習的智慧種子，從清凈微妙的根本智慧中，如此應現。正當這個時候，該如何呢？無相的光明中顯現千佛，一道清虛之氣貫穿古今。又舉例說，釋迦老子（釋迦牟尼佛）在靈山會上宣說《大般若經》，舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）在佛前問須菩提（釋迦牟尼佛的十大弟子之一，解空第一），夢中宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）與覺醒時是相同還是不同。須菩提說，『這個道理深奧，我不能說。』這次法會中有彌勒大士（未來佛），是下一任補處佛，可以去問他。彌勒（未來佛）說，『誰是彌勒？誰是彌勒者？』師父拈起說，『還明白嗎？』一句正中時機，萬種因緣都消減了。再聽一首偈頌：夢中說法，覺醒時沒有差別，奇妙的作用，神通沒有超出它。誰是誰的名字都是彌勒，祥光升起的地方顯現心珠。
本然居士請法，上堂開示說，『一絲不掛，還有赤骨律在；萬里無雲，還有青天在。』如果不能完全去除，就免不了周旋。即使一切都截斷，也已經落入佛祖的圈套。到這裡該如何舉揚？該如何提持？雖然如此，從古以來有個現成的公案，不妨提出來。古人說，『我有大病，不是世間所能醫治的。』僧人後來問曹山（禪宗大師），『不知道是什麼病？』曹山說，『無法聚集的病。』僧人問，『不知道一切眾生是否也有這種病？』曹山說，『眾生如果病了，就不是眾生。』僧人說，『只是……』
【English Translation】 English version Vow (making a vow). The light is as bright as the sun, and as wide as the vast emptiness. Therefore, it is said, 'Like the void, the substance is not of various phenomena, but it does not reject the manifestation of various phenomena.' It is also said, 'If one wants to understand all the Buddhas of the past, present, and future, one should observe the nature of the Dharma realm, everything is created by the mind.' This pure origin is far from coming and going, far from sound and color. If one accords with the tranquil Suchness with true and correct views, even if one does not think or measure, does nothing, and is non-active in the twenty-four hours of the day, even in movement and stillness, speech and silence, wakefulness and dreams, everything is the local scenery, the original face. Manifesting various auspicious signs, manifesting various wonders, all are from the seeds of wisdom cultivated in the immeasurable and boundless kalpa sea, from the pure and subtle root wisdom, thus manifesting. Just at this moment, what should be done? A thousand Buddhas appear in the light of no form, and a clear and empty energy runs through ancient and modern times. Furthermore, it is exemplified that Shakyamuni Buddha (釋迦老子) preached the Great Perfection of Wisdom Sutra (大般若經) at the Vulture Peak Assembly (靈山會), and Shariputra (舍利弗) (one of the ten major disciples of Shakyamuni Buddha, known for his wisdom) asked Subhuti (須菩提) (one of the ten major disciples of Shakyamuni Buddha, foremost in understanding emptiness) before the Buddha, whether preaching the Six Paramitas (六波羅蜜) (generosity, discipline, patience, diligence, concentration, wisdom) in a dream is the same or different from being awake. Subhuti (須菩提) said, 'This principle is profound, I cannot say.' In this assembly, there is Bodhisattva Maitreya (彌勒大士) (the future Buddha), who is the next Buddha to take the place, you can ask him. Maitreya (彌勒) (future Buddha) said, 'Who is Maitreya? Who is the one who is Maitreya?' The master picked it up and said, 'Do you understand?' One sentence hits the opportunity, and all kinds of conditions are reduced. Listen to another verse: Preaching the Dharma in a dream, there is no difference when awake, the wonderful function, the supernatural power does not exceed it. Whose name is all Maitreya, and the mind pearl appears where the auspicious light rises.
Layman Benran (本然居士) requested Dharma, and the master ascended the hall and said, 'Even without a thread hanging, there is still the red bone rhythm; where there are no clouds for thousands of miles, there is still the blue sky.' If it cannot be completely removed, it is inevitable to maneuver. Even if everything is cut off, it has already fallen into the trap of the Buddhas and ancestors. What should be raised here? How to uphold it? Even so, there is a ready-made case from ancient times, so let's bring it up. The ancients said, 'I have a serious illness that cannot be cured by the world.' Later, a monk asked Caoshan (曹山) (Zen master), 'I don't know what the illness is?' Caoshan (曹山) said, 'The illness that cannot be gathered.' The monk asked, 'I don't know if all sentient beings also have this illness?' Caoshan (曹山) said, 'If sentient beings are sick, they are not sentient beings.' The monk said, 'Just...'
如和尚還有么。山云。正覓起處不得。大眾。此病即非世所醫。須要本分作家以金剛錐與他頂上一劄。正覓起處不得也。與一服直教祖病佛病玄妙之病。機緣境界悉灑灑落落。脫然解脫。不住解離線。到這裡羅籠不肯住。呼喚不回頭。古聖不安排。至今無處所。只這無處所。早是處所了也。直須千峰萬峰那邊承當得去好。等閑拈一機舉一句。盡與人抽釘拔楔解黏去縛。更說什麼直指人心。更覓什麼見性成佛。正富恁么時如何。不假鐵毫力。碎佛祖窠窟。
少保張丞相忌日請。上堂。僧問。維摩大士去何從。千古令人望莫窮。不二法門今正問。夜來明月上高峰。只如維摩一默意旨如何。師云。逼塞虛空。進云。恁么則當陽無向背。覿體露全機。師云。無爾插觜處。進云。爭奈前三三后三三。師云。也是鞏縣茶瓶。進云。只如文殊道。我於一切處無言無說。與他一默是同是別。師云。落在第二頭。進云。爭奈斬釘截鐵。師云。橫按鏌鎁。進云。只如無盡居士與和尚平昔道契相知。且道。即今何在。師云。為爾說了也。進云。學人今日小出大遇。師云。爾將什麼報恩。進云。萬古碧潭空界月。師云。閑言語。師乃云。大眾握佛祖鉗錘。控作家爐鞴。烹煆古今驗證衲僧。唯用向上一機金剛王寶劍。臨濟祖師傳黃檗馬祖此
【現代漢語翻譯】 現代漢語譯本 和尚還有嗎？（山云）我正在尋找（念頭）生起的地方，卻找不到。各位，這種病不是世間的醫生可以醫治的，必須要有真正本分的人，用金剛錐在他頭頂上猛擊一下。正因為找不到（念頭）生起的地方，才需要用藥，直接醫治祖師的病、佛的病、玄妙的病，讓所有的機緣、境界都灑灑落落，徹底解脫。不執著于解脫的機，到了這裡，羅網也困不住，呼喚也不回頭，古聖也無法安排，至今沒有固定的處所。但就是這沒有處所，早已是處所了。必須要在千峰萬峰那邊承擔得起才好。隨便拈出一個機鋒，舉出一句話，都是在幫人抽釘拔楔，解開束縛。還說什麼直指人心，還尋找什麼見性成佛？正在富足的時候，該怎麼辦呢？不需要藉助任何力量，就能粉碎佛祖的窠臼。
少保張丞相忌日，請我上堂說法。有僧人問：『維摩大士（Vimalakirti，一位在家菩薩）去了哪裡？千百年來令人望眼欲穿。現在請問不二法門（the doctrine of non-duality）的真義。就像昨夜的明月升上高峰。』請問維摩（Vimalakirti）的沉默，意旨是什麼？師父說：『充滿整個虛空。』僧人又問：『這樣說來，就是當陽（Dangyang）沒有方向和背離，完全顯露出全體的機用？』師父說：『沒有你插嘴的份。』僧人又問：『可是前三三后三三（a phrase used to indicate Zen truth）呢？』師父說：『也是鞏縣的茶瓶（an ordinary object）。』僧人又問：『就像文殊（Manjusri，智慧菩薩）所說，我在一切處無言無說，這和維摩（Vimalakirti）的沉默是相同還是不同？』師父說：『落在第二義。』僧人又問：『可是斬釘截鐵（decisive and thorough）？』師父說：『橫著按住鏌鎁（Moye，a famous sword）。』僧人又問：『就像無盡居士（Wujin Layman）和平常和尚您道義相合，彼此瞭解，那麼，他現在在哪裡？』師父說：『已經為你說了。』僧人又問：『學人今天小有付出，卻得到大的回報。』師父說：『你拿什麼報恩？』僧人又問：『萬古碧潭空界月（the moon in the clear pool of eternity）。』師父說：『閑話。』師父於是說：各位，握緊佛祖的鉗錘，控制工匠的爐火，錘鍊古今經過驗證的衲僧，只用向上的一機，金剛王寶劍。臨濟祖師（Linji，Zen master）傳給黃檗（Huangbo，Zen master），黃檗傳給馬祖（Mazu，Zen master），就是這個。』
【English Translation】 English version Are there still monks? (Shanyun) I am trying to find where (the thought) arises, but I cannot find it. Everyone, this illness cannot be cured by worldly doctors. It requires someone who is truly genuine to strike him on the top of his head with a vajra pestle. Precisely because the place where (the thought) arises cannot be found, medicine is needed to directly cure the illness of the patriarch, the illness of the Buddha, the illness of the profound mystery, so that all opportunities and realms are scattered and completely liberated. Do not cling to the mechanism of liberation. When you get here, the net cannot trap you, calling does not turn your head, the ancient sages cannot arrange it, and there is still no fixed place. But this no-place is already a place. You must be able to bear it on the other side of thousands of peaks and ten thousand peaks. Casually picking up a koan, uttering a sentence, is all about helping people to remove nails and wedges, untie bonds. What more is there to say about directly pointing to the human mind, what more to seek about seeing one's nature and becoming a Buddha? What should be done when one is truly rich? Without relying on any power, one can shatter the nests of Buddhas and patriarchs.
On the anniversary of the death of Prime Minister Zhang, the Junior Guardian, I was invited to ascend the hall and give a Dharma talk. A monk asked: 'Where has the great Vimalakirti (Vimalakirti, a lay bodhisattva) gone? For thousands of years, people have been looking forward to it. Now, please ask about the true meaning of the doctrine of non-duality. It's like the bright moon rising to the peak last night.' What is the meaning of Vimalakirti's (Vimalakirti) silence? The master said: 'It fills the entire void.' The monk asked again: 'In that case, Dangyang (Dangyang) has no direction or deviation, and the entire function is fully revealed?' The master said: 'There is no place for you to interrupt.' The monk asked again: 'But what about the first three three and the last three three (a phrase used to indicate Zen truth)?' The master said: 'It is also a tea bottle from Gongxian (an ordinary object).' The monk asked again: 'Just like Manjusri (Manjusri, the Bodhisattva of Wisdom) said, I have no words or speech in all places. Is this the same or different from Vimalakirti's (Vimalakirti) silence?' The master said: 'Falling into the second meaning.' The monk asked again: 'But what about cutting nails and cutting iron (decisive and thorough)?' The master said: 'Pressing Moye (Moye, a famous sword) horizontally.' The monk asked again: 'Just like Layman Wujin (Wujin Layman) and you, the abbot, usually agree in Tao and understand each other, then where is he now?' The master said: 'I have already told you.' The monk asked again: 'The student has made a small contribution today, but has received a great reward.' The master said: 'What will you use to repay the kindness?' The monk asked again: 'The moon in the clear pool of eternity (the moon in the clear pool of eternity).' The master said: 'Idle talk.' The master then said: 'Everyone, hold the hammer of the Buddhas and patriarchs, control the furnace of the craftsman, and temper the verified monks of ancient and modern times, using only the upward mechanism, the Vajra King Sword. Zen Master Linji (Linji, Zen master) passed it on to Huangbo (Huangbo, Zen master), and Huangbo passed it on to Mazu (Mazu, Zen master).'
個機要。向大河之北獨振正宗。一喝分賓主。照用一時行。坐斷天下人舌頭。奔走四海雲水。以至乃子乃孫。傳此正見用此真機。若非大解脫人。安能當陽證驗。憶昔無盡大居士。生平以此個事為務。遍寰海宗師無不咨參。到兜率山下逢見老衲。論末後句。始得脫體全真。言解道理一時脫卻。遂作偈云。鼓寂鐘停托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他授記來。鏗金戛玉虎驟龍驤。不妨具大機得大用。以此正印印天下叢林善知識。山僧昔在湖北相見。與伊電卷星馳。一言契證表裡一如。居士功業書于竹帛。遺德在於生民。後來當此之日。撒手那邊行止。且道。無盡居士向什麼處去。還委悉么。大千沙界諸佛土。剎剎塵塵現勝身。復云。盛德在生民。四方共欽仰。三教大宗師。秤頭有銖兩。七十九歲佛齊年。是日霜風亙霄壤。一聲振忽雷。前星墮云帳。麒麟掣斷黃金鎖。一躍直歸梵天上。萬載千秋著遺想。
上堂。一二三四五六七。今朝此月當初一。昨宵大火還西流。金風動地聲蕭瑟。聲蕭瑟圓通門大啟。便請直截入。還委悉么有。念盡為煩惱鎖無心端是水晶宮。
月旦上堂云。本來無形段。那復有唇觜。特地廣稱揚。替他諸道理。且道。他是誰參。
上堂云。月生一室生白。月生二產
【現代漢語翻譯】 現代漢語譯本： 這是個中樞要點。向大河以北獨自振興正宗禪法。一聲棒喝分清賓主關係，照用當下施行。截斷天下人的議論，四處奔走于江湖。以至於你的子孫後代，傳授這正確的見解，運用這真實的機鋒。如果不是大解脫之人，怎能當面驗證？回憶往昔無盡大居士（在家修行，精進不懈的佛教徒），一生以此事為己任，遍訪天下宗師無不請教參禪。到兜率山（彌勒菩薩的住所）下遇見老衲，討論末後一句（禪宗用語，指最終的、最關鍵的教義），才得以脫去凡胎，完全真實。語言上的理解和道理一時脫落。於是作偈說：『鼓聲寂靜，鐘聲停止，托缽返回。巖頭（唐代禪師）一拶（禪宗用語，指突然的提問或棒喝），言語如雷。果然只得了三年活命，莫非是遭了他（巖頭）的授記而來。』鏗鏘有力，如虎躍龍驤。不妨具備大機鋒，獲得大作用。用這正印印證天下叢林善知識（精通佛法，可以引導他人修行的人）。山僧我過去在湖北與他相見，與他如同電光火石般迅速地交流，一言契合，表裡如一。居士的功業記載於史書，遺留的恩德在於百姓。後來到了他該離世的日子，撒手人寰，往生而去。且說，無盡居士向什麼地方去了？還明白嗎？大千世界所有佛土，每個剎土，每個微塵都顯現殊勝之身。又說，盛大的恩德在於百姓，四方共同欽佩仰慕。三教（儒釋道）的大宗師，在衡量輕重的秤上是有份量的。七十九歲與佛同齡，這天霜風瀰漫天地。一聲巨響如雷霆，星辰從雲端墜落。麒麟掙斷黃金鎖鏈，一躍直歸梵天之上。萬載千秋留下遺念。
上堂說法。一二三四五六七，今天這個月是初一。昨夜大火星還向西邊流逝，金風吹動大地，聲音蕭瑟。聲音蕭瑟，圓通之門大開，請直接進入。還明白嗎？有念頭儘是煩惱的鎖鏈，無心才是真正的水晶宮（比喻清凈無染的心境）。
月初上堂說法：本來沒有形狀，哪裡還有嘴唇？特地廣泛地稱揚，代替他說出諸般道理。且說，他是誰參悟的？
上堂說法：月亮照進一間屋子，屋裡就變得明亮。月亮照進兩間屋子...
【English Translation】 English version: This is a crucial point. To revitalize the orthodox Zen tradition north of the great river. A single shout distinguishes guest from host, applying it immediately. Cutting off the tongues of all people, traveling around the world. Even to your children and grandchildren, transmit this correct view, and use this true opportunity. If not a person of great liberation, how can one verify it face to face? Recalling the past, the great lay Buddhist Wujin (a Buddhist practitioner at home, diligent and persistent), took this matter as his duty throughout his life, visiting all the masters in the world and asking for Zen guidance. Meeting an old monk under the Tushita Heaven (the abode of Maitreya Bodhisattva), discussing the final phrase (Zen term, referring to the ultimate and most crucial teaching), he was able to shed his mortal body and become completely true. The understanding of language and reason was shed at once. So he composed a verse saying: 'The drums are silent, the bells stop, returning with the alms bowl. A squeeze from Yantou (Zen master of the Tang Dynasty), words like thunder. Indeed, he only lived for three more years, could it be that he was ordained by him (Yantou)?' Resounding and powerful, like a tiger leaping and a dragon soaring. It is okay to have great opportunities and gain great uses. Use this true seal to certify the knowledgeable teachers in the world's monasteries. I, the mountain monk, met him in Hubei in the past, and communicated with him as quickly as lightning, with one word agreeing, inside and out as one. The achievements of the lay Buddhist are recorded in history books, and the legacy of kindness is in the people. Later, on the day he was to leave the world, he let go and went to the other side. And say, where did the lay Buddhist Wujin go? Do you understand? In all the Buddha lands of the great thousand worlds, every land, every dust particle manifests a supreme body. Also saying, great virtue is in the people, admired and revered by all directions. The great master of the three teachings (Confucianism, Buddhism, and Taoism) has weight on the scale of measurement. Seventy-nine years old, the same age as the Buddha, on this day, frost and wind filled the sky. A loud sound like thunder, a star fell from the clouds. The Qilin broke the golden chain and leaped straight to the Brahma Heaven. Leaving behind thoughts for thousands of years.
Ascending the hall to preach. One, two, three, four, five, six, seven, today is the first day of this month. Last night, the great fire star still flowed westward, the golden wind moved the earth, and the sound was desolate. The sound is desolate, the door of perfect understanding is wide open, please enter directly. Do you understand? All thoughts are the chains of煩惱(troubles), and no-mind is the real crystal palace (a metaphor for a pure and undefiled state of mind).
Ascending the hall to preach at the beginning of the month: Originally without form, where are there lips? Especially widely praised, speaking all kinds of principles for him. And say, who is he enlightened by?
Ascending the hall to preach: The moon shines into a room, and the room becomes bright. The moon shines into two rooms...
靈異。月生三萬回憨。格外無軌跡。風前強指南。頭頭無向背。一一絕廉纖。拈華特地生風草。令人長笑老瞿曇。
李典御作年齋上堂云。大眾。如來涅槃心。菩薩大解脫。祖師正法眼。衲子金剛錘。有照有用有權有實。有縱有擒有殺有活。尚在向上關捩。子上。是個人向個里出沒。向個里拈提。終未能全機剔脫。若也全機剔脫去。變大地作黃金。攪長河為酥酪。改禾莖為粟柄。易短壽作長年。不為分外。何故。提向上綱宗。用作家鼻孔。回歲旦於今朝。用慶年於此日。正當恁么時如何。萬人叢里插高標。錦上鋪華轉光彩。
冬朔上堂云。日日日劈箭急。朝朝暮暮轉滄溟。個是人間好訊息。力㘞叱。更須高著眼。免使頭虛白。
鄭太師請。上堂。僧問。萬機休罷時如何。師云。坐斷毗盧頂。進云。可謂風前一句超調御。擬問如何歷劫迷。師云。只得拱手讚歎。師乃云。靈光未兆萬匯含太虛。一氣既彰華開世界起。過去諸佛現在諸佛未來諸佛皆同個中出現。若天若人若群生。無不從是中流出。以一處明百處千處光輝。一機轉千機萬機歷落。所以道。凈法界身本無出沒。大悲願力示現受生。然而此悲此愿此力。若是宿稟靈根。具超脫種智。則才生下時。已作師子吼。已具大神通。至於若行若住若坐若臥
。或放行或把住。無不皆從諸聖頂𩕳上。縱橫十字。乃至享福享壽。享富貴多子孫。悉承渠儂威力。正當恁么時一句作么生道。重重彰瑞氣。一一涌金蓮。復頌云。威音已前靈苗秀。到今光彩轉新鮮。萬卉芬芳風景麗。壽山高到大椿年。
大內慶國夫人請。上堂。僧問。空劫中還有佛法也無。師云。逼塞虛空。僧云。未審學人向什麼處安身立命。師云。蹉過也。僧云。和尚喚什麼作虛空。師云。阇黎問從何來。僧云。三際斷時凡聖盡。十身圓處剎塵空。師云。爭奈爾踏不著。師乃云。處處真無回互。塵塵爾有鑑覺。萬象以不見而見。萬法以不聞而聞。不見見其見逼塞虛空。不聞聞其聞包含萬有。離卻見不見聞不聞。別有一段奇特事。要須是個大解離線大解脫用。然後方能歷落起處全真。豈不見。僧問雲門。如何是塵塵三昧。門云。缽里飯桶裡水。又僧問。如何是諸佛出身處。門云。東山水上行。一等是個時節。樸實頭處。直是樸實頭。孤危峭峻處。直是孤危峭峻。正當恁么時。將個什麼提持。將個什麼眼目辨別。還委悉么。試玉須經火。求珠不離泥。復頌云。此心含法界。明契本來人千祥如霧集。萬善若云臻。
大悲生辰鄆國大王請。上堂。僧問。聞聲悟道見色明心。盡大地是色。那個是心。師云。觀世
【現代漢語翻譯】 現代漢語譯本：無論是放行還是阻攔，沒有一樣不是從諸聖的頭頂上，縱橫交錯而來。乃至享受福祿、壽命，享受富貴多子孫，都承受著他們的威力。正在這個時候，要如何說出一句？重重顯現吉祥的瑞氣，處處涌現金色的蓮花。又作頌說：在威音王佛之前，靈苗就已經顯秀，到了今天光彩更加新鮮。各種花草芬芳，風景秀麗，壽山高聳，如同大椿樹一般長壽。
大內慶國夫人邀請，上堂說法。僧人問：『空劫中還有佛法嗎？』 師父說：『充滿虛空。』 僧人說：『不知學人應該在哪裡安身立命？』 師父說：『錯過了。』 僧人說：『和尚您把什麼叫做虛空？』 師父說：『你從哪裡來問這個問題？』 僧人說：『三際斷絕時，凡人聖人都消失，十身圓滿處，剎土塵埃都空寂。』 師父說：『奈何你卻踩不著。』 師父於是說：『處處都是真，沒有絲毫的迴避和含糊，處處你都有鑑別和覺察。萬象以不見而見，萬法以不聞而聞。不見而見，它的見充滿虛空；不聞而聞，它的聞包含萬有。離開見與不見，聞與不聞，另有一段奇特的事情。必須要具有大解脫的機用，然後才能在歷歷分明之處完全顯現真實。』 豈不見，僧人問雲門文偃禪師：『如何是塵塵三昧？』 雲門說：『缽里是飯，桶裡是水。』 又有僧人問：『如何是諸佛出身處？』 雲門說：『東山水上行。』 同樣是一個時節，樸實的地方，就直接是樸實；孤立危峻的地方，就直接是孤立危峻。正在這個時候，用什麼來提持？用什麼眼目來辨別？還明白嗎？ 試玉要經過火燒，求珠不能離開泥土。又作頌說：此心包含整個法界，明瞭契合本來的真如之人，千種吉祥如霧般聚集，萬般善事如雲般涌現。
大悲菩薩生辰，鄆國大王邀請，上堂說法。僧人問：『聞聲悟道，見色明心，既然整個大地都是色，那麼哪個是心？』 師父說：『觀世音（Avalokiteśvara，觀察世間聲音以救苦救難的菩薩）。』
【English Translation】 English version: Whether releasing or holding back, nothing does not originate from the crowns of all the sages, crisscrossing in all directions. Even enjoying blessings, longevity, wealth, nobility, and numerous descendants, all are received through their power. At this very moment, how should one utter a phrase? Layer upon layer, auspicious omens manifest; lotus flowers of gold emerge everywhere. A verse also says: Before the Buddha Vimalakirti (Dharmakara, the Buddha of Immeasurable Light), the spiritual sprout was already flourishing; today, its radiance is even fresher. Myriad flowers are fragrant, the scenery is beautiful, and Longevity Mountain is as tall as the great catalpa tree.
Invited by the Lady of Qingguo of the Great Inner Palace, to ascend the hall and preach. A monk asked: 'Is there still Buddha-dharma in the empty aeon?' The Master said: 'It fills the void.' The monk said: 'I do not know where the student should settle their body and establish their life.' The Master said: 'You have missed it.' The monk said: 'What does the Master call the void?' The Master said: 'Where do you come from to ask this question?' The monk said: 'When the three realms are severed, the ordinary and the holy disappear; where the ten bodies are perfected, the lands and dust are empty.' The Master said: 'But you cannot step on it.' The Master then said: 'Everywhere is truth, without evasion or ambiguity; in every mote of dust, you have discernment and awareness. The myriad phenomena see through not-seeing, the myriad dharmas hear through not-hearing. Not-seeing sees its seeing, filling the void; not-hearing hears its hearing, encompassing all existence. Apart from seeing and not-seeing, hearing and not-hearing, there is another extraordinary matter. One must have the great liberation mechanism and the great liberation function, and then one can fully manifest the truth in every distinct place.' Have you not seen, a monk asked Zen Master Yunmen Wenyan: 'What is the samadhi of dust upon dust?' Yunmen said: 'In the bowl is rice, in the bucket is water.' Another monk asked: 'Where do all the Buddhas come from?' Yunmen said: 'Walking on the water of Dongshan.' It is the same season; in a simple place, it is directly simple; in a solitary and precipitous place, it is directly solitary and precipitous. At this very moment, what will you use to uphold? What eye will you use to discern? Do you understand? To test jade, it must be put through fire; to seek a pearl, one cannot leave the mud. A verse also says: This mind contains the entire dharma realm, clearly uniting with the original true self; thousands of auspicious omens gather like mist, and myriad good deeds surge like clouds.
On the birthday of the Great Compassionate Bodhisattva, invited by the Great King of Yunguo, to ascend the hall and preach. A monk asked: 'Hearing sound, one awakens to the Way; seeing form, one clarifies the mind. Since the entire earth is form, then what is mind?' The Master said: 'Avalokiteśvara (Avalokiteśvara, the bodhisattva who observes the sounds of the world to relieve suffering).'
音菩薩來也。進云。可謂掬水月在手。弄華香滿衣。師云。為什麼卻是饅頭進云。只如雲門什麼道意作么生。師云。重引重退輕引輕退。進云。畢竟水朝滄海去。到頭云自覓山歸。師云。也須是頂門上具觀音眼始得。師乃云。當年此日大悲生。千臂莊嚴千眼明。世出世間殊勝事。神通無不總圓成。恁么去步步踏佛階梯。恁么來處處現身現土。於六根得深圓通。于解脫得普門智。所以無剎不現。無處。不真。或為寶公十二面。或作達磨傳心印。或向泗洲運神通。或向香山發妙身。周旋往返。或證三真實。得二殊勝。四不思議。十四無畏。三十二應。向娑婆世界獨有大緣。說無說無窮妙咒現無身。寶王妙身隨類示悲應機赴感。求饒益得饒益應。求男女得男女應。求如意得如意應。此猶是觀世音方便之力。敢問大眾。作么生是觀世音諦當之處。不見一法即如來。方得名為觀自在。
十月一日上堂云。無邊剎海廓同太虛。昨宵秋盡今日冬初。曾無變易豈有親疏。直下歇去蘇嚕囌嚕。
上堂云。我我我渠渠渠。千聖頂𩕳乃𦼯廬。不是心不是物。一口吞盡三世佛。浮幢王香水海。拈起擲向他方外。凈裸裸赤灑灑萬象森羅無縫罅。平懷的實鎮巍然。饑來吃飯困來眠。
大禮令節上堂。七日來複。各歸至盡之本。一
【現代漢語翻譯】 現代漢語譯本： 這時觀音菩薩也來了。僧人上前問道：『可以稱得上是手中捧著水，水中映出月亮；玩賞鮮花，花香沾滿了衣裳。』師父說：『為什麼卻說是饅頭呢？』僧人又問：『那麼雲門禪師是如何闡釋道意的呢？』師父說：『重者重引，重者重退；輕者輕引，輕者輕退。』僧人說：『終究水要流向滄海，到頭來云自然會回到山中。』師父說：『也必須在頭頂上具備觀音菩薩的眼睛才行。』師父於是說：『當年今日，大悲觀音降生，千臂莊嚴，千眼光明。世間和出世間最殊勝的事情，神通無不圓滿成就。』這樣去，步步都踏著成佛的階梯；這樣來，處處都顯現身形和國土。在六根中獲得深刻圓滿的通達，在解脫中獲得普門的智慧。所以沒有哪個剎土不顯現，沒有哪個地方不是真實的。或者化身為寶公的十二面相，或者作為達摩祖師傳授心印，或者在泗洲顯現神通，或者在香山顯發妙身。周旋往返，或者證得三真實，獲得二殊勝，四不思議，十四無畏，三十二應。向娑婆世界獨具大緣，說那無法言說、無窮無盡的微妙咒語，顯現那無形之身。寶王以微妙之身，隨順眾生種類示現，以慈悲之心應機感應。求得饒益就得到饒益，應求男得男，應求女得女，求如意就得到如意。這仍然是觀世音菩薩方便的力量。敢問各位，什麼是觀世音菩薩真實不虛之處？不見一法即是如來，才能稱之為觀自在。
十月初一上堂說：『無邊無際的剎土世界，廣闊得如同太虛空。昨夜秋天結束，今天冬天開始。從來沒有改變，哪裡有什麼親疏之分？當下放下，蘇嚕囌嚕。』
上堂說：『我我我，他他他，千聖的頭頂，乃是茅廬。不是心，不是物，一口吞盡三世諸佛。浮幢王香水海，拈起來投向他方之外。乾乾淨淨，赤裸裸，萬象森羅沒有一絲縫隙。內心平靜而實在，鎮定而巍然，餓了就吃飯，困了就睡覺。』
大禮令節上堂。七日來複，各自迴歸到至盡之本，一
【English Translation】 English version: Then Avalokiteśvara Bodhisattva also arrived. The monk stepped forward and asked, 'It can be said that holding water in hand, the moon is reflected in the water; playing with flowers, the fragrance fills the clothes.' The master said, 'Why say it's a steamed bun?' The monk then asked, 'Then how does Zen Master Yunmen explain the meaning of the Dao?' The master said, 'Heavier ones are drawn heavily, heavier ones are retreated heavily; lighter ones are drawn lightly, lighter ones are retreated lightly.' The monk said, 'Eventually, water will flow to the Canghai Sea, and in the end, clouds will naturally return to the mountains.' The master said, 'One must also have the eyes of Avalokiteśvara on the top of one's head.' The master then said, 'On this day of the year, Great Compassion Avalokiteśvara was born, with a thousand arms dignified and a thousand eyes bright. The most supreme things in the world and beyond, all supernatural powers are perfectly accomplished.' Going this way, every step treads on the ladder to Buddhahood; coming this way, everywhere manifests form and land. In the six roots, one obtains profound and complete penetration; in liberation, one obtains the wisdom of the Universal Gate. Therefore, there is no land that does not appear, no place that is not real. Or transforming into the twelve faces of Bao Gong (Baogong, a famous judge in Chinese folklore), or as Bodhidharma (Damo, the first patriarch of Zen Buddhism in China) transmitting the mind seal, or manifesting supernatural powers in Sizhou (a place in ancient China), or emitting wonderful form in Xiangshan (Fragrant Mountain, associated with Avalokiteśvara). Circling back and forth, or attaining the three realities, obtaining the two supremes, the four inconceivables, the fourteen fearlessnesses, and the thirty-two responses. Towards the Saha world (the world we live in) having a unique great affinity, speaking the unspeakable, endless wonderful mantra, manifesting the formless body. The Wonderful Body of the Treasure King (Baowang, another name for Avalokiteśvara) manifests according to the types of beings, responding to opportunities with compassion. Seeking benefit, one obtains benefit; seeking a son, one obtains a son; seeking a daughter, one obtains a daughter; seeking wish fulfillment, one obtains wish fulfillment. This is still the power of Avalokiteśvara's expedient means. May I ask everyone, what is the true and unwavering place of Avalokiteśvara? Not seeing a single dharma is thus the Tathagata (Rulai, another name for Buddha), only then can one be called Avalokiteśvara (Guanzizai, the one who perceives freely).
On the first day of the tenth month, ascending the hall, he said: 'The boundless sea of lands is as vast as the great void. Last night autumn ended, today winter begins. There has never been any change, where is there any closeness or distance? Letting go right now, suru suru.'
Ascending the hall, he said: 'I, I, I, he, he, he, the crown of the heads of a thousand sages is but a thatched hut. Not mind, not matter, swallowing all the Buddhas of the three worlds in one gulp. The Fragrant Water Sea of the Floating Banner King (Fuchuangwang, a king in Buddhist cosmology), picking it up and throwing it beyond other lands. Clean and bare, stark naked, the myriad phenomena of the universe are seamless. The heart is calm and real, steady and majestic, eating when hungry, sleeping when tired.'
Ascending the hall on the Great Rite Festival. The return in seven days, each returning to the source of exhaustion, one
陽生起。聿見天地之心。徹底辟重玄。當陽闡正眼。直得萬國共慶四海同歡。福聚一人。位隆無極。有個奇特。應時應節因緣。舉似大眾。還委悉么。皇帝有敕大赦天下。
今上皇帝在藩邸時。請升座。僧問。一月在天影含眾水。一佛出世各坐一華。只如佛未出世時如何。師云。風颯颯地。進云。恁么則霧起龍吟。風生虎嘯。師云。猶較些子。進云。佛出世后如何。師云。遍界不曾藏。進云。但存心地無諸惡。刀劍叢中也立身。師云。鐵石身心報國恩。進云。古今無異路。達者共同途。師云。要得瞻之仰之大家讚歎。師乃云。金剛心真華藏界闊。一佛出世千界擁衛。一華開敷萬華周匝。現殊勝因作奇特事。可以保安家國。可以入聖超凡。唯仗不思議神通。難思微妙作用。車不橫推理不曲斷。豈不見。昔日波斯匿王問釋迦老子。聖義諦中。還有世俗諦否。若言其有智不應一。若言其無智不應二。一二之義其事云何。釋迦老子道。大王。汝于龍光王佛時。曾問此義。吾今無說。汝亦無聞。無說無聞是真聖義諦。是名一理二義。一二之義其事如是。釋迦老子。頂𩕳放光。肘下懸符。于百千萬億境界中。提起當陽一著。諸人還證據得么。若證據得。按頭獲敕。如證據不得。伏聽處分。正當恁么時如何。放開一線道。觸處
【現代漢語翻譯】 現代漢語譯本： 太陽升起，由此可見天地之心。徹底開闢重玄之理，于光明之處闡明正眼法藏。直接達到萬國共同慶賀，四海一同歡樂的局面，福運聚集於一人之身，地位崇高至極。有個奇特之處，應時應節的因緣，舉出來告訴大眾，還明白嗎？皇帝有旨，大赦天下。 當今皇上在藩邸之時，請（我）升座。僧人問道：『一輪明月在天，影子映含于眾水之中；一尊佛出世，各自坐於一朵蓮花之上。那麼佛未出世時是怎樣的？』我回答說：『風颯颯地吹。』僧人進一步說：『這樣說來，就是霧起龍吟，風生虎嘯。』我回答說：『還差一點。』僧人又問：『佛出世后又是如何？』我回答說：『遍滿世界，無處隱藏。』僧人說：『只要心地善良沒有諸般惡念，即使在刀劍叢中也能安身立命。』我回答說：『鐵石般的身心報答國家恩情。』僧人說：『自古至今沒有不同的道路，通達的人共同遵循一條路。』我回答說：『想要得到大家的瞻仰讚歎。』我於是說：『金剛心是真正的華藏世界，廣闊無邊。一佛出世，千界護衛；一花開放，萬花圍繞。』顯現殊勝的因緣，做奇特的事情，可以保衛國家，可以入聖超凡，唯獨憑藉不可思議的神通，難以思量的微妙作用。車不橫推，理不曲斷。豈不見昔日波斯匿王（Prasenajit，古印度拘薩羅國國王）問釋迦老子（Sakyamuni，佛教創始人），『在聖義諦中，還有世俗諦嗎？如果說有，智慧就不應是一；如果說沒有，智慧就不應是二。』一和二的意義，這件事是怎樣的？釋迦老子說：『大王，您在龍光王佛（Dragon Light King Buddha）時，曾經問過這個意義。我如今無說，您也無聞。無說無聞，是真正的聖義諦，這叫做一理二義。』一和二的意義，這件事就是這樣。釋迦老子，頭頂放光，肘下懸符，在百千萬億境界中，提起當陽一著。諸位還能夠證明得到嗎？如果能夠證明得到，按頭接受敕令；如果不能證明得到，就伏地聽候處置。正在這個時候該如何？放開一線生機，觸處皆是。
【English Translation】 English version: The sun rises, and thus we see the heart of heaven and earth. Thoroughly opening up the profound mystery, and in the light, expounding the treasury of the True Eye. Directly reaching a state where all nations celebrate together, and the four seas rejoice in unison. Fortune gathers in one person, and their position is supremely elevated. There is something unique, a timely and appropriate karmic condition. I present it to the assembly, do you understand? The Emperor has issued an edict, granting amnesty to the world. When the current Emperor was still residing in his princely estate, he invited (me) to ascend the seat. A monk asked: 'The moon in the sky reflects its image in all waters; a Buddha appears in the world, each seated upon a lotus flower. What is it like before the Buddha appears in the world?' I replied: 'The wind blows softly.' The monk further asked: 'In that case, it is like mist rising and dragons roaring, wind blowing and tigers howling.' I replied: 'Still a bit off.' The monk then asked: 'What is it like after the Buddha appears in the world?' I replied: 'Filling the entire world, with nowhere to hide.' The monk said: 'As long as the mind is kind and free from all evil thoughts, one can stand firm even amidst a forest of swords.' I replied: 'With a heart and body of iron and stone, repaying the nation's kindness.' The monk said: 'From ancient times to the present, there is no different path; those who are enlightened follow the same path.' I replied: 'To be admired and praised by all.' Then I said: 'The Vajra (Diamond) mind is the true Avatamsaka (Flower Garland) world, vast and boundless. When one Buddha appears in the world, a thousand realms protect him; when one flower blooms, ten thousand flowers surround it.' Manifesting auspicious causes and performing extraordinary deeds, it can protect the country and elevate one beyond the mundane to become a sage, relying solely on inconceivable spiritual powers and unfathomable subtle functions. The cart does not push sideways, and the principle is not broken off. Have you not seen that in the past, King Prasenajit (King of Kosala in ancient India) asked Sakyamuni (Founder of Buddhism), 'In the supreme truth, is there also conventional truth? If it is said that there is, wisdom should not be one; if it is said that there is not, wisdom should not be two.' What is the meaning of one and two, what is the matter?' Sakyamuni said: 'Great King, you once asked this meaning during the time of Dragon Light King Buddha. I have nothing to say now, and you have nothing to hear. No saying and no hearing is the true supreme truth, this is called one principle and two meanings.' The meaning of one and two, the matter is like this. Sakyamuni, emitting light from the protuberance on his head, and a talisman hanging from his elbow, in hundreds of thousands of millions of realms, raises the one point of light. Can you all verify and attain it? If you can verify and attain it, bow your head and receive the imperial decree; if you cannot verify and attain it, prostrate yourselves and await your punishment. What should be done at this very moment? Open up a line of life, everywhere is...
現神通。復舉。昔日有一王者。往見西天祖師。既相見已。遂命祖師說法。祖師云。大王來時好道。去如來時。師拈云。佛法即是世法。世法即是佛法。以真道而行。風行草偃。山僧有個小頌。至簡至易最尊最貴。往還千聖頂𩕳頭。世出世間不思議。彈指圓成八萬門。一超直入如來地。
莘王請升座。僧問。普光明殿在人間。凡聖交羅絕往還。若向一塵覷得見。舒光照處奉慈顏。正當恁么時。毗盧遮。那在什麼處。師云。在爾頂𩕳上。進云。學人為什麼撞不著。師云。只為爾不是銅頭鐵額。進云。大小天寧和尚。語脈里轉卻。師云。大小禪客隨人腳跟走。進云。須知同途不同轍。師云。也不是這個道理。進云。天共白雲曉。水和明月流。師云。蝦跳不出鬥。進云。昔日趙州端居丈室。侍者報云。大王來也。州云。大王萬福。此理。如何。師云。頂𩕳金剛眼放光。進云雖然入草求人。爭奈拖泥帶水。師云。莫謗趙州好。進云。忽然莘國大王今日親臨。又且如何。師云。八字打開說法了也。師乃云。大眾。以佛見佛無異見。以法說法無別說。佛法聞見總現成。當陽直下全超越。當陽一著非佛非法。非見非說。非有非無。非異非如。寬若太虛明如杲日。所以三世如來於此示生。於此修行。於此悟道。於此成佛。全不由
【現代漢語翻譯】 現代漢語譯本 展現神通。又舉例說，過去有一位國王，去拜見西天的祖師。見面之後，國王就命令祖師說法。祖師說：『大王來的時候很好，回去的時候就像來的時候一樣。』 師父拈起話頭說：『佛法就是世間法，世間法就是佛法。用真正的道來行事，就像風吹過，草就倒伏一樣。』山僧我有個小小的偈頌，至簡至易，最尊貴：『往來於千聖的頭頂，世間和出世間都不可思議。彈指間圓滿成就八萬法門，一超直入如來的境界。』 莘王請師父升座。僧人問道：『普光明殿就在人間，凡人和聖人交織在一起，沒有往來。如果能在一粒微塵中看得到，舒展光明照耀之處，就能奉見慈悲的容顏。』正在這個時候，毗盧遮那佛在哪裡？師父說：『就在你的頭頂上。』僧人進問道：『學人為什麼碰不到？』師父說：『只因爲你不是銅頭鐵額。』僧人進問道：『大小天寧和尚，在語脈里轉動。』師父說：『大小禪客跟隨別人的腳步走。』僧人進問道：『須知同路不同轍。』師父說：『也不是這個道理。』僧人進問道：『天與白雲共曉，水和明月同流。』師父說：『蝦跳不出鬥。』僧人進問道：『昔日趙州（Zhao Zhou）禪師端居丈室，侍者報告說：『大王來了。』趙州（Zhao Zhou）禪師說：『大王萬福。』這個道理如何？』師父說：『頭頂的金剛眼放光。』僧人進問道：『雖然入草求人，爭奈拖泥帶水。』師父說：『莫要誹謗趙州（Zhao Zhou）禪師。』僧人進問道：『如果莘國大王今日親臨，又該如何？』師父說：『八字打開說法了也。』 師父於是說：『大眾，以佛的知見來看佛，沒有不同的知見；以法的角度來說法，沒有別的說法。佛法的聞見都是現成的，當下直接全部超越。』當下一著，非佛非法，非見非說，非有非無，非異非如，寬廣如太虛，明亮如杲日。所以三世如來於此示現出生，於此修行，於此悟道，於此成佛，全不由自主。
【English Translation】 English version Manifesting supernatural powers. Furthermore, he cited an example: 'In the past, there was a king who went to see the ancestral teacher of the Western Heaven. After they met, the king ordered the ancestral teacher to preach the Dharma. The ancestral teacher said, 'Great King, your coming was good, and your going will be like your coming.' The master picked up the topic and said, 'The Buddha-dharma is the mundane dharma, and the mundane dharma is the Buddha-dharma. Acting with the true Dao is like the wind blowing, and the grass bending.' This mountain monk has a small verse, extremely simple and easy, most honored and precious: 'Going back and forth on the crowns of a thousand sages, the mundane and supramundane are inconceivable. In a snap of the fingers, the eighty-four thousand Dharma gates are perfectly accomplished, and one leaps straight into the realm of the Tathagata.' The King of Xin requested the master to ascend the seat. A monk asked, 'The Universal Light Hall is in the human world, where ordinary people and sages intermingle without interaction. If one can see it in a single dust particle, where the light shines, one can behold the compassionate face.' At this very moment, where is Vairocana (Vairocana)? The master said, 'On top of your head.' The monk further asked, 'Why can't the student touch it?' The master said, 'Only because you don't have a copper head and an iron forehead.' The monk further asked, 'The great and small Tianning (Tianning) monks are turning within the veins of language.' The master said, 'The great and small Chan practitioners follow in other people's footsteps.' The monk further asked, 'One must know that the path is the same, but the tracks are different.' The master said, 'That's not the principle either.' The monk further asked, 'The sky shares the dawn with the white clouds, and the water flows with the bright moon.' The master said, 'A shrimp cannot jump out of the dipper.' The monk further asked, 'In the past, Zen Master Zhao Zhou (Zhao Zhou) sat upright in his room, and the attendant reported, 'The Great King has arrived.' Zen Master Zhao Zhou (Zhao Zhou) said, 'Great King, ten thousand blessings.' What is the principle behind this?' The master said, 'The diamond eye on the crown of the head emits light.' The monk further asked, 'Although seeking a person in the grass, it inevitably drags mud and carries water.' The master said, 'Do not slander Zen Master Zhao Zhou (Zhao Zhou).' The monk further asked, 'If the King of Xin were to personally arrive today, what then?' The master said, 'The eight characters are opened, and the Dharma is preached.' The master then said, 'Everyone, seeing a Buddha with the knowledge of a Buddha, there is no different knowledge; speaking the Dharma from the perspective of the Dharma, there is no other way of speaking. The hearing and seeing of the Buddha-dharma are all readily available, directly and completely transcending in the present moment.' The present moment is neither Buddha nor Dharma, neither seeing nor speaking, neither being nor non-being, neither different nor the same, as broad as the great void, as bright as the clear sun. Therefore, the Tathagatas of the three times manifest birth here, cultivate here, awaken here, and become Buddhas here, all involuntarily.
他。獨承渠力。即如今千聖頂𩕳上拈出了也。不以眼見不以耳聞。不以口宣不以心知。正當恁么時。須是個人始得。所以道。大人具大見。大智得大用。舉一明三告往知來。正當恁么時。不涉夤緣一句作么生道。還委悉么。楚澤蓂開五百歲。蟠桃暗長一千年。復頌云。一塵才舉一剎現。一華開時一佛生。克證金剛得長壽。六根晝夜放光明。
濟王請升座。以無漏根作奇特事。以解脫智種金剛緣。不於他處現身。長在頂門獨露。非心非佛非異非如。等閑拈一莖草。作丈六金身。等閑說一句。可以當金剛寶劍。人人皆稟此用。各各悉稟此心。若能返照回光。便是毗盧正體。豈不見。波斯匿王問釋迦老子云。我昔未承佛誨。見迦栴延咸言。此身死後斷滅。我雖值佛心猶狐疑。此身唸唸遷變。不知有不變者。於是釋迦世尊謂波斯匿王言。爾雖知遷變不停。還知身中有不變者否。王合掌白佛云。我實不知。佛言大王。汝年幾歲時見恒河水。王言。我生三歲時見。佛言。如今云何。王云。經今六十二年。見與三歲時無異。佛言大王。汝面雖皺。皺者為變。而此見精性未曾變。變者受滅。不變者元無生滅。釋迦老子。向千聖頂𩕳萬仞峰頭。指出金剛性。不變不易。湛寂凝然。堂堂顯露。由是波斯匿王。識其本心。敢問大眾。只
【現代漢語翻譯】 現代漢語譯本： 他，獨自承受著這股力量，就像現在千聖（指眾多聖人）頭頂上拈出的一樣。不通過眼睛去看，不通過耳朵去聽，不通過口去說，不通過心去了解。正在這樣的時候，必須是一個真正的人才能領會。所以說，大人具有大的見識，大智慧獲得大的作用。舉一例可以明白三件事，告知過去可以知道未來。正在這樣的時候，不涉及任何因緣關係的一句話該怎麼說呢？你們都明白了嗎？楚地的澤蘭花開放了五百年，蟠桃悄悄生長了一千年。再次用偈頌說，一粒微塵才被舉起，一個剎那（極短的時間單位）就顯現出來；一朵花開放的時候，就有一尊佛誕生。能夠證得金剛不壞之身，獲得長壽，六根（眼、耳、鼻、舌、身、意）日夜都放出光明。
濟王請法師升座說法。用無漏的根性做奇特的事情，用解脫的智慧種下金剛的因緣。不在其他地方顯現身形，長久地在頭頂上獨自顯露。既不是心，也不是佛，既不是差異，也不是如常。隨便拿起一根草，就變成丈六金身（佛像）。隨便說一句話，就可以當作金剛寶劍。人人都有這種作用，個個都有這種心。如果能夠反過來觀照，便是毗盧遮那佛（佛教中佛的名字）的真正本體。難道你們沒聽說過嗎？波斯匿王（古代印度拘薩羅國國王）問釋迦牟尼佛說：『我過去沒有接受佛的教誨時，看到迦旃延（佛教論師）都說，這身體死後就斷滅了。我雖然遇到了佛，心中還是狐疑，這身體念念都在遷變，不知道有沒有不變的東西。』於是釋迦世尊對波斯匿王說：『你雖然知道遷變不停，還知道身體中有不變的東西嗎？』波斯匿王合掌對佛說：『我實在不知道。』佛說：『大王，你幾歲的時候見到恒河水？』國王說：『我三歲的時候見到。』佛說：『現在怎麼樣呢？』國王說：『經過了六十二年，見到的和三歲時沒有不同。』佛說：『大王，你的面容雖然有了皺紋，皺紋是會變化的，而這能見的精性卻未曾改變。變化的東西會經歷生滅，不變的東西原本就沒有生滅。』釋迦牟尼佛，在千聖頭頂、萬仞山峰之上，指出了金剛的本性，不變不異，湛然寂靜，堂堂地顯露出來。因此波斯匿王，認識了他的本心。敢問各位，只
【English Translation】 English version: He alone bears this power, just like what is picked out from the crowns of thousands of sages now. Not seen with the eyes, not heard with the ears, not spoken with the mouth, not known with the mind. Precisely at such a time, it must be a true person who can comprehend. Therefore, it is said, 'A great person possesses great insight, great wisdom obtains great use.' Mention one and understand three, tell of the past and know the future. Precisely at such a time, how should one speak a sentence that does not involve any causal conditions? Do you all understand? The míng (澤蘭) flowers of the Chu marshes bloom for five hundred years, the pántáo (蟠桃, flat peaches of immortality) secretly grow for a thousand years. Again, a verse says, 'As soon as a mote of dust is raised, a kṣaṇa (剎那, moment) appears; when a flower blooms, a Buddha is born. Able to attain the indestructible body of vajra (金剛, diamond), one gains longevity, the six roots (eye, ear, nose, tongue, body, mind) emit light day and night.'
King Ji requested the master to ascend the seat and expound the Dharma. Using the un-leaking root to do extraordinary things, using the wisdom of liberation to plant the vajra (金剛, diamond) cause. Not manifesting the body elsewhere, constantly revealing itself alone on the crown of the head. Neither mind nor Buddha, neither different nor the same. Casually picking up a blade of grass, it becomes a sixteen-foot golden body (Buddha image). Casually saying a sentence, it can be used as a vajra (金剛, diamond) precious sword. Everyone is endowed with this function, each and every one is endowed with this mind. If one can turn the light around and reflect, then it is the true essence of Vairocana (毗盧遮那佛, a Buddha's name). Haven't you heard? King Prasenajit (波斯匿王, an ancient Indian king of Kosala) asked Śākyamuni (釋迦牟尼佛, Sakyamuni Buddha): 'In the past, before receiving the Buddha's teachings, I saw Kātyāyana (迦旃延, a Buddhist philosopher) all say that this body would be annihilated after death. Although I have met the Buddha, my heart is still doubtful. This body is constantly changing, and I don't know if there is anything that does not change.' Thereupon, Śākyamuni (釋迦牟尼佛, Sakyamuni Buddha) said to King Prasenajit: 'Although you know that change is constant, do you also know that there is something unchanging in the body?' King Prasenajit joined his palms and said to the Buddha: 'I really do not know.' The Buddha said: 'Great King, how old were you when you saw the Ganges River?' The King said: 'I saw it when I was three years old.' The Buddha said: 'What is it like now?' The King said: 'After sixty-two years, what I see is no different from when I was three years old.' The Buddha said: 'Great King, although your face has wrinkles, wrinkles are changing, but this essence of seeing has never changed. What changes undergoes birth and death, what does not change originally has no birth and death.' Śākyamuni (釋迦牟尼佛, Sakyamuni Buddha), on the crowns of thousands of sages, on the peaks of ten thousand rèn (仞, ancient unit of length), pointed out the vajra (金剛, diamond) nature, unchanging and unalterable, serene and still, grandly revealed. Therefore, King Prasenajit recognized his original mind. May I ask everyone, only
如今一切人。皆見山僧升堂。且道。此見從何而得。與威音已前空劫那畔。是同是別。若見得無異無別。則見現前。正當恁么時。一句作么生道。覿面擊開無盡藏。頭頭涌出夜明珠。復云。濟國大王具大根器。有上乘種性。生為帝子。身極貴榮。不忘諸佛付囑。知有此大因緣。垂神教典深識果因。凡所施為心源洞照。所以此之作善因緣。行陰騭保。其富貴長久福祿彌隆。有福修福。若大海之衲眾流。唯利根種智之人。具如是作用。只此便是普光殿無相身為盧舍那。萬行因華圓果海。福源洪注溢天河。◎
圓悟佛果禪師語錄卷第五 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第六
宋平江府虎丘山門人紹隆等編
上堂六
東京天寧寺語。◎王貴妃請。上堂。僧問。如天普蓋長見日月光輝。似地普擎萬古山河水固。正當恁么時承誰恩力。師云。千華叢里一華春。進云。可謂野老既知堯舜力。歌謠此日樂昇平。師云。也須知此恩始得。進云。誰人不瞻仰。師云。速禮三拜。師乃云。突出難辨。只眨得眼。閃電提持。衲僧無湊泊處。放一線道。轉見謷訛。不落階梯。猶形唇吻。到這裡如何即是。車不橫推。埋不曲斷。千華現相。萬古一春。處處顯奇特
【現代漢語翻譯】 現代漢語譯本： 現在所有的人，都看見山僧我升座說法。那麼，這個『見』是從哪裡來的呢？與威音王佛（過去佛）之前的空劫（極長的時間）那一邊，是相同還是不同呢？如果能明白沒有差異也沒有區別，那就是見到了當下。正在這個時候，要如何說出一句話呢？『當面擊開無盡藏，處處涌出夜明珠。』 又說，濟國大王（指皇帝）具有很大的根器，有上乘的佛性。生為帝王之子，身份極其尊貴榮耀，不忘記諸佛的囑託，知道有這樣的大因緣。推崇佛教經典，深刻理解因果關係。凡是所作所為，心源都洞徹明亮。所以這樣的行善因緣，暗中保佑，他的富貴長久，福祿更加興盛。有福之人繼續修福，就像大海容納眾多的河流一樣。只有利根、種智的人，才具備這樣的作用。僅僅這個就是普光殿（佛的住所）無相身，也就是盧舍那佛（報身佛）。萬行因華，圓滿果海，福源像洪水一樣傾注，溢滿天河。 圓悟佛果禪師語錄卷第五 大正藏第47冊No. 1997 圓悟佛果禪師語錄 圓悟佛果禪師語錄卷第六 宋平江府虎丘山門人紹隆等編 上堂六 在東京天寧寺說法。王貴妃（指王姓貴妃）邀請。上堂說法。有僧人提問：『像天一樣普遍覆蓋，長久見到日月的光輝；像大地一樣普遍承載，萬古的山河穩固。正在這個時候，承受的是誰的恩德和力量？』 圓悟禪師回答：『千朵花中，一朵花帶來了春天。』 僧人進一步說：『可以說是鄉野老人都知道堯舜的恩德，歌唱今日太平盛世的歡樂。』 圓悟禪師說：『也必須知道這恩德的來源才行。』 僧人問：『誰人不瞻仰呢？』 圓悟禪師說：『快去禮拜三拜。』 圓悟禪師於是說：『突出出來難以辨認，只是眨了眨眼。閃電般提起，禪僧沒有可以湊合的地方。放開一線道路，反而顯得更加混亂。不落在階梯上，仍然會留下言語的痕跡。到了這裡，如何才是正確的呢？車子不橫著推，埋葬不彎曲地截斷。千朵花顯現出景象，萬古如一春。處處都顯現出奇特之處。』
【English Translation】 English version: Now, everyone sees this mountain monk ascending the Dharma seat. Tell me, where does this 'seeing' come from? Is it the same or different from the other side of the empty kalpa (an extremely long period of time) before Vipaśyin Buddha (a past Buddha)? If you can see that there is no difference, then you see the present moment. Right at this moment, how would you say a phrase? 'Face to face, strike open the inexhaustible treasury; from every point, gush forth night-shining pearls.' Furthermore, it is said that King Jì (referring to the emperor) possesses great roots and superior Buddha-nature. Born as the son of an emperor, with extremely noble and glorious status, he does not forget the entrustment of all Buddhas and knows of this great cause and condition. He reveres Buddhist scriptures and deeply understands the law of cause and effect. In all his actions, his mind is clear and insightful. Therefore, such virtuous causes and conditions are secretly protected, and his wealth and longevity will be prolonged, and his blessings will be abundant. Those who are blessed continue to cultivate blessings, just as the ocean receives numerous rivers. Only those with sharp faculties and innate wisdom possess such abilities. This alone is the formless body of Vairocana (the embodiment of Dharma) in the Pu Guang Hall (Buddha's residence). Myriad practices are the flowers of cause, perfecting the sea of fruit, and the source of blessings pours down like a flood, overflowing the Milky Way. Record of Discourses of Chan Master Foguo Yuangwu, Volume 5 Taisho Tripitaka, Volume 47, No. 1997, Record of Discourses of Chan Master Foguo Yuangwu Record of Discourses of Chan Master Foguo Yuangwu, Volume 6 Compiled by Shaolong and others, disciples of the Song Dynasty Pingjiang Prefecture, Tiger Hill Monastery Ascending the Dharma Hall 6 Delivered at Tianning Monastery in Tokyo. Requested by Royal Concubine Wang (referring to a concubine with the surname Wang). Ascending the Dharma Hall. A monk asked, 'Like the sky universally covering, constantly seeing the light of the sun and moon; like the earth universally supporting, the mountains and rivers of ten thousand ages are firm. Right at this moment, whose grace and power are we receiving?' The Master replied, 'Among a thousand flowers, one flower brings spring.' The monk further said, 'It can be said that even the old villagers know the grace of Yao and Shun, singing the joy of a peaceful and prosperous age today.' The Master said, 'You must also know the source of this grace.' The monk asked, 'Who does not admire?' The Master said, 'Quickly bow three times.' The Master then said, 'Protruding out is difficult to discern, just blinking an eye. Raising it like lightning, Chan monks have nowhere to gather. Releasing a thread of a path, it appears even more chaotic. Not falling on the steps, still leaving traces of words. Arriving here, what is correct? The cart is not pushed sideways, and the burial is not cut off crookedly. A thousand flowers manifest phenomena, and ten thousand ages are like one spring. Everywhere, extraordinary things are revealed.'
。頭頭彰殊勝。莫是新年頭佛法么。要且挨旁他不得。莫是向上提持么。要且議論他不出。莫是應機境一時比今時么。未免拖泥涉水。莫是一筆句下壁立萬仞么。要且望空啟告。所謂法隨法行。法幢隨處建立。遇奇人則拈出。逢奇機則提持。且一人光隆萬劫次辟。九有悉仰威光。一言一句示機示境。一出一沒一拶一挨悉是大解脫中流出。且道畢竟承個什麼便得恁么奇特。若知有去。不假形言。其或未然。露個訊息去也。凈智莊嚴功德聚。祝融峰頂萬年松。覆成頌曰。大道虛玄天地先。昆蟲草木悉陶埏。神功已極三千界。睿算仍過億萬年。
眾道友為李道山披剃。上堂云。頂門闡金剛正眼。始辨大機。殺人不眨眼底漢。立地成佛。方明大用。直得如此。猶只是吾門建法幢立宗旨趣向在。且向上還有事也無。若知有向上事去。設使盡乾坤大地草木叢林。一一現千百億釋迦身。不消一捏。至於傾懸河辯用險崖機。盡四聖六凡。一時軒豁。提得將來。不消一拶。且道。據個什麼便恁么。所謂大人具大見。大智得大用。向無明窟子里。便放無量寶光。向眾生境界中。便作不思議事。如丹霞相似。才方舉起便知落處。更不涉唇吻。更不落言詮。始似過他一個聱頭。便乃十分領略。只如未刬草時。在什麼處。既要刬草與說戒。
【現代漢語翻譯】 現代漢語譯本 頭頭彰顯殊勝之處，莫非是新年伊始的佛法？然而卻又不能靠近它。莫非是向上提持？然而卻又無法議論它。莫非是應機之境一時與今時相比？未免顯得拖泥帶水。莫非是一筆勾銷，如萬仞峭壁般聳立？然而卻又只能對著天空祈告。所謂法隨法行，法幢隨處建立。遇到奇人就拈出，逢到奇機就提持。且一人之光輝照耀萬劫，九有眾生都仰仗其威光。一言一句都昭示著機緣和境界，一出一沒，一拶一挨，都從大解脫中流出。那麼，究竟是承接了什麼，才能如此奇特呢？如果知道有去處，就不需要藉助形體和言語。如果還不知道，就透露一點訊息吧：以清凈的智慧莊嚴功德聚集之處，如同祝融峰頂的萬年青松。再次作頌說：大道虛玄，先於天地而存在，昆蟲草木都由它陶冶而成。神功已經遍及三千世界，睿智的推算仍然超越億萬年。
眾位道友為李道山剃度。上堂開示說：從頂門闡發金剛正眼，才能開始辨別大的機緣。殺人不眨眼的漢子，立刻就能立地成佛，才能明白大的作用。即使能做到如此，也只是在我門中建立法幢、確立宗旨的趨向而已。那麼，向上還有更高的境界嗎？如果知道有向上更高的境界，那麼即使整個乾坤大地、草木叢林，都一一顯現出千百億釋迦牟尼佛的身相，也不值得一捏。至於傾瀉懸河般的辯才，運用險峻的機鋒，窮盡四聖六凡的境界，也能一時敞亮開闊。提得起來，也不值得一拶。那麼，依據的是什麼才能如此呢？所謂大人具備大見識，大智慧獲得大作用。在無明的窟穴里，便放出無量的寶光；在眾生的境界中，便作出不可思議的事情。如同丹霞禪師一樣，才一舉起，便知道落處，更不涉及唇舌，更不落入言語詮釋，才像是勝過他一籌，便能十分領略。就像還沒有剷除雜草的時候，（真理）在什麼地方呢？既然要剷除雜草併爲之說戒。
【English Translation】 English version Every detail manifests supreme excellence. Could this be the Dharma of the New Year? Yet, one cannot approach it. Could it be upward elevation and upholding? Yet, one cannot debate it. Could the responsive realm of the moment be compared to the present time? It inevitably involves being bogged down. Could it be a stroke of the pen creating a sheer cliff of ten thousand fathoms? Yet, one can only pray to the empty sky. As the saying goes, 'The Dharma follows the Dharma,' and 'The Dharma banner is established everywhere.' When encountering extraordinary people, it is picked out; when encountering extraordinary opportunities, it is upheld. Moreover, one person's light illuminates myriad kalpas, and all beings in the nine realms look up to its majestic light. Every word and every phrase reveals opportunity and realm. Every appearance and disappearance, every nudge and every touch, flows from great liberation. Then, what exactly is being inherited to be so extraordinary? If one knows where to go, there is no need for form or language. If not, let's reveal a message: Adorned with pure wisdom, a gathering of merit and virtue, like a ten-thousand-year-old pine on the peak of Mount Zhurong. A verse is composed again: The Great Path is empty and mysterious, preceding heaven and earth. Insects and plants are all molded by it. Divine work has reached the limit of the three thousand worlds, and wise calculations still surpass hundreds of millions of years.
The fellow practitioners shave Li Daoshan's head. Ascending the hall, he said: 'Unfolding the vajra (diamond) true eye from the crown of the head is the beginning of discerning great opportunities. A person who kills without blinking an eye can instantly attain Buddhahood, thus understanding great function. Even if one can do this, it is merely the tendency of establishing the Dharma banner and setting up the principles in our school. Then, is there anything higher? If one knows there is something higher, then even if the entire universe, the earth, the forests, and the plants all manifest billions of Shakyamuni Buddha bodies, it is not worth a pinch. As for pouring out eloquence like a cascading river, using perilous and sharp opportunities, exhausting the realms of the Four Sages and Six Realms, they can all be opened up and illuminated at once. If one can pick it up, it is not worth a nudge. Then, what is the basis for being like this? As the saying goes, 'Great people possess great vision, and great wisdom obtains great function.' In the cave of ignorance, boundless precious light is emitted; in the realm of sentient beings, inconceivable things are done. Like Zen Master Danxia, as soon as he raises something, he knows where it will fall, without involving lips or tongue, without falling into verbal explanations, only then does it seem like surpassing him by a notch, and then one can fully comprehend. Just like when the weeds have not been cleared, where is (the truth)? Since you want to clear the weeds and give precepts.'
兩手掩耳又落在什麼處。過量人有過量事。只如當機一句作么生道。數聲清磬是非外。一個閑人天地間。復頌云。丹霞刬草。燒木佛。宮使舍緣吹布毛。驚群敵勝真師子。一釣須連十二鰲。
知省太尉請。上堂。一句當陽顯赫。遍界已絕羅籠。不從諸佛心髓中流。亦非乾坤未生時立。只如今凜凜孤危澄澄絕照。若是具超方眼有格外機。未彰文彩已前。已是十分勘破。及乎彰言句立機境形問答作彼此。直得千重百匝百匝千重和中下機。一時收拾在這裡。還有當處證明直下解脫底么。試出來通個訊息看。如無威音已前活鱍鱍。直至如今凈裸裸。覆成頌云。法界廣包含。開數憂缽曇。普熏般若力。萬善自莊嚴。
大內貴妃請。上堂云。一句子出於千聖頂門。一妙機發于無盡寶藏。迥無依倚杳絕端倪。非色非心非如非異。盡虛空窮法界。都盧是個大解脫門。爾諸人。浩浩地于中出入。還覺寒毛卓豎么。若向腳跟下。一念不生全體顯露。則凈裸裸活鱍鱍。要行即行。要住即住。要用即用。要休即休。不指第二頭。不落第二見。到這裡亙古亙今凝然寂照。若踏著去。透脫生死是甚閑事。能以無漏根力。建法幢立宗旨。衣被一切群靈。盡未來際無有窮盡。正當恁么時。且道承誰恩力。還委悉么。五蘊山頭無相佛。放光動
【現代漢語翻譯】 現代漢語譯本 『兩手掩耳又落在什麼處』是什麼意思？真正有能力的人能做超越常人的事情。比如，當下這一句該如何表達？在世俗的是非之外，傳來幾聲清脆的磬聲，一個閒適的人，自由自在地生活在這天地之間。再次用頌詞表達：丹霞禪師剷除雜草，燒燬木製的佛像（Buddha）。宮中的使者放下塵緣，吹拂著粗布。震懾群敵，勝過真正的獅子（lion）。一釣下去，就要釣起十二隻大鰲（giant sea turtle）。
知省太尉邀請講法，禪師上堂說法：一句真言，在當下顯現出光明，遍及整個世界，超越了一切束縛。它不是從諸佛（Buddhas）的心髓中流出，也不是在天地未形成時就存在。只是現在，凜然獨立，澄澈明凈，照亮一切。如果具備超越常人的眼光和非凡的機敏，在文字和色彩顯現之前，就已經完全看破。等到用言語表達，用機鋒設立境界，用問答來區分彼此，即使有千重百匝的障礙，也能將上、中、下等根器的人，一時全部接引到這裡。還有人能在此處證明，直接獲得解脫的嗎？試著出來交流一下。如果沒有在威音王佛（V威音王佛）之前就活潑潑的，直到現在還是清凈無染。再次用頌詞表達：法界（Dharmadhatu）廣大無邊，包含一切。開啟無數的優缽曇花（utpala），普遍薰染般若（Prajna）的力量，萬種善行自然莊嚴。
大內貴妃邀請講法，禪師上堂說法：一句真言，出自於所有聖人的頭頂。一種微妙的機能，發源于無盡的寶藏。它迥然獨立，沒有依靠，也找不到絲毫的端倪。它既不是色，也不是心，既不是如，也不是異。窮盡虛空，遍及法界，全部都是一個大解脫門。你們這些人，浩浩蕩蕩地在其中出入，還覺得寒毛直豎嗎？如果能在腳跟下，一念不生，全體顯露，那麼就能清凈無染，活潑自在。想走就走，想住就住，想用就用，想休息就休息。不指向第二個頭，不落入第二種見解。到了這裡，亙古亙今，凝然寂照。如果能踏著這條路走下去，透脫生死，又算得了什麼呢？能夠以無漏的根力，建立法幢，樹立宗旨，庇護一切眾生，直到未來永無止境。正在這個時候，且說這是承蒙誰的恩德和力量？還明白嗎？五蘊（Skandhas）山頭上，無相的佛（Buddha），正在放光動地。
【English Translation】 English version Where do 'covering both ears' end up? People of extraordinary capacity accomplish extraordinary things. For example, how should the phrase of the moment be expressed? Beyond the rights and wrongs of the world, several clear chimes resonate, and a leisurely person lives freely between heaven and earth. Again, a verse is used to express: Danxia (Zen master) clears weeds and burns wooden Buddhas (Buddha). The palace envoy puts down worldly ties and blows on coarse cloth. Startling the enemy, it is better than a true lion (lion). One cast of the fishing line must connect to twelve giant sea turtles (giant sea turtle).
Invited by Grand Commandant Zhixing to give a lecture, the Zen master ascended the hall and said: A single true phrase manifests brightly in the present moment, pervading the entire world, transcending all bonds. It does not flow from the marrow of the hearts of all Buddhas (Buddhas), nor does it exist before the formation of heaven and earth. It is only now, dignified and independent, clear and pure, illuminating everything. If one possesses extraordinary vision and exceptional acumen, one has already completely seen through it before words and colors appear. When words are used to express it, when opportunities are used to establish realms, and when questions and answers are used to distinguish between each other, even with thousands of layers of obstacles, people of superior, middle, and inferior capacities can all be guided here at once. Is there anyone here who can prove this and directly attain liberation? Try to come out and communicate. If one was not lively before the Buddha Weiyinwang (Buddha Weiyinwang), one is still pure and undefiled now. Again, a verse is used to express: The Dharmadhatu (Dharmadhatu) is vast and boundless, containing everything. Opening countless utpala flowers (utpala), universally perfuming the power of Prajna (Prajna), myriad good deeds naturally adorn it.
Invited by the noble consort of the inner palace to give a lecture, the Zen master ascended the hall and said: A single true phrase comes from the crown of the heads of all sages. A subtle function originates from endless treasures. It is uniquely independent, without reliance, and no trace can be found. It is neither form nor mind, neither suchness nor otherness. Exhausting empty space and pervading the Dharmadhatu, it is all a great gate of liberation. All of you, entering and exiting within it, do you feel the hair on your body stand on end? If, under your feet, a single thought does not arise and the whole is revealed, then you can be pure and free. Go when you want to go, stay when you want to stay, use when you want to use, rest when you want to rest. Do not point to a second head, do not fall into a second view. Arriving here, eternally and immovably, serenely illuminating. If you can walk this path, what is it to transcend birth and death? Able to establish the Dharma banner and establish the doctrine with the power of non-outflow, sheltering all beings until the endless future. At this very moment, tell me, whose grace and power are you receiving? Do you understand? On the mountain of the five Skandhas (Skandhas), the formless Buddha (Buddha) is emitting light and shaking the earth.
地廓周沙。頌云。一心無住著。遍界法王家。崇成無漏福。端坐寶蓮華。
坦然居士為貢沙彌作齋。上堂。僧問。達磨未傳心地印。釋迦未解髻中珠。有人若問西來意。還有西來意也無。師云。庭前石獅子。進云。若然者。歷劫坦然無異色。呼為心印早虛言。師云。一點也入不得。進云。爭奈今古應無墜。分明在目前。師云。爾試舉目前底看。進云。一點也瞞和尚不得。師云。爭奈大眾何。師云。舉步越東勝身。退身入西瞿耶。回首望北郁單。捻拳觸南閻浮。凈地裡看。是個沒量大人。以正眼觀來。猶是麻滓麹末。須知四維上下無邊香水海。不可說浮幢王剎。捏為微塵。一一塵中現無邊身說無量法。猶只是順機應教。看孔儱著楔。而況提向上鉗錘。用作家爐鞴便是遍界德山有棒無下手處。遍界臨濟有喝無啟口處。遍界金色頭陀有定力無容身處。正當恁么時。驀然有個承當得。擔荷得。趣向得。行履得。且道向什麼處著渠。山僧有個著處。擬待說。又恐成露布。擬不說。又卻孤負當機。說與不說一時拈卻。最後一句放開話會去也。長松下明窗內。玉殿珠樓未為對。衲被蒙頭萬事休。此時山僧都不會。還委悉么。天臺華頂秀。南嶽石橋高。昨夜磨盤生八角。驚將露柱笑咍咍。引得門前石獅子。倒緣蘿壁上天臺。
【現代漢語翻譯】 現代漢語譯本 地廓周沙（圍繞大地的沙）。頌云：一心無住著，遍界法王家。崇成無漏福，端坐寶蓮華。
坦然居士為貢沙彌作齋。上堂。僧問：『達磨（菩提達摩，禪宗初祖）未傳心地印，釋迦（釋迦牟尼佛）未解髻中珠，有人若問西來意，還有西來意也無？』師云：『庭前石獅子。』進云：『若然者，歷劫坦然無異色，呼為心印早虛言。』師云：『一點也入不得。』進云：『爭奈今古應無墜，分明在目前。』師云：『爾試舉目前底看。』進云：『一點也瞞和尚不得。』師云：『爭奈大眾何？』師云：『舉步越東勝身（四大部洲之一），退身入西瞿耶（四大部洲之一），回首望北郁單（四大部洲之一），捻拳觸南閻浮（四大部洲之一）。凈地裡看，是個沒量大人。以正眼觀來，猶是麻滓麹末。須知四維上下無邊香水海。不可說浮幢王剎（佛國世界名），捏為微塵。一一塵中現無邊身說無量法。猶只是順機應教，看孔儱著楔。而況提向上鉗錘，用作家爐鞴便是遍界德山（德山宣鑒禪師）有棒無下手處，遍界臨濟（臨濟義玄禪師）有喝無啟口處，遍界金色頭陀（苦行僧）有定力無容身處。正當恁么時，驀然有個承當得、擔荷得、趣向得、行履得，且道向什麼處著渠？山僧有個著處。擬待說，又恐成露布。擬不說，又卻孤負當機。說與不說一時拈卻。最後一句放開話會去也。長松下明窗內，玉殿珠樓未為對。衲被蒙頭萬事休，此時山僧都不會。還委悉么？天臺華頂秀，南嶽石橋高。昨夜磨盤生八角，驚將露柱笑咍咍。引得門前石獅子，倒緣蘿壁上天臺。』
【English Translation】 English version Di Kuo Zhou Sha (The sands surrounding the earth). A verse says: 'With a single mind without attachment, one dwells in the Dharma King's family throughout the universe. Reverently cultivating flawless blessings, one sits upright on a precious lotus flower.'
Layman Tanran held a vegetarian feast for Shami Gong. He ascended the Dharma hall. A monk asked: 'Bodhidharma (達磨, the first patriarch of Zen Buddhism in China) did not transmit the mind-ground seal, Shakyamuni (釋迦, Shakyamuni Buddha) did not untie the pearl in his hair. If someone asks about the meaning of the coming from the West, is there still a meaning of the coming from the West?' The master said: 'The stone lion in front of the courtyard.' The monk continued: 'If that is so, Tanran has been unchanging throughout the kalpas, calling it the mind-seal is an early falsehood.' The master said: 'Not even a bit can enter.' The monk continued: 'How can it be that it should not fall away from ancient times to the present, clearly before our eyes?' The master said: 'You try to lift up what is before your eyes and look.' The monk continued: 'Not even a bit can be hidden from the abbot.' The master said: 'What about the assembly?' The master said: 'Taking a step beyond Purvavideha (東勝身, one of the four continents), retreating into Aparagodaniya (西瞿耶, one of the four continents), turning the head to look at Uttarakuru (北郁單, one of the four continents), clenching the fist to touch Jambudvipa (南閻浮, one of the four continents). Looking in a pure land, it is an immeasurable great person. Looking with the proper Dharma eye, it is still hemp dregs and yeast residue. You must know that the four directions, above and below, are boundless fragrant water seas. The Floating Banner King realm (浮幢王剎, name of a Buddha-land) cannot be spoken of, kneaded into fine dust. In each dust mote appear boundless bodies speaking immeasurable Dharma. It is still only according to the occasion and responding to the teaching, seeing Kong Rong putting in a wedge. Moreover, lifting up the upward-pointing tongs and hammer, using the workshop furnace and bellows, is like Deshan (德山, Zen Master Deshan Xuanjian) throughout the universe having a stick but no place to strike, Linji (臨濟, Zen Master Linji Yixuan) throughout the universe having a shout but no place to open his mouth, the golden-headed ascetic (頭陀, ascetic monk) throughout the universe having samadhi power but no place to accommodate his body. Right at such a time, suddenly there is someone who can undertake it, bear it, approach it, and practice it. Tell me, where should he place it? This mountain monk has a place to put it. I intend to speak, but I fear it will become a public announcement. I intend not to speak, but I would betray the present opportunity. Speaking and not speaking are both put aside at once. The last sentence releases the talk. Under the tall pines, inside the bright window, jade palaces and pearl towers are not a match. Covering the head with a patched robe, all affairs cease. At this time, this mountain monk does not understand at all. Do you understand thoroughly? The summit of Tiantai is beautiful, the stone bridge of Nan Yue is high. Last night, the millstone grew eight corners, startling the pillar into laughing loudly. Leading the stone lion in front of the door to climb up the wisteria-covered wall to Tiantai.'
退院上堂。建大廈非一木之能。濟巨川非一人之力。而況長空絕跡。大道體寬。了之由人斷之在己。或出或處。或語或默。虎穴魔宮。穢邦凈土。林山城市。荊棘叢中。若能著著有出身之機。處處有超情之見。無可不可。把定也祖佛不能窺。放行也同生復同死。且道。放行為人好。把定為人好。還委悉么。披蓑側立千峰外。引水澆蔬五老前。幻軀將逼縱心年。懶汩塵勞久世間。憑仗護身個符子。強扶衰疾且歸山。
住金山龍遊語錄。師在高郵乾明受敕。拈起示眾云。見么。拈時十日並照。舉處千界光輝。九重天上降來。宰輔手中親付。更不敢囊藏被蓋。請僧正一為敷宣。次拈疏云。毫端寶剎閫外威權。有卷有舒有照有用。字字珠回玉轉。一一草偃風行。雖然文彩已彰。更請重新拈出。
指法座云。竿木隨身逢場作戲。須彌燈王只今見在。目前更不須作禮。還信得及么。千聖不傳微妙訣。妙峰孤頂有人行。
升座云。正令已行十方同應。獻華借水全藉傍人。還有共相證明底么。僧問。唱罷御樓一曲。高昇浮玉孤峰。未過揚子江。如何道得接手句。師云。風不來樹不動。進云。只這裡何異妙峰頂。師云。吹毛寶劍當頭截。進云。忽若德云比丘出來道個隔。和尚如何轉身。師云。也則摸索不著。進云
【現代漢語翻譯】 現代漢語譯本：
退院上堂。建造大廈不是一棵樹木能夠完成的，渡過大河不是一個人的力量能夠做到的。更何況那長空沒有軌跡，大道本體寬廣，領悟它在於個人，決斷它在於自己。或者出世，或者隱居，或者說話，或者沉默。無論是虎穴魔宮，還是污穢之邦、清凈之地，無論是林間山野、城市街巷，還是荊棘叢生的所在，如果能夠處處都有脫身的機會，處處都有超越情感的見解，那麼就沒有什麼不可以的。把定的時候，祖佛也無法窺視；放開的時候，與眾生同生同死。那麼請問，放開為人好，還是把定為人好？還明白嗎？披著蓑衣側身站在千峰之外，引水澆灌蔬菜在五老峰前。幻化的身體將要逼近隨心所欲的年齡，長久以來厭倦了塵世的勞碌。憑藉著護身的符箓，勉強扶著衰弱的身體暫且歸山。
住在金山龍遊的語錄。禪師在高郵乾明接受敕令。拈起敕令向大眾展示說：『看見了嗎？』拈起之時，如同十個太陽一同照耀；舉起之處，千個世界都充滿光輝。從九重天上降下來，由宰相親手交付。更不敢將它藏在囊中或蓋在被下，請僧正一為此宣講。接著拈起奏疏說：『筆端所書寫的寶剎，具有閫外的威權。』或捲起或舒展，或照耀或發揮作用，字字都像珠子般迴旋，玉石般轉動，一一都像草木被風吹倒一樣。雖然文采已經彰顯，還是請重新拈出來。
指向法座說：『竿木隨身，逢場作戲。』須彌燈王如今就在這裡顯現。目前更不需要作禮。還相信嗎？千聖不傳的微妙訣竅，只有在妙峰孤頂才有人踐行。
升座說法：『正令已經頒佈，十方世界共同響應。』獻花借水，完全依靠旁人。還有共同證明的人嗎？有僧人問：『唱完御樓一曲，高昇到浮玉孤峰。』（浮玉孤峰：地名）還沒有渡過揚子江，如何說得出接手句？禪師說：『風不來，樹不動。』僧人進一步問：『這裡與妙峰頂有什麼不同？』禪師說：『吹毛寶劍當頭截斷。』僧人進一步問：『如果德云比丘出來說有個間隔，和尚您如何轉身？』禪師說：『也摸索不著。』僧人進一步問 English version:
Retreating from the abbot's seat, addressing the assembly: Building a grand mansion is not the work of a single tree, and crossing a great river is not the strength of a single person. Moreover, the vast sky leaves no trace, and the essence of the Great Way is broad. Understanding it depends on the individual, and deciding it rests with oneself. Whether to engage in the world or to remain secluded, whether to speak or to be silent, whether in a tiger's den or a demon's palace, in a defiled land or a pure realm, whether in forests and mountains, cities and towns, or amidst thorny thickets, if one can always find an opportunity to escape and always have a vision that transcends emotions, then nothing is impossible. When held firmly, even the Buddhas and Patriarchs cannot窺 (kui - peep, pry); when released, one shares birth and death with all beings. Now, tell me, is it better to release or to hold firm? Do you truly understand? Dressed in a straw cloak, standing beside a thousand peaks; drawing water to irrigate vegetables before the Five Old Peaks. This illusory body is approaching the age of following one's heart's desire, having long been weary of the toils of the world. Relying on this protective talisman, I勉強 (mianqiang - reluctantly) support my failing health and return to the mountains for now.
Recorded sayings of Zhujinshan Longyou. The Master received an imperial decree at Qianming in Gaoyou. Holding it up to show the assembly, he said, 'Do you see it?' When it is held up, it is like ten suns shining together; where it is raised, a thousand worlds are filled with light. Descending from the ninth heaven, it is personally delivered by the Prime Minister. I dare not hide it away in a bag or under a blanket, so I invite the monk Zheng Yi to expound it. Then, holding up the memorial, he said, 'The precious temple written at the tip of the brush possesses authority beyond the inner chambers.' It can be rolled up or unfurled, it can illuminate or be put to use. Every word revolves like a pearl, every stroke bends like grass in the wind. Although the literary brilliance is already evident, I invite you to present it anew.
Pointing to the Dharma seat, he said, 'A staff of wood follows the body, acting according to the occasion.' Sumeru (Xumi - mythical mountain at the center of the world) and the Lamp King are present right now. There is no need to bow at this moment. Do you believe it? The subtle secret that the thousand sages do not transmit is practiced only by those on the solitary peak of Miaofeng (Miaofeng - name of a mountain).
Ascending the seat, he said, 'The true decree has been issued, and the ten directions respond in unison.' Offering flowers and borrowing water, we rely entirely on others. Is there anyone who can jointly attest to this? A monk asked, 'Having finished singing a song in the imperial tower and ascended to the solitary peak of Fuyu (Fuyu - name of a peak), not yet having crossed the Yangtze River, how can one speak the phrase of 接手 (jieshou - taking over)?' The Master said, 'If the wind does not blow, the trees do not move.' The monk further asked, 'What is the difference between here and the peak of Miaofeng?' The Master said, 'The hair-splitting sword cuts off the head.' The monk further asked, 'If the Bhikshu Deyun (Deyun - name of a monk) comes out and says there is a separation, how would the Abbot turn around?' The Master said, 'I also cannot find it.' The monk further asked.
【English Translation】 Retreating from the abbot's seat, addressing the assembly: Building a grand mansion is not the work of a single tree, and crossing a great river is not the strength of a single person. Moreover, the vast sky leaves no trace, and the essence of the Great Way is broad. Understanding it depends on the individual, and deciding it rests with oneself. Whether to engage in the world or to remain secluded, whether to speak or to be silent, whether in a tiger's den or a demon's palace, in a defiled land or a pure realm, whether in forests and mountains, cities and towns, or amidst thorny thickets, if one can always find an opportunity to escape and always have a vision that transcends emotions, then nothing is impossible. When held firmly, even the Buddhas and Patriarchs cannot 'kui' (peep, pry); when released, one shares birth and death with all beings. Now, tell me, is it better to release or to hold firm? Do you truly understand? Dressed in a straw cloak, standing beside a thousand peaks; drawing water to irrigate vegetables before the Five Old Peaks. This illusory body is approaching the age of following one's heart's desire, having long been weary of the toils of the world. Relying on this protective talisman, I 'mianqiang' (reluctantly) support my failing health and return to the mountains for now. Recorded sayings of Zhujinshan Longyou. The Master received an imperial decree at Qianming in Gaoyou. Holding it up to show the assembly, he said, 'Do you see it?' When it is held up, it is like ten suns shining together; where it is raised, a thousand worlds are filled with light. Descending from the ninth heaven, it is personally delivered by the Prime Minister. I dare not hide it away in a bag or under a blanket, so I invite the monk Zheng Yi to expound it. Then, holding up the memorial, he said, 'The precious temple written at the tip of the brush possesses authority beyond the inner chambers.' It can be rolled up or unfurled, it can illuminate or be put to use. Every word revolves like a pearl, every stroke bends like grass in the wind. Although the literary brilliance is already evident, I invite you to present it anew. Pointing to the Dharma seat, he said, 'A staff of wood follows the body, acting according to the occasion.' Sumeru (mythical mountain at the center of the world) and the Lamp King are present right now. There is no need to bow at this moment. Do you believe it? The subtle secret that the thousand sages do not transmit is practiced only by those on the solitary peak of Miaofeng (name of a mountain). Ascending the seat, he said, 'The true decree has been issued, and the ten directions respond in unison.' Offering flowers and borrowing water, we rely entirely on others. Is there anyone who can jointly attest to this? A monk asked, 'Having finished singing a song in the imperial tower and ascended to the solitary peak of Fuyu (name of a peak), not yet having crossed the Yangtze River, how can one speak the phrase of 'jieshou' (taking over)?' The Master said, 'If the wind does not blow, the trees do not move.' The monk further asked, 'What is the difference between here and the peak of Miaofeng?' The Master said, 'The hair-splitting sword cuts off the head.' The monk further asked, 'If the Bhikshu Deyun (name of a monk) comes out and says there is a separation, how would the Abbot turn around?' The Master said, 'I also cannot find it.' The monk further asked
。爭奈處處無回互。頭頭不讓機。師云。七日何曾得見來。進云。設使親見也。只是山上底。師云。苦屈之詞最難吐。進云。學人苦也通訊息。只恐揚子江水逆流去。師云。三十棒且待別時。師云。大道無背面。真機有卷舒。撮大地如陶家輪。運大千向針鋒上。猶未是寰中正令閫外全威。所以萬國仰瞻同歸舜日。靈光一道共照皇家。重興佛祖道場。追還普天寶所。正令全提主賓同用。山僧今日得奉一人聖詔。傍資宰輔威權。共建法幢豎立宗旨。揚子江心滔天輥浪。妙峰孤頂舒捲閑云。是處著眼不前頂𩕳正令全現。若是個同得同用同殺同活底。共一眼見共一耳聞。同一口宣同一音演。更無異緣亦無異見。說什麼九十六種二十五有。正要當頭辨取一時列在下風。且如今日。應時應節事作么生道。一句迥超今古格。萬年仰祝聖明天。
升座。僧問。遠辭帝闕。已屆南徐。不涉程途。請師垂示。師云。到此已六日。進云。竹密不妨流水過。山高豈礙白雲飛。師云。猶涉唇吻在。進云。不涉唇吻。請師道。師云。高高處有餘。進云。衲僧家入林不動草。入水不動波。且以何為證。師云。猶較些子。進云。只許老胡知。不許老胡會。師云。且莫詐明頭。師乃云。三十年前曾到此。如今樓閣碧參差。善財參處真訊息。誰識德云
【現代漢語翻譯】 現代漢語譯本：爭奈處處無回互，頭頭不讓機。師云：『七日何曾得見來？』進云：『設使親見也，只是山上底。』師云：『苦屈之詞最難吐。』進云：『學人苦也通訊息，只恐揚子江水逆流去。』師云：『三十棒且待別時。』師云：『大道無背面，真機有卷舒。撮大地如陶家輪，運大千向針鋒上，猶未是寰中正令閫外全威。所以萬國仰瞻同歸舜日，靈光一道共照皇家。重興佛祖道場，追還普天寶所。正令全提主賓同用。山僧今日得奉一人聖詔，傍資宰輔威權，共建法幢豎立宗旨。揚子江心滔天輥浪，妙峰孤頂舒捲閑云。是處著眼不前頂𩕳正令全現。若是個同得同用同殺同活底，共一眼見共一耳聞，同一口宣同一音演，更無異緣亦無異見。說什麼九十六種二十五有，正要當頭辨取一時列在下風。且如今日，應時應節事作么生道？一句迥超今古格，萬年仰祝聖明天。』
升座。僧問：『遠辭帝闕，已屆南徐，不涉程途，請師垂示。』師云：『到此已六日。』進云：『竹密不妨流水過，山高豈礙白雲飛。』師云：『猶涉唇吻在。』進云：『不涉唇吻，請師道。』師云：『高高處有餘。』進云：『衲僧家入林不動草，入水不動波，且以何為證？』師云：『猶較些子。』進云：『只許老胡知，不許老胡會。』師云：『且莫詐明頭。』師乃云：『三十年前曾到此，如今樓閣碧參差。善財(Sudhana)參處真訊息，誰識德云(Gunaratna)？』
【English Translation】 English version: But everywhere there is no mutual response, and in everything, there is no yielding of the opportunity. The Master said, 'In these seven days, when have you ever seen me?' The monk advanced, saying, 'Even if I were to see you directly, it would only be something on the mountain.' The Master said, 'Words of bitter complaint are the hardest to utter.' The monk advanced, saying, 'This student has painfully gained understanding, but I fear the Yangtze River will flow backward.' The Master said, 'Thirty blows will wait for another time.' The Master said, 'The Great Way has no front or back; the true mechanism has its expansions and contractions. Gather the great earth like a potter's wheel, and move the great cosmos onto the tip of a needle. Even this is not yet the true command within the realm, nor the complete authority beyond the borders. Therefore, all nations look up and return together to the days of Shun (Shun, a legendary Chinese ruler), and a single ray of spiritual light shines together on the imperial family. Revive the Buddha's and Patriarchs' (Buddha and Patriarchs) practice place, and reclaim the universally precious place. The true command is entirely brought forth, with host and guest used together. This mountain monk today has received a single sacred decree, relying on the power of the prime ministers, to jointly build the Dharma banner and establish the principles. In the heart of the Yangtze River, the滔天輥浪 (tāotiān gǔnlàng, towering and rolling waves); on the solitary peak of Miaofeng (Miaofeng, a mountain name), idle clouds stretch and contract. Everywhere you look, the true command is fully present without any obstruction. If you are one who gains together, uses together, kills together, and lives together, then see with one eye, hear with one ear, proclaim with one mouth, and expound with one voice. There are no different causes or different views. What is there to say about the ninety-six kinds and twenty-five existences? It is precisely to discern them on the spot and place them all in a subordinate position. So, as for today, how should we speak of things that are timely and seasonal? A single phrase transcends the patterns of the past and present, and for ten thousand years, we look up and wish for the sage's bright clarity.'
Ascending the seat. A monk asked, 'Having bid farewell to the imperial palace and arrived at Nanxu (Nanxu, a place name), without traversing any path, please, Master, give us instructions.' The Master said, 'It has already been six days since arriving here.' The monk advanced, saying, 'Dense bamboo cannot prevent the flowing water from passing through; high mountains cannot obstruct the flying white clouds.' The Master said, 'You are still involving your lips and tongue.' The monk advanced, saying, 'Without involving lips and tongue, please, Master, speak.' The Master said, 'There is abundance in high places.' The monk advanced, saying, 'A monastic does not move the grass when entering the forest, nor does he move the waves when entering the water. What is the proof of this?' The Master said, 'Still a bit off.' The monk advanced, saying, 'Only Old Hu (Old Hu, refers to Bodhidharma) is allowed to know, but not allowed to understand.' The Master said, 'Don't pretend to be clever.' The Master then said, 'Thirty years ago, I once came here; now the pavilions are green and uneven. Where Sudhana (Sudhana, a seeker of enlightenment) visited, there is true news; who recognizes Gunaratna (Gunaratna, a virtuous person)?'
閑古錐。還有識得底么。未渡瓜洲時有一句子。已與諸人道了也。若以心思若以意識。若以眼見若以耳聞。則沼交涉。直得七佛已前威音那畔薦得。猶是話會在。若委悉得。更不用如之若何。便請丹霄獨步。茍或未然。不免落第二義門去也。江心一峰樓臺相映。水面雙塔金碧交輝。誠聖帝福田。乃禪林上剎。為琳宮為佛宇。為凈土為穢邦。建立法幢弘荷祖道。若非今上皇帝睿聖文明深信此道。安能首降詔書。復此寶坊以為福地。如今所以與諸人。向此古道場中。各得相見。既到這裡。直須念德修德知恩報恩。若也如此。則佛法付囑有在。正當恁么時一句作么生道。銀山鐵壁無回互。草偃風行得自由。
開堂。判府延康度疏與師。師接了云。斷盡現成公案。擲地金聲。發明古剎家風。耀天光彩。出自大手筆。顯示最上乘。正欲四海普聞。便請僧正宣過。
指法座云。須彌燈王如來。見居此座。放大光明。說法了也。還聞么。茍或未聞。既爾當爐不避火。更須撥轉上頭關。遂升座拈香云。此一瓣香。奉為今上皇帝祝嚴聖壽。恭愿。文明齊二曜。睿算等乾坤。奪少康復禹跡之功。成宣光興漢室之業。萬邦歸聖化。八表偃干戈。此一瓣香。奉為判府安撫延康通判學士合郡文武官僚。伏願。位隆磐石功濟維城。居方
【現代漢語翻譯】 現代漢語譯本： 閑古錐（無意義的感嘆詞）。還有人認識它嗎？未渡瓜洲時，我曾說過一句話，已經和各位說過了。如果用心思，如果用意識，如果用眼見，如果用耳聞，那就完全不相干了。要直接在七佛（過去七佛）之前的威音王佛（Vipaśyin，過去佛之一）那邊領會到，仍然只是在說話而已。如果真正明白了，更不用問『如之若何』（怎麼辦），就可以在天空中獨自漫步。如果還沒有明白，難免落入第二義門（方便之門）去了。江心一峰，樓臺相互輝映；水面雙塔，金碧交輝。這確實是聖明的皇帝的福田，是禪林中的上等寺廟。無論是琳宮（道觀），還是佛宇（佛寺），無論是凈土，還是穢邦，都要建立法幢（佛法旗幟），弘揚祖師之道。如果不是當今皇帝睿智聖明，深信此道，怎麼能首先下詔書，恢復這座寶寺，作為福地呢？如今我所以能和各位，在這古老的道場中，各自相見。既然到了這裡，就必須念及恩德，修養德行，知恩圖報。如果能夠這樣，那麼佛法的付囑（傳承）就在這裡。正在這個時候，一句該怎麼說呢？銀山鐵壁，沒有迴旋的餘地；草隨風倒，才能得到自由。
開堂（寺院開光儀式）。判府延康度（官員姓名）呈上疏文給師父。師父接過來說：『斷盡現成的公案（禪宗案例），擲地有金石之聲。闡明古寺的家風，光彩照耀天空。出自大手筆，顯示最上乘。正要讓四海都聽到。』請僧正（僧官）宣讀疏文。
指著法座說：『須彌燈王如來（Sumerupradīparāja，過去佛名），正坐在這個座位上，放出大光明，說法完畢了。聽到了嗎？』如果還沒有聽到，既然已經到了爐邊，就不要怕火，更要撥轉最上頭的關卡。於是升座拈香說：『這一瓣香，奉為當今皇帝祝願聖壽。恭愿，文明與日月同輝，睿智的壽命與天地同等長久。奪回少康（夏朝君主）恢復禹跡（大禹的功業）的功勞，成就宣光（漢宣帝）復興漢室的偉業。萬邦歸順聖明的教化，四海平息戰火。』這一瓣香，奉為判府安撫延康、通判學士以及全郡的文武官員。伏願，地位像磐石一樣穩固，功勞像城墻一樣保衛國家。
【English Translation】 English version: Idle chatter. Does anyone recognize it? Before crossing Guazhou, I said a sentence, which I have already told you all. If you use thought, if you use consciousness, if you use what you see with your eyes, if you use what you hear with your ears, then it is completely irrelevant. You must directly comprehend it on the side of Vipaśyin (Vipaśyin, one of the past Buddhas) before the Seven Buddhas (the seven past Buddhas), and that is still just talking. If you truly understand, you don't need to ask 'What to do?' (How should it be?), and you can walk alone in the sky. If you haven't understood yet, you will inevitably fall into the gate of the second meaning (expedient means). Jiangxin Peak, with pavilions reflecting each other; the twin pagodas on the water, glittering with gold and jade. This is indeed the blessed field of the wise emperor, the superior temple in the Chan forest. Whether it is a Taoist temple (Lingong), or a Buddhist temple (Foyu), whether it is a pure land or a defiled land, we must establish the Dharma banner (the banner of the Buddha's teachings) and promote the way of the ancestral teachers. If it were not for the current emperor's wisdom and sagacity, deeply believing in this path, how could he have first issued an edict to restore this precious temple as a blessed land? Now, the reason why I can meet with you all in this ancient monastery is that since we have come here, we must remember virtue, cultivate virtue, know gratitude, and repay gratitude. If we can do this, then the entrustment (transmission) of the Buddha's Dharma is here. At this very moment, how should a sentence be spoken? The silver mountain and iron wall have no room for turning; the grass bends with the wind, and freedom is attained.
Opening the Dharma Hall (temple consecration ceremony). Prefect Yan Kangdu (official's name) presented a memorial to the master. The master received it and said: 'Cutting off all ready-made public cases (Zen koans), the sound of gold and stone rings when thrown to the ground. Elucidating the family style of the ancient temple, its brilliance illuminates the sky. Coming from a great hand, it reveals the supreme vehicle. It is precisely to let the four seas hear it.' Please have the Sengzheng (monk official) read the memorial.
Pointing to the Dharma seat, he said: 'Sumerupradīparāja Tathagata (Sumerupradīparāja, name of a past Buddha) is sitting on this seat, emitting great light, and has finished speaking the Dharma. Have you heard it?' If you haven't heard it, since you are already by the furnace, don't be afraid of the fire, and you must turn the uppermost barrier. Then he ascended the seat, offered incense, and said: 'This petal of incense is offered to the current emperor to wish him a long and holy life. May his civilization shine as brightly as the sun and moon, and his wise life be as long as heaven and earth. May he seize the merit of Shao Kang (Xia dynasty ruler) in restoring the traces of Yu (the achievements of Yu the Great), and accomplish the great cause of Xuan Guang (Emperor Xuan of Han) in reviving the Han Dynasty. May all nations submit to his holy teachings, and the four seas be at peace from war.' This petal of incense is offered to Prefect Anfu Yan Kang, Vice Prefect Scholar, and all the civil and military officials of the entire prefecture. May their positions be as stable as a rock, and their merits protect the country like a city wall.
面則魯衛晉齊。陟巖廊則皋夔稷[├/(咼-┌+乂)]。此一瓣香。佛眼也覷不見。江淮十載受盡辛勤。一旦白雲打破漆桶。六處忝領大剎。七回拈出此香。奉為蘄州五祖山真慧禪院第十二代演禪師。以酬法乳。遂斂衣升座。焦山和尚白槌云。法筵龍象眾。當觀第一義。師乃云。適來未升此座。第一義已自現成。如今槌下分疏。知他是第幾義也。還有打成一片解觀得底么。試出來對眾舉看。僧問。目視雲漢。德云不下妙高峰。至化難逃。金山且通一線路。報恩一句請和尚道。師云。萬年長祝聖明君。進云。可謂帝力丘山重。君恩宇宙寬。師云。愈令心似鐵。進云。金枝永茂千年秀。玉葉長芳萬古春。師云。又得阇黎共證明。進云。昔日裴相公入寺。石霜借笏垂慈。今日臺旆親臨。未審如何相見。師云。只了個見成公案。進云。瑞氣直從天上降。祥雲元自日邊來。師云。高著眼。進云。只如和尚六處開堂為人說法。還有人相肯也無。師云。一時不肯。進云。為什麼不肯。師云。獨許。師乃云。大道絕中邊。至真離言說。諸佛莫能提。祖師莫能傳。透聲透色絕遮欄。蓋地蓋天無向背。豈止棒頭取證喝下承當。直饒千眼頓開。未免依草附木。到這裡要須是針劄不入風吹不倒。把斷要津不通凡聖底始得。是故靈山會上。廣額
【現代漢語翻譯】 現代漢語譯本 面見則是魯、衛、晉、齊等國之君。在朝廷之上則是皋陶、夔、后稷等賢臣。（此）一瓣心香，諸佛也看不見。在江淮一帶十年，受盡辛勤。一旦（頓悟），如白雲打破漆桶（般豁然開朗）。（我）在六處寺院忝為住持，七次拈出這瓣心香，奉獻給蘄州五祖山真慧禪院第十二代演禪師，以報答佛法的乳哺之恩。於是整理衣袍，升座說法。焦山和尚敲擊木槌說：『法筵龍象眾，當觀第一義。』禪師於是說：『適才我未升座之時，第一義就已經自然現成。如今木槌敲響，加以分別疏解，要知道這是第幾義呢？還有能夠打成一片來理解觀看的嗎？試著出來當衆舉出一個例子來看看。』有僧人問道：『（您的）目光遠視雲漢，德云禪師不下妙高峰。至高的教化難以逃避，金山寺且開通一條路徑。請和尚您用一句話來報答恩情。』禪師說：『萬年長祝聖明君。』僧人進一步說：『可謂帝力丘山重，君恩宇宙寬。』禪師說：『愈令心似鐵。』僧人進一步說：『金枝永茂千年秀，玉葉長芳萬古春。』禪師說：『又得阇黎（梵語，指弟子）共同證明。』僧人進一步說：『昔日裴相公入寺，石霜禪師借笏垂慈。今日臺旆（指官員）親臨，不知如何相見？』禪師說：『只是這個現成的公案。』僧人進一步說：『瑞氣直從天上降，祥雲元自日邊來。』禪師說：『高著眼。』僧人進一步說：『比如和尚您在六處開堂為人說法，還有人肯相信嗎？』禪師說：『一時不肯。』僧人進一步說：『為什麼不肯？』禪師說：『獨許。』禪師於是說：『大道絕中邊，至真離言說。諸佛莫能提，祖師莫能傳。透聲透色絕遮欄，蓋地蓋天無向背。豈止棒頭取證喝下承當。直饒千眼頓開，未免依草附木。到這裡要須是針劄不入風吹不倒。把斷要津不通凡聖底始得。是故靈山會上，廣額（指釋迦摩尼佛）。』
【English Translation】 English version Meeting them means meeting the rulers of Lu, Wei, Jin, and Qi. Standing in the court means standing with virtuous ministers like Gao Yao, Kui, and Hou Ji. (This) one petal of incense, even the Buddha's eyes cannot see. For ten years in the Jianghuai region, I endured hardship. Once (enlightened), it is like white clouds breaking through a lacquer bucket (suddenly enlightened). (I) have been appointed abbot in six monasteries, and seven times I have offered this petal of incense to the twelfth generation Zen Master Yan of Zhenhui Chan Monastery on Mount Wuzu in Qizhou, to repay the nurturing grace of the Dharma. Therefore, I adjust my robes and ascend the seat to preach the Dharma. The monk from Jiaoshan strikes the wooden mallet and says: 'The dragon and elephant assembly at the Dharma banquet should contemplate the First Principle.' The Zen Master then says: 'Just now, before I ascended this seat, the First Principle was already naturally present. Now that the mallet has sounded and it is being analyzed and explained, know that this is the what principle? Is there anyone who can integrate it into one to understand and contemplate? Try to come out and present an example to the assembly.' A monk asks: '(Your) gaze looks far into the clouds, Zen Master Deyun does not descend from the wonderful peak. The ultimate transformation is difficult to escape, and Jinshan Temple opens a path. Please, Master, say a word to repay the kindness.' The Zen Master says: 'May the wise ruler be blessed for ten thousand years.' The monk further says: 'It can be said that the emperor's power is as heavy as mountains, and the emperor's grace is as wide as the universe.' The Zen Master says: 'It makes the heart even more like iron.' The monk further says: 'Golden branches will forever flourish for a thousand years, and jade leaves will always be fragrant for ten thousand ages.' The Zen Master says: 'I also have the honor of the Shramana (Sanskrit, referring to disciples) to jointly testify.' The monk further says: 'In the past, when Chancellor Pei entered the temple, Zen Master Shishuang borrowed a tablet to show compassion. Today, the official banner (referring to officials) is here in person, I wonder how to meet them?' The Zen Master says: 'It is just this ready-made case.' The monk further says: 'Auspicious energy descends directly from the sky, and auspicious clouds originally come from the sun.' The Zen Master says: 'Have a high vision.' The monk further says: 'For example, you, Master, open halls in six places to preach the Dharma to people, are there still people who are willing to believe?' The Zen Master says: 'For a time, they are unwilling to believe.' The monk further says: 'Why are they unwilling to believe?' The Zen Master says: 'Only allow.' The Zen Master then says: 'The Great Path is beyond the middle and the edge, and the ultimate truth is beyond words. The Buddhas cannot mention it, and the Patriarchs cannot transmit it. Penetrating sound and penetrating color, it is beyond barriers, covering the earth and covering the sky, without direction or opposition. It is not just about taking evidence from the stick or accepting it under the shout. Even if a thousand eyes are suddenly opened, one cannot avoid relying on grass and clinging to trees. Here, it must be that needles cannot penetrate and the wind cannot blow it down. Cutting off the vital passage, not allowing the passage of ordinary people and sages is the only way to succeed. Therefore, at the assembly on Mount Ling, Guang'e (referring to Sakyamuni Buddha).'
屠兒放下屠刀云。我是千佛一數。大集會中大力魔王云。待一切眾生盡皆成佛了。然後發菩提心。豈不是龍象蹴踏師子顰呻。敵勝驚群蘊大丈夫意氣。始可承當擔荷。所以道。殺人不眨眼底。立地成佛。立地成佛底。殺人不眨眼。還他過量人。持提過量智。發明過量機。展演過量用。正當恁么時。向過量境界中作么生道。還知么。仰祝聖君無量壽。河清海晏樂昇平。
上堂云。大眾。赤肉團上人人古佛家風。毗盧頂門。處處祖師巴鼻。拈一機千機萬機通透。用一句千句萬句流通。不假他人全彰己用。若也人人恁么返照。則亙古亙今。凝然寂照。一段光明。非中非外。非色非心。行棒也打他不著。行喝也喝他不得。直得凈裸裸赤灑灑。是個無生法忍不退轉輪。截斷兩頭歸家穩坐。正當恁么時。不須他處覓。只此是西方。
秦魯國大長公主。降香請升座。拈香云。此一瓣香奉為秦魯國大長公主令辰修設祝嚴今上皇帝聖壽無疆。師乃云。天高無極無極有尊。地厚無垠無垠有主。鏡萬象方寸。懷六合胸中。發大機顯大用。是故乃祖乃佛。或拈華或面壁。或行棒或行喝。或詞辯縱橫或寂寥無說。周旋往返只明此個無為宗旨。所以人人分上。各各壁立萬仞。無一絲毫移易。虧欠。豈不見道。譬如帝力不棄一民。不謂不
【現代漢語翻譯】 現代漢語譯本： 屠夫放下屠刀說：『我是千佛之一。』大中大力魔王說：『等待一切眾生都成佛了，然後才發菩提心，這難道不是龍象的蹴踏和獅子的呻吟嗎？』敵人的勝利會驚動群體，大丈夫的意氣，才可以承擔重任。所以說，殺人不眨眼的人，可以立刻成佛；立刻成佛的人，殺人不眨眼。還他過量的人，持有過量的智慧，發明過量的機鋒，展現過量的作用。正在這樣的時候，向過量的境界中該怎麼說呢？還知道嗎？』仰望祝願聖君無量壽，河清海晏，快樂昇平。 上堂時說：『各位，赤肉團上人人都有古佛的家風，毗盧（Vairocana，光明遍照）頂門，處處都是祖師的把柄。拈起一個機鋒，千機萬機都通透；用一句，千句萬句都流通。不假借他人，完全彰顯自己的作用。如果人人都能這樣反觀自照，那麼亙古亙今，凝然寂照，一段光明，非中非外，非色非心。用棒打也打不著，用喝也喝不得。直接凈裸裸赤灑灑，是個無生法忍不退轉輪。截斷兩頭，歸家穩坐。正在這樣的時候，不用到別處尋找，這裡就是西方（Sukhavati，極樂世界）。』 秦魯國大長公主，降香請求升座。拈香說：『這一瓣香，奉獻給秦魯國大長公主，為她的令辰修設祝嚴，祝願當今皇帝聖壽無疆。』師父於是說：『天高無極，無極有尊；地厚無垠，無垠有主。鏡萬象于方寸，懷六合于胸中。發大機，顯大用。因此乃祖乃佛，或者拈花，或者面壁，或者行棒，或者行喝，或者詞辯縱橫，或者寂寥無說，周旋往返，只是爲了闡明這個無為的宗旨。所以人人分上，各自壁立萬仞，沒有一絲一毫的移易和虧欠。豈不見道，譬如帝力不放棄一個百姓，不能說不。』
【English Translation】 English version: The butcher laid down his knife and said, 'I am one of the thousand Buddhas.' The Great Mighty Demon King said, 'Waiting for all sentient beings to become Buddhas before resolving to attain Bodhi, isn't that like a dragon and elephant trampling and a lion groaning?' The enemy's victory startles the crowd; only the spirit of a great hero can undertake such a burden. Therefore, it is said, 'He who kills without blinking can instantly become a Buddha; he who instantly becomes a Buddha kills without blinking.' Return him as an excessive person, holding excessive wisdom, inventing excessive opportunities, displaying excessive functions. Just at such a time, how should one speak in the realm of excess? Do you know? I look up and wish the Holy Ruler immeasurable life, may the river be clear and the sea calm, and may there be joy and peace.' Ascending the hall, he said, 'Everyone on this lump of red flesh has the family style of the ancient Buddhas. At the crown of Vairocana's (光明遍照) head, everywhere are the handles of the Patriarchs. Picking up one opportunity, thousands and millions of opportunities become clear; using one sentence, thousands and millions of sentences circulate. Not relying on others, fully manifesting one's own function. If everyone can reflect in this way, then from beginningless time to endless time, there is a still and silent illumination, a segment of light, neither inside nor outside, neither form nor mind. Striking with a stick cannot hit it, shouting cannot reach it. Directly pure, naked, and bare, it is the unproduced Dharma-kshanti (無生法忍) and the irreversible wheel. Cutting off both ends, return home and sit securely. Just at such a time, there is no need to seek elsewhere; this is the Western Paradise (Sukhavati, 極樂世界).' The Grand Princess of Qin and Lu offered incense and requested to ascend the seat. Offering incense, she said, 'This incense is offered to the Grand Princess of Qin and Lu, to celebrate her birthday and pray for blessings, wishing the current Emperor boundless longevity.' The master then said, 'Heaven is high without limit, and without limit there is honor; the earth is thick without end, and without end there is a master. Mirroring all phenomena in a square inch, embracing the universe in one's chest. Unleashing great opportunities and displaying great functions. Therefore, the ancestors and Buddhas either held up a flower, or faced a wall, or used a stick, or shouted, or argued eloquently, or remained silent and without words, circling back and forth, only to clarify this non-active (wu-wei) (無為) principle. Therefore, on everyone's part, each stands like a wall ten thousand fathoms high, without the slightest shift or deficiency. Have you not heard it said, 'For example, the Emperor's power does not abandon a single person, one cannot say no.''
知而不容。不謂知之而含育。到個里啟無為之化。行不言之教。各各頂天履地。飲泉水貴地脈。正當恁么時。還委悉么。一穗寶香天上降。金輪皇億萬斯年。
錢二學士請。升座云。透生死關出有無見。脫佛祖機超格則量。須是利根上智一聞千悟直下承當始得。撒手那邊更。無餘事。所以道。幾回生幾回死。達者悠悠無定止。自從頓悟了無生。于諸榮辱何憂喜。諸人還識無生么。劫火洞然毫末盡。青山依舊白雲中。
升座云。蓋天蓋地觸處逢渠。亙古亙今全彰正體。法無異相不落生滅。時無異緣不涉春秋。所以道。處生死流。驪珠獨耀于滄海。踞涅槃岸。桂輪孤朗于碧天。如是則人人腳跟下。輝騰今古迥絕見知。六處惹絆不住。三界收攝不得。唯當陽直截承當。便見透脫分曉。正當恁么時如何。天上有星皆拱北人間無水不朝東。
上堂云。法身無相應機現形。法眼無瑕隨照鑒物。安排不得處是天真佛。受用不及處乃向上機。若能上絕攀仰下絕己躬。鼻孔摩觸家風。髑髏常千世界。則一為無量無量為一。小中現大大中現小。更討甚麼生死去來地水火風聲香味觸。都盧是個真實人體。還有人向個里承當得么。識取摩尼無價珠。當來受用無窮極。
黃運使請。上堂云。大眾。一句截流鐵壁銀山。莫
【現代漢語翻譯】 現代漢語譯本 知而不容，不是說知道它就包含和養育它。到了那個地方，開啟無為的化育，施行不言的教導，個個頂天立地。飲用泉水，珍視地脈。正在這樣的時候，還明白嗎？一穗寶香從天上降下，金輪皇的億萬斯年。
錢二學士邀請，升座說法：『透出生死關，超出有無的見解，脫離佛祖的機鋒，超越格則和衡量。必須是利根上智，一聽就能千悟，直接承擔才能做到。撒手那邊，更無其他事情。』所以說：『幾回生幾回死，通達的人悠然沒有定止。自從頓悟了無生，對於各種榮辱有什麼憂喜？』各位還認識無生嗎？劫火洞然，連毫毛都燒盡，青山依舊在白雲之中。
升座說法：『蓋天蓋地，到處都能遇到它（渠，指真如自性）。亙古亙今，完全彰顯正體。法沒有不同的相，不落入生滅。時沒有不同的緣，不涉及春秋。』所以說：『處於生死流中，驪珠（lízhū，黑色的珍珠，比喻珍貴之物）獨自在滄海中閃耀；踞于涅槃的岸邊，桂輪（guìlún，指月亮）孤零零地照亮碧空。』這樣，人人腳跟下，光輝照耀古今，迥然不同于見聞知解。六處（眼、耳、鼻、舌、身、意）無法牽絆住它，三界（欲界、色界、無色界）無法收攝它。唯有在當陽（dāngyáng，指直截了當）直截承擔，才能透徹明白。正在這樣的時候如何呢？天上的星星都拱衛北極星，人間沒有水不朝向東方。
上堂說法：『法身沒有固定的形相，隨機應變而顯現形體。法眼沒有瑕疵，隨著所照之物而鑑別。安排不得的地方是天真佛，受用不及的地方是向上的機鋒。如果能夠向上斷絕攀緣，向下斷絕自身，鼻孔摩觸家風，髑髏（dúlóu，頭蓋骨）常含千世界，那麼一就是無量，無量就是一。小中顯現大，大中顯現小。還尋找什麼生死去來、地水火風、聲香味觸？全部都是真實的人體。』還有人在這裡能夠承擔嗎？識取摩尼（móní，梵語，意為寶珠）無價珠，將來受用無窮無盡。
黃運使邀請，上堂說法：『大眾，一句截斷河流，如同鐵壁銀山，不要……』
【English Translation】 English version Knowing without containing. It's not about knowing it and then containing and nurturing it. When you arrive at that place, you initiate the transformation of non-action, and practice the teaching of non-words, each person standing upright between heaven and earth. Drinking spring water, valuing the earth's veins. Right at this moment, do you understand? A single ear of precious incense descends from the heavens, the golden wheel emperor's billions of years.
Invited by Scholar Qian Er, ascending the seat to speak: 'Penetrate the gate of birth and death, surpass the views of existence and non-existence, escape the Zen mechanisms of the Buddhas and Patriarchs, and transcend standards and measures. It must be someone with sharp roots and superior wisdom, who can understand a thousand things upon hearing one, and directly take on the responsibility. Let go over there, and there is nothing else to do.' Therefore, it is said: 'How many times born, how many times died, the enlightened ones wander without a fixed abode. Since the sudden realization of no-birth, what worries or joys are there regarding honor or disgrace?' Do you all recognize no-birth? When the fire of the kalpa blazes, even the tip of a hair is burned away, but the green mountains remain in the white clouds.
Ascending the seat to speak: 'Covering the sky and covering the earth, you encounter it (渠, referring to true suchness, or inherent nature) everywhere. From ancient times to the present, the true essence is fully revealed. The Dharma has no different forms, not falling into birth and death. Time has no different conditions, not involving spring and autumn.' Therefore, it is said: 'In the stream of birth and death, the lizhu (lízhū, a black pearl, a metaphor for something precious) shines alone in the vast sea; sitting on the shore of Nirvana, the guilun (guìlún, referring to the moon) illuminates the blue sky in solitude.' Thus, under everyone's feet, brilliance shines through the ages, completely different from seeing, hearing, and knowing. The six senses (eye, ear, nose, tongue, body, and mind) cannot bind it, and the three realms (desire realm, form realm, formless realm) cannot contain it. Only by directly taking on the responsibility in dangyang (dāngyáng, meaning directly and straightforwardly), can you see through and understand clearly. What is it like at this very moment? The stars in the sky all revolve around the North Star, and no water on earth does not flow towards the east.
Ascending the hall to speak: 'The Dharmakaya has no fixed form, manifesting forms according to circumstances. The Dharma eye is without flaw, discerning objects according to what it illuminates. The place where arrangement is impossible is the true Buddha, and the place where enjoyment is insufficient is the upward-moving mechanism. If one can cut off climbing upwards and cut off oneself downwards, the nostrils touch the family style, and the dulou (dúlóu, skull) always contains a thousand worlds, then one is immeasurable, and immeasurable is one. The small manifests in the large, and the large manifests in the small. What else is there to seek in birth, death, coming, going, earth, water, fire, wind, sound, smell, taste, and touch? It is all a real human body.' Is there anyone here who can take on this responsibility? Recognize the priceless mani (móní, Sanskrit for jewel) jewel, and in the future, you will enjoy it endlessly.
Invited by Commissioner Huang Yun, ascending the hall to speak: 'Everyone, a single phrase cuts off the flow, like an iron wall and a silver mountain, do not...'
湊泊萬緣俱透。照地照天絕羅籠。明明無覆藏。歷歷非照用。三世諸佛出興。唯此一事。歷代祖師傳持。亦此一心。所以般若如大火聚。般若如無盡藏。般若如泛海舟楫。般若如照夜明燈。若向下委曲提持。則敲床豎拂瞬目揚眉。或語或默說有說無。若向上提掇。如擊石火似閃電光。有時行棒有時行喝。有時箭鋒相拄。有時佛眼覷不見。雖然如是。猶有向上向下。忽遇其中人。卻沒許多般事。只是見成。所以道。山是山水是水。天是天地是地。不移易一絲毫。正當恁么時。還委悉么。萬邦有道歸皇化。偃息干戈樂太平。
鄭龍學請。上堂云。相逢不拈出。舉意便知有。且道。此意作么生。舉知有個什麼。若論佛論祖論玄論妙。論機論境論棒論喝。儘是末邊事。上頭還著得么。若著得去。盡十方世界香水海。向一毫頭上見得。物物頭頭初無變易。若向一毫端蹉過。設使用得七穿八穴。亦沒交涉。只如有交涉一句。爾作么生道。吃嘹舌頭三千里。壺中日月自分明。
呂左丞請。上堂云。一句語全規矩。應出毗盧印。一種機截眾流。透過祖師關。若是明眼人。已透過三千里。其或尚留觀聽。猶滯面板。未免向第二義門重話會去也。所以道。知幻即離不作方便。離幻即覺亦無漸次。釋迦老子三世諸佛心髓一時頓現
【現代漢語翻譯】 現代漢語譯本 放下所有牽絆，萬事萬物都通透明徹。光明照耀大地，照耀天空，沒有任何遮蔽。明明朗朗，沒有什麼可以隱藏，清清楚楚，不是通過照見而得。過去、現在、未來一切諸佛出現於世，都爲了這一件事。歷代祖師傳授保持的，也是這一個心。所以般若（prajna，智慧）就像巨大的火堆，般若就像取之不盡的寶藏，般若就像渡海的船隻，般若就像照亮黑夜的明燈。如果向下委曲引導，就表現爲敲床、豎拂、眨眼、揚眉，或者說話或者沉默，說有或者說無。如果向上提拔，就像擊石取火，如同閃電的光芒。有時使用棒喝，有時箭鋒相對，有時佛眼也看不見。雖然是這樣，仍然有向上和向下之分。忽然遇到其中之人，卻沒有這麼多事，只是現成。所以說，山是山，水是水，天是天，地是地，沒有絲毫改變。正在這個時候，還明白嗎？萬國遵循正道歸順皇家的教化，停止戰爭享受太平。
鄭龍學邀請說法，上堂開示說：『相逢不直接點明，稍微示意便知道。』那麼，這個『意』是什麼？示意知道的是什麼？如果談論佛、談論祖、談論玄妙，談論機鋒、談論境界、談論棒喝，都只是末節小事。根本處能安立嗎？如果能安立，那麼整個十方世界的香水海，都能在一根毫毛上見到，萬事萬物本來就沒有改變。如果在一根毫毛上錯過，即使運用七穿八穴的手段，也沒有用處。只有『有交涉』這句話，你們怎麼說？吃盡三千里路的辛苦，壺中的日月自然分明。
呂左丞邀請說法，上堂開示說：『一句話完全符合規矩，應從毗盧遮那佛（Vairocana，光明遍照）的印證中發出。一種機鋒截斷眾流，穿透祖師的關隘。』如果是明眼人，已經穿透三千里。如果還停留在觀望聽聞，仍然停留在表面，免不了在第二義門中重新解釋。所以說，知道幻象即是解脫，不需要任何方便；脫離幻象即是覺悟，也沒有漸進的過程。釋迦牟尼佛（Sakyamuni，能仁寂默）和過去、現在、未來一切諸佛的心髓，一時頓然顯現。
【English Translation】 English version Releasing all entanglements, all things are transparent and clear. The light illuminates the earth and the sky, without any concealment. Bright and clear, nothing can be hidden; distinctly, it is not obtained through seeing. All Buddhas of the past, present, and future appear in the world for this one thing. What the successive patriarchs transmitted and maintained is also this one mind. Therefore, prajna (prajna, wisdom) is like a great fire, prajna is like an inexhaustible treasure, prajna is like a boat crossing the sea, prajna is like a bright lamp illuminating the night. If guiding downwards in a roundabout way, it manifests as knocking on the bed, raising a whisk, blinking, raising eyebrows, or speaking or being silent, saying existence or non-existence. If lifting upwards, it is like striking a stone to get fire, like the light of lightning. Sometimes using the stick and shout, sometimes arrows meet head-on, sometimes even the Buddha's eye cannot see. Although it is like this, there is still the distinction between upwards and downwards. Suddenly encountering someone who is in the midst of it, there are not so many things, it is just ready-made. Therefore, it is said that the mountain is the mountain, the water is the water, the sky is the sky, the earth is the earth, without the slightest change. At this very moment, do you understand? All nations follow the right path and submit to the emperor's teachings, stopping wars and enjoying peace.
Zheng Longxue invited the master to preach, and in his sermon, he said: 'Meeting without directly pointing it out, a slight indication will make it known.' So, what is this 'intention'? What is known by the indication? If discussing the Buddha, discussing the patriarchs, discussing the profound and the subtle, discussing the opportunity, discussing the realm, discussing the stick and the shout, these are all trivial matters. Can the fundamental be established? If it can be established, then the entire fragrant sea of the ten directions can be seen on a single hair, and all things are originally without change. If you miss it on a single hair, even if you use the means of seven penetrations and eight apertures, it is useless. Only the phrase 'having involvement,' how do you say it? Having eaten the bitterness of three thousand miles, the sun and moon in the pot are naturally clear.'
Lu Zuo Cheng invited the master to preach, and in his sermon, he said: 'A single sentence fully conforms to the rules, and should come from the verification of Vairocana (Vairocana, the light that shines everywhere). A kind of opportunity cuts off the flow of the masses, penetrating the barrier of the patriarchs.' If one is clear-eyed, he has already penetrated three thousand miles. If one still remains in watching and listening, still remaining on the surface, one cannot avoid re-explaining in the second meaning. Therefore, it is said that knowing illusion is liberation, without any convenience; liberation from illusion is enlightenment, without any gradual process. Sakyamuni Buddha (Sakyamuni, the capable and silent one) and the essence of the minds of all Buddhas of the past, present, and future, suddenly appear at once.
。便恁么承當。全心即佛。全佛即心。心佛無二。更疑個什麼。正當恁么時。作么生道。千古萬古黑漫漫。填溝塞壑無人會。上堂云。靈山話月語密難藏曹溪指月。心真莫測。倒卻門前剎竿著。已落第二頭。金剛階下蹲。神龜火里走。猶落第三首。只如未有佛祖已前。還有恁么時節么。到這裡不論懵底。唯是俊流。還委悉么。巨浪涌千尋。澄波不離水。
耿左丞請。上堂云。無佛世界是般若光。百千聖賢是般若用。金剛正體是般若根。摧魔城壘是般若力。有如是自在威神。得如是解脫知見。用一絲毫。千里萬里盡光輝。拈一絲毫。無邊世界無變易。全體承當。如如不動。所以乃佛乃祖。提持此事。令一切人各各于根腳下洞明正見。得其光顯其用。證其根獲其力。正當恁么時如何。天上有星皆拱北。人間無水不朝東。
陳大夫請。上堂云。有句無句。初無兩端。如藤倚樹。打作一片。樹倒藤枯。忍俊韓獹。呵呵大笑。金毛師子若是鐵眼銅睛。當陽覷透便可以把斷要津。不通凡聖終不向他語言里作。窠窟機境上受羅籠。所以道。言無展事語不投機。承言者喪滯句者迷。不落語言不立機關。布漫天網打衝浪魚。垂萬里鉤。駐千里烏騅。也須還他大達之士始得。所以趙州勘破處為方便。玄沙蹉過處驗作家。雪峰輥
【現代漢語翻譯】 現代漢語譯本：就這樣承擔。全心即是佛，全佛即是心。心與佛沒有分別，還懷疑什麼呢？正在這個時候，該怎麼說呢？千古萬古一片黑暗，填滿山溝堵塞山谷，沒有人能夠領會。上堂開示說：『靈山說法，月下密語，難以隱藏，曹溪指月，心真莫測。』倒下門前的剎竿，已經落入第二義。金剛階下蹲著，神龜在火里行走，仍然落入第三義。如果說在沒有佛祖之前，還有這樣的時節嗎？到了這裡，不論是懵懂之人，唯有俊傑之士才能明白。還清楚嗎？巨浪涌起千尋高，澄澈的波濤不離水。 耿左丞邀請，上堂開示說：『沒有佛的世界就是般若光（prajna light，智慧之光），百千聖賢就是般若用（prajna function，智慧的作用），金剛正體就是般若根（prajna root，智慧的根源），摧毀魔城堡壘就是般若力（prajna power，智慧的力量）。』有如此自在的威神，得到如此解脫的知見。用一絲一毫，千里萬里都充滿光輝。拈起一絲一毫，無邊世界沒有變易。全體承擔，如如不動。所以成佛成祖，都是爲了提持此事，令一切人各自在根腳下洞明正見，得其光，顯其用，證其根，獲其力。正在這個時候怎麼樣呢？天上的星星都拱衛北極星，人間沒有水不朝向東方。 陳大夫邀請，上堂開示說：『有句無句，本來就沒有兩端。如同藤蔓依附樹木，打成一片。樹倒藤枯，忍不住俊俏的韓獹（Han Lu，人名）呵呵大笑。金毛師子（golden-haired lion，比喻勇猛精進的人）如果是鐵眼銅睛，當面覷透，便可以把斷要津。不通凡聖，終究不在他的語言里作窠窟，不在機境上受羅籠。』所以說：『言語沒有展開事情，話語不投合時機，承接言語的人喪失本真，執著語句的人迷惑不解。』不落入語言，不設立機關，佈下漫天大網，打那些衝擊波浪的魚，垂下萬里長鉤，駐紮千里烏騅（Wu Zhui，駿馬名），也必須還要有大徹大悟的人才行。所以趙州（Zhao Zhou，禪師名）勘破之處是方便，玄沙（Xuan Sha，禪師名）錯過之處是驗證作家，雪峰（Xue Feng，禪師名）輥
【English Translation】 English version: Just accept it as it is. The whole mind is Buddha, the whole Buddha is mind. Mind and Buddha are not two, what else is there to doubt? Right at this moment, how should it be said? For thousands and thousands of years, it's all dark and vast, filling the ditches and blocking the valleys, and no one understands. Ascending the hall, he said: 'The Dharma talk on Ling Mountain (spiritual mountain) and the secret words under the moon are difficult to hide; Cao Xi (place name) points to the moon, the true mind is unfathomable.' Knocking down the flagpole in front of the gate is already falling into the second meaning. Squatting under the Vajra (diamond) steps, the divine turtle walks in the fire, still falling into the third meaning. If there was such a time before there were Buddhas and Patriarchs, would there be? Arriving here, regardless of the ignorant, only the outstanding ones understand. Do you understand? Huge waves surge thousands of feet high, clear waves do not leave the water. Invited by Vice Minister Geng, ascending the hall, he said: 'The world without Buddha is Prajna light (prajna light, the light of wisdom), the hundreds of thousands of sages are Prajna function (prajna function, the function of wisdom), the Vajra essence is Prajna root (prajna root, the root of wisdom), and destroying the fortress of the demon city is Prajna power (prajna power, the power of wisdom).' Having such free and divine power, obtaining such liberated knowledge and insight. Using a tiny bit, thousands of miles are filled with brilliance. Picking up a tiny bit, the boundless world has no change. Fully accepting, remaining unmoving. Therefore, becoming Buddha and becoming Patriarch is all about upholding this matter, so that everyone can clearly see the right view under their feet, obtain its light, manifest its function, prove its root, and gain its power. What about right at this moment? The stars in the sky all revolve around the North Star, and no water in the human world does not flow towards the east. Invited by Doctor Chen, ascending the hall, he said: 'With or without a phrase, there are originally no two ends. Like vines clinging to trees, they become one. When the tree falls and the vine withers, the handsome Han Lu (Han Lu, a person's name) can't help but laugh heartily. If the golden-haired lion (golden-haired lion, a metaphor for a brave and diligent person) has iron eyes and copper pupils, and sees through directly, then it can control the vital pass. Not understanding the ordinary and the holy, ultimately not making a nest in his language, not accepting the net in the realm of opportunity.' Therefore, it is said: 'Words do not unfold matters, and speech does not suit the occasion; those who accept words lose their true nature, and those who cling to phrases are confused.' Not falling into language, not establishing mechanisms, spreading a net covering the sky, catching fish that break through the waves, lowering a long hook of ten thousand miles, stationing a thousand-mile Wu Zhui (Wu Zhui, a famous horse), it must also be a person of great understanding. Therefore, Zhao Zhou's (Zhao Zhou, a Zen master's name) breaking through is expedient, Xuan Sha's (Xuan Sha, a Zen master's name) missing is verifying the practitioner, Xue Feng's (Xue Feng, a Zen master's name) rolling
毬雲門顧鑒。睦州見成俱胝一指。如生鐵鑄就。通上徹下。只要個本分人。忽若總不恁么又作么生。委悉么。了取平常心是道。饑來吃飯困來眠。復頌云。即心即佛開心印。非佛非心蹈大方。當處分身千百億。普光明殿放毫光。
趙觀察請。上堂。僧問。有一句子。從上千聖不曾道著。未審喚作什麼句。師云。爾那裡得這訊息來。僧云。他千聖也不曾恁么道。師云。莫謗他千聖好。僧云。寧可截舌不犯國諱。師云。拶破面門猶自不知。僧云。未審千聖密祝。用那一句。師云。用鼻孔上一句。僧云。此一句還該一切也無。師云。阇黎不空缺。師乃云。當陽直截不昧時機。答去問來全彰奧旨。直得千古萬古只如今。前佛后佛無別道。寬廓無外。大千沙界箇中藏。寂寥非內。香水海里浮幢剎。若能無彼無此非色非心。直下坐斷要津不通凡聖。則古釋迦不先。新彌勒不后。只如今人人頂門上。放大寶光。壁立千仞。顯一切妙用神通。挺單提不思議力。正當恁么時。一句作么生道。一一山河無障礙。重重樓閣應時開。
住南康軍云居真如禪院。師于建炎丁未歲十一月初六日。在鎮江浮玉山。受劄子召赴行朝。至十七日。朝見登對。移刻奉敕住云居次日敕下。時兩府並禁從。就雍熙寺請師升座。祇受敕文。師拈敕示眾
云。九重城裡親宣賜。一道神光爍太虛。勝義諦中真勝義。千華叢里綻芙蕖。一舉便知多少省力。茍或未然。更請宣過。
指法座云。借雍熙寶座。提楊岐金圈。直下現成分明薦取。還委悉么。金剛正體露堂堂。舉足無非大道場。突立毗盧頂𩕳上。更於何處禮燈王。看看。便升座拈香云。虛空世界未分。超然馥郁。華藏圓融已現。特地氤氳。戒定慧解脫知見所薰。百千億無量殊勝所集。爇向爐中。上祝今上皇帝聖壽萬歲。伏願。道德邁昔五帝。威靈超前百王。聖壽等南山。蘿圖齊北極。二聖早還玉駕。萬國俱賀昇平。永息干戈四民樂業。次拈香云。左僕射相公。兩府臺佐。合朝百辟。今日臨筵。洪儒碩學。諸多勛貴。伏願。為霖為兩為楫為舟。補衰乃仲山。和羹即傅說。僧問。楊子江心停棹。天子相招。云居峰頂把關。佛祖不讓。未離王舍城時如何。師云。坐斷天下人舌頭。進云。不必覺城東畔五眾已臻。文殊善財如何分辨。師云。一狀領處。進云。恁么則皇天無親。唯德是輔。師云。更莫別商量。進云。只如舜日重明祖燈增照。知恩報恩又作么生。師云。一句瞭然超百億。萬年長祝聖明君。進云。慇勤愿祝南山壽。一炷清香滿石樓。師云。已在言前。進云。未審祖令當行。如何流佈。師云點。進云。欲傳陸凱
【現代漢語翻譯】 現代漢語譯本： 云：九重城裡親自頒佈聖旨，一道神光照亮整個虛空，在殊勝的真諦中更是殊勝，千朵蓮花叢中綻放著荷花。一下子就能明白，省了多少力氣！如果還不明白，請再宣講一遍。
指向法座說：借用雍熙皇帝的寶座，提起楊岐方會的金圈，直接顯現，明明白白地推薦給你們，還明白嗎？金剛的正體，赤裸裸地顯露出來，舉手投足無不是道場。突兀地聳立在毗盧佛的頭頂上，還要到哪裡去禮拜燈王呢？看看！
隨即升座拈香說：虛空世界尚未分開時，就已超然地散發著芬芳；華藏世界圓滿融合時，更是特別地充滿祥瑞之氣。這是由戒、定、慧、解脫、解脫知見所薰染，由百千億無量的殊勝功德所聚集。將這炷香焚燒在爐中，向上祝願當今皇帝聖壽萬歲！
恭敬地祝願：道德超過昔日的五帝，威靈超越之前的百王。聖壽像南山一樣長久，基業像北極星一樣穩固。希望太上皇和皇太后早日返回京城，萬國共同慶賀太平盛世，永遠停止戰爭，四方百姓安居樂業。
接著拈香說：左僕射相公，各位宰相，各位朝廷官員，以及今日光臨宴席的各位大學者、大儒，各位功臣貴族。恭敬地祝願：像及時雨一樣滋潤萬物，像良輔一樣輔佐君王，像伊尹、傅說一樣匡扶社稷。
僧人問道：在楊子江中心停下船槳，天子前來相招；在云居山頂把守關隘，佛祖也不讓路。在還沒有離開王舍城的時候，情況是怎樣的？ 師父說：截斷天下人的口舌。 僧人進一步問道：不必說覺城東邊的五百比丘已經到來，文殊菩薩和善財童子又該如何分辨呢？ 師父說：一併領走。 僧人問道：這樣說來，皇天沒有偏私，只輔助有德之人。 師父說：不要再做其他商量。 僧人問道：就像舜帝的光輝重新照耀，祖師的燈火更加明亮，知恩圖報又該怎麼做呢？ 師父說：一句話明白了，就超越百億劫，萬年長久地祝願聖明的君主。 僧人問道：慇勤地祝願皇帝像南山一樣長壽，一炷清香飄滿石樓。 師父說：已經在言語之前了。 僧人問道：不知道祖師的法旨應當如何施行，如何傳播？ 師父說：點。 僧人問道：想要傳達陸凱（人名）...
English version: Said the master: 'The imperial decree is personally bestowed within the ninefold city; a ray of divine light illuminates the entire void. Within the supreme meaning of ultimate truth is the true supreme meaning; a lotus flower blooms amidst a myriad of flowers. With a single action, one knows how much effort is saved! If it is not yet understood, please explain it again.'
Pointing to the Dharma seat, he said: 'Borrowing Emperor Yongxi's precious throne, raising Yangqi Fanghui's golden ring, directly manifesting and clearly recommending it to you. Do you understand? The Vajra's (Diamond) true essence is revealed openly; every step is nothing but a sacred place. Standing abruptly on top of Vairocana's (the universal Buddha) head, where else would one go to pay homage to the Lamp King?' Look!
Then ascending the seat and offering incense, he said: 'Before the world of emptiness was divided, it was already exuding a transcendent fragrance; when the Avatamsaka (flower garland) world was perfectly integrated, it was especially filled with auspicious energy. This is perfumed by precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, gathered by hundreds of thousands of billions of immeasurable superior merits. Burning this incense in the furnace, I wish the current Emperor a long life of ten thousand years!'
Respectfully wishing: May his virtue surpass the five emperors of the past, and his majestic spirit exceed the hundred kings before him. May his sacred life be as long as Mount Nanshan, and his foundation as stable as the North Star. May the retired emperor and empress return to the capital soon, and may all nations celebrate a peaceful and prosperous era together, forever ceasing wars and allowing the people of the four directions to live in peace and prosperity.
Then offering incense, he said: 'The Left Vice Minister, the prime ministers, all the court officials, and all the great scholars and Confucians who are present at the banquet today, as well as all the meritorious nobles. Respectfully wishing: May they be like timely rain nourishing all things, like good assistants supporting the ruler, like Yi Yin and Fu Yue assisting the country.'
A monk asked: 'Stopping the oars in the heart of the Yangtze River, the Emperor invites; guarding the pass at the summit of Mount Yunju, the Buddhas do not yield. What was the situation before leaving Rajagriha (city in ancient India)?' The master said: 'Cutting off the tongues of all people in the world.' The monk further asked: 'No need to mention that the five hundred bhikshus (monks) from the east of Juecheng (city of enlightenment) have already arrived, how should Manjushri (bodhisattva of wisdom) and Sudhana (pilgrim in the Avatamsaka Sutra) be distinguished?' The master said: 'Take them all away together.' The monk asked: 'In that case, Heaven has no favorites, only assisting those with virtue.' The master said: 'Do not discuss anything else.' The monk asked: 'Just as Emperor Shun's (legendary ruler) light shines again, and the ancestral lamp increases its illumination, how should one repay the kindness?' The master said: 'Understanding in one sentence surpasses hundreds of billions of kalpas (aeons), and wishing the enlightened ruler a long life of ten thousand years.' The monk asked: 'Earnestly wishing the Emperor a life as long as Mount Nanshan, a stick of incense fills the stone building.' The master said: 'It is already before words.' The monk asked: 'I do not know how the ancestral decree should be implemented and how it should be spread?' The master said: 'Point.' The monk asked: 'Wanting to convey Lu Kai (personal name)...'
【English Translation】 English version: Said the master: 'The imperial decree is personally bestowed within the ninefold city; a ray of divine light illuminates the entire void. Within the supreme meaning of ultimate truth is the true supreme meaning; a lotus flower blooms amidst a myriad of flowers. With a single action, one knows how much effort is saved! If it is not yet understood, please explain it again.'
Pointing to the Dharma seat, he said: 'Borrowing Emperor Yongxi's precious throne, raising Yangqi Fanghui's golden ring, directly manifesting and clearly recommending it to you. Do you understand? The Vajra's (Diamond) true essence is revealed openly; every step is nothing but a sacred place. Standing abruptly on top of Vairocana's (the universal Buddha) head, where else would one go to pay homage to the Lamp King?' Look!
Then ascending the seat and offering incense, he said: 'Before the world of emptiness was divided, it was already exuding a transcendent fragrance; when the Avatamsaka (flower garland) world was perfectly integrated, it was especially filled with auspicious energy. This is perfumed by precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, gathered by hundreds of thousands of billions of immeasurable superior merits. Burning this incense in the furnace, I wish the current Emperor a long life of ten thousand years!'
Respectfully wishing: May his virtue surpass the five emperors of the past, and his majestic spirit exceed the hundred kings before him. May his sacred life be as long as Mount Nanshan, and his foundation as stable as the North Star. May the retired emperor and empress return to the capital soon, and may all nations celebrate a peaceful and prosperous era together, forever ceasing wars and allowing the people of the four directions to live in peace and prosperity.
Then offering incense, he said: 'The Left Vice Minister, the prime ministers, all the court officials, and all the great scholars and Confucians who are present at the banquet today, as well as all the meritorious nobles. Respectfully wishing: May they be like timely rain nourishing all things, like good assistants supporting the ruler, like Yi Yin and Fu Yue assisting the country.'
A monk asked: 'Stopping the oars in the heart of the Yangtze River, the Emperor invites; guarding the pass at the summit of Mount Yunju, the Buddhas do not yield. What was the situation before leaving Rajagriha (city in ancient India)?' The master said: 'Cutting off the tongues of all people in the world.' The monk further asked: 'No need to mention that the five hundred bhikshus (monks) from the east of Juecheng (city of enlightenment) have already arrived, how should Manjushri (bodhisattva of wisdom) and Sudhana (pilgrim in the Avatamsaka Sutra) be distinguished?' The master said: 'Take them all away together.' The monk asked: 'In that case, Heaven has no favorites, only assisting those with virtue.' The master said: 'Do not discuss anything else.' The monk asked: 'Just as Emperor Shun's (legendary ruler) light shines again, and the ancestral lamp increases its illumination, how should one repay the kindness?' The master said: 'Understanding in one sentence surpasses hundreds of billions of kalpas (aeons), and wishing the enlightened ruler a long life of ten thousand years.' The monk asked: 'Earnestly wishing the Emperor a life as long as Mount Nanshan, a stick of incense fills the stone building.' The master said: 'It is already before words.' The monk asked: 'I do not know how the ancestral decree should be implemented and how it should be spread?' The master said: 'Point.' The monk asked: 'Wanting to convey Lu Kai (personal name)...'
江南信。折得東風第一枝。師云。遍界不曾藏。僧問。明鏡當臺時如何。師云。誰不照見。進云。萬像歷然了無回互。師云。盡爾神通。向什麼處去。進云。也知和尚在里許。師云。始末一時收。進云。只如教中道。圓悟如來無上知見。未審禪師與佛相去多少。師云。不隔一絲毫。進云。高高峰頂立。深深海底行。師云。棒打石人頭。𥗋𥗋論實事。僧禮拜。師乃云。提金剛正眼。闡向上宗乘。報不報之恩。能難能之事。運臨濟金剛王寶劍。喝下全彰。用德山山形杖子。覿面分付。是則全是見則全見。不落凡聖階梯。直下頓彰。已見既遇。明眼作證。又逢聖世昌時。不敢被蓋囊藏。直下分明舉似。遂拈拄杖示眾云。豈不見。僧辭歸宗。宗問。什麼處去。僧云。諸方參五味禪去。宗云。我此間只有一味禪。僧云。如何是和尚一味禪。宗便打。黃檗聞之云。馬大師出八十四人善知識。問著一個個屙轆轆地。只有歸宗猶較些子。師云。歸宗和尚束虛空為個杖子。向千聖頂𩕳上全提。镕瓶盤釵釧作一金。攪酥酪醍醐為一味。若不得黃檗明辨端倪。洎險勞而無功。雖然如是。有條攀條無條攀例。今日對諸人面前。分明拈出。還相委悉么。朝擊三千暮八百。煆烹佛祖只憑伊。復舉黃檗和尚示眾云。汝等諸人。儘是不著便底。恁么作略
【現代漢語翻譯】 現代漢語譯本： 江南傳來訊息，折取了春天第一枝盛開的花朵。趙州禪師說：『遍滿整個世界，沒有絲毫隱藏。』有僧人問：『明亮的鏡子當面照耀時，會是怎樣？』趙州禪師說：『誰不能照見？』僧人進一步說：『萬象分明，沒有絲毫差錯。』趙州禪師說：『用盡你的神通，又能到什麼地方去呢？』僧人說：『也知道和尚您在這裡。』趙州禪師說：『始終一時收攝。』僧人又說：『經教中說，圓滿覺悟的如來具有無上的知見，未審禪師您與佛相比，相差多少？』趙州禪師說：『不隔一絲一毫。』僧人說：『站在高高的山頂，又在深深的海底行走。』趙州禪師說：『用棒打石人的頭，確確實實地論說實事。』僧人禮拜。趙州禪師於是說：『提起金剛般銳利的眼，闡揚最上乘的宗旨，報答難以報答的恩情，做能夠做到的難事。運用臨濟的金剛王寶劍，當下一喝，全部彰顯。使用德山的山形杖子，當面交付。』是這樣，就是全部的見，見就是全部的見，不落入凡夫和聖人的階梯，當下頓然彰顯。已經見到，既然相遇，要有明眼人來作證。又逢聖世昌盛之時，不敢將真理掩蓋隱藏，直接分明地舉出來告訴你們。』於是拿起拄杖向大眾示意說：『難道沒聽說過嗎？有僧人辭別歸宗禪師，歸宗禪師問：『到什麼地方去？』僧人說：『到各處參訪五味禪。』歸宗禪師說：『我這裡只有一味禪。』僧人問：『如何是和尚您的一味禪？』歸宗禪師便打。黃檗禪師聽說了這件事，說：『馬祖道一禪師門下出了八十四位善知識，問他們，一個個都拉稀一樣。只有歸宗禪師還稍微好一點。』趙州禪師說：『歸宗和尚將虛空捆成一根杖子，在千聖的頭頂上全部提起，將瓶、盤、釵、釧熔化成一塊金子，將酥酪、醍醐攪拌成一種味道。如果得不到黃檗禪師的明辨，恐怕會徒勞無功。雖然是這樣，有條路就攀著條路，沒有條路就按照慣例。今天在各位面前，分明地拈出來，還相互瞭解嗎？早上擊打三千，晚上擊打八百，錘鍊烹煮佛祖，只憑借它。』又舉黃檗禪師開示大眾說：『你們這些人，全是不著邊際的。這樣作為。』
【English Translation】 English version: A message arrives from Jiangnan, a branch with the first blossoms of spring is broken off. The Master (Zhao Zhou) said, 'Throughout the entire realm, nothing is hidden.' A monk asked, 'What is it like when a bright mirror is placed on a stand?' The Master said, 'Who doesn't see it?' The monk further asked, 'The myriad phenomena are distinctly clear, without any discrepancy.' The Master said, 'Exhaust your supernatural powers, where can you go?' The monk said, 'I also know that the Abbot is here.' The Master said, 'Beginning and end are gathered at once.' The monk then said, 'The teachings say that the perfectly enlightened Tathagata has unsurpassed knowledge and vision. I don't know how much the Zen Master differs from the Buddha?' The Master said, 'Not a hair's breadth.' The monk said, 'Standing on the highest peak, and walking in the deepest ocean.' The Master said, 'Hitting a stone man's head, truthfully discussing reality.' The monk bowed. The Master then said, 'Raise the Vajra (diamond) eye, expound the supreme vehicle, repay the kindness that cannot be repaid, do the difficult things that can be done. Wield the Linji's Vajra King sword, with a shout, everything is revealed. Use Deshan's mountain-shaped staff, directly bestow it. If it is so, then it is all seeing, seeing is all seeing, not falling into the steps of ordinary or holy, directly and suddenly revealing. Having seen, since we have met, let the clear-eyed ones bear witness. Again, encountering a prosperous and enlightened age, dare not cover up and hide the truth, directly and clearly point it out to you.' Then, he picked up his staff and showed it to the assembly, saying, 'Haven't you heard? A monk bid farewell to Guizong (Gui Zong, a Zen master). Guizong asked, 'Where are you going?' The monk said, 'To visit various places to study the five flavors of Zen.' Guizong said, 'I only have one flavor of Zen here.' The monk asked, 'What is the Abbot's one flavor of Zen?' Guizong then struck him. Huangbo (Huang Bo, a Zen master) heard of this and said, 'Great Master Ma (Ma Zu, a Zen master) produced eighty-four good advisors, when asked, each one of them is like diarrhea. Only Guizong is slightly better.' The Master (Zhao Zhou) said, 'Guizong binds emptiness into a staff, and raises it completely on the crowns of the heads of a thousand sages, melts down bottles, plates, hairpins, and bracelets into one piece of gold, and mixes ghee and curd into one flavor. If you don't get Huangbo's clear discernment, I'm afraid it will be in vain. Although it is so, if there is a path, cling to the path, if there is no path, follow the precedent. Today, in front of everyone, I clearly pick it out, do you understand each other? Strike three thousand in the morning and eight hundred in the evening, forging and cooking Buddhas and ancestors, relying only on it.' Again, he quoted Huangbo's instruction to the assembly, saying, 'All of you are not to the point. Acting like this.'
何處有今日也。還知大唐國里無禪師么。僧云。只如諸方匡徒領眾又作么生。檗云。不道無禪。只是無師。師云。黃檗老漢。能區能別。能揀能擇。擒虎兕定龍蛇即不無。要且只明得當時事。殊不如。彼一時此一時。若是山僧即不然。汝等諸人。儘是英靈豪傑底。恁么舉止須信有奇特事。還知大宋國里有禪師么。且道。禪師即今在什麼處。知今迴避不及。不免露個面目去也乃云。親蒙金口賜師名。優缽羅華火里生。圓悟如來無上見。謳歌鼓腹樂昇平。
圓悟佛果禪師語錄卷第六 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第七
宋平江府虎丘山門人紹隆等編
上堂七
到南康軍開堂。于知府手中接得疏示眾云。見么。當陽顯示直截現成。百匝千重七通八達。一一宗師巴鼻。頭頭向上宗乘。直下承當猶較些子。茍或未證。卻請僧正重為敷宣。
指法座云。狻猊親踞眾寶莊嚴。不從須彌燈王借來。元是兜率內院本有。既是快便難逢。須教出一頭地高著眼。便升座拈香云。此一瓣香。奉為祝嚴今上。皇帝聖壽萬歲。恭愿。位隆劫石。壽等芥城。奮宣光之中興。復大禹之舊跡。次一瓣香。奉為判府府判運使殿撰通判大夫闔郡尊官在筵僚采。仍愿
【現代漢語翻譯】 現代漢語譯本： 僧人問：『今日的禪在哪裡？』黃檗（Huangbo，唐代禪師）反問道：『你可知大唐國內沒有禪師嗎？』僧人又問：『那麼各方招收門徒，領導大眾，又是怎麼回事呢？』黃檗答道：『我不是說沒有禪，只是沒有真正的老師。』圓悟（Yuanwu，禪師自稱）說：『黃檗老漢，能區分，能辨別，能選擇，擒拿虎兕，馴服龍蛇，這些能力並非沒有，但終究只是明白了當時的情況，與彼時此時的禪相去甚遠。若是山僧我，就不會這樣。你們這些人，都是英靈豪傑之輩，這樣的舉止必定有奇特之處。可知大宋國內有禪師嗎？』又說：『且說，禪師現在在哪裡？』知道這次迴避不了，不得不露出真面目，於是說：『親蒙皇帝金口賜予師名，如同優缽羅花（Utpala，一種藍色蓮花）在火焰中誕生。圓滿領悟如來無上的見地，謳歌鼓腹，享受太平盛世。』
《圓悟佛果禪師語錄》卷第六 大正藏第47冊 No. 1997 《圓悟佛果禪師語錄》
《圓悟佛果禪師語錄》卷第七
宋 平江府虎丘山門人紹隆等編
上堂七
到南康軍開堂。于知府手中接得疏示眾云：『見么？當陽顯示，直截現成。百匝千重，七通八達。一一宗師巴鼻，頭頭向上宗乘。直下承當猶較些子，茍或未證，卻請僧正重為敷宣。』
指法座云：『狻猊（Suanni，獅子的古稱）親踞眾寶莊嚴，不從須彌燈王（Sumeru Light King，佛名）借來，元是兜率內院（Tushita Heaven，彌勒菩薩的居所）本有。既是快便難逢，須教出一頭地高著眼。』便升座拈香云：『此一瓣香，奉為祝嚴今上皇帝聖壽萬歲。恭愿位隆劫石，壽等芥城。奮宣光之中興，復大禹之舊跡。次一瓣香，奉為判府府判運使殿撰通判大夫闔郡尊官在筵僚采。仍愿』
【English Translation】 English version: A monk asked: 'Where is today's Zen?' Huangbo (Huangbo, a Chan master of the Tang Dynasty) retorted: 'Do you know that there are no Zen masters in the Great Tang Dynasty?' The monk then asked: 'Then what about the practice of various parties recruiting disciples and leading the masses?' Huangbo replied: 'I am not saying there is no Zen, but there are no true teachers.' Yuanwu (Yuanwu, the Chan master referring to himself) said: 'Old man Huangbo, he can distinguish, he can discern, he can choose, he can capture tigers and rhinos, and tame dragons and snakes. These abilities are not lacking, but in the end, he only understands the situation at that time, which is far from the Zen of that time and this time. If it were this mountain monk, it would not be like this. All of you are heroic and outstanding people, and such behavior must have something unique about it. Do you know that there are Zen masters in the Great Song Dynasty?' He also said: 'And say, where is the Zen master now?' Knowing that he could not avoid it this time, he had to reveal his true face, so he said: 'I was personally granted the name of teacher by the emperor's golden mouth, like an Utpala flower (Utpala, a blue lotus) born in flames. Fully understand the Tathagata's supreme view, sing and beat the belly, and enjoy a peaceful and prosperous world.'
Records of Chan Master Yuanwu Foguo, Volume 6 Taisho Tripitaka Volume 47 No. 1997 Records of Chan Master Yuanwu Foguo
Records of Chan Master Yuanwu Foguo, Volume 7
Compiled by Shaolong and others, disciples of the Tiger Hill Mountain in Pingjiang Prefecture, Song Dynasty
Sermon 7
Arriving at Nankang Army to open the hall. Receiving the memorial from the Prefect and showing it to the assembly, he said: 'Do you see? Manifested directly and readily in the present moment. Hundreds and thousands of layers, reaching in all directions. Each and every master has a handle, and every head points upwards to the supreme vehicle. Directly accepting it is still somewhat better, but if you have not yet realized it, please ask the Sangha Chief to explain it again.'
Pointing to the Dharma seat, he said: 'The Suanni (Suanni, an ancient name for lion) personally sits on the jeweled adornment, not borrowed from Sumeru Light King (Sumeru Light King, name of a Buddha), originally inherent in the Tushita Heaven (Tushita Heaven, the abode of Maitreya Bodhisattva). Since it is so rare to encounter, you must teach to stand out and see with high eyes.' Then he ascended the seat, offered incense, and said: 'This one incense, offered to wish the current Emperor a long life of ten thousand years. Respectfully wishing his position to be as high as the kalpa stone, and his life to be equal to the mustard seed city. Exerting the light of revival, restoring the old traces of the Great Yu. Next, one incense, offered to the Prefect, Vice Prefect, Transport Commissioner, Dianzhuan, Vice Prefect, and all the respected officials of the prefecture present at the banquet. Still wishing'
。乃忠乃孝。為國為民。為聖主之股肱。作明時之拄石。此一瓣香。得處幸勤收來。劫遠廣眾中數回拈出。岳面上不敢覆藏。奉為蘄州五祖山真慧禪院第十二代演禪師。爇向爐中以酬法乳。便敷座。歸宗和尚白槌云。法筵龍象眾。當觀第一義。師云。包融萬有聲振大千。乃佛乃祖頂門開。若天若人方寸闊。便恁么薦得。不妨省要。茍或踟躕。落在第二義門去也。還有箭鋒相拄底衲僧么。出來相共激揚。僧問。宗乘一唱三藏絕詮。祖令當行十方坐斷。報恩一句作么生道。師云。天長地久無餘事。萬年長祝聖明君。進云。恁么則文明齊二曜。睿算等乾坤。師云。草偃風行得自由。進云。可謂金枝永茂千年秀。玉葉聯芳萬古春。師云。闔國人證明。進云。古人道。楖栗橫擔不顧人。直入千峰萬峰去。未審阿那個是他住處。師云。騰蛇纏足露布繞身。進云。朝看云片片。暮聽水潺潺。師云。卻須截斷始得。進云。此回不是夢。真個到廬山。師云。高著眼。僧問。古釋迦不先。新彌勒不后。正當今日佛法委付云居。千聖不借底機。如何提掇。師云。剔起眉毛直下行。進云。徙上來事。還有分付處也無。師云。分付阇黎。進云。爭奈有句非宗旨。無言絕聖凡。師云。還有金剛王寶劍來。進云。直下便是。更不周由。師便喝。進云。
【現代漢語翻譯】 現代漢語譯本 乃忠乃孝，為國為民，作為聖明君主的肱骨之臣，做清明時代的砥柱之石。這一瓣心香，得來不易，歷經久遠廣大的眾生之中無數次被拈出。不敢在岳山面上有所隱瞞，奉獻給蘄州五祖山真慧禪院第十二代演禪師。焚香于爐中以報答佛法的乳哺之恩。隨即升座。歸宗和尚敲擊木槌說道：『法筵龍象眾，當觀第一義。』 演禪師說：『包容萬有，聲震大千，是佛是祖，頂門大開，若天若人，方寸寬闊。』如果能夠這樣領悟，倒也省事。如果猶豫不決，就落入第二義門了。還有箭鋒相拄的衲僧嗎？出來共同激揚佛法。 有僧人問道：『宗乘一唱，三藏經典都無法詮釋，祖師的命令一旦施行，十方世界都被截斷。那麼，報恩這句話該怎麼說呢？』 演禪師說：『天長地久，沒有其他的事情，萬年長久地祝願聖明君主。』 僧人進一步說：『如此說來，君王的文明可以和日月相比，聖明的謀略可以和天地等同。』 演禪師說：『草隨風倒，行動自由自在。』 僧人進一步說：『真可謂金枝永遠茂盛，千年秀麗，玉葉相連，萬古長春。』 演禪師說：『全國人民都可以證明。』 僧人進一步說：『古人說，『楖栗橫擔不顧人，直入千峰萬峰去。』不知道他住在哪裡？』 演禪師說：『騰蛇纏足，露布繞身。』 僧人進一步說：『早上看云片片，晚上聽水潺潺。』 演禪師說：『必須截斷才行。』 僧人進一步說：『這次不是做夢，真的到了廬山。』 演禪師說：『眼光要放高遠。』 有僧人問道：『過去的釋迦牟尼不領先，未來的彌勒佛不落後，正當今日，佛法委託給云居山，這其中千聖都無法借用的玄機，該如何提掇？』 演禪師說：『剔起眉毛，逕直前行。』 僧人進一步說：『轉移到這裡的事情，還有分付的地方嗎？』 演禪師說：『分付給阇黎（acarya，阿阇黎，意為導師）。』 僧人進一步說：『無奈有句話說，『非宗旨，無言絕聖凡。』』 演禪師說：『還有金剛王寶劍嗎？』 僧人進一步說：『當下就是，更不遲疑。』 演禪師便喝了一聲。 僧人進一步說：
【English Translation】 English version 'Being loyal and filial, serving the country and the people, acting as the pillars of a wise ruler, and serving as the cornerstones of a bright era.' This incense, obtained with diligence, has been picked out countless times from the vast multitude across distant eons. Not daring to conceal it on Mount Yue, I offer it to the twelfth-generation Chan Master Yan of the Zhenhui Chan Monastery on Mount Wuzu in Qizhou. I burn it in the furnace to repay the nurturing grace of the Dharma. Then he ascended the seat. The monk Guizong struck the gavel and said, 'At the Dharma assembly, the dragon and elephant gather; one should contemplate the supreme truth.' Master Yan said, 'Encompassing all existence, its sound resonates through the great chiliocosm. It is Buddha, it is the Patriarch, the crown of the head is opened. Whether heavenly or human, the mind is vast.' If one can realize this, it saves trouble. If one hesitates, one falls into the secondary meaning. Are there any monks here with arrow-like sharpness? Come forth and let us stir up the Dharma together. A monk asked, 'With one utterance of the ancestral vehicle, the Three Baskets (Tripitaka) of scriptures are beyond explanation. Once the ancestral command is carried out, the ten directions are cut off. How should one speak the phrase of repaying kindness?' Master Yan said, 'Heaven and earth last forever, there is nothing else. May the sage ruler be blessed for ten thousand years.' The monk further said, 'In that case, the ruler's civilization is equal to the sun and moon, and his wise calculations are equal to heaven and earth.' Master Yan said, 'The grass bends with the wind, one obtains freedom.' The monk further said, 'It can be said that the golden branches will forever flourish for a thousand years, and the jade leaves will be connected for ten thousand springs.' Master Yan said, 'The people of the whole country can attest to it.' The monk further said, 'The ancients said, 'Carrying a staff across one's shoulder, not caring about others, directly entering a thousand peaks and ten thousand peaks.' I wonder where he lives?' Master Yan said, 'A flying serpent coils around his feet, and a proclamation wraps around his body.' The monk further said, 'In the morning, one sees clouds in patches; in the evening, one hears the murmuring of water.' Master Yan said, 'One must cut it off.' The monk further said, 'This time it is not a dream; one has truly arrived at Mount Lu.' Master Yan said, 'Keep your eyes high.' A monk asked, 'The ancient Shakyamuni (Sakyamuni, the historical Buddha) does not precede, and the new Maitreya (Maitreya, the future Buddha) does not follow. Right now, the Dharma is entrusted to Mount Yunju. How should one pick up the mechanism that even a thousand sages cannot borrow?' Master Yan said, 'Raise your eyebrows and go straight ahead.' The monk further said, 'Regarding the matter that has been transferred here, is there a place to entrust it?' Master Yan said, 'Entrust it to the Acarya (acarya, a teacher).' The monk further said, 'But there is a saying: 'It is not the ultimate principle; without words, one transcends the holy and the mundane.' Master Yan said, 'Is there a Vajra King Sword (Vajra King Sword, a metaphor for wisdom) ?' The monk further said, 'It is right here, without hesitation.' Then the Master shouted. The monk further said:
忽遇頂門具眼底出來道。個隔身句又作么生。師云。賊過後張弓。進云。青山不鎖長飛勢。滄海合知來處高。師云。分作兩段。進云。一舉四十九。師云確。師乃云。以祖佛為標準。興祖佛作師。以人天為梯航。與人天作眼。忽若不倚一物。孤回回峭巍巍。千聖莫能知。萬靈沒照鑒。截斷一切不涉廉纖。把斷世界不漏絲髮。人天眾前如何剖露。若向個里。上絕攀仰。下絕己躬。等閑如金翹鳥擘海直取龍吞。似師子兒出窟妖狐絕跡。當鋒略露。不免道個山是山水是水僧是僧俗是俗。開慈悲方便門。留通途受用底。忽若轉山不是山水不是水。僧不是僧俗不是俗。到個里還有出身處么。若有出身處。便可以高揖釋迦不拜彌勒。坐斷毗盧頂。不稟釋迦文。束虛空作拄杖。也打他不得。合用千萬聚雷作一喝。也驚他不動。且道。此人畢竟如何親近。只如今各各當陽不背不向。不立一絲毫頭解路。不作一纖塵機關。正當恁么時。把斷乾坤一句作么。生道。雕弓已掛狼煙息。萬國歌謳賀太平。復云。龍床角頭親賜得。天上云居古道場。安樂樹邊藏拙訥。更無佛法可商量。既無佛法。卻舉個古人公案。記得神鼎山諲禪師開堂示眾云。山僧行腳。也無正因。只待向東京城裡聽一兩本經論。于古寺閑房且恁么過時。不謂行到汝州葉縣。被一
【現代漢語翻譯】 現代漢語譯本 忽遇一位具有透徹眼光的修行者出來問道：『這隔身一句又該如何理解呢？』 師父說：『就像賊人逃走後才張弓搭箭一樣，為時已晚。』 那人又說：『青山無法阻擋雄鷹高飛的姿態，滄海自然知道它的來處有多高遠。』 師父說：『你把它們分成了兩段來理解。』 那人說：『一舉便能達到四十九的境界。』 師父說：『確實如此。』 師父於是開示說：『以諸佛菩薩為標準，傚法諸佛菩薩的行為。以人天道為階梯，以人天道的視角看待事物。如果能夠不依賴任何外物，孤高挺拔，那麼即使是千聖也無法理解，萬靈也無法照見。截斷一切，不涉及絲毫的牽連。把斷整個世界，不漏掉一絲一毫。在人天大眾面前，又該如何剖析顯露呢？如果能夠達到這個境界，向上則超越了攀援仰慕，向下則超越了自身的侷限。輕而易舉地就像金翅鳥劈開大海，直接吞噬龍一樣。又像獅子從洞穴中出來，妖狐便會絕跡。稍微顯露出鋒芒，也不免要說山是山，水是水，僧是僧，俗是俗。開啟慈悲方便之門，留下通用的途徑供人受用。』 『如果轉而認為山不是山，水不是水，僧不是僧，俗不是俗，那麼到了這個境界，還有出身之處嗎？如果還有出身之處，便可以高傲地向釋迦牟尼佛作揖，而不拜彌勒佛。坐斷毗盧遮那佛的頭頂，不接受釋迦牟尼佛的教誨。即使把虛空捆起來當作拄杖，也打不著他。即使集合千萬道雷霆，匯聚成一聲怒喝，也驚動不了他。那麼，究竟該如何親近這個人呢？』 『就像現在這樣，每個人都光明正大，不背離，也不迎合。不設立一絲一毫的解脫之路，不設定一纖一塵的機關。正當這個時候，用一句截斷乾坤的話該怎麼說呢？』（師父自答）『雕弓已經掛起，狼煙已經熄滅，萬國都在歌頌讚美太平盛世。』 師父又說：『龍床角頭親自賜予，天上云居是古老的道場。在安樂樹旁隱藏自己的笨拙和訥于言辭，不再有佛法可以商量。』既然沒有佛法可商量，那麼就舉一個古人的公案。 記得神鼎山諲禪師開堂向大眾開示說：『老衲我四處遊方參學，也沒有什麼明確的目的。只是想著到東京城裡聽一兩本經論，在古寺的閑房裡隨便打發日子。沒想到走到汝州葉縣，被一…'
【English Translation】 English version Suddenly, a practitioner with penetrating eyes emerged and asked: 'How should this phrase that transcends the body be understood?' The master said: 'It's like drawing the bow after the thief has already fled, it's too late.' That person then said: 'Green mountains cannot lock the soaring momentum of a long flight, and the vast sea knows how high the origin is.' The master said: 'You have divided them into two segments to understand.' That person said: 'One action achieves the forty-ninth state.' The master said: 'Indeed.' The master then instructed: 'Take the Buddhas and Bodhisattvas as the standard, and emulate their actions. Take the realms of humans and gods as a ladder, and view things from their perspective. If one can be independent of all external objects, standing tall and aloof, then even a thousand sages cannot understand, and myriad spirits cannot perceive. Sever everything, not involving the slightest connection. Cut off the entire world, not missing a single hair. In front of the assembly of humans and gods, how should one analyze and reveal it?' If one can reach this state, upwards it transcends climbing and admiration, and downwards it transcends the limitations of oneself. Easily, it's like the Garuda bird splitting the sea and directly swallowing the dragon. It's also like a lion emerging from its den, where foxes disappear without a trace. Slightly revealing the edge, one cannot avoid saying that mountains are mountains, water is water, monks are monks, and laity are laity. Open the door of compassion and expedient means, leaving a common path for people to use.' 'If one turns around and thinks that mountains are not mountains, water is not water, monks are not monks, and laity are not laity, then in this state, is there still a place of origin? If there is still a place of origin, then one can proudly bow to Shakyamuni Buddha without bowing to Maitreya Buddha. Sit at the top of Vairocana Buddha, not accepting the teachings of Shakyamuni Buddha. Even if one ties up the void and uses it as a staff, one cannot hit him. Even if one gathers ten million thunderbolts and combines them into a roar, one cannot startle him. So, how should one approach this person?' 'It's like now, everyone is upright and honest, neither deviating nor catering. Not establishing a single path of liberation, not setting up a single mechanism of dust. At this very moment, how should one say a phrase that cuts off the universe?' (The master answers himself) 'The carved bow has been hung up, the smoke of war has ceased, and all nations are singing praises of peace.' The master also said: 'The dragon bed corner was personally bestowed, and Yunju in the heavens is an ancient monastery. Hiding one's clumsiness and reticence beside the Anraku tree, there is no longer any Dharma to discuss.' Since there is no Dharma to discuss, then let's cite a public case of an ancient person. It is remembered that Zen Master Yinyin of Shending Mountain, when opening the hall to instruct the public, said: 'I, this old monk, travel around to study, and I don't have a clear purpose. I just thought of going to Tokyo to listen to one or two sutras and treatises, and casually pass the time in the idle rooms of ancient temples. Unexpectedly, when I arrived at Yexian County in Ruzhou, I was…'
陣業風吹到首山。曲錄木床上見個老和尚。當時把不住。禮卻他三拜。直至如今悔之不得。師云。這老漢。參到生鐵鑄就處。窮到無絲毫解路時。所以向鐵壁銀山處斬釘截鐵。若不知有向上宗乘。爭解與么道。然雖如是。檢點將來。二祖少林也禮三拜。忽若水乳不分金鍮不辨。有條攀條無條攀例。山僧元豐末年為疑著個祖師西來意十數載江表逢見大善知識。便投誠咨參玄妙理性。棒喝機關直是費盡工夫。終無個休歇去處。及到海會遇見個老和尚。被他腦後一槌。從此喪卻目前機。去卻胸中物。直至如今。也分疏不下。且道。與古人是同是別。還委悉么。羚羊掛角千峰外。更有羚羊在上峰。
入院至方丈云。個是天下叢林。鍛佛祖不洪爐奕世宗師。烹衲子鉗錘底處。所以山僧到此。老老倒倒。跛跛挈挈。百事無能。向個里如何施設。然雖如是。當爐不避火。還委悉么。銅頭鐵額如龍虎。看取金圈栗棘蓬。
上堂云。耳聞不如眼見。眼辦不如手親。四百州天上。云居今之日。竹輿親到。巖巒回合。林嶺崔嵬。白雲深處見樓臺。恍如別造一世界。到個里亦不必窮玄說妙立境立機論性論心究理究事。只如今人人分上一切坐斷。正當恁么時。親到一句作么生道。祖佛妙玄窮徹底。白雲深處好安居。復云。賜得云居養
【現代漢語翻譯】 現代漢語譯本： 一陣業風吹到首山（山名）。在曲錄木床上看見一個老和尚。當時沒能把持住，向他禮了三拜，直到如今都後悔不已。我（師）說：『這個老漢，參禪參到像生鐵鑄就一般，窮盡到沒有絲毫解脫的路徑時，所以在鐵壁銀山之處斬釘截鐵。如果不知道有向上超越的宗乘，怎麼能說出這樣的話？』雖然如此，仔細檢查起來，二祖慧可當年在少林寺也向達摩禮了三拜。如果像水和乳一樣不分，金和鍮石不辨，有條文就攀附條文，沒有條文就攀附先例。我（山僧）在元豐末年因為疑惑祖師西來意十幾年，在江邊遇到大善知識，便誠心誠意地請教玄妙的理性和棒喝的機鋒，真是費盡工夫，始終沒有個休歇的地方。等到在海會寺遇見一個老和尚，被他在腦後打了一槌，從此喪失了眼前的機鋒，去掉了胸中的雜物，直到如今，也分辨不清楚。且說，這和古人是相同還是不同？還明白嗎？羚羊掛角在千峰之外，更有羚羊在更高的山峰上。 入院來到方丈室，我說：『這裡是天下叢林，是錘鍊佛祖的洪爐，是歷代宗師烹煉衲子的鉗錘之地。』所以我（山僧）來到這裡，老老實實、跌跌撞撞、步履蹣跚，百事無能，在這裡如何施展呢？雖然如此，當爐子的時候不躲避火焰，還明白嗎？銅頭鐵額像龍虎一樣威猛，看取那金圈栗棘蓬。 上堂說法時說：『耳朵聽見不如眼睛看見，眼睛看見不如親手去做。四百州的天上，云居山（地名）的今日，我親自乘坐竹輿來到。巖石山峰環繞聚合，山嶺高峻。在白雲深處看見樓臺，恍如另外創造了一個世界。』到這裡也不必窮究玄妙、談論境界、設立機鋒、論說心性、研究事理。只如今人人都一切坐斷。正當這個時候，親到一句怎麼說？祖佛的妙玄窮盡徹底，在白雲深處好好安居。』又說：『賜予云居山（地名）養
【English Translation】 English version: A gust of karmic wind blew to Mount Shou (mountain name). I saw an old monk on a curved wooden bed. At that time, I couldn't restrain myself and bowed to him three times. I regret it to this day. The master (I) said, 'This old man, his Chan practice is like being cast in pig iron, exhausted to the point where there is no path to liberation. Therefore, he is decisive at the iron wall and silver mountain. If he doesn't know about the upward transcendent teaching, how could he say such things?' Even so, upon careful examination, the Second Patriarch Huike also bowed to Bodhidharma three times at Shaolin Temple. If one doesn't distinguish between water and milk, or between gold and brass, one clings to rules if there are rules, and clings to precedents if there are no rules. I (the mountain monk) was puzzled by the meaning of the Patriarch's coming from the West for more than ten years in the late Yuanfeng era. When I met a great virtuous teacher by the river, I sincerely consulted him about the profound principles and the mechanisms of blows and shouts. It was truly exhausting, and there was no place to rest. When I met an old monk at Haihui Temple, he struck me on the back of the head, and from then on, I lost my present opportunity and removed the things in my chest. Even now, I can't distinguish it clearly. Tell me, is it the same or different from the ancients? Do you understand? The antelope hangs its horns beyond a thousand peaks, and there is an antelope on an even higher peak.' Entering the abbot's room, I said, 'This is the forest of the world, the furnace for forging Buddhas, and the tongs where successive generations of masters temper monks.' Therefore, I (the mountain monk) have come here, old and honest, stumbling and faltering, incapable of everything. How can I implement anything here? Even so, one doesn't avoid the fire when one is the furnace. Do you understand? A copper head and iron forehead are as fierce as dragons and tigers. Look at the golden ring and the chestnut hedgehog bush.' Ascending the hall to give a Dharma talk, I said, 'Hearing with the ears is not as good as seeing with the eyes, and seeing with the eyes is not as good as doing with the hands. In the heavens of the four hundred states, today at Yunju Mountain (place name), I have personally arrived in a bamboo sedan chair. The rocks and peaks surround and gather, and the mountains are steep. In the depths of the white clouds, I see pavilions and terraces, as if creating another world.' Coming here, there is no need to exhaustively investigate the profound, discuss realms, establish opportunities, discuss nature, discuss mind, or investigate principles and affairs. Just now, everyone cuts off everything. At this very moment, how do you say the phrase 'personally arrived'? The Buddha's wonderful mystery is exhausted to the end, and it is good to live in the depths of the white clouds.' Again, 'Bestowed with Yunju Mountain (place name) to nourish'
病身。半千衲子倍相親。攀蘿直上青天上。投老依棲安樂神。
四月八日。留知事上堂云。獨掌不浪鳴。獨樹不成林。大家出隻手。折腳鐺子頗堪任。復云。昔日毗藍園裡。今朝古佛廟前。裂轉雲門關捩。且浴無垢金仙。杓兒才把處。蹉過祖師禪。
上堂云。山僧入院得六日。表裡如如十方純靜。只有一事。說向諸人。且道。是什麼事。不得動著。
散乾龍節上堂云。淵聖皇帝。君臨萬國。北狩未還。乾龍節臨祝嚴睿算。山僧一句了無覆藏。還委悉么。佛殿里燒香。
結夏上堂云。眼聲耳色不思議。百草顛頭受用時。表裡洞然無一事。端能保護臘人兒。好日多同遇緣即照。法隨法行。法幢隨處建立。有世界以光明為佛事。有世界以音聲為佛事。有世界以香飯為佛事。有世界以莊嚴為佛事。有世界以寂默為佛事。且道。云居以何為佛事。不惜眉毛為諸人拈出。行住坐臥動轉施為。萬象森羅包含內外。無一法不周。無一事不圓。到這裡著著儘是佛。事則且置。佛在什麼處。還委悉么。高高峰頂無訊息。深深海底沒蹤由。復云。九十日光陰。一撮子半千人。在毫端中。各各包含大千界。全承渠力得雍容。沒築磕絕行蹤。萬里雖然無寸草。德云不下妙高峰。
舉。悟和尚立僧上堂云。只這是。
大似撒沙向眼中。只這不是。還如注水向耳里。直下無事平地陷人。別有機關墮坑落塹。且畢竟作么生。祇園屈曲流泉急。鷲嶺巍峨云出遲。復云。云居開大洪爐。不止烹佛烹祖。但有一切持來烈。焰堆中辨取。是則當處平和。不是切宜退步煆出金剛眼睛。直得乾坤獨露。雖然到這田地。須知向上一路。還委悉么。放將三聖瞎。驢踢殺大雄猛虎。
天申飾。開啟上堂。五月天申節。真人降中天。萬國傾葵霍。處處啟法筵。云居古道場。共爇一炷煙。龍圖鳳歷等乾坤。睿算彌隆億萬年。下座。
上堂云。古者道。結夏得十一日也。寒山子作么生。又道。結夏得十一日也。水牯牛作么生。山僧即不然。結夏得十一日也。燈籠露柱作么生。若透得燈籠露柱。即識水牯牛。若識得水牯牛。即見寒山子。忽若擬議。老僧在爾腳底。
上堂。僧問鏡清。諸方只具啐啄同時眼。不具啐啄同時用。如何是啐啄同時眼。師云。打破千年野狐窟。進云。如何是啐啄同時用。師云。掀翻驪龍領下物。進云。南院道。作家不啐啄。啐啄同時失。又作么生。師云。隨他語言。走向草窠里打輥。進云。忽被學人掀翻禪床時如何。師云。我且問爾。見個什麼道理。僧禮拜云。仁義道中放過一著。師云。倒退三千。師乃云。平旦清晨
五月一。吹起少林無孔笛。十方沙界坦然平。大地山河印印出。二祖曾不往西天。達磨曾不到梁國。大家共賀太平歌。摩訶般若波羅蜜。復云。孤迥迥峭巍巍。面前按山子。昔聞弘覺言。今朝親到此。有時生層雲。有時霈微雨。逗到大晴明。依前突兀地。且道。是心耶是境耶。為覆在心內。為覆在心外。鴛鴦繡出徒君看。不把金針度與人。
上堂云。五月五日天中節。萬崇千妖俱殄滅。眼裡拈卻須彌山。耳中拔出釘根楔。鍾馗小妹舞三臺。八臂那吒嚼生鐵。敕攝截急急如律令。
上堂舉。僧問法眼慧超咨和尚。如何是佛法。眼云。汝是慧超。師云。還委悉么。病遇良醫。饑逢王膳。醬里得鹽。雪中送炭。
上堂云。昨日風今日風。陣陣不從他發。十日雨五日雨。點點不落別處。大方無外大象無形。盡世界撮如粟米粒。總虛空乃掌中葉。可以拽新羅國與占波國斗額。直得東勝身洲射箭。西瞿耶尼中垛。所以道。髑髏常幹世界。鼻孔摩觸家風。若是未出陰界。尚滯見知聞。恁么說話。一似鴨聽雷鳴隔靴抓癢。直饒脫卻根塵去卻機境。尚餘一線路在。且二途不涉一句作么生道。還委悉么。佛殿階前石獅子。大洋海底鐵崑崙。
散天申節。上堂云。天上古佛人間至尊。五月下降閻浮。五月君臨萬國。
【現代漢語翻譯】 現代漢語譯本： 五月一日。吹起少林無孔笛。整個十方沙界（指廣闊的世界）都變得坦然平坦。大地山河都清晰地顯現出來。二祖慧可不曾前往西天（指印度），達摩祖師也不曾到過樑國。大家共同慶賀這太平盛世的歌舞。摩訶般若波羅蜜（偉大的智慧到達彼岸）。
又說。孤零零地，高聳巍峨。面前按著山子。過去聽聞弘覺禪師的言語，今天親自來到這裡。有時升起層層雲霧，有時飄灑微微細雨，最終迎來晴朗明媚的天氣。依舊是突兀地聳立在那裡。且說，這是心呢，還是境呢？是在心內呢，還是在心外呢？鴛鴦繡出來了只是給你看，卻不把金針傳授給人。
上堂開示說。五月五日是天中節，所有的妖魔鬼怪都消滅乾淨。眼裡拿掉須彌山（佛教中的聖山），耳中拔出釘入的木楔。鍾馗的小妹跳著三臺舞，八臂那吒嚼著生鐵。敕令攝取，急速如律令。
上堂舉例說。有僧人問法眼慧超禪師：『如何是佛法？』法眼回答說：『你是慧超。』禪師說：『還明白了嗎？』就像生病遇到了良醫，飢餓遇到了王家的膳食，醬里得到了鹽，雪中送來了炭。
上堂開示說。昨天颳風，今天也颳風，陣陣風都不是由它自己發起的。十天里下雨，五天里也下雨，點點雨滴都不會落到別處。廣大的法界沒有內外，偉大的形象沒有形狀。整個世界撮起來就像一粒粟米，整個虛空就像掌中的一片葉子。可以把新羅國和占波國拉來互相撞擊額頭。甚至可以在東勝身洲射箭，在西瞿耶尼中靶。所以說，髑髏（死人頭）常常干擾世界，鼻孔摩挲著家風。如果還沒有超出陰界，還滯留在見、知、聞中。這樣說話，就像鴨子聽雷一樣，隔靴搔癢。即使脫離了根塵，去除了機境，還剩下一條路在。那麼，兩條路都不涉及的一句話該怎麼說呢？還明白了嗎？佛殿階前的石獅子，大洋海底的鐵崑崙（山名）。
在散天申節這天，上堂開示說。天上古佛，人間至尊。五月降臨閻浮（世界），五月君臨萬國。
【English Translation】 English version: May 1st. Blow the Shaolin flute without holes. The entire ten directions of the sand-realm (referring to the vast world) become peaceful and flat. The great earth, mountains, and rivers are clearly revealed. The Second Patriarch Huike never went to the Western Heaven (referring to India), and Bodhidharma never went to the Liang Kingdom. Everyone jointly celebrates this song and dance of peace. Maha Prajna Paramita (Great wisdom reaching the other shore).
Again, it is said: Solitary, towering and majestic. Pressing the mountain model in front. In the past, I heard the words of Zen Master Hongjue, and today I have come here in person. Sometimes layers of clouds rise, and sometimes light rain falls, finally ushering in clear and bright weather. Still standing there abruptly. And say, is this the mind, or the environment? Is it within the mind, or is it outside the mind? The mandarin ducks are embroidered only for you to see, but the golden needle is not passed on to others.
Ascending the hall, he said: May 5th is the Midsummer Festival, and all demons and monsters are wiped out. Plucking Mount Sumeru (the sacred mountain in Buddhism) from the eyes, pulling out the nailed wedge from the ears. Zhong Kui's younger sister dances the Three Stages Dance, and the eight-armed Nezha chews raw iron. Command to capture, as swift as the law!
Ascending the hall, he cited an example: A monk asked Zen Master Fayan Huichao: 'What is the Buddha-dharma?' Fayan replied: 'You are Huichao.' The Zen master said: 'Do you understand?' It's like encountering a good doctor when sick, encountering the royal meal when hungry, getting salt in the sauce, and sending charcoal in the snow.
Ascending the hall, he said: Yesterday the wind blew, and today the wind blows as well, but the gusts of wind are not initiated by themselves. It rains for ten days, and it rains for five days, but the raindrops will not fall elsewhere. The vast Dharma realm has no inside or outside, and the great image has no form. The entire world is gathered like a grain of millet, and the entire void is like a leaf in the palm. It is possible to pull the Silla Kingdom and the Champa Kingdom to bump their foreheads against each other. It is even possible to shoot arrows in Purvavideha and hit the target in Aparagodaniya. Therefore, it is said that the skull often interferes with the world, and the nostrils caress the family style. If one has not yet transcended the yin realm and is still滯留 in seeing, knowing, and hearing. Speaking like this is like a duck listening to thunder, scratching an itch through boots. Even if one gets rid of the roots and dust and removes the machine environment, there is still one path left. So, how should one say a sentence that does not involve the two paths? Do you understand? The stone lion in front of the Buddha hall, the iron Kunlun (mountain name) at the bottom of the ocean.
On the day of the Santen Festival, ascending the hall, he said: The ancient Buddha in heaven, the supreme being on earth. In May, he descends to Jambudvipa (the world), and in May, he reigns over all nations.
奮中興業清四海塵。永固龍圖長堅鳳歷。遙瞻北闕仰祝南山。一句全提當機顯露。還委悉么。建炎天子天申節。聖壽彌隆億萬年。
上堂。僧問。百丈問溈山。並卻咽喉唇吻。作么生道。山云。卻請和尚道。此理如何。師云。傍觀者哂。進云。百丈云。不辭向汝道。恐已后喪我兒孫。為復是答他。話為他說。師云。老婆心切。進云。五峰道。和尚也須並卻。意旨如何。師云。一箭中紅心。進云。百丈道。無人處斫額望汝。是肯他不肯他。師云。萬人叢里奪高標。進云。云巖道。和尚有也未。又作么生。師云。拖泥涉水兩三重。進云。未審云巖會了恁么道。不會了恁么道。師云。與阇黎一般。進云。忽有人問和尚。並卻咽喉唇吻作么生道。師云。合取。進云。恁么則與云巖一般去也。師云。直截根源人不識。忙忙業識幾時休。師乃云。萬仞懸崖撒手。要須其人。千鈞之弩發機。豈為鼷鼠。雲門睦州當面蹉過。德山臨濟誑諕閭閻。自余立境立機作窠作窟。故是滅胡種族。且獨脫一句作么生道。萬緣遷變渾閒事。五月山房冷似冰。
上堂。僧問。臨濟三玄驗作家。如何是體中玄。師云。迅雷霹靂更驚群。進云。如何是句中玄。師云。切忌向三寸上辨。進云。如何是玄中玄。師云。棒頭有眼明如日。進云。如何是
【現代漢語翻譯】 現代漢語譯本： 奮發圖強，匡扶社稷，盪滌四海塵埃。 永久鞏固國家的基業，長久保持太平盛世。 遙望皇宮，仰慕並祝願皇帝萬壽無疆。 這句話全部提煉出來，當下的機鋒就顯露出來了。 還明白了嗎？ 祝願建炎天子（南宋高宗趙構的年號）在天申節（皇帝的生日）聖壽無疆，福壽綿長。
上堂說法。 有僧人提問：百丈禪師問溈山禪師，『並卻咽喉唇吻（閉口不言）作么生道（如何表達）？』 溈山禪師回答說：『卻請和尚道（請和尚您來說說）。』 此理如何？ 師父說：『傍觀者哂（旁觀者會嘲笑）。』 僧人進一步問：百丈禪師說：『不辭向汝道（我不吝嗇告訴你），恐已后喪我兒孫（恐怕以後會害了我的子孫）。』 這是回答他，還是為他說？ 師父說：『老婆心切（像老太婆一樣用心良苦）。』 僧人進一步問：五峰禪師說：『和尚也須並卻（和尚您也需要閉口不言）。』 意旨如何？ 師父說：『一箭中紅心（一語中的）。』 僧人進一步問：百丈禪師說：『無人處斫額望汝（在無人處敲著額頭盼望你）。』 這是肯定他還是不肯定他？ 師父說：『萬人叢里奪高標（在眾人之中脫穎而出）。』 僧人進一步問：云巖禪師說：『和尚有也未（和尚您有嗎）？』 又作么生（又該如何）？ 師父說：『拖泥涉水兩三重（拖泥帶水，糾纏不清）。』 僧人進一步問：不知道云巖禪師是會了這樣說，還是不會了這樣說？ 師父說：『與阇黎（梵語，意為弟子）一般（和你一樣）。』 僧人進一步問：如果有人問和尚，『並卻咽喉唇吻作么生道（閉口不言如何表達）？』 師父說：『合取（閉上）。』 僧人進一步問：這樣就和云巖禪師一樣了嗎？ 師父說：『直截根源人不識（直接了當的根源人們不認識），忙忙業識幾時休（忙忙碌碌的業識什麼時候才能停止）？』 師父於是說：『萬仞懸崖撒手（在萬丈懸崖邊撒手），要須其人（需要那樣的人）。 千鈞之弩發機（千鈞重的弩機發射），豈為鼷鼠（難道是爲了小老鼠）？』 雲門禪師、睦州禪師當面錯過，德山禪師、臨濟禪師欺騙百姓。 其餘的立境立機，作窠作窟，故是滅胡種族。 且獨脫一句作么生道（如何說那超脫的一句）？ 萬緣遷變渾閒事（萬事萬物的變化都是平常事），五月山房冷似冰（五月的山房冷得像冰一樣）。
上堂說法。 僧人提問：臨濟宗的三玄三要檢驗修行人，如何是體中玄？ 師父說：迅雷霹靂更驚群（迅雷閃電更加震驚眾人）。 僧人進一步問：如何是句中玄？ 師父說：切忌向三寸上辨（切記不要在三寸不爛之舌上爭辯）。 僧人進一步問：如何是玄中玄？ 師父說：棒頭有眼明如日（棒頭有眼，明亮如太陽）。 僧人進一步問：如何是……
【English Translation】 English version: Strive to revitalize the nation and cleanse the dust from the four seas. May the nation's foundation be forever solid and peace last forever. From afar, we look up to the imperial palace and pray for the Emperor's longevity. This single phrase encapsulates everything, revealing the immediate opportunity. Do you understand? Wishing the Jianyan Emperor (Emperor Gaozong of the Southern Song Dynasty) boundless longevity on his birthday.
Ascending the hall to preach. A monk asked: 'Baizhang (Zen master) asked Guishan (Zen master), 'Having closed off the throat and lips (not speaking), how does one express it?' Guishan replied, 'Please, Master, explain it.' What is the principle here?' The Master said, 'Bystanders will sneer.' The monk further asked: 'Baizhang said, 'I wouldn't hesitate to tell you, but I fear it would harm my descendants.' Is this answering him or speaking for him?' The Master said, 'A grandmother's earnest concern.' The monk further asked: 'Wufeng (Zen master) said, 'The Master also needs to close off.' What is the meaning?' The Master said, 'An arrow hitting the bullseye.' The monk further asked: 'Baizhang said, 'Knocking my forehead in an empty place, I await you.' Is this affirming him or not?' The Master said, 'Seizing the highest standard in a crowd of ten thousand.' The monk further asked: 'Yunyan (Zen master) said, 'Does the Master have it or not?' And how is it?' The Master said, 'Dragging through mud and water, two or three times over.' The monk further asked: 'I don't know if Yunyan said this having understood or not understood?' The Master said, 'The same as you, novice.' The monk further asked: 'If someone asks the Master, 'Having closed off the throat and lips, how does one express it?'' The Master said, 'Shut it.' The monk further asked: 'In that case, is it the same as Yunyan?' The Master said, 'People do not recognize the direct root; when will the busy karmic consciousness cease?' The Master then said: 'Releasing the hand on a ten-thousand-foot cliff requires such a person. The trigger of a thousand-weight crossbow is not for a tiny mouse.' Yunmen (Zen master) and Muzhou (Zen master) missed it face to face; Deshan (Zen master) and Linji (Zen master) deceived the common people. The rest, establishing realms and opportunities, creating nests and caves, are truly destroying the barbarian race. Then how does one speak the single phrase of detachment? The myriad changes are all idle matters; the mountain room in the fifth month is as cold as ice.'
Ascending the hall to preach. A monk asked: 'Linji's (Zen sect) three mysteries examine practitioners. What is the mystery within the substance?' The Master said: 'Sudden thunder and lightning further startle the crowd.' The monk further asked: 'What is the mystery within the phrase?' The Master said: 'Absolutely avoid arguing on the three-inch tongue.' The monk further asked: 'What is the mystery within the mystery?' The Master said: 'The staff has eyes, as bright as the sun.' The monk further asked: 'What is...
一印印泥。師云。腳跟下爛骨董地。進云。如何是一印印水。師云。沒嘴浸卻。進云。如何是一印印空。師云。腦後圓光萬丈長。進云。為復一理為復二義。師云。且鉆龜打瓦。師乃云。禪非意想以意想參禪。則乖道絕功勛以功勛學道則失。直須絕卻意想。喚什麼作禪。腳跟下廓爾。無禪之禪。謂之真禪。如兔子懷胎。絕卻功勛。喚什麼作道。頂門上照耀。無道之道。謂之真道。似蚌含明月。到個裡實際理地既明。金剛正體全現。然後山是山水是水。僧是僧俗是俗。萬法樅然初無向背。乃呵呵大笑云。山僧恁么說話。大似無夢說夢無事生事。若是明眼人。覷見一場敗闕。且離意想絕功勛。一句作么生道。八臂夜叉擎鐵柱。忿怒那吒撲帝鐘。
上堂。壁立萬仞處透得。鬧市裡可以橫身。鬧市裡透得。壁立萬仞處可以倒退。何也根本若真。正眼洞明。則七穿八穴。根本若不明。正眼若麋麻。則皮穿骨露。故德山入門便棒。臨濟入門便喝。睦州見僧便道現成公案。資福道隔江見剎竿便去。腳跟下好與三十棒。豈不是壁立萬仞處透得大丈夫漢。一等是踏破草鞋。何不向祖佛提不起處承當。天人著眼不及處擔荷。然後即心即佛非色非心。以一重去一重。以一句脫一句。豈不是鬧市裡透得。向個里直得壁立萬仞。然後似鶻提
鳩。所以古人道。垂手還同萬仞崖。正偏何必在安排。然後與么也得。不與么也得。與么不與么總得。似虎靠山。忽若與么也不得。不與么也不得。與么不與么總不得。如銀山橫路。許他是具眼底。向個里雙照雙遮。同生同死。全明全暗。全殺全活。正與么時。且作么生。杖頭點出金剛王。鐵壁銀山百雜碎。復云。聖凡情解初無相。一法真時法法真。萬仞崖頭能撒手。千峰頂上現全身。
上堂舉。古者道。動是誑寂是謗。動寂向上有事在。老僧口門窄。不能與汝說。師云。是則是。只道得一橛。若是山僧則不然。語是誑默是謗。語默向上有事在。老僧舌頭短。不能與爾說。還委悉么。兩仞金剛寶劍一對無孔鐵槌。
上堂云。十五日已前。千牛拽不回。十五日已后。俊鷂趁不及。正當十五日天平地平同明同暗。大千沙界不出當處。可以含吐十虛。進一步。超越不可說不可說香水海。退一步。坐斷千里萬里白雲。不進不退。莫道阇黎老僧。也無開口處。遂舉拂云。正當恁么時如何。有時拈在千峰頂。劃斷天云不放高。
祈雨上堂。僧問。萬里不掛片云時如何。師云。老僧也怪伊。進云。青天也須吃棒。又作么生。師云。行遣早遲也。進云。未審過在什麼處。師云。彼此住山人。更不重注破。進云。好雨
【現代漢語翻譯】 現代漢語譯本： 鳩。所以古人說，『垂手還同萬仞崖』。正偏何必在安排？然後這樣也可以，不這樣也可以，這樣不這樣都可以，似老虎依靠山。忽然若這樣也不可以，不這樣也不可以，這樣不這樣都不可以，如銀山橫在路。允許他是具有眼力的人，向這裡雙照雙遮，同生同死，全明全暗，全殺全活。正在這個時候，且怎麼做？禪杖頭點出金剛王（Vajra King），鐵壁銀山都粉碎。 又說，聖凡情解本來沒有相，一法真實時，法法都真實。萬仞崖頭能撒手，千峰頂上現全身。
上堂時舉例說，古人道，『動是誑，寂是謗，動寂向上有事在』。老僧口門窄，不能與你們說。師父說，『是則是，只說得一部分。』若是山僧則不然，語是誑，默是謗，語默向上有事在。老僧舌頭短，不能與你們說。還明白嗎？兩仞金剛寶劍，一對無孔鐵槌。
上堂說，十五日以前，千牛也拉不回。十五日以後，俊鷂也趕不上。正當十五日，天平地平，同明同暗，大千沙界（the great chiliocosm）不出當處，可以含吐十虛。進一步，超越不可說不可說香水海（fragrant ocean）。退一步，坐斷千里萬里白雲。不進不退，莫說你們這些僧人，老僧也沒有開口處。於是舉起拂塵說，正在這個時候如何？有時拈在千峰頂，劃斷天云不放高。
祈雨上堂。僧人問，『萬里不掛一片云的時候如何？』師父說，『老僧也怪它。』僧人又問，『青天也須吃棒，又怎麼做？』師父說，『行遣早遲了。』僧人又問，『不知道過在什麼地方？』師父說，『彼此都是住山人，更不重複註釋了。』僧人說，『好雨。』
【English Translation】 English version: Thus, the ancients said, 'Dropping your hands is like being at the edge of a ten-thousand-foot cliff.' Why bother arranging right and wrong? Then, it's okay to do it this way, and it's okay not to do it this way; it's okay to do it this way or not. It's like a tiger leaning against a mountain. Suddenly, if it's not okay to do it this way, and it's not okay not to do it this way, and it's not okay to do it this way or not, it's like a silver mountain blocking the road. Allow him to be someone with insight, illuminating and obscuring here, sharing life and death, complete brightness and complete darkness, complete killing and complete life. At this very moment, what to do? The staff head points out the Vajra King (Vajra King), and iron walls and silver mountains are shattered. Again, it is said, 'The sentiments and understandings of the saintly and the mundane are originally without form; when one dharma is true, all dharmas are true. At the edge of a ten-thousand-foot cliff, one can let go; on the peak of a thousand mountains, the whole body appears.'
In the hall, an example was given, 'Movement is deception, stillness is slander; beyond movement and stillness, there is something to be done.' The old monk's mouth is narrow and cannot tell you. The master said, 'It is so, but only part of it can be said.' If it were a mountain monk, it would be different. Speech is deception, silence is slander; beyond speech and silence, there is something to be done. The old monk's tongue is short and cannot tell you. Do you understand? Two-fathom Vajra swords, a pair of iron mallets without holes.
In the hall, it was said, 'Before the fifteenth day, a thousand oxen cannot pull it back. After the fifteenth day, a swift falcon cannot catch up.' On the fifteenth day, the sky is level and the earth is level, with the same brightness and darkness. The great chiliocosm (the great chiliocosm) does not leave this place, and can contain and emit the ten voids. Taking a step forward, it transcends the inexpressible fragrant ocean (fragrant ocean). Taking a step back, it cuts off thousands of miles of white clouds. Neither advancing nor retreating, not to mention you monks, even the old monk has no place to open his mouth. Then, raising the whisk, he said, 'What about at this very moment? Sometimes it is picked up on the peak of a thousand mountains, cutting off the sky and clouds without letting it go high.'
During the rain prayer in the hall, a monk asked, 'What about when there isn't a single cloud for ten thousand miles?' The master said, 'This old monk also blames it.' The monk asked again, 'The blue sky must also be beaten; what to do?' The master said, 'The dispatch was too early or too late.' The monk asked again, 'I don't know where the fault lies?' The master said, 'We are both mountain dwellers and will not repeat the commentary.' The monk said, 'Good rain.'
下時卻不下。不天晴處卻天晴師云。爾適來向什麼處去來。進云。乍卷乍舒去也。師云。腳跟下更與一棒。直得雨似盆傾。進云。總不與么時如何。師云。捩轉鼻孔。進云。忽若應時應節又作么生。師云。山前禾麥熟。共唱太平歌。師乃云。曹溪路上天高地厚。少室峰前土曠人稀。孤然危坐冷蕭蕭。大野橫身風颯颯。眼見則瞎耳聽則聾口說則啞。雖然不出一毫端。含吐十虛無向背。既然有恁么神通。具恁么作用。為什麼乾燥燥地。東海鯉魚打一棒。忙忙匝地便為霖。
上堂云。釋迦慳彌勒當。八字打開無盡庫。拄杖子化為龍。赫日光中吐雲霧。遍界霶[雨/汒]注甘雨。卓拄杖下座。
七月旦上堂。一二三四五六七。眼裡瞳人吹篳篥。七六五四三二一。石人木人眼淚出。七通八達舉著。便知尚在見聞隔靴抓癢。陜府鐵牛吞嘉州大像則且置。佛殿階前狗尿天。五臺山上云蒸飯。一句作么生道。風來樹影動。葉落便知秋。
上堂云。知幻即離。不作方便。眼裡拈卻須彌山。離幻即覺。亦無漸次。耳里除卻四大海。不見而見。鐘鳴鼓響玲瓏。不聞而聞。大地山河歷落。無生田地有種有收。般若梯航有津有濟。離一切相即且致。威音王已前一句作么生道。雲中生石筍。火里出青蓮。
解夏上堂。僧問
【現代漢語翻譯】 現代漢語譯本： 有時本該下雨卻不下，不該天晴的地方反而天晴。師父說：『你剛才從哪裡來？』進云：『時卷時舒而來。』師父說：『在你腳跟下再打一棒，直接讓雨像盆倒一樣傾瀉。』進云：『如果總是不這樣，又該如何？』師父說：『扭轉你的鼻孔。』進云：『如果忽然應時應節，又該如何？』師父說：『山前的禾苗麥子成熟了，一起唱太平歌。』師父於是說：『曹溪路上，天高地厚；少室峰前，土地空曠人煙稀少。獨自一人危險地坐著，冷冷清清；廣闊的原野橫亙著身軀，風聲颯颯。用眼睛看就會瞎，用耳朵聽就會聾，用嘴巴說就會啞。雖然不從一毫端顯現，卻包含吐露了十方虛空，沒有向背。既然有這樣的神通，具備這樣的作用，為什麼乾巴巴的，東海的鯉魚捱了一棒，就急急忙忙地普降甘霖？』
上堂說法：釋迦牟尼吝嗇，彌勒菩薩當家。八字打開無盡的寶藏。拄杖化為龍，在赫赫日光中吐出雲霧。甘雨遍灑大地。說完，放下拄杖，走下法座。
七月初一上堂說法：一二三四五六七，眼裡的瞳人吹著篳篥。七六五四三二一，石人木人流出眼淚。七通八達地舉著，便知道還在見聞中隔靴搔癢。陜府的鐵牛吞下嘉州的大象暫且不說，佛殿階前狗撒尿，五臺山上云蒸飯。這一句該怎麼說？風來了樹影動，葉子落了就知道秋天來了。
上堂說法：知道幻象就是離開幻象，不要再用方便法門。眼裡拿掉須彌山（Sumeru mountain，佛教宇宙觀中的聖山）。離開幻象就是覺悟，也沒有漸進的過程。耳朵里除去四大海（Four great oceans，圍繞須彌山的四大海洋）。不見而見，鐘鳴鼓響，清脆悅耳；不聞而聞，大地山河，清晰分明。無生的田地有種有收，般若（Prajna，智慧）的梯子和船有渡口和濟助。離開一切相暫且放到一邊，威音王（Vimalakirti，佛經中的一位菩薩）以前的一句話該怎麼說？雲中生出石筍，火里長出青蓮。
解夏上堂說法。僧人提問
【English Translation】 English version: Sometimes it doesn't rain when it should, and sometimes it's sunny where it shouldn't be. The master said, 'Where did you come from just now?' Jin said, 'I came from sometimes rolling up and sometimes unfolding.' The master said, 'I'll give you another blow under your feet, directly causing the rain to pour down like a basin.' Jin said, 'If it's never like that, what should I do?' The master said, 'Twist your nostrils.' Jin said, 'If it suddenly corresponds to the time and season, what should I do?' The master said, 'The rice and wheat in front of the mountain are ripe, let's sing a song of peace together.' The master then said, 'On the road to Caoxi (Caoxi, the place where the Sixth Patriarch Huineng lived), the sky is high and the earth is thick; in front of Shaoshi Peak (Shaoshi Peak, one of the peaks of Mount Song), the land is vast and the population is sparse. Sitting alone in danger, cold and desolate; the vast wilderness stretches out, the wind rustling. Seeing with the eyes will make you blind, hearing with the ears will make you deaf, speaking with the mouth will make you mute. Although it doesn't appear from a single hair, it contains and expresses the ten directions of emptiness, without back or front. Since you have such supernatural powers and such functions, why is it so dry? A carp in the East Sea is hit with a stick, and it hurriedly brings abundant rain to the earth?'
Ascending the hall to preach: Shakyamuni (Shakyamuni, the founder of Buddhism) is stingy, Maitreya (Maitreya, the future Buddha) is in charge. The eight characters open the endless treasure. The staff transforms into a dragon, spitting out clouds and mist in the bright sunlight. Sweet rain sprinkles all over the earth. After speaking, he put down his staff and walked down from the Dharma seat.
Ascending the hall to preach on the first day of July: One, two, three, four, five, six, seven, the pupils in the eyes are playing the bili (Bili, a kind of ancient Chinese wind instrument). Seven, six, five, four, three, two, one, stone people and wooden people shed tears. Holding it up in all directions, you know that you are still scratching an itch from afar in seeing and hearing. Let's not talk about the iron ox of Shaanxi swallowing the elephant of Jiaozhou for the time being, a dog urinates in front of the Buddha hall, and clouds steam rice on Mount Wutai (Mount Wutai, one of the four sacred mountains in Chinese Buddhism). How should this sentence be said? When the wind comes, the shadows of the trees move, and when the leaves fall, you know that autumn has arrived.
Ascending the hall to preach: Knowing illusion is leaving illusion, don't use expedient means anymore. Remove Mount Sumeru (Sumeru mountain, the sacred mountain in the Buddhist cosmology) from your eyes. Leaving illusion is enlightenment, and there is no gradual process. Remove the four great oceans (Four great oceans, the four oceans surrounding Mount Sumeru) from your ears. Seeing without seeing, the sound of bells and drums is clear and pleasant; hearing without hearing, the earth and mountains are clear and distinct. The field of no birth has sowing and harvesting, and the ladder and boat of Prajna (Prajna, wisdom) have a ferry and assistance. Leaving all appearances aside for the time being, how should the sentence before Vimalakirti (Vimalakirti, a bodhisattva in Buddhist scriptures) be said? Stone bamboo shoots grow in the clouds, and blue lotuses grow in the fire.
Ascending the hall to preach at the end of summer retreat. A monk asked
。混沌未分時如何露柱懷胎。此意如何。師云。突出難辨進云。分后如何片云點太清。是何宗旨。師云。高著眼。進云。未審太清還受點也無。靈云爲什麼不對。師云。識法者恐。進云。恁么則含生不來也。又不對為復是理合。如此為復是難為酬對。師云。生鐵鑄就。進云。直得純清絕點時如何猶是真常流注。又作么生。師云。若能轉物即同如來。進云。如何是真常流注似鏡常明。意旨如何。師云。也是一句合頭語。進云。大地山河為自己燈籠露柱。亦非他。師云。莫妄想。進云。渾無用去時如何。師云。卻較些子。進云。向上更有事也無。云打破鏡來與汝相見。未審意在什麼處。師云。分付拄杖子。進云。陋巷不騎金色馬。回來卻著破襕衫。師云。他家得自由。師乃云。秋光清淺秋露虛凝。秋風颼飗秋色澄凈。乃釋迦護生之功已畢。實衲僧結制之法周圓。若能內忘己見外了法空。內外一如虛凝澄寂。則全心即佛全佛即心。與諸佛把手共行。與祖師同得同用。到個里更說什麼結。更說什麼解。二六時中凈裸裸赤灑灑。終日著衣。不曾掛一縷絲。終日吃飯。不曾咬一粒米。所謂動若行雲止猶穀神。豈有心於彼此。那有像于去來。觸處逢渠全機獨脫。正恁么時如何。白雲本是無心物。等閑出沒太虛空。復云。九十日功圓此
【現代漢語翻譯】 現代漢語譯本： 問：混沌未分之時，如何露柱（寺院中用作標誌的石柱）能夠懷胎？這其中的含義是什麼？ 師父回答：『難以分辨。』 問：混沌分開之後，一片雲彩點綴在太清（道教用語，指天空）之上，這又是什麼宗旨？ 師父回答：『眼光要放高遠。』 問：不知道太清是否還接受點綴呢？靈云（人名，禪宗僧人）為什麼不作回答？ 師父回答：『通曉佛法的人會心生恐懼。』 問：這樣說來，那麼一切有情眾生都不會來了嗎？又不作回答，是因為道理本該如此，還是難以應對？ 師父回答：『如同生鐵鑄就一般。』 問：即使達到純凈無染的狀態，仍然是真常（永恒不變）的本體在流注，這又該如何理解？ 師父回答：『如果能夠轉化外物，就與如來（佛）相同了。』 問：什麼是真常流注，如同鏡子般恒常明亮？這其中的含義是什麼？ 師父回答：『這也是一句應時應景的話。』 問：大地山河就是自己的燈籠、露柱，並非其他。師父怎麼看？ 師父回答：『不要妄想。』 問：完全沒有用處的時候又該如何？ 師父回答：『反而更好一些。』 問：向上還有更高的境界嗎？打破鏡子來與你相見，這又是什麼意思？ 師父回答：『交付于拄杖子（禪宗用語，指禪杖）。』 問：身處簡陋的巷子不騎金色的馬，回來卻穿著破舊的僧袍。 師父回答：『他家得到了自由。』 師父於是開示說：秋天的光景清澈淺淡，秋天的露水空虛凝結，秋風呼嘯，秋色澄明寧靜。釋迦（釋迦牟尼佛）護佑眾生的功德已經圓滿，實在是我等僧人結夏安居的修行方法已經周全。如果能夠向內忘卻自己的見解，向外明瞭諸法皆空，內外合一，虛空凝結，澄明寂靜，那麼全心即是佛，全佛即是心，與諸佛攜手同行，與祖師同得同用。到了這個境界，還說什麼結夏安居，還說什麼解夏呢？時時刻刻都清凈坦蕩，一絲不掛。整天穿著衣服，卻不曾掛上一縷絲線；整天吃飯，卻不曾咬下一粒米。所謂的動如行雲，止如穀神，哪裡會有彼此的分別？哪裡會有來去的形相？到處都能遇到它，全體機用獨自脫離。正在這個時候，又該如何呢？白雲本來就是無心之物，隨意地出沒于廣闊的太空中。 又說：九十日的結夏安居已經功德圓滿。
【English Translation】 English version: Question: When chaos was undivided, how could the dew pillar (a stone pillar used as a sign in a monastery) conceive? What is the meaning of this? The master replied: 'Difficult to discern.' Question: After chaos is divided, a wisp of cloud adorns the Taiqing (Taoist term, referring to the sky), what is the purpose of this? The master replied: 'Keep your eyes high.' Question: I wonder if Taiqing still accepts adornment? Why didn't Lingyun (name of a Chan monk) answer? The master replied: 'Those who understand the Dharma will be afraid.' Question: In that case, will all sentient beings not come? Not answering again, is it because the principle should be so, or is it difficult to deal with? The master replied: 'Like cast iron.' Question: Even if it reaches a state of pure and spotless, it is still the true and constant (eternal and unchanging) essence flowing, how should this be understood? The master replied: 'If you can transform external things, you are the same as the Tathagata (Buddha).' Question: What is the true and constant flow, like a mirror that is always bright? What is the meaning of this? The master replied: 'This is also a timely remark.' Question: The earth, mountains, and rivers are one's own lanterns and dew pillars, not others. What does the master think? The master replied: 'Don't fantasize.' Question: What should I do when it is completely useless? The master replied: 'It's better.' Question: Is there a higher realm upward? Breaking the mirror to meet you, what does this mean? The master replied: 'Entrust it to the staff (Chan term, referring to the Zen staff).' Question: Living in a humble alley, not riding a golden horse, but coming back wearing a tattered monk's robe. The master replied: 'His family has gained freedom.' The master then instructed: The autumn scenery is clear and shallow, the autumn dew is empty and condensed, the autumn wind is whistling, and the autumn colors are clear and tranquil. Shakyamuni's (Shakyamuni Buddha) merit of protecting sentient beings has been completed, and the practice method of our monks' summer retreat has been completed. If you can forget your own opinions inwardly and understand that all dharmas are empty outwardly, and the inside and outside are united, the void is condensed, clear and silent, then the whole heart is the Buddha, and the whole Buddha is the heart, walking hand in hand with all the Buddhas, and obtaining and using the same as the patriarchs. When you reach this state, what else is there to say about the summer retreat, and what else is there to say about the end of the summer retreat? Every moment is clean and open, without a thread. Wearing clothes all day long, but never hanging a thread; eating all day long, but never biting a grain of rice. The so-called movement is like flowing clouds, and stillness is like the valley god. Where can there be distinctions between each other? Where can there be images of coming and going? You can meet it everywhere, and the whole machine is detached independently. At this moment, what should we do? White clouds are originally unintentional things, appearing and disappearing at will in the vast void. Again: The ninety-day summer retreat has been completed with merit.
日。不須更驗蠟人來。雖然萬里無寸草。袋口今朝己解開。
上堂。僧問。趙州訪一庵主云。有么有么。主豎起拳頭。州云。水淺不是泊船處。意旨如何。師云。據款結案。進云。只如又訪一庵主。亦豎起掌頭。州卻讚歎禮拜。師云。兩重公案。進云。問答一般。為什麼肯一個。不肯一個。師云。大有人到此一似撞著鐵壁。進云。忽有人問和尚有么有么。如何祇對。師云。劈脊便棒。進云。恩大難酬。師便打。乃云。當陽顯正眼。包括三千大千。渠儂無舌頭。演出龍宮海藏。現成受用觸處逢原。遍界家風取之左右。若非同道者。何能提綱烹。既是恁么人。須明恁么事。還委悉么。大地撮來粟米粒。十方剎海掌中觀。
八月一日上堂。僧問。不歷化城便登寶所時如何。師云。滿眼本非色。滿耳本非聲。進云。親到寶山空手回。又作么生。師云。入荒田不揀。師乃云何。物高於天生天者是何。物厚于地育地者是何。物寬於虛空包虛空者是何。物超越佛祖植佛祖者是。六合之外惟道。存而勿論。若據本分事。未道得一半。還知盡大地撮來。盡在諸人眉毛眼睫上。化作天大將軍。現無邊神通。若也見得。轉凡成聖。若也不見。切忌躊躕。撥轉上頭關捩子。分身百億化無邊。
請長蘆覺禪師上堂。多子塔前分
【現代漢語翻譯】 現代漢語譯本： 太陽出來了，無需再去驗證蠟人（指虛假之人）的真偽。即使萬里之地寸草不生，（我的）袋口今天也已經敞開。
上堂開示。有僧人提問：趙州禪師拜訪一位庵主，問道：『有嗎？有嗎？』庵主豎起拳頭。趙州禪師說：『水淺不是泊船處。』這句話的意旨是什麼？師父回答：『根據事實結案。』僧人進一步問：『如果趙州禪師又拜訪另一位庵主，那位庵主也豎起掌頭，趙州禪師卻讚歎禮拜，這是為什麼？』師父回答：『這是兩重公案。』僧人進一步問：『問答一樣，為什麼肯定一個，卻否定一個？』師父回答：『很多人到此地，就像撞到了鐵壁一樣。』僧人進一步問：『如果有人問和尚您，『有嗎？有嗎？』您會如何回答？』師父回答：『劈頭就是一棒！』僧人說：『恩情太大，難以報答。』師父便打了他。於是說：『當陽（指本地）顯現正眼（指正確的見解），包括三千大千世界。它沒有舌頭，卻能演出龍宮海藏（指佛法的精深）。現成受用，觸處逢源（指隨時隨地都能體會到佛法的妙處），遍界都是家風（指整個世界都是佛法的體現），取之左右（指佛法無處不在）。如果不是同道之人，怎麼能提綱挈領？』既然是這樣的人，就必須明白這樣的事。還明白嗎？將大地撮成粟米粒，在掌中觀看十方剎海（指整個宇宙）。』
八月一日上堂開示。有僧人提問：『不經歷化城（指虛幻的城市，比喻修行的中間階段），直接登上寶所（指最終的涅槃境界），會是怎樣？』師父回答：『滿眼本來就不是色（指不執著于外在的形色），滿耳本來就不是聲（指不執著于外在的聲音）。』僧人進一步問：『親自到了寶山，卻空手而回，又該怎麼辦？』師父回答：『進入荒田，不要挑揀。』師父於是說：『什麼東西高於天，能生天？什麼東西厚于地，能育地？什麼東西寬於虛空，能包虛空？什麼東西超越佛祖，能植佛祖？六合（指天地四方）之外，唯有道存在，不要去議論它。如果根據本分事來說，還沒說到一半。還知道嗎？將整個大地撮起來，都盡在每個人的眉毛眼睫上，化作天大將軍，顯現無邊神通。如果能見到這一點，就能轉凡成聖。如果見不到，切忌猶豫。撥轉上頭的關捩子（指關鍵），就能分身百億，化現無邊。』
請長蘆覺禪師上堂。多子塔前分（未完）
【English Translation】 English version: The sun rises, no need to further verify the wax figure (referring to false people). Even if there is not a single blade of grass for ten thousand miles, (my) bag is already open today.
Ascending the hall for instruction. A monk asked: 'Zen Master Zhaozhou visited a hermitage master and asked, 'Is there? Is there?' The master raised his fist. Zen Master Zhaozhou said, 'The water is too shallow, not a place to moor a boat.' What is the meaning of this statement?' The master replied, 'Settle the case based on the facts.' The monk further asked, 'If Zen Master Zhaozhou visited another hermitage master, and that master also raised his palm, but Zen Master Zhaozhou praised and bowed, why is that?' The master replied, 'These are two separate cases.' The monk further asked, 'The questions and answers are the same, why affirm one and deny the other?' The master replied, 'Many people come to this point as if they have hit an iron wall.' The monk further asked, 'If someone asks the monk, 'Is there? Is there?' How would you answer?' The master replied, 'A stick right to the head!' The monk said, 'The kindness is too great to repay.' The master then struck him. Then he said, 'The true eye (correct understanding) is revealed in Danyang (this place), encompassing the three thousand great thousand worlds (Sahasra-Cūḍika-Loka-Dhātu). It has no tongue, yet it can perform the Dragon Palace Sea Treasury (referring to the profundity of the Dharma). Readily available for use, encountering the source everywhere (referring to experiencing the wonders of the Dharma anytime, anywhere), the family style is everywhere (referring to the entire world being a manifestation of the Dharma), taking it from left and right (referring to the Dharma being omnipresent). If one is not a fellow practitioner, how can one grasp the essentials?' Since one is such a person, one must understand such things. Do you understand? Gathering the earth into a grain of millet, viewing the ten directions of Buddha-lands (referring to the entire universe) in the palm of the hand.'
Ascending the hall for instruction on August 1st. A monk asked: 'How is it when one ascends to the Treasure Land (ultimate state of Nirvana) without going through the Illusionary City (intermediate stage of practice)?' The master replied: 'The eyes are originally not color (not attached to external forms), the ears are originally not sound (not attached to external sounds).' The monk further asked: 'Having personally arrived at the Treasure Mountain, but returning empty-handed, what should one do?' The master replied: 'Entering the barren field, do not be picky.' The master then said: 'What is higher than the sky and gives birth to the sky? What is thicker than the earth and nurtures the earth? What is wider than emptiness and encompasses emptiness? What transcends the Buddhas and plants the Buddhas? Outside the six directions (heaven, earth, and four cardinal directions), only the Tao exists, do not discuss it. If based on one's fundamental duty, it is not even half said. Do you know? Gathering the entire earth, it is all on everyone's eyebrows and eyelashes, transforming into a great heavenly general, manifesting boundless supernatural powers. If one can see this, one can transform from ordinary to sage. If one cannot see it, avoid hesitation. Turn the key pivot (referring to the key), and one can divide the body into hundreds of millions, manifesting boundlessly.'
Inviting Zen Master Changlu Jue to ascend the hall. Dividing in front of the Many Sons Pagoda (unfinished)
半座。截斷眾流。少林端拱歷九年。壁立萬仞。奮作家爐鞴。施向上鉗錘。顯大用大機。全生全殺。與一切人抽釘拔楔解黏去縛。令大地人各各如獅子兒奮迅吒沙踞地返躑。所以道。法王法力超群生。常以法財施一切。久積凈業稱無量。導眾以寂故稽首。夫如是則向萬仞懸崖垂手。敲唱俱行。百尺竿頭進步。主賓互換。正當恁么時如何。龍吟長霧起。虎嘯乃風生。復云。撞著道伴交肩過。一生參學事已畢。今朝幸遇大導師。寶華王座為拈出。
上堂。僧問。離四句絕百非。請師直指西來意。馬大師為什麼不與他說。師云。阇黎不妨具眼。進云。智藏道。問取海兄去。又作么生。師云。爛泥里有刺。百丈道。我到這裡卻不會。意旨如何。師云。烏龜鉆破壁。進云。馬祖道。藏頭白海頭黑。又作么生。師云。塞外將軍令。進云。只如三員尊宿。是答他話是為他說。師云。一狀領過。進云。語帶玄而不露。口欲談而辭喪。師云。猶有這葛藤在。進云。忽若截斷眾流。言詮不涉。又作么生。師云。待我上山采拄杖。進云。這老和尚一點也瞞他不得。師云。放過一著。師乃云。好日多同數彩一賽。錦上鋪華全通內外。若是知音更不話會。大眾。三世諸佛在火焰里轉大法輪。墻壁瓦礫在諸人眼睛裡轉大法輪。拄杖子在千聖頂
【現代漢語翻譯】 現代漢語譯本： 半座。截斷眾流。少林端拱歷九年。壁立萬仞。奮作家爐鞴（比喻錘鍊），施向上鉗錘（比喻引導）。顯大用大機（比喻展現大智慧和大能力）。全生全殺（比喻徹底的生和徹底的死，即超越生死）。與一切人抽釘拔楔（比喻去除障礙），解黏去縛（比喻解除束縛）。令大地人各各如獅子兒奮迅吒沙（比喻勇猛精進），踞地返躑（比喻穩固堅定）。所以道。法王法力超群生。常以法財施一切。久積凈業稱無量。導眾以寂故稽首。夫如是則向萬仞懸崖垂手（比喻度化眾生）。敲唱俱行（比喻說法和行動並重）。百尺竿頭進步（比喻更進一步）。主賓互換（比喻相互作用）。正當恁么時如何。龍吟長霧起。虎嘯乃風生。復云。撞著道伴交肩過。一生參學事已畢。今朝幸遇大導師。寶華王座為拈出。
上堂。僧問。離四句絕百非（指超越一切概念和對立）。請師直指西來意（指禪宗的根本宗旨）。馬大師為什麼不與他說。師云。阇黎（梵語，意為『老師』）不妨具眼。進云。智藏道。問取海兄去。又作么生。師云。爛泥里有刺。百丈道。我到這裡卻不會。意旨如何。師云。烏龜鉆破壁。進云。馬祖道。藏頭白海頭黑。又作么生。師云。塞外將軍令。進云。只如三員尊宿（指三位德高望重的僧人）。是答他話是為他說。師云。一狀領過。進云。語帶玄而不露。口欲談而辭喪。師云。猶有這葛藤（比喻糾纏不清的思緒）在。進云。忽若截斷眾流。言詮不涉。又作么生。師云。待我上山采拄杖。進云。這老和尚一點也瞞他不得。師云。放過一著。師乃云。好日多同數彩一賽。錦上鋪華全通內外。若是知音更不話會。大眾。三世諸佛在火焰里轉大法輪。墻壁瓦礫在諸人眼睛裡轉大法輪。拄杖子在千聖頂
【English Translation】 English version: Half a seat. Cutting off the flow of the multitude. Shaolin during the ninth year of the Duangong era. A sheer cliff of ten thousand fathoms. Vigorously forging the furnace and bellows (metaphor for tempering), applying the upward tongs and hammer (metaphor for guidance). Manifesting great function and great opportunity (metaphor for displaying great wisdom and great ability). Complete life and complete death (metaphor for thorough life and thorough death, transcending birth and death). With all people, removing nails and extracting wedges (metaphor for removing obstacles), untying bonds and releasing fetters (metaphor for freeing from constraints). Causing all people on earth to be like lion cubs, vigorously roaring and shaking the sand (metaphor for courageous advancement), squatting on the ground and leaping back and forth (metaphor for steadfast stability). Therefore, it is said: 'The Dharma King's Dharma power surpasses all beings, constantly bestowing Dharma wealth upon all. Long accumulated pure karma is called immeasurable, guiding beings to stillness, therefore I bow my head.' If it is so, then extending a hand from a cliff of ten thousand fathoms (metaphor for saving sentient beings). Knocking and singing go together (metaphor for teaching and action being equally important). Advancing from the top of a hundred-foot pole (metaphor for further progress). Host and guest interchange (metaphor for mutual interaction). Just at such a time, what is it like? The dragon's roar brings forth long mists. The tiger's roar brings forth wind. Again, it is said: 'Meeting a fellow practitioner and passing shoulder to shoulder, the lifelong study is complete. Today, fortunately encountering a great teacher, the jeweled lotus throne is brought forth.'
Ascending the hall. A monk asks: 'Apart from the four phrases and beyond the hundred negations (referring to transcending all concepts and oppositions), please directly point to the meaning of Bodhidharma's coming from the West (referring to the fundamental principle of Zen Buddhism).' Why didn't Great Master Ma answer him? The Master says: 'Dharma brother (Sanskrit, meaning 'teacher') might as well have eyes.' He continues: 'Zhi Zang said, 'Go ask Brother Hai.' What about that?' The Master says: 'There are thorns in the rotten mud.' Bai Zhang said, 'When I get here, I don't understand.' What is the meaning? The Master says: 'A turtle breaks through the wall.' He continues: 'Master Ma said, 'The head of Zang is white, the head of Hai is black.' What about that?' The Master says: 'The general's command beyond the border.' He continues: 'Just like the three venerable elders (referring to three monks of high virtue and prestige), are they answering his words or speaking for him?' The Master says: 'I take responsibility for it all.' He continues: 'The words carry mystery without revealing it, the mouth wants to speak but the words are lost.' The Master says: 'There is still this entanglement (metaphor for tangled thoughts).' He continues: 'If suddenly cutting off the flow of the multitude, words do not touch upon it, what about that?' The Master says: 'Wait for me to go up the mountain to gather a staff.' He continues: 'This old monk can't hide anything from him.' The Master says: 'Let it go for now.' The Master then says: 'Good days are like counting colors in a competition. Adding flowers to brocade, completely understanding inside and out. If there are kindred spirits, there is no need for further conversation.' Everyone, the Buddhas of the three worlds turn the great Dharma wheel in the flames. The walls and tiles turn the great Dharma wheel in everyone's eyes. The staff is on the heads of the thousand sages.'
𩕳上轉大法輪。只有露柱燈籠。卻較些子。何故。東行不見西行利。一葉落知天下秋。
中秋上堂。僧問。黃龍三關即不問。如何是楊岐栗棘蓬。師云。天下人吞不得。進云。和尚還吞得也無。師云。老僧是第一個吞不得底。進云。既是吞不得。將何為人。師云。終不敢孤負楊岐。進云。如何是金剛圈。師云。阇黎盡伎倆。百年透不出。進云。忽遇個漢出來道盡是閑言語。又作么生。師云。一任𨁝跳。進云。這老和尚今日稍有些子相為。師云。且莫冬瓜印子。師乃云。秋半西風急。當空月正圓。蕭蕭木葉落。湛湛露珠懸。嘹唳沖云雁。悽清抱樹蟬。頭頭渾漏泄。切忌覓幽玄。
出城中退院回。上堂。大眾幸自無一星兒事。剛然平地起骨堆。費盡工夫。只這是步隨流水卻歸來。恁么也不得。不恁么也不得。恁么不恁么總不得。然後沒交涉。正身此個時節。雖然如是。他家自有通霄路。嵩高南嶽與天臺。復云。八臂那吒擎鐵柱。翻身直入滄溟去。逡巡忿怒撲帝鐘。過犯彌天無雪處。無雪處不免依前安舊所。且正當恁么時如何。一文偷不得。虛作沒量人。
謝監院上堂舉。藥山一日語云巖云。與我喚沙彌來。巖云。和尚喚他作什麼。山云。我有個折腳鐺子。要伊提上挈下。巖云。恁么則與和尚共出一隻手
【現代漢語翻譯】 現代漢語譯本：
轉動大法輪，就像露柱和燈籠一樣顯而易見。但還是有些許差別。為什麼呢？因為只看到東行，卻沒看到西行的利益。就像一片葉子落下，就知道天下已是秋天。
中秋節上堂說法。有僧人提問：『黃龍的三關暫且不問，如何是楊岐的栗棘蓬？』（比喻難以著手的問題）師父回答：『天下人都難以吞下。』僧人追問：『和尚您能吞下嗎？』師父說：『老僧我是第一個吞不下的。』僧人又問：『既然吞不下，那該如何為人呢？』師父說：『始終不敢辜負楊岐。』僧人問：『什麼是金剛圈？』（比喻束縛）師父說：『你使盡伎倆，百年也逃脫不出。』僧人問：『如果有人出來說這些都是閑話，又該怎麼辦？』師父說：『任憑他跳腳。』僧人說：『這老和尚今天稍微有些幫助。』師父說：『不要像冬瓜印子一樣千篇一律。』師父於是說：『秋天過半，西風猛烈，當空皓月正圓。蕭蕭落葉飄零，晶瑩露珠懸掛。沖天大雁鳴叫，樹上寒蟬悽清。處處都在泄露天機，切忌去尋求幽深玄妙。』
從城中退院回到寺院，上堂說法。師父說：『各位大眾本來沒有什麼事，偏偏要在平地上堆起墳墓（比喻自尋煩惱），費盡工夫。這就像步隨流水最終還是要歸來。』這樣也不行，那樣也不行，這樣那樣都不行，然後才能沒有瓜葛。正在這個時候，雖然如此，他家自有通宵達旦的路。就像嵩山、南嶽和天臺山一樣。』又說：『八臂那吒（佛教護法神）擎著鐵柱，翻身直入滄溟（大海）而去。隨即又憤怒地撲向帝鐘，罪過彌天也找不到下雪的地方（比喻無法洗清）。找不到下雪的地方，也免不了依舊回到原來的地方。』那麼正在這個時候該怎麼辦呢？『一文錢也偷不得，白白地成了沒用的人。』
感謝監院上堂說法，師父引用：藥山（禪師名）有一天對云巖（禪師名）說：『給我叫沙彌（小和尚）來。』云巖問：『和尚您叫他做什麼？』藥山說：『我有個折了腳的鐺子（鍋），要他提上提下。』云巖說：『這樣的話，就和和尚您一起出一隻手吧。』 English version:
The great Dharma wheel turns, as obvious as the dew pillar and the lantern. Yet, there are still some differences. Why? Because one only sees the benefit of going east, but not the benefit of going west. Just like one leaf falls, one knows that autumn has arrived.
Mid-Autumn Festival, ascending the hall to preach. A monk asked: 'The three barriers of Huanglong (a Zen master) I won't ask for now, but what is Yangqi's (another Zen master) chestnut hedgehog?' (a metaphor for a difficult problem to tackle) The master replied: 'The people of the world find it difficult to swallow.' The monk pressed on: 'Can you, Master, swallow it?' The master said: 'This old monk is the first one who cannot swallow it.' The monk then asked: 'Since you cannot swallow it, how should one act?' The master said: 'I would never dare to fail Yangqi.' The monk asked: 'What is the Vajra circle?' (a metaphor for restraint) The master said: 'Even if you exhaust all your skills, you won't be able to escape it in a hundred years.' The monk asked: 'If someone comes out and says these are all idle words, what should be done?' The master said: 'Let him stomp his feet.' The monk said: 'This old monk is being a little helpful today.' The master said: 'Don't be like a winter melon stamp, all the same.' The master then said: 'Mid-autumn, the west wind is fierce, the bright moon in the sky is round. The rustling leaves fall, the glistening dewdrops hang. The wild geese soar into the clouds, the cicadas cling to the trees, singing mournfully. Everywhere is revealing the secrets of heaven, be careful not to seek the deep and mysterious.'
Returning to the temple from retiring from the city temple, ascending the hall to preach. The master said: 'Everyone, fortunately, has nothing to worry about, yet they insist on building a tomb on flat ground (a metaphor for creating trouble for oneself), wasting effort. This is like following the flowing water, which eventually returns.' This is not right, that is not right, neither this nor that is right, and then there is no involvement. At this very moment, although it is like this, his family has its own road that lasts all night. Just like Mount Song, Mount Heng, and Mount Tiantai.' He also said: 'The eight-armed Nezha (a Buddhist protector deity) holds up the iron pillar, turning and plunging straight into the vast ocean. Then, in anger, he pounces on the Emperor's bell, his sins covering the sky, yet there is nowhere to find snow (a metaphor for being unable to cleanse oneself). Unable to find a place with snow, he inevitably returns to his original place.' So what should be done at this very moment? 'Not a single penny can be stolen, becoming a useless person in vain.'
Thanking the supervisor for ascending the hall to preach, the master quoted: Yaoshan (a Zen master) one day said to Yunyan (another Zen master): 'Call the novice monk for me.' Yunyan asked: 'What do you want him for, Master?' Yaoshan said: 'I have a pot with a broken leg, and I want him to lift it up and down.' Yunyan said: 'In that case, let's each lend a hand, Master.'
【English Translation】 The great Dharma wheel turns, as obvious as the dew pillar and the lantern. Yet, there are still some differences. Why? Because one only sees the benefit of going east, but not the benefit of going west. Just like one leaf falls, one knows that autumn has arrived. Mid-Autumn Festival, ascending the hall to preach. A monk asked: 'The three barriers of Huanglong (a Zen master) I won't ask for now, but what is Yangqi's (another Zen master) chestnut hedgehog?' (a metaphor for a difficult problem to tackle) The master replied: 'The people of the world find it difficult to swallow.' The monk pressed on: 'Can you, Master, swallow it?' The master said: 'This old monk is the first one who cannot swallow it.' The monk then asked: 'Since you cannot swallow it, how should one act?' The master said: 'I would never dare to fail Yangqi.' The monk asked: 'What is the Vajra circle?' (a metaphor for restraint) The master said: 'Even if you exhaust all your skills, you won't be able to escape it in a hundred years.' The monk asked: 'If someone comes out and says these are all idle words, what should be done?' The master said: 'Let him stomp his feet.' The monk said: 'This old monk is being a little helpful today.' The master said: 'Don't be like a winter melon stamp, all the same.' The master then said: 'Mid-autumn, the west wind is fierce, the bright moon in the sky is round. The rustling leaves fall, the glistening dewdrops hang. The wild geese soar into the clouds, the cicadas cling to the trees, singing mournfully. Everywhere is revealing the secrets of heaven, be careful not to seek the deep and mysterious.' Returning to the temple from retiring from the city temple, ascending the hall to preach. The master said: 'Everyone, fortunately, has nothing to worry about, yet they insist on building a tomb on flat ground (a metaphor for creating trouble for oneself), wasting effort. This is like following the flowing water, which eventually returns.' This is not right, that is not right, neither this nor that is right, and then there is no involvement. At this very moment, although it is like this, his family has its own road that lasts all night. Just like Mount Song, Mount Heng, and Mount Tiantai.' He also said: 'The eight-armed Nezha (a Buddhist protector deity) holds up the iron pillar, turning and plunging straight into the vast ocean. Then, in anger, he pounces on the Emperor's bell, his sins covering the sky, yet there is nowhere to find snow (a metaphor for being unable to cleanse oneself). Unable to find a place with snow, he inevitably returns to his original place.' So what should be done at this very moment? 'Not a single penny can be stolen, becoming a useless person in vain.' Thanking the supervisor for ascending the hall to preach, the master quoted: Yaoshan (a Zen master) one day said to Yunyan (another Zen master): 'Call the novice monk for me.' Yunyan asked: 'What do you want him for, Master?' Yaoshan said: 'I have a pot with a broken leg, and I want him to lift it up and down.' Yunyan said: 'In that case, let's each lend a hand, Master.'
也。師云。道頭知尾。舉一明三。山僧有個小頌。一步闊一步。一著高一著。提折腳鐺兒。施阿伽陀藥。須彌土一撮。滄溟水半杓。快意唱巴歌。過屠門大嚼。
上堂云。大眾。仲冬嚴寒。千山萬山。滴水滴凍。成塊成團。凍得達磨板齒落。冰得金烏嘴團圞。明鏡當臺幽洞側。更看雙鳳舞孤鸞。復云。金毛獅子一滴乳。迸散驢兒乳十斛。活卻死人平地上。似地擎山石含玉。
舉。杲首座立僧上堂云。鶻兒未出窠。已有摩霄志。虎子未絕乳。已有食牛氣。況復羽翼成。況復爪牙備。奮迅即驚群。八面清風起。一條脊樑硬以鐵。一條白棒掀天地。相與建法幢。展衲僧巴鼻。
上堂云。不登泰山不知天之高。不涉滄海不知海之闊。此區中之論也。若是其中人。天在一粒粟中。海在一毫頭上。浮幢王華藏界。盡在眉毛眼睫間。且道。此個人在什麼處安身立命。還委悉么。無邊虛空盛不受。直透威音更那邊。
上堂云。三界無法。霜天皎月。何處求心。山高水深。四大本空。不辨西東。佛依何住。乾坤獨露。透得脫見得徹。正在半途逡巡。擊碎鐵門關拔。脫無根樹便見。掌擎日月揹負須彌。引手過越一百一十城。翻身獨立十方華藏界。到個里也無佛也無祖。不立照不立用。不立權不立實。不行棒不行喝
【現代漢語翻譯】 現代漢語譯本： 師父說：『知道開頭就明白結尾，舉一反三。』我這裡有個小小的偈頌：每一步都比前一步更寬廣，每一著都比前一著更高妙。提起破了腳的鐺兒，施捨阿伽陀藥（agada-藥，萬能藥）。須彌山（Sumeru-佛教宇宙觀中的聖山）的土一撮，滄溟（指大海）的水半勺。痛快地唱著巴歌，路過肉鋪也大口咀嚼。
上堂說法時說：『各位，仲冬時節，天氣嚴寒，千山萬山，滴水成冰，結成冰塊，凍得達摩（Bodhidharma-禪宗始祖）的牙齒都掉了，冰得太陽鳥的嘴巴都圓了。明鏡高懸，幽深洞穴在側，更要看雙鳳舞動，孤鸞獨鳴。』又說：『金毛獅子的一滴乳汁，迸散開來，勝過驢子的十斛乳汁。能讓死人復活，在平地上站立起來，就像大地托著山，石頭含著玉。』
舉例說，杲首座帶領僧人上堂說法：『小鷹還沒出窩，就有了摩天（形容高遠）的志向；小老虎還沒斷奶，就有了吃牛的力氣。更何況羽翼已經豐滿，爪牙已經完備。一旦奮起迅猛，就能驚動整個群體，八面清風隨之而起。一條脊樑堅硬如鐵，一條白棒能掀翻天地。大家一起建立法幢（dharma-dhvaja-佛法之旗），展現衲僧（指僧人）的本來面目。』
上堂說法時說：『不登上泰山，不知道天有多高；不渡過滄海，不知道海有多寬。』這是在此區域中的說法。如果是其中的人，天就在一粒米中，海就在一根毫毛上。浮幢王華藏界（Buddha-kshetra-佛教宇宙觀中的世界），都在眉毛和眼睫之間。那麼，這個人應該在什麼地方安身立命呢？你們明白嗎？無邊無際的虛空都容納不下，直接穿透威音王佛（Vimalakirti-佛）的更遠之處。
上堂說法時說：『三界（Trailokya-佛教宇宙觀中的欲界、色界、無色界）沒有固定的法則，如同霜天里的皎潔明月。在哪裡尋求真心呢？如同山高水深。四大（四大元素）本性為空，無法分辨東西。佛又依靠什麼而住呢？只有乾坤獨自顯露。』如果能夠透徹地理解，徹底地看清，卻又在半途猶豫不前，那就擊碎鐵門關，拔掉無根樹，就能見到掌中托著日月，背上揹著須彌山。伸出手就能越過一百一十座城池，翻身就能獨立於十方華藏世界。到了這個境界，既沒有佛也沒有祖，不設立照，不設立用，不設立權，不設立實，不行使棒喝。
【English Translation】 English version: The master said, 'Knowing the head, you know the tail; understanding one, you illuminate three.' This mountain monk has a small verse: Each step is wider than the last, each move is higher than the last. Lifting the broken-legged pot, administering agada (agada - panacea) medicine. A pinch of Sumeru (Sumeru - the sacred mountain in Buddhist cosmology) soil, half a ladle of the vast ocean. Happily singing a vulgar song, devouring meat even when passing a butcher shop.
Ascending the hall, he said, 'Everyone, in the depths of winter, the weather is severely cold. Thousands of mountains, dripping water turns to ice, forming blocks and clumps. It freezes Bodhidharma's (Bodhidharma - the founder of Zen Buddhism) teeth to fall out, and the golden crow's beak to become round. A bright mirror hangs high, with a secluded cave to the side; even more, watch the double phoenixes dance and the solitary luan sing.' He also said, 'A drop of milk from a golden-haired lion bursts forth, surpassing ten bushels of donkey's milk. It can revive the dead, allowing them to stand on level ground, like the earth supporting a mountain, and a stone containing jade.'
For example, Chief Seat Gao led the monks to ascend the hall and give a Dharma talk: 'Before the falcon leaves the nest, it already has the ambition to soar to the sky; before the tiger cub is weaned, it already has the strength to eat an ox. Moreover, its wings are fully grown, and its claws are fully prepared. Once it rises swiftly, it can startle the entire group, and a clear breeze arises from all directions. A spine as hard as iron, a white staff that can overturn heaven and earth. Let us together establish the dharma-dhvaja (dharma-dhvaja - the flag of the Dharma), displaying the true face of a monastic.'
Ascending the hall, he said, 'Without climbing Mount Tai, you don't know how high the sky is; without crossing the vast ocean, you don't know how wide the sea is.' This is the discussion within this region. If you are one of those people, the sky is in a grain of rice, and the sea is on a hair tip. The Floating Banner King's Flower Treasury World (Buddha-kshetra - a world in Buddhist cosmology) is between the eyebrows and eyelashes. Then, where should this person settle down and establish their life? Do you understand? The boundless void cannot contain it; it directly penetrates beyond Vimalakirti (Vimalakirti - a Buddha).'
Ascending the hall, he said, 'The Three Realms (Trailokya - the realms of desire, form, and formlessness in Buddhist cosmology) have no fixed laws, like the bright moon in the frosty sky. Where do you seek the true mind? Like high mountains and deep waters. The Four Great Elements (the four elements) are empty in nature, unable to distinguish east from west. What does the Buddha rely on to dwell? Only heaven and earth are revealed alone.' If you can thoroughly understand and completely see through, but hesitate halfway, then shatter the iron gate, uproot the rootless tree, and you will see the sun and moon in your palm, and Sumeru on your back. Extend your hand and cross one hundred and ten cities, turn around and stand independently in the Flower Treasury World of the ten directions. Reaching this state, there is neither Buddha nor ancestor, no establishing of illumination, no establishing of function, no establishing of power, no establishing of reality, no practicing of the staff or shout.
。正當恁么時如何。憑仗阿伽陀妙藥。點取金剛正眼開。
上堂云。十方同聚會。本來身不昧。個個學無為。頂上用鉗錘。此是選佛場。深廣莫能量。心空及第歸。利劍不如錐。龐居士舌拄梵天。口包四海。有時將一莖草作丈六金身。有時將丈六金身作一莖草。甚是奇特。雖然要且不曾動著向上。關。如何是向上關。鑄印筑高壇。
韓觀察請上堂。大眾。日沉沉風颯颯。萬世只如今。云叆叆水潺潺。當處全體現。黏皮著骨底未免論性論心越格超宗底。便道。拖泥涉水。殊不知。人人有坐斷天下人舌頭分。個個具有金剛正眼。若能未舉先知。未言先契。則路逢達道人。不將語默對。到個里似金博金。如水入水。便乃全憑此個恩力去也。且正恁么時如何是全提一句。還委悉么。知恩方解報深恩。
圓悟佛果禪師語錄卷第七 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第八
宋平江府虎丘山門人紹隆等編
上堂八
歲旦上堂。元正啟祚打開門戶。萬物維新天地同春。應時納祐不落窠臼罄無不宜。萬世一時孟春猶寒。伏惟。首座大眾。起居萬福。乞火和煙得。擔泉帶月歸。復云。新年頭有佛法。正是土上加泥。新年頭無佛法。又成當面蹉
【現代漢語翻譯】 現代漢語譯本：正當這個時候該怎麼辦？憑藉阿伽陀（Agada，梵文，意為『藥』）的奇妙藥物，點開金剛的正眼。
上堂說法時說：『十方大眾聚集在一起，本來的面目並不昏昧。每個人都在學習無為，頭頂上卻要用鉗錘。這裡是選佛的場所，深廣得無法衡量。心空了就能及第而歸，利劍還不如錐子。』龐居士的舌頭能頂到梵天，口能包容四海。有時將一根草當作丈六金身，有時將丈六金身當作一根草，非常奇特。雖然如此，卻還不曾觸及向上的關隘。什麼是向上的關隘？就像鑄造印章，築起高壇一樣。
韓觀察請求上堂說法。對大眾說：『太陽漸漸西沉，風也蕭瑟起來，萬世都像現在這樣。雲彩濃密，流水潺潺，當下就呈現出全體。』那些執著于表面，論性論心的人，即使超越常規，也只能說是拖泥帶水。殊不知，人人都有能堵住天下人嘴巴的能力，個個都具有金剛正眼。如果能未舉先知，未言先契，那麼路逢達道之人，就不需要用言語或沉默來應對。到了那個境界，就像金子遇到金子，水流入水中，完全憑藉這個恩力。那麼，正在這個時候，如何是全提一句？你們明白嗎？知恩才能報答深恩。
圓悟佛果禪師語錄卷第七 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第八
宋平江府虎丘山門人紹隆等編
上堂八
歲旦上堂。元旦開啟，打開門戶，萬物更新，天地如同春天。順應時節，接受福佑，不落入俗套，一切都合宜。即使在孟春時節仍然寒冷。希望首座和各位大眾，起居安康。乞討火種和著煙霧得到，挑著泉水帶著月亮歸來。又說：『新年頭有佛法，正是在泥土上加泥。新年頭沒有佛法，又成了當面錯過。』
【English Translation】 English version: What to do at this very moment? Rely on the wonderful medicine of Agada (Sanskrit, meaning 'medicine') to open the Vajra's (Diamond) True Eye.
During the Dharma talk, he said: 'The ten directions gather together, the original face is not obscured. Everyone is learning non-action, yet a hammer is used on the top of their heads. This is the selection of Buddhas, its depth and breadth cannot be measured. An empty mind can pass the exam and return, a sharp sword is not as good as an awl.' Layman Pang's tongue could reach the Brahma heaven, and his mouth could encompass the four seas. Sometimes he would take a blade of grass as a sixteen-foot golden body, and sometimes he would take a sixteen-foot golden body as a blade of grass, which is very peculiar. However, he has not yet touched the upward barrier. What is the upward barrier? It's like casting a seal and building a high altar.
Han Guan Cha requested a Dharma talk. He said to the assembly: 'The sun is gradually setting, and the wind is rustling. Ten thousand ages are just like now. The clouds are dense, and the water is gurgling. The whole is manifested right here.' Those who cling to the surface, discussing nature and mind, even if they transcend the norm, can only be said to be dragging mud and wading through water. Little do they know that everyone has the ability to shut the mouths of everyone in the world, and everyone possesses the Vajra's True Eye. If one can know before it is raised and agree before it is spoken, then when meeting a person who has attained the Way, there is no need to respond with words or silence. Reaching that state is like gold meeting gold, water flowing into water, relying entirely on this grace. So, at this very moment, what is the complete statement? Do you understand? Only by knowing grace can one repay deep grace.
Recorded Sayings of Chan Master Yuanwu Foguo, Volume 7 Taisho Tripitaka, Volume 47, No. 1997, Recorded Sayings of Chan Master Yuanwu Foguo
Recorded Sayings of Chan Master Yuanwu Foguo, Volume 8
Compiled by Shaolong and others, disciples of the Song Dynasty Pingjiang Prefecture, Tiger Hill Mountain
Ascending the Hall 8
Ascending the Hall on New Year's Day. The New Year begins, opening the doors, all things are renewed, and heaven and earth are like spring. Adapting to the seasons, receiving blessings, not falling into clichés, everything is appropriate. Even in the early spring season, it is still cold. I hope that the chief seat and all the assembly are well. Begging for fire and obtaining it with smoke, carrying spring water and returning with the moon. He also said: 'Having the Dharma at the beginning of the New Year is like adding mud to the soil. Not having the Dharma at the beginning of the New Year is like missing it right in front of your face.'
過。到個里佛法世法有無新舊。一時拈向一邊。且不落夤緣一句作么生道。還委悉么。乾坤一合地糊餅。日月兩輪天氣鞠。
施主舍法衣上堂云。迦葉攜坐雞足峰。老盧持過大庾嶺。如今披向寶華座。孤光迥迥高峰頂。且道。是同是別。錦衣公子貴。林下道人高。
上堂云。大眾。眾手共淘金。人人皆有得。霜風襲四圍。天華滿衣裓。大賞不論功。虛空長逼塞。分身千百億。彌勒真彌勒。復云。入水須斬蛟。入山須擒虎。才方撲帝鐘。便擊涂毒鼓。一箭落九烏。一捻千鈞土。諸聖和不齊。臘月二十五。
舒禪師周祥上堂。大眾。去年今日一語翁。泥牛入海無訊息。今年今日鐵斧老。優曇缽華現籌室。油云出沒太虛空。動靜去來那有跡。須信雪晴天地春。金烏依舊從東出。
上堂。大眾。天上月圓萬像歷然。地下月半觸途成現。見不見。包裹十虛尚餘半。聞不聞。透脫圓通徹本根。玉漏銅壺催不得。乾坤大地一枝燈。一處圓融一切處。無邊剎海更峻層。
上堂云。透脫祖師關不知物遷變。一念可萬年。一條真白練。千差眼底親。萬化鏡中現。驀要入三門。等閑騎佛殿。復云。夜雨漬深春。莓苔色染人。溪邊芳草碧。華與柳條新。氣味濃於酒。風光軟勝絪。靈云覓不得何處悟天真。
【現代漢語翻譯】 現代漢語譯本：
過。到這裡佛法和世法有沒有新舊之分？如果一時把它們都放到一邊，且不落入因緣的窠臼，該怎麼說呢？你們明白嗎？天地合在一起就像一張大餅，日月運轉就像在踢球。
施主供養法衣，禪師上堂開示說：『迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）拿著坐具在雞足峰等待彌勒佛降生，六祖慧能（Lao Lu）帶著衣缽走過大庾嶺。如今這件法衣披在寶華座上，孤光照耀在高峰之頂。』那麼，這件法衣是相同還是不同呢？是穿錦衣的公子尊貴，還是隱居山林的道人更高尚？
上堂開示說：『各位，眾人一起淘金，人人都有收穫。寒霜侵襲四面八方，天花飄滿衣襟。大加賞賜不計較功勞，虛空長久地充滿一切。分身千百億，彌勒（Maitreya，未來佛）還是真正的彌勒。』又說：『入水就要斬殺蛟龍，入山就要擒拿老虎。剛剛敲響帝鐘，就又敲響涂毒鼓。一箭射落九個太陽，一捻就是千鈞之土。諸佛菩薩的境界各不相同，現在是臘月二十五。』
舒禪師周祥上堂開示：『各位，去年今日說法的還是去年的那個老翁，如同泥牛入海，杳無音信。今年今日卻是鐵斧老了，優曇缽花（udumbara，傳說中的稀有花朵，開花時象徵佛陀出世）在籌室顯現。油云在太空中時隱時現，它的動靜去來哪裡有痕跡可尋？要相信雪後天晴，天地回春，金烏（太陽的別稱）依舊從東方升起。』
上堂開示：『各位，天上的月亮圓滿，萬象都清晰地顯現。地上的月亮是半圓，接觸到的事物都立即顯現。見到了嗎？即使包裹了整個宇宙，還剩下另一半。聽到了嗎？透徹圓融，直達根本。時間一分一秒地流逝，無法停止，整個宇宙就像一盞燈。一處圓融，處處圓融，無邊無際的佛國凈土更加莊嚴。』
上堂開示說：『透脫祖師關，不知事物在遷變。一念可以等於萬年，就像一條真正的白練。千差萬別就在眼前，萬千變化在鏡中顯現。如果想要進入三門，隨意騎在佛殿上。』又說：『夜雨浸潤著深春，青苔的顏色染綠了衣衫。溪邊的芳草碧綠，花朵和柳條都煥然一新。這氣味比酒還濃郁，這風光比絪蘊之氣還要柔和。靈云（Lingyun Zhiqin，唐代禪師，因見桃花而悟道）找不到開悟的契機，又在哪裡才能領悟天真呢？』
【English Translation】 English version:
Passed. Here, is there anything new or old in Buddhadharma and worldly dharma? If one puts them aside for a moment, without falling into the trap of causality, how should one speak? Do you understand? Heaven and earth combined are like a large pancake, and the sun and moon revolve like playing with a ball.
When a patron offered a Dharma robe, the Zen master ascended the hall and said: 'Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) holds his seat on Mount Kukkutapada, waiting for Maitreya Buddha to descend. Lao Lu (Huineng, the Sixth Patriarch) carried the robe and bowl over Dayu Ridge. Now this Dharma robe is draped on the Baohua seat, its solitary light shining on the summit of the peak.' So, is this robe the same or different? Is the brocade-clad nobleman more noble, or the Daoist hermit in the mountains higher?
Ascending the hall, he said: 'Everyone, when people work together to pan for gold, everyone gains something. Frost assaults from all directions, and heavenly flowers fill the sleeves. Great rewards are given without regard to merit, and emptiness perpetually fills everything. Dividing into hundreds of thousands of bodies, Maitreya (the future Buddha) is still the true Maitreya.' He also said: 'Entering the water, one must slay the dragon; entering the mountain, one must capture the tiger. Just having struck the imperial bell, one then strikes the poisoned drum. One arrow shoots down nine suns, and one pinch is a thousand jun (a unit of weight) of earth. The realms of all Buddhas and Bodhisattvas are different; it is now the twenty-fifth day of the twelfth month.'
Zen Master Zhouxiang of Shu ascended the hall and said: 'Everyone, the one who spoke last year on this day was the same old man, like a mud ox entering the sea, without any news. This year on this day, the iron axe is old, and the udumbara flower (a legendary rare flower, symbolizing the Buddha's appearance when it blooms) appears in the counting room. Oily clouds appear and disappear in the vast sky; where can traces of their movement and coming and going be found? You must believe that after the snow clears, heaven and earth return to spring, and the golden crow (another name for the sun) still rises from the east.'
Ascending the hall, he said: 'Everyone, the moon in the sky is full, and all phenomena are clearly revealed. The moon on the ground is half-full, and whatever is touched immediately appears. Have you seen it? Even if it encompasses the entire universe, half remains. Have you heard it? Thoroughly penetrating and harmonizing, directly reaching the root. Time passes by every second and cannot be stopped; the entire universe is like a lamp. One place is perfectly integrated, and every place is perfectly integrated; the boundless Buddha lands are even more magnificent.'
Ascending the hall, he said: 'Breaking through the ancestral barrier, one does not know that things are changing. One thought can equal ten thousand years, like a true white silk. All differences are right before your eyes, and all changes appear in the mirror. If you want to enter the three gates, casually ride on the Buddha hall.' He also said: 'Night rain soaks the deep spring, and the color of moss dyes the clothes green. The grass by the stream is green, and the flowers and willow branches are renewed. This fragrance is stronger than wine, and this scenery is softer than the yin and yang energies. Lingyun (Lingyun Zhiqin, a Tang Dynasty Zen master who attained enlightenment upon seeing peach blossoms) cannot find the opportunity for enlightenment; where can he realize his true nature?'
上堂云。日面月面胡來漢現。有時放行有時把斷。世法佛法打成一片。若作一片會。遇貴即賤。不作一片會。麥里有面。復云。三世諸佛不知有。一一面南看北斗。貍奴白牯卻知有。戴角擎頭獅子吼。四棱蹋地又團圞。八角磨盤空里走。擬推尋劈脊摟。拈得鼻孔失卻口。為問普化一頭驢。何似紫胡一隻狗。
上堂云。有句無句超宗越格。如藤倚樹銀山鐵壁。及至樹倒藤枯。多少人失卻鼻孔。直饒收拾得來。已是千里萬里。只如未有與么訊息時。還透得么。風暖鳥聲碎。日高華影重。
上堂云。大眾。久雨不晴今日晴。乾坤大地放光明。墻壁瓦礫說佛法。露柱燈籠著眼聽。敢問諸人。作么生聽得。乃云親。復云。釋迦老子道。知幻即離。橫身萬里不作方便十分成現。離幻即覺。須彌倒卓亦無漸次眼中出刺。忽若盡大地撮來如粟米粒大。且作么生知。扇子𨁝跳上三十三天。且作么生覺。正恁么時還委悉么。十方剎海金剛座。萬煆爐中鐵蒺藜。
上堂。僧問。日面佛月面佛。意旨如何。師云。翻來覆去看。進云。金烏急玉兔速又作么生。兩重公案。進云。只如道三世諸佛六代祖師同一舌說。未審同那一舌說。師云。便是同也截斷了也。進云。未審將什麼截。師云。將無舌底。進云。草賊大敗。師云點。
【現代漢語翻譯】 現代漢語譯本 上堂說法，說道：『日面』（指長時間存在的佛）『月面』（指短暫存在的佛），胡人來了，漢人也顯現。有時放開，有時截斷。世俗之法和佛法打成一片。如果認為它們是一片，遇到珍貴的反而覺得低賤。如果不認為它們是一片，就像麥子里有面粉一樣，始終存在差別。又說：『三世諸佛都不知道有這個』，他們都一一面向南方看著北斗星。貍貓和老牛卻知道有這個，頭戴著角，昂著頭發出獅子吼。四方的棱角踩在地上，又是圓的。八角磨盤在空中運轉。想要推究尋找，卻被劈頭蓋臉地打。撿起了鼻孔，卻失去了嘴巴。請問普化和尚的一頭驢，和紫胡和尚的一隻狗，哪個更像真理呢？』
上堂說法，說道：『有句也好，無句也好，都要超越宗派和格局。就像藤蔓依靠樹木，銀山鐵壁一樣堅固。等到樹倒藤枯，多少人會失去鼻孔（失去方向）。即使能夠收拾回來，也已經相隔千里萬里。就像還沒有這些訊息的時候，還能否看透呢？』風暖和了，鳥鳴聲變得細碎。太陽升高了，花朵的影子變得厚重。
上堂說法，說道：『各位。久雨之後今天放晴了，乾坤大地都放出光明。墻壁瓦礫都在說法，露柱燈籠睜著眼睛聽。』敢問各位，怎麼聽得？於是說『親』。又說，釋迦老子說：『知道是幻象就離開它，橫身萬里也不用方便法門，十分地顯現。離開幻象就是覺悟，須彌山倒過來也沒有漸次，眼中拔出刺。』忽然把整個大地撮起來像粟米粒那麼大，又怎麼知道呢？扇子突然跳上三十三天。又怎麼覺悟呢？正在這個時候，還明白嗎？十方剎海都是金剛座，萬千爐火中都是鐵蒺藜。
上堂說法。有僧人問道：『日面佛，月面佛，是什麼意思？』師父說：『翻來覆去看。』僧人追問：『金烏（太陽）急速，玉兔（月亮）飛快，又是什麼意思？』這是兩重公案。僧人又問：『如果說三世諸佛、六代祖師用同一條舌頭說話，不知道是用哪一條舌頭說的？』師父說：『就是相同也截斷了。』僧人問：『不知道用什麼截斷？』師父說：『用沒有舌頭的。』僧人說：『草寇大敗。』師父說：『點。』
【English Translation】 English version He ascended the hall and said: 'Sun-faced Buddha' (referring to a Buddha who exists for a long time), 'Moon-faced Buddha' (referring to a Buddha who exists for a short time), the barbarian comes, and the Han appears. Sometimes letting go, sometimes cutting off. Secular law and Buddhist law are mixed into one. If you consider them as one, you will find the precious cheap. If you don't consider them as one, it's like flour in wheat, there is always a difference.' He also said: 'The Buddhas of the three worlds do not know this,' they all face south and look at the Big Dipper. The civet cat and the old cow know this, wearing horns on their heads, raising their heads and roaring like lions. The four corners are stepped on the ground, and they are round again. The octagonal millstone runs in the air. Trying to investigate and find, but being hit head-on. Picking up the nostrils, but losing the mouth. May I ask, which is more like the truth, Puhua's donkey or Zihu's dog?'
He ascended the hall and said: 'Whether there is a sentence or not, it is necessary to transcend sects and patterns. Just like vines relying on trees, silver mountains and iron walls are strong. When the tree falls and the vine withers, how many people will lose their nostrils (lose direction). Even if it can be recovered, it is already thousands of miles away. Just like when there was no such news, can you still see through it?' The wind is warm, and the birdsong becomes fragmented. The sun rises, and the shadows of the flowers become heavy.
He ascended the hall and said: 'Everyone. After a long rain, it is sunny today, and the universe is bright. The walls and rubble are all preaching the Dharma, and the dew pillars and lanterns are listening with their eyes open.' May I ask everyone, how do you hear it? So he said 'Intimate'. He also said, Shakyamuni Buddha said: 'Knowing that it is an illusion, leave it, and you don't need convenient methods for thousands of miles, and it appears very much. Leaving the illusion is enlightenment, and there is no gradual process even if Mount Sumeru is turned upside down, and the thorns are pulled out of the eyes.' Suddenly, the entire earth is pinched up like a grain of millet, how do you know it? The fan suddenly jumps to the thirty-third heaven. How do you realize it? At this moment, do you understand? The ten directions of the sea are all diamond seats, and there are iron蒺藜 in thousands of furnaces.
He ascended the hall and preached. A monk asked: 'Sun-faced Buddha, Moon-faced Buddha, what does it mean?' The master said: 'Look back and forth.' The monk asked further: 'The golden crow (sun) is fast, and the jade rabbit (moon) is flying fast, what does it mean?' These are two public cases. The monk asked again: 'If it is said that the Buddhas of the three worlds and the six generations of patriarchs speak with the same tongue, I don't know which tongue they speak with?' The master said: 'It is the same and it is cut off.' The monk asked: 'I don't know what to cut it off with?' The master said: 'With no tongue.' The monk said: 'The grass bandits are defeated.' The master said: 'Point.'
師乃云。大眾。月生一。快鷹俊鷂趁不及。月生二。德山臨濟失巴鼻。月生三。文殊普賢特地參。忿怒那吒把須彌。一擘百雜碎。折腳鐺子撞破無底籃兒。大悲千手一隻手中一隻眼也提不起。無言童子卻解道。前三三后三三。還委悉么。萬仞峰頭都放卻。多年破衲太𣰦毿。
上堂云。大眾。傅大士道。須彌芥子父。芥子須彌爺。山水坦然平。敲冰來煮茶。曾聞傅大士乃彌勒大士化身。看他通個訊息。不妨著實。山僧今日土上加泥。亦有個頌子。須彌納芥不容易。芥納須彌匹似閒。長河攪著成酥酪。輕輕擊透祖師關。
舉。丹霞裕長老為人入室上堂云。大眾。摩醯首羅揭示頂門正眼。摩竭陀國全提向上鉗錘。壁立萬仞絕承當。孤光爍破四天下。所以道。殺人刀活人劍。將錯就錯。上古之風規。亦是今時之樞要。和泥合水。若論殺人刀不存毫末。活人劍橫屍萬里。須知殺中有活擒縱人天。活中有殺權衡佛祖。直饒說得殺活倜儻分明。山僧更問爾。覓劍在。正恁么時見么。萬仞懸崖垂隻手。高峰共唱太平歌。復云。趙州道。趙州南石橋北。觀音院裡有彌勒。祖師留下一隻履。直至如今覓不得。諸人要知落處么。問取丹霞和尚。
結制上堂。二千年前佛制諸方遵行為例。九旬之內安閑共作鬼家活計。且如何
【現代漢語翻譯】 現代漢語譯本： 師父於是說：『各位，初一的月亮剛出來，即使是快速的鷹和健壯的鷂也追趕不上。初二的月亮，德山（Deshan，唐代禪師）和臨濟（Linji，唐代禪師）也找不到破綻。初三的月亮，文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，行動的象徵）菩薩特意來參拜。憤怒的哪吒（Nata，佛教護法神）拿起須彌山（Sumeru，佛教宇宙論中的聖山），一劈就成了無數碎片。折了腳的鐺子撞破了沒有底的籃子。大悲千手觀音（Avalokitesvara，具有千手千眼的菩薩）一隻手中的一隻眼也提不起來。無言童子卻懂得說：『前三三，后三三。』你們還明白嗎？從萬仞高的山峰上全部放下，多年的破舊衲衣顯得太邋遢。』
上堂說法時說：『各位，傅大士（Fu Dashi，南北朝時期的佛教居士）說：『須彌山是芥菜子的父親，芥菜子是須彌山的爺爺。』山水坦然平靜，敲冰來煮茶。』曾經聽說傅大士是彌勒大士（Maitreya，未來佛）的化身。看他通達這個訊息，不妨認真對待。我今天在泥土上再加泥土，也有個偈子：『須彌山納入芥菜不容易，芥菜納入須彌山卻很平常。將長河攪動成酥酪，輕輕一擊就擊破了祖師關。』
舉例：丹霞裕長老（Danxia Yu，禪宗僧人）為人入室上堂說法時說：『各位，摩醯首羅（Mahesvara，印度教主神濕婆的別稱，佛教中也作為護法神）揭示頂門正眼，摩竭陀國（Magadha，古印度王國）完全提起向上的鉗錘。壁立萬仞，無法承當，孤光照破四天下。』所以說：『殺人刀，活人劍，將錯就錯，是上古的風範，也是現在的關鍵。』和泥合水，如果論殺人刀，不存絲毫痕跡；活人劍，橫屍萬里。須知殺中有活，擒縱人天；活中有殺，權衡佛祖。即使說得殺活非常分明，我還要問你們：劍在哪裡？正在這個時候看見了嗎？萬仞懸崖垂下一隻手，高峰一起唱太平歌。』又說：『趙州（Zhaozhou，唐代禪師）說：『趙州南石橋北，觀音院裡有彌勒。祖師（Bodhidharma，禪宗初祖菩提達摩）留下一隻鞋，直到如今也找不到。』各位想知道它的下落嗎？去問丹霞和尚。』
結制上堂：二千年前佛制，各方都遵行為慣例。九旬之內，安閑地一起做鬼家的活計。那麼如何……
【English Translation】 English version: The master then said: 'Everyone, the moon on the first day is just emerging, even the swift hawk and strong falcon cannot catch up. The moon on the second day, Deshan (Deshan, a Chan master of the Tang Dynasty) and Linji (Linji, a Chan master of the Tang Dynasty) cannot find a flaw. The moon on the third day, Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of action) Bodhisattvas specially come to pay homage. The angry Nata (Nata, a Buddhist guardian deity) picks up Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), and with one split, it becomes countless fragments. The broken-legged pot smashes the bottomless basket. Avalokitesvara (Avalokitesvara, the bodhisattva with a thousand hands and eyes) with a thousand hands of great compassion cannot lift up even one eye in one hand. The silent child, however, understands and says: 'The first three three, the last three three.' Do you understand? Completely let go from the ten-thousand-foot peak, the old tattered robe appears too sloppy.'
When ascending the hall to preach, he said: 'Everyone, Fu Dashi (Fu Dashi, a Buddhist layman of the Southern and Northern Dynasties) said: 'Mount Sumeru is the father of the mustard seed, and the mustard seed is the grandfather of Mount Sumeru.' The mountains and rivers are calm and peaceful, boiling ice to make tea.' It is said that Fu Dashi is the incarnation of Maitreya (Maitreya, the future Buddha). Seeing that he understands this message, it is worth taking seriously. Today, I am adding mud on top of mud, and I also have a verse: 'It is not easy to put Mount Sumeru into a mustard seed, but it is common to put a mustard seed into Mount Sumeru. Stir the long river into ghee, and lightly break through the ancestral master's barrier.'
Example: When Elder Danxia Yu (Danxia Yu, a Chan monk) entered the room to preach, he said: 'Everyone, Mahesvara (Mahesvara, another name for the Hindu god Shiva, also regarded as a guardian deity in Buddhism) reveals the true eye on the top of the head, and the country of Magadha (Magadha, an ancient Indian kingdom) completely lifts up the upward tongs. Standing tall like a ten-thousand-foot wall, it is impossible to bear, and the solitary light illuminates the four worlds.' Therefore, it is said: 'The killing sword, the living sword, making the wrong right, is the style of ancient times, and also the key to the present.' Mixing mud and water, if talking about the killing sword, there is no trace left; the living sword, corpses lie for ten thousand miles. Know that there is life in killing, capturing and releasing humans and gods; there is killing in life, weighing Buddhas and ancestors. Even if you speak of killing and life very clearly, I still ask you: Where is the sword? Do you see it at this moment? A ten-thousand-foot cliff hangs down a hand, and the peaks sing together the song of peace.' He also said: 'Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) said: 'South of Zhaozhou, north of the stone bridge, there is Maitreya in the Guanyin Temple. The ancestral master (Bodhidharma, the first patriarch of Chan Buddhism) left a shoe, and it cannot be found even now.' Do you all want to know its whereabouts? Ask the monk Danxia.'
Concluding the retreat and ascending the hall: The Buddha's precepts two thousand years ago are followed as a custom in all directions. Within ninety days, we leisurely do the work of the ghost family together. Then how...
是鬼家活計。猢猻入布袋。復云。九旬結袋口。安居解脫道。水乳自和同。萬緣無所撓。栗棘蓬快吞。金剛圈猛跳。共透衲僧家。頂𩕳上一竅。
上堂。金色頭陀衣糞掃。鞠多尊者運神通。火星迸入新羅國。大象牽藏藕竅中。
五月旦日上堂云。鐵樹𩰀松石牛哮吼。火雲亙天長萬丈。金烏普照大光明。直得東海鯉魚振鬣揚鱗。南國波斯呈橈舞棹。文殊普賢不敢說理說事。德山臨濟不敢行棒行喝。正恁么時會么。拄杖擬吞三世佛。燈籠百解瀉明珠。復云。釋迦老子道。若有一人發真歸源。十方虛空悉皆消殞。五祖和尚又云。一人發真歸源。十方虛空筑著磕著。山僧即不然。若有一人發真歸源。十方虛空錦上鋪華。
上堂云。新月如鉤輕云映火。山前麥熟筐里蠶繰。田夫戢戢栽苗。柳岸垂垂之線。風調雨順盜賊消禳。我輩林下之人。一餉非常慶快。才作此語。驀地有個符使。出來道。山前諸處五瘟行疫病太甚。欲就和尚覓個神符。往前驅逐。山僧遂以拄杖畫一圓相與之。瞥然不見。逡巡卻來道。五瘟疫鬼已驅。向他方世界去也。只有一事待請益和尚。此靈驗神符從何處得來。山僧劈脊便打。當下滅跡消聲。因行掉臂。成個頌子。五月五日天中節。赤口毒舌盡消滅。五月五日五時書。放下蛇頭捋虎鬚。
【現代漢語翻譯】 現代漢語譯本： 是鬼家的活計（指虛幻不實）。猢猻（húsūn，猴子）入布袋（比喻束縛）。又說，九旬（jiǔxún，九十天）結袋口（指安居結束），安居（ānjū，僧侶夏季三個月閉關修行）是解脫之道。水乳（shuǐrǔ，水和乳交融）自然調和，萬緣（wànyuán，各種因緣）無法擾亂。栗棘蓬（lìjípéng，一種帶刺的植物）也能快速吞下，金剛圈（jīngāngquān，一種法器）猛烈跳動。共同穿透衲僧（nàsēng，僧人）的家，直指頂𩕳（dǐngjì，頭頂）上的那一竅（指開悟）。
上堂（shàngtáng，禪宗的一種說法形式）。金色頭陀（jīnsè tóutuó，指迦葉尊者）衣糞掃（fènsǎo，用垃圾堆里的布縫製的衣服），鞠多尊者（Jūduō zūnzhě，一位阿羅漢的名字）運用神通。火星迸入新羅國（Xīnluó guó，古代朝鮮半島上的一個國家），大象牽藏藕竅中（比喻不可思議）。
五月旦日上堂說，鐵樹（tiěshù，鐵樹）開𩰀（kāihuā，開花），石牛（shíniú，石頭的牛）哮吼（xiāohǒu，吼叫）。火雲亙天（huǒyún gèntiān，火紅的云佈滿天空）長萬丈（cháng wànzhàng，非常長）。金烏（jīnwū，太陽）普照大光明（pǔzhào dà guāngmíng，普遍照耀著光明）。使得東海鯉魚（dōnghǎi lǐyú，東海的鯉魚）振鬣揚鱗（zhènliè yánglín，抖動魚鰭，揚起鱗片），南國波斯（nánguó Bōsī，南方的波斯人）呈現橈舞棹（ráowǔ zhào，劃槳舞蹈）。文殊（Wénshū，文殊菩薩）普賢（Pǔxián，普賢菩薩）不敢說理說事（shuōlǐ shuōshì，講道理，說事情），德山（Déshān，德山宣鑒禪師）臨濟（Línjì，臨濟義玄禪師）不敢行棒行喝（xíngbàng xínghè，使用棒喝）。正在這個時候，會嗎？拄杖（zhǔzhàng，禪杖）想要吞下三世佛（sānshì fó，過去、現在、未來三世的佛），燈籠（dēnglóng，燈籠）百解（bǎijiě，完全理解）瀉明珠（xiè míngzhū，傾瀉明珠）。又說，釋迦老子（Shìjiā lǎozi，釋迦牟尼佛）說，如果有一個人發真歸源（fāzhēn guīyuán，覺悟本性，迴歸本源），十方虛空（shífāng xūkōng，整個宇宙）全部消亡。五祖和尚（Wǔzǔ héshang，五祖弘忍禪師）又說，一人發真歸源，十方虛空筑著磕著（zhùzhe kēzhe，碰撞）。山僧（shānsēng，謙稱，指說話的僧人）我就不是這樣，如果有一個人發真歸源，十方虛空錦上鋪華（jǐnshàng pūhuá，如同在錦緞上鋪滿鮮花，更加美好）。
上堂說，新月如鉤（xīnyuè rúgōu，新月像鉤子），輕云映火（qīngyún yìnghuǒ，輕柔的雲彩映襯著火光）。山前麥熟（shānqián màishú，山前的麥子成熟了），筐里蠶繰（kuānglǐ cáncāo，竹筐里繅絲）。田夫戢戢栽苗（tiánfū jíjí zāimiáo，農夫們辛勤地插秧），柳岸垂垂之線（liǔ'àn chuíchuí zhīxiàn，柳樹的枝條像垂下來的線）。風調雨順（fēngtiáo yǔshùn，風雨適時），盜賊消禳（dàozéi xiāoráng，盜賊消失，災禍消除）。我們這些林下之人（línxià zhīrén，指隱居山林的僧人），一時非常慶快（qìngkuài，快樂）。剛說完這些話，忽然有個符使（fúshǐ，傳遞符咒的使者）出來說，山前各處五瘟（wǔwēn，五種瘟疫之神）流行疫病太嚴重，想請和尚（héshang，對僧人的尊稱）求個神符（shénfú，有神力的符咒），前往驅逐。山僧就用拄杖畫了一個圓相（yuánxiàng，圓圈）給他，一下子就不見了。過了一會兒又回來道，五瘟疫鬼（wǔwēn yìguǐ，五種瘟疫之鬼）已經驅逐到其他世界去了。只有一件事想請教和尚，這靈驗的神符從哪裡得來？山僧劈脊便打（pījǐ biàn dǎ，朝他後背打去）。當下滅跡消聲（mièjì xiāoshēng，立刻消失）。於是甩著手臂，成了一個頌子（sòngzi，偈頌）。五月五日天中節（tiānzhōngjié，端午節），赤口毒舌（chìkǒu dúshé，指惡毒的言語）全部消滅。五月五日五時書（wǔshí shū，端午節午時寫的符），放下蛇頭捋虎鬚（fàngxià shétóu lǚhūxū，比喻冒險）。
【English Translation】 English version: It is the work of ghosts (referring to something illusory and unreal). A monkey (húsūn) enters a cloth bag (a metaphor for being bound). Again, it is said, 'Ninety days (jiǔxún) close the bag's mouth (referring to the end of the summer retreat), the summer retreat (ānjū) is the path to liberation. Water and milk (shuǐrǔ) naturally blend together, myriad conditions (wànyuán) cannot disturb it. Even a chestnut bur (lìjípéng) can be swallowed quickly, the vajra circle (jīngāngquān) jumps fiercely. Together, they penetrate the home of the mendicant monk (nàsēng), directly pointing to that one aperture (referring to enlightenment) on the crown of the head (dǐngjì).'
Ascending the hall (shàngtáng, a form of Dharma talk in Zen). The golden ascetic (jīnsè tóutuó, referring to Venerable Kāśyapa) wears robes made of discarded rags (fènsǎo), Venerable Kukkuta (Jūduō zūnzhě, the name of an Arhat) wields supernatural powers. A spark bursts into the kingdom of Silla (Xīnluó guó, an ancient kingdom on the Korean peninsula), an elephant is led and hidden in a lotus root hole (a metaphor for the inconceivable).
On the first day of the fifth month, ascending the hall, he said, 'Iron trees (tiěshù) bloom (kāihuā), stone oxen (shíniú) roar (xiāohǒu). Fiery clouds stretch across the sky (huǒyún gèntiān), ten thousand fathoms long (cháng wànzhàng). The golden crow (jīnwū, the sun) universally illuminates with great light (pǔzhào dà guāngmíng). Causing the carp of the Eastern Sea (dōnghǎi lǐyú) to shake its fins and raise its scales (zhènliè yánglín), the Persians of the Southern Land (nánguó Bōsī) present rowing dances (ráowǔ zhào). Mañjuśrī (Wénshū) and Samantabhadra (Pǔxián) dare not speak of principle or affairs (shuōlǐ shuōshì), Deshan (Déshān, Zen Master Deshan Xuanjian) and Linji (Línjì, Zen Master Linji Yixuan) dare not wield the staff or shout (xíngbàng xínghè). Right at this moment, do you understand? The staff (zhǔzhàng) intends to swallow the Buddhas of the three times (sānshì fó, past, present, and future), the lantern (dēnglóng) fully understands (bǎijiě) and pours out bright pearls (xiè míngzhū).' Again, he said, 'The old man Śākyamuni (Shìjiā lǎozi, Śākyamuni Buddha) said, 'If there is one person who awakens to the truth and returns to the source (fāzhēn guīyuán), the entire ten directions of space (shífāng xūkōng) will completely vanish.' The Fifth Patriarch (Wǔzǔ héshang, Zen Master Hongren, the Fifth Patriarch) also said, 'If one person awakens to the truth and returns to the source, the ten directions of space will bump and collide (zhùzhe kēzhe).' This mountain monk (shānsēng, a humble term for the speaking monk) is not like that. If there is one person who awakens to the truth and returns to the source, the ten directions of space are like adding flowers to brocade (jǐnshàng pūhuá, even more beautiful).'
Ascending the hall, he said, 'The new moon is like a hook (xīnyuè rúgōu), light clouds reflect the fire (qīngyún yìnghuǒ). The wheat in front of the mountain is ripe (shānqián màishú), silkworms are being reeled in baskets (kuānglǐ cáncāo). The farmers diligently plant seedlings (tiánfū jíjí zāimiáo), the willow banks have drooping threads (liǔ'àn chuíchuí zhīxiàn). The wind and rain are timely (fēngtiáo yǔshùn), thieves are eliminated and disasters are dispelled (dàozéi xiāoráng). We, the people beneath the forest (línxià zhīrén, referring to monks living in the mountains), are extraordinarily joyful (qìngkuài) for a moment.' Just as he finished speaking, suddenly a talisman messenger (fúshǐ, a messenger delivering talismans) came out and said, 'The five plagues (wǔwēn, five plague gods) are spreading epidemics too severely in various places in front of the mountain. I would like to ask the monk (héshang, an honorific for monks) for a divine talisman (shénfú, a powerful talisman) to drive them away.' The mountain monk then used his staff to draw a circle (yuánxiàng) and gave it to him, and he disappeared immediately. After a while, he came back and said, 'The five plague ghosts (wǔwēn yìguǐ, the ghosts of the five plagues) have already been driven to other worlds. There is only one thing I would like to ask the monk, where did this efficacious talisman come from?' The mountain monk struck him on the back (pījǐ biàn dǎ). Immediately, he vanished without a trace (mièjì xiāoshēng). Thereupon, swinging his arms, he composed a verse (sòngzi). 'The fifth day of the fifth month is the Midsummer Festival (tiānzhōngjié, the Dragon Boat Festival), red mouths and poisonous tongues (chìkǒu dúshé, referring to malicious speech) are all eliminated. The talisman written at the fifth hour on the fifth day of the fifth month (wǔshí shū), put down the snake's head and stroke the tiger's whiskers (fàngxià shétóu lǚhūxū, a metaphor for taking risks).'
上堂云。迥無依倚超宗越格。非佛非心萬仞壁立。桑樹上著箭。柳樹上汁出。
上堂云。粥足飯足飽柴飽水。廬陵米價高。山前麥熟走。盡乾坤剎海。都盧是個自己。撮向眉毛眼睫間。直得放光動地。不是如來禪。亦非第一義。更說甚衲僧巴鼻。爭如撒手懸崖去卻藥忌。且唱個啰啰哩哩。參。
上堂。一二三四五六七。七六五四三二一。旋風車上定盤星。百尺竿頭吹篳栗。咦復舉。雲門一日示眾云。和尚子莫妄想。山是山水是水。僧是僧俗是俗。時有僧出雲。學人見山是山見水是水時如何。雲門以手劃一劃云。佛殿為什麼從這裡去。師拈云。似地擎山如石含玉。透得過者盡在無盡藏中。透不過者未免摶量。只如雲門以手劃一劃云。佛殿因什麼從這裡去。又且如何。一葉落知天下秋。
蔣運使寄云居山三大字。仍請升座云。法法圓融心心虛寂。大包無外文彩已彰。細入無間眼莫能觀。所以道。萬法是心光。諸緣唯性曉。本無迷悟人。只要今日了。今日便與么。坐斷報化佛頭。喚什麼作心。喚什麼作性恁么說話已是截斷諸根了也。且作么生是截斷諸根處。放一線道通個訊息。還委悉么。大旱得甘雨。大熱得清涼。復有頌云。眾峰盤屈屋耽耽。天上泓澄雨碧潭。渴驥怒猊三大字。高蹤千古振名藍。
【現代漢語翻譯】 現代漢語譯本：
上堂說法時說：『完全沒有依靠，超越了宗派和格局。既不是佛，也不是心，像萬仞高墻一樣聳立。好比桑樹上射了箭，柳樹上流出了汁液。』 上堂說法時說：『粥也夠了，飯也夠了，飽了柴，也飽了水。廬陵的米價很高，山前的麥子熟了快去收割。整個乾坤世界，所有的剎土，都只是一個自己。把它撮到眉毛和眼睫之間，就能放出光芒，震動大地。這不是如來禪，也不是第一義諦。還說什麼禪宗的訣竅呢？不如撒手從懸崖上跳下去，拋棄一切顧忌。且唱個啰啰哩哩。』參！ 上堂說法：『一二三四五六七，七六五四三二一。像旋風車上的定盤星一樣穩定，又像在百尺竿頭上吹奏篳栗。』咦！又舉例說，雲門（Yunmen，禪宗大師名號）有一天向大眾開示說：『各位和尚不要妄想。山就是山，水就是水，僧人就是僧人，俗人就是俗人。』當時有個僧人出來問：『學人看到山是山，看到水是水時，又該如何呢？』雲門用手劃了一下說：『佛殿為什麼從這裡走？』師父拈出這段話來說：『就像大地托著山，石頭含著玉一樣。能夠看透這一點的人，就存在於無盡的寶藏之中。不能看透這一點的人，就免不了揣測和衡量。』就像雲門用手劃了一下說：『佛殿因什麼從這裡走？』又該如何理解呢？一葉落下，就知道天下將要入秋了。 蔣運使（Jiang Yunshi，人名，官名）寄來云居山（Yunju Mountain，山名，位於江西）『三大字』，仍然請師父升座說法：『法法圓融，心心虛寂。大到包容一切，文采已經彰顯。細到沒有間隙，眼睛也無法看到。』所以說：『萬法是心的光芒，諸緣唯有自性才能明白。本來就沒有迷惑和覺悟的人，只要今天了悟。』今天就這樣，截斷報身佛和化身佛的頭。叫什麼作心？叫什麼作性？這樣說話已經是截斷一切根源了。那麼，什麼是截斷一切根源之處呢？放一條路，傳遞個訊息。還明白嗎？就像大旱之後得到甘霖，大熱之後得到清涼。』又有頌詞說：『群峰盤繞，房屋深邃。天上澄澈，雨水碧綠。渴驥怒猊（Keji Nili，形容書法氣勢）三大字，高尚的軌跡千古流傳，振興名寺。』
【English Translation】 English version:
During the Dharma talk, he said: 'Utterly without reliance, transcending sects and frameworks. Neither Buddha nor mind, standing like a ten-thousand-foot cliff. Like shooting an arrow into a mulberry tree, or sap flowing from a willow tree.' During the Dharma talk, he said: 'Enough porridge, enough rice, full of firewood, full of water. The price of rice in Luling is high, the wheat in front of the mountain is ripe, go and harvest it quickly. The entire universe, all the Buddha-lands, are just oneself. Gather it between the eyebrows and eyelashes, and it will emit light, shaking the earth. This is not Tathagata Zen, nor is it the ultimate truth. What more is there to say about the knack of Chan? Better to let go and jump off a cliff, abandoning all concerns. Let's sing a 'lala lili'. ' Chan! During the Dharma talk: 'One, two, three, four, five, six, seven, seven, six, five, four, three, two, one. Like the fixed star on a whirlwind cart, blowing a bili (bili, a type of flute) on a hundred-foot pole.' Hey! He then cited an example, Yunmen (Yunmen, name of a Chan master) once said to the assembly: 'Monks, do not妄想(wangxiang, engage in delusional thinking). Mountains are mountains, water is water, monks are monks, laypeople are laypeople.' At that time, a monk came out and asked: 'What should a student do when seeing mountains as mountains and water as water?' Yunmen drew a line with his hand and said: 'Why does the Buddha hall go from here?' The master picked up this passage and said: 'Like the earth supporting the mountain, like a stone containing jade. Those who can see through this exist in the inexhaustible treasure. Those who cannot see through this cannot avoid speculation and measurement.' Just like Yunmen drew a line with his hand and said: 'Why does the Buddha hall go from here?' How should it be understood? One leaf falls, and you know that the world is about to enter autumn. Jiang Yunshi (Jiang Yunshi, a person's name, an official title) sent the 'Three Great Characters' of Yunju Mountain (Yunju Mountain, name of a mountain, located in Jiangxi), and still invited the master to ascend the seat and give a Dharma talk: 'The Dharma is perfectly integrated, and the mind is empty and still. So great as to encompass everything, the literary brilliance has already been revealed. So subtle as to have no gaps, the eyes cannot see it.' Therefore, it is said: 'All dharmas are the light of the mind, and only the self-nature can understand all conditions. Originally, there are no people who are deluded or enlightened, just realize it today.' Just like this today, cut off the heads of the Sambhogakaya Buddha and the Nirmanakaya Buddha. What is called mind? What is called nature? Speaking like this is already cutting off all roots. So, what is the place where all roots are cut off? Open a path to convey a message. Do you understand? Like getting sweet rain after a great drought, getting coolness after great heat.' There is also a verse that says: 'The peaks are winding, and the houses are deep. The sky is clear, and the rain is green. The three great characters of Keji Nili (Keji Nili, describes the momentum of calligraphy), the noble traces have been passed down for thousands of years, revitalizing the famous temple.'
住南康軍云居真如禪院。送化主上堂云。火不待日而熱性相類。風不待月而涼氣相合。獨樹不成林。單絲不成線。建大廈非一木之能。濟巨川非一棹之力。所以道眾毛成毬。聚鐵成斧。要須內外相應賓主知容。自然氣類相同羽毛相似。正與么時如何。八萬四千非鳳毛。三十三人入虎穴。復有頌云。三十餘員雲水客。諸方分化力行持。山門庶事渾依賴。正是金毛奮迅時。
上堂云。有句無句已絕誵訛。非色非心直超路布。到個里有啟口分也無。莫道是勤上座口似匾檐。設使三世諸佛曆代祖師出來。辯似懸河機如掣電。未免亡鋒結舌。何故。只為風頭太硬。然雖如此。若向個里直下承當得去。如龍得水似虎靠山。有丈夫志氣。具絕羅籠手段。所以道。殺人刀活人劍。則這邊那邊向上向下有事無事佛界魔界一時坐斷。忽有人問。未審刀劍在什麼處。委悉么。從前汗馬無人識。只要重論蓋代功。復舉。僧問雲門。樹凋葉落時如何。雲門云。體露金風。師云。雲門眼似流星機如掣電。拈得將來不妨奇特。如今忽有人問山僧。樹凋葉落時如何。只向伊道。千山雲霧卷。一望見前村。
上堂云。十方同聚會。個個學無為。此是選佛場。心空及第歸。大丈夫俱決烈志氣。慷慨英靈。踏破化城直截承當。外不見有一
【現代漢語翻譯】 現代漢語譯本：
住在南康軍云居真如禪院。為募化齋飯的僧人送行時上堂說法：火不用等待太陽就會熱，是因為它們的性質相似；風不用等待月亮就會涼爽，是因為它們的氣息相合。一棵樹不能成為森林，一根絲不能成為線。建造高樓大廈不是一棵樹木的能力，渡過大河不是一根船槳的力量。所以說，眾多的毛可以做成毛球，聚集的鐵可以做成斧頭。必須要內外相應，賓主相互理解包容，自然氣息種類相同，羽毛相似。正在這個時候該怎麼辦呢？八萬四千法門都不是鳳凰的羽毛，三十三人進入老虎的巢穴。又有頌詞說：三十多位雲遊四方的僧人，在各處分頭募化，努力修行。山門裡的大小事務全都依賴他們，這正是金毛獅子奮迅發威的時候。 上堂說法：有句無句，已經超越了爭辯是非的階段；非色非心，直接超越了尋常路徑。到了這個境界，還有開口說話的份嗎？不要說只是勤上座的嘴像扁擔一樣。即使三世諸佛、歷代祖師出來，辯論起來像瀑布一樣，機鋒像閃電一樣，也免不了喪失鋒芒，結舌無言。為什麼呢？只因爲風頭太硬了。雖然如此，如果能在這個境界直下承擔，就像龍得到了水，像老虎靠著山，有大丈夫的志氣，具備擺脫一切束縛的手段。所以說，殺人的刀，救人的劍，那麼這邊那邊，向上向下，有事無事，佛界魔界，一時都能決斷。忽然有人問：『不知道刀劍在什麼地方？』知道嗎？從前汗馬功勞無人知曉，只要重新評論蓋世功勞。又舉例說：有僧人問雲門文偃禪師：『樹木凋零，葉子落下的時候怎麼樣？』雲門禪師說：『體露金風。』我說：雲門禪師的眼光像流星一樣，機鋒像閃電一樣，拿出來用不妨奇特。如今忽然有人問山僧：『樹木凋零，葉子落下的時候怎麼樣？』我只對他說：『千山雲霧卷，一望見前村。』 上堂說法：十方大眾聚集在一起，個個學習無為之法。這裡是選佛的考場，心空的人才能及第而歸。大丈夫都要有決絕的志氣，慷慨英勇，踏破化城，直接承擔。外面不見有一物。
【English Translation】 English version:
Living in the Yunju Zhenru Chan Monastery in Nankang Army. Sending off the alms-seeker with an address, saying: 'Fire does not wait for the sun to be hot, their natures are similar. Wind does not wait for the moon to be cool, their breaths are in harmony. A single tree does not make a forest. A single thread does not make a line. Building a great mansion is not the ability of a single tree. Crossing a great river is not the strength of a single oar. Therefore, it is said that many hairs make a ball, and gathered iron makes an axe. It is necessary for the inside and outside to correspond, for the host and guest to understand and accommodate each other. Naturally, their breaths and kinds are the same, and their feathers are similar. What to do at this very moment? Eighty-four thousand [Dharma doors] (referring to the teachings and practices of Buddhism) are not phoenix feathers. Thirty-three people enter the tiger's den.' There is also a verse saying: 'More than thirty wandering monks, dividing up the alms-seeking in various places, diligently practicing. All the affairs of the mountain gate rely on them. This is the time when the golden-haired lion vigorously exerts its power.' Addressing the assembly, saying: 'With or without words, the quibbling has ended. Neither form nor mind, directly surpassing the ordinary path. Having reached this state, is there still a share for opening one's mouth? Don't say that it's just that Venerable Qin's mouth is like a flat carrying pole. Even if the Buddhas of the three worlds and the ancestral teachers of all generations came out, their debates like waterfalls, their sharp wit like lightning, they would inevitably lose their edge and be tongue-tied. Why? Just because the wind is too strong. Although this is so, if one can directly take on this state, like a dragon getting water, like a tiger relying on a mountain, having the ambition of a great man, possessing the means to escape all restraints. Therefore, it is said, the sword that kills, the sword that saves, then this side and that side, up and down, with or without affairs, the Buddha realm and the demon realm, can all be decided at once. Suddenly someone asks: 'I don't know where the swords are?' Do you know? Former meritorious deeds on horseback are unrecognized, only needing to re-evaluate the unparalleled merit.' Again, citing an example: A monk asked Zen Master Yunmen Wenyan: 'When the trees wither and the leaves fall, what is it like?' Zen Master Yunmen said: 'The body reveals the golden wind.' I say: Yunmen Zen Master's eyes are like shooting stars, his sharp wit is like lightning, taking it out to use is remarkably unique. Now, if someone suddenly asks this mountain monk: 'When the trees wither and the leaves fall, what is it like?' I would only say to him: 'Thousands of mountains of clouds and mist roll away, at a glance, the village ahead is seen.' Addressing the assembly, saying: 'The ten directions gather together, each one learning the unconditioned [Dharma] (referring to the principle of non-action or non-striving). This is the examination hall for selecting Buddhas, those whose minds are empty will return with honors.' Great men must have resolute ambition, be generous and heroic, break through the illusory city [of transformation] (referring to the impermanent and illusory nature of the world), and directly take on [the truth] (referring to the ultimate reality). Outside, there is not a single thing to be seen.
切境界。內不見有自己。上不見有諸聖。下不見有凡愚。凈裸裸赤灑灑。一念不生桶底剔脫。豈不是心空。到個里還容棒喝么。還容玄妙理性么。還容彼我是非么。直下如紅爐上一點雪相似。豈不是選佛場中擎頭戴角。雖然如此。子細檢點將來。猶涉階梯。且不涉階梯一句作么生道。還委悉么。千聖不留無朕跡。萬人叢里奪高標。復有頌云。住山只貴眾和諧。表裡通明應整齊。折腳濫兒幸無恙。相憑出手共提攜。
上堂云。清秋晴色苗稼豐登。四海晏清萬民樂業。林下之士歇意休心。直下當陽坐斷報化。飢餐渴飲倦臥閑行。無事無為得大自在。當陽一句不可重宣。迴避不行直須漏泄。還委悉么。八月秋何處熱。復云。昨夜夢登樓。驀然得個時節因緣。今朝舉似大眾。四野迥澄澄。端如坐少林。云籠高岳頂。月在碧波心。
中秋上堂云。只恁么透得。已是涉泥水。何堪更廉纖。沒頭又沒嘴。到個里也須是個似大死底人卻活始得。還委悉么。棒頭能取證。喝下絕承當。復云。光景急如梭。賢明爭柰何。千林凋敗葉。一雁度秋河。風急砧聲遠。山高月色多。誰當此時節。解唱紫芝歌。
退院上堂云。七處住持三十載。今朝方作地行仙。上蒙聖主從卑愿。亭毒之恩遠似天。見可而進知難而退。權柄在手舒放
【現代漢語翻譯】 現代漢語譯本：
斷絕一切境界。內心不見有自己，向上不見有諸佛聖賢，向下不見有凡夫愚人。清凈空曠，赤裸灑脫。一念不生，如桶底脫落般空無一物。這難道不是心空嗎？到了這種境界，還容得下棒喝嗎？還容得下玄妙的理性嗎？還容得下彼此是非嗎？直截了當，就像紅爐上的一點雪一樣迅速消融。這難道不是在選佛場中，卻還戴著牛角嗎？雖然如此，仔細檢查起來，仍然還留有階梯的痕跡。那麼，如何說一句『不涉階梯』的話呢？明白了嗎？聖人不會留下任何痕跡，要在眾人之中脫穎而出。還有一首頌說：『住山只貴眾人和諧，表裡通明應該整齊。折了腿的瘸子幸好沒有事，互相依靠，一起攜手前進。』
上堂開示說：『清秋晴朗，莊稼豐收，四海安定，百姓安居樂業。山林隱士放下思慮，安心靜修，直接在當下截斷報身和化身。餓了就吃，渴了就喝，困了就睡，隨意行走。無事無為，得到大自在。』『當下』這句話不可重複宣說，迴避不行，必須泄露天機。明白了嗎？八月秋天哪裡還熱呢？又說：『昨夜夢中登上高樓，忽然得到了一個時節因緣，今天告訴大家。四野空曠澄澈，就像坐在少林寺一樣。雲霧籠罩著高聳的山峰，月亮倒映在碧綠的湖水中。』
中秋節上堂開示說：『就這樣透徹領悟，已經陷入泥水之中了，怎麼能再斤斤計較呢？沒有頭也沒有尾。』到了這種境界，也必須是個像死過一次的人才能真正活過來。明白了嗎？棒喝之下能夠取證，喝斥之下斷絕承擔。又說：『光陰似箭，賢明的人也無可奈何。千萬棵樹林的葉子凋零飄落，一隻大雁飛過秋天的河流。風聲急促，搗衣的聲音傳得很遠，山高月亮顯得更加明亮。誰能在這個時候，吟唱紫芝歌呢？』
退院上堂開示說：『主持七處寺院三十年，今天才像個地行仙。』『上蒙聖上的恩準，讓我能夠實現卑微的願望，皇恩浩蕩，遠比天高。見好就上，知難而退，權力在手，舒展自如。』 English version:
Cutting off all realms. Inwardly, not seeing oneself; upward, not seeing any sages; downward, not seeing any ordinary or foolish people. Pure, naked, and unadorned. Not a single thought arises, like the bottom falling out of a bucket, leaving nothing. Isn't this emptiness of mind? In such a state, is there still room for shouts and blows? Is there still room for profound reasoning? Is there still room for right and wrong? It's like a snowflake falling on a red-hot stove, vanishing instantly. Isn't this wearing horns in the Buddha selection arena? Even so, upon careful examination, traces of steps still remain. So, how to speak a phrase of 'not treading on steps'? Do you understand? The sages leave no traces, stand out from the crowd. There is also a verse that says: 'Living on the mountain values harmony, inside and out should be clear and orderly. The lame one is fortunate to be unharmed, relying on each other, let's move forward hand in hand.'
Ascending the hall, he said: 'Clear autumn weather, abundant crops, the four seas are peaceful, and the people live in peace and prosperity. Those who dwell in the forests put down their thoughts and rest their minds, directly cutting off the manifested and transformed bodies in the present moment. When hungry, they eat; when thirsty, they drink; when tired, they sleep; they walk freely. Without affairs and without striving, they attain great freedom.' The phrase 'in the present moment' cannot be repeated, avoiding it is not possible, the secret must be revealed. Do you understand? Where is it hot in August autumn? He also said: 'Last night, I dreamed of climbing a tower, and suddenly I obtained a timely cause and condition. Today, I tell everyone. The four fields are clear and vast, like sitting in Shaolin. Clouds cover the high peaks, and the moon is in the green waves.'
Ascending the hall on the Mid-Autumn Festival, he said: 'Just penetrating like this is already getting into muddy water, how can you be so fussy? Without head and without tail.' Reaching this state, one must be like a person who has died once to truly live. Do you understand? The stick can be used to obtain proof, and the shout cuts off acceptance. He also said: 'Time flies like an arrow, the wise can do nothing about it. Thousands of trees shed their leaves, a wild goose flies across the autumn river. The wind is strong, the sound of pounding clothes travels far, the mountains are high, and the moonlight is bright. Who can sing the Purple Ganoderma song at this time?'
Retiring from the abbotship and ascending the hall, he said: 'Presiding over seven monasteries for thirty years, today I am like a terrestrial immortal.' 'Above, I have received the Holy Lord's permission to fulfill my humble wish, and the grace of the emperor is far greater than the sky. Seeing what is possible, advance; knowing what is difficult, retreat; with power in hand, stretch and release freely.'
【English Translation】 Cutting off all realms. Inwardly, not seeing oneself; upward, not seeing any sages; downward, not seeing any ordinary or foolish people. Pure, naked, and unadorned. Not a single thought arises, like the bottom falling out of a bucket, leaving nothing. Isn't this emptiness of mind? In such a state, is there still room for shouts and blows? Is there still room for profound reasoning? Is there still room for right and wrong? It's like a snowflake falling on a red-hot stove, vanishing instantly. Isn't this wearing horns in the Buddha selection arena? Even so, upon careful examination, traces of steps still remain. So, how to speak a phrase of 'not treading on steps'? Do you understand? The sages leave no traces, stand out from the crowd. There is also a verse that says: 'Living on the mountain values harmony, inside and out should be clear and orderly. The lame one is fortunate to be unharmed, relying on each other, let's move forward hand in hand.' Ascending the hall, he said: 'Clear autumn weather, abundant crops, the four seas are peaceful, and the people live in peace and prosperity. Those who dwell in the forests put down their thoughts and rest their minds, directly cutting off the manifested and transformed bodies in the present moment. When hungry, they eat; when thirsty, they drink; when tired, they sleep; they walk freely. Without affairs and without striving, they attain great freedom.' The phrase 'in the present moment' cannot be repeated, avoiding it is not possible, the secret must be revealed. Do you understand? Where is it hot in August autumn? He also said: 'Last night, I dreamed of climbing a tower, and suddenly I obtained a timely cause and condition. Today, I tell everyone. The four fields are clear and vast, like sitting in Shaolin. Clouds cover the high peaks, and the moon is in the green waves.' Ascending the hall on the Mid-Autumn Festival, he said: 'Just penetrating like this is already getting into muddy water, how can you be so fussy? Without head and without tail.' Reaching this state, one must be like a person who has died once to truly live. Do you understand? The stick can be used to obtain proof, and the shout cuts off acceptance. He also said: 'Time flies like an arrow, the wise can do nothing about it. Thousands of trees shed their leaves, a wild goose flies across the autumn river. The wind is strong, the sound of pounding clothes travels far, the mountains are high, and the moonlight is bright. Who can sing the Purple Ganoderma song at this time?' Retiring from the abbotship and ascending the hall, he said: 'Presiding over seven monasteries for thirty years, today I am like a terrestrial immortal.' 'Above, I have received the Holy Lord's permission to fulfill my humble wish, and the grace of the emperor is far greater than the sky. Seeing what is possible, advance; knowing what is difficult, retreat; with power in hand, stretch and release freely.'
非他。住既無心動亦非我。所以二六時中與他同得同證同出同入。豈有心於彼此。何有象于去來。所以道。欲識佛性義。當觀時節因緣。時節若至其理自彰。正當與么時。還委悉么。林間蕭散處。世外一閑人。復有頌云。禪月昔年曾有語。山僧師範作良謀。如斯標緻雖清拙。大丈夫兒合自由。
小參一
住成都府天寧寺小參。師示眾云。正令已行十方坐斷。千聖出來亡鋒結舌。雖然如是。事無一向。還有同生同死底衲僧么。時有僧問。勿謂無心便是道。無心猶隔一重關。如何是一重關。師云。十重也有。進云。如何是關中主。師云。放過一著。進云。作何面目。師便喝。師乃云。只恁么早多事也。如今直饒舉一則語。盡古今言教一時明得。正是和泥合水。拈一件物。盡大地一時見透。亦是好肉上剜瘡。看他從上得底人。口如臘月扇直得醭生。心如枯木縱逢春夏未曾變動。不是強為任運如此。豈要爾舉古明今拋沙撒土。今夜事不獲已。將錯就錯。與諸人打葛藤去也。還知此事么。盡十方界窮虛空際。無絲毫透漏。是個金剛眼睛更無外物。所以尋常與兄弟道。爾才觀色早塞卻眼。才聽聲早塞卻耳。才嗅香早塞卻鼻。才吐氣早塞咽喉。才動轉早塞卻身。才起念早塞卻意。六根門頭凈裸裸赤灑灑。只是不肯回光返
【現代漢語翻譯】 現代漢語譯本： 不是其他的。安住于既沒有心念的生起也沒有我的狀態。所以在一天二十四小時中與它一同獲得、一同證悟、一同出去、一同進入。哪裡還有彼此的分別心？哪裡還有來去的現象？所以說，想要認識佛性的意義，應當觀察時節因緣。時節因緣一旦成熟，其道理自然會彰顯。正在這個時候，還明白嗎？在林間悠閒自在的地方，是世外一個閑散的人。又有頌說：禪月大師過去曾經說過，山僧師範做出了很好的謀劃。像這樣清高質樸的品格，大丈夫才應該擁有自由。
小參一
在成都府天寧寺小參。師父開示大眾說：正令已經施行，十方都被截斷，即使千聖出現也會失去鋒芒，閉口無言。雖然是這樣，但事情沒有絕對的。有沒有同生同死的僧人？當時有僧人問：『不要認為沒有心念就是道，沒有心念還隔著一層關。』什麼是這一重關？師父說：『十重也有。』僧人進一步問：『什麼是關中的主人？』師父說：『放過一著。』僧人問：『是什麼面目？』師父便喝斥。師父於是說：『就這麼早就多事了。如今即使只舉一句話，也能將古今的言教一時明白，這正是和泥合水。拈起一件東西，就能將整個大地一時看透，這也是好肉上剜瘡。』看那些從古以來得道的人，口像臘月的扇子一樣，都生了霉；心像枯木一樣，即使遇到春夏也不會變動。這不是勉強做作，而是自然而然如此。哪裡需要你們引經據典，拋沙撒土？今晚事出無奈，將錯就錯，和諸位打葛藤去。還知道這件事嗎？整個十方世界，窮盡虛空之際，沒有絲毫的透漏，是個金剛眼睛，更沒有外物。所以平時和你們說，你才觀色，早就堵塞了眼睛；才聽聲音，早就堵塞了耳朵；才嗅到香味，早就堵塞了鼻子；才吐氣，早就堵塞了咽喉；才動轉，早就堵塞了身體；才起念頭，早就堵塞了意識。六根門頭清凈裸露，只是不肯回光返照。
【English Translation】 English version: It is not other. Abiding in a state where there is neither the arising of mind nor the self. Therefore, throughout the twenty-four hours, one attains, realizes, goes out, and enters together with it. Where then is there a discriminating mind of 'this' and 'that'? Where then is there an appearance of 'going' and 'coming'? Therefore, it is said, 'If you wish to know the meaning of Buddha-nature, observe the conditions of time and season.' When the time and season arrive, the principle will naturally manifest itself. Right at this moment, do you understand? In a secluded place among the trees, there is a free person beyond the world. Furthermore, there is a verse that says: Chan Yue (Zen Master Yue) once said, the mountain monk Shi Fan (Teacher Fan) made a good plan. Although such a demeanor is pure and simple, a great person should have freedom.
Small Gathering One
Small gathering at Tianning Temple (Temple of Heavenly Peace) in Chengdu Prefecture. The Master instructed the assembly, saying: 'The true decree has already been enacted, cutting off all directions. Even if a thousand sages were to appear, they would lose their sharpness and be left speechless. Although this is so, things are not absolute. Are there any monks who are willing to live and die together?' At that time, a monk asked: 'Do not think that having no mind is the Dao (the Way); having no mind is still separated by a barrier.' What is this barrier? The Master said: 'There are even ten barriers.' The monk further asked: 'Who is the master within the barrier?' The Master said: 'Let go of one move.' The monk asked: 'What is its face?' The Master then shouted. The Master then said: 'So early and already so much ado. Now, even if you only bring up one saying, you can understand all the teachings of the past and present at once; this is just mixing mud with water. Pick up one thing, and you can see through the entire earth at once; this is also like cutting a wound on good flesh.' Look at those who have attained enlightenment from ancient times, their mouths are like fans in the twelfth month, covered with mold; their hearts are like withered wood, even if they encounter spring and summer, they never change. This is not forced, but naturally so. Where is the need for you to quote the past and clarify the present, throwing sand and scattering dirt? Tonight, it is unavoidable, so we will make the best of it and engage in 'Gateng' (discussions) with you all. Do you know this matter? Throughout the entire ten directions, exhausting the limits of space, there is not the slightest leakage; it is a diamond eye, with nothing external. Therefore, I usually tell you brothers, as soon as you perceive form, you have already blocked your eyes; as soon as you hear sound, you have already blocked your ears; as soon as you smell fragrance, you have already blocked your nose; as soon as you exhale, you have already blocked your throat; as soon as you move, you have already blocked your body; as soon as you have a thought, you have already blocked your mind. The six sense faculties are purely naked and bare, but you are just unwilling to turn the light inward and reflect.
照。看他古人于先德言下契證通個訊息也。不妨親切。水潦被馬祖一踏。起來呵呵大笑云。百千法門無量妙義。只向一毫頭上識得根源去。豈不快哉。臨濟在黃檗三度設問。吃六十棒。及至大愚面前不覺道。元來黃檗佛法無多子。似此得處。豈不驚群。諸公還曾訊息么。若也翻覆參詳。實是得個入處。始知二六時中行住坐臥動轉施為。一一超古越今無間無斷。與他從上祖佛把手共行。尋常只守閑閑地。不起毫髮凡聖情量。更有什麼得失可疑生死可出。似此說話。可謂對諸公面前。無夢說夢無事生事。忽有個忍俊不禁出來。喝散大眾拽下繩床。痛打一頓。也怪他不得。然雖如是。也須是實到這個田地始得。如今還有恁么人么。山僧甘吃一頓。且要與此人相見。有么有么。如無。山僧今夜失利。
示眾云。祖師心印直截當機。凜若劍鋒明如皎日。當臺輝赫樅爾現前。還有互相平展底么。僧問。世尊久默斯要。及至末後為什麼獨召飲光密傳法眼。師云。正是龍頭蛇尾進云。一點水墨兩處成龍。師云。帶累山僧進云。苦瓠連根苦。甜瓜徹蒂甜。師云灼然。進云。也是烏龜吃生菜。師云取性。乃云。欲知佛性義。當觀時節因緣。時節若至其理自彰。茍或時節未至。理地未明。便乃業識茫茫無本可據。敢問諸公。即今是什麼
【現代漢語翻譯】 現代漢語譯本 照。看他古人于先德言下契證通個訊息也。不妨親切。水潦被馬祖（Mazu，禪宗大師）一踏。起來呵呵大笑云：『百千法門無量妙義。只向一毫頭上識得根源去。豈不快哉。』臨濟（Linji，禪宗大師）在黃檗（Huangbo，禪宗大師）三度設問。吃六十棒。及至大愚（Dayu，禪宗大師）面前不覺道：『元來黃檗佛法無多子。』似此得處。豈不驚群。諸公還曾訊息么。若也翻覆參詳。實是得個入處。始知二六時中行住坐臥動轉施為。一一超古越今無間無斷。與他從上祖佛把手共行。尋常只守閑閑地。不起毫髮凡聖情量。更有什麼得失可疑生死可出。似此說話。可謂對諸公面前。無夢說夢無事生事。忽有個忍俊不禁出來。喝散大眾拽下繩床。痛打一頓。也怪他不得。然雖如是。也須是實到這個田地始得。如今還有恁么人么。山僧甘吃一頓。且要與此人相見。有么有么。如無。山僧今夜失利。
示眾云：『祖師心印直截當機。凜若劍鋒明如皎日。當臺輝赫樅爾現前。還有互相平展底么。』僧問：『世尊久默斯要。及至末後為什麼獨召飲光（Yinguang，迦葉尊者）密傳法眼。』師云：『正是龍頭蛇尾。』進云：『一點水墨兩處成龍。』師云：『帶累山僧。』進云：『苦瓠連根苦。甜瓜徹蒂甜。』師云：『灼然。』進云：『也是烏龜吃生菜。』師云：『取性。』乃云：『欲知佛性義。當觀時節因緣。時節若至其理自彰。茍或時節未至。理地未明。便乃業識茫茫無本可據。敢問諸公。即今是什麼？』
【English Translation】 English version Reflect. See how the ancients and virtuous ones instantly understood and verified the message. It's quite intimate. When Shuiliao (Shuiliao, a monk) was kicked by Mazu (Mazu, a Chan master), he got up and laughed heartily, saying, 'Hundreds of thousands of Dharma gates and countless wonderful meanings can be understood from the tip of a hair, grasping the root source. Isn't that delightful!' Linji (Linji, a Chan master) asked Huangbo (Huangbo, a Chan master) three times and received sixty blows. When he was in front of Dayu (Dayu, a Chan master), he unconsciously said, 'So Huangbo's Buddhism is not much.' Such attainment is truly astonishing. Have you all understood this? If you repeatedly contemplate and investigate, you will truly find an entry point. Then you will realize that in all your activities, whether walking, standing, sitting, lying down, moving, or acting, you are surpassing the past and present, without interruption, hand in hand with the ancestral Buddhas. Usually, just remain calmly, without any mundane or sacred thoughts. What gains or losses, doubts, births, or deaths can there be to escape? Speaking like this is like talking about dreams in front of you all, creating something out of nothing. If someone can't help but come out, scatter the crowd, drag down the rope bed, and beat me severely, I wouldn't blame them. However, it is necessary to actually reach this state. Are there such people now? I am willing to take a beating and meet such a person. Is there anyone? If not, I have lost tonight.
He addressed the assembly, saying, 'The ancestral teacher's mind-seal is direct and immediate, sharp as a sword, and bright as the clear sun. It shines brilliantly and is clearly present. Is there anyone who can mutually unfold it?' A monk asked, 'The World Honored One was silent for a long time on this essential point. Why did he secretly transmit the Dharma eye to Yinguang (Yinguang, Kashyapa) at the very end?' The master said, 'It is precisely a dragon's head and a snake's tail.' The monk continued, 'A single drop of ink creates two dragons.' The master said, 'It burdens the mountain monk.' The monk continued, 'A bitter gourd is bitter from the root, and a sweet melon is sweet to the core.' The master said, 'Indeed.' The monk continued, 'It's like a turtle eating raw vegetables.' The master said, 'Taking its nature.' Then he said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time. When the time comes, the principle will naturally manifest. If the time has not yet come, and the principle is not clear, then karmic consciousness will be vast and without a basis to rely on. I dare to ask you all, what is it right now?'
時節。莫是黃昏時節么。莫是小參時節么。莫是坐立儼然時節么。莫是說禪說道時節么。莫是萬像交參時節么。莫是心境一如時節么。若與么儱侗。且喜沒交涉。今夜諸公在此權立片時。山僧不惜眉毛。確實評論這一段時節去也。只如諸人在此聽山僧鼓兩片皮。用作時節正墮常情須。知山僧不曾說一字。諸人不曾聞一言。諸人與山僧。各各有一段大事。輝騰今古迥絕知見。凈裸裸赤灑灑。各不相知各不相到。透聲透色超佛越祖。若能退步就已。脫卻情塵意想記持分別露布言詮。聞見覺知是非得失。直下豁然。瞥地便與古佛同。一知見同一語言同一手作同一體相。非唯與諸聖同。亦乃與歷代宗師天下老和尚同。下至四生六道醯雞蠛蠓無不皆同。不被前塵所惑知解所撓。不畏生死不愛涅槃。放曠平常隨時任運動靜施為無非解脫。能轉一切境界。能使一切語言。非唯諸人分上如此。至於古人無不皆由此個時節得入。豈不見。趙州初參南泉悟平常心是道后。來有問西來意。便對曰。庭前柏樹子。以至鎮州出大蘿葡頭。我在青州作一領布衫重七斤。非唯趙州。德山得此時節入門便打。臨濟得此時節入門便喝。睦州得此時節便道現成公案放爾三十棒。俱胝一指頭上用此時節。鳥窠吹布毛處見此時節。以要言之。古來宗師無不皆用此
個時節。只如法眼曾舉參同契云。竺士大仙心。遂云。無過此語也。向下中間也只是應時應節說話。至最後謹白參玄人。光陰莫虛度。乃云。住住恩大難酬。設使粉骨碎身亦報此恩不得。豈不是知此時節方恁么說。如今若未有發明處去。只虛度光陰。若參得徹底分明去。二六時中管取。無絲毫許落虛。非唯二六時中。下至百千億劫盡未來際。悉不落虛。只如山僧說恁么時節。還得諦當也未。復云。夢也未曾夢見在。且道。還有為人處也無。若善參詳。只這一句亦不虛設。有個山頌舉似大眾。秋深天氣爽。萬象共沉沉。月瑩池塘靜。風清松檜陰。頭頭非外物。一一本來心。直下便薦取。切莫更沉吟。
示眾云。當軒有路直下坦平。慣戰作家便請單刀直入。有么有么。良久云。諸人既是藏鋒。山僧不免作一場獨弄雜劇去也。未恁么前是第二頭。正恁么時是第三首。餉間恁么去。只是隨波逐浪。如今且向隨波逐浪處。與諸人商量。還蓋覆得么。還有一法與他為伴侶么。所以道。他能成就一切法。能出生一切法。一切諸佛依之出世。一切有情因他建立。六道四生以他為本。只如諸人即今在此座立。悉皆在他光中顯現。還見得他么。若也見得。直下無一絲髮隔礙。無一絲髮道理。更有什麼見聞覺知為緣為對。但恐自家不能
【現代漢語翻譯】 現代漢語譯本： 這個時節。就像法眼禪師曾經引用《參同契》說：『竺士大仙心。』（竺士：指印度；大仙心：指佛陀之心）於是說：『沒有超過這句話的了。』接下來中間也只是應時應節說話。到最後謹告參禪的人，光陰不要虛度。於是說：『住住，恩大難酬。』即使粉身碎骨也報答不了這份恩情。豈不是知道這個時節才這麼說。如今如果還沒有開悟的地方，只是虛度光陰。如果參得徹底分明，一天二十四小時都把握住，沒有絲毫的落空虛度。不僅僅是二十四小時，下至百千億劫直到未來，都不會落空虛度。就像山僧我說這樣的時節，還算真實可靠嗎？又說：『做夢也沒夢見過。』且說，還有為人處世的道理嗎？如果好好參詳，只這一句話也不虛設。有個山頌舉給大眾：秋深天氣爽，萬象共沉沉。月瑩池塘靜，風清松檜陰。頭頭非外物，一一本來心。直下便薦取，切莫更沉吟。
開示大眾說：當軒有路，直下坦平。（當軒：指門前；坦平：指平坦）慣於戰鬥的將士請直接單刀直入。有嗎？有嗎？良久說：既然各位都藏鋒不露，山僧我不免來一場獨自表演的雜劇。未到那個地步之前是第二頭，正到那個地步時是第三首。如果總是那樣隨波逐浪，如今且在隨波逐浪之處，與各位商量，還能蓋覆得住嗎？還有一種方法與它為伴侶嗎？所以說，它能成就一切法，能出生一切法，一切諸佛依靠它出世，一切有情眾生因它而建立，六道四生以它為根本。就像各位現在坐在這裡，都顯現在它的光芒之中。還見到它了嗎？如果見到了，當下沒有一絲一毫的隔閡，沒有一絲一毫的道理。更有什麼見聞覺知作為因緣和對待呢？只是恐怕自己不能。
【English Translation】 English version: This time. Just like Fayan once quoted from the 'Cantong Qi', saying: 'The heart of the Indian great sage.' (竺士: Zhushi, referring to India; 大仙心: Daxian Xin, referring to the heart of the Buddha) Then he said: 'There is nothing beyond this saying.' The following part is just speaking according to the time and season. In the end, I respectfully tell those who practice Chan (禪, Zen): do not waste your time. Then he said: 'Stop, stop, the kindness is too great to repay.' Even if one were to grind one's bones to dust, one could not repay this kindness. Isn't it because one knows this time that one speaks like this? Now, if there is still no enlightenment, one is just wasting time. If one thoroughly and clearly understands Chan, one should grasp every moment of the day and night, without the slightest bit of emptiness or waste. Not only during the day and night, but down to hundreds of thousands of kalpas (劫, aeons) into the future, everything will not be empty or wasted. Just like this mountain monk speaking of such a time, is it still reliable? He also said: 'I have never even dreamed of it.' Furthermore, is there a way to deal with people? If one carefully contemplates, even this one sentence is not in vain. There is a mountain verse to share with everyone: Autumn is deep, the weather is clear, all things are silent and still. The moon shines on the quiet pond, the wind is clear in the pines and junipers. Everything is not external, each one is the original mind. Directly recognize it, do not hesitate any longer.
Instructing the assembly, he said: There is a road in front of the hall, straight and flat. (當軒: Dangxuan, referring to in front of the door; 坦平: Tanping, referring to flat) Skilled warriors, please enter directly with a single blade. Is there? Is there? After a long silence, he said: Since everyone is hiding their sharpness, this mountain monk will have to perform a solo miscellaneous drama. Before reaching that point is the second head, at that point is the third verse. If one always goes with the flow, now in the place of going with the flow, I will discuss with everyone, can it still be covered up? Is there a method to accompany it? Therefore, it is said that it can accomplish all dharmas (法, teachings), it can give birth to all dharmas, all Buddhas rely on it to be born into the world, all sentient beings are established because of it, the six realms and four births take it as their root. Just like everyone sitting here now, all are manifested in its light. Have you seen it? If you have seen it, there is not a single hair's breadth of separation, not a single hair's breadth of reason. What more is there to have seeing, hearing, awareness, and knowledge as causes and conditions? It is just feared that one cannot.
返照。所以生疑。尋常不是向諸人道。千言萬言但只識取一言。千句萬句但只識取一句。千法萬法但只識取一法。識得一萬事畢。透得一無阻隔。直下脫卻情塵意想。放教身心。空勞勞地。於一切時遇茶喫茶遇飯吃飯。天但喚作天。地但喚作地。露柱但喚作露柱。燈籠但喚作燈籠。一切亦然。二六時中只么。平常無一星事。雖然如是。若有個無事懷在胸中亦未得自在。有個有事亦未得自在。直須有事也無無事也無。無二亦無猶在半途。若是聊聞舉著。入骨入髓信得及底人。聞恁么說話。大似熱碗鳴聲。尋常間說個禪字。便去河邊洗耳。等閑地不著。便偶然道著個佛字也。須漱口三日。寧可生身入地獄。永劫受沈輪。向鑊湯爐炭里煮炸。終不肯將佛法作解會。亦終不起佛見法見。佛見法見尚自不起。何況更起世間情想分別妄緣諸業。且作么生見得此人。作么生親近得此人。有具眼底么出來道看。如無。待三二十年後。山僧換卻骨頭。別與諸公通個訊息。
示眾云。大道本來無向背。擬心湊泊已差池。吒呀卓朔能哮吼。即是金毛。師子兒。還有恁么底出衆相見。僧問。如何是定乾坤句。師云。唯我獨尊。進云。橫身當宇宙去也。師云。好與三十棒。僧云便請。師云。許爾大膽。進云。是何言歟。師云。直待雨淋頭便
【現代漢語翻譯】 現代漢語譯本： 反觀自照，所以才會產生疑惑。我平時不是常對你們說嗎，千言萬語只要領會一句話，千句萬句只要領會一句，千法萬法只要領會一法。領會了一，萬事就完畢了。透徹了這個一，就沒有任何阻礙。直接脫掉情慾塵埃和意念想像，放開身心，空空蕩蕩地。在任何時候，遇到茶就喝茶，遇到飯就吃飯。天就叫做天，地就叫做地，露柱就叫做露柱，燈籠就叫做燈籠，一切都是這樣。一天二十四小時，就這麼平常，沒有一點特別的事。雖然是這樣，如果心裡有個『無事』存在，也無法自在；有個『有事』存在，也無法自在。必須做到有事也無，無事也無，無『有』無『無』，仍然還在半路上。如果是稍微聽到一點，就能深入骨髓，完全相信的人，聽到這樣的話，就像熱碗發出鳴聲一樣。平時說個『禪』字，就要到河邊洗耳朵，輕易不使用。隨便說出一個『佛』字，也要漱口三天。寧可自身墮入地獄，永遠遭受沉淪，在鑊湯爐炭里煮炸，也終究不肯把佛法當作解釋，也終究不起佛見法見。佛見法見尚且不起，更何況會生起世間的情感、想法、分別、虛妄的因緣和各種業力呢？那麼，要怎樣才能見到這種人？要怎樣才能親近這種人？有明眼的人嗎？出來說說看。如果沒有，等三二十年後，老僧我換了骨頭，再另外給各位傳遞個訊息。
師父開示說：『大道本來沒有方向和背離，如果用心去湊合，就已經差之毫釐了。吒呀卓朔（形容聲音洪亮），能夠像獅子一樣吼叫，那就是金毛獅子兒。』有沒有這樣的人出來和大家見面？有僧人問：『什麼是定乾坤句？』師父說：『唯我獨尊（佛教用語，指佛陀出世時所說的話）。』僧人進一步說：『橫身擋住整個宇宙。』師父說：『應該打三十棒。』僧人說：『請打吧。』師父說：『允許你大膽。』僧人進一步問：『這是什麼意思？』師父說：『等到雨淋到頭就明白了。』
【English Translation】 English version: Reflecting inward, that's why doubts arise. I usually tell you all, don't I? Of thousands of words, just grasp one word. Of thousands of sentences, just grasp one sentence. Of thousands of Dharmas, just grasp one Dharma. Grasping the one, all matters are settled. Penetrating this one, there are no obstructions. Directly cast off emotional dust and intentional thoughts, release body and mind, empty and vast. At all times, when encountering tea, drink tea; when encountering food, eat food. Call heaven 'heaven,' call earth 'earth,' call the pillar 'pillar,' call the lantern 'lantern,' everything is just as it is. Twenty-four hours a day, just like this, ordinary, without anything special. Although it is like this, if there is a 'nothing to do' in your heart, you cannot be at ease; if there is a 'something to do,' you cannot be at ease. You must reach a state where there is neither something to do nor nothing to do. Without 'being' or 'non-being,' you are still halfway there. If someone hears just a little bit and can penetrate to the bone marrow, completely believing, hearing such words is like the sound of a hot bowl. Usually, if I say the word 'Chan (Zen),' I must go to the river to wash my ears, not using it lightly. If I casually say the word 'Buddha,' I must rinse my mouth for three days. I would rather be born into hell, eternally suffering in the cycle of rebirth, being boiled and fried in cauldrons and charcoal fires, than interpret the Buddha-dharma as mere explanation, and I would never give rise to Buddha-views or Dharma-views. If Buddha-views and Dharma-views do not arise, how much less would worldly emotions, thoughts, discriminations, false conditions, and various karmas arise? So, how can one see such a person? How can one get close to such a person? Is there anyone with clear eyes? Come out and say something. If not, wait thirty or twenty years, when this old monk has changed his bones, and I will give you all another message.
The master addressed the assembly, saying: 'The Great Way originally has no direction or opposition. If you try to meet it with your mind, you have already missed it by a hair's breadth. If you can roar like a lion with a 'zha ya zhuo shuo' (onomatopoeia for a loud sound), then you are a golden-haired lion cub.' Is there anyone like this who will come out and meet us? A monk asked: 'What is a phrase that settles the universe?' The master said: 'Only I am the Honored One (a Buddhist term referring to the Buddha's words upon his birth).' The monk further said: 'Blocking the entire universe with my body.' The master said: 'You deserve thirty blows.' The monk said: 'Please strike.' The master said: 'I allow you to be bold.' The monk further asked: 'What does this mean?' The master said: 'You will understand when the rain falls on your head.'
打。乃云。眹兆未分已成露布。言詮才立特地乖張。雖然第二義門且不是和泥合水。大眾。還知此事么。座斷千差路。不立一纖塵。巍巍堂堂暐暐瞱瞱。蓋天蓋地。應聲應色。不與千聖同途。不與萬法為侶。卷舒自在無執無拘。若也見得。可以向百草頭上縱橫。聲色堆里坐臥。言詮莫能及。比況莫能得。知不可知識不可識。不是心不是佛不是物。不是聖不是凡。不是有不是無。不是是不是非。不是得不是失。恁么也不得。不恁么也不得。到這裡如何稱提。如何舉唱。山僧直得口似匾檐。無理可伸無詞可說。然雖如是。官不容針私通車馬。放一線道。有個商量。豎起拳云。還見么。諸佛以之出世。祖師以之西來。歷代宗師以之接物利生。天下老師以之鉗鍵衲子。其把定也。乾坤失色日月無光。盡大地人喪身失命。其放行也。巖谷生光森羅顯煥。隨長隨短隨有隨無。處處皆真頭頭露現。且道。把住好放行好。三十年後逢人不得錯舉。
示眾云。獨棹扁舟泛五湖。鉤頭時復得嘉魚。如今四海清如鏡。還有金鱗上釣無。負命者出衆相見。僧問。過去佛也恁么。見在佛也恁么。未來佛也恁么。未審和尚如何。師云。恁么是個什麼。僧云。正是恁么。師云。蝦跳不出鬥。進云。請和尚道出斗底句。師云。扁舟已過洞庭湖。乃
【現代漢語翻譯】 現代漢語譯本： 打。於是說：『朕兆未分之時，（真如佛性）已經如露布般昭然。言語詮釋才一立起，就特別地乖張。』雖然是第二義門（方便之說），但也不是和泥合水（沒有原則）。大眾，還知道這件事嗎？（真如佛性）斷絕千差萬別的道路，不立一絲一毫的塵埃。巍巍堂堂，光明照耀，覆蓋天地。應聲應色，不與千聖同路，不與萬法為伴。卷舒自在，無執無拘。如果能夠見到（真如佛性），就可以在百草頭上縱橫馳騁，在聲色堆里安然坐臥。言語詮釋不能達到，比喻模擬不能得到。（真如佛性）知不可知，識不可識，不是心，不是佛，不是物，不是聖，不是凡，不是有，不是無，不是是，不是非，不是得，不是失。這樣也不行，那樣也不行。到了這裡，如何稱量提持？如何舉揚唱頌？山僧我真是口似匾檐，無理可伸，無詞可說。雖然如此，官不容針，私通車馬。放一線生機，有個商量。豎起拳頭說：『還見嗎？』諸佛因此而出世，祖師因此而西來，歷代宗師因此而接引眾生，利益群生，天下老師因此而鉗制約束學僧。當他把定的時候，乾坤失色，日月無光，盡大地的人喪身失命。當他放行的時候，巖谷生光，森羅顯煥，隨長隨短，隨有隨無，處處皆真，頭頭顯現。且說，把住好？放行好？三十年後遇到人，不要錯誤地舉揚。
開示大眾說：『獨自劃著小船漂浮在五湖之上，鉤頭時常能夠得到肥美的魚。如今四海清如鏡，還有金鱗上鉤嗎？』負命的人出來與大眾相見。僧人問：『過去佛也這樣嗎？現在佛也這樣嗎？未來佛也這樣嗎？不知道和尚您怎麼樣？』師父說：『這樣是個什麼？』僧人說：『正是這樣。』師父說：『蝦跳不出鬥。』（僧人）進而言道：『請和尚說出斗底句。』師父說：『扁舟已過洞庭湖。』於是
【English Translation】 English version: Strike. Then said, 'Before the signs are distinguished, it is already as clear as a public notice. As soon as language is established, it is particularly perverse.' Although it is the second expedient gate, it is not mixing mud with water (without principle). Do you all know this matter? (Tathata) cuts off the paths of thousands of differences, and does not establish a single speck of dust. Majestic and dignified, bright and shining, covering heaven and earth. Responding to sound and form, not following the same path as the thousands of sages, not associating with the myriad dharmas. Rolling and stretching freely, without attachment or restraint. If you can see (Tathata), you can gallop freely on the heads of the hundred grasses, and sit and lie peacefully in the piles of sound and form. Language cannot reach it, and metaphors cannot obtain it. (Tathata) is knowable and unknowable, not mind, not Buddha, not object, not saint, not ordinary, not existence, not non-existence, not yes, not no, not gain, not loss. This way is not right, that way is not right. When you get here, how do you weigh and hold it? How do you praise and sing it? This mountain monk's mouth is truly like a flat eave, with no reason to extend, no words to say. Although it is so, officials do not allow needles, but private traffic allows carriages and horses. Leave a line of life, there is something to discuss. Holding up his fist, he said, 'Do you see it?' The Buddhas therefore appear in the world, the patriarchs therefore came from the West, the successive masters therefore received beings and benefited beings, and the teachers of the world therefore restrained and bound the monks. When he holds it firmly, heaven and earth lose color, the sun and moon are without light, and all the people on earth lose their lives. When he releases it, the rocks and valleys shine, the forests and trees are bright, following the long and the short, following existence and non-existence, everywhere is true, and every head is revealed. And say, is it better to hold on? Is it better to let go? After thirty years, when you meet people, do not mistakenly praise.
Showing the assembly, he said, 'Alone paddling a small boat floating on the Five Lakes, the hook often gets fat fish. Now that the four seas are as clear as a mirror, are there still golden scales on the hook?' The one who owes a life came out to meet the assembly. A monk asked, 'Is the past Buddha like this? Is the present Buddha like this? Is the future Buddha like this? I don't know what the abbot is like?' The master said, 'What is this like?' The monk said, 'It is exactly like this.' The master said, 'The shrimp cannot jump out of the bucket.' (The monk) went on to say, 'Please, abbot, say the sentence from the bottom of the bucket.' The master said, 'The small boat has already passed Dongting Lake.' Then
云。動則影現覺則冰生。不動不覺死水裡平沈。既動既覺未免傷鋒犯手。到這裡且作么生舉唱。且作么生為人。然雖如是。盡法無民。古者道。這一片田地分付來多時也。我立地待爾構去。還知落處么。威音已前空劫那畔。這一片田地巍然不動。及乎四生浩浩萬象騰騰。世界遷流死生變化。這一片田地亦巍然不動。以至三災劫壞毗嵐風起。吹散大地猶如微塵。這一片田地亦巍然不動。諸佛出世祖師西來。正為發明這一片田地。從上宗師天下老宿。千方百計施設方便。無不盡力提持這一片田地。雖然如是。終未有人解當頭道著。還構得么。八面坦平四方清肅。萬法不能蓋覆。千聖不敢當前。若構得去。一了一切了。一成一切成。一見一切見。一得一切得。所以道。一塵才舉大地全收。一毛頭師子。百億毛頭一時現。但為妄情執著。無透脫期。甘處凡流不能徑截。茍或放得下。無一法當情。無一物附心。蕩蕩無拘自然。如水上按葫蘆相似。觸著便轉捺著便動。拘牽不回惹絆不得。動靜語默蓋天蓋地。明眼漢沒窠臼。卻物為上逐物為下。若論戰也個個力在轉處。更有什麼高低可疑是非可畏。上門上戶咬人火急。豈不是英靈特達底漢。眾中還有恁么底么。出來證據。令人長憶李將軍。萬里天邊飛一鶚。
示眾云。道無方
【現代漢語翻譯】 現代漢語譯本：云，動則有影像顯現，覺察則如冰般產生。不動不覺，如同死水般平靜沉寂。既動又覺，難免會傷及鋒芒，冒犯他人。到了這裡，又該如何舉揚唱導？又該如何為人說法？雖然如此，法盡而無眾生可度。古人說道：『這一片田地交付給你們很久了。』我站在這裡等待你們去經營。還知道落腳之處嗎？在威音王佛（過去七佛之首）之前，空劫（極長的時間單位）的那一邊，這一片田地巍然不動。等到四生（胎生、卵生、濕生、化生）繁盛，萬象奔騰，世界遷流，生死變化，這一片田地也巍然不動。以至三災（火災、水災、風災）劫壞，毗嵐風（猛烈的暴風）興起，吹散大地猶如微塵，這一片田地也巍然不動。諸佛出世，祖師西來，正是爲了發明這一片田地。歷代宗師，天下老宿，千方百計施設方便，無不盡力提持這一片田地。雖然如此，始終沒有人能夠真正領會，當頭直截了當地說出來。還能經營它嗎？八面平坦，四方清凈肅穆，萬法不能覆蓋，千聖不敢當面。如果能夠經營得去，就能一了一切了，一成一切成，一見一切見，一得一切得。所以說，一塵才舉，大地全收。一毛頭上的獅子，百億毛頭一時顯現。只因爲妄情執著，沒有透脫之期，甘願處於凡夫俗子的行列，不能直接了當。如果能夠放下，就沒有一法可以牽絆，沒有一物可以附著於心，坦蕩無拘，自然而然，就像水上按葫蘆一樣，觸碰它就轉動，按壓它就動盪，無法拘束，無法牽絆。動靜語默，蓋天蓋地。明眼人沒有固定的模式，捨棄外物為上，追逐外物為下。如果論及戰鬥，每個人都竭盡全力在轉動之處。更有什麼高低可疑，是非可畏？上門上戶咬人，非常緊急。豈不是英靈特達的人？大眾之中還有這樣的人嗎？出來證明，令人長久地懷念李將軍，萬里天邊飛來一隻蒼鷹。 開示大眾說：道沒有固定的方向。
【English Translation】 English version: Clouds, when they move, shadows appear; awareness arises like ice. Without movement or awareness, it's like a stagnant pool, flat and still. With both movement and awareness, it's inevitable to be hurt by sharpness and offend others. Arriving at this point, how should one uplift and guide? How should one teach others? Even so, the Dharma is exhausted, and there are no beings to save. The ancients said, 'This field has been entrusted to you for a long time.' I stand here waiting for you to cultivate it. Do you know where to settle? Before Dipamkara Buddha (the first of the past seven Buddhas), on the other side of the empty kalpa (an extremely long unit of time), this field stands firm and unmoving. When the four types of birth (womb-born, egg-born, moisture-born, and transformation-born) flourish, and all phenomena surge forth, as the world shifts and changes, and life and death transform, this field also stands firm and unmoving. Even when the three calamities (fire, water, and wind) destroy the world, and the violent wind of destruction arises, scattering the earth like dust, this field also stands firm and unmoving. The Buddhas appearing in the world and the Patriarchs coming from the West are precisely to reveal this field. The successive masters and elders of the world have used all kinds of skillful means, exerting all their strength to uphold this field. Even so, no one has ever truly understood it, speaking directly and decisively to the point. Can you cultivate it? It is flat on all eight sides, and the four directions are pure and solemn. The myriad dharmas cannot cover it, and the thousand sages dare not stand before it. If you can cultivate it, then one thing understood, everything is understood; one thing accomplished, everything is accomplished; one thing seen, everything is seen; one thing attained, everything is attained. Therefore, it is said, 'When a single mote of dust is raised, the entire earth is contained.' The lion on a single hair tip manifests a hundred billion hair tips at once. It is only because of deluded emotions and attachments that there is no hope of liberation, willingly remaining among ordinary people, unable to be direct and straightforward. If you can let go, then no dharma can bind you, and no thing can cling to your mind, free and unrestrained, naturally like a gourd floating on water, touching it and it turns, pressing it and it moves, unable to be restrained or entangled. Movement and stillness, speech and silence, cover heaven and earth. The clear-eyed ones have no fixed patterns, abandoning external things is superior, pursuing external things is inferior. If we talk about battle, everyone exerts all their strength at the point of turning. What higher or lower, doubt or certainty, right or wrong is there to fear? Biting people at the door, it is extremely urgent. Are they not heroic and outstanding people? Are there such people among you? Come out and prove it, making people long remember General Li, an eagle flying across ten thousand miles of sky. Instructing the assembly, he said: The Dao has no fixed direction.
所明之在人。法離見聞斷之在智。若能頓舍從來妄想執著。於一念頃頓悟自心頓明自性。不染諸塵不落有無。自然法法成見。然雖此事不可造次領會。須是發大丈夫慷慨特達之志。不顧危亡不拘得失。存個長久鐵石身心。逢境遇緣不變不異。時時著眼體究。不論歲月以悟為期。祖師門下不比教家。只要直截根源。於一言下領取。與諸聖同體同用大解脫。任運施為無不見性。至於雜亂狂慧思量分別。有一絲毫斬不斷。則無趣入之期。教中尚道。是法非思量分別之所能解。又云。以有思惟心。測度如來圓覺境界。如取螢火燒須彌山終不能著。祖師道。但盡凡情別無聖量。凡情盡處聖量見前。直須頓歇妄緣。無念無為放教虛靜。千聖萬聖未有不從此門而得入者。只在存誠堅固努力向前。但辦肯心必不相賺。珍重。
圓悟佛果禪師語錄卷第八 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第九
宋平江府虎丘山門人紹隆等編
小參二
夾山寺入院小參。師云。收光攝彩信天真。事事圓成物物新。內既無心外無相。更於何處覓通津。還有透得趙州關底么。試出眾相。見問承師有言逶得趙州關。如何是夾山關。師云。退身三百步。進云。恁么則九天云靜鶴飛
【現代漢語翻譯】 現代漢語譯本： 所要明白的，就在於人自身。佛法脫離見聞，斷絕於智慧。如果能夠立刻捨棄向來的虛妄念頭和執著，在一念之間頓悟自己的心，頓然明白自己的本性，不被各種塵世所污染，不落入有和無的對立之中，自然而然地，一切法都成為可見的。然而，這件事不可輕易領會，必須要有大丈夫慷慨豪邁的志向，不顧危險和死亡，不計較得失，保持一顆長久如鐵石般的身心，遇到任何境遇都不會改變或動搖。時時刻刻關注並深入研究，不論時間長短，以開悟為目標。祖師門下的修行不同於經教研究，只要直截了當地探尋根源，在一句話下領悟，與諸位聖人同心同德，共同獲得大解脫，無論做什麼都能見到本性。至於那些雜亂的、狂妄的智慧，以及思量分別，只要有一絲一毫斬不斷，就沒有進入真理的希望。經教中尚且說道：『這種法不是思量分別所能理解的。』又說：『用有思有為的心，去揣測如來的圓滿覺悟境界，就像用螢火蟲的光去燒須彌山（Mount Sumeru），終究無法點燃。』祖師說：『只要斷絕凡夫的情感，就沒有聖人的境界可言。凡夫的情感斷絕之處，就是聖人的境界顯現之時。』必須立刻停止虛妄的因緣，無念無為，讓心虛空寂靜。千聖萬聖沒有不是從這個門徑而入的。只要保持真誠、堅定、努力向前，只要有肯定的決心，一定不會被欺騙。珍重。
圓悟佛果禪師語錄卷第八 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第九
宋平江府虎丘山門人紹隆等編
小參二
夾山寺入院小參。禪師說：『收斂光芒，攝取色彩，相信天真本性，事事圓滿，物物都是新的。內心沒有執著，外在沒有表象，還要到哪裡去尋找通往真理的道路呢？』還有誰能穿透趙州（Zhaozhou）關隘的嗎？試著出來展現一下。有人問：『承蒙禪師您說穿透了趙州（Zhaozhou）關，那麼什麼是夾山（Jiashan）關呢？』禪師說：『退後三百步。』那人進言：『這樣說來，就是九天云靜，仙鶴飛翔了。』
【English Translation】 English version: What needs to be understood lies within oneself. The Dharma is detached from seeing and hearing, and severed by wisdom. If one can instantly abandon all habitual delusive thoughts and attachments, in a single moment awaken to one's own mind and instantly realize one's own nature, not be tainted by various worldly dusts, and not fall into the duality of existence and non-existence, then naturally, all Dharmas become visible. However, this matter cannot be easily comprehended. One must have the magnanimous and extraordinary aspiration of a great person, disregarding danger and death, not caring about gain and loss, maintaining a long-lasting, iron-willed mind and body, and not changing or wavering when encountering any circumstances. Constantly pay attention and delve deeply, regardless of the length of time, with enlightenment as the goal. The practice under the ancestral teachers is different from the study of scriptures. It requires directly seeking the root source, comprehending under a single word, being of one mind and one virtue with all the sages, and jointly attaining great liberation. Whatever one does, one can see one's nature. As for those chaotic, wild wisdoms, and thoughts and discriminations, if even a trace cannot be severed, then there is no hope of entering the truth. Even the scriptures say: 'This Dharma cannot be understood by thinking and discrimination.' It is also said: 'Using a mind of thought and action to speculate on the perfect enlightenment realm of the Tathagata (如來), is like using the light of a firefly to burn Mount Sumeru (須彌山), which will never catch fire.' The ancestral teacher said: 'As long as one exhausts the emotions of ordinary beings, there is no realm of sages to speak of. Where the emotions of ordinary beings are exhausted, the realm of sages appears.' One must immediately stop delusive conditions, be without thought and without action, and let the mind be empty and still. None of the thousands of sages have not entered through this gate. Just maintain sincerity, steadfastness, and strive forward. As long as you have a determined heart, you will certainly not be deceived. Treasure this.
Record of Zen Master Yuanwu Foguo, Volume 8 Tripitaka, Volume 47, No. 1997, Record of Zen Master Yuanwu Foguo
Record of Zen Master Yuanwu Foguo, Volume 9
Compiled by Shao Long and others, disciples of the Tiger Hill Monastery in Pingjiang Prefecture, Song Dynasty
Small Gathering, Two
Small gathering at Jiashan (夾山) Monastery upon entering the monastery. The Master said: 'Gathering the light, collecting the colors, believing in the true nature, everything is perfect, everything is new. With no attachment in the heart and no appearance externally, where else can one seek the path to truth?' Is there anyone who can penetrate the barrier of Zhaozhou (趙州)? Try to come out and demonstrate it. Someone asked: 'Having received your words, Master, that one has penetrated the barrier of Zhaozhou (趙州), then what is the barrier of Jiashan (夾山)?' The Master said: 'Retreat three hundred steps.' That person advanced: 'In that case, it is the nine heavens are clear and the crane is flying.'
高。師云。豈干阇黎事。進云。共相證據也何妨。師云。持聾作啞。師乃云。牛頭沒馬頭回。全彰照用。金烏急玉兔速。略露權衡。透得過底。似虎靠山如龍得水。透不過底。聞恁么道。似鴨聽雷鳴。蓋未諳悉元由一向情存知解。山僧今夜向作家面前。不惜眉毛放行去也。但能上無攀仰下絕己躬。外不見大地山河內不立聞見覺知。直下襬脫情識一念不生。證本地風光。見本來面目。然後山是山水是水。僧是僧俗是俗。雖然莫錯認定盤星。更須知有解黏去縛向上機關始得。且道作么生是向上事。雕弓已掛狼煙息。萬里歌謠賀太平。
結夏小參。師云。大眾。見成公案觸處圓成。雖然老病躘鐘。尚可門旗展陣。還有匹馬單槍久戰沙場底么。出來相共證據。僧問。九旬禁足三月護生。只如華貓取斷南泉分身兩段。斑蛇適會赤眼就地一鋤。未審是持是犯。師云。破戒也不知。進云。大用不拘今古楷模。師云。依舊分身兩段。進云。若然者。玉箸撐開虎眼睛。金鞭擊斷那吒臂。師云。爾向什麼處見南泉歸宗。進云。只在目前。師云。重言不當吃。問西天以蠟人為驗。未審此間以何為驗。師云。以眉毛為驗。進云。還許學人出得么。師云。更眨上看。進云。只恐覷不著。師云。短底短長底長。有什麼覷不著。師乃云。全提單
【現代漢語翻譯】 現代漢語譯本 高。師父說：『這與你有什麼關係？』（阇黎：Acarya，阿阇黎，意為導師）學僧進一步說：『共同印證一下又有什麼妨礙呢？』師父說：『裝聾作啞。』師父於是說：『牛頭消失馬頭返回，完全彰顯照用。金烏飛快玉兔迅速，略微顯露權衡。』（金烏：太陽的別稱；玉兔：月亮的別稱）能夠透徹理解的，就像老虎依靠山林，如同蛟龍進入大海。不能透徹理解的，聽了這些話，就像鴨子聽到雷聲。因為不熟悉根本原因，一直執著于知解。老衲今晚在行家面前，不惜眉毛也要放手一搏。只要能夠上不攀緣仰慕，下不執著于自身，外不見大地山河，內不生起聞見覺知，直接擺脫情識，一念不生，就能證得本地風光，見到本來面目。然後山是山，水是水，僧是僧，俗是俗。雖然不要錯誤地認定秤砣，更要知道有解開束縛、向上提升的機關才行。那麼，什麼是向上之事呢？雕弓已經掛起，狼煙已經熄滅，萬里歌唱讚美太平。 結夏小參。師父說：『各位，現成的公案到處都是圓滿成就。雖然我老病龍鍾，但還可以門旗招展，擺開陣勢。還有單槍匹馬久經沙場的嗎？出來共同印證。』有僧人問：『九旬禁足，三月護生，就像華貓砍斷南泉（南泉：指南泉普愿禪師）的分身兩段，斑蛇遇到赤眼（赤眼：指蜈蚣）就被當場鋤死。不知道這是持戒還是犯戒？』師父說：『破戒了也不知道。』學僧進一步說：『大用不拘泥於古今的楷模。』師父說：『依舊是分身兩段。』學僧進一步說：『如果這樣，就像玉箸撐開老虎的眼睛，金鞭擊斷那吒（那吒：佛教護法神）的手臂。』師父說：『你從哪裡見到南泉歸宗？』學僧說：『就在眼前。』師父說：『重複的話不值得吃。』問西天用蠟人來驗證，不知道這裡用什麼來驗證？師父說：『用眉毛來驗證。』學僧進一步說：『允許學人出頭嗎？』師父說：『再眨眼看看。』學僧進一步說：『只怕看不著。』師父說：『短的短，長的長，有什麼看不著？』師父於是說：『完全提持，單獨...』
【English Translation】 English version High. The master said, 'What does this have to do with you, Acarya (Acharya: meaning teacher)?' The monk further said, 'What harm is there in verifying together?' The master said, 'Pretend to be deaf and mute.' The master then said, 'The ox-head disappears and the horse-head returns, fully manifesting illumination and function. The golden crow is swift and the jade rabbit is quick, slightly revealing the balance.' (Golden Crow: another name for the sun; Jade Rabbit: another name for the moon) Those who can thoroughly understand are like a tiger relying on the mountains, like a dragon entering the sea. Those who cannot thoroughly understand, upon hearing these words, are like a duck hearing thunder. Because they are not familiar with the fundamental cause, they are always attached to intellectual understanding. This old monk tonight, in front of the experts, will not hesitate to let go, even at the cost of his eyebrows. As long as one can neither climb upwards nor cling to anything, nor cling to oneself downwards, outwardly not seeing the great earth and mountains and rivers, inwardly not establishing hearing, seeing, awareness, and knowledge, directly casting off emotional consciousness, not generating a single thought, then one can realize the local scenery and see the original face. Then the mountain is the mountain, the water is the water, the monk is the monk, and the layman is the layman. Although do not mistakenly identify the plumb bob, you must also know that there are mechanisms for untying bonds and moving upwards to begin with. So, what is the matter of moving upwards? The carved bow is already hung up, the beacon fire has ceased, and ten thousand miles sing praises of peace. Concluding the Summer Retreat, the master said, 'Everyone, the ready-made public cases are perfectly accomplished everywhere. Although I am old and ill, I can still display the banner and set up the formation. Are there any who have fought on the battlefield alone for a long time? Come out and verify together.' A monk asked, 'Nine weeks of restricted walking, three months of protecting life, just like Hua Mao cutting Nanquan's (Nanquan: referring to Zen Master Nanquan Puyuan) body into two pieces, and the spotted snake meeting the red-eye (Red-eye: referring to a centipede) and being hoeed to death on the spot. I don't know whether this is upholding the precepts or breaking them?' The master said, 'You don't even know that you've broken the precepts.' The monk further said, 'Great function does not adhere to the models of ancient and modern.' The master said, 'It's still two pieces.' The monk further said, 'If that's the case, it's like jade chopsticks propping open the tiger's eyes, and a golden whip breaking Nata's (Nata: a Buddhist protector deity) arm.' The master said, 'Where did you see Nanquan returning to the source?' The monk said, 'Right before my eyes.' The master said, 'Repeated words are not worth eating.' Asking the Western Heaven to verify with wax figures, I don't know what is used to verify here? The master said, 'Verify with eyebrows.' The monk further said, 'Is it permissible for the student to come forward?' The master said, 'Blink again and see.' The monk further said, 'I'm afraid I won't be able to see it.' The master said, 'The short is short, the long is long, what is there that you can't see?' The master then said, 'Completely upholding, alone...'
拈斬釘截鐵。呵佛罵祖大用大機。猶未稱衲僧本分事。何況立問立答立賓立主。涉語涉言說玄說妙。無事生事平地上起波瀾。雖然如是。事無一向理出多途。雖然看風使帆。不免相席打令。豈不見古人道。欲識佛性義。當觀時節因緣。時節若至其理自彰。只如今夜與明朝。乃是二千年前釋迦老子立起模範。九旬禁足三月護生時節。天下叢林悉皆依稟。既是此個時節到來。還有識得此理底么。若識得此理去。隨處作主遇緣即宗。二六時中無內無外無得無失。全體恁么。亦無生可護。亦無蠟人可持。其或未然。應憐鵝護雪。直使蠟人冰。師復云。大眾釋迦老子道。以大圓覺為我伽藍。身心安居平等性智。諸人既欲安居。還識得平等性智么。若識得去。人人具足個個圓成。乃至動靜施為悉皆在大伽藍中。與他諸聖把手共。行與他諸聖同作佛。事且作么生識得。去三條椽下七尺單。前各宜照管久立。
結制小參。僧問。護生須是殺。殺盡始安居。未審殺個什麼。師云。大有人疑著。進云。學人到這裡直得步步絕行蹤時如何。師云。未有金剛王寶劍在。進云。斬釘截鐵本分宗師。眹兆未分請師速道。師云。咭嘹舌頭三千里。進云。恩深轉無語。懷抱自分明。師云。且莫詐明頭。問一大藏教是拭不凈紙。只如德山為什麼擔疏
【現代漢語翻譯】 現代漢語譯本 拈起斬釘截鐵的手段。呵斥佛，謾罵祖師，這是大用大機。但這還不能算是衲僧（指僧人）的本分事。更何況是設立問答，設立賓主，涉及言語，談論玄妙，無事生事，平地上掀起波瀾。雖然是這樣，事情沒有一成不變的，道理也有多種途徑。雖然要看風使舵，但免不了互相爭鬥。難道沒聽古人說過嗎？『想要認識佛性的意義，應當觀察時節因緣。』時節一到，道理自然彰顯。就如今夜和明朝，乃是兩千年前釋迦老子樹立的模範，九旬禁足，三月護生的時節。天下叢林都依此奉行。既然這個時節已經到來，還有誰能認識這個道理嗎？如果認識了這個道理，就能隨處作主，遇緣即宗，二六時中（一天二十四小時）無內無外，無得無失，全體就是這樣。也沒有什麼生可以保護，也沒有什麼蠟人可以執持。如果不是這樣，就可憐鵝護雪，最終蠟人也會融化成冰。師父又說，各位，釋迦老子說，『以大圓覺（指圓滿覺悟的智慧）為我的伽藍（指寺院），身心安住在平等性智（指對一切事物平等看待的智慧）中。』各位既然想要安居，可認識這平等性智嗎？如果認識了，人人具足，個個圓成，乃至一舉一動，都在這大伽藍中，與諸聖把手同行，與諸聖一同作佛事。且要如何才能認識呢？去三條椽（指簡陋的屋舍）下七尺單（指僧人的床鋪）前各自照看自己，不要久站。
結制小參（指禪宗寺院在結夏安居期間舉行的小參）時，有僧人問：『護生必須殺，殺盡才能安居。』請問殺的是什麼？師父說：『大有人懷疑這一點。』僧人進一步問：『學人到了這裡，直到了無軌跡可尋時，又該如何？』師父說：『還沒有金剛王寶劍（比喻銳利的智慧）在。』僧人進一步說：『斬釘截鐵是本分宗師的作風，在跡象未顯現時，請師父快速指點。』師父說：『咭嘹（形容說話聲音響亮）的舌頭跑遍三千里。』僧人進一步說：『恩情深重反而無語，懷抱中的道理自己已經明白。』師父說：『且不要假裝明白。』又問：『一大藏教（指佛教經典的總稱）是擦屁股紙，那麼德山（指德山宣鑒禪師）為什麼還要擔著疏（指經書的註解）？』
【English Translation】 English version Wielding the decisive means of 'cutting through nails and severing iron.' Scolding Buddhas and reviling Patriarchs is a great function and a great opportunity. Yet, this still doesn't fully represent the fundamental affair of a monk (nasseng). How much more so, setting up questions and answers, establishing guest and host, involving speech and language, discussing the mysterious and expounding the wonderful, creating something out of nothing, stirring up waves on a calm ground. Although it is so, affairs are not one-sided, and principles emerge from multiple paths. Although one must 'trim the sails according to the wind,' one cannot avoid striking each other's mats. Have you not seen what the ancients said? 'If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' When the time and circumstance arrive, the principle will naturally manifest. Just like tonight and tomorrow, they are the models established by the old Shakyamuni Buddha two thousand years ago, the season of ninety days of restricted walking and three months of protecting life. All the monasteries in the world follow this. Since this time and circumstance has arrived, is there anyone who recognizes this principle? If you recognize this principle, you can be the master everywhere, and when encountering conditions, you can establish the principle. Throughout the twenty-four hours of the day, there is no inside or outside, no gain or loss. The whole thing is like this. There is no life to protect, and no wax figure to hold onto. If it is not so, then it is pitiful, like a goose protecting snow, and in the end, the wax figure will melt into ice. The master further said, 'Everyone, Shakyamuni Buddha said, "Take the Great Perfect Enlightenment (Da Yuanjue) as my Sangharama (monastery), and dwell peacefully in body and mind with the wisdom of equal nature (Pingdeng Xingzhi)." Since you all wish to dwell peacefully, do you recognize this wisdom of equal nature? If you recognize it, everyone is complete, and everyone is perfect. Even every movement and action is within this Great Sangharama, holding hands and walking with all the sages, doing the work of Buddhas together with all the sages. But how can one recognize it? Go to the three rafters (jianlou de wushe) and the seven-foot single (sengren de chuangpu) in front of you, and take care of yourselves. Do not stand for too long.'
During the Small Dharma Assembly (jie zhi xiao can) at the end of the retreat, a monk asked, 'Protecting life requires killing; only by killing completely can one dwell peacefully. I wonder, what is being killed?' The master said, 'Many people doubt this.' The monk further asked, 'When a student arrives here, and reaches a point where there is no trace to be found, what then?' The master said, 'The Vajra King's Sword (Jin Gang Wang Bao Jian) is not yet present.' The monk further said, 'Decisiveness is the style of a fundamental master. Before the signs are clear, please, master, quickly point it out.' The master said, 'A loud tongue travels three thousand miles.' The monk further said, 'Deep kindness turns into silence; the principle in my heart is already clear.' The master said, 'Don't pretend to be clear.' Then asked, 'The entire Tripitaka (Yi Da Zang Jiao) is toilet paper; so why did Deshan (De Shan Xuan Jian Chan Shi) carry the commentary (shu)?'
鈔行腳。師云。放下著。進云。周金剛被婆子一問。直得亡鋒結舌又作么生。師云。腦後拔箭。師乃云。絕彼我混虛空。透聲色無面目。終日吃飯。不曾嚼一粒米。終日著衣。未嘗掛一縷絲。總虛空華藏剎海。列向下風過現未來。諸聖倒退千里。舉一步越不可說世界。向香水海那邊。猶有去處。拈一塵混一切無量無數十方上下。一切諸佛祖師七穿八穴。猶有餘地。且道此人向什麼處安居。向什麼處禁足。若知此人落處。始知本地風光。始見本來面目。便能攝順逆於一塵中。規行矩步。現威儀於一念頃。不越常程。至於以大圓覺為我伽藍。猶是小段在。若能恁么見恁么用。恁么信恁么透。管取無邊剎海。自他不隔于毫端。十世古今始終不移于當念。九旬禁足三月護生。於一念一步一塵一芥中。見成受用。且道。此人畢竟在什麼處。還委悉么。披蓑側立千峰外。引水澆蔬五老前。
解制小參。師云。收因結果慎末護初。一段因緣此時周備。聖賢窠窟生死根株。一錘擊碎一刀截斷。若是通方作者。舉著知歸。後進初機。如何湊泊。只如生佛未分。空劫已前威音王那邊。還有結制解制也無。雖然到這裡。直饒千聖出頭來。也須目瞪口呿。那邊即且致。只如今燈燭交光坐立儼然。高者是天厚者是地。山是山水是水。有是有
【現代漢語翻譯】 現代漢語譯本 僧人拿著行腳用的錢。禪師說：『放下它。』僧人進一步問道：『周金剛被老婦一問，頓時語塞，這又是怎麼回事呢？』禪師說：『如同腦後拔箭一般。』 禪師於是說：『超越彼此，混同于虛空，透過聲色，沒有面目。終日吃飯，不曾嚼一粒米；終日穿衣，未曾掛一縷絲。整個虛空華藏世界，都列于下風，過去、現在、未來，諸位聖人都倒退千里。舉一步就超越不可說的世界，即使在香水海那邊，仍然有去處。拈起一粒塵土，就混同於一切，無量無數，十方上下，一切諸佛祖師，七穿八穴（形容徹底領悟），仍然有餘地。』 『那麼，這個人究竟在什麼地方安居？在什麼地方禁足？如果知道這個人落腳之處，才能知道本地風光，才能見到本來面目，便能在一粒塵土中攝伏順逆，規規矩矩，在一念之間展現威儀，不越出常軌。至於以大圓覺（Mahavairocana）為我的伽藍（saṃghārāma），仍然是小段功夫。如果能夠這樣見、這樣用、這樣信、這樣透，就能保證無邊剎海（buddhakṣetra），自他不隔于毫端，十世古今始終不移于當念。九旬禁足，三月護生，在一念、一步、一塵、一芥中，見成受用。』 『那麼，這個人究竟在什麼地方呢？還明白嗎？披著蓑衣側立於千峰之外，引水澆灌蔬菜於五老峰前。』
解制小參（pravāraṇā）。禪師說：『收因結果，謹慎開始，守護最初。一段因緣此時周備。聖賢的窠窟，生死的根株，一錘擊碎，一刀截斷。如果是通達之士，舉起就知道歸宿。後進的初學者，如何湊合？』 『比如生佛未分，空劫（śūnyatā-kalpa）以前，威音王（Vimalakīrti）那邊，還有結制解制嗎？雖然到了這裡，即使千聖出現，也必須目瞪口呆。那邊暫且不提，只說如今燈燭交光，坐立儼然，高的是天，厚的是地，山是山，水是水，有是有。』
【English Translation】 English version A monk held out money for travel. The Master said, 'Put it down.' The monk further asked, 'When Zhou Jingang was questioned by an old woman, he was rendered speechless. What is the meaning of this?' The Master said, 'Like pulling an arrow from behind the head.' The Master then said, 'Transcending self and other, merging with emptiness; penetrating form and color, without a face. Eating all day long, yet never chewing a grain of rice; wearing clothes all day long, yet never hanging a thread of silk. The entire Flower Treasury World (Hua-yan world), is in a subservient position; past, present, and future, all the sages retreat thousands of miles.' 'Taking a step surpasses unspeakable worlds, and even beyond the Fragrant Ocean, there is still a place to go. Picking up a speck of dust merges with everything, immeasurable and countless, in the ten directions, above and below, all Buddhas and Patriarchs, with seven penetrations and eight apertures (thoroughly enlightened), there is still room.' 'So, where does this person reside? Where does this person observe the precepts? If you know where this person settles, you can know the local scenery, and you can see the original face, then you can subdue obedience and defiance in a speck of dust, behave properly, and display dignity in a moment, without exceeding the norm. As for taking the Great Perfect Enlightenment (Mahavairocana) as my monastery (saṃghārāma), it is still a small achievement. If you can see it this way, use it this way, believe it this way, and penetrate it this way, you can guarantee that the boundless Buddha-fields (buddhakṣetra), self and other are not separated by a hair's breadth, and the ten ages, past and present, never change in the present moment. The ninety-day retreat and the three-month protection of life are seen and enjoyed in a single thought, a single step, a single dust, and a single mustard seed.' 'So, where exactly is this person? Do you understand? Wearing a straw cloak, standing sideways outside the thousand peaks, drawing water to irrigate vegetables in front of the Five Old Peaks.'
Small Dharma assembly for the end of the precept observance period (pravāraṇā). The Master said, 'Reaping the consequences of causes, be careful at the beginning, and protect the initial stage. This karmic connection is now complete. The nests of sages and the roots of birth and death are shattered with one hammer and cut off with one knife. If one is a master of all directions, one knows where to return upon hearing it. How do beginners approach it?' 'For example, before the separation of sentient beings and Buddhas, before the kalpa of emptiness (śūnyatā-kalpa), on the side of King Vimalakīrti (Vimalakīrti), is there still the establishment and dissolution of precepts? Although arriving here, even if a thousand sages appear, they must be dumbfounded. Let's put that aside for now, and just say that now the lights and candles are intertwined, sitting and standing solemnly, what is high is the sky, what is thick is the earth, the mountain is the mountain, the water is the water, existence is existence.'
無是無。長是長短是短。正當恁么時。與威音王己前空劫那畔。是同是別。若向個里倜儻分明。目前無法。胸中無心。上不見諸聖下。不見凡夫。外不見一切境界。內不見眼耳鼻舌身意。便能通同一切。說什麼結制解制。一錘擊碎聖賢窠窟。一刀截斷生死根株。設使臨濟德山文殊普賢。乃至無量無邊具大解脫有大威神。無數河沙浩浩地來。不消一捏。且憑個什麼。若不藍田射石虎。幾乎誤殺李將軍。
郡中出隊眾請小參。師云。蘭城道友集如雲。選佛場開不二門。光飾碧巖無舌老。小參佳會四方聞。聞者爭如見底。見底爭如激揚酬唱底。還有作家禪客么。僧問。三世諸佛只言自知。歷代祖師全提不起。一大藏教詮註不及。未審和尚如何。師云。夾山到這裡口似匾檐。進云。捉敗這老漢。師云。且喜沒交涉。進云。恁么則天下人鼻孔。被和尚穿卻了也。師云。爾且道。夾山鼻孔在什麼處。僧便喝。師云。也須穿腳。進云。明眼宗師天然有在。師云。猶是落二落三。師乃云。開佛祖爐鞴用向上鉗錘。擬議不來則千里萬里。當鋒薦得則坐斷要津。此猶是化門之說。若確實而論。山僧有口無說處。諸人有耳無側聆處。乃至日月未足為明。虛空未足為廣。乾坤未足為大。萬象未足為眾。到這裡一搓一捺一挨一拶。要見本分
【現代漢語翻譯】 現代漢語譯本： 『無』就是『無』，『長』就是『長』，『短』就是『短』。正在這樣的時候，與威音王（過去佛名）之前的空劫（極長的時間單位）那邊，是相同還是不同？如果能在這裡灑脫分明，眼前沒有法，心中沒有念頭，向上不見諸佛聖賢，向下不見凡夫俗子，向外不見一切境界，向內不見眼耳鼻舌身意，便能通達一切。還說什麼結制解制（佛教術語，指僧團的規定和解除）？一錘擊碎聖賢的巢穴，一刀截斷生死的根源。即使是臨濟（禪宗大師）、德山（禪宗大師）、文殊（菩薩名）、普賢（菩薩名），乃至無量無邊具有大解脫和大威神，像無數恒河沙一樣浩浩蕩蕩地來，也不值得一捏。且憑藉的是什麼？若不是藍田射石虎的故事（比喻把相似的東西誤認為真），幾乎就誤殺了李將軍了。
郡中出隊的人請師父小參（禪宗用語，指簡短的參禪開示）。師父說：『蘭城的道友聚集如雲，選佛的道場開啟不二之門。光彩照耀碧巖（禪宗典故），無舌老（指佛）也為之動容，小參的盛會四方傳聞。』聽聞的人爭著要像見到真相一樣，見到真相的人爭著要像激揚酬唱一樣。還有真正的禪客嗎？有僧人問：『三世諸佛只說自己知道，歷代祖師完全提不起來，全部的佛經都詮釋不了。不知道和尚您怎麼樣？』師父說：『夾山（禪宗大師）到這裡也口似扁檐（比喻說不出話）。』僧人說：『捉住了這個老漢的把柄！』師父說：『還好沒關係。』僧人說：『這樣說來，天下人的鼻孔都被和尚您穿透了。』師父說：『你且說說，夾山的鼻孔在哪裡？』僧人便喝了一聲。師父說：『也需要穿腳。』僧人說：『明眼的宗師自然有他的境界。』師父說：『還是落了下乘。』師父於是說：『開啟佛祖的爐鞴，用向上的鉗錘。擬議不來就千里萬里，當鋒薦得就坐斷要津。』這還是化門（教化之門）的說法。如果確實而論，山僧我有口無處說，諸位有耳無處聽。乃至日月還不足以說明亮，虛空還不足以說明廣闊，乾坤還不足以說明廣大，萬象還不足以說明眾多。到這裡一搓一捺一挨一拶，就是要見到自己的本來面目。
【English Translation】 English version: 'No' is 'no,' 'long' is 'long,' 'short' is 'short.' Right at this very moment, is it the same or different from the other side of the empty kalpa (an extremely long unit of time) before Wei Yin Wang (a past Buddha)? If you can be unrestrainedly clear about this, with no dharma (Buddhist teachings) before your eyes, no thoughts in your mind, not seeing any Buddhas or sages above, not seeing any ordinary people below, not seeing any external realms, not seeing the functions of the eyes, ears, nose, tongue, body, and mind internally, then you can penetrate everything. What is there to say about establishing or dissolving restrictions (Buddhist terms referring to the rules and their lifting in a monastic community)? One hammer shatters the nests of sages, one knife severs the roots of birth and death. Even if Linji (a Zen master), Deshan (a Zen master), Manjusri (a Bodhisattva), Samantabhadra (a Bodhisattva), and even immeasurable and boundless beings with great liberation and great spiritual power, come like countless Ganges sands in a vast and mighty way, they are not worth a pinch. What are you relying on? If it weren't for the story of Lantian shooting a stone tiger (a metaphor for mistaking something similar for the real thing), General Li would have almost been killed by mistake.
The team from the county asked the master for a small Chan session (a Zen term referring to a short Chan instruction). The master said, 'Friends of the Way from Lancheng gather like clouds, the field for selecting Buddhas opens the gate of non-duality. The radiance adorns the old man without a tongue (referring to the Buddha) in Biyan (a Zen story), the auspicious gathering of the small Chan session is heard in all directions.' Those who hear it strive to be like seeing the truth, those who see the truth strive to be like vigorously responding and chanting. Are there any true Chan practitioners? A monk asked, 'The Buddhas of the three worlds only say they know themselves, the patriarchs of all generations cannot bring it up at all, the entire Buddhist canon cannot explain it. I don't know what the master is like?' The master said, 'Jia Shan (a Zen master) here also has a mouth like a flat eave (a metaphor for being unable to speak).' The monk said, 'I've caught the handle of this old man!' The master said, 'Fortunately, it doesn't matter.' The monk said, 'In that case, the nostrils of all the people in the world have been pierced by the master.' The master said, 'You tell me, where are Jia Shan's nostrils?' The monk then shouted. The master said, 'It also needs to pierce the feet.' The monk said, 'Clear-eyed masters naturally have their realm.' The master said, 'It's still falling into the second or third level.' The master then said, 'Open the furnace of the Buddhas and patriarchs, use the upward-pointing tongs and hammer. If you can't conceive of it, it's thousands of miles away; if you can recommend it at the point of the blade, you can sit and cut off the vital pass.' This is still the teaching of the transformation gate. If we speak truthfully, this mountain monk has a mouth but nowhere to speak, and you all have ears but nowhere to listen. Even the sun and moon are not enough to describe brightness, the void is not enough to describe vastness, heaven and earth are not enough to describe greatness, and all phenomena are not enough to describe multitude. Here, with a twist, a press, a nudge, and a squeeze, we want to see our original face.
事。且問。如何是本分事。大千沙界海中漚。一切聖賢如電拂。
師示眾云。舉不顧即差互。擬思量何劫悟。且道舉個什麼。直饒解顧也是方木逗圓孔。何況更涉思量計較道理。轉沒交涉。著實而論。有什麼事。直下無一絲毫事。亦無一絲毫見聞玄妙道理得失。到這裡便是千聖出來。要舉揚也無下口處。要作用亦無動轉處。所以雲門云。向爾道。直下無事。早是相埋沒了也。且道什麼處是埋沒處。灼然能有幾人到此。此是文殊普賢大人境界。豈是尋常涉道理計校得失思量底。還知么。須是絕情識絕玄妙。千聖只言自知。亦無窠臼照用。凈裸裸赤灑灑。巖頭道。只露目前些子如擊石火。此是向上人行履。若覷不見切不得疑著。若無恁么事。達磨西來經六百年亦不傳至今日。為有恁么事。至今天下列剎相望。一一真善知識踞師子座。各各為人天師。牙如利劍口似血盆。其餘有窠臼有依倚。黏皮著骨有得有失有傳授。盡打入弄泥團處去。若是石頭馬師百丈黃檗臨濟雲門玄沙巖頭法眼溈仰曹洞。此等之流。皆是向上宗師。動靜施為皆在此中行履。譬如師子捉象皆全其力。至於捉兔亦全其力。如僧問云居弘覺。師子捉兔捉象亦全其力。未審全什麼力。云居云。不欺之力。要須一一與他本分草料。旦那個是本分草料。豈不見
【現代漢語翻譯】 現代漢語譯本：事情。且問，什麼是本分事？（本分事：指最根本、最真實的事情）整個大千世界，不過是海中的一個水泡；一切聖賢，都如閃電般瞬間即逝。
師父開示大眾說：『一舉心動念就有了差別和錯謬，如果還去擬議思量，要到什麼時候才能覺悟？』 且說要舉什麼呢？ 即使理解了『顧』（顧：回頭看，反思），也像是方木頭硬塞進圓孔里，何況還涉及思量、計較道理，那就更加沒有關係了。 說實在的，有什麼事呢？ 直下就是沒有一絲一毫的事，也沒有一絲一毫的見聞、玄妙道理、得失。 到了這裡，即使是千聖出現，想要讚揚也找不到下口的地方，想要有所作為也無從下手。 所以雲門（雲門：指雲門文偃禪師）說：『向你們說，直下無事，早已是相互埋沒了。』 且說什麼地方是埋沒處？ 確實能有幾人到達這個境界？ 這是文殊（文殊：文殊菩薩）、普賢（普賢：普賢菩薩）大人的境界，豈是尋常涉入道理、計較得失、思量的人所能達到的？ 還知道嗎？ 必須是斷絕情識，斷絕玄妙。 千聖只是說自己知道，也沒有固定的模式可以照搬使用，清凈裸露，赤條條的。 巖頭（巖頭：指巖頭全豁禪師）說：『只露出目前這一點點，如擊石火。』 這是向上人的行履。 如果看不見，千萬不要懷疑。 如果沒有這件事，達磨（達磨：指菩提達摩）西來六百年也不會傳到今天。 正因為有這件事，直到今天，天下的寺剎互相遙望，每一位真正的善知識都踞師子座（師子座：說法的高座），各自作為人天之師。 牙齒如利劍，口如血盆。 其餘那些有窠臼、有依倚、黏皮著骨、有得有失、有傳授的，都打入弄泥團的地方去。 如果是石頭（石頭：指石頭希遷禪師）、馬師（馬師：指馬祖道一禪師）、百丈（百丈：指百丈懷海禪師）、黃檗（黃檗：指黃檗希運禪師）、臨濟（臨濟：指臨濟義玄禪師）、雲門（雲門：指雲門文偃禪師）、玄沙（玄沙：指玄沙師備禪師）、巖頭（巖頭：指巖頭全豁禪師）、法眼（法眼：指法眼文益禪師）、溈仰（溈仰：指溈山靈佑禪師和仰山慧寂禪師）、曹洞（曹洞：指曹山和洞山）這些流派，都是向上的宗師，動靜施為都在這個境界中行履。 譬如獅子捉象，都用全部的力量，至於捉兔子，也用全部的力量。 如僧人問云居弘覺（云居弘覺：指云居道膺禪師）：『獅子捉兔捉象都用全部的力量，不知道全的是什麼力？』 云居說：『不欺之力。』 要一一給他本分的草料。 哪個是本分的草料？ 豈不見……
【English Translation】 English version: The matter. Let me ask, what is the fundamental matter? (Fundamental matter: refers to the most basic and true thing) The entire great chiliocosm is but a bubble in the sea; all sages and worthies are like a flash of lightning.
The master instructed the assembly, saying: 'The moment you raise a thought, there are differences and errors. If you still try to contemplate and deliberate, when will you awaken?' Now, what is there to raise? Even if you understand 'looking back' (looking back: reflecting), it's like forcing a square peg into a round hole, let alone involving deliberation, calculating principles, which makes it even more irrelevant. To be honest, what is the matter? Directly, there is not a single bit of matter, nor a single bit of seeing, hearing, profound principles, gain or loss. When you reach this point, even if a thousand sages appear, they would find no place to start praising, and no way to act. Therefore, Yunmen (Yunmen: refers to Zen Master Yunmen Wenyan) said: 'Telling you that there is nothing to do directly is already burying each other.' Now, where is the burying place? How many people can truly reach this state? This is the realm of Manjusri (Manjusri: Manjusri Bodhisattva) and Samantabhadra (Samantabhadra: Samantabhadra Bodhisattva), not something that ordinary people who delve into principles, calculate gains and losses, and deliberate can achieve. Do you know? You must cut off emotions and knowledge, cut off profound mysteries. The thousand sages only say they know themselves, and there is no fixed pattern to follow, purely naked and bare. Yantou (Yantou: refers to Zen Master Yantou Quanhuo) said: 'Just reveal this little bit before your eyes, like a spark from striking a stone.' This is the conduct of an upward-striving person. If you don't see it, don't doubt it. If there were no such thing, Bodhidharma's (Bodhidharma: refers to Bodhidharma) coming from the West six hundred years ago would not have been transmitted to this day. Because there is such a thing, even today, the temples in the world look at each other, and each true good advisor sits on the lion's seat (lion's seat: the high seat for preaching), each acting as a teacher of humans and gods. Teeth like sharp swords, mouth like a blood basin. The rest, those with fixed patterns, dependencies, clinging to the skin and bones, with gains and losses, with transmissions, all throw them into the place of playing with mud. If it were the likes of Shitou (Shitou: refers to Zen Master Shitou Xiqian), Mazu (Mazu: refers to Zen Master Mazu Daoyi), Baizhang (Baizhang: refers to Zen Master Baizhang Huaihai), Huangbo (Huangbo: refers to Zen Master Huangbo Xiyun), Linji (Linji: refers to Zen Master Linji Yixuan), Yunmen (Yunmen: refers to Zen Master Yunmen Wenyan), Xuansha (Xuansha: refers to Zen Master Xuansha Shibei), Yantou (Yantou: refers to Zen Master Yantou Quanhuo), Fayan (Fayan: refers to Zen Master Fayan Wenyi), Weiyang (Weiyang: refers to Zen Master Weishan Lingyou and Yangshan Huiji), Caodong (Caodong: refers to Caoshan and Dongshan), these schools are all upward-striving masters, and their movements and actions are all within this realm. For example, a lion catching an elephant uses all its strength, and even catching a rabbit uses all its strength. As a monk asked Yunju Hongjue (Yunju Hongjue: refers to Zen Master Yunju Daoying): 'The lion uses all its strength to catch a rabbit and an elephant, I don't know what strength it is using?' Yunju said: 'The strength of not deceiving.' You must give him the fundamental fodder one by one. What is the fundamental fodder? Don't you see...
長沙道。我若一向舉揚宗教。法堂前須草深一丈。事不獲已向爾道。盡大地是般若光。光未發時無佛無眾生。訊息向什麼處得來。恁么說話。早是葛藤了也。所以尋常向兄弟道。須是打疊情塵得失計較淨盡。驀地一場汗出。自然活鱍鱍。天下人不奈何。幸有如是威風。有如是自在。若隨人腳跟轉。覓人涎唾吃。則沒交涉。且如仰山問同參道。近日見處如何。對曰。實無一法可當情。山云。師弟解猶在境。問何故。仰山云。汝豈無能知一法。可當情者。他直得無一法可當情。尚遭仰山點檢。到這裡無能所知。無一法無。無一法也須是個人始得。所以喚作無事人。方始說本來無事。既是本來無事。只如目前萬境樅然。六凡四聖那裡得來。直須超達始得。且作么生是超達底句。莫怪從前多意氣。他家曾踏上頭關。
示眾云。大凡學道。須是用作事始得。莫只等閑。但二六時中如欠卻人家二三百萬貫債負。憂怕還他不徹。如此存誠不憂不到。是故古者道。大事未辦如喪考妣。又有一喻。學道之士如雞抱卵。須是暖氣相接方可產生。若中間間隔。暖氣不接。便抱十年終不得生。龍牙亦云。學道如鉆火。逢煙未可休。直待金星現。燒燃始到頭。況此大事。三世諸佛為之出世。自己透脫生死。豈可因循如存若亡。卻請努力向前
【現代漢語翻譯】 現代漢語譯本 長沙和尚說：『我如果總是宣揚宗教，法堂前一定會長滿一丈深的草。』不得已才對你們說：『整個大地都是般若之光（prajna-light，智慧之光）。』當這光芒還未顯現時，沒有佛（Buddha）也沒有眾生（sentient beings）。那麼，這訊息從哪裡才能得到呢？』這樣說話，已經是糾纏不清了。所以，我常常對你們說，必須把情感、塵世、得失、計較都清理乾淨，突然間出一身大汗，自然就會活潑潑地，天下人都奈何不了你。幸好有這樣的威風，有這樣的自在。如果總是跟隨別人的腳步，去吃別人吐出的唾沫，那就毫無意義了。比如，仰山（Yangshan，禪宗大師）問他的同參：『最近的見解如何？』同參回答說：『實在沒有一法可以符合我的心意。』仰山說：『師弟你的理解還停留在境界上。』問：『為什麼這樣說？』仰山說：『難道你沒有能知一法，可以符合你心意的東西嗎？』他竟然到了無一法可以符合心意的地步，還遭到仰山的批評。到了這裡，無能所知，無一法，無一法也必須是一個人才能做到。所以才被稱為無事人，才能說本來無事。既然是本來無事，那麼眼前的萬境紛雜，六凡四聖（six realms of ordinary beings and four levels of saints）又是從哪裡來的呢？必須超越通達才能明白。那麼，什麼是超越通達的句子呢？不要怪我從前意氣風發，因為我曾經踏過最高的關卡。
開示大眾說：『凡是學道，必須用心去做才行，不要只是等閒視之。但要時時刻刻都像欠了人家二三百萬貫的債務一樣，憂愁害怕還不上。如此誠心誠意，沒有不達到的。所以古人說：『大事未辦，如喪考妣（kaobi，dead parents）。』還有一個比喻，學道之人就像雞孵蛋一樣，必須暖氣相接才能孵化成功。如果中間間隔，暖氣不接，即使抱十年也終究孵不出小雞。龍牙（Longya，禪宗大師）也說：『學道如鉆木取火，遇到煙霧不能停止，直到金星出現，燃燒起來才算到頭。』何況這件大事，三世諸佛（Buddhas of three times）為此出世，自己要透脫生死，怎麼可以因循茍且，好像有又好像沒有一樣呢？請努力向前吧！』
【English Translation】 English version Monk Changsha said: 'If I were to constantly promote religion, the grass in front of the Dharma hall would surely grow a foot deep.' Having no choice, I tell you: 'The entire earth is the light of prajna (prajna-light, wisdom light).' When this light has not yet manifested, there is no Buddha (Buddha) and no sentient beings (sentient beings). Then, where can this news be obtained?' Speaking like this is already entanglement. Therefore, I often tell you brothers, you must clean up emotions, worldly affairs, gains and losses, and calculations. Suddenly, breaking out in a sweat, you will naturally be lively and vigorous, and no one in the world can do anything to you. Fortunately, there is such power and such freedom. If you always follow in other people's footsteps and eat the saliva that others spit out, then it is meaningless. For example, Yangshan (Yangshan, Zen master) asked his fellow practitioner: 'How is your recent understanding?' The fellow practitioner replied: 'In reality, there is not a single dharma that can satisfy my mind.' Yangshan said: 'Brother, your understanding is still stuck in the realm.' He asked: 'Why do you say that?' Yangshan said: 'Don't you have something that can know a single dharma that can satisfy your mind?' He had reached the point where there was not a single dharma that could satisfy his mind, and he was still criticized by Yangshan. Arriving here, without the ability to know, without a single dharma, without a single dharma, it must be a person who can do it. That's why it's called a person with nothing to do, and then you can say that there is originally nothing to do. Since there is originally nothing to do, then where do the myriad realms in front of you, the six realms of ordinary beings and the four levels of saints (six realms of ordinary beings and four levels of saints) come from? You must transcend and understand to understand. So, what is the sentence of transcendence and understanding? Don't blame me for being high-spirited in the past, because I have stepped over the highest barrier.
Instructing the public, he said: 'In general, those who study the Way must do it with their hearts, don't just take it lightly. But at all times, it should be like owing someone two or three million strings of debt, worrying about not being able to repay it. With such sincerity, there is nothing that cannot be achieved. Therefore, the ancients said: 'If the great matter is not accomplished, it is like losing one's parents (kaobi, dead parents).' There is also a metaphor: a person who studies the Way is like a hen hatching eggs, and the warm air must be connected to hatch successfully. If there is an interval in the middle and the warm air is not connected, even if you hold it for ten years, you will never be able to hatch a chick. Longya (Longya, Zen master) also said: 'Studying the Way is like drilling wood to make fire. You cannot stop when you encounter smoke. You must wait until the Venus appears and the burning starts to reach the end.' Moreover, this great matter, the Buddhas of the three times (Buddhas of three times) appeared in the world for this, and you must break free from birth and death. How can you be perfunctory, as if it exists and as if it does not? Please work hard and move forward!'
。以悟為則。各希取信。珍重。
示眾云。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會即是凡夫。凡夫若知即是聖人。此事一語兩當。還委悉么。要識聖人凡夫凡夫聖人。長者長法身。短者短法身。大小青黃一切法悉皆如如。渾是個大解脫門。更無別異。但得情亡意遣一念真正。隨處遇緣皆為妙用。所以古人道。處處真處處真。塵塵儘是本來人。真實說時聲不見。正體堂堂沒卻身。至於天堂地獄草芥人畜六類四生纖洪近遠無不皆真。但為未徹根源底。居常生心動念。皆在塵勞業識中流轉。未曾迴光返照。所以枉受輪迴。不得受用。若能發慷慨心。啟特達志。頓歇諸緣。直下了得徹底分明心地了了。可謂行亦禪坐亦禪。語默動靜皆為正體。是故云門道。和尚子莫妄思。山是山水是水。僧是僧俗是俗。又道見拄杖子但喚作拄杖子。見屋但喚作屋。謂之覿體全真。有般人。取一邊舍一邊。見處遍枯不能著實。便乃得失居懷。被物所轉。無自由分。看他從上古人。得大受用利物垂慈全身擔荷。或出或沒或隱或顯或順或逆。開建化門示徑截路。無不教人究本明宗離諸執著。豈不見。棱道者參雪峰靈云玄沙。來往十五年。坐破七個蒲團。念茲在茲。后因捲簾忽然大悟。有頌云。也大差也大差。捲起簾來見天下
【現代漢語翻譯】 現代漢語譯本：以開悟為準則，希望各位都能相信並重視。
開示大眾說：完完全全具備凡夫的法則，但凡夫卻不自知；完完全全具備聖人的法則，但聖人卻不會運用。聖人如果自以為會，那就成了凡夫；凡夫如果明白了，那就是聖人。這件事一句話包含兩方面的意思，你們明白了嗎？想要認識聖人、凡夫，凡夫、聖人，長的是長的法身，短的是短的法身，無論大小青黃一切法，都如如不動。整個就是一個大解脫門，沒有其他差別。只要情感消亡，意念放下，一念真正，無論在什麼地方遇到什麼機緣，都是妙用。所以古人說：『處處真，處處真，塵塵儘是本來人。真實說時聲不見，正體堂堂沒卻身。』 至於天堂地獄、草芥人畜六道四生，無論細微宏大、近處遠處，沒有不真實的。只因爲沒有徹底明白根源，常常生心動念，都在塵勞業識中流轉，不曾迴光返照，所以白白遭受輪迴，不得受用。如果能發起慷慨之心，立下特別的志向，立刻停止各種攀緣，直接了悟，徹底分明，心地清清楚楚，就可以說是行也是禪，坐也是禪，言語沉默、行動靜止，都是正體。所以雲門（Yunmen）說：『和尚的弟子們不要胡思亂想，山是山，水是水，僧是僧，俗是俗。』 又說見到拄杖就叫拄杖，見到房屋就叫房屋，這叫做當下全體都是真。有些人，取一邊舍一邊，見解枯竭不能落實，於是得失縈懷，被外物所轉，沒有自由。看看從前的古人，得到大受用，利益眾生，慈悲垂憐，全身心地承擔。或出或沒，或隱或顯，或順或逆，開建立立教化之門，指示截斷煩惱的道路，無不教人探究根本，明白宗旨，遠離各種執著。 難道沒聽說過，棱道者參訪雪峰（Xuefeng）、靈云（Lingyun）、玄沙（Xuansha），來來回回十五年，坐破了七個蒲團，念念不忘此事，後來因為捲起簾子忽然大悟，有頌說：『也大差，也大差，捲起簾來見天下！』
【English Translation】 English version: Take enlightenment as the standard. I hope everyone will believe and value it.
Instructing the assembly, he said: 'Fully possessing the Dharma of ordinary beings, yet ordinary beings do not know it. Fully possessing the Dharma of sages, yet sages do not utilize it. If a sage thinks he knows, he becomes an ordinary being. If an ordinary being understands, he becomes a sage. This matter has two meanings in one statement. Do you understand it thoroughly? If you want to recognize the sage and the ordinary being, the ordinary being and the sage, the long is the long Dharmakaya (Dharmakaya: the body of the Dharma), the short is the short Dharmakaya. All Dharmas, whether large or small, blue or yellow, are all Suchness (Suchness: the true nature of reality). It is entirely a great gate of liberation, with no other difference. Only when emotions cease and intentions are relinquished, with one thought truly present, will every encounter and condition become wondrous function. Therefore, the ancients said: 'Everywhere is truth, everywhere is truth, every mote of dust is the original person. When the truth is spoken, the voice is not seen, the true body stands majestically, disappearing itself.' As for heavens and hells, grasses and humans, the six realms and four forms of birth, whether subtle or vast, near or far, none are not true. It is only because the root source has not been thoroughly understood that thoughts constantly arise, flowing in the streams of karmic consciousness, never reflecting inward, thus vainly suffering in Samsara (Samsara: the cycle of birth, death, and rebirth), unable to benefit from it. If one can arouse a generous heart, establish a special aspiration, immediately cease all clinging conditions, directly realize thorough clarity, with the mind clearly understanding, it can be said that walking is Zen, sitting is Zen, speech and silence, movement and stillness, are all the true body. Therefore, Yunmen (Yunmen) said: 'Monk disciples, do not engage in wild thoughts. Mountains are mountains, water is water, monks are monks, laypeople are laypeople.' He also said, 'When you see a staff, just call it a staff. When you see a house, just call it a house.' This is called directly and completely true. Some people take one side and discard the other, their views withered and unable to be grounded, thus dwelling on gains and losses, being turned by external objects, without freedom. Look at the ancient masters, attaining great benefit, benefiting beings, compassionately bestowing, wholeheartedly bearing the burden. Sometimes appearing, sometimes disappearing, sometimes hidden, sometimes manifest, sometimes conforming, sometimes opposing, opening and establishing the gate of teaching, pointing out the direct path, all teaching people to investigate the root, understand the principle, and abandon all attachments. Have you not heard that Daofu Leng (Daofu Leng) visited Xuefeng (Xuefeng), Lingyun (Lingyun), and Xuansha (Xuansha), back and forth for fifteen years, wearing out seven meditation cushions, constantly mindful of this matter, and later, upon raising the curtain, suddenly awakened, with a verse saying: 'Oh, great difference, oh, great difference, raising the curtain, seeing the whole world!'
。有人問我意何如。拈取拂子劈口打。及乎住長慶。示眾云。撞著道伴交肩過一生參學事畢。似此稱提。若不知有。爭解恁么道。可謂從自己胸襟流出。蓋天蓋地。又有問。如何是合聖之言。對云。大小長慶。被阇黎一問。直得口似匾檐。若善參詳。可以丹霄獨步自在縱橫。大眾。還知落處么。若也未知。為諸人拈出。白雲盡處是青山。行人更在青山外。
示眾云。德山小參不答話。打鎖敲枷。趙州小參要答話。將杖探水。崇寧今夜也不管答話。亦不管不答話。偶然向衣單下。拾得個千年桃核。舉似大眾。乃橫拄杖云。爾諸人。若也恁么坐斷天下人舌頭。復以拄杖卓地云。爾諸人。若也恁么入地獄如箭射。且道利害在什麼處。若不同床臥。焉知被底穿。
道林寺解夏小參。示眾云。涼夜群動寂。禪庭正清虛。明月印空闊。白雲任卷舒。當陽好定奪。還有作家無。僧問。一塵舉大地收。一葉落天下秋。衲僧分上成得個什麼。師云。前不迭村后不迭店。進云。大小道林。話頭也不識。師云。切忌虛空里𪅎啄。進云。和尚恁么道那。師云。作么生是爾著實處。僧擬進語。師云了。進云。爭奈落霞與孤鶩齊飛。秋水其長天一色。師云。賊過後張弓。師乃云。于內無心於外無相。于上無佛祖可仰。于下無眾生可悲。
【現代漢語翻譯】 現代漢語譯本：有人問我什麼是佛法真意。我拿起拂子就打。等到我住在長慶（地名）的時候，我開示大眾說：『遇到道友，肩並肩地走過一生，參學的事情就完畢了。』像這樣提持，如果不知道其中真意，怎麼能說出這樣的話呢？這可以說是從自己胸襟中流露出來的，蓋天蓋地。又有人問：『什麼是符合聖人之道的言語？』我回答說：『大小長慶，被你這一問，直弄得口像扁擔一樣。』如果好好參詳，就可以在丹霄（天空）中獨自漫步，自由自在。各位，還知道落腳點在哪裡嗎？如果還不知道，我就為你們點明：白雲的盡頭就是青山，而行人還在青山之外。 開示大眾說：德山（禪師名）小參時不回答問題，如同打鎖敲枷。趙州（禪師名）小參時要回答問題，如同用杖探水。崇寧（地名）今晚既不管回答問題，也不管不回答問題。偶然在衣單下，拾到一個千年的桃核，拿出來給大家看。』於是橫著拄杖說：『你們各位，如果這樣截斷天下人的舌頭。』又用拄杖敲地：『你們各位，如果這樣入地獄就像箭一樣快。』那麼，厲害之處在哪裡呢？如果不同床睡覺，怎麼知道被子哪裡破了呢？ 道林寺解夏小參。開示大眾說：『涼爽的夜晚，萬物都安靜下來，禪院裡一片清凈空虛。明月照耀著空曠，白雲隨意舒捲。』當面決斷，還有能做主的人嗎？有僧人問：『一塵飛起，大地都被收攝；一片葉子落下，天下都知道秋天來了。衲僧（僧人的自稱）的份上能成就什麼呢？』師父說：『前面趕不上村莊，後面趕不上店舖。』僧人說：『大小道林，連話頭都不認識。』師父說：『切忌在虛空中亂啄。』僧人說：『和尚您這麼說嗎？』師父說：『什麼是你著實之處？』僧人剛要說話，師父說：『了。』僧人說：『無奈落霞與孤鶩齊飛，秋水共長天一色。』師父說：『賊走後才張弓。』師父於是說：『對內無心，對外無相，對上沒有佛祖可以仰仗，對下沒有眾生可以憐憫。』
【English Translation】 English version: Someone asked me, 'What is the meaning of Zen?' I picked up my whisk and struck him. Later, when I was at Changqing (place name), I addressed the assembly, saying, 'Meeting fellow practitioners and walking shoulder to shoulder through life, the matter of study is complete.' If you don't understand the meaning behind such a statement, how can you utter such words? It truly flows from one's own heart, covering heaven and earth. Another asked, 'What are words that accord with the way of the sages?' I replied, 'Great and small Changqing, put on the spot by your question, is left with a mouth like a flat carrying pole.' If you contemplate this well, you can walk freely in the azure sky. Everyone, do you know where to land? If you don't, I will point it out for you: Where the white clouds end is the green mountain, and the traveler is still beyond the green mountain. Addressing the assembly, he said: 'Deshan (Zen master's name) does not answer questions during small gatherings, like applying locks and shackles. Zhaozhou (Zen master's name) answers questions during small gatherings, like using a staff to probe water. Tonight, Chongning (place name) neither answers nor does not answer questions. By chance, I found a thousand-year-old peach pit under my robe and am showing it to everyone.' Then, holding his staff horizontally, he said, 'If you all cut off the tongues of everyone in the world like this,' and striking the ground with his staff, he said, 'If you all enter hell as quickly as an arrow like this, where does the benefit or harm lie? If you don't sleep in the same bed, how can you know where the blanket is torn?' Daolin Temple's summer retreat concluding assembly. Addressing the assembly, he said: 'On a cool night, all movements are still, the Zen courtyard is pure and empty. The bright moon reflects the vastness, white clouds drift freely.' Make a decisive judgment right here, is there anyone who can do it? A monk asked, 'When a mote of dust rises, the whole earth is contained; when a leaf falls, the world knows autumn has arrived. What can a monk achieve?' The master said, 'Unable to reach the village ahead, unable to reach the shop behind.' The monk said, 'Great Daolin, you don't even recognize the topic of conversation.' The master said, 'Beware of pecking randomly in emptiness.' The monk said, 'Is that what the master is saying?' The master said, 'What is your solid ground?' As the monk was about to speak, the master said, 'Finished.' The monk said, 'But the sunset clouds fly together with the lone duck, the autumn water shares one color with the long sky.' The master said, 'Drawing the bow after the thief has gone.' The master then said, 'Inwardly without mind, outwardly without form, above there are no Buddhas or ancestors to rely on, below there are no sentient beings to pity.'
慳貪嫉妒俱除。慈悲喜捨並卻。兩頭坐斷中道不拘。凈裸裸絕承當。赤灑灑無回互。擊之不濁揚之不清。撥之不動攪之不轉。直下坐斷萬法。頭上孤危不立。於此安居隨處解脫。更說什麼長期百二十中期百日下期八十日。且功成一句作么生道。不憐鵝護雪。且喜蠟人冰。
冬夜小參。師云。佛祖大機人天正眼。眹兆未分時無許多事。及至一氣已分。便有生住異滅春夏秋冬。若隨波逐浪去。種種建立觸處圓融。若截斷眾流去。把住要津不通凡聖。若也二途不涉。腳跟下灑灑落落。豈不是本分衲僧。且道無陰陽地上如何通訊。直待明年三月盡。莫言冬后雪霜寒。
小參。僧問。猿抱子歸青嶂后。鳥㘅華落碧巖前。此是和尚舊時安身立命處。如何是道林境。師云。寺門高開洞庭野。殿腳插入赤沙湖。進云。如何是境中人。師云。僧寶人人滄海珠。進云。此是杜工部底。作么生是和尚底。師云。且莫亂統。進云。如何是奪人不奪境。師云。山僧有眼不曾見。進云。如何是奪境不奪人。師云。阇黎問得自然親。進云。如何是人境俱奪。師云收。進云。如何是人境俱不奪。師云放。進云。人境已蒙師指示。向上還有事也無。師云。不可土上更加泥。師乃云。恁么恁么。如虎帶角。不恁么。不恁么。似兔無角。恁么又卻
【現代漢語翻譯】 現代漢語譯本 慳吝貪婪、嫉妒之心全部去除。慈悲喜捨之心也一併放下。兩端都截斷，不拘泥於中道。清凈裸露，沒有任何承擔。赤條條灑脫，沒有任何迴護。敲擊它不會渾濁，揚起它不會更清。撥動它不會動搖，攪動它不會轉動。直接截斷一切萬法，頭上孤立危聳，不建立任何東西。於此安住，隨處都能解脫。還說什麼長期一百二十天，中期一百天，下期八十天呢？且說功成一句，該怎麼說呢？不憐惜鵝保護雪，只喜歡蠟人像冰一樣。
冬夜小參。師父說：『佛祖的大機用，人天的正眼，在徵兆尚未顯現時，沒有這麼多事。等到一氣分化之後，便有了生住異滅、春夏秋冬。如果隨波逐流，種種建立，處處圓融。如果截斷眾流，把住要津，不通凡聖。如果兩條路都不涉足，腳跟下灑灑落落，豈不是本分的衲僧？』且說在沒有陰陽的地方，如何通訊？直到明年三月結束，不要說冬天過後雪霜寒冷。
小參。僧人問：『猿猴抱著幼崽回到青翠的山峰后，鳥兒銜著花朵落在碧綠的巖石前，這是和尚您過去安身立命的地方。什麼是道林境？』師父說：『寺廟大門高高打開，面對著洞庭的曠野，殿腳插入赤色的沙湖。』僧人進問道：『什麼是境中人？』師父說：『僧寶人人都是滄海中的明珠。』僧人說：『這是杜工部的詩句，什麼是和尚您的？』師父說：『且不要胡亂統攝。』僧人進問道：『什麼是奪人不奪境？』師父說：『山僧有眼卻不曾見過。』僧人進問道：『什麼是奪境不奪人？』師父說：『阇黎（Dharani，指受過具足戒的出家人）問得自然親切。』僧人進問道：『什麼是人境俱奪？』師父說：『收。』僧人進問道：『什麼是人境俱不奪？』師父說：『放。』僧人進問道：『人境已經蒙受師父指示，向上還有事嗎？』師父說：『不可在泥土上再加泥。』師父於是說：『這樣這樣，如虎添翼。不這樣不這樣，似兔無角。這樣又卻』
【English Translation】 English version Completely eliminate stinginess, greed, and jealousy. Abandon compassion, joy, and equanimity as well. Sever both ends, not adhering to the middle way. Pure and naked, without any burden. Utterly free and unrestrained, without any protection. Striking it does not make it turbid, raising it does not make it clearer. Pushing it does not move it, stirring it does not turn it. Directly sever all dharmas, standing alone and precarious, establishing nothing. Abiding here, one is liberated everywhere. What more is there to say about long-term one hundred and twenty days, mid-term one hundred days, and short-term eighty days? And how should one speak of the phrase of accomplished merit? Do not pity the goose protecting the snow, but rejoice in the wax figure like ice.
Winter night small assembly. The master said: 'The great function of the Buddhas and Patriarchs, the true eye of humans and devas, before the signs have manifested, there are not so many things. Once the one energy has separated, then there is birth, dwelling, change, extinction, spring, summer, autumn, and winter. If you follow the waves, establishing all sorts of things, everywhere is perfectly harmonious. If you cut off the flow of the masses, holding onto the vital point, not allowing passage to the mundane or the sacred. If you do not involve yourself in either path, your feet will be free and unburdened. Wouldn't that be a true monk?' Furthermore, how can one communicate in a place without yin and yang? Wait until the end of March next year, do not say that after winter the snow and frost are cold.
Small assembly. A monk asked: 'After the monkey embraces its cub and returns to the green peaks, after the bird carries a flower and drops it in front of the green cliff, this is where the master used to settle down and establish his life. What is the Daolin (name of a temple) realm?' The master said: 'The temple gate opens high, facing the wilderness of Dongting (name of a lake), the temple feet insert into the red sand lake.' The monk further asked: 'What is the person in the realm?' The master said: 'Every monk treasure is a pearl in the vast sea.' The monk said: 'These are Du Gongbu's (name of a poet) lines, what are the master's?' The master said: 'Don't lump things together haphazardly.' The monk further asked: 'What is seizing the person but not seizing the realm?' The master said: 'This mountain monk has eyes but has never seen it.' The monk further asked: 'What is seizing the realm but not seizing the person?' The master said: 'Dharani (referring to a fully ordained monk) asks naturally and intimately.' The monk further asked: 'What is seizing both the person and the realm?' The master said: 'Withdraw.' The monk further asked: 'What is not seizing either the person or the realm?' The master said: 'Release.' The monk further asked: 'The person and the realm have already received the master's instruction, is there anything further?' The master said: 'Do not add mud on top of soil.' The master then said: 'Like this, like this, like a tiger with horns. Not like this, not like this, like a rabbit without horns. Like this and yet'
不恁么。暗隔兩重關。不恁么又卻恁么。全行向上路。此四句若排著四邊。則為禍為崇。若一時劃斷。則為祥為瑞。何故他從上來本無許多事。只為群機有利鈍所悟有淺深。是故勞他諸聖出來。應物現形隨機逗教。便有權有實有照有用有殺有活。有賓有主有問有答。萬別千差只如。正當恁么時。可中若有個漢。牙如劍樹口似血盆。一棒打不回頭。出來掀翻露布截斷葛藤。天是天地是地。山是山水是水。長是長短是短。方是方圓是圓。一絲毫不得動著。直下承當。便能丹霄獨步。與他諸聖把手共行。有佛世界互為賓主接物利生。無佛世界風颯颯地。坐斷要津不通凡聖。然雖恁么。若是于中端的恁么來底。且道與他作么生商量。待老僧上山斫棒來。
小參。僧問。玄沙不過嶺。保壽不渡河。未審意旨如何。師云。直超物外。進云。雪峰三度到投子。九度上洞山。是同是別。師云。別是一家春。進云。恁么則春色無高下。華枝自短長。師云。一任卜度。師乃云。大道坦然更無回互。同證者識同道者知。若有實法系綴羅籠人。入地獄如箭射。所以諸佛出世祖師西來。實無一法與人。只要諸人休歇。若實到休歇田地。二六時中如天普蓋似地普擎。更不剩一絲毫。亦不欠一絲毫。凈裸裸赤灑灑。見成公案。若更躊躕四顧。說
【現代漢語翻譯】 現代漢語譯本： 不是這樣（不恁么）。好像被兩重關卡暗中阻隔。如果不是這樣，那又該怎樣（不恁么又卻恁么）？要完全走向上行的道路。這四句話如果排列在四個邊角，就會成為災禍和邪祟的根源。如果一下子果斷地斬斷，就會成為吉祥和瑞兆的象徵。為什麼呢？因為從一開始本來就沒有這麼多事，只是因為眾生的根器有利鈍之分，領悟有深淺之別。所以才勞煩各位聖人出來，應機示現各種形象，隨機引導教化。於是就有了權巧和真實，有了觀照和作用，有了殺和活，有了賓和主，有了問和答。千差萬別，就像正在這樣的時候（正當恁么時），如果其中有個大丈夫，牙齒像劍樹一樣鋒利，嘴巴像血盆一樣巨大，一棒打下去絕不回頭，出來掀翻一切，截斷所有糾葛，天就是天，地就是地，山就是山，水就是水，長就是長，短就是短，方就是方，圓就是圓，一絲一毫都不能動搖，直接承擔。就能獨自在天空中行走，與各位聖人攜手同行，在有佛的世界裡互為賓主，接引眾生，利益他們。在沒有佛的世界裡，風呼呼地吹著，佔據要道，不與凡人和聖人相通。雖然是這樣（然雖恁么），如果真的能這樣做到，那麼該如何與他們商量呢？等老僧上山砍根木棒來再說。
小參（小參，一種禪宗的說法形式）。有僧人問：『玄沙（玄沙，指玄沙師備禪師）不過嶺，保壽（保壽，指保壽延沼禪師）不渡河，不知道是什麼意思？』 師父說：『直接超越事物之外。』 僧人又問：『雪峰（雪峰，指雪峰義存禪師）三次到投子（投子，指投子大同禪師），九次上洞山（洞山，指洞山良價禪師），是相同還是不同？』 師父說：『別是一番春色。』 僧人又問：『既然這樣，那麼春色就沒有高下之分，花枝自然有長短之別。』 師父說：『隨你猜測。』 師父於是說：『大道坦蕩平直，再也沒有什麼可以疑惑的。共同證悟的人才能認識，志同道合的人才能瞭解。如果有什麼實在的法可以束縛和籠罩人，那麼進入地獄就像箭一樣快。所以諸佛出世，祖師西來，實際上沒有一法可以給人，只要眾人停止妄想。如果真的到了停止妄想的境地，一天二十四小時，就像天一樣普遍覆蓋，像地一樣普遍承載，不多一絲一毫，也不少一絲一毫，乾乾淨淨，赤裸裸，現成的公案。如果還猶豫不決，四處張望，說……』
【English Translation】 English version: Not like that (Bu恁么). It's as if secretly separated by two layers of barriers. If not like that, then how should it be (不恁么又卻恁么)? One must completely walk the path of upward progress. If these four sentences are arranged on four sides, they will become the source of misfortune and evil. If they are decisively cut off at once, they will become symbols of auspiciousness and good omen. Why? Because from the beginning, there were not so many things to begin with, it's just that the faculties of beings have dullness and sharpness, and their understanding has depth and shallowness. Therefore, it troubles all the sages to come out, responding to beings by manifesting various forms, and guiding and teaching according to their potential. Thus, there are expedient means and reality, there is illumination and function, there is killing and giving life, there is guest and host, there is question and answer. Myriad differences, just like at this very moment (正當恁么時), if there is a great person among you, with teeth as sharp as sword trees and a mouth like a blood basin, who doesn't turn back after being struck with a staff, who comes out to overturn everything, cut off all entanglements, heaven is heaven, earth is earth, mountain is mountain, water is water, long is long, short is short, square is square, round is round, not a single hair can be moved, directly take responsibility. Then one can walk alone in the sky, walk hand in hand with all the sages, in worlds with Buddhas, be guests and hosts to each other, receive beings and benefit them. In worlds without Buddhas, the wind blows rustlingly, occupying the vital pass, not communicating with ordinary people and sages. Although it is like this (然雖恁么), if one can truly do it like this, then how should one discuss it with them? Wait for this old monk to go up the mountain to chop a stick and then talk about it.
Small Dharma talk (小參, a form of Zen discourse). A monk asked: 'Xuansha (玄沙, referring to Zen Master Xuansha Shibei) does not cross the ridge, Baoshou (保壽, referring to Zen Master Baoshou Yanzhao) does not cross the river, what is the meaning of this?' The master said: 'Directly transcend beyond things.' The monk further asked: 'Xuefeng (雪峰, referring to Zen Master Xuefeng Yicun) went to Touzi (投子, referring to Zen Master Touzi Datong) three times, and went up Dongshan (洞山, referring to Zen Master Dongshan Liangjie) nine times, are they the same or different?' The master said: 'It's a different spring scenery.' The monk further asked: 'Since it's like this, then the spring scenery has no high or low, and the flower branches naturally have long and short.' The master said: 'Let you guess.' The master then said: 'The great path is open and straight, there is no more doubt. Those who have jointly realized it will recognize it, and those who share the same path will understand it. If there is any real dharma that can bind and ensnare people, then entering hell is as fast as an arrow. Therefore, the Buddhas appear in the world, and the patriarchs come from the West, but in reality, there is not a single dharma to give to people, only wanting everyone to cease their deluded thoughts. If one truly reaches the state of ceasing deluded thoughts, then twenty-four hours a day, it's like the sky universally covering, like the earth universally supporting, not a single hair more, not a single hair less, completely clean, stark naked, a ready-made public case. If one still hesitates and looks around, saying...'
有說無論得論失。有會有不會。有得有不得。落二落三去也。所以上古尊宿天下老和尚。拂子邊拄杖頭。現無量神通。其實與爾諸人。解黏去縛抽釘拔楔。令汝直下到安閑之地。也無證也無得。亦無周由者也。七十三八十四。若也未到。不免搽糊去也。一切境界一切有無一切法門。但於一言下一念頃脫得情塵去。塵塵剎剎廓周沙界。大小長短方圓。青黃赤白。全是本心。于見處凈裸裸。于聞處八面玲瓏。無得失是非。無長短好惡。山是山水是水。僧是僧俗是俗。無異無別。若能實頭到這個田地。離情塵絕露布。不落勝妙。更須知有一塵中含一切境界。一切境界入一塵中。悉皆含攝。於一毫端現無邊剎海。直得恁么。更須知有大用現前時節始得。且作么生是大用現前底時節。畢竟水須朝海去。到頭云定覓山歸。
冬夜小參。有作思惟從有心起。一輪生滅行無間道。修無漏業萬古超然。拈一放一半開半合。未免在窠窟里。殊不知。往復無間動靜一如。融大千沙界於一塵。會十世古今於一念。去來起滅甚處安排。春夏秋冬如何理論。到這裡凈裸裸赤灑灑沒可把。東西不辨南北不分底。則故是未知落處。久參先德腳踏實地。且道正當恁么時如何。還委悉么。群陰消剝盡。來日是書云。
除夜小參。樹凋葉落瓦解冰
【現代漢語翻譯】 現代漢語譯本 有人說無論得到還是失去，有人說會或者不會，有人說得到或者得不到，這些都落入了二元對立或三元對立的境地。所以上古時代那些受人尊敬的尊宿（指有德行的僧人）和天下老和尚，用拂塵、拄杖等，展現無量的神通，實際上是爲了幫助你們這些人，解除束縛，去除障礙，拔出釘子，令你們直接到達安閒自在的境地，沒有證悟，沒有獲得，也沒有徘徊猶豫。七十三、八十四歲，如果還沒有達到這種境界，難免還要塗脂抹粉，掩蓋真相。一切境界、一切有無、一切法門，只要在一句話、一個念頭之間脫離情塵，那麼每個微塵、每個剎那都周遍沙界，無論大小長短方圓，青黃赤白，全都是本心。在見處清凈坦露，在聞處八面玲瓏，沒有得失是非，沒有長短好惡，山是山，水是水，僧是僧，俗是俗，沒有差異，沒有分別。如果能夠真正到達這個田地，脫離情塵，完全顯露，不落入殊勝美妙的境界，更要知道一粒微塵中包含一切境界，一切境界都進入一粒微塵中，全部包含攝受。在一根毫毛的末端顯現無邊的剎土和大海。即使達到這種程度，更要知道有大用展現的時刻才能真正領悟。那麼，什麼是大用展現的時刻呢？終究水要朝向大海流去，最終雲彩一定會回到山中。
冬夜小參。如果有所思所惟，都是從有心而起，一輪生滅，在無間道中執行。修習無漏之業，萬古超然。拈起一半，放下一半，半開半合，未免還在窠臼里。殊不知，往復無間，動靜如一，將大千沙界融於一塵，將十世古今匯於一念。去來起滅，在哪裡安排？春夏秋冬，如何理論？到了這裡，清凈坦露，赤裸灑脫，沒有什麼可以把握，東西不辨，南北不分，這還是未知落處。久參先德，腳踏實地。那麼，正當這個時候如何呢？還明白嗎？群陰消剝殆盡，來日便是春天。
除夕小參。樹木凋零，葉子飄落，瓦片破碎，冰塊消融。
【English Translation】 English version Some say regardless of gain or loss, some say there is 'can' or 'cannot', some say there is 'obtain' or 'not obtain'. These fall into duality or trinity. Therefore, the venerable elders (respected monks) of ancient times and the old monks of the world, using fly-whisks and staffs, manifested immeasurable supernatural powers, actually to help you all, to untie bonds, remove obstacles, pull out nails, so that you directly reach the state of peace and ease, without enlightenment, without attainment, and without hesitation. Seventy-three, eighty-four years old, if you have not reached this state, you will inevitably have to apply powder and rouge, covering up the truth. All realms, all existence and non-existence, all Dharma doors, as long as you can detach from emotional dust in a word, a thought, then every dust, every moment, pervades the sand-like world, whether large or small, long or short, square or round, blue, yellow, red, or white, all are the original mind. In seeing, be purely naked; in hearing, be all-sided and exquisite. Without gain or loss, right or wrong, without long or short, good or bad, mountain is mountain, water is water, monk is monk, layman is layman, without difference, without distinction. If you can truly reach this state, detached from emotional dust, completely revealed, not falling into the realm of the supremely wonderful, you must also know that one dust contains all realms, and all realms enter one dust, all are contained and embraced. At the tip of a hair, manifest boundless Buddha-lands and seas. Even reaching this level, you must also know that only when the moment of great function manifests can you truly understand. So, what is the moment of great function manifesting? Ultimately, water must flow towards the sea, and eventually, clouds will surely return to the mountains.
Winter Night Small Gathering. If there is thinking and contemplation, it all arises from the intentional mind, a cycle of birth and death, running in the uninterrupted path. Cultivating the non-leaking karma, eternally transcendent. Picking up half, putting down half, half-open and half-closed, inevitably still in the rut. Little do they know that coming and going without interruption, movement and stillness are one, melting the great thousand worlds into one dust, converging the ancient and present of ten lifetimes into one thought. Where to arrange coming and going, arising and ceasing? How to theorize about spring, summer, autumn, and winter? Arriving here, purely naked, utterly unadorned, there is nothing to grasp, unable to distinguish east and west, unable to distinguish north and south, this is still not knowing where to settle. Long-term participation with virtuous predecessors, stepping on solid ground. So, what is it like at this very moment? Do you understand? The multitude of yin is exhausted, tomorrow is the beginning of spring.
New Year's Eve Small Gathering. Trees wither, leaves fall, tiles break, ice melts.
消。歲暮年窮家殘戶破。以世諦觀之。是不稱意境界。以道眼觀之。卻是好個訊息。豈不見香嚴道。去年貧未是貧。今年貧始是貧。去年貧有卓錐之地。今年貧錐也無卓。又有古德道。富貴即易。貧窮即難。本分人打得徹信得及見得透。物物頭頭俱為妙用。塵塵剎剎悉是真乘。若便恁么歇去。敢保老兄未徹在。那堪更說漸說頓說玄說妙說理說事。卻須放卻玄妙放卻理性。打破向上向下。截斷佛印祖機。直得東西不辨南北不分濛濛𥋾𥋾。遇飯吃飯不知是飯。遇茶喫茶不知是茶。到這裡猶只得個衲僧門下潔白露凈底。是故洞山道。見佛與祖是生冤家。始有參學分。正當恁么時全體現成。佛界不收魔界不管。且道向什麼處行履。若識得去。便成年窮歲盡相續不斷。相續不斷歲盡年窮。正當恁么時一句作么生道。今歲今宵盡。來年來日新。
解夏小參云。年豐歲稔道泰時清。唱太平歌樂無為化。護生既滿蠟人愈冰。秋色澄澄金風拂拂。正當恁么時。說什麼釋迦彌勒文殊普賢德山臨濟。向上向下有事無事。直下一時坐斷。直得風颯颯地。人人分上壁立千仞。各各面前飛大寶光。且不落夤緣一句作么生道。麓峰頭倒卓。石筍暗抽枝。
道林寺小參云。四海共參尋。十方同聚會。路逢達道人。不將語默對。還有共相酬唱
【現代漢語翻譯】 現代漢語譯本 消。歲末年終，家徒四壁，一貧如洗。用世俗的眼光來看，這是不如意的境地。用修道的眼光來看，這卻是好訊息。難道沒聽說過香嚴（Xiangyan，人名）說，『去年貧窮還不是真貧窮，今年貧窮才是真貧窮。去年貧窮還有立錐之地，今年貧窮連錐子也沒地方放。』又有古德（Gude，古代高僧）說，『富貴容易，貧窮難。』安分守己的人能夠徹底領悟，完全相信，看得透徹，那麼萬事萬物都成為巧妙的運用，每個微塵每個剎那都是真正的佛法。如果就這樣停止不前，我敢保證你還沒有徹悟。哪裡還用得著說漸悟、頓悟、說玄妙、說理說事。必須放下玄妙，放下理性，打破向上向下，截斷佛印（Foyin，人名）祖師的機鋒，達到東西不辨、南北不分、朦朦朧朧的狀態。吃飯時吃飯，卻不知道是吃飯；喝茶時喝茶，卻不知道是喝茶。到了這裡，也只不過是衲僧（Naseng，僧人的意思）門下潔白清凈的境界。所以洞山（Dongshan，人名）說，『見佛與祖是生冤家，』才開始有參學的份。正在這個時候，全體現成，佛界不收，魔界不管。那麼，向什麼地方行進呢？如果認識到這一點，便能成年窮歲盡，相續不斷。相續不斷，歲盡年窮。正在這個時候，一句怎麼說呢？『今年今夜盡，來年明日新。』
解夏小參（Jiexia Xiaocan，解夏時的小型禪修集會）說，年年豐收，歲歲富足，國家太平，天下清明，歌頌太平，享受無為的教化。護生功德圓滿，修行之人更加冰清玉潔。秋色澄澈，金風拂拂。正在這個時候，說什麼釋迦（Shijia，釋迦牟尼佛的簡稱）、彌勒（Mile，彌勒菩薩）、文殊（Wenshu，文殊菩薩）、普賢（Puxian，普賢菩薩）、德山（Deshan，人名）、臨濟（Linji，人名）。向上向下，有事無事，當下全部截斷。頓時風聲颯颯，人人都感到壁立千仞，各自面前都放出大寶光。且不說因緣，一句怎麼說呢？『麓峰頭倒卓，石筍暗抽枝。』
道林寺小參（Daolin Temple Xiaocan，道林寺的小型禪修集會）說，四海之內共同參訪，十方世界一同聚會。路上遇到通達真理的人，不用言語或沉默來應對。還有誰能共同酬唱呢？
【English Translation】 English version Vanished. The year ends, the household is ruined and impoverished. Viewed with worldly eyes, this is an undesirable state. Viewed with the eyes of the Dao, it is actually good news. Have you not heard Xiangyan (Xiangyan, a person's name) say, 'Last year's poverty was not yet true poverty; this year's poverty is true poverty. Last year's poverty still had a place to stand a gimlet; this year's poverty has nowhere to place even a gimlet.' And an ancient worthy (Gude, ancient eminent monk) said, 'Wealth and honor are easy; poverty is difficult.' A person who is content with their lot, able to thoroughly understand, completely believe, and see through, then all things become wondrous uses, every mote of dust, every instant is the true vehicle. If you stop there, I dare guarantee that you have not yet awakened. How can you further speak of gradual enlightenment, sudden enlightenment, speak of the mysterious, speak of the wonderful, speak of principle, speak of affairs. You must let go of the mysterious, let go of rationality, break through upward and downward, cut off Foyin's (Foyin, a person's name) and the ancestral masters' opportunities, reaching a state where east and west are indistinguishable, north and south are indistinguishable, a hazy, muddled state. When eating rice, eat rice, not knowing it is rice; when drinking tea, drink tea, not knowing it is tea. Reaching this point, you only attain the pure and spotless state beneath the monastic's (Naseng, meaning monk) gate. Therefore, Dongshan (Dongshan, a person's name) said, 'Seeing the Buddha and the Patriarchs is creating enemies,' only then does one have a share in studying Zen. Precisely at this moment, the whole is readily present, the Buddha realm does not accept, the demon realm does not care. Then, where does one proceed? If you recognize this, then you can complete the year in poverty, continuously without end. Continuously without end, the year ends in poverty. Precisely at this moment, how does one say a phrase? 'This year, this night ends; next year, the coming day is new.'
The Summer Retreat Assembly (Jiexia Xiaocan, a small Zen gathering at the end of the summer retreat) says, years of abundance, years of prosperity, the nation is peaceful, the world is clear, singing songs of peace, enjoying the teaching of non-action. The merit of protecting life is fulfilled, the practitioner becomes even more pure. The autumn colors are clear, the golden wind gently blows. Precisely at this moment, what is there to say about Shakyamuni (Shijia, abbreviation for Shakyamuni Buddha), Maitreya (Mile, Maitreya Bodhisattva), Manjushri (Wenshu, Manjushri Bodhisattva), Samantabhadra (Puxian, Samantabhadra Bodhisattva), Deshan (Deshan, a person's name), Linji (Linji, a person's name). Upward and downward, with or without affairs, cut it all off at once. Instantly, the wind rustles, everyone feels a wall standing a thousand fathoms high, great precious light shines before each one. Not to mention conditions, how does one say a phrase? 'The peak of Mount Lu stands upside down, stone shoots secretly sprout branches.'
The Daolin Temple Assembly (Daolin Temple Xiaocan, a small Zen gathering at Daolin Temple) says, the four seas together seek, the ten directions together gather. On the road, meeting a person who has attained the Dao, do not respond with speech or silence. Who else can join in the antiphonal singing?
底么。僧問。千尺絲綸直下垂。一波才動萬波隨。夜靜水寒魚不食。滿船空載月明歸。未審此理如何。師云。離鉤三寸高著眼。進云。恁么則自是不歸。歸便得。五湖煙浪有誰爭。師云。乾坤大地一時收。進云。只如垂鉤四海只釣獰龍。格外談玄為尋知識。誰是知識者師云。赤心片片。進云。巨浪涌千尋。澄波不離水。師云。寒山逢拾得。撫掌笑呵呵。問云。路逢達道人。不將語默對。既不將語默對。將何祇對。師云。吞聲削跡。進云。一言難啟口。千古意分明。師云。且須急著眼。進云。有句無句如藤倚樹。如何得透脫。師云。倚天長劍逼人寒。進云。只如樹倒藤枯。溈山為什麼呵呵大笑。師云。愛他底著他底。進云。忽被學人掀倒禪床拗折拄杖。又得個什麼伎倆。師云。也是賊過後張弓。師乃云。不與一法作對。正體迢然。萬象不能覆藏。神機歷掌。望州亭烏石嶺僧堂前相見。已涉誵訛。不是心不是佛不是物。已拖泥帶水。到這裡上根利智。剔起便行。不落言詮不拘機境。直下向文彩未彰已前。一時坐斷。可謂如天普蓋似地普擎。如虛空寬廣。如日月普照。無處不圓無處不遍。所以道。向上人見處把斷世界不漏絲毫。無得先是非。離見聞知覺。如壺公瓢中自有天地日月。至於一語一默一跬一步一挨一拶。坐斷千差
【現代漢語翻譯】 底么（什麼）。僧問：『千尺絲綸直下垂，一波才動萬波隨，夜靜水寒魚不食，滿船空載月明歸。』未審此理如何？ 師云：『離鉤三寸高著眼。』 進云：『恁么（如此）則自是不歸，歸便得，五湖煙浪有誰爭？』 師云：『乾坤大地一時收。』 進云：『只如垂鉤四海只釣獰龍，格外談玄為尋知識，誰是知識者？』 師云：『赤心片片。』 進云：『巨浪涌千尋，澄波不離水。』 師云：『寒山（指寒山子，唐代詩僧）逢拾得（指拾得，唐代詩僧），撫掌笑呵呵。』 問云：『路逢達道人，不將語默對，既不將語默對，將何祇對？』 師云：『吞聲削跡。』 進云：『一言難啟口，千古意分明。』 師云：『且須急著眼。』 進云：『有句無句如藤倚樹，如何得透脫？』 師云：『倚天長劍逼人寒。』 進云：『只如樹倒藤枯，溈山（指溈山靈祐，唐代禪師）為什麼呵呵大笑？』 師云：『愛他底著他底。』 進云：『忽被學人掀倒禪床拗折拄杖，又得個什麼伎倆？』 師云：『也是賊過後張弓。』 師乃云：『不與一法作對，正體迢然，萬象不能覆藏，神機歷掌，望州亭烏石嶺僧堂前相見，已涉誵訛（差錯）。不是心不是佛不是物，已拖泥帶水。到這裡上根利智，剔起便行，不落言詮不拘機境，直下向文彩未彰已前，一時坐斷，可謂如天普蓋似地普擎，如虛空寬廣，如日月普照，無處不圓無處不遍。所以道，向上人見處把斷世界不漏絲毫，無得先是非，離見聞知覺，如壺公瓢中自有天地日月。至於一語一默一跬一步一挨一拶，坐斷千差。』
【English Translation】 現代英語譯本 What is it? A monk asked: 'A thousand-foot silk line hangs straight down; one wave moves, and ten thousand waves follow; the night is still, the water cold, the fish do not bite; the boat is full, carrying only the bright moon home.' I do not understand this principle, what is it? The master said: 'Keep your eyes three inches above the hook.' The monk advanced, saying: 'If that's the case, then one simply doesn't return; returning is fine; who would contend for the misty waves of the Five Lakes?' The master said: 'The universe and the earth are gathered up in an instant.' The monk advanced, saying: 'It's like casting a hook in the four seas, only to catch a fierce dragon; extraordinarily discussing the profound to seek knowledge; who is the knower?' The master said: 'A pure heart, piece by piece.' The monk advanced, saying: 'Giant waves surge a thousand fathoms; clear waves do not leave the water.' The master said: 'Hanshan (referring to Hanshanzi, a Tang dynasty poet-monk) meets Shide (referring to Shide, a Tang dynasty poet-monk), clapping their hands and laughing heartily.' The monk asked: 'Meeting a person who has attained the Way on the road, one does not respond with speech or silence; since one does not respond with speech or silence, how should one respond?' The master said: 'Swallowing sound and erasing traces.' The monk advanced, saying: 'One word is difficult to utter; the meaning of a thousand ages is clear.' The master said: 'Then you must quickly open your eyes.' The monk advanced, saying: 'With or without a phrase, like a vine clinging to a tree, how can one break free?' The master said: 'A sky-reaching long sword chills people.' The monk advanced, saying: 'It's like the tree falling and the vine withering; why does Weishan (referring to Weishan Lingyou, a Tang dynasty Zen master) laugh heartily?' The master said: 'Loving his bottom, touching his bottom.' The monk advanced, saying: 'Suddenly, a student overturns the Zen bed and breaks the staff; what skill is gained?' The master said: 'It's like drawing the bow after the thief has gone.' The master then said: 'Not making an opposition to a single dharma, the true essence is distant, the myriad phenomena cannot conceal it, the divine mechanism is clear in the palm. Meeting at Wangzhou Pavilion, Wushi Ridge, and in front of the monks' hall is already a mistake. Not mind, not Buddha, not thing, is already dragging mud and water. Arriving here, with superior roots and sharp wisdom, pick it up and go, not falling into words and phrases, not bound by the realm of opportunity, directly towards before the brilliance of writing has appeared, cut it off at once. It can be said to be like the sky universally covering, like the earth universally supporting, like the vastness of empty space, like the sun and moon universally illuminating, nowhere not complete, nowhere not pervasive. Therefore, it is said that those who have ascended see the place where the world is cut off, not leaking a single hair, without first right and wrong, apart from seeing, hearing, knowing, and feeling, like the gourd of Hugong, there are heaven, earth, sun, and moon within. As for a word, a silence, a step, a pace, a push, a squeeze, cutting off a thousand differences.'
路頭。不許天下衲僧正眼覷著。所以道。須是恁么人。方解恁么事。只如今坐立儼然。頭頭物物悉皆全體現成處。且道如何照了。萬古碧潭空界月。再三撈捷始應知下座。
小參。僧問。古者道。釋迦彌勒猶是他奴。且道他是什麼人。師云。三家村裡孟八郎。進云。恁么則胸襟流出。師云。更是阿誰。進云。正是他奴。師云。坐卻舌頭。進云。情知老漢弓折箭盡。師云是。進云。自領出去。師云。看爾作么生摺合。進云。只如隔身句又作么生。師云。離四句絕百非進云。掀倒禪床師云。未信爾在師乃云。明頭合暗頭合。手執夜明符。日面佛月面佛。提取金剛劍。有向上鉗錘。具作家眼目千聖羅籠他不住。萬法系綴他不得。等閑不掛一絲毫。坐斷十方。凈裸裸。所以道。大丈夫秉慧劍。般若鋒兮金剛焰。非但能摧外道心。早曾落卻天魔膽。只如今神威凜凜霜刃堂堂。頂𩕳上正用此機。腳跟下切須薦取。若也薦得。坐斷報化佛頭。不落古今不拘得失。若薦未得。往往頭上漫漫腳下漫漫。且涉流轉物一句作么生道。巨浪涌千尋。澄波不離水。下座。
小參。僧問。春風浩浩烘天地。是處山藏煙靄里。無位真人不可尋。落華又見隨流水。如何是無真人。師云。剔起眉毛向上看。僧云。恁么則獨據千峰上。全威百草
【現代漢語翻譯】 現代漢語譯本：路頭（入門之處）。不允許天下僧人以正眼看待。所以說，必須是這樣的人，才能理解這樣的事。只是如今端坐站立，一切事物都完全呈現的地方，要如何照見呢？『萬古碧潭空界月，再三撈捷始應知。』下座。
小參（小型禪修開示）。僧人問：古人說，『釋迦（Śākyamuni，佛教創始人）彌勒（Maitreya，未來佛）猶是他奴。』那麼，『他』是什麼人？師父說：『三家村裡孟八郎。』僧人進言：『如此說來，胸襟自然流露。』師父說：『更是誰呢？』僧人進言：『正是他奴。』師父說：『閉嘴。』僧人進言：『我知道老和尚已經黔驢技窮。』師父說是。僧人進言：『自己領悟出去。』師父說：『看你如何摺合。』僧人進言：『那麼，隔身句又該如何理解？』師父說：『離四句，絕百非。』僧人掀翻禪床。師父說：『我不相信你。』師父於是說：『明頭合，暗頭合，手執夜明符。日面佛，月面佛，提取金剛劍。』有向上鉗錘，具備作家眼目，千聖也無法籠罩他，萬法也無法束縛他。輕易不掛一絲一毫，坐斷十方。凈裸裸。所以說：『大丈夫秉慧劍，般若鋒兮金剛焰，非但能摧外道心，早曾落卻天魔膽。』只是如今神威凜凜，霜刃堂堂，頂門上正在用此機，腳跟下切須薦取。如果薦取得，坐斷報化佛頭，不落古今，不拘得失。如果薦取不得，往往頭上漫漫，腳下漫漫。那麼，涉流轉物一句該怎麼說呢？『巨浪涌千尋，澄波不離水。』下座。
小參。僧人問：『春風浩浩烘天地，是處山藏煙靄里。無位真人不可尋，落華又見隨流水。』如何是無位真人？師父說：『剔起眉毛向上看。』僧人說：『如此說來，獨據千峰上，全威百草。』
【English Translation】 English version: The entrance. Not allowing all monks under heaven to look at it with the right eye. Therefore, it is said, 'It must be such a person, then can understand such a thing.' Just now, sitting and standing solemnly, where all things are fully present, how to illuminate it? 'The moon in the empty realm of the ancient green pool, only after repeatedly trying to catch it, one can truly know.' Descend from the seat.
Small Dharma assembly. A monk asked: 'The ancients said, Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are still his servants.' Then, who is 'he'? The master said: 'Meng Balang in the Three Family Village.' The monk continued: 'In that case, the breadth of mind naturally flows out.' The master said: 'Who else could it be?' The monk continued: 'Precisely his servants.' The master said: 'Shut your mouth.' The monk continued: 'I know the old monk is at the end of his rope.' The master said: 'Yes.' The monk continued: 'Understand it yourself and leave.' The master said: 'See how you reconcile it.' The monk continued: 'Then, how should the phrase 'separated body' be understood?' The master said: 'Away from the four phrases, beyond the hundred negations.' The monk overturned the Zen seat. The master said: 'I don't believe you.' The master then said: 'The bright head aligns, the dark head aligns, holding the luminous talisman in hand. The sun-faced Buddha, the moon-faced Buddha, extracting the Vajra sword.' There is an upward clamp and hammer, possessing the eyes of a creator, a thousand sages cannot encompass him, ten thousand dharmas cannot bind him. Casually not hanging a single thread, cutting off the ten directions. Utterly naked. Therefore, it is said: 'The great man wields the sword of wisdom, the Prajna's (wisdom) edge is like the Vajra's (diamond) flame, not only can it destroy the minds of heretics, but it has long since shattered the courage of heavenly demons.' Just now, divine power is awe-inspiring, the frosty blade is majestic, this opportunity is being used right on the crown of the head, it is essential to recognize it under the feet. If you recognize it, you cut off the heads of the Reward and Transformation Buddhas, not falling into ancient or modern times, not bound by gain or loss. If you fail to recognize it, often the head is vast, and the feet are vast. Then, how should a phrase involving flowing and transforming things be said? 'Huge waves surge thousands of fathoms, clear waves do not leave the water.' Descend from the seat.
Small Dharma assembly. A monk asked: 'The spring breeze is vast, warming heaven and earth, mountains are hidden in the haze everywhere. The True Man without Position cannot be found, fallen flowers are seen following the flowing water.' What is the True Man without Position? The master said: 'Raise your eyebrows and look upwards.' The monk said: 'In that case, he sits alone on a thousand peaks, with full authority over all the grasses.'
頭。師云。我行荒草里。汝又入深村。進云。自知較一半。師云。爾還知么。僧云知。師云。也較一半。進云。只如臨濟道無位真人是什麼乾屎橛。又作么生。師云。未得衲僧一半氣息。進云。為什麼如此。師云。只為他頂門具眼。進云。可謂一回拈出一回新。一度用來一度快。師云。七十二棒翻成一百五十。師乃云。劍輪頂上。全機獨露于孤峰。石火光中。利刃橫施於百草。說權說實立照立用。行棒行喝說事說理。大似把髻投衙。直下不說權不說實。不立照不立用。不行棒不行喝。不論事不論理。也是擔枷過狀。設使恁么中不恁么。不恁么中卻恁么。正是曳尾靈龜。到這裡佛祖也摸索不著。若是透得底。須知其中有一條通天大路。把斷要津凡聖蹟絕。若也捱得。一線開立得一機出。則千聖萬聖羅籠他不住。千人萬人尋覓他不著。不懺罪而罪已消。不集福而福已集。不立絲毫行門。而普賢行門遍滿十虛。不立絲毫機智。而文殊大用廓周沙界。所謂戢玄機于未兆。釋迦彌勒攢眉。藏冥運于即化。德山臨濟卻步。且不墮功勛一句作么生道。鑊湯爐炭吹教滅。劍樹刀山喝使摧。
圓悟佛果禪師語錄卷第九 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十
宋平江
【現代漢語翻譯】 現代漢語譯本 開頭。僧人問道：『我行走在荒草叢中，你卻進入了深村。』 僧人進而言道：『自知勝過一半。』 禪師說：『你還知道嗎？』 僧人說：『知道。』 禪師說：『也只勝過一半。』 僧人又問：『就像臨濟（Linji）說的無位真人（Wuweizhenren，True man of no rank）是什麼乾屎橛（Gan shijue，Dried dung spatula）？又該如何理解？』 禪師說：『尚未得到衲僧（Naseng，Monk）的一半氣息。』 僧人問：『為什麼這樣說？』 禪師說：『只因爲他頂門具眼（Dingmen juyan，Eye on the crown of the head）。』 僧人說：『真可謂一回拈出一回新，一度用來一度快。』 禪師說：『七十二棒翻成一百五十。』 禪師於是說：『劍輪頂上，全機獨露于孤峰；石火光中，利刃橫施於百草。說權說實，立照立用；行棒行喝，說事說理。大似把髻投衙。直下不說權不說實，不立照不立用；不行棒不行喝，不論事不論理。也是擔枷過狀。設使恁么中不恁么，不恁么中卻恁么，正是曳尾靈龜。到這裡佛祖也摸索不著。若是透得底，須知其中有一條通天大路，把斷要津凡聖蹟絕。若也捱得，一線開立得一機出，則千聖萬聖羅籠他不住，千人萬人尋覓他不著。不懺罪而罪已消，不集福而福已集。不立絲毫行門，而普賢（Puxian）行門遍滿十虛。不立絲毫機智，而文殊（Wenshu）大用廓周沙界。所謂戢玄機于未兆，釋迦（Shijia）彌勒（Mile）攢眉；藏冥運于即化，德山（Deshan）臨濟（Linji）卻步。且不墮功勛一句作么生道？鑊湯爐炭吹教滅，劍樹刀山喝使摧。』
圓悟佛果禪師語錄卷第九 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十
宋平江
【English Translation】 English version Head. The master said, 'I walk in the wild grass, and you enter the deep village.' The monk further said, 'I know I'm more than halfway there.' The master said, 'Do you really know?' The monk said, 'I know.' The master said, 'You're only halfway there.' The monk then asked, 'Like Linji (Linji, a famous Chan master) said, what is the True Man of No Rank (Wuweizhenren, True man of no rank) but a dried dung spatula (Gan shijue, Dried dung spatula)? How should it be understood?' The master said, 'He hasn't even gotten half the breath of a monk (Naseng, Monk).' The monk asked, 'Why do you say that?' The master said, 'Because he has an eye on the crown of his head (Dingmen juyan, Eye on the crown of the head).' The monk said, 'It can be said that each time it's brought up, it's new; each time it's used, it's quick.' The master said, 'Seventy-two blows turn into one hundred and fifty.' The master then said, 'On the summit of the sword wheel, the complete function is uniquely revealed on the solitary peak; in the spark of flint, the sharp blade is wielded horizontally among the hundred grasses. Speaking of expedient and real, establishing illumination and application; wielding the staff and shouting, speaking of affairs and discussing principles, it's much like taking the topknot to the yamen. Directly not speaking of expedient or real, not establishing illumination or application; not wielding the staff or shouting, not discussing affairs or principles, it's also like carrying a cangue past the court. Supposing it's not like that within like that, and it's like that within not like that, it's precisely a spirit turtle dragging its tail. Even the Buddhas and Patriarchs can't grasp it here. If you can penetrate it, you must know that there is a thoroughfare to heaven within it, cutting off the crucial pass, and all traces of the sacred and mundane are extinguished. If you can get close to it, a line opens and a function is established, then a thousand sages and ten thousand sages cannot confine him, and a thousand people and ten thousand people cannot find him. Without repenting of sins, sins are already extinguished; without accumulating blessings, blessings are already accumulated. Without establishing the slightest practice, the practice of Samantabhadra (Puxian) pervades the ten directions. Without establishing the slightest wisdom, the great function of Manjusri (Wenshu) expands throughout the realms of the sands. So-called concealing the profound mechanism in the unmanifested, Shakyamuni (Shijia) and Maitreya (Mile) knit their brows; hiding the dark operation in the immediate transformation, Deshan (Deshan) and Linji (Linji) step back. Furthermore, how do you say a phrase that doesn't fall into merit and achievement? Blow and extinguish the cauldron of boiling water and the charcoal furnace, shout and destroy the sword tree and knife mountain.'
Recorded Sayings of Chan Master Foguo Yuanwu, Volume 9 Taisho Tripitaka Volume 47 No. 1997 Recorded Sayings of Chan Master Foguo Yuanwu
Recorded Sayings of Chan Master Foguo Yuanwu, Volume 10
Song Pingjiang
府虎丘山門人紹隆等編
小參三
蔣山寺小參。師云。相逢不拈出。舉意便知有。萬人眾前顯瞞頇。不是目前機。亦非目前事。三千里外納敗闕。直得盡乾坤大地。無絲毫法可當情。靜悄悄地絕誵訛。千聖不敢疑議。致之諸佛頂𩕳上。到這裡更說什麼行棒行喝論正論偏有語有默絕玄絕妙雙放雙收同死同生。向窠窟里作活計。正當恁么時。且作么生參究。且作么生捉摸。作么生拈弄。作么生證入。若有一絲頭伎倆去。便乃見神見鬼。更不作一絲頭伎倆。未免墮在無事界里。個事如壺公瓢中自有天地日月。所以雪峰和尚道。盡大地撮來。如粟米粒大。又道盡大地是沙門一隻眼。鹽官又道虛空為鼓須彌為槌。什麼人打得。南泉道。王老師不打這破鼓。法眼道王老師不打。玄沙道深山巖崖千年萬年無人到處。還有佛法也無。雲門大師道日裡來去日裡辨人。忽然教夜中取個物。無日月燈不曾到處。作么生取似此。若不通透。有纖毫隔礙。則如山如岳。或若盡情透得。要行便行。更疑什麼。雖然如此。直須是真實到這個田地始得。向萬丈懸崖處撒手。百尺竿頭進步且道此事畢竟如何委悉。撞著道伴交肩過。君向潚湘我向秦。下座。
師云。一舉便知落處。已是第八頭。未跨船舷三十棒。也是第九首。直饒空劫已
{ "translations": [ "現代漢語譯本：\n\n府虎丘山門人紹隆等編\n\n小參三\n\n蔣山寺小參。師云：『若相逢而不點明，稍一舉意便已知曉。在萬人面前顯露遲鈍，這不是眼前的機鋒，也不是眼前的事。三千里外才承認失敗。要達到整個乾坤大地，沒有絲毫法可以符合情意。靜悄悄地，沒有絲毫差錯，千聖也不敢懷疑議論。把它放在諸佛的頂髻上。到了這裡，還說什麼行棒行喝，論正論偏，有語有默，絕玄絕妙，雙放雙收，同死同生。在老套路里做活計。正在這個時候，該如何參究？該如何捉摸？如何拈弄？如何證入？若有一絲一毫的伎倆，便會見神見鬼。若不使用一絲一毫的伎倆，未免會墮入無事界里。這件事就像壺公的葫蘆里自有天地日月。所以雪峰和尚說：『將整個大地撮起來，像粟米粒那麼大。』又說：『整個大地是沙門的一隻眼。』鹽官又說：『虛空為鼓，須彌山為槌。什麼人打得？』南泉說：『王老師不打這破鼓。』法眼說：『王老師不打。』玄沙說：『深山巖崖，千年萬年無人到的地方，還有佛法嗎？』雲門大師說：『白天來去，白天辨人。忽然教你在夜裡取個東西，沒有日月燈光照不到的地方，怎麼取？』如果不能通透，有一絲一毫的隔閡，則如山如岳。如果盡情通透，想走便走，還懷疑什麼？雖然如此，必須是真實到達這個田地才行。在萬丈懸崖處撒手，百尺竿頭更進一步。且道此事究竟如何委悉？撞著道伴交肩過，君向瀟湘我向秦。』下座。\n\n師云：『一舉便知落處，已是第八頭。未跨船舷三十棒，也是第九首。直饒空劫已'" ], "english_translations": [ "English version:\n\nCompiled by Shaolong and others, disciples of Mount Huqiu in Fu.\n\nSmall Gathering Three\n\nSmall Gathering at Jiangshan Temple. The Master said: 'If we meet without pointing it out, a slight intention will reveal its presence. Displaying dullness before a crowd of ten thousand is neither the immediate opportunity nor the immediate matter. Only after traveling three thousand miles do you admit defeat. It requires that throughout the entire universe, not a single dharma can satisfy the mind. In utter stillness, without the slightest error, even the thousand sages dare not doubt or question. Place it upon the crown of all Buddhas. Having reached this point, what more is there to say about wielding the staff or shouting, discussing right or wrong, speaking or remaining silent, absolute mystery or absolute wonder, releasing both ways or gathering both ways, dying together or living together? Making a living within the old patterns. At this very moment, how should one investigate? How should one grasp? How should one manipulate? How should one realize? If there is even a thread of skill, you will see gods and ghosts. If you do not employ even a thread of skill, you will inevitably fall into the realm of nothingness. This matter is like the gourd of Hugong, within which there are naturally heaven, earth, sun, and moon. Therefore, the monk Xuefeng said: \'Gathering the entire earth, it is as small as a grain of millet.\' He also said: \'The entire earth is the one eye of a Shramana.\' Yanguan also said: \'Empty space is the drum, Mount Sumeru is the mallet. Who can strike it?\』 Nanquan said: \'Teacher Wang does not strike this broken drum.\' Fayan said: \'Teacher Wang does not strike.\' Xuansha said: \'In deep mountain cliffs, where no one has been for thousands of years, is there still Buddha-dharma?\』 Yunmen said: \'Coming and going during the day, distinguishing people during the day. Suddenly, you are told to fetch something at night, where the sun, moon, and lamps have never reached. How do you fetch it?\』 If you cannot penetrate it, and there is even a thread of obstruction, it will be like a mountain or a peak. If you penetrate it completely, go wherever you want, what is there to doubt? Even so, you must truly reach this state. Letting go at the edge of a ten-thousand-foot cliff, taking a step forward from the top of a hundred-foot pole. Tell me, how can this matter be fully understood? Meeting a fellow practitioner shoulder to shoulder, you go to Xiaoxiang, and I go to Qin.\』 Descend from the seat.\n\nThe Master said: \'Knowing the landing place with one move is already the eighth head. Thirty blows before crossing the gunwale are also the ninth verse. Even if the empty eon has already』" ] }
前威音那畔。一時座斷。大似釘樁搖櫓膠柱調絃直饒顯目前機用目前事。一問一答一挨一拶一出一入。正如開眼尿床立地作夢若是明眼漢。須知不恁么所以從上來事。只要個奇特人直下承當得坐斷天下人舌頭。還有恁么人么。如無不免合水和泥。向荊棘林中出手去也。遂舉拂子云。還見么。三世諸佛六代祖師天下老和尚。總在這裡。至於萬象森羅日月星辰四聖六凡盡無邊香水海醯雞蠛蠓一切含情。總在這裡。以至諸人于日用中亦在這裡。唯有山僧不在這裡。且道為什麼如此。同途不同轍。同死不同生。眾中忽若有個漢。也不恁么。許爾具一隻眼。正當恁么時如何。定光金地遙招手。智者江陵喑點頭。下座。
師云。言中有響句里呈機。告往知來拈頭會尾。須是恁么人始解恁么事。且如諸人。適來鐘未鳴鼓未響未到此間時。還有如許多事么。還有一問一答道理么。若是個漢。未舉先知未言先透。及乎理隨事變事逐理圓。鐘已鳴鼓已響。大眾簇簇恁么上來。有問有答有賓有主。且道于中還有恁么事么。若有恁么端的底道理。便是對面相謾。實無如是事。既無如是事。又且是個什麼。須知萬里無片云萬里無寸草。所以道。欲得親切莫將問來問。有時問在答處。有時答在問處。雖然如是。要且問不在答處。答不在問處。
【現代漢語翻譯】 現代漢語譯本： 在威音王佛（過去佛名）那畔，一時之間，所有座位都空無一人。這情形就像用釘子釘住船槳，用膠粘住瑟弦來調音一樣。即使眼前顯現了機鋒，運用了眼前的事物，一問一答，一挨一拶，一出一入，也正如睜著眼睛說夢話一般。如果是有眼力的人，要知道事情並非如此。所以從古至今，只要有奇特的人能夠直接承擔，能夠堵住天下人的嘴。還有這樣的人嗎？如果沒有，那免不了要和水和泥，在荊棘林中出手了。於是舉起拂塵說：『還看見了嗎？三世諸佛（過去、現在、未來一切諸佛），六代祖師（禪宗六祖），天下老和尚，都在這裡。至於萬象森羅，日月星辰，四聖六凡，乃至無邊香水海，極小的昆蟲，一切有情眾生，都在這裡。甚至諸位在日常生活中也在這裡。只有山僧不在這裡。』且說為什麼會這樣？因為同路不同轍，同死不同生。大眾中如果有人不這樣認為，就允許你擁有一隻眼睛。正在這個時候該怎麼辦？定光佛（過去佛）在金地遙遙招手，智者大師（隋代高僧）在江陵默默點頭。下座。
師父說：『言語中有弦外之音，語句里呈現玄機。能夠根據以往的事情預知未來，能夠抓住話頭理解話尾。必須是這樣的人才能理解這樣的事情。且說諸位，剛才鐘未鳴鼓未響，還未到這裡的時候，還有這麼多事嗎？還有一問一答的道理嗎？如果是有見地的人，在事情發生之前就已預知，在話語說出之前就已領悟。等到道理隨著事情變化，事情隨著道理圓融，鐘已經鳴了，鼓已經響了，大眾簇擁著上來，有問有答，有賓有主。』且說其中還有這樣的事嗎？如果有這樣真實可靠的道理，那就是當面欺騙。實際上沒有這樣的事。既然沒有這樣的事，那又是什麼呢？要知道萬里無雲，萬里無草。所以說：『想要親切領悟，不要用問題來提問。』有時問題在答案中，有時答案在問題中。雖然如此，但問題不在答案中，答案也不在問題中。
【English Translation】 English version: Before Vipaśyin Buddha (a past Buddha), all the seats were empty at once. It's like nailing a stake to steady an oar, gluing the bridge to tune a zither. Even if the opportunity presents itself and the present moment is utilized, a question and an answer, a push and a shove, an entry and an exit, are just like urinating in bed with eyes open, or dreaming while standing. If you have discerning eyes, you should know it's not like that. Therefore, from the beginning, it only requires an extraordinary person to directly take responsibility and silence everyone. Is there such a person? If not, then one must mix water and mud and reach out in the thorny forest. Then, raising the whisk, he said, 'Do you see it? All the Buddhas of the three times (past, present, and future), the six patriarchs (of Zen Buddhism), and all the old monks in the world are here. As for the myriad phenomena, the sun, moon, and stars, the four sages and six realms, even the boundless fragrant sea, the smallest insects, and all sentient beings are here. Even you in your daily lives are here. Only this mountain monk is not here.' Why is that? Because we are on the same path but with different tracks, the same death but different births. If someone in the assembly doesn't think so, then I'll allow you to have one eye. What should be done at this very moment? Dīpankara Buddha (a past Buddha) beckons from the golden land, and Zhiyi (a Sui Dynasty monk) nods silently in Jiangling.' He then descended from the seat.
The master said, 'There are echoes in the words, and opportunities presented in the phrases. To know the future from the past, to grasp the beginning and understand the end, one must be such a person to understand such things. Now, consider this: before the bell rang and the drum sounded, before you came here, were there so many things? Was there the principle of question and answer? If one has insight, they know before it's raised, and penetrate before it's spoken. When principle follows the change of events, and events complete the principle, the bell has already rung, the drum has already sounded, and the assembly has crowded up here, with questions and answers, guests and hosts.' Tell me, are there such things in the midst of this? If there were such a true and reliable principle, it would be deceiving each other face to face. In reality, there are no such things. Since there are no such things, then what is it? Know that there are no clouds for ten thousand miles, and no grass for ten thousand miles. Therefore, it is said, 'If you want to be intimate, do not ask with questions.' Sometimes the question is in the answer, and sometimes the answer is in the question. Although it is like this, the question is not in the answer, and the answer is not in the question.
又道阇黎不是不將來山僧不是不分付。于中具金剛眼向本分田地上承當。乃無可無不可。敢問大眾。著實底一句作么生道。未明心地印。難透趙州關。下座。
師云當陽舉唱直截根源。貫古通今超情離見。恁么恁么二竅俱明。不恁么不恁么雙遮普照。恁么中有不恁么。不恁么中有恁么。草窠里突出焦尾大蟲。若能離此三句外。撥轉向上機。即知諸人腳跟下有此一段大事。輝騰今古迥絕知見。祖師雖西來諸佛雖出世。不曾加一絲毫。諸佛不出世。祖師不西來。亦不曾減。一絲毫。凈裸裸赤灑灑。如印印空如印印水如印印泥也。須是不依倚一物。不墮聞見知覺。不處是非得失。直饒恁么猶落他祖師指處在所以道。有祖以來。若將祖師言教。為人師範。卻成賺人去。他只說無法本是道。又道佛說一切法。為度一切心。我無一切心。何用一切法。既無一切心不用一切法。則這裡八字打開。還知落處么。山僧露個訊息去。也須知過量人契此過量事。下座。
師云。當軒正坐覿面無私。離相絕名當機有準。露個形相通一線道。起個面目示少津樑。如隔山見煙早知是火。隔墻見角早知是牛。若要只管隨數逐名求玄覓妙。則喪卻自己腳跟下大事。埋沒從上來佛祖家風。只如今不依倚一物。不顯個訊息。還有共相證據底么。
【現代漢語翻譯】 現代漢語譯本： 又說阇黎（梵語 Acharya，意為導師）不是不把（佛法）傳給你，山僧（指我自己）也不是不分付（佛法）。於此之中，具備金剛般的智慧眼，在本分田地上承擔起來，那麼就無可無不可，一切皆可。敢問各位大眾，著實的一句該怎麼說？如果未明白心地的印證，就難以通過趙州（禪師）的關卡。下座。
師父說，當陽（地名，也指直接、不含糊）舉唱，直截根源，貫通古今，超越情見。這樣這樣，二竅（指兩種不同的理解途徑）都明白；不這樣不這樣，雙重遮蔽而普遍照耀。這樣中有不這樣，不這樣中有這樣。草堆里突然跳出焦尾大蟲（比喻非常厲害的人）。如果能離開這三句話之外，撥轉向上的機鋒，就知道各位腳跟下有這一段大事，光輝照耀古今，迥然不同于知見。祖師（菩提達摩）即使從西邊來，諸佛即使出世，也不曾增加一絲一毫。諸佛不出世，祖師不從西邊來，也不曾減少一絲一毫。清凈裸露，赤條條灑脫，如印章印在空中，如印章印在水裡，如印章印在泥里一樣。必須是不依倚任何事物，不落入聽聞、見解、知覺，不處於是非得失之中。即使這樣，仍然落在祖師的指點之處。所以說，自從有祖師以來，如果將祖師的言教作為爲人師表的準則，卻成了欺騙人。他只說無法本來就是道。又說佛說一切法，是爲了度一切心。我沒有一切心，何用一切法？既然沒有一切心，不用一切法，那麼這裡八字打開，還知道落在何處嗎？山僧透露個訊息去，也須知過量的人才能契合這過量的事。下座。
師父說，端正地坐在大殿上，面對大家沒有偏私。離開表相，斷絕名相，當下的機緣有準則。顯露個形相，溝通一線道路；豎立個面目，指示少許津樑。如同隔著山看見煙，早就知道是火；隔著墻看見角，早就知道是牛。如果要只管隨著數和名，追求玄妙，那麼就喪失了自己腳跟下的大事，埋沒了從上來佛祖的家風。就如今不依倚任何事物，不顯露個訊息，還有共同互相印證的嗎？
【English Translation】 English version: Furthermore, it is said that the Acharya (Sanskrit: Acharya, meaning teacher) is not that he doesn't transmit (the Dharma) to you, and this mountain monk (referring to myself) is not that I don't entrust (the Dharma). Within this, possessing the Vajra-like eye of wisdom, take responsibility on your own field of inherent nature. Then there is nothing that is not permissible. I dare to ask everyone, how should the truly genuine phrase be spoken? If one has not understood the seal of the mind-ground, it is difficult to pass through the barrier of Zhaozhou (Zen master). Be seated.
The master said, 'To proclaim directly at Dangyang (place name, also meaning directly, unambiguously) cuts straight to the root source, penetrates the past and present, and transcends emotions and views. Thus, thus, both apertures (referring to two different paths of understanding) are clear; not thus, not thus, doubly obscuring yet universally illuminating. Within thus there is not thus, and within not thus there is thus. A scorched-tail tiger (metaphor for a very formidable person) suddenly leaps out from the grass heap. If one can depart from these three phrases and turn the upward mechanism, then one will know that beneath everyone's feet there is this great matter, shining brilliantly through the ages, utterly distinct from knowledge and views. Even if the Patriarch (Bodhidharma) came from the West, even if all Buddhas appeared in the world, they would not have added a single hair's breadth. If the Buddhas did not appear in the world, and the Patriarch did not come from the West, they would not have diminished a single hair's breadth either. Purely naked and utterly unconstrained, like a seal imprinted on the sky, like a seal imprinted on water, like a seal imprinted on mud. One must not rely on anything, not fall into hearing, seeing, or knowing, not dwell in right and wrong, gain and loss. Even so, one still falls into the place pointed out by the Patriarchs. Therefore, it is said that since the time of the Patriarchs, if one takes the Patriarchs' teachings as a model for teaching others, one becomes a deceiver. He only said that no-Dharma is originally the Tao. It is also said that the Buddha speaks of all Dharmas in order to liberate all minds. I have no mind, what need do I have for all Dharmas? Since there is no mind and no need for all Dharmas, then here, with the eight characters opened up, do you know where it falls? This mountain monk will reveal a message, but one must also know that only those who are beyond measure can accord with this matter beyond measure.' Be seated.
The master said, 'Sitting upright in the hall, facing everyone without partiality. Apart from characteristics, cutting off names, the present opportunity has a standard. Revealing a form and appearance, connecting a single line of path; erecting a face and countenance, indicating a little ferry. Like seeing smoke across the mountain, one knows early that it is fire; seeing a horn across the wall, one knows early that it is a cow. If one only wants to follow numbers and names, seeking the mysterious and searching for the subtle, then one will lose the great matter beneath one's own feet, burying the family style of the Buddhas and Patriarchs from the beginning. Just now, not relying on anything, not revealing a message, is there anyone who can mutually verify this?'
若證據得。把斷要津不通凡聖。不向二千年前釋迦老子起模畫樣處。各自點胸。何故大丈夫兒。他人住處我不住。他人用處我不用。祖師階梯是第二頭。超佛越祖是第三首。凈裸裸赤灑灑當陽獨露。是第八解。所以道。末後一句始到牢關。把斷要津不通凡聖。若是上流之士。不將祖師言教為人師範。如龜負圖。自取喪身之兆。鳳縈金網。趨霄漢以何期。今夜與諸人一時拈卻。敢問大眾。不落祖師言教一句作么生道。萬緣不到無心處。至了渾加井覷驢。下座。
師云。一向據令而行。呵佛罵祖截斷眾流。直得釋迦彌勒文殊普賢退身無路。臨濟德山趙州睦州目瞪口呿。千里萬里無片云。擬議不來三十棒。恁么舉唱。本色衲僧愈生光彩。後學初機無摸索處。一向垂慈落草。立問立答存主存賓有始有末。三玄戈甲中論誵訛。四種料簡里別皁白。絲來線去照用雙行。各各腳跟下只推明一個大機。唯此一事更無餘事。恁么舉唱。後學初機通一線道。其奈取笑衲僧。恁么中有不恁么。不恁么中有恁么。權實雙運照用並行。佛祖誵訛離名絕相。不守窠窟單明向上一路。猶是尋常茶飯。更或打翻許多露布。則上是天下是地。山是山水是水。僧是僧俗是俗。都無許多得失玄妙。又落在無事甲里。四種為人。向此時為諸人都拈卻。且道
【現代漢語翻譯】 現代漢語譯本： 如果能獲得證據，就要把守住重要的關口，使凡夫和聖人無法通過。不要在兩千年前釋迦老子（釋迦牟尼佛，佛教的創始人）模仿和描繪的地方，各自捫心自問。為什麼呢？大丈夫（指有大智慧、大勇氣的人）不居住在別人居住的地方，不使用別人使用的方法。祖師（指禪宗的歷代祖師）的階梯是第二等的，超越佛和祖師才是最高的。清凈無染、赤裸裸地在當陽（比喻光明磊落的境地）獨自顯露，這是第八種解脫。所以說，最後一句才是到達牢固關口的關鍵。把守住重要的關口，使凡夫和聖人無法通過。如果是上等根器的人，就不會把祖師的言教當作自己的老師和規範，就像烏龜揹負著圖，自己招致喪身之禍；鳳凰被金網束縛，還怎麼能期望飛向天空呢？今晚和各位一起拋棄這些。請問各位，不落入祖師言教的一句話該怎麼說？萬種因緣都無法到達無心之處，到達之後就像對著井觀察驢一樣。下座。
師父說：一向按照命令而行，呵斥佛，謾罵祖師，截斷眾流（指截斷眾生的妄念和執著）。直接使得釋迦（釋迦牟尼佛）、彌勒（彌勒菩薩）、文殊（文殊菩薩）、普賢（普賢菩薩）退避三舍，臨濟（臨濟宗的創始人義玄禪師）、德山（唐代禪師德山宣鑒）、趙州（唐代禪師趙州從諗）、睦州（唐代禪師睦州道蹤）都目瞪口呆。千里萬里沒有一片雲彩，如果有所思議，就要挨三十棒。這樣舉唱，本色的衲僧（指真正的修行人）更加光彩照人，後來的學人就沒有摸索的地方。一向慈悲地落草（指深入民間，以方便接引眾生），設立問答，存在主客，有始有終。在三玄戈甲（指禪宗的玄妙理論）中辨別錯誤，在四種料簡（指禪宗辨別是非的方法）里區分黑白。絲來線去，照用雙行（指體和用同時並用）。各位在腳跟下只要推明一個大機（指重要的機鋒）。只有這件事，沒有其他的事。這樣舉唱，後來的學人就能通一線道（指找到入門的途徑）。但是取笑衲僧，這樣中有不這樣，不這樣中有這樣。權實雙運，照用並行。佛祖的言教脫離了名相。不守著固定的模式，只是明白向上的一條路，這還是尋常的茶飯。如果再打翻許多露布（指公開的文書），那麼上是天，下是地，山是山，水是水，僧是僧，俗是俗，都沒有許多得失玄妙，又落入了無事甲里。四種為人（指四種不同的教化方式），在此時為各位都拋棄了。且說
【English Translation】 English version: If evidence is obtained, then guard the vital pass, preventing both the mundane and the sacred from passing through. Do not, at the place where Shakyamuni Buddha (Shakyamuni, the founder of Buddhism) of two thousand years ago imitated and depicted, each examine your own heart. Why? A great person (referring to someone with great wisdom and courage) does not reside where others reside, nor use what others use. The ladder of the Patriarchs (referring to the successive Patriarchs of Zen Buddhism) is second-rate; surpassing the Buddhas and Patriarchs is the highest. Pure and naked, utterly exposed in the bright and clear realm, is the eighth liberation. Therefore, it is said that the final phrase is the key to reaching the secure pass. Guard the vital pass, preventing both the mundane and the sacred from passing through. If one is of superior caliber, one will not take the teachings of the Patriarchs as one's teacher and model, like a turtle carrying a map, bringing about its own demise; a phoenix entangled in a golden net, how can it hope to soar to the heavens? Tonight, I cast aside these with all of you. I dare ask the assembly, how does one speak a phrase that does not fall into the teachings of the Patriarchs? When myriad conditions do not reach the state of no-mind, upon reaching it, it is like observing a donkey in a well. Descend from the seat.
The Master said: 'Always acting according to command, scolding the Buddhas and cursing the Patriarchs, cutting off the flow of the masses (referring to cutting off the delusions and attachments of sentient beings). Directly causing Shakyamuni (Shakyamuni Buddha), Maitreya (Maitreya Bodhisattva), Manjusri (Manjusri Bodhisattva), and Samantabhadra (Samantabhadra Bodhisattva) to retreat without a path; Linji (Linji Yixuan, founder of the Linji school of Zen), Deshan (Zen Master Deshan Xuanjian of the Tang Dynasty), Zhaozhou (Zen Master Zhaozhou Congshen of the Tang Dynasty), and Muzhou (Zen Master Muzhou Daozong of the Tang Dynasty) are all dumbfounded. For thousands of miles, there is not a single cloud; if there is any deliberation, one will receive thirty blows. Such a proclamation makes the true mendicant (referring to a true practitioner) even more radiant, and later learners have no place to grope. Always compassionately descending into the grass (referring to going deep into the populace to facilitate guiding sentient beings), establishing questions and answers, with host and guest, beginning and end. Discriminating errors in the Three Mysteries and Armors (referring to the profound theories of Zen), distinguishing black and white in the Four Distinctions (referring to the methods of Zen for distinguishing right from wrong). Thread comes and line goes, illumination and function operate simultaneously (referring to essence and function being used at the same time). Each of you, under your feet, just push forward and clarify a great opportunity (referring to an important turning point). Only this matter, there is no other matter. Such a proclamation allows later learners to connect to a single path (referring to finding the path to enter). But laughing at the mendicants, there is suchness within non-suchness, and non-suchness within suchness. Expedient and real operate together, illumination and function proceed in parallel. The teachings of the Buddhas and Patriarchs are free from names and forms. Not adhering to fixed patterns, just understanding the upward path, this is still ordinary tea and rice. If one overturns many proclamations (referring to public documents), then above is heaven, below is earth, mountains are mountains, water is water, monks are monks, laypeople are laypeople, there are no gains and losses or mysteries, and one falls into the realm of nothingness. The four ways of guiding people (referring to four different methods of teaching) are all cast aside for you at this time. And say
畢竟如何。所以道。欲識佛性義。當觀時節因緣。時節若至其理自彰。只如即今時節。大檀越設齋已了。升堂已了。懺罪已了。薦亡已了。更教山僧說個什麼。若能不以眼見。不以耳聞。不以意想。不以口說。則千里萬里見誵訛。千句萬句都穿卻。恁么會得。可以通徹古今。更須知有向上事始得。敢問大眾。作么生是向上事。萬古碧潭空界月。再三撈捷始應知。下座。
師云。諸佛不出世。那裡得這個訊息。祖師不西來。免見累及後代。正當恁么時。天之自高地之自厚。日月星辰之昭昭。人物境界之浩浩。不曾移易一絲毫。何不向這裡薦取。若向這裡薦得去。管取是一員無事道人。及至諸佛出世。提持一大事因緣。祖師西來。傳持個正法眼藏。令一切聞者見者。生希有心起難遭想。各各依佛依祖。歷階梯超地位證無為登聖果。若恁么薦得。亦是一員無事道人。更有個具大闡提不起信根。逢佛叱佛遇祖罵祖。乃至滅卻佛滅卻祖。令人不見佛不聞法。凈裸裸赤灑灑。全體只是個真實人。若向個里薦得。亦是一員無事道人。有個信得及把得住依佛行而不著佛。依祖證而不著祖。善建法幢能立宗旨。贊佛贊祖如錦上鋪華。乃至天上天下如金如玉。若向個里薦得。亦是一員無事道人。此四員無事道人中。要選一人為師。且
【現代漢語翻譯】 現代漢語譯本 『畢竟如何？』（最終是怎麼樣的？）所以說，『欲識佛性義，當觀時節因緣。時節若至其理自彰。』（想要了解佛性的意義，應當觀察時節因緣。時機成熟，道理自然顯現。）就比如現在這個時節，大檀越（Dà Tányuè，施主）設齋完畢，升座說法完畢，懺悔罪業完畢，超度亡靈完畢，還要我這個山僧說些什麼呢？如果能夠不以眼見，不以耳聞，不以意想，不以口說，那麼即使相隔千里萬里也能見到細微的差錯，千言萬語都能穿透。如果這樣領會，就可以通曉古今。更要知道還有向上提升的事情才行。』敢問各位，什麼是向上提升的事情？『萬古碧潭空界月，再三撈捷始應知。』（萬古碧綠的深潭中映照著空中的月亮，反覆嘗試撈取才能真正明白。）下座。
師父說：『諸佛不出世，那裡得這個訊息？』（如果諸佛不出世，哪裡能得到這個訊息？）『祖師不西來，免見累及後代。』（如果祖師不從西方來，就可以避免連累後代。）正當這個時候，天自然高遠，地自然厚重，日月星辰的光輝照耀，人物境界浩瀚無垠，沒有絲毫改變。為什麼不在這裡領悟呢？如果能在這裡領悟，必定是一個無事道人（Wúshì dàorén，無所掛礙的修行人）。等到諸佛出世，提倡一大事因緣（Yī dà shì yīn yuán，最重要的因緣），祖師從西方來，傳授正法眼藏（Zhèngfǎ yǎnzàng，正法的精髓），讓一切聽聞者、見證者，生起稀有之心，產生難得遭遇的想法，各自依佛依祖，經歷階梯，超越地位，證得無為，登上聖果。如果這樣領悟，也是一個無事道人。還有一種人，具有極大的闡提（Chǎntí，斷善根的人）之心，不起信根，遇到佛就呵斥佛，遇到祖師就謾罵祖師，甚至消滅佛，消滅祖師，使人不見佛，不聞法，清凈裸露，完全只是一個真實的人。如果能在這裡領悟，也是一個無事道人。還有一種人，能夠深信不疑，牢牢把握，依佛修行而不執著于佛，依祖證悟而不執著于祖，善於建立法幢（Fǎ chuáng，佛法的旗幟），能夠確立宗旨，讚美佛讚美祖師如同在錦緞上鋪設鮮花，乃至天上天下都如同金玉一般珍貴。如果能在這裡領悟，也是一個無事道人。這四種無事道人中，要選擇一個人作為老師，那麼……』
【English Translation】 English version 『What ultimately is it?』 Therefore it is said, 『If you wish to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time and circumstance arrive, the principle will naturally manifest itself.』 Just like this very moment, the great Dà Tányuè (benefactor, patron) has finished offering the meal, finished ascending the hall, finished repenting of sins, finished recommending the deceased. What more should this mountain monk say? If one can not see with the eyes, not hear with the ears, not think with the mind, not speak with the mouth, then even from thousands of miles away, one can see subtle errors, and penetrate through thousands of sentences. If you understand in this way, you can comprehend the past and present. Furthermore, you must know that there is something that goes beyond this. I dare to ask everyone, what is the matter that goes beyond this? 『The moon in the ancient green pool of the empty realm, only after repeatedly trying to scoop it up will you begin to understand.』 Descend from the seat.
The master said, 『If the Buddhas did not appear in the world, where would you get this news?』 『If the patriarchs did not come from the West, you would avoid burdening future generations.』 Right at this moment, the sky is naturally high, the earth is naturally thick, the sun, moon, and stars shine brightly, and the realms of people and things are vast and boundless, without the slightest change. Why not recognize it here? If you can recognize it here, you are sure to be a Wúshì dàorén (a person of no affairs, an unattached practitioner). When the Buddhas appear in the world, they uphold the Yī dà shì yīn yuán (the great matter of cause and condition), and when the patriarchs come from the West, they transmit the Zhèngfǎ yǎnzàng (the treasury of the true Dharma eye), causing all who hear and see to give rise to a rare mind and have the thought of encountering something difficult to come by. Each relies on the Buddha and relies on the patriarch, goes through the steps, transcends positions, attains non-action, and ascends to the holy fruit. If you recognize it in this way, you are also a Wúshì dàorén. There is also a person who has a great Chǎntí (Icchantika, one who has severed the roots of goodness) mind, does not give rise to roots of faith, scolds the Buddha when encountering the Buddha, and curses the patriarch when encountering the patriarch, even to the point of destroying the Buddha and destroying the patriarch, causing people not to see the Buddha and not to hear the Dharma, purely naked and completely just a real person. If you can recognize it here, you are also a Wúshì dàorén. There is also a person who can deeply believe, firmly grasp, practice according to the Buddha without being attached to the Buddha, and realize according to the patriarch without being attached to the patriarch, is good at establishing the Fǎ chuáng (Dharma banner), and can establish the doctrine, praising the Buddha and praising the patriarch like laying flowers on brocade, even to the point that heaven and earth are like gold and jade. If you can recognize it here, you are also a Wúshì dàorén. Among these four Wúshì dàorén, if you want to choose one as a teacher, then...』
道。選那一人為師。若道得。試出來道看。若道不得。山僧不免露個訊息去也。披蓑側立千峰外。引水澆蔬五老前。下座。
師云。離言離相總無許多。不妨靜悄悄。只恐墮在死水裡去。示相顯言如錦上鋪華。不妨鬧浩浩。只恐入荊棘林去。於此二途。猶是時人升降處。不落時人升降。不住此二途。且如何顯示。還知個里么。有通天路有絕聖機。向猛虎口裡橫身。毒蛇頭上揩癢。是尋常茶飯。所以道。威音王已前無師自悟則得。何故許他有超師之作。威音王已后須是因師打發。何故恐落天魔外道去。所以道。有時一句可與祖佛為師。有時一句堪與人天為師。透得過信得及見得徹把得住。方始契得古人。豈不見道見過於師方堪傳授。見與師齊減師半德。只如今釋迦老子。豈不是師。達磨大師豈不是師。還有見過釋迦老子達磨大師底么。試出來露個訊息看。也要見從上來種草。有么有么。如無若不藍田射石虎。幾乎誤殺李將軍。
師云。有句無句如藤倚樹。鉤頭香餌最誵訛。至道無難唯嫌揀擇。時人窠窟無摸索。若是具頂門上眼底衲僧。三千里外別端倪。有作家爐鞴底宗師。未跨船舷已分付。所以道。個里是八十翁翁入場屋。不是小兒戲。個個須是具金剛正眼漢始得。明眼漢沒窠臼。只露目前些子。咬去咬住
【現代漢語翻譯】 現代漢語譯本： 說。選擇哪一個人作為老師。如果說得出來，試著出來說說看。如果說不出來，老衲我不免要透露一些訊息了。披著蓑衣側身站在千峰之外，引水澆灌蔬菜在五老峰前。下座。
師父說：離開言語和表象，總沒有那麼多事。不妨靜悄悄的，只怕墮入死水之中。展示表象，顯露言語，如同在錦緞上鋪花，不妨熱鬧喧囂，只怕進入荊棘林中。在這兩條路上，還是世人升降的地方。不落入世人升降，不住在這兩條路上，那麼如何顯示呢？還知道其中的道理嗎？有通天之路，有斷絕聖智的玄機。在猛虎口裡橫身，在毒蛇頭上搔癢，這是尋常的茶飯事。所以說，在威音王（過去七佛之首）之前，沒有老師也能自己領悟，那是因為允許他有超越老師的作為。威音王之後，必須依靠老師的引導，那是因為害怕落入天魔外道。所以說，有時一句話可以與祖師和佛陀為師，有時一句話可以作為人天（人和天人）的老師。透徹理解，深信不疑，徹底看清，牢牢把握，才能與古人契合。難道沒聽說過嗎？見解超過老師，才堪傳授；見解與老師相同，就減少了老師一半的德行。就像如今的釋迦老子（釋迦牟尼佛），難道不是老師嗎？達磨大師（菩提達摩）難道不是老師嗎？還有見過釋迦老子、達磨大師的嗎？試著出來透露一些訊息看看。也要看看從上來種草（指禪宗的傳承），有沒有？如果沒有，就像用藍田的美玉射擊石虎，幾乎誤殺了李將軍。
師父說：有句無句，如同藤蔓依附樹木。用帶鉤的香餌來引誘，是最容易出錯的。至道（最高的道）沒有困難，只是害怕選擇。世人所處的窠臼，無法摸索。如果是具有頂門正眼（智慧）的衲僧（僧人），在三千里之外就能辨別出端倪。有能工巧匠的宗師，還沒跨上船舷就已經交代完畢。所以說，這裡是八十歲的老翁進入考場，不是小孩子玩遊戲。每個人都必須具有金剛正眼才能行。明眼人沒有固定的模式，只顯露出眼前的一些東西，咬住不放。
【English Translation】 English version: Say. Choose which person to be the teacher. If you can say it, try to come out and say it. If you can't say it, this old monk will have to reveal some news. Wearing a straw cloak, standing sideways outside the thousand peaks, drawing water to irrigate vegetables in front of the Five Elders Peak. Descend from the seat.
The master said: Apart from words and appearances, there are not so many things. It's okay to be quiet, but I'm afraid of falling into dead water. Showing appearances and revealing words is like laying flowers on brocade. It's okay to be noisy, but I'm afraid of entering the thorny forest. On these two paths, it is still the place where people rise and fall. Not falling into the rise and fall of people, not dwelling on these two paths, then how to show it? Do you still know the reason? There is a road to heaven, and there is a secret of cutting off holy wisdom. Lying across the mouth of a fierce tiger, scratching an itch on the head of a poisonous snake, this is ordinary tea and rice. Therefore, it is said that before Weiyin Wang (the first of the past seven Buddhas), one could realize on one's own without a teacher, because he was allowed to have the actions of surpassing the teacher. After Weiyin Wang, one must rely on the guidance of the teacher, because he is afraid of falling into the heavenly demons and heretics. Therefore, it is said that sometimes a sentence can take the ancestors and Buddhas as teachers, and sometimes a sentence can be used as a teacher for humans and gods (humans and devas). Thoroughly understand, deeply believe, completely see, firmly grasp, and then you can be in harmony with the ancients. Haven't you heard that? Only when the insight exceeds the teacher can it be taught; if the insight is the same as the teacher, it reduces half of the teacher's virtue. Just like the old Shakya (Shakyamuni Buddha) now, isn't he a teacher? Isn't the Great Master Bodhidharma (Bodhidharma) a teacher? Has anyone seen the old Shakya, the Great Master Bodhidharma? Try to reveal some news. Also want to see the planting grass from above (referring to the transmission of Zen), is there? If not, it's like shooting a stone tiger with the beautiful jade of Lantian, almost killing General Li by mistake.
The master said: With or without a sentence, it is like a vine clinging to a tree. The hooked fragrant bait is the most misleading. The ultimate path (the highest Dao) is not difficult, but only afraid of choosing. The niche where people are, cannot be groped. If it is a monk (Buddhist monk) with an eye on the top of his head (wisdom), he can distinguish the clues three thousand miles away. There are masters with the skills of a craftsman, who have already explained before crossing the舷 (gunwale) of the boat. Therefore, it is said that this is like an eighty-year-old man entering the examination hall, not a child's play. Everyone must have the Vajra Right Eye to be able to do it. The clear-eyed person has no fixed pattern, only reveals some things in front of him, biting and holding on.
。有時一向不去。有時一向不住。若論戰也個個力在轉處。更說什麼佛。說什麼祖。說什麼心說什麼性。說什麼玄說什麼妙。說什麼有說什麼無。一筆句下只有一劍。劍下有分身之意。亦有出身之路。然于中若有個脫情解。去藥忌識機宜別休咎底。試出來對眾道看。也要大家知有。然雖恁么。也須實到這個田地始得。敢問諸人。是時人窠窟。是鉤頭香餌。還委悉么。目前已脫常流見。格外須知作者名。
師云。只恁么坐斷天下人舌頭。不恁么穿卻本色衲僧鼻孔。恁么中不恁么要辨龍蛇。不恁么中卻恁么要擒虎兕。離卻四句外更有什麼事。也許具一隻眼。何故。雙收雙放雙暗雙明。同死同生同得同失。也未為分外。雖然如是。猶是建立邊事。若據衲僧家自受用中。要且不然。只如衲僧家自受用處。還有人明得么。若明不得。佛法無靈驗。若明得。平欺一切人去。今夜不妨向荒草里合水和泥。和泥合水與諸人商量。豈不見南泉道。祖佛不知有。貍奴白牯卻知有。又道爾當哆哆和和。何不自家究取。直待多知多解。卻來與老和尚作頭抵。又道喚作如如早是變了也。今時人直得向異類中行。又道學道者如癡似兀難得。趙州道。我見千百億個漢子。儘是覓作佛底人。中間求個無心道人不可得。雲門大師道。和尚子莫妄想。
【現代漢語翻譯】 現代漢語譯本 有時他們一直不來，有時他們一直不住在這裡。如果論及戰鬥，每個人都盡力在關鍵時刻扭轉局勢。還說什麼佛（Buddha，覺悟者），說什麼祖（Patriarch，禪宗祖師），說什麼心（Mind，精神的本源），說什麼性（Nature，事物的本質），說什麼玄（Profound，深奧的道理），說什麼妙（Subtle，精妙之處），說什麼有（Existence，存在），說什麼無（Non-existence，不存在）。一筆勾銷，只剩下一劍。劍下既有分身之意，也有出路。然而，如果有人能從中擺脫情感的束縛，懂得用藥的禁忌，識別時機，辨別吉兇，不妨站出來當衆說說看，也要讓大家知道有這麼回事。雖然如此，也必須真正達到這個境界才行。請問各位，這是時人的窠臼，還是釣魚的香餌？你們真的明白嗎？如果已經超越了常人的見解，更要認識到作者的真名。
師父說：『就這樣截斷天下人的舌頭，不這樣就刺穿本色僧人的鼻孔。這樣與不這樣之間要辨別龍蛇，不這樣卻又要擒拿虎兕。』離開了這四句之外，還有什麼事呢？也許具備一隻慧眼。為什麼呢？雙收雙放，雙暗雙明，同死同生，同得同失，也算不上特別。雖然如此，仍然是建立在相對的層面。如果按照禪僧的自家受用來說，卻不是這樣。就像禪僧的自家受用之處，還有人能明白嗎？如果不能明白，佛法就沒有靈驗；如果明白了，就等於欺騙了所有人。今晚不妨在荒草中和泥，和泥合水與各位商量。難道沒看見南泉（Nanquan，禪宗祖師）說：『祖佛（Buddhas and Patriarchs，諸佛與祖師）不知道有，貓和牛卻知道有。』又說：『你們應當哆哆和和，為什麼不自己去探究？』非要等到多知多解，卻來與老和尚作對。又說：『稱作如如（Tathata，真如）就已經變了。』現在的人直接在異類中行走。又說：『學道的人像癡呆一樣很難得。』趙州（Zhaozhou，禪宗祖師）說：『我見過千百億個人，都是尋找成佛的人，其中尋找一個無心道人卻不可得。』雲門大師（Yunmen，禪宗祖師）說：『和尚的弟子們不要妄想。』
【English Translation】 English version Sometimes they never come, and sometimes they never stay. If we talk about battles, everyone exerts their strength to turn the tide at the crucial moment. What more is there to say about Buddha (Buddha, the enlightened one), what more is there to say about Patriarch (Patriarch, Zen ancestor), what more is there to say about Mind (Mind, the source of spirit), what more is there to say about Nature (Nature, the essence of things), what more is there to say about Profound (Profound, profound principles), what more is there to say about Subtle (Subtle, the subtle points), what more is there to say about Existence (Existence, being), what more is there to say about Non-existence (Non-existence, not being). With a single stroke, only a sword remains. Beneath the sword, there is both the intention of dividing the body and a way out. However, if someone can break free from emotional entanglement, understand the taboos of medicine, recognize opportunities, and distinguish between good and bad omens, they might as well stand up and speak to the crowd, so that everyone knows there is such a thing. Even so, one must truly reach this state to succeed. May I ask everyone, is this the rut of the times, or the fragrant bait for fishing? Do you really understand? If you have already transcended the common view, you must also recognize the true name of the author.
The master said: 'Just like that, cut off the tongues of all people in the world; if not like that, pierce the nostrils of authentic monks. Between like that and not like that, one must distinguish dragons and snakes; if not like that, one must capture tigers and rhinoceroses.' Apart from these four phrases, what else is there? Perhaps one possesses a single eye of wisdom. Why? Double receiving and double releasing, double darkness and double brightness, same death and same life, same gain and same loss, are not particularly special. Although it is like this, it is still established on a relative level. If according to the Zen monk's own enjoyment, it is not like this. Just like the Zen monk's own enjoyment, can anyone understand it? If you cannot understand, the Buddha-dharma has no efficacy; if you understand, it is equivalent to deceiving everyone. Tonight, we might as well mix mud in the weeds, mix mud and water to discuss with everyone. Haven't you seen Nanquan (Nanquan, Zen master) say: 'Buddhas and Patriarchs (Buddhas and Patriarchs, all Buddhas and Patriarchs) do not know about it, but cats and cows do know about it.' He also said: 'You should be do-do and he-he, why don't you investigate it yourself?' You have to wait until you know and understand a lot, but come to oppose the old monk. He also said: 'Calling it Suchness (Tathata, Suchness) has already changed.' People today walk directly among different kinds. He also said: 'It is rare for a person who studies the Way to be like a fool.' Zhaozhou (Zhaozhou, Zen master) said: 'I have seen hundreds of billions of people, all of whom are seeking to become Buddhas, but it is impossible to find a person who seeks the Way without intention.' Zen Master Yunmen (Yunmen, Zen master) said: 'Monk disciples, do not妄想(engage in wild thoughts).'
山是山水是水。僧是僧俗是俗。見拄杖子但喚作拄杖子。見燈籠但喚作燈籠。此謂之覿體全真。只如恁么處。還容人作得失解會么。灼然論實不論虛。直得如貍奴白牯相似。直得如枯木朽株絕氣息。憨憨癡癡瞢瞢𥋾𥋾。千佛出世他也不知。目睹瞿曇如黃葉相似。方始是生鐵鑄就。千人萬人羅籠他不住。只如獨脫一句作么生道。莫謂無心云是道。無心猶隔一重關。
檀越請小參。師云。盡大地是個解脫門。頭頭物物皆證入無邊剎海如來藏。綿綿密密悉包容。舉處峭巍巍。用時凈裸裸。譬如猛火聚近之則燎卻面門。又如大阿劍擬之則神驚膽戰。若是知有恁么。徹骨徹髓承當。不勞鹐啄。其或尚留觀。聽猶滯面板。須是透出金剛圈。吞卻栗棘蓬。若透得一圈。則百千億圈一時透過。若吞得一蓬。則無數億蓬一時吞得。可以作奇特因。可以現殊勝相。無罪可懺而罪垢消除。無冤可解而冤家解釋。顯現一切難思議。作為無邊殊勝業。只消個一道清虛。更不用周由者也。正當恁么時。當機一句作么生道。聲前突出金剛眼。彈指圓成八萬門。頌云。懺罪滌垢解冤釋結。似日镕霜如湯沃雪。雲散長空一輪皎潔。感應道交綿。綿瓜瓞。
鄧朝議請小參云。宏機獨唱千聖潛蹤。一句當陽十方坐斷。有亦不管無亦不拘。聖亦不收
【現代漢語翻譯】 現代漢語譯本：山就是山，水就是水。僧人就是僧人，俗人就是俗人。見到拄杖就只說是拄杖，見到燈籠就只說是燈籠。這叫做『覿體全真』。就像這樣，還容許人去作得失的理解和體會嗎？確實是論實在的，不談虛妄的。要達到像小貓和白牛一樣，像枯木和朽株一樣，沒有氣息。憨厚癡呆，迷迷糊糊，什麼都不知道。即使千佛出世，他也不知道。即使親眼見到瞿曇（釋迦牟尼），也覺得像黃葉一樣。這才算是生鐵鑄就的，千人萬人也無法束縛住他。就像這超脫的一句，該怎麼說呢？不要說無心就是道，無心還隔著一層關卡。
施主們請小參。師父說：整個大地就是一個解脫之門。所有事物都證入了無邊的剎海如來藏（佛的法身）。綿密地包容一切。舉起時高聳巍峨，用時清凈坦蕩。譬如猛烈的火堆，靠近就會燒傷面門；又如鋒利的大阿劍，靠近就會神驚膽戰。如果知道有這麼回事，就要徹骨徹髓地承擔，不用再費力氣去琢磨。如果還留有觀望，聽聞還停留在表面，就必須透出金剛圈，吞下栗棘蓬。如果能透出一圈，就能一時透過百千億圈；如果能吞下一蓬，就能一時吞下無數億蓬。可以作為奇特的因，可以顯現殊勝的相。沒有罪可以懺悔，而罪惡自然消除；沒有冤可以化解，而冤家自然和解。顯現一切難以思議，作為無邊殊勝的功業。只需要一個『一道清虛』，更不需要到處奔波。正當這個時候，當機立斷的一句該怎麼說呢？在聲音之前突出金剛眼，彈指之間圓成八萬法門。頌詞說：懺悔罪過，洗滌污垢，化解冤仇，解開糾結，就像太陽融化霜雪，像熱水澆在雪上。烏雲消散，長空一輪明月皎潔。感應道交，綿綿不斷，如同瓜蔓相連。
鄧朝議請小參說：宏大的機鋒獨自唱響，千聖都潛藏了軌跡。一句當頭，十方都被截斷。有也不管，無也不拘，聖人也不收留。
【English Translation】 English version: Mountain is mountain, water is water. Monk is monk, layman is layman. When you see a staff, just call it a staff. When you see a lantern, just call it a lantern. This is called 'complete and genuine manifestation'. Just like this, is it still permissible for people to make interpretations of gain and loss? Truly, we speak of the real, not the illusory. It should be like a kitten and a white cow, like a withered tree and a rotten stump, without breath. Simple and foolish, muddled and ignorant, knowing nothing. Even if a thousand Buddhas appeared in the world, he would not know. Even if he saw Gautama (Sakyamuni) with his own eyes, he would think he was like a yellow leaf. Only then is he like cast iron, and a thousand or ten thousand people cannot restrain him. Just like this single, detached phrase, how should it be said? Do not say that no-mind is the Tao (the Way), no-mind is still separated by a layer of barrier.
Patrons, please attend the small Dharma assembly. The master said: The entire earth is a gate of liberation. All things have entered into the boundless Buddha-land Tathagatagarbha (the womb of the Buddhas). Closely and completely encompassing everything. When raised, it is towering and majestic; when used, it is pure and bare. It is like a fierce fire, approaching it will burn your face; it is like a sharp great sword, approaching it will make your spirit tremble. If you know there is such a thing, you must bear it through to the bone and marrow, without having to peck at it. If you still have observation, and hearing is still stuck on the surface, you must break through the Vajra (diamond) circle and swallow the chestnut bur. If you can break through one circle, you can break through hundreds of thousands of circles at once; if you can swallow one bur, you can swallow countless burs at once. You can make extraordinary causes, and you can manifest extraordinary appearances. There is no sin to repent of, and sins are naturally eliminated; there is no grievance to resolve, and enemies are naturally reconciled. Manifesting all that is inconceivable, acting as boundless and extraordinary deeds. All you need is one 'pure and empty Tao', and you don't need to run around. At this very moment, how should the decisive phrase be said? Before the sound, the Vajra eye protrudes, and in a snap of the fingers, eighty-four thousand Dharma gates are completed. The verse says: Repenting of sins, washing away defilements, resolving grievances, untying knots, like the sun melting frost, like hot water poured on snow. Clouds dissipate, and a bright moon shines in the long sky. Response and interaction, continuous and unbroken, like melons and vines connected.
Deng Chaoyi requests a small Dharma assembly, saying: The grand opportunity is sung alone, and the thousand sages have hidden their traces. One phrase at the head, the ten directions are cut off. Not caring about existence, not bound by non-existence, not even accepting sages.
凡亦不立。明明無覆藏。明明無滲漏頂門眼照。山河大地全彰。肘后符開。萬象森羅頓現。有如是奇特相。有如是殊勝門。只求向上作家要接大乘根器。所以道。垂鉤四海只釣獰龍。格外玄機為尋知識。若是利根種智。具大解脫性。一聞一切聞。一了一切了。一見一切見。一證一切證。凈裸裸赤灑灑。只如今還有道得底么。試出眾露個訊息看。若道未得山僧這裡八字打開去也。還委息得么。利根上智須圓證。十聖三賢一念超。復頌云。無對毗耶彼上人。頂門有眼耀乾坤。只憑一個無言說。遍界全開不二門。
滁州太平寺知山請小參云。祖佛提掇不起處。正好作工夫。魔外潛覷不見處。猶宜猛著力。直得通身是眼。也照他未了。直得通身是口。也說他不著。深深處有回互。密密處有誵訛。到這裡德山有棒。不論佛來祖來。一例行遣。臨濟有喝。不論佛來祖來。一例施呈。若向棒下見。未免瞞肝。若向喝下薦。更是漏逗。須知向上人有換骨換髓透色透聲透聖透凡透開透見底肘后符子。所以道。爾若坐我則立。爾若立我則坐。若也同坐同立。二俱瞎漢。到這裡還說心說性得么。說玄說妙得么。說理說事得么。說得說失得么。若有恁么。儘是依草附木精靈。且獨脫一句作么生道。須彌頂上翻身處。百尺竿頭撒手時。復頌
【現代漢語翻譯】 現代漢語譯本：
『凡』也不設立。明明朗朗沒有遮掩。明明朗朗沒有絲毫遺漏，頂門之眼照耀一切。山河大地完全顯現。一旦開啟肘后符，萬象森羅立刻呈現。有如此奇特的景象，有如此殊勝的法門，只求向上追求的人能接續大乘的根基。所以說，垂下釣鉤於四海，只為釣起兇猛的蛟龍；格外的玄妙的契機，是爲了尋找有見識的人。如果是利根之人，具有大解脫的智慧，一聞便能通達一切，一瞭解便能明白一切，一見便能洞察一切，一證便能證悟一切。清凈裸露，赤條條無牽掛。只是現在還有能說得出來的嗎？試著站出來，顯露一點訊息看看。如果說還未領悟，那麼山僧我這裡就為你打開這個局面。還能領會其中的奧妙嗎？利根上智之人必須圓滿證悟，十聖三賢也能在一念之間超越。再次用頌語說道：
無法與Vimalakīrti (毗耶離)這位上人相對，他頂門之眼照耀天地乾坤。只憑著一個無法言說的境界，遍及整個法界，完全開啟不二法門。
滁州太平寺的知山法師請求小參開示說：祖師和佛都提拔不起來的地方，正好用來做功夫。邪魔外道偷偷窺視也看不見的地方，更應該猛烈地著力。直到全身都是眼睛，也照見不了它的全部；直到全身都是嘴巴，也說不透它的真諦。深深之處有迴環交錯，細密之處有細微的差錯。到了這裡，德山禪師有棒喝，不論是佛來還是祖師來，一律施以棒喝。臨濟禪師有棒喝，不論是佛來還是祖師來，一律施以棒喝。如果從棒下領悟，未免自欺欺人；如果從喝中領會，更是有所遺漏。須知向上之人有換骨換髓、透色透聲、透聖透凡、透開透見的肘后符。所以說，『你若坐，我便立；你若立，我便坐。』如果一同坐一同立，那我們兩個都是瞎子。到了這裡，還能說心說性嗎？還能說玄說妙嗎？還能說理說事嗎？還能說得說失嗎？如果還有這些，都是依附草木的精靈。那麼，獨脫一句該怎麼說呢？須彌山頂上翻身之時，百尺竿頭撒手之際。再次用頌語說道 English version:
'The mundane' is not established. It is bright and clear, without concealment. It is bright and clear, without any leakage; the eye on the crown of the head illuminates everything. The mountains, rivers, and the great earth are fully revealed. Once the 'elixir of the elbow' is activated, all phenomena immediately appear. There are such wondrous sights, such supreme Dharma gates, only seeking those who aspire upwards to connect with the roots of the Mahayana. Therefore, it is said, 'Casting a hook in the four seas, only to catch fierce dragons; extraordinary opportunities are for seeking those with knowledge.' If one is of sharp faculties and possesses great liberating wisdom, hearing one thing, one hears all; understanding one thing, one understands all; seeing one thing, one sees all; realizing one thing, one realizes all. Pure, naked, and unattached. But now, is there anyone who can express it? Try to come forward and reveal some news. If you say you have not yet understood, then I, this monk, will open up this situation for you. Can you comprehend the mystery within? Those of sharp faculties and superior wisdom must fully realize it; the ten saints and three sages can be surpassed in a single thought. Again, a verse is said:
There is no match for the Upasaka Vimalakīrti (毗耶離, an important figure in Mahayana Buddhism known for his wisdom) . The eye on the crown of his head illuminates the universe. Relying solely on a realm beyond words, the non-dual gate is fully opened throughout the entire realm.
Zhizhou Taiping Temple's Head Monk Zhishan requests a short Dharma talk, saying: Where the patriarchs and Buddhas cannot lift you up, that is precisely where you should put in effort. Where demons and heretics secretly peer but cannot see, that is where you should exert yourself vigorously. Even if your whole body were eyes, you still could not illuminate it completely; even if your whole body were mouths, you still could not express its truth. In the deepest places, there are interconnections; in the most subtle places, there are minute errors. Arriving at this point, Master Deshan has the staff, regardless of whether a Buddha comes or a patriarch comes, he applies it uniformly. Linji has the shout, regardless of whether a Buddha comes or a patriarch comes, he presents it uniformly. If you see it under the staff, you will inevitably deceive yourself; if you understand it from the shout, you will be even more leaky. You must know that those who aspire upwards have the 'elixir of the elbow' that can transform bones and marrow, penetrate form and sound, penetrate the sacred and the mundane, penetrate opening and seeing. Therefore, it is said, 'If you sit, I stand; if you stand, I sit.' If we both sit and both stand, then we are both blind men. Arriving at this point, can you still speak of mind and nature? Can you still speak of the mysterious and the wonderful? Can you still speak of principle and phenomena? Can you still speak of gain and loss? If there are such things, they are all spirits clinging to grass and trees. Then, how should one speak a phrase of complete detachment? At the moment of turning over on the summit of Mount Sumeru (須彌山, the central world-mountain in Buddhist cosmology), at the moment of letting go at the top of a hundred-foot pole. Again, a verse is said.
【English Translation】 "The 'mundane' is not established. It is bright and clear, without concealment. It is bright and clear, without any leakage; the eye on the crown of the head illuminates everything. The mountains, rivers, and the great earth are fully revealed. Once the 'elixir of the elbow' is activated, all phenomena immediately appear. There are such wondrous sights, such supreme Dharma gates, only seeking those who aspire upwards to connect with the roots of the Mahayana. Therefore, it is said, 'Casting a hook in the four seas, only to catch fierce dragons; extraordinary opportunities are for seeking those with knowledge.' If one is of sharp faculties and possesses great liberating wisdom, hearing one thing, one hears all; understanding one thing, one understands all; seeing one thing, one sees all; realizing one thing, one realizes all. Pure, naked, and unattached. But now, is there anyone who can express it? Try to come forward and reveal some news. If you say you have not yet understood, then I, this monk, will open up this situation for you. Can you comprehend the mystery within? Those of sharp faculties and superior wisdom must fully realize it; the ten saints and three sages can be surpassed in a single thought. Again, a verse is said: There is no match for the Upasaka Vimalakīrti (毗耶離, an important figure in Mahayana Buddhism known for his wisdom) . The eye on the crown of his head illuminates the universe. Relying solely on a realm beyond words, the non-dual gate is fully opened throughout the entire realm. Zhizhou Taiping Temple's Head Monk Zhishan requests a short Dharma talk, saying: Where the patriarchs and Buddhas cannot lift you up, that is precisely where you should put in effort. Where demons and heretics secretly peer but cannot see, that is where you should exert yourself vigorously. Even if your whole body were eyes, you still could not illuminate it completely; even if your whole body were mouths, you still could not express its truth. In the deepest places, there are interconnections; in the most subtle places, there are minute errors. Arriving at this point, Master Deshan has the staff, regardless of whether a Buddha comes or a patriarch comes, he applies it uniformly. Linji has the shout, regardless of whether a Buddha comes or a patriarch comes, he presents it uniformly. If you see it under the staff, you will inevitably deceive yourself; if you understand it from the shout, you will be even more leaky. You must know that those who aspire upwards have the 'elixir of the elbow' that can transform bones and marrow, penetrate form and sound, penetrate the sacred and the mundane, penetrate opening and seeing. Therefore, it is said, 'If you sit, I stand; if you stand, I sit.' If we both sit and both stand, then we are both blind men. Arriving at this point, can you still speak of mind and nature? Can you still speak of the mysterious and the wonderful? Can you still speak of principle and phenomena? Can you still speak of gain and loss? If there are such things, they are all spirits clinging to grass and trees. Then, how should one speak a phrase of complete detachment? At the moment of turning over on the summit of Mount Sumeru (須彌山, the central world-mountain in Buddhist cosmology), at the moment of letting go at the top of a hundred-foot pole. Again, a verse is said.
云。昔歲依投蒙重顧。今春還沐渡江來同。風更話同風事。千手通身正眼開。
文倫二上人。薦安華嚴請小參。僧問。如何是理法界。師云。不動一絲毫。進云。如何是事法界。師云。縱橫十字。進云。如何是理事無礙法界。師云。銅頭鐵額鐵額銅頭。進云。如何是事事無礙法界。師云。重重無有盡。處處現真身。師乃云。言發非聲。高高峰頂立。色前不物。深深海底行。全機轉處沒承當。覿面呈時絕回互。離心意識非見聞覺知。須明徹法慧目離念明智。然後一塵才舉大地全收。一毛頭師子百億毛頭一時現。直得一為無量無量為一。小中現大大中現小。寬同法界細入鄰虛。無處不周無處不備。毗盧遮那大法性海中。不論聖不論凡。不論有情不論無情。一一把斷不漏絲毫。處處常光現前。一一壁立千仞。若說理法界事法界事理無礙法界事事無礙法界。正是沒交涉。直饒棒頭取證喝下承當。向空劫那畔識破根塵。威音已前洞然明白。尚未免在窠窟里。只如出窠窟一句作么生道。千峰勢到岳邊止。萬派聲歸海上消。
結夏小參。僧問馬師。離四句絕百非。請和尚答祖師西來意。馬祖云。我今日勞倦。不能為子說得。問取西堂去。此意如何師云。三頭兩面。進云。僧問西堂。西堂云。我今日頭痛。問取海兄去。又
作么生。師云。同坑無異土。進云。僧問海兄。海云。我到這裡卻不會。又作么生。師云。黑漆桶夜裡生光。進云。只如僧舉似馬祖。祖云。藏頭白海頭黑。又作么生。師云。不許外人知。師乃云。一粒粟中藏世界。恒沙剎海始安居。萬緣不到千差超。超證無生等太虛。至實處不容聲。至深處無回互。明明蓋天蓋地。歷歷亙古亙今。坐斷千差壁立萬仞。千聖提撕不到。是衲子放下復子處。千人萬人羅籠不住。是無為無事人拗折拄杖時。雖然浩浩應機。要且如如不動。有時魔宮虎穴轉大法輪。有時荊棘林中建立梵剎。有時向十字街頭壁立千仞。有時向孤峰頂上合水和泥。有照有用有權有實。所以道。以大圓覺為我伽藍。身心安居平等性智。則于千人萬人羅籠不住處。始能安居。于千聖萬聖提撕不到處。始放復子。敢問。安居一句作么生道。還委悉么。但令身語常清凈。夏滿何須驗蠟人。
曾先生請小參云。全機不動。會群像于目前覿面相呈。截千差於格外。動則影現覺即冰生。不動不覺直下捏目。箇中有一條路。蓋天蓋地蓋色蓋聲。密密綿綿平平穩穩。若是個曹溪門下客。直到解脫處。更不落二落三。未舉覺已前。早是落二落三了也。何況舉覺言詮總納敗闕。所以道。西天二十八祖亦如是。唐土六祖亦如是。天下
【現代漢語翻譯】 現代漢語譯本 作么生（如何）。師云（禪師說）。同坑無異土（同一個坑裡的土沒有區別）。進云（學僧進一步問）。僧問海兄，海云（有僧人問海兄，海兄說）。我到這裡卻不會（我到這裡卻什麼都不會）。又作么生（那又該如何理解）？師云（禪師說）。黑漆桶夜裡生光（黑漆桶在夜裡發光）。進云（學僧進一步問）。只如僧舉似馬祖（就像僧人向馬祖請教）。祖云（馬祖說）。藏頭白海頭黑（藏字頭是白，海字頭是黑）。又作么生（那又該如何理解）？師云（禪師說）。不許外人知（不能讓外人知道）。 師乃云（禪師於是說）。一粒粟中藏世界（一粒米中藏著整個世界），恒沙剎海始安居（無數的佛剎和海洋都能安住其中）。萬緣不到千差超（各種因緣都無法到達，超越了所有的差別），超證無生等太虛（超越並證悟不生不滅的境界，如同虛空一般）。至實處不容聲（到達最真實的境界，容不下任何聲音），至深處無回互（到達最深的境界，沒有彼此的分別）。明明蓋天蓋地（明明朗朗地覆蓋天地），歷歷亙古亙今（清清楚楚地貫穿古今）。坐斷千差壁立萬仞（截斷所有的差別，像萬仞高墻一樣聳立）。千聖提撕不到（即使是無數的聖人也無法提示到）。是衲子放下復子處（是修行人放下一切，迴歸本來的地方）。千人萬人羅籠不住（成千上萬的人也無法束縛住）。是無為無事人拗折拄杖時（是那些無所作為的人折斷手中枴杖的時候）。雖然浩浩應機（雖然廣大地應付各種機緣），要且如如不動（但仍然保持如如不動）。有時魔宮虎穴轉大法輪（有時在魔宮虎穴中轉動大法輪），有時荊棘林中建立梵剎（有時在荊棘叢林中建立寺廟）。有時向十字街頭壁立千仞（有時在十字街頭像萬仞高墻一樣聳立），有時向孤峰頂上合水和泥（有時在孤峰頂上和水和泥）。有照有用有權有實（有照見，有作用，有權巧，有真實）。所以道（所以說）。以大圓覺為我伽藍（以大圓覺作為我的寺廟），身心安居平等性智（身心安住在平等自性智慧中）。則于千人萬人羅籠不住處（那麼在成千上萬的人也無法束縛的地方），始能安居（才能安住）。于千聖萬聖提撕不到處（在成千上萬的聖人也無法提示到的地方），始放復子（才能放下一切，迴歸本真）。敢問（請問）。安居一句作么生道（安居這句話該怎麼說）？還委悉么（還明白嗎）？但令身語常清凈（只要身口意常常保持清凈），夏滿何須驗蠟人（夏天結束時，何必檢驗蠟人）。 曾先生請小參云（曾先生請求小參時說）。全機不動（整個機能都不動），會群像于目前覿面相呈（所有的現象都在眼前直接呈現）。截千差於格外（在格局之外截斷所有的差別）。動則影現覺即冰生（一動念頭，影子就出現，一起覺知，就像冰一樣產生）。不動不覺直下捏目（不動念頭，不生覺知，直接閉上眼睛）。箇中有一條路（其中有一條路），蓋天蓋地蓋色蓋聲（覆蓋天地，覆蓋色相和聲音）。密密綿綿平平穩穩（緊密綿延，平穩安定）。若是個曹溪門下客（如果是曹溪門下的弟子），直到解脫處（直到解脫的地方），更不落二落三（更不會落入二元對立）。未舉覺已前（在還沒有產生覺知之前），早是落二落三了也（早就落入二元對立了）。何況舉覺言詮總納敗闕（更何況是產生覺知，用語言來表達，總會包含缺陷）。所以道（所以說）。西天二十八祖亦如是（西天二十八祖也是這樣），唐土六祖亦如是（唐土六祖也是這樣），天下（天下...）
【English Translation】 English version What is it? The Master said, 'In the same pit, there is no different soil.' A monk further asked, 'A monk asked Brother Hai, and Hai said, 'When I arrived here, I didn't know anything.' What about that?' The Master said, 'A black lacquer bucket shines in the night.' A monk further asked, 'Just like a monk asking Mazu, and Mazu said, 'The head of '藏' (cáng - to hide) is white, and the head of '海' (hǎi - sea) is black.' What about that?' The Master said, 'It is not allowed for outsiders to know.' The Master then said, 'Within a grain of rice lies the whole world, and countless Buddha lands and oceans can reside within it. When all conditions cannot reach, one transcends all differences, and transcends and realizes the unproduced state, equal to the void. In the most real place, no sound is allowed; in the deepest place, there is no mutual exchange. Clearly covering heaven and earth, distinctly spanning the past and present. Cutting off all differences, standing like a wall of ten thousand仞 (rèn - ancient unit of length). Even thousands of sages cannot point it out. It is the place where monks let go and return to their original state. Thousands and tens of thousands of people cannot confine it. It is when those who do nothing break their staffs. Although vast and responsive to opportunities, it remains still and unmoving. Sometimes, in the palaces of demons and dens of tigers, the great Dharma wheel is turned. Sometimes, in the thorny bushes, a monastery is established. Sometimes, at the crossroads, it stands like a wall of ten thousand仞. Sometimes, on the peak of a solitary mountain, water and mud are mixed together. There is illumination, there is function, there is expediency, and there is reality. Therefore, it is said, 'Take the Great Perfect Enlightenment as my Sangharama (monastery), and the body and mind reside in the wisdom of equal nature.' Then, in the place where thousands and tens of thousands of people cannot confine, one can reside peacefully. In the place where thousands and tens of thousands of sages cannot point out, one can let go and return to the original state. May I ask, how should the phrase '安居' (ānjū - summer retreat) be spoken? Do you understand? Just keep the body and speech always pure, and why bother testing the wax figure at the end of summer?' Mr. Zeng requested a small Dharma talk, saying, 'The entire mechanism is unmoving, and all phenomena are presented directly before the eyes. Cutting off all differences outside the framework. When there is movement, shadows appear; when there is awareness, ice is formed. Without movement and without awareness, directly close the eyes. Within this, there is a path that covers heaven and earth, covering form and sound. Closely and continuously, peacefully and steadily. If one is a disciple of Caoxi (the Sixth Patriarch's place), until the place of liberation, one will not fall into duality. Before awareness arises, one has already fallen into duality. How much more so when awareness arises and is expressed in words, it will always contain flaws. Therefore, it is said, 'The twenty-eight patriarchs of the Western Heavens are like this, and the six patriarchs of the Tang Dynasty are like this, and the whole world...'
老和尚亦如是。山僧亦如是。到這裡不著眼試觀看。不著耳試聽看。若向個里一時截得斷把得定作得主。與千聖把手。同一正因同一解脫。然雖如是。正當恁么時。不立階梯一句作么生道。還委悉么。聲前截斷千差路。出格唯憑作者知。復頌云。一著當機截眾流。選官選佛兩俱優。相逢相見呵呵笑。天上人間得自由。
祖上人請小參。師云。生身父母居堂上。從本爺孃在頂門。一念頓消諸祖意。堪任補報最深恩。一漚未發已前。滔滔流水。一塵未舉之際。茫茫剎塵。若是具透關眼有過量見。即知千聖萬聖羅籠不住。若也一漚已發一塵已舉。待著眼用意。盡未來際窮虛空劫。畢竟摸索不著。所以道。盡大地是般若光。光未發時無佛無眾生訊息。從什麼處得來。正當恁么時。無佛無眾生。無高無下。無得無失。無彼無我處。還薦得么。若薦不得。不免打葛藤去也。道是無得么。且喜沒交涉。道是有得么。轉見沒交涉。道是不有不無得么。轉更沒交涉。道是離四句絕百非。直是沒交涉。須知道一條路一種機。三世諸佛依此成立。一大藏教依此詮註。乃至世間虛空凡聖山河大地無邊香水海不可說不可說。全從他流出。只今若知一漚未發已前恩德。則自己腳跟下。如千日並照。如暗得燈如貧得寶。如渡得船如民得王。於一
【現代漢語翻譯】 現代漢語譯本：老和尚也是這樣，山僧也是這樣。到了這裡，不要用眼睛看，不要用耳朵聽。如果能在這裡一下子截斷、把握住、做得了主，就能與千聖把手，同一正因，同一解脫。雖然是這樣，正在這個時候，『不立階梯』這句話怎麼說呢？明白了嗎？在聲音出現之前就截斷所有歧路，超脫常規唯憑作者自己知道。又作偈頌說：『一著當機截斷眾流，選官選佛兩方面都優秀。相逢相見呵呵笑，天上人間得自由。』
祖師請小參，師父說：『生身父母坐在堂上，根本的爺孃就在頭頂上。一念之間頓然消解諸佛的意旨，堪以報答最深重的恩情。』一個水泡尚未生髮之前，滔滔流水；一粒微塵尚未揚起之際，茫茫無邊的剎土微塵。如果具有透徹的眼光，有過人的見解，就知道千聖萬聖都籠罩不住。如果一個水泡已經生髮，一粒微塵已經揚起，等到你著眼用意，盡未來際，窮盡虛空劫，也畢竟摸索不著。所以說，整個大地都是般若光明。光明未發之時，沒有佛，沒有眾生的訊息，從什麼地方得來？正在這個時候，沒有佛，沒有眾生，沒有高下，沒有得失，沒有彼此，沒有我，還能領會嗎？如果領會不了，免不了要打葛藤了。說是無所得嗎？還算好，沒關係。說是有所得嗎？反而更沒關係。說是不有不無所得嗎？那就更沒關係了。說是離開四句，斷絕百非，簡直是沒關係。要知道一條路，一種機，三世諸佛依此成立，一大藏教依此詮釋註解，乃至世間虛空、凡聖、山河大地、無邊香水海，不可說不可說，全都從它流出。如今如果知道一個水泡尚未生髮之前的恩德，那麼自己腳跟下，就像千日並照，像黑暗中得到燈，像貧窮得到寶，像渡河得到船，像百姓得到君王，在一
【English Translation】 English version: The old monk is like this, and this mountain monk is also like this. When you get here, don't try to look with your eyes, and don't try to listen with your ears. If you can cut off, grasp, and master it all at once, you can join hands with the thousand sages, sharing the same right cause and the same liberation. Even so, at this very moment, how do you say the phrase 'not establishing steps'? Do you understand? Cutting off all divergent paths before the sound arises, transcending the norm relies solely on the author's knowledge. Furthermore, a verse says: 'One move at the opportune moment cuts off the flow of the masses, excelling in both selecting officials and selecting Buddhas. Meeting and seeing each other with a hearty laugh, one gains freedom in heaven and on earth.'
The ancestral master requested a small Dharma talk. The master said, 'The parents who gave you life sit in the hall, and the fundamental parents are right on top of your head. In a single thought, the intentions of all Buddhas are instantly dissolved, making one capable of repaying the deepest kindness.' Before a single bubble has arisen, there is a滔滔流水 (tāo tāo liú shuǐ, a torrent of flowing water); before a single mote of dust has been raised, there is 茫茫剎塵 (máng máng chà chén, a vast expanse of Buddha-lands filled with dust). If one possesses penetrating vision and extraordinary insight, one knows that the thousand sages and ten thousand sages cannot contain it. If a single bubble has already arisen and a single mote of dust has already been raised, waiting for you to focus your eyes and use your mind, for all future time, exhausting empty kalpas, you will ultimately not be able to grasp it. Therefore, it is said that the entire earth is the light of Prajna. When the light has not yet arisen, there is no news of Buddhas or sentient beings. From where does it come? At this very moment, there is no Buddha, no sentient beings, no high or low, no gain or loss, no other or self. Can you recognize it? If you cannot recognize it, you will inevitably have to engage in tangled arguments. Is it said that there is no attainment? Fortunately, it's irrelevant. Is it said that there is attainment? It's even more irrelevant. Is it said that there is neither existence nor non-existence of attainment? That's even more irrelevant. Is it said to be apart from the four phrases and cut off from the hundred negations? That's simply irrelevant. You must know that there is one path, one opportunity, upon which the Buddhas of the three worlds establish themselves, and upon which the entire Great Treasury of Teachings is explained and annotated, and even the mundane world, emptiness, sages, ordinary beings, mountains, rivers, the great earth, the boundless fragrant water sea, unspeakable and unspeakable, all flow from it. If you now know the kindness before a single bubble has arisen, then under your own feet, it is like a thousand suns shining together, like obtaining a lamp in the darkness, like a poor person obtaining treasure, like crossing the river and obtaining a boat, like the people obtaining a king, in one
切時無一念落虛。無參雜時。全體恁么來。全體恁么去。只如空劫已前那畔一段事作么生。還委悉么。照開千聖頂門眼。放出威音物外春。復頌云。父母恩深重。過於蓋與載。若欲圖補報。碎身莫能賽。唯有般若力。一句截情愛。凱風吹棘心。二百四十歲。
修道者請小參。天地與我同根。其根深固。萬物與我一體。其體虛凝。萬物之根亙古亙今。堅固之體包含萬有。毫茫得意。可以點鐵成金。可以轉凡作聖。如理如事即處即真。一念不生前後際斷。所以道。不思議解脫力。妙用恒沙也無極。若論妙用去。可以擊碎業山。可以點竭苦海。可以懺不懺之罪。可以解不解之冤。可以起必死之疾。可以證無生法忍。正當恁么時。不立功勛一句作么生道。還委悉么。千年闇室一燈破。萬劫愆尤一句消。頌云。阿阇被疾投皇覺。調御垂慈放月光。法藥之功同佛力。自然身病得清涼。
小參。師云。一向說事說理論妙論玄談心談性。墮在葛藤窠里。一向行棒行喝立照立用存卷存舒。落在荊棘林中。更或舉古舉今話偏話正立主立賓。也是撒沙撒土。忽若見山即山。見水即水。僧是僧俗是俗。落在無事界內。記使總不恁么。大似曳尾靈龜。直饒獨體單明。亦是狐貍戀窟。若有個出身處去。似地擎山。不知山之孤峻。如石含
【現代漢語翻譯】 現代漢語譯本： 切莫讓任何一個念頭落空。沒有參雜的時候，整體就這樣來，整體就這樣去。比如在空劫（指世界未形成之前的混沌狀態）之前的那一段事，你明白嗎？照亮開啟千聖的頂門眼，放出威音王佛（過去七佛之一）境界之外的春天。再次用偈頌說：父母的恩情深重，超過了天地的覆蓋和承載。如果想要報答，即使粉身碎骨也無法償還。只有般若（智慧）的力量，能用一句話斬斷情愛。凱風（和風）吹拂酸棗樹的心，經歷了二百四十年。
修行的人請參加小參（一種禪宗的修行方式）。天地與我同根，它的根深固。萬物與我一體，它的本體虛空而凝聚。萬物的根亙古亙今，堅固的本體包含萬有。稍微領會到其中的意義，就可以點石成金，可以轉凡成聖。如理如事，當下即是真實。一念不生，前後際斷。所以說，不可思議的解脫力，妙用如恒河沙數般無有窮盡。如果談論妙用，可以擊碎業障之山，可以使苦海乾涸，可以懺悔無法懺悔的罪過，可以化解無法化解的冤仇，可以治癒必死的疾病，可以證得無生法忍（對事物不生不滅的深刻理解）。正在這個時候，不立功勛這句話該怎麼說？你明白嗎？千年黑暗的房間被一盞燈照破，萬劫的罪過被一句話消除。用偈頌說：阿阇（梵語，指導師）身患疾病求助於皇覺寺，調御（佛的稱號）垂慈放出月光。法藥的功效如同佛力，自然身體的疾病得到清涼。
小參。師父說：一味地說事說理，論妙論玄，談心談性，都落在了葛藤（比喻糾纏不清的事務）的窠臼里。一味地使用棒喝，設立照用，儲存卷舒（指禪宗的機鋒），都落在了荊棘林中。更或者舉古舉今，說偏說正，立主立賓，也是撒沙撒土（比喻徒勞無功）。如果見到山就是山，見到水就是水，僧是僧，俗是俗，就落在了無事（沒有執著）的境界內。記住即使總是不這樣，也像是拖著尾巴的神龜。即使獨自清明，也是狐貍留戀洞穴。如果有個出身的地方，就像大地支撐著山，不知道山的孤高峻峭，如同石頭包含著玉。
【English Translation】 English version: Do not let a single thought fall into emptiness. When there is no admixture, the whole comes like that, the whole goes like that. For example, what about that segment of affairs before the empty eon (referring to the chaotic state before the world was formed)? Do you understand? Illuminate and open the crown-of-the-head eyes of a thousand sages, and release the spring beyond the realm of Vipashyin Buddha (one of the past seven Buddhas). Again, a verse says: The kindness of parents is deep and heavy, exceeding the covering and carrying of heaven and earth. If you want to repay them, even if you shatter your body, you cannot repay them. Only the power of Prajna (wisdom) can cut off love and affection with a single sentence. The gentle wind blows the heart of the jujube tree, experiencing two hundred and forty years.
Practitioners, please attend the small Chan session (a type of Chan practice). Heaven and earth and I share the same root, and its root is deep and firm. All things and I are one body, and its essence is empty and condensed. The root of all things is constant from ancient times to the present, and the firm essence contains all things. If you slightly comprehend the meaning, you can turn stone into gold, and you can transform the ordinary into the sacred. As principle and as matter, the present is the truth. When a single thought does not arise, the past and future are cut off. Therefore, it is said that the inconceivable power of liberation, its wonderful function is as limitless as the sands of the Ganges. If you talk about wonderful function, you can shatter the mountain of karma, you can dry up the sea of suffering, you can repent for sins that cannot be repented, you can resolve grievances that cannot be resolved, you can cure diseases that are sure to die, and you can attain the forbearance of no-birth (a deep understanding of the non-arising and non-ceasing of things). At this very moment, how should the sentence 'do not establish merit' be said? Do you understand? A thousand years of dark room is broken by a lamp, and the sins of countless eons are eliminated by a single sentence. A verse says: Ajahn (Sanskrit, referring to a teacher) was ill and sought help from Huangjue Temple, and the Taming One (an epithet of the Buddha) showed compassion and released moonlight. The effect of the Dharma medicine is the same as the Buddha's power, and naturally the body's illness is cooled.
Small Chan session. The master said: Always talking about things and principles, discussing the wonderful and the mysterious, talking about the mind and the nature, all fall into the thicket of kudzu vines (a metaphor for tangled affairs). Always using blows and shouts, establishing illumination and function, preserving contraction and expansion (referring to Chan's quick-witted exchanges), all fall into the thorny forest. Furthermore, citing the past and present, speaking of the biased and the correct, establishing the host and the guest, is also scattering sand and soil (a metaphor for futile effort). If seeing a mountain is just seeing a mountain, seeing water is just seeing water, a monk is a monk, and a layman is a layman, then you fall into the realm of no-affairs (no attachment). Remember, even if it is not always like this, it is like a spirit turtle dragging its tail. Even if you are alone and clear, it is still a fox attached to its den. If there is a place to emerge from, it is like the earth supporting the mountain, not knowing the mountain's solitary steepness, like a stone containing jade.
玉。不知玉之無瑕。譬如猛火聚近之則燎卻面門。又如按太阿劍擬之則喪身失命。便可以不須說事不須說理。不行棒不行喝。不立主不立賓。見山不是山。見水不是水。全體恁么來。全體恁么去。總無許多露布葛藤聲色邊事。且超然獨脫一句作么生道。還委悉么。萬丈縣崖須撒手。大千沙界始全身。
張戶曹請小參。師云。直下便是不通擬議尋思。還有作家禪客么。試出眾證據看。僧問。如何是臨濟下事。師云。一刃兩段。進云。如何是雲門下事。師云。三句縱橫進云。如何是曹洞下事。師云。五位君臣沒分付。進云。如何是溈仰下事。師云。進前退後絕商量。進云。那一句如何。師云。何不問法眼下事。僧禮拜。師乃云。靈山提密旨。獨有迦葉親聞。少林演妙訣。唯許神光擔荷。只為機機相副箭箭相投。用處聲色純真。舉時乾坤獨露。密密意絕誵訛。深深機沒回互。若是個本色自由自在承當擔荷得底。更不落聲前句后。亦不用擬議尋思。直下當陽分明領取。所以道。若論此事。貶上眉毛早已蹉過。既已蹉過。何用鼓兩片皮口吧吧地。豈不是當堂蹉過。既若蹉過。還知未蹉過事么。若知未蹉過事。雖終日說而不曾動著舌頭。終日行而不曾移著一步。終日吃飯不曾嚼一粒米。終日著衣不曾掛一縷絲。雖然如是。此
【現代漢語翻譯】 現代漢語譯本 玉，不知玉之無瑕（沒有瑕疵）。譬如猛火，靠近它就會燒傷面部。又如按著太阿劍（古代名劍），靠近它就會喪身失命。因此可以不需要說事，不需要說理，不行棒喝，不立主賓，見山不是山，見水不是水。全體就這樣來，全體就這樣去，總沒有許多露布葛藤（比喻多餘的言語）聲色邊事。那麼，超然獨脫（完全解脫）一句怎麼說呢？還明白嗎？萬丈懸崖要捨得撒手，才能在大千世界中顯現全身。
張戶曹（官名）請師父小參（簡短的參禪）。師父說：『當下就是，不容擬議尋思。還有真正的禪者嗎？試著出來舉證看看。』僧人問：『如何是臨濟宗（佛教宗派）下的事？』師父說：『一刀兩斷。』僧人進問道：『如何是雲門宗（佛教宗派）下的事？』師父說：『三句縱橫。』僧人進問道：『如何是曹洞宗（佛教宗派）下的事？』師父說：『五位君臣沒有分付。』僧人進問道：『如何是溈仰宗（佛教宗派）下的事？』師父說：『進前退後絕無商量。』僧人進問道：『那一句如何？』師父說：『為何不問法眼宗（佛教宗派）下的事？』僧人禮拜。師父於是說：『靈山會上，釋迦牟尼佛（佛教創始人）提了密旨，只有摩訶迦葉（釋迦牟尼佛的十大弟子之一）親身聽聞。少林寺（中國著名寺廟）演妙訣，唯有慧可（禪宗二祖）承擔。只因爲機鋒相對，箭箭相投，用處聲色純真，舉時乾坤獨露。秘密的意旨絕無差錯，深深的機鋒沒有回互。若是本色自由自在，能夠承擔的人，更不會落在聲前句后，也不用擬議尋思，當下當陽分明領取。』所以說：『若論此事，貶上眉毛早已錯過。』既然已經錯過，何用鼓動兩片嘴皮吧吧地說個不停呢？豈不是當堂錯過？既然已經錯過，還知道未錯過的事嗎？若知道未錯過的事，雖然終日說，卻不曾動著舌頭；終日行，卻不曾移著一步；終日吃飯，不曾嚼一粒米；終日穿衣，不曾掛一縷絲。雖然如此，此
【English Translation】 English version Jade, not knowing the jade's flawlessness. It's like a fierce fire; approaching it will scorch your face. It's also like pressing against the Tai'a sword (a famous ancient sword); approaching it will lead to losing your life. Therefore, there's no need to speak of matters, no need to speak of reason, no need for blows or shouts, no establishing of host or guest, seeing mountains not as mountains, seeing water not as water. The whole comes like this, the whole goes like this, without so much verbose rambling or matters of sound and color. Then, how to express the phrase of complete transcendence and detachment? Do you understand? You must let go on the ten-thousand-foot cliff to manifest your whole body in the great thousand worlds.
Zhang Hucao (an official title) requested a short Dharma talk. The master said, 'Directly, it is beyond deliberation and contemplation. Are there any true Chan practitioners here? Try to come forward and offer evidence.' A monk asked, 'What is the matter under the Linji (a Buddhist school) lineage?' The master said, 'One cut, two pieces.' The monk further asked, 'What is the matter under the Yunmen (a Buddhist school) lineage?' The master said, 'Three phrases, horizontal and vertical.' The monk further asked, 'What is the matter under the Caodong (a Buddhist school) lineage?' The master said, 'The five ranks of lord and vassal have no instructions.' The monk further asked, 'What is the matter under the Weiyang (a Buddhist school) lineage?' The master said, 'Advancing and retreating, there is no discussion.' The monk further asked, 'What about that phrase?' The master said, 'Why not ask about the matter under the Fayan (a Buddhist school) lineage?' The monk bowed. The master then said, 'At Vulture Peak, Shakyamuni Buddha (the founder of Buddhism) presented the secret decree, and only Mahakashyapa (one of Shakyamuni Buddha's ten great disciples) personally heard it. At Shaolin Temple (a famous Chinese temple), the wonderful secret was revealed, and only Huike (the Second Patriarch of Chan Buddhism) shouldered it. It is only because the interactions are perfectly matched, arrow meeting arrow, the use of sound and color is pure and genuine, and when raised, the universe is uniquely revealed. The secret intention is without error, and the deep mechanism has no ambiguity. If one is truly free and able to bear the responsibility, one will not fall into before or after the words, nor will one need to deliberate or contemplate, but directly and clearly receive it in the present moment.' Therefore, it is said, 'If we discuss this matter, even raising an eyebrow is already a mistake.' Since it is already a mistake, why move your lips incessantly? Isn't that missing it right in front of you? Since you've already missed it, do you know the matter that hasn't been missed? If you know the matter that hasn't been missed, although you speak all day, you haven't moved your tongue; although you walk all day, you haven't moved a step; although you eat all day, you haven't chewed a grain of rice; although you wear clothes all day, you haven't hung a thread. Although it is like this, this
猶是建化門庭向下為人處。豈不見。德山和尚但有問答語言。向上向下儘是依草附木竹木精靈。所以山僧從頭棒將去。待有個獨脫底與他商量。後來浮山圓鑒道。只這獨脫底也是草木之精。且道。還有為人處也無。山僧不惜眉毛。入泥入水為諸人平展。還委悉么。但能萬法不幹懷。一超直入如來地。
披剃小參。僧問。正令當行十方坐斷。宗風建立毫髮無差。時節因緣愿聞舉唱。師云。只是舊時面目。進云。斬新處乞師再示。師云。換卻適來底。進云。法輪再轉于閻浮。道光重映于千載。師云。誰不恁么。進云。只如無邊身菩薩。為什麼不見如來頂相。師云。有時恁么有時不恁么。進云。如何是和尚頂相。師云錯。僧禮拜。師云。果然果然。師乃云。重圓僧相複方袍。優缽羅華未易遭。恩重丘山何以報。輒提綱要一秋毫。盡十方世界若長若短若縱若橫。以至香水海不可說不可說無邊剎海。盡在個一秋毫。有時現無邊身。東涌西沒南涌北沒中涌邊沒。作無量無邊神通變化。也只不出此一秋毫。有時冷啾啾地。如枯木朽株寒灰死火。一念萬年萬年一念。也只不出此一秋毫。乃至作為無量無邊殊勝奇特難行苦行。轉化一切成佛作祖。亦不出此一秋毫。諸人還知此一秋毫么。若知去。未開口已前。未舉意已前。生佛未兆
【現代漢語翻譯】 現代漢語譯本： 這仍然是建立教化之門，向下度化眾生的地方。難道你沒看到嗎？德山和尚只有問答的言語，向上向下都只是依附草木，如同竹木精靈一般。所以老衲我從頭就用棒子打將過去，等待有個能夠獨立超脫的人來與我商量。後來浮山圓鑒說，即使是這獨立超脫的東西，也是草木之精。那麼，還有為人處世的地方嗎？老衲我不惜眉毛，入泥入水也要為諸位鋪平道路。還明白了嗎？只要能夠萬法不縈於懷，就能一超直入如來之地。
披剃小參。僧人問：『正令當行，十方坐斷，宗風建立，毫髮無差。時節因緣，愿聞舉唱。』（請和尚開示）。師父說：『只是舊時的面目。』僧人進一步問：『嶄新之處，乞師再示。』（請和尚再次開示）。師父說：『換掉剛才那個。』僧人又問：『法輪再轉于閻浮（Jambudvipa，指我們所居住的這個世界），道光重映于千載。』師父說：『誰不是這樣呢？』僧人問：『既然如此，為什麼無邊身菩薩（無邊身菩薩）也看不見如來（Tathagata，佛的稱號）的頂相呢？』師父說：『有時看得見，有時看不見。』僧人問：『如何是和尚的頂相？』師父說：『錯了。』僧人禮拜。師父說：『果然如此，果然如此。』師父於是說：『重新披上僧衣，恢復僧人的身份，優缽羅花（Utpala，一種珍稀的花）不容易遇到。佛恩重如丘山，要如何報答呢？姑且提綱挈領地說一秋毫（極細微的事物）。』整個十方世界，無論是長是短，是縱是橫，乃至香水海（香水海），不可說不可說的無邊剎海，都包含在這一個秋毫之中。有時顯現無邊身，從東方涌出，西方沒入，南方涌出，北方沒入，中間涌出，邊緣沒入，作出無量無邊的神通變化，也超不出這一個秋毫。有時冷冷清清，如同枯木朽株，寒灰死火，一念萬年，萬年一念，也超不出這一個秋毫。乃至作為無量無邊殊勝奇特難行苦行，轉化一切，成佛作祖，也超不出這一個秋毫。諸位還知道這一個秋毫嗎？如果知道了，那麼在開口之前，在起心動念之前，在眾生與佛的跡象顯現之前，就已經明白了。
【English Translation】 English version: This is still the place to establish the gate of edification, reaching down to benefit sentient beings. Haven't you seen? Abbot Deshan only had the language of questions and answers; whether upward or downward, it all relied on grass and trees, like bamboo and wood spirits. Therefore, this old monk strikes them all down from the beginning, waiting for someone independent and detached to discuss it with me. Later, Fushan Yuanjian said, 'Even this independent and detached thing is also a spirit of grass and wood.' Then, is there still a place for dealing with people? This old monk does not spare his eyebrows, entering mud and water to pave the way for all of you. Do you understand? As long as you can keep the myriad dharmas from clinging to your mind, you can leap straight into the land of the Tathagata (Tathagata, an epithet of the Buddha).
At the small Chan meeting after tonsure, a monk asked: 'The true decree is in effect, cutting off the ten directions, the sect's style is established, without the slightest deviation. At this opportune moment, I wish to hear your instruction.' The master said, 'It's just the old face.' The monk further asked, 'I beg the master to show the brand new aspect again.' The master said, 'Change the one from just now.' The monk then asked, 'The Dharma wheel turns again in Jambudvipa (Jambudvipa, refers to the world we live in), the light of the Way shines again for thousands of years.' The master said, 'Who isn't like that?' The monk asked, 'If that's the case, why can't the Bodhisattva of Boundless Body (無邊身菩薩) see the crown of the head of the Tathagata (Tathagata, an epithet of the Buddha)?' The master said, 'Sometimes they can, sometimes they can't.' The monk asked, 'What is the abbot's crown of the head?' The master said, 'Wrong.' The monk prostrated. The master said, 'Indeed, indeed.' The master then said, 'Re-wearing the monk's robe, restoring the identity of a monk, the Utpala flower (Utpala, a rare flower) is not easy to encounter. The Buddha's grace is as heavy as a mountain, how can it be repaid? Let me briefly mention the essentials: a single autumn hair (極細微的事物).' The entire ten directions of the world, whether long or short, vertical or horizontal, and even the Fragrant Water Sea (香水海), the inexpressible and countless Buddha lands, are all contained within this single autumn hair. Sometimes it manifests a boundless body, emerging from the east and disappearing in the west, emerging from the south and disappearing in the north, emerging from the center and disappearing at the edge, performing immeasurable and boundless supernatural transformations, yet it does not go beyond this single autumn hair. Sometimes it is cold and desolate, like withered trees and rotten stumps, cold ashes and dead fire, one thought for ten thousand years, ten thousand years in one thought, yet it does not go beyond this single autumn hair. Even performing immeasurable and boundless, supremely unique, difficult and ascetic practices, transforming everything, becoming Buddhas and founding patriarchs, it also does not go beyond this single autumn hair. Do you all know this single autumn hair? If you know it, then before opening your mouth, before a thought arises, before the signs of sentient beings and Buddhas appear, you have already understood.
已前。空劫已前。好薦取。既薦得。則卷而懷之。任任運運如兀如癡。不妨是一個決量大人。如或未然。卻須返照回光。若動若靜若住若行若坐若臥。須是究他根源始得。父母未生已前。父母既生之後。六根四大三百六十骨節完具。寒時知寒熱時知熱。饑時知飢飽時知飽。以至頂天履地含齒戴髮。盡承此個恩力。且道。此個恩力如何趣向。還知么。一氣不言含有象。萬靈何處謝無私。
蔣山辭眾云。終日相逢長背面。終朝背面卻相逢。途中不是途中事。不動巍然達九重。這個訊息唯許作家明暗同途主賓互用。雖去似去而不去。雖來似來而不來。卓爾超然。動靜曾無兩種。所以道。動若行雲止若穀神。既無心於彼此。亦無象于去來。如是則去來不以象。而確然去來。動靜不以心。而超然動靜。在彼在此殊無間然。一道清虛廓周沙界。是以月上女出城。舍利弗入城。而舍利弗問云。聖姊向什麼處去。月上女云。如舍利弗恁么去。舍利弗云。我方入城汝已出城。云何言如舍利弗恁么去。女云。諸佛弟子當住何所。舍利弗云。諸佛弟子當住如來大解脫。女云。諸佛弟子既住大解脫。所以我云如舍利弗恁么去。既得如來大解脫。去而無去去跡。入九重城裡毗贊聖化。住而無住住蹤。在深山白雲中。坐斷天下人舌頭。既住如
【現代漢語翻譯】 現代漢語譯本： 在空劫（kongjie，宇宙形成前的混沌時期）之前，好好推薦選取（hao jian qu，仔細選擇）。既然已經選定了，就把它捲起來藏在懷裡，任其自然執行，像個愚鈍的人一樣。這樣做不妨礙成為一個有決斷力的大人。如果不是這樣，就必須反過來審視自己。無論動靜、住行、坐臥，都必須探究它的根源才能明白。在父母未生之前，父母既生之後，六根（liugen，眼、耳、鼻、舌、身、意）四大（sida，地、水、火、風）三百六十骨節都完備，冷的時候知道冷，熱的時候知道熱，餓的時候知道餓，飽的時候知道飽，以至於頂天立地，含齒戴髮，都承受著這個恩力。那麼，這個恩力該如何趨向呢？知道嗎？『一氣不言含有象，萬靈何處謝無私。』 蔣山（Jiangshan，山名，也指代蔣山寺）辭別大眾時說：『終日相逢長背面，終朝背面卻相逢。途中不是途中事，不動巍然達九重。』這個訊息只允許內行明白，明暗同路，主賓互用。雖然離去，但好像沒有離去；雖然到來，但好像沒有到來。卓然而超然，動靜從來沒有兩種分別。所以說：『動若行雲，止若穀神。』既然心中沒有彼此的分別，也沒有去來的形象。這樣，去來就不以形象為準，而是確確實實的去來；動靜不以心為準，而是超然的動靜。在那裡，在這裡，沒有什麼區別。一道清虛，廣闊地遍佈整個沙界。因此，月上女（Yueshangnv，佛教人物）出城，舍利弗（Sheli fu，釋迦摩尼十大弟子之一）入城，舍利弗問：『聖姊（Shengzi，對女性佛教徒的尊稱）要到哪裡去？』月上女說：『像舍利弗那樣去。』舍利弗說：『我正要入城，你已經出城，怎麼說像舍利弗那樣去呢？』月上女說：『諸佛弟子應當住在哪裡？』舍利弗說：『諸佛弟子應當住在如來大解脫（Rulai da jietuo，佛陀的大解脫境界）。』月上女說：『諸佛弟子既然住在如來大解脫，所以我說像舍利弗那樣去。』既然得到了如來大解脫，離去而沒有離去的痕跡，進入九重城裡讚美聖化；安住而沒有安住的軌跡，在深山白雲中，堵住天下人的舌頭。既然住在如
【English Translation】 English version: Before the kongjie (the chaotic period before the formation of the universe), carefully recommend and select. Now that it has been selected, roll it up and hide it in your bosom, letting it run naturally, like a dull person. Doing so does not prevent you from becoming a decisive adult. If not, you must turn around and examine yourself. Whether moving or still, dwelling or traveling, sitting or lying down, you must investigate its roots to understand. Before parents were born, after parents were born, the six senses (eye, ear, nose, tongue, body, and mind), the four elements (earth, water, fire, and wind), and the three hundred and sixty bones are all complete. When it is cold, you know it is cold; when it is hot, you know it is hot; when you are hungry, you know you are hungry; when you are full, you know you are full. To the extent that you stand upright, with teeth and hair, you are all bearing this grace. So, how should this grace be directed? Do you know? 'One breath does not speak, but contains images; where do the myriad spirits thank for impartiality?' Jiangshan (name of a mountain, also referring to Jiangshan Temple) said when bidding farewell to the assembly: 'All day long we meet face to face, yet always turn our backs. All morning we turn our backs, yet meet face to face. The matter on the road is not the matter of the road; without moving, it reaches the nine heavens.' This message is only allowed for insiders to understand, darkness and light on the same road, host and guest using each other. Although departing, it seems not to depart; although arriving, it seems not to arrive. Standing out and transcending, movement and stillness have never been two separate things. Therefore, it is said: 'Moving like flowing clouds, still like the valley spirit.' Since there is no distinction between self and other in the heart, there is also no image of going and coming. In this way, going and coming are not based on images, but are truly going and coming; movement and stillness are not based on the mind, but are transcendent movement and stillness. There, here, there is no difference. One path of purity and emptiness, widely pervading the entire sand world. Therefore, Yueshangnv (a Buddhist figure) leaves the city, and Shariputra (one of the ten great disciples of Shakyamuni) enters the city. Shariputra asks: 'Holy Sister (a respectful term for female Buddhists), where are you going?' Yueshangnv says: 'Going like Shariputra.' Shariputra says: 'I am about to enter the city, and you have already left the city. How can you say going like Shariputra?' Yueshangnv says: 'Where should the disciples of all Buddhas dwell?' Shariputra says: 'The disciples of all Buddhas should dwell in the Great Liberation of the Tathagata (the Buddha's state of great liberation).' Yueshangnv says: 'Since the disciples of all Buddhas dwell in the Great Liberation of the Tathagata, that is why I say going like Shariputra.' Since one has attained the Great Liberation of the Tathagata, departing without traces of departure, entering the ninefold city to praise the sacred transformation; dwelling without traces of dwelling, in the deep mountains and white clouds, cutting off the tongues of all people. Since dwelling in such
來大解脫。安有動靜去來之意。正當恁么時。作么生道。九重城裡真訊息。一句無私遍九垓。復云。憶得曹山和尚辭洞山。山云。向什麼處去。曹山云。向不變異處去。洞山云。不變異處豈有去耶。曹山云。去亦不變異。師云。大凡衲僧。佩肘臂下符。具頂門上眼。向一切萬境萬緣。當頭坐斷。豈不是個無變異。何故。金剛正體湛寂凝然。曹山雖得此意。爭奈洞山憐兒不覺丑。若是山僧。待他道向不變異處去。只向他道。這漢未出門早變了也。
圓悟佛果禪師語錄卷第十 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十一
宋平江府虎丘山門人紹隆等編
小參四
住東京天寧寺小參。師云。一見更不再見。今已再見。一說更不重說今已重說。未有長行而不住途中。無這個訊息。未有長住而不行屋裡。沒此葛藤。直得二途俱不涉。去住得縱橫。其住也千人萬人羅籠不得。其去也等閑坐斷一切人舌頭。假使親到這個田地。更須知有照用同時人。境俱奪向上一竅始得。若論向上一竅。佛祖不立。凡聖杳絕。凈裸裸沒承當。赤灑灑無回互。正當恁么時作么生。但願春風齊著力。一時吹入此中來。復頌云。明珠在掌。有功者賞。長老新入院。都盧無伎倆
【現代漢語翻譯】 現代漢語譯本： 達到大解脫的境界，哪裡還有什麼動靜、去來的概念呢？正在這個時候，該怎麼說呢？『九重城裡真訊息，一句無私遍九垓（九重城裡有真正的訊息，一句無私的話語傳遍天下）。』又說，『記得曹山和尚辭別洞山，洞山問：『你要到哪裡去？』曹山說：『到不變異的地方去。』洞山說：『不變異的地方難道還有去嗎？』曹山說：『去也是不變異的。』師父說：大凡出家的僧人，要佩戴肘臂下的符印（比喻精進修行），具備頭頂上的眼睛（比喻具有智慧）。面對一切萬境萬緣，當頭截斷。豈不是一個不變異的人？為什麼呢？因為金剛正體湛寂凝然（金剛的本體清澈寂靜）。曹山雖然領悟了這個道理，無奈洞山愛兒子卻不覺得他醜陋。如果是老衲我，等他說到不變異的地方去，就直接對他說：『這人還沒出門就已經變了！』 圓悟佛果禪師語錄卷第十 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄 圓悟佛果禪師語錄卷第十一 宋平江府虎丘山門人紹隆等編 小參四 在東京天寧寺小參。師父說：『一見更不再見，如今已經再見。一說更不重說，如今已經重說。』沒有長久行走而不停留在路上的，沒有這個訊息。沒有長久居住而不行走在屋裡的，沒有這種糾纏。要達到兩條路都不涉足，去住都能夠縱橫自如。他居住的時候，千人萬人也無法籠罩住他；他離去的時候，輕而易舉地截斷所有人的舌頭。即使親身到達這個境地，更要知道有照用同時的人，人境俱奪，才能達到向上一竅的境界。如果論及向上一竅，佛祖不立，凡聖杳絕，清凈裸露沒有承擔，赤條條沒有迴應。正在這個時候該怎麼辦呢？但願春風齊心協力，一時都吹入到這裡來。』又作頌說：『明珠在掌，有功者賞。長老新入院，都盧無伎倆（明珠就在手中，有功勞的人就賞賜。長老新入院寺，實在沒有什麼伎倆）。』
【English Translation】 English version: Reaching great liberation, where would there be the concept of movement, stillness, going, or coming? Right at this moment, what should be said? 'True news within the ninefold city, a selfless phrase pervades the nine realms (Ninefold city holds true news, a selfless word spreads throughout the world).' Furthermore, 'Remember when Monk Caoshan bid farewell to Dongshan, Dongshan asked: 'Where are you going?' Caoshan said: 'Going to the place of non-change.' Dongshan said: 'In the place of non-change, is there going?' Caoshan said: 'Going is also non-change.' The Master said: Generally, monks should wear the talisman under their elbows (metaphor for diligent practice), possess the eyes on the top of their heads (metaphor for having wisdom). Facing all myriad realms and conditions, cut them off head-on. Isn't that a person of non-change? Why? Because the Vajra (Diamond) essence is serene and still. Although Caoshan understood this principle, Dongshan's love for his son blinded him to his ugliness. If it were this old monk, when he said he was going to the place of non-change, I would directly say to him: 'This person has already changed before even leaving the door!' The Recorded Sayings of Chan Master Yuanwu Foguo, Volume 10 Taisho Tripitaka Volume 47, No. 1997, The Recorded Sayings of Chan Master Yuanwu Foguo The Recorded Sayings of Chan Master Yuanwu Foguo, Volume 11 Compiled by Shaolong and others, disciples of the Tiger Hill Temple in Pingjiang Prefecture, Song Dynasty Small Gathering 4 Small gathering at Tianning Temple in Tokyo. The Master said: 'One meeting, no more meetings; now we have met again. One saying, no more repeating; now we have repeated.' There is no long journey without stopping on the way; there is no such news. There is no long dwelling without walking in the house; there is no such entanglement. To reach the point where neither path is touched, going and staying are both free and unhindered. When he dwells, thousands and ten thousands cannot confine him; when he leaves, he easily cuts off the tongues of all people. Even if you personally reach this state, you must know that there are those who simultaneously illuminate and function, seizing both person and environment, only then can you attain the 'one aperture upwards'. If we discuss the 'one aperture upwards', Buddhas and ancestors do not establish themselves, the mundane and the sacred are completely cut off, purely naked without reliance, starkly bare without response. What should be done at this moment? I only wish that the spring breeze would work together, blowing into this place all at once.' He also composed a verse: 'A bright pearl in the palm, those with merit are rewarded. The new abbot enters the monastery, truly without skill (The bright pearl is in hand, those with merit are rewarded. The new abbot enters the monastery, truly without skill).'
。不立趙州關。各自著槽𣚿。
四月八日小參。直下便是。已涉階梯。總不恁么。猶落情識。直得威音已前沒交涉。七佛已后沒交涉。向上向下總沒交涉。然雖如是。通方作者舉著便知。尚滯面板難脫蹊徑。所以向第二義門。不恁么中有時恁么。恁么中有時不恁么。凈法界身本無出沒。大悲願力示現受生。雖則落草之談。也須草中有通身之路。敢問諸人。要知本無出沒底道理么。乃豎起拂子云。只這是要知示現受生么。豎拂子云。只這是。到這裡雙收雙放。全暗全明。為中下之機則得。直得九龍吐水一場捏怪。目視四方轉納敗闕。只有雲門大師。解于鐵樹上生華道。我若見。一棒打殺。與狗子吃卻。雲門大師具個什麼眼目。便恁么道。諸人要見雲門大師么。山僧不惜眉毛。放一線道去也。還委悉么。不入千尋浪。難逢稱意魚。復云。未離兜率已降王宮。未出母胎度人已畢。一往看來卻是。子細點檢將來。猶滯兩邊。殊不知。東弗于逮走馬。南贍部洲作舞。西瞿耶尼作拍。北郁單越翻筋斗。也無是也無非。也無得也無失。且道。畢竟如何。八角磨盤空里走。
鄆王請小參。僧問。無修無證。乃是本覺妙明。為求佛果菩提。正是有作之因。去此二途。請師直指。師云。吹毛寶劍逼人寒。進云。一點靈光異。萬
【現代漢語翻譯】 現代漢語譯本：不設立趙州關卡。各自按照自己的方式行事。
四月八日小參時說：直接當下就是。一旦涉足階梯，就完全不是這樣了。仍然落在情識之中。要達到威音王佛（過去佛名）之前沒有瓜葛，七佛（過去七佛）之後沒有瓜葛，向上向下都沒有瓜葛的境界。雖然是這樣，通達的修行者一舉一動便能知曉。仍然停留在表面，難以擺脫舊的路徑。所以，在第二義門（方便之門）中，不這樣中有時也這樣，這樣中有時也不這樣。清凈法界之身本來沒有出現和消失，憑藉大悲願力示現受生。雖然是落草之談（粗淺的說法），也必須在草中找到通身之路（徹底解脫的道路）。請問各位，想要知道本來沒有出現和消失的道理嗎？於是豎起拂塵說：『這就是。』想要知道示現受生的道理嗎？豎起拂塵說：『這就是。』到了這裡，雙收雙放，全暗全明，對於中下根機的人來說可以。但如果直接說九龍吐水是一場捏怪，目光四射是轉敗爲勝，只有雲門大師，才能在鐵樹上開花。我如果見到，一棒打死，餵狗吃掉。雲門大師有什麼樣的眼力，竟然這樣說？各位想要見雲門大師嗎？老僧不惜眉毛，放一線生機給你們。還明白嗎？不入千尋巨浪，難遇稱心如意的魚。』又說：『未離開兜率天（彌勒菩薩的居所）就已經降生王宮，未出母胎就已經度人完畢。乍一看好像是這樣，仔細檢查起來，仍然停留在兩邊（二元對立）。殊不知，東弗于逮（四大部洲之一）在跑馬，南贍部洲（我們所居住的洲）在跳舞，西瞿耶尼（四大部洲之一）在打拍子，北郁單越（四大部洲之一）在翻跟頭。』既沒有是也沒有非，既沒有得也沒有失。那麼，到底如何呢？八角磨盤在空中行走。
鄆王請我小參。僧人問：『無修無證，乃是本覺妙明（本來覺悟的清凈光明），爲了求佛果菩提（覺悟的智慧），正是因為有作為的因。去除這兩種途徑，請老師直接指示。』老師說：『吹毛寶劍逼人寒。』僧人進問道：『一點靈光不同於萬
【English Translation】 English version: Do not establish the Zhaozhou barrier. Let each follow their own path.
During the small Dharma talk on the eighth day of the fourth month, it was said: 『It is directly here and now.』 Once you step onto the ladder, it is completely not like that. You still fall into emotions and perceptions. You must reach a state where there is no connection before Weiyin Buddha (name of a past Buddha), no connection after the Seven Buddhas (past seven Buddhas), and no connection above or below. Although it is like this, a thorough practitioner knows it with every action. Still lingering on the surface, it is difficult to escape the old paths. Therefore, in the second expedient gate, sometimes it is not like that within being like that, and sometimes it is like that within not being like that. The pure Dharma realm body originally has no arising or ceasing, manifesting birth through the power of great vows. Although it is a common saying, there must also be a path to complete liberation within the common. May I ask everyone, do you want to know the principle of originally having no arising or ceasing?』 Then he raised the whisk and said, 『This is it.』 Do you want to know the principle of manifesting birth?』 He raised the whisk and said, 『This is it.』 Reaching this point, both gathering and releasing, complete darkness and complete brightness, is acceptable for those of middle and lower capacity. But if you directly say that the nine dragons spitting water is a fabricated story, and looking in all directions is turning defeat into victory, only Great Master Yunmen can make flowers bloom on an iron tree. If I saw him, I would kill him with a stick and feed him to the dogs. What kind of vision does Great Master Yunmen have, to say such a thing? Do you all want to see Great Master Yunmen? This old monk does not begrudge his eyebrows, and releases a line of opportunity for you. Do you understand? Without entering the waves of a thousand fathoms, it is difficult to encounter a satisfactory fish.』 He also said, 『Before leaving Tushita Heaven (the abode of Maitreya Bodhisattva), he had already descended into the royal palace; before leaving his mother's womb, he had already completed the salvation of people.』 At first glance, it seems to be so, but upon closer inspection, it still lingers on both sides (duality). Little do they know that East Purvavideha (one of the four continents) is racing horses, Jambudvipa (the continent we live on) is dancing, West Godaniya (one of the four continents) is clapping, and North Uttarakuru (one of the four continents) is somersaulting.』 There is neither right nor wrong, neither gain nor loss. So, what is it ultimately like? An octagonal millstone walks in the empty sky.
The Prince of Yun invited me to a small Dharma talk. A monk asked, 『No cultivation, no realization, is the original enlightenment and wonderful brightness. Seeking the fruit of Buddhahood and Bodhi (wisdom of enlightenment) is precisely because of the cause of action. Removing these two paths, please directly instruct us, teacher.』 The teacher said, 『The hair-splitting sword chills people.』 The monk further asked, 『A single point of spiritual light is different from ten thousand』
古照人間。師云。用一點靈光作么。進云。可謂言言合聖道。法法自圓成。師云。他亦本無言。僧禮拜。師乃云。寬廊非外。十方國土目前觀。寂寥非內。一毫頭上寶王剎。直得無內無外絕彼絕此。亙古亙今全明全暗。到這裡亦須有轉身一路。始能得大自在。豈不見道。大人具大見。大智得大用。發大機。群機泯息。立一言。眾言絕謂。直得言言機機頭頭相副。如金鎖連環相續不斷。此猶是長生路上事所以道。言鋒若差玄關萬里。直得懸崖撒手自肯承當。絕後再穌欺君不得。非常之旨。人焉廋哉。既有非常之旨。必藉非常之人。既有非常之人。必明非常之旨。正當恁么時如何。側身方外看。誰是個中人。復云。護生之德徹坤維。草木昆蟲樂聖時。敵勝驚群有奇特。如何是奇特。啰啰哩哩。擊禪床下座。
小參。目前無一法。森羅萬法歷然。格外立千機。權實照用廓爾。其權也。納須彌于芥子。擲大千于方外。其實也。上是天下是地。山是山水是水。僧是僧俗是俗。其照也。廓周沙界而無餘。其用也。喝似雷奔棒如雨點。只如不落權實照用。不落格外千機。不落目前一法。正當恁么時如何湊泊。若是心機透脫。得失已忘。玄妙理遣。有恁么人。聊聞舉著。踢起便行。釋迦自釋迦。彌勒自彌勒。解脫自解脫。善財自
【現代漢語翻譯】 現代漢語譯本 古照人間（古代的光輝照耀人間）。 師云（禪師說）：『用這一點靈光（指自性光明）做什麼？』 進云（學僧進前說）：『可謂言言合聖道（可以說每一句話都符合聖人的教導），法法自圓成（每一種法門都自然圓滿成就）。』 師云（禪師說）：『他亦本無言（它本來就沒有言語）。』僧禮拜（學僧禮拜）。 師乃云（禪師於是說）：『寬廊非外（寬闊的走廊不是在外面），十方國土目前觀（十方國土就在眼前觀看）。寂寥非內（寂靜不是在裡面），一毫頭上寶王剎（一根毫毛上顯現寶王剎土）。直得無內無外絕彼絕此（達到無內無外，超越彼此的境界），亙古亙今全明全暗（貫穿過去現在，完全光明也完全黑暗）。到這裡亦須有轉身一路（到了這裡也必須有轉身的道路），始能得大自在（才能得到大自在）。豈不見道（難道沒聽說過嗎），大人具大見（大人具有大的見地），大智得大用（大智慧得到大作用）。發大機（發起大機用），群機泯息（所有的機用都消失）。立一言（立一個言語），眾言絕謂（所有的言語都無法表達）。直得言言機機頭頭相副（達到每一句話、每一個機用、每一個念頭都相互配合），如金鎖連環相續不斷（像金鎖連環一樣相續不斷）。此猶是長生路上事（這仍然是長生路上的事情），所以道（所以說），言鋒若差玄關萬里（言語的鋒芒如果差錯，就與玄關相隔萬里）。直得懸崖撒手自肯承當（達到懸崖撒手，自己肯承擔），絕後再穌欺君不得（死而復生也無法欺騙自己）。非常之旨（非常的宗旨），人焉廋哉（人怎麼能夠隱藏呢）？既有非常之旨（既然有非常的宗旨），必藉非常之人（必須依靠非常之人）。既有非常之人（既然有非常之人），必明非常之旨（必須明白非常的宗旨）。正當恁么時如何（正在這個時候怎麼樣）？側身方外看（側身在方外觀看），誰是個中人（誰是其中的人）？』 復云（又說）：『護生之德徹坤維（護生的功德貫穿天地），草木昆蟲樂聖時（草木昆蟲都快樂於聖人的時代）。敵勝驚群有奇特（戰勝敵人，震驚大眾，有奇特之處），如何是奇特（什麼是奇特）？啰啰哩哩。』擊禪床下座（敲擊禪床，下座）。
小參（小參）。 目前無一法（眼前沒有一法），森羅萬法歷然（森羅萬象歷歷分明）。格外立千機（在常規之外建立千種機用），權實照用廓爾（權巧和真實的照用廣大空闊）。其權也（它的權巧是），納須彌于芥子（把須彌山納入芥子之中），擲大千于方外（把大千世界拋到方外）。其實也（它的真實是），上是天下是地（上面是天，下面是地），山是山水是水（山是山，水是水），僧是僧俗是俗（僧是僧，俗是俗）。其照也（它的照是），廓周沙界而無餘（廣大周遍沙界而沒有剩餘）。其用也（它的用是），喝似雷奔棒如雨點（一聲喝斥像雷霆奔跑，棒打像雨點一樣）。只如不落權實照用（如果既不落入權巧真實，也不落入照用），不落格外千機（不落入常規之外的千種機用），不落目前一法（不落入眼前一法）。正當恁么時如何湊泊（正在這個時候如何會合）？若是心機透脫（如果是心機透徹脫落），得失已忘（得失已經忘記），玄妙理遣（玄妙的道理已經放下）。有恁么人（有這樣的人），聊聞舉著（稍微聽到提起），踢起便行（一腳踢開就走）。釋迦自釋迦（釋迦是釋迦），彌勒自彌勒（彌勒是彌勒），解脫自解脫（解脫是解脫），善財自（善財是善財）。
【English Translation】 English version The ancient light illuminates the human world. The Master said, 'What do you do with this point of spiritual light (referring to the light of self-nature)?' The monk advanced and said, 'It can be said that every word accords with the way of the sages, and every dharma is naturally and perfectly accomplished.' The Master said, 'It originally has no words.' The monk prostrated. The Master then said, 'The wide corridor is not outside; the ten directions of lands are viewed in the present moment. Tranquility is not inside; a treasure king's land appears on the tip of a hair. Directly reaching no inside and no outside, transcending this and that, pervading the past and present, completely bright and completely dark. Arriving here, there must also be a path of turning around to attain great freedom. Have you not heard it said that a great person possesses great vision, and great wisdom obtains great function? Initiating great opportunity, all opportunities cease. Establishing one word, all words are beyond expression. Directly reaching every word, every opportunity, every thought corresponding to each other, like golden linked rings continuously unbroken. This is still a matter on the road to longevity, therefore it is said that if the edge of the word is off, the mysterious gate is ten thousand miles away. Directly reaching letting go at the edge of a cliff, willingly accepting responsibility, reviving after death cannot deceive oneself. The meaning of the extraordinary, how can people hide it? Since there is an extraordinary meaning, it must rely on an extraordinary person. Since there is an extraordinary person, they must understand the extraordinary meaning. Just at this moment, what is it like? Turning sideways to look outside the square, who is the person within?' Again he said, 'The virtue of protecting life penetrates the universe, plants and insects rejoice in the time of the sage. Defeating the enemy and startling the crowd has a uniqueness. What is the uniqueness? La la li li.' He struck the Zen bed and descended from the seat.
Small assembly. In the present moment, there is not a single dharma; the myriad phenomena are clearly present. Establishing a thousand opportunities beyond the norm, skillful means and reality illuminate and function broadly. Its skillful means are to contain Mount Sumeru in a mustard seed and throw the great thousand worlds outside the square. Its reality is that above is heaven, below is earth, mountains are mountains, water is water, monks are monks, and laity are laity. Its illumination is vast, encompassing the realms of sand without remainder. Its function is that a shout is like thunder, and the staff strikes like raindrops. Just like not falling into skillful means and reality, not falling into illumination and function, not falling into a thousand opportunities beyond the norm, not falling into a single dharma in the present moment. Just at this moment, how to reconcile? If the mind is thoroughly detached, gains and losses are forgotten, and subtle principles are relinquished. If there is such a person, upon hearing it mentioned, they kick it away and leave. Shakyamuni is Shakyamuni, Maitreya is Maitreya, liberation is liberation, Sudhana is Sudhana.
善財。其或未能便恁么。直下信得及把得定作得主。卻須于古人方便門建立。處頭頭上明物物上顯。無一絲毫蹉過。無一絲毫得失。凈裸裸絕承當。赤灑灑無回互。踏著本地風光。明見本來面目。正當恁么時如何著力。不起纖毫修學心。無相光中常自在。復頌云。佛佛道同同至道。心心真契契真心。廓然透出威音外。地久天長海更深。
益國夫人請小參云。目前無一法。綿密有誰知。格外列千差。到頭須自用。若自用得去。改禾莖為粟柄。易短壽作長年。變大地作黃金。攪旻河為酥酪。不為分外。且如綿密處。若辨得。用處即是綿密。綿密即是用處。所以道。世尊三昧迦葉不知。迦葉三昧阿難不知。阿難三昧商那和修不知。商那和修三昧優波菊多不知。既是各各不知。何故卻相傳受。到這裡不妨。誵訛處直是誵訛。綿密處直是綿密。若會山僧適來答這僧問道。和尚三昧什麼人得知。答云。山僧自知。然雖如是。大似把手上高山。未免傍觀者哂更有一著。諸人往往向知不知處作活計。若道知去。此人只具一隻眼。若道不知去。此人亦只具一隻眼。離卻知不知。正當恁么時如何。大千沙界海中漚。一切聖賢如電拂。復舉。外道問佛。昨日說什麼法。世尊云。說定法。外道云。今日說什麼法。世尊云。說不定法。外道
【現代漢語翻譯】 現代漢語譯本 善財（Sudhana）。如果有人不能立刻就完全相信、把握住、並能自主，那就必須在古人的方便法門中建立。在每一件事上都清楚明白，在每一件東西上都顯現出來，沒有一絲一毫的差錯，沒有一絲一毫的得失。清凈無染，沒有任何承擔；赤裸灑脫，沒有任何迴避。腳踏著本來的風光，清楚地見到本來的面目。正在這個時候，如何著力呢？不起一絲一毫的修學之心，在無相的光明中常常自在。又作偈頌說：佛佛所證之道相同，同歸于至道；心心之間真誠契合，契合于真心。廓然透脫于威音王佛（過去佛名）之外，比天地更長久，比大海更深遠。
益國夫人請僧人小參時說：『目前沒有一法可得，這綿密之處有誰能知？表面上千差萬別，最終還是要自己去體會。』如果能自己體會到，就能把禾莖變成粟柄，把短壽變成長年，把大地變成黃金，把銀河攪成酥酪，這都不算過分。且說這綿密之處，如果能辨別出來，用處就是綿密，綿密就是用處。所以說，世尊（釋迦牟尼佛）的三昧，迦葉（Mahākāśyapa，佛陀十大弟子之一）不知；迦葉的三昧，阿難（Ānanda，佛陀十大弟子之一）不知；阿難的三昧，商那和修（Śāṇavāsa，禪宗二祖）不知；商那和修的三昧，優波菊多（Upagupta，禪宗三祖）不知。既然是各自不知，為何卻又互相傳授？到了這裡，不妨說錯的地方就是錯的，綿密的地方就是綿密的。如果領會了我剛才回答那位僧人所問的話——『和尚的三昧，什麼人能得知？』——我的回答是：『我自己知道。』雖然如此，也好像是把手放在高山上讓人觸控，仍然免不了被旁觀者嘲笑。還有一種情況，人們往往在知與不知之間做文章。如果說知道，這個人就只有一隻眼；如果說不知道，這個人也只有一隻眼。離開知與不知，正在這個時候該如何呢？大千世界如同海中的水泡，一切聖賢如同閃電般劃過。又舉例說，外道問佛，『昨天說了什麼法？』世尊說：『說了定法。』外道問：『今天說了什麼法？』世尊說：『說了不定法。』外道……
【English Translation】 English version Sudhana. If someone cannot immediately and completely believe, grasp, and be in control, then they must establish themselves within the expedient methods of the ancients. Clearly understand in every matter, manifest in every thing, without the slightest error, without the slightest gain or loss. Pure and unadorned, without any burden; naked and free, without any evasion. Treading on the native landscape, clearly seeing the original face. At this very moment, how to exert effort? Not a single thought of cultivation arises, and one is always at ease in the light of no-form. A verse is also recited: Buddhas and Buddhas share the same path, all returning to the ultimate Way; hearts and hearts truly resonate, resonating with the true heart. Vastly transcending beyond the Buddha Vimalakirti (past Buddha's name), longer than heaven and earth, deeper than the sea.
The Lady Yiguo requested a small Dharma talk, saying: 'At present, there is not a single dharma to be obtained; who knows this subtlety? Outwardly, there are thousands of differences, but in the end, one must realize it for oneself.' If one can realize it for oneself, one can change a rice stalk into a millet handle, turn short life into long life, transform the earth into gold, and churn the Milky Way into ghee; these are not excessive. Furthermore, regarding this subtlety, if one can discern it, the application is the subtlety, and the subtlety is the application. Therefore, it is said that the Samadhi of the World-Honored One (Śākyamuni Buddha) is unknown to Mahākāśyapa (one of the Buddha's ten great disciples); the Samadhi of Mahākāśyapa is unknown to Ānanda (one of the Buddha's ten great disciples); the Samadhi of Ānanda is unknown to Śāṇavāsa (the Second Patriarch of Zen); the Samadhi of Śāṇavāsa is unknown to Upagupta (the Third Patriarch of Zen). Since each is unknown to the other, why then is it passed down from one to another? Arriving here, it is fine to say that what is mistaken is mistaken, and what is subtle is subtle. If you understand my answer to the monk's question just now—'Whose can know the Abbot's Samadhi?'—my answer was: 'I know it myself.' Even so, it is like placing a hand on a high mountain for others to touch, and one cannot avoid being ridiculed by onlookers. There is another situation where people often make a living between knowing and not knowing. If one says 'knowing,' this person has only one eye; if one says 'not knowing,' this person also has only one eye. Apart from knowing and not knowing, what should one do at this very moment? The great thousand worlds are like bubbles in the sea, and all sages and worthies are like a flash of lightning. It is also said that a heretic asked the Buddha, 'What Dharma did you preach yesterday?' The World-Honored One said: 'I preached the fixed Dharma.' The heretic asked: 'What Dharma do you preach today?' The World-Honored One said: 'I preach the unfixed Dharma.' The heretic...
云。昨日定。今日為什麼不定。世尊云。昨日定今日不定。師云。大小世尊。龍頭蛇尾。若是天寧即不然。忽有問。早朝說什麼法。對云。不定法。即今說什麼法。對云定法。或云早辰不定。而今為什麼定。即向他道。一釣便上。
小參云。提向上機須向上眼。指其中事要其中人。若能立千聖于下風。擲大千于方外。腳根下硬糾糾。頂門上黑漫漫。坐斷要津不通凡聖。亦未是向上機。亦未是其中事。且作么生是向上機其中事。酌然將謂實有恁么說話。殊不知。如將蜜果換苦葫蘆。淘卻業根俱無實事。若是靈利底人。聊聞舉著。便知落處。更不紛紜。既不紛紜。則二六時中。雖終日吃飯。不曾咬著一粒米。終日著衣。不曾掛一條線。終日說話。不曾動著舌頭。雖然如是。能有幾人到此田地。何故。只為不落心意識。不落凈穢邊。透出威音那邊。全明本元要地。一棒一喝一挨一拶。一出一入一問一答。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃無虧。正當恁么時。著實一句作么生道。還委悉么。撒手那邊千聖外。燈籠露柱放毫光。頌云。妙德空生贊莫窮。摩醯正眼不通風。大千擲在他方外。作者須明向上宗。
解夏小參云。護生須殺。雖殺無傷。蠟人已冰。其功歷爾。可以駕鐵船入海。可以飛磨盤輪
【現代漢語翻譯】 現代漢語譯本 云：昨天已定，今天為什麼不定？ 世尊云：昨天已定，今天不定。 師云：大小世尊，龍頭蛇尾。若是天寧（寺名）就不是這樣。如果有人問：『早晨說什麼法？』 回答說：『不定法。』 『現在說什麼法？』 回答說：『定法。』 或者問：『早晨不定，現在為什麼定？』 就對他說：『一釣便上。』
小參云：提起向上之機，須用向上之眼；指點其中之事，要找其中之人。若能使千聖（眾多聖人）處於下風，將大千世界拋于方外，腳跟下硬朗堅實，頭頂上空明澄澈，截斷要道，不通凡聖，也還不是向上之機，也不是其中之事。那麼，怎樣才是向上之機，其中之事呢？ 如果有人認為真有這麼一種說法，那就大錯特錯了。殊不知，這就像用蜜果換苦葫蘆，淘盡業根，毫無實事。若是靈敏之人，稍微聽到提及，便知落腳之處，不再紛紜。既然不紛紜，那麼二六時中（一天二十四小時），雖然終日吃飯，不曾咬著一粒米；終日穿衣，不曾掛一條線；終日說話，不曾動著舌頭。雖然如此，能有幾人到達這種田地？ 何故？只因爲不落入心意識，不落入凈穢之邊，透出威音王佛（過去佛名）那邊，完全明白本元要地。一棒一喝，一挨一拶，一出一入，一問一答，譬如擲劍揮空，莫論及與不及，這乃是空輪無跡，劍刃無虧。正當這個時候，著實一句怎麼說？ 還明白嗎？撒手那邊千聖外，燈籠露柱放毫光。 頌云：妙德（菩薩名）空生（須菩提，佛陀弟子名）讚歎不盡，摩醯首羅天（印度教主神）正眼不通風。大千世界擲在他方外，作者須明白向上之宗。
解夏小參云：護生須殺，雖殺無傷。蠟人已冰，其功歷然。可以駕鐵船入海，可以飛磨盤輪。
【English Translation】 English version A monk asked: 'Yesterday it was determined, why is it undetermined today?' The World-Honored One (Shìzūn, an epithet for the Buddha) said: 'Yesterday it was determined, today it is undetermined.' The Master said: 'Small and large World-Honored Ones, like a dragon's head and a snake's tail. If it were Tianning (Tiānníng, name of a temple), it wouldn't be like this. If someone were to ask: 'What Dharma (fǎ, Buddhist teachings) is spoken in the early morning?' Answer: 'Undetermined Dharma.' 'What Dharma is spoken now?' Answer: 'Determined Dharma.' Or if they ask: 'It was undetermined in the early morning, why is it determined now?' Then tell them: 'One cast and it's caught.'
A short Dharma talk says: 'To raise the upward mechanism, one must use the upward eye; to point out the matter within, one must find the person within. If one can place the thousand sages (qiān shèng, numerous sages) in a subordinate position, and throw the great thousand worlds (dàqiān shìjiè, a vast cosmic realm) beyond the square, with firm and solid footing, and a clear and bright crown, cutting off the essential path, not allowing passage for ordinary beings or sages, this is still not the upward mechanism, nor the matter within. So, what is the upward mechanism, the matter within?' If someone thinks there is really such a saying, then they are greatly mistaken. Little do they know, it's like exchanging honeyed fruit for a bitter gourd, washing away karmic roots, with nothing substantial remaining. If one is sharp-witted, upon hearing it mentioned, they will know where to land, and no longer be confused. Since there is no confusion, then throughout the twenty-four hours of the day (èrliù shí zhōng, all the time), although eating rice all day long, one never bites a single grain; although wearing clothes all day long, one never snags a single thread; although speaking all day long, one never moves one's tongue. Although it is like this, how many people can reach this state? Why? It is only because one does not fall into the consciousness of the mind, does not fall into the side of purity or impurity, penetrates beyond the side of the Buddha Vimalakirti (Wēiyīn Wáng Fó, name of a past Buddha), and fully understands the essential ground of the original source. A stick, a shout, a push, a squeeze, an exit, an entry, a question, an answer, are like throwing a sword into the void, not discussing whether it reaches or not. This is the empty wheel without trace, the sword's edge without flaw. Right at this moment, how to say a truthful word? Do you understand? Beyond the release of the hand, outside the thousand sages, the lantern post emits light. A verse says: 'Wonderful Virtue (Miàodé, name of a Bodhisattva) and Empty Birth (Kōngshēng, referring to Subhuti, a disciple of the Buddha) cannot praise enough, the upright eye of Maheśvara (Móxīshǒuluó tiān, a major Hindu deity) does not allow wind to pass through. The great thousand worlds are thrown outside of other realms, the author must understand the upward sect.'
A short Dharma talk at the end of the summer retreat says: 'To protect life, one must kill, although killing, there is no harm. The wax figure is already ice, its merit is evident. One can drive an iron boat into the sea, one can fly a millstone wheel.'
空。半合半開成團成塊。盡出個大圓覺不得。若有出得大圓覺底。便能逆順縱橫殺活自在。是故文殊菩薩一夏三處度夏。一月日在魔宮。一月日在長者家。一月日在淫房。既三處度夏。卻入世尊會中。解制極為不平。所以迦葉欲白槌擯出文殊。才舉此念。見會中有無量釋迦無量文殊無量迦葉無量犍槌。迦葉既見恁么。直得目瞪口呿。何故。過量人有過量見有過量用。雖金色頭陀。到這裡。縮手不得。展手不去。只如與么時。是大圓覺里耶。大圓覺外耶。須是通方作者始能證明。何故。此是文殊普賢大人境界。若參得文殊普賢境界。則無邊香水海。無量無數微塵佛剎。悉為安居處。乃至現無邊身。處處行住坐臥。亦不相妨亦不犯手。正當恁么時。若是知音者。舉起便知。所以天寧雖與大眾九十日安居。必竟諸人還知么。諸人若透頂透底去。即是文殊普賢境界。若不透頂透底去。即是迦葉境界。離卻文殊迦葉。收因結果一句作么生道。還委悉么。九十日功今已滿。豁開布袋各優遊。
小參。僧問。如何是主中賓。師云。阇黎問處帶纖塵。進云。如是則靈光千古秀。萬法落階梯。師云。階下立。進云。如何是賓中主。師云。山僧不免自道取。進云。古佛位中無覓處。深深草里露全身。師云。莫來這裡呈幪袋。進云。如
【現代漢語翻譯】 現代漢語譯本：空，半合半開，成團成塊，想要完全領悟大圓覺是不可能的。如果有人能夠完全領悟大圓覺，就能逆順縱橫，殺活自在。所以文殊菩薩（Manjusri Bodhisattva，代表智慧的菩薩）一個夏天在三個地方度過：一個月在魔宮，一個月在長者家，一個月在淫房。既然在三個地方度夏，卻回到世尊（Lord Buddha）的集會中，解制時顯得極為不平。因此，迦葉（Kasyapa，佛陀的十大弟子之一，以苦行著稱）想要舉槌將文殊擯出。才生起這個念頭，就看到集會中有無量的釋迦（Sakyamuni，釋迦牟尼佛），無量的文殊，無量的迦葉，無量的犍槌（ghanta，法器）。迦葉既然看到這樣，直嚇得目瞪口呿。為什麼呢？過量的人有過量的見解和過量的作用。即使是金色頭陀（golden ascetic，指迦葉），到了這裡，也縮手不得，展手不去。就像這樣的時候，是在大圓覺里呢？還是在大圓覺外呢？必須是通達各方的人才能證明。為什麼呢？這是文殊普賢（Samantabhadra，代表菩薩的行愿）大人的境界。如果參透了文殊普賢的境界，那麼無邊香水海，無量無數微塵佛剎，都可作為安居之處。乃至顯現無邊身，處處行住坐臥，也不會互相妨礙，也不會犯規。正當這個時候，如果是知音者，一舉便知。所以天寧（Tianning，寺廟名）雖然與大眾九十日安居，最終諸位還知道嗎？諸位如果透頂透底地領悟，就是文殊普賢的境界。如果不透頂透底地領悟，就是迦葉的境界。離開文殊迦葉，收因結果一句該怎麼說呢？還明白嗎？九十日功今已滿，豁開布袋各優遊。
小參。僧問：如何是主中賓？師云：阇黎（Ajari，梵語，意為導師）問處帶纖塵。進云：如是則靈光千古秀，萬法落階梯。師云：階下立。進云：如何是賓中主？師云：山僧不免自道取。進云：古佛位中無覓處，深深草里露全身。師云：莫來這裡呈幪袋。進云：如...
【English Translation】 English version: Emptiness, half-closed and half-open, forming clumps and masses. It is impossible to fully comprehend the Great Perfect Enlightenment (Mahāparinirvāṇa). If someone can fully comprehend the Great Perfect Enlightenment, they can move freely in all directions, controlling life and death. Therefore, Manjusri Bodhisattva (the Bodhisattva of wisdom) spent one summer in three places: one month in the demon palace, one month in the house of an elder, and one month in a brothel. Having spent the summer in three places, he returned to the assembly of the Lord Buddha (Sakyamuni Buddha), appearing extremely uneasy during the release from the summer retreat. Therefore, Kasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) wanted to raise the gavel to expel Manjusri. As soon as this thought arose, he saw countless Sakyamunis, countless Manjusris, countless Kasyapas, and countless ghantas (ritual implements) in the assembly. Having seen this, Kasyapa was utterly dumbfounded. Why? A person of extraordinary capacity has extraordinary views and extraordinary actions. Even the golden ascetic (referring to Kasyapa) is unable to retract or extend his hand here. In such a moment, is it within the Great Perfect Enlightenment or outside of it? Only someone who is versed in all directions can prove it. Why? This is the realm of the great beings Manjusri and Samantabhadra (representing the vows and practices of Bodhisattvas). If one comprehends the realm of Manjusri and Samantabhadra, then the boundless fragrant ocean and the countless Buddha lands of immeasurable dust particles can all be places of dwelling. Even manifesting boundless bodies, walking, standing, sitting, and lying down everywhere, there is no mutual obstruction and no transgression. At this very moment, if one is a true confidant, they will know it immediately upon being raised. Therefore, although Tianning (name of a temple) spent ninety days in summer retreat with the assembly, do you all ultimately know? If you all penetrate to the top and bottom, that is the realm of Manjusri and Samantabhadra. If you do not penetrate to the top and bottom, that is the realm of Kasyapa. Leaving aside Manjusri and Kasyapa, how should one speak the phrase of reaping the consequences of causes? Do you understand? The merit of ninety days is now complete; open the bag wide and roam freely.
A small Dharma talk. A monk asked: 'What is a guest within the host?' The master said: 'Your question carries a trace of dust.' The monk continued: 'If so, then the spiritual light is eternally beautiful, and all dharmas fall from the steps.' The master said: 'Stand below the steps.' The monk continued: 'What is a host within the guest?' The master said: 'This monk cannot avoid speaking for himself.' The monk continued: 'There is nowhere to be found in the position of the ancient Buddha; the whole body is revealed in the deep grass.' The master said: 'Do not come here presenting a covering bag.' The monk continued: 'As...
何是主中主。師云。坐斷舌頭無去取。進云。袖裡金槌光燦爛。吹毛寶劍逼人寒。師云。七十五棒翻成一百五十。進云。如何是賓中賓。師云。青山之外更愁人。進云。如是則家貧未是貧。路貧愁殺人。師云。荒村古廟裡去。進云。只如不涉賓主。是什麼人。師便喝。師乃云。目擊知歸已為分外。未言先契猶涉程途。須知箇中有格外機行格外用。明格外道證格外心。灑灑落落。凈裸裸絕承當。密密堂堂。赤灑灑無回互。壁立萬仞處。千差萬別。萬別千差處壁立萬仞。所以道。垂鉤四海只釣獰龍。格外之機為尋知識。于中若有。個便恁么承當。得格外趣向。便恁么權衡。得格外底作略。時向伊道個什麼。即得說玄說妙說佛說祖說心說性。已是此人棄下之增語。論棒論喝論權論實論照論用。亦是此人不要之長物。以其中間不犯鋒铓纖塵不立。如何透脫。還委悉么。大道體寬無向背。當陽須是箇中人。
季迪甫請小參。驀地相期全機獨證。眼眼相照心心相知。俱不從他處得來。盡皆在胸襟流出。正當恁么時。森羅萬像古佛家風。碧落青霄道人活計。打開自己庫藏。運出自己家財。與諸佛祖師同德同誠。維摩龐老同拈同放。與裴相國王常侍。同一機用同一境照。更無餘事。截斷生死路頭。打破煩惱窠窟。不消一句子。且
【現代漢語翻譯】 現代漢語譯本 什麼是主中主？ 禪師說：『截斷舌頭，沒有去取。』 僧人進一步問：『袖子里的金錘光芒燦爛，吹毛寶劍逼人寒冷。』 禪師說：『七十五棒翻成一百五十。』 僧人又問：『如何是賓中賓？』 禪師說：『青山之外更令人發愁。』 僧人說：『如果是這樣，那麼家貧還不是最貧，路貧才愁死人。』 禪師說：『到荒村古廟裡去吧。』 僧人問：『如果不涉及賓主，又是什麼人？』 禪師便喝斥。 禪師於是說：『目擊知歸已是額外，未言先契還涉路途。須知其中有格外的機鋒，行格外的作用，明格外的道理，證格外的真心。灑灑落落，凈裸裸，絕不承擔。密密堂堂，赤灑灑，沒有迴護。壁立萬仞之處，千差萬別。萬別千差之處，壁立萬仞。所以說，垂鉤四海只釣獰龍，格外的機鋒是爲了尋找知識。其中若有人，便這樣承擔，得到格外的趣味，便這樣權衡，得到格外的作為。』 『時常向他說些什麼，即使說玄說妙，說佛說祖，說心說性，也已經是這個人拋棄的贅語。論棒論喝，論權論實，論照論用，也都是這個人不需要的累贅。因為其中不犯鋒芒，纖塵不立，如何透脫？還明白嗎？大道體寬無向背，當陽須是箇中人。』
季迪甫請求小參。 驀然相期，全機獨證，眼眼相照，心心相知，都不從他處得來，都從胸襟流出。正當這個時候，森羅萬象都是古佛的家風，碧落青霄都是道人的活計。打開自己的庫藏，運出自己的家財，與諸佛祖師同德同誠，與維摩詰（Vimalakirti，佛教居士，以智慧和辯才著稱）和龐蘊（Layman Pang，唐代著名居士）同拈同放，與裴休（Pei Xiu，唐朝宰相）和王常侍（Wang Changshi，官職名）同一機用同一境照，更沒有其他事情。截斷生死路頭，打破煩惱窠窟，不消一句話，且——
【English Translation】 English version What is the 'chief among chiefs'? The Master said, 'Cutting off the tongue, there is no taking or leaving.' The monk further asked, 'The golden mallet in the sleeve shines brilliantly, the hair-splitting sword chills people.' The Master said, 'Seventy-five blows turn into one hundred and fifty.' The monk then asked, 'What is the 'guest among guests'?' The Master said, 'Beyond the green mountains, there is more sorrow.' The monk said, 'If so, then being poor at home is not the poorest; being poor on the road is what kills people with worry.' The Master said, 'Go to the desolate village and ancient temple.' The monk asked, 'If it does not involve guest and host, what kind of person is it?' The Master then shouted. The Master then said, 'To know the way home at first sight is already beyond the ordinary; to have a tacit understanding before speaking still involves the journey. You must know that within it there is extraordinary potential, acting with extraordinary function, understanding extraordinary principles, and realizing an extraordinary true mind. Freely and openly, purely and nakedly, absolutely without taking on. Closely and solemnly, utterly and frankly, without any protection. At the place where a ten-thousand-foot cliff stands, there are myriad differences. At the place of myriad differences, a ten-thousand-foot cliff stands. Therefore, it is said, 'Casting a hook in the four seas only catches fierce dragons; extraordinary potential is for seeking knowledge.' If there is someone among them, then they should take it on like this, obtaining extraordinary interest, and then weigh it like this, obtaining extraordinary actions.' 'What do you often say to him? Even if you speak of the mysterious, speak of the wonderful, speak of the Buddha, speak of the Patriarchs, speak of the mind, speak of the nature, it is already superfluous words discarded by this person. Discussing blows and shouts, discussing provisional and real, discussing illumination and function, are also unnecessary burdens for this person. Because within it, it does not offend the sharp edge, not a speck of dust is established. How to break through? Do you understand? The body of the Great Way is wide and without direction, and the one who is facing the sun must be a person within it.'
Ji Difu requested a small assembly. Suddenly meeting each other, the whole machine is uniquely certified, eyes illuminate each other, hearts know each other, all do not come from elsewhere, all flow out from the heart. Just at this time, all phenomena are the family style of the ancient Buddhas, the blue sky is the livelihood of the Taoists. Open your own treasury, transport your own family wealth, be of the same virtue and sincerity as all the Buddhas and Patriarchs, and with Vimalakirti (a Buddhist layman known for his wisdom and eloquence) and Layman Pang (a famous layman of the Tang Dynasty), hold and release together, and with Pei Xiu (a Tang Dynasty chancellor) and Wang Changshi (an official title), have the same function and the same state of illumination, and there is nothing else. Cut off the road of birth and death, break the nest of afflictions, without needing a single sentence, and then—
道。是那一句子。還委悉么。超然直透威音外。目前無法可商量。
請小參云。當陽直截不立階梯。覿面相呈全彰正體。以世諦法接人去。落在世諦法中。以佛法接人去。落在佛法中。以祖佛機接人去。落在祖佛機境中。以向上拈提接人去。落在向上拈提中。以恁么恁么接人去。落在恁么恁么中。以不恁么不恁么接人去。落在不恁么不恁么中。以總不恁么總不恁么接人去。落在總不恁么總不恁么中。到這裡羅籠他不住處。千聖出頭來也。不敢正眼覷他。雖是當頭脫卻。向那邊承當也只得個沒交涉。且作么生合殺去。若有大根大器人。向合殺處捱得一線。便可以拈一莖草作丈六金身用。有時將丈六金身作一莖草用。有時拈燈籠作露柱用。有時拈露柱作燈籠用。有時騎佛殿出三門。放一線遣。拈新羅與占波國斗額。且道。是何宗旨。是何境界。正當恁么時當頭一句作么生道。滿目光輝無向背。優缽羅華火里開。
小參。師云。千差一舉。舉處絕遮攔。萬化一拈。拈時無向背。只如道上古諸佛未出世未成道未發心已前。還有這個訊息也無。若道有。有在什麼處。若道無爭得這個來。所以前賢后賢前佛后佛。只是提持得他景仰得他。要且未解從機境上把定處作得主。山僧今夜與他作主去也。諸佛未出世未發心未成
【現代漢語翻譯】 現代漢語譯本：『道』，就是那句話。你完全明白了嗎？它超越一切，直接穿透威音王佛（過去七佛之首）之前。眼前沒有任何方法可以商量。 請小參（禪宗的一種參禪方式）說：當陽（地名，比喻直截了當）直截了當，不設立任何階梯。面對面地呈現，完全彰顯正體。用世俗的法則接引人，就會落入世俗的法則中。用佛法接引人，就會落入佛法中。用祖師佛的機鋒接引人，就會落入祖師佛的機鋒境界中。用向上提持的方式接引人，就會落入向上提持中。用『這樣這樣』的方式接引人，就會落入『這樣這樣』中。用『不這樣不這樣』的方式接引人，就會落入『不這樣不這樣』中。用『總不這樣總不這樣』的方式接引人，就會落入『總不這樣總不這樣』中。到了這裡，任何羅網都無法困住它。即使千聖（眾多聖人）出現，也不敢正眼看它。雖然是當頭脫卻，向那邊承擔也只是沒有關係。那麼，該如何整合呢？如果是有大根器的人，在整合之處能夠捱到一線，就可以拿一根草當丈六金身（佛像）用。有時將丈六金身當一根草用。有時拿燈籠當露柱（寺院中的柱子）用。有時拿露柱當燈籠用。有時騎著佛殿出三門（寺院的大門），放一線生機。拿新羅（古代朝鮮半島國家）和占波國（古代東南亞國家）的額頭互相碰撞。那麼，這是什麼宗旨？是什麼境界？正在這個時候，當頭一句該怎麼說？滿眼都是光輝，沒有方向和背離，優缽羅花（珍稀的藍色蓮花）在火焰中綻放。 小參。師父說：千差萬別歸於一舉，舉起之處沒有任何遮攔。萬般變化歸於一拈，拈起之時沒有方向和背離。就像說上古諸佛未出世、未成道、未發心之前，還有這個訊息嗎？如果說有，有在什麼地方？如果說沒有，又從哪裡爭得這個來？所以前賢后賢、前佛后佛，只是提持著它，景仰著它，但始終沒有理解從機鋒境界上把定處作主。山僧今夜要替你們作主。諸佛未出世、未發心、未成道……
【English Translation】 English version: 『The Way』 is just that phrase. Are you completely clear about it? It transcends everything, directly penetrating beyond the time of Vipassi Buddha (the first of the seven Buddhas of the past). There is no method to discuss before us. Please engage in a small group meditation (a Chan Buddhist practice): Danyang (a place name, used as a metaphor for directness) is direct and immediate, establishing no steps. Presenting face to face, it fully manifests the true essence. If you use worldly teachings to guide people, you will fall into worldly teachings. If you use Buddhist teachings to guide people, you will fall into Buddhist teachings. If you use the sharp, intuitive responses of the Patriarchs and Buddhas to guide people, you will fall into the realm of those responses. If you use the method of upward lifting to guide people, you will fall into upward lifting. If you use 『like this, like this』 to guide people, you will fall into 『like this, like this.』 If you use 『not like this, not like this』 to guide people, you will fall into 『not like this, not like this.』 If you use 『altogether not like this, altogether not like this』 to guide people, you will fall into 『altogether not like this, altogether not like this.』 When you reach this point, no net can trap it. Even if a thousand sages appear, they would not dare to look at it directly. Although it is a release right at the head, taking responsibility on that side only results in irrelevance. So, how should it be integrated? If there is someone with great capacity, who can touch the edge of integration, then they can use a single blade of grass as a sixteen-foot golden body (Buddha statue). Sometimes, they use a sixteen-foot golden body as a single blade of grass. Sometimes, they use a lantern as a pillar (in a temple). Sometimes, they use a pillar as a lantern. Sometimes, they ride the Buddha hall out of the three gates (of a temple), releasing a line of life. They take the foreheads of Silla (ancient Korean kingdom) and Champa (ancient Southeast Asian kingdom) and clash them together. So, what is this principle? What is this realm? At this very moment, what should be said in the immediate phrase? The entire eye is filled with light, without direction or opposition; the utpala flower (rare blue lotus) blooms in the fire. Small group meditation. The Master said: A thousand differences return to one action, and there is no obstruction at the point of action. Ten thousand transformations return to one grasp, and there is no direction or opposition at the time of grasping. Just like saying, before the ancient Buddhas appeared in the world, before they attained enlightenment, before they aroused their minds, was there still this message? If you say there was, where was it? If you say there wasn't, where did you get this from? Therefore, the former sages and later sages, the former Buddhas and later Buddhas, only upheld it and admired it, but they never understood how to take control from the realm of intuitive responses. This mountain monk will take control for you tonight. Before the Buddhas appeared in the world, before they aroused their minds, before they attained enlightenment…
道。盡在山僧手裡。放行教他通一口氣。若不放行。不消一搦搦殺。所以黃檗道。牛頭橫說豎說。不知有向上關捩子。若教他知向上關捩子。祖佛亦提掇不出。實為土曠人稀相逢者少。忽若有個同死同生來與天寧相見。且須容他何故。他若坐山僧須下禪床。山僧若坐他須側足而立。直得如此。雖然同途。要且不同轍。雖然同明要且不同暗。雖然同得。要且不同失。且畢竟作么生。出頭天外看。誰是個中人。復舉。京兆蜆子和尚參洞山後。居止無定。不循律儀。每日沿岸采掇蝦蜆以充朝。夜即宿白馬廟紙錢叢中。時有華嚴靜禪師。聞之慾決真假。先潛入紙錢中。蜆于深夜歸。靜把住問云。如何是祖師西來意。蜆子答云。神前酒檯盤靜奇之。懺謝而退師云。諸人若未委悉。山僧下個註腳。神前酒檯盤。鐵彈大如拳。一擊便擊碎。不直半分錢。
益國夫人請小參。僧問。最初威音王。末後樓至佛。未審威音參見什麼人。師云。參見無面目底。僧云。只如無面目人。復見阿誰。師云。狂狗趁塊。僧云。爭奈拄杖子在學人手裡。師云。爾試用看。僧云。到這裡直得無言可說無理可伸。師云。只得七成。僧云。可謂師承不立遞代相傳。師云。一刀截斷。僧云。既然如是。和尚何用更覓白雲。師云。爾道威音樓至佛。即今在什
【現代漢語翻譯】 現代漢語譯本 道，盡在山僧手裡。放行教他通一口氣。若不放行，不消一搦搦殺。所以黃檗（Huangbo，唐代禪師）道：『牛頭（Niutou，牛頭宗）橫說豎說，不知有向上關捩子。』若教他知向上關捩子，祖佛亦提掇不出。實為土曠人稀，相逢者少。忽若有個同死同生來與天寧（Tianning，寺廟名）相見，且須容他。何故？他若坐，山僧須下禪床；山僧若坐，他須側足而立。直得如此，雖然同途，要且不同轍；雖然同明，要且不同暗；雖然同得，要且不同失。且畢竟作么生？出頭天外看，誰是個中人？ 復舉京兆蜆子（Xianzi of Jingzhao，唐代禪師）和尚參洞山（Dongshan，洞山良價禪師）后，居止無定，不循律儀，每日沿岸采掇蝦蜆以充朝夕，夜即宿白馬廟紙錢叢中。時有華嚴靜（Jing of Huayan，禪師名）禪師聞之，欲決真假，先潛入紙錢中。蜆于深夜歸，靜把住問云：『如何是祖師西來意？』蜆子答云：『神前酒檯盤。』靜奇之，懺謝而退。師云：『諸人若未委悉，山僧下個註腳：神前酒檯盤，鐵彈大如拳，一擊便擊碎，不直半分錢。』 益國夫人請小參。僧問：『最初威音王（Weiyin Wang，佛名），末後樓至佛（Louzhi Fo，佛名），未審威音參見什麼人？』師云：『參見無面目底。』僧云：『只如無面目人，復見阿誰？』師云：『狂狗趁塊。』僧云：『爭奈拄杖子在學人手裡。』師云：『爾試用看。』僧云：『到這裡直得無言可說，無理可伸。』師云：『只得七成。』僧云：『可謂師承不立，遞代相傳。』師云：『一刀截斷。』僧云：『既然如是，和尚何用更覓白雲？』師云：『爾道威音樓至佛，即今在什』
【English Translation】 English version The Dao is entirely in this mountain monk's hands. Release it to let him take a breath. If you don't release it, it can be killed with a single squeeze. Therefore, Huangbo (Huangbo, a Chan master of the Tang Dynasty) said: 'Niutou (Niutou School) speaks horizontally and vertically, not knowing there is an upward turning point.' If you teach him to know the upward turning point, even the ancestral Buddhas cannot lift it out. It is truly a vast land with few people, and few meet. If suddenly there is someone who comes to Tianning (Tianning, name of a temple) with the same life and death, then you must accommodate him. Why? If he sits, this mountain monk must descend from the meditation platform; if this mountain monk sits, he must stand with his feet to the side. Even so, although on the same path, they are not on the same track; although they are equally bright, they are not equally dark; although they gain the same, they do not lose the same. But what is it after all? Look beyond the sky, who is the person in the middle? Furthermore, Zen Master Xianzi of Jingzhao (Xianzi of Jingzhao, a Chan master of the Tang Dynasty), after visiting Dongshan (Dongshan, Zen Master Liangjie of Dongshan), had no fixed abode and did not follow the rules of conduct. Every day he collected shrimp and shellfish along the shore to fill his meals, and at night he slept in the piles of paper money in the White Horse Temple. At that time, Zen Master Jing of Huayan (Jing of Huayan, name of a Zen master) heard of this and wanted to determine the truth, so he first sneaked into the paper money. Xianzi returned late at night, and Jing grabbed him and asked: 'What is the meaning of the Patriarch's coming from the West?' Xianzi replied: 'The wine tray before the gods.' Jing was surprised by this, repented, and retreated. The master said: 'If you all do not understand, this mountain monk will add a footnote: The wine tray before the gods is like an iron pellet as big as a fist, and it shatters with one blow, not worth half a cent.' Lady Yiguo requested a small Dharma talk. A monk asked: 'The very first Weiyin Wang (Weiyin Wang, name of a Buddha), and the very last Louzhi Fo (Louzhi Fo, name of a Buddha), I don't know who Weiyin visited?' The master said: 'He visited the one without a face.' The monk said: 'If it is a faceless person, who does he see again?' The master said: 'A mad dog chases a clod.' The monk said: 'What about the fact that the staff is in the hands of the student?' The master said: 'You try to use it.' The monk said: 'Arriving here, there is truly nothing to say, no reason to extend.' The master said: 'Only seventy percent.' The monk said: 'It can be said that the master's lineage is not established, but passed down through generations.' The master said: 'Cut it off with one knife.' The monk said: 'Since it is like this, why does the abbot need to seek white clouds?' The master said: 'You say Weiyin Louzhi Buddha, what are they doing now?'
么處。僧云。一穿穿卻。師云。頂𩕳上更添一隻眼始得。師云。三世諸佛也恁么。歷代祖師也恁么。德山也恁么。臨濟也恁么。天寧豈可不恁么。所以早朝也恁么。而今也恁么。且道。恁么恁么是個什麼。還委悉么。所以道。向上一路千聖不傳。學者勞形如猿捉影。只如遇達者而前。作么生提掇。作么生諳悉說理性玄妙得么。喝一喝得么。劃一劃得么。口吧吧地得么。六六三十六九九八十一得么。且總不是這個道理。況此乃千聖不傳之妙。這一片田地。唯佛與佛乃能知之。畢竟知后。還傳與人。不傳與人。若傳得去。龍頭蛇尾。若傳不得。千聖萬聖。一個個到這裡。若佛若祖。於一切人機境不到處發明。於一切人用不及處提掇。一切人情識計較不得處。坐斷千差路頭。雖然拈一句。簇錦攢華攢華簇錦。可以趣向及至到那畔。若也承當則沒交涉。到這裡有棒有喝有權有實有殺有活有擒有縱。唯許諸佛知。不許諸佛會。既許諸佛知。為什麼不許諸佛會。會則傳得去也。所以要人心機絕智境。忘得失遣是非。一時落謝萬境樅然。而無何礙。可以與千聖把手共行。同用同證。一切處光輝。一切處澄湛去。抽釘拔楔解粘去縛。只如今山僧。對眾恁么說。還當得千聖不傳底么。灼然當不得。既當不得。又說作什麼。千人萬人管取不
【現代漢語翻譯】 現代漢語譯本： 在什麼地方？僧人說：『一穿就穿過去了。』 禪師說：『要在頭頂上再添一隻眼睛才行。』 禪師說：『過去、現在、未來三世諸佛也是這樣嗎？歷代祖師也是這樣嗎？德山禪師也是這樣嗎？臨濟禪師也是這樣嗎？天寧禪師難道可以不這樣嗎？』 所以早晨是這樣，現在也是這樣。那麼，『這樣這樣』到底是什麼？你們明白嗎？所以說，向上的一條路，千聖都不傳授，學人徒勞無功，就像猿猴捉影子一樣。如果遇到通達的人，該如何提持？如何熟悉那玄妙的理性？呵斥一聲可以嗎？劃一下可以嗎？閉口不言可以嗎？六六三十六，九九八十一可以嗎？這些都不是這個道理。何況這是千聖不傳的奧妙。這一片田地，只有佛與佛才能知曉。最終知曉后，是傳授給別人，還是不傳授給別人？如果傳授得出去，就會龍頭蛇尾；如果傳授不出去，千聖萬聖，一個個到這裡，無論是佛還是祖師，在一切人機緣境界達不到的地方發明，在一切人用不上的地方提持，在一切人情識計較不到的地方，截斷一切差別之路。雖然拈出一句話，就像錦簇花攢，可以趨向，以至於到達那一邊。如果承擔，那就沒關係了。到這裡有棒喝，有權實，有殺活，有擒縱，只允許諸佛知道，不允許諸佛領會。既然允許諸佛知道，為什麼不允許諸佛領會？領會了就能傳授出去了。所以要人機心斷絕，智慧之境泯滅，忘記得失，捨棄是非，一時放下，萬境空明，而無任何阻礙，可以與千聖攜手同行，共同運用，共同證悟。一切處都光明，一切處都澄澈，抽釘拔楔，解粘去縛。就像如今我天寧禪師，對大眾這樣說，能擔當得起千聖不傳的真意嗎？顯然擔當不起。既然擔當不起，又說這些做什麼？千人萬人，好好管住自己。
【English Translation】 English version: Where is it? The monk said, 'It's pierced through in one go.' The Master said, 'You need to add another eye on the top of your head to make it work.' The Master said, 'Are the Buddhas of the three times (past, present, and future) like this? Are the successive patriarchs like this? Is Deshan (De Shan) like this? Is Linji (Lin Chi) like this? Can Tianning (Tian Ning) not be like this?' Therefore, it is like this in the morning, and it is like this now. Then, what exactly is 'like this, like this'? Do you understand? Therefore, it is said that the upward path is not transmitted by a thousand sages; scholars labor in vain like monkeys trying to catch shadows. If you encounter a person who understands, how would you lift it up? How would you become familiar with the profound principle of reason? Can a shout do it? Can a stroke do it? Can keeping your mouth shut do it? Can six times six is thirty-six, nine times nine is eighty-one do it? None of these are the principle. Moreover, this is the subtlety that a thousand sages do not transmit. This field, only Buddha and Buddha can know it. After all, after knowing it, is it transmitted to others, or not transmitted to others? If it can be transmitted, it will be a dragon's head and a snake's tail. If it cannot be transmitted, thousands of sages, one by one, come here. Whether Buddha or patriarch, they invent in places where the opportunities and realms of all people cannot reach, they lift up in places where all people cannot use, and in places where all people's emotions and knowledge cannot calculate, they cut off the paths of all differences. Although picking up a sentence, it is like brocade clusters and flower gatherings, which can be approached and even reach the other side. If you undertake it, then it doesn't matter. Here there are sticks and shouts, there are expedient and real, there are killing and life, there are capture and release, only allowing the Buddhas to know, not allowing the Buddhas to understand. Since the Buddhas are allowed to know, why are the Buddhas not allowed to understand? If they understand, they can transmit it. Therefore, it requires people's minds to be cut off, the realm of wisdom to be extinguished, forgetting gains and losses, abandoning right and wrong, letting go at once, and all realms are clear and unobstructed, so that they can walk hand in hand with a thousand sages, use and realize together. Everywhere is radiant, everywhere is serene, pulling out nails and wedges, untying knots and freeing bonds. Just like this mountain monk (referring to the speaker), speaking to the assembly like this, can it bear the meaning of what the thousand sages do not transmit? Obviously, it cannot bear it. Since it cannot bear it, then what is the point of saying these things? Thousands and tens of thousands of people, take good care of yourselves.
奈何。所以古人道。雖然點破綱宗意在。文彩未生時。要一覷便透一咬便斷。若也未會。切不得疑著如今不惜性命。向這裡與諸人通個訊息。還會么。千聖共傳無底缽。大千沙界一浮漚。
小參云。截斷千差路。坐卻是非頭。報化不容身。語默絕訊息。正當恁么時。若有祖師西來意。正是撒土撒沙。若無西來意。大似對面相謾。去此二途。須知他家有出身底路。大眾。灼然不是目前事。亦非目前機。有一句子。千聖覷他不見。有一句子。千聖出頭不得有一句子。千聖同廛共用。且道。此一句畢竟從什麼處流出。若有識得流出去處。則凈裸裸赤灑灑也不說一即三三即一。不用行棒不用行喝。不用道見成公案。不消瞬目揚眉。不用談玄說妙。所以釋迦彌勒文殊普賢。猶是他走使。他本不作一切。不為一切。坐斷一切。初無動搖。各各當人腳跟下。圓明朗照如大日輪。人人回光得度。也不在他處也不在己處。不在內不在外不在中間。然而一切奇特事。因他建立。一切殊勝事。由他圓成。如王庫寶刀。如摩醯三目。如圓伊三點。如涂毒鼓。千言萬句。終說他不成。說他不就。正當恁么時還委悉么。如王寶劍隨王意。揮斥縱橫得自由。
小參。僧問。波斯匿王請問世尊。聖諦義中還有世俗事也無。世尊云。大王。汝
【現代漢語翻譯】 現代漢語譯本： 如何是好？所以古人說，即使點明了綱宗的意旨，在文采還未產生的時候，也要一眼看穿，一口咬斷。如果還不明白，千萬不要懷疑現在不惜性命，在這裡給大家傳遞一個訊息。明白了嗎？千聖共同傳承的是無底的缽，整個大千世界不過是一個漂浮的水泡。
小參時說：截斷所有的差別之路，安坐於是非的源頭。報身和化身都無法容身，言語和沉默都斷絕了訊息。正在這個時候，如果有什麼祖師西來的意旨，那就像是撒土撒沙一樣多餘。如果沒有西來的意旨，那就好像是面對面地欺騙。拋開這兩種途徑，要知道他家有出身的道路。各位，這顯然不是眼前的事情，也不是眼前的機鋒。有一句話，千聖都看不見；有一句話，千聖都無法超越；有一句話，千聖共同使用。那麼，這句話究竟是從什麼地方流出來的呢？如果有人能認識到它流出去的地方，那麼即使是赤裸裸、乾乾淨淨的狀態，也不用說一即三、三即一，不用動用棒喝，不用說現成的公案，不用眨眼揚眉，不用談玄說妙。所以，釋迦牟尼（Śākyamuni，佛教創始人）、彌勒（Maitreya，未來佛）、文殊（Mañjuśrī，智慧的象徵）、普賢（Samantabhadra，大行的象徵），都只是他的使者。他本身不作任何事情，不為任何事情，坐斷一切，從無動搖。每個人當下腳跟下，圓滿光明地照耀，如同大日輪。人人迴光返照而得度，不在他處，也不在自己處，不在內，不在外，也不在中間。然而，一切奇特的事情，都因他而建立；一切殊勝的事情，都由他而圓成。如同國王的寶刀，如同摩醯首羅（Maheśvara，濕婆神）的三隻眼睛，如同圓伊（圓伊，佛教符號）的三點，如同涂毒的鼓。千言萬語，最終也說不清楚他，說不明白他。正在這個時候，還明白嗎？如同國王的寶劍，隨著國王的意願，揮斥縱橫，得到自由。
小參時說。有僧人問：波斯匿王（Prasenajit，古印度拘薩羅國國王）請問世尊（Śākyamuni，佛教創始人），在聖諦（āryasatya，佛教四聖諦）的義理中，還有世俗的事情嗎？世尊說：大王，你
【English Translation】 English version: What to do? Therefore, the ancients said, 'Even if the essence of the fundamental principle is pointed out, before the elegance of language arises, one must see through it at a glance and sever it with a single bite. If you still don't understand, do not doubt that I am now risking my life to convey a message to everyone here. Do you understand? The bottomless bowl is transmitted together by a thousand sages, and the entire great chiliocosm is just a floating bubble.'
During the short assembly, it was said: 'Cut off all paths of difference, sit at the source of right and wrong. The Reward Body and Transformation Body cannot find a place, and words and silence cut off all news. At this very moment, if there is any meaning of the Patriarch's coming from the West, it is like scattering dirt and sand. If there is no meaning of coming from the West, it is like deceiving each other face to face. Abandoning these two paths, you must know that his family has a path of origin. Everyone, this is clearly not a matter of the present, nor is it a present opportunity. There is a saying that a thousand sages cannot see it; there is a saying that a thousand sages cannot surpass; there is a saying that a thousand sages share and use together. Then, from where does this saying ultimately flow? If someone can recognize the place from which it flows, then even in a naked and clean state, there is no need to say one is three, three is one, no need to use the stick or shout, no need to talk about ready-made cases, no need to blink or raise eyebrows, no need to discuss the mysterious or speak of the wonderful. Therefore, Śākyamuni (the founder of Buddhism), Maitreya (the future Buddha), Mañjuśrī (symbol of wisdom), and Samantabhadra (symbol of great practice) are all just his messengers. He himself does not do anything, does not do anything for anything, cuts off everything, and never moves. Under each person's feet, it shines roundly and brightly like the great sun wheel. Everyone turns the light back and attains liberation, not in another place, nor in one's own place, not inside, not outside, nor in the middle. However, all strange things are established because of him; all excellent things are perfected by him. Like the king's precious sword, like the three eyes of Maheśvara (Shiva), like the three dots of the round Ī (Buddhist symbol), like the drum smeared with poison. A thousand words and ten thousand sentences ultimately cannot explain him clearly, cannot explain him completely. At this very moment, do you understand? Like the king's precious sword, following the king's will, wielding it freely in all directions.'
During the short assembly, a monk asked: 'King Prasenajit (King of Kosala in ancient India) asked the World Honored One (Śākyamuni, the founder of Buddhism), in the meaning of the Noble Truths (āryasatya, the Four Noble Truths of Buddhism), are there also worldly matters?' The World Honored One said: 'Great King, you'
于龍光佛時曾問此義。為復答他話為他說。師云。一時在里許。進云。只如翠巖道。大王善問不善答。世尊善答不善問。未審此意如何。師云。拈起上頭關捩子。進云。忽若大王請傳此語問和尚。未審如何祇對師云。開口見膽。師云。適早已露線索。如今更展家風。摩醯首羅三隻眼八面通透。釋迦老子百億身十方分形。如印印空如印印水如印印泥。初不分前後際。亦不分縱橫並別。到這裡若深入骨髓底。直下透脫。不疑天下人舌頭。聊聞舉著。踢起便行可以坐斷十方。可以乾坤獨步。其或尚留觀聽。猶滯面板。直須腳跟下一一洞明。各各見本來面目。踏著本地風光。不隨聲色不居凡聖。不落見聞不涉語默。凈裸裸赤灑灑。所以道。十方無壁落。四面亦無門。全體與么來。全體與么去。畢竟天人群生類。皆承此恩力。若識此恩力。終不落虛。步步腳踏實地。句句透見根源。全體如如不變不動。推此以及群靈。攝此普濟品彙。正當恁么時。超聲越色一句作么生道。還委悉么。不須更費纖毫力。吞跳金圈栗棘蓬。
張國太夫人請小參云。霜風凜凜細雨微微。解脫門八字打開。正法眼頂門顯示。還有超宗越格離見絕情底么。出來證據。若也證據得去。七佛已前也不恁么。七佛已后也不恁么。西天二十八祖亦不恁么。唐土
【現代漢語翻譯】 現代漢語譯本 在龍光佛（過去佛名）時期，曾有人問過這個道理。是（龍光佛）回答他的問題，還是為他解說？（僧人）問。 師父說：『一時之間就在那裡。』（僧人）又問：『就像翠巖禪師說的，大王善於提問卻不善於回答，世尊（釋迦牟尼佛）善於回答卻不善於提問，不知道這是什麼意思？』 師父說：『拈起最上面的關鍵。』（僧人）又問：『如果大王請我把這句話傳達給和尚您，不知道您會如何回答？』 師父說：『開口見膽。』 師父說：『剛才已經露出線索了，現在更要展現家風。摩醯首羅（Maheśvara，大自在天）有三隻眼，八面通透；釋迦老子（Śākyamuni，釋迦牟尼佛）有百億化身，在十方世界分身。』就像用印章在空中蓋印，用印章在水中蓋印，用印章在泥土中蓋印，最初不分前後，也不分縱橫並別。到了這裡，如果深入骨髓，就能直下透脫，不懷疑天下人的舌頭。稍微聽到一點，踢起便走，可以坐斷十方，可以乾坤獨步。如果還留有觀望之心，仍然停留在表面，就必須在腳跟下，一一洞明，各自見到本來面目，踏著本地風光，不隨聲色，不居凡聖，不落見聞，不涉語默，清凈裸露，赤條條無牽掛。所以說：『十方沒有墻壁阻隔，四面也沒有門。全體就這樣來，全體就這樣去。』 畢竟天人、群生、各類眾生，都承受著這種恩力。如果認識到這種恩力，終究不會落入虛妄，步步腳踏實地，句句透見根源。全體如如不變不動，將此推及到所有生靈，用此普遍救濟各類眾生。正當這個時候，超越聲音和色相的一句話，該怎麼說呢？還明白嗎？不需要再費絲毫力氣，吞下金圈和栗棘蓬（比喻難以下嚥的事物）。
張國太夫人請師父小參，師父說：『霜風凜凜，細雨微微，解脫門八字打開，正法眼在頂門顯示。還有超越宗派、超越格局、遠離見解、斷絕情愛的嗎？出來證明。如果能夠證明，七佛（過去七佛）以前也不是這樣，七佛以後也不是這樣，西天二十八祖（印度禪宗二十八祖）也不是這樣，唐土（中國）』
【English Translation】 English version During the time of Dipankara Buddha (Dīpankara, name of a past Buddha), someone asked about this principle. Was it that (Dipankara Buddha) answered his question, or was it that he explained it for him? (A monk) asked. The master said, 'It was there at that time.' (The monk) then asked, 'Like what Zen Master Cuiyan said, the great king is good at asking questions but not good at answering, and the World Honored One (Śākyamuni, Shakyamuni Buddha) is good at answering but not good at asking. I don't know what this means.' The master said, 'Pick up the uppermost key.' (The monk) then asked, 'If the great king asks me to convey these words to the abbot, I don't know how you would respond?' The master said, 'Opening the mouth reveals the gall.' The master said, 'The clue has already been revealed. Now, we must further display the family style. Maheśvara (Maheśvara, the Great Lord) has three eyes and is thoroughly enlightened in all directions; Shakyamuni Buddha (Śākyamuni, Shakyamuni Buddha) has hundreds of billions of incarnations, manifesting in the ten directions.' It's like stamping a seal in the air, stamping a seal in the water, stamping a seal in the mud. Initially, there is no distinction between before and after, nor is there a distinction between vertical, horizontal, and separate. Arriving here, if you penetrate to the marrow, you can directly break through and not doubt the tongues of all people. Hearing a little, kick and leave, you can cut off the ten directions, you can walk alone in the universe. If you still have a lingering gaze, still lingering on the surface, you must clearly understand everything under your feet, each seeing your original face, stepping on the local scenery, not following sounds and sights, not dwelling in the mundane or the sacred, not falling into seeing and hearing, not involving speech and silence, purely naked and bare. Therefore, it is said: 'The ten directions have no walls, and the four sides have no doors. The whole comes like this, the whole goes like this.' After all, gods, beings, and all kinds of beings all receive this grace. If you recognize this grace, you will not fall into falsehood, step by step firmly on the ground, every sentence penetrating to the root. The whole is unchanging and unmoving, extending this to all spirits, using this to universally save all kinds of beings. At this very moment, how should one say a sentence that transcends sound and form? Do you understand? There is no need to expend any more effort, swallow the golden ring and the chestnut hedgehog (metaphor for something difficult to swallow).
Lady Zhang, the State Matron, requested a small Dharma talk. The master said, 'The frosty wind is biting, the drizzle is light, the gate of liberation is wide open, and the eye of the true Dharma is displayed on the crown of the head. Is there anyone who transcends sects, transcends patterns, is free from views, and cuts off emotions? Come out and prove it. If you can prove it, it was not like this before the Seven Buddhas (past seven Buddhas), nor is it like this after the Seven Buddhas, nor is it like this for the Twenty-eight Patriarchs of the West (Indian Zen Twenty-eight Patriarchs), nor is it like this in Tang China (China).'
六祖亦不恁么。至於歷代宗師天下老和尚亦不恁么。為什麼不與么。只恐賺誤人去。既不與么。亦不賺誤人。作么生承當。到這裡平田中萬仞壁立。壁立萬仞處。一似平田。把斷要津不通凡聖。亦無語話分。亦無展演分。畢竟教一切人什麼處入。老僧不惜眉毛。通個訊息去也。遂豎起拂子云。見么。又擊禪床云。還聞么。若道見。且得沒交涉。若道不見。更是沒交涉。畢竟作么生若教老僧只管與爾說。經無窮劫摸索不著不隨言。解則凈裸裸赤灑灑。各各坐斷報化佛頭。各各氣沖宇宙。設使千佛出興。恰如蚊蚋相似。與么把得定作得主。方始是本分作家。正當恁么時如何委悉。一句迥超諸佛格。坐斷天下衲僧頭。復頌云。雖然說破五家宗。爭及曹溪一線通。寶劍當陽誰殺活。離名離相振高風。
小參云。不是如來涅槃心。亦非祖師正法眼。萬緣窮之不到。千聖究之莫及。直饒威音王那畔空劫已前。正好揮金剛王寶劍。何況威音王以來。以至窮未來際。只是打葛藤。終非本分草料。所以道。我若一向舉揚宗教。法堂前草深一丈。如今事不獲已向諸人道。盡大地是般若光。光未發時。無佛無眾生。訊息從甚處得來。若向這裡便絕訊息去。此人命根未斷。命根若斷。𡎺著磕著。言語說著。機境投著。雖然如是。此猶是第
【現代漢語翻譯】 現代漢語譯本 六祖慧能（指禪宗六祖慧能大師）也不是這樣的。至於歷代宗師和天下的老和尚們也不是這樣的。為什麼不是這樣呢？只是恐怕欺騙、耽誤了人。既然不是這樣，也不欺騙、耽誤人，那麼該如何承當呢？到了這裡，平坦的田地如同萬仞高聳的峭壁，而萬仞峭壁聳立之處，又好像平坦的田地。截斷重要的關口，不讓凡夫和聖人通行，也沒有說話的餘地，也沒有展示演說的機會。 究竟要教一切人從哪裡進入呢？老僧我不惜眉毛（比喻不惜慈悲），給大家透露個訊息吧。於是豎起拂塵說：『見到了嗎？』又敲擊禪床說：『聽到了嗎？』如果說見到了，卻又不得要領；如果說沒見到，那就更不得要領了。 究竟該怎麼辦呢？如果教老僧我只管和你們說，即使經過無盡的劫數也摸索不到。不隨順言語去理解，就能清凈裸露、赤條條地，各自截斷報身佛和化身佛的頭，各自氣沖宇宙。 即使千佛同時出現，也好像蚊蚋一樣渺小。 這樣把握得定，做得主，才算是本分作家（指真正有作為的禪者）。 正當這個時候，如何才能徹底明白呢？一句話迥然超脫諸佛的格局，截斷天下禪僧的頭緒。 再作一首頌說：雖然說破了五家宗派，怎能比得上曹溪（指六祖慧能）一線相通的禪法？寶劍當空，誰能殺誰活？ 遠離名相，振奮高尚的風氣。
小參時說：不是如來涅槃的心，也不是祖師的正法眼。用萬種因緣去窮究也達不到，用千位聖人去研究也無法企及。 即使在威音王佛（過去佛）那邊，空劫以前，也正好揮舞金剛王寶劍。 更何況是威音王佛以來，乃至窮盡未來之際，都只是在打葛藤（比喻糾纏不清），終究不是本分的草料（指真實的東西）。 所以說，我如果一味地舉揚宗教，法堂前的草都要深一丈了。 如今事不得已，向各位說：整個大地都是般若之光。 光還沒有發出來的時候，沒有佛也沒有眾生，訊息從什麼地方得來呢？ 如果在這裡就斷絕了訊息，這個人命根未斷。 命根如果斷了，碰到什麼、磕到什麼，言語說什麼，機鋒境界投合什麼，雖然是這樣，這仍然是第二
【English Translation】 English version The Sixth Patriarch (Huineng, the Sixth Patriarch of Zen Buddhism) is also not like this. As for the patriarchs of past generations and the old monks of the world, they are also not like this. Why is it not like this? It's just that I'm afraid of deceiving and misleading people. Since it is not like this, it does not deceive or mislead people, then how should one undertake it? Arriving here, the flat fields are like ten-thousand-仞 (rèn, a unit of length) high cliffs, and where the ten-thousand-仞 cliffs stand, it is like flat fields. Cutting off the important passes, not allowing ordinary people and sages to pass, there is no room for words, and no opportunity for display and exposition. Ultimately, where should we teach everyone to enter? This old monk does not spare his eyebrows (a metaphor for not sparing compassion), and reveals a message to everyone. Then he raised the whisk and said, 'Do you see it?' Then he struck the Zen bed and said, 'Do you hear it?' If you say you see it, you still don't get the point; if you say you don't see it, then you are even further from the point. What should we do after all? If I, the old monk, keep talking to you, even after endless kalpas, you will not be able to find it. Do not follow words to understand, then you can be purely naked and bare, each cutting off the heads of the Reward Body Buddha (報身佛, Bào shēn Fó) and the Manifestation Body Buddha (化身佛, Huà shēn Fó), each with their energy soaring into the universe. Even if a thousand Buddhas appear at the same time, they are like mosquitoes. Only by grasping firmly and being the master can one be considered a true practitioner of one's own accord. At this very moment, how can one fully understand? A single sentence transcends the patterns of all Buddhas, cutting off the threads of all Zen monks in the world. He then composed a verse: Although the five houses (五家, Wǔ jiā, five major schools of Chan Buddhism) have been explained, how can they compare to the single line of communication from Caoxi (曹溪, Cáo xī, refers to Huineng, the Sixth Patriarch)? Who can kill or revive when the precious sword is in the sun? Away from names and forms, invigorating the noble spirit.
During the small assembly, he said: It is not the Nirvana mind of the Tathagata (如來, Rúlái, another name for Buddha), nor is it the Dharma eye of the patriarchs. Exhausting ten thousand conditions cannot reach it, and investigating with a thousand sages cannot attain it. Even on the side of the Buddha Weiyinwang (威音王, Wēi yīn wáng, a past Buddha), before the empty kalpa, it is just right to wield the Vajra King's precious sword. Moreover, since the time of the Buddha Weiyinwang, and even to the end of the future, it is just beating around the bush (打葛藤, dǎ gē téng, a metaphor for getting entangled in confusion), and ultimately not the essential fodder (本分草料, běn fèn cǎo liào, refers to the true thing). Therefore, it is said, if I were to always extol religion, the grass in front of the Dharma hall would be a zhang (丈, zhàng, a unit of length) deep. Now, as a last resort, I say to you all: the entire earth is the light of Prajna (般若, Bōrě, wisdom). When the light has not yet been emitted, there is no Buddha and no sentient beings, where does the message come from? If the message is cut off here, this person's life root has not been severed. If the life root is severed, whatever you encounter, whatever you bump into, whatever words you speak, whatever the opportunity and realm you meet, although it is like this, this is still the second
二機。若到第一機。說甚威音已前空劫那畔。設使德山臨濟。喝下承當棒頭取證。未免拖泥涉水不受人瞞。牙如劍樹口似血盆。直下承當。可以籠罩古今乾坤坐斷。雖然如是。天寧與么說話。大似傍若無人。何故。佛佛道同祖祖共證。一一於此承當。向什麼處著。紅爐上還著得一點雪么。到這裡表裡純凈中外一如。雖然落草。未免向上用。正當恁么時如何。棒頭有眼明如日。要識真金火里看。復舉龐居士問馬大師。不與萬法為侶底是什麼人。馬師云。待汝一口吸盡西江水。即向汝道。山僧略露個訊息。為人須為徹。殺人須見血。直下便承當。已落第二月。且道。如何是第一月。咄。
冬夜小參。僧問。德山昔日小參不答話。趙州小參卻答話。未審答底是不答底是。師云。總不是。進云。好音在耳。人皆聳去也。師云。杓卜聽虛聲。進云。忽若答話中不答話。不答話中卻答話時如何。師云。葛藤窠里出頭來。進云。忽若有個漢出來。不管答話不答話。只么掀倒禪床時如何。師云。劈脊便棒僧云。險師云險。僧便喝。師亦喝。僧禮拜歸眾。師云。一場漏逗。師乃云。大眾。截群機于未兆。坐斷天下人舌頭。藏冥運于即化。世諦一陽便生。且道。是一是二。若道是一。因甚麼聖諦義中有世俗諦。若道是二。為什麼世俗
【現代漢語翻譯】 現代漢語譯本 二機（兩種機鋒）。如果到了第一機（最高境界），說什麼威音王佛（過去佛名）以前的空劫（極長的時間）那邊的事？即使德山（唐代禪師）臨濟（唐代禪師），用棒喝來承當，用棒頭來取證，也免不了拖泥帶水，被人矇蔽。牙齒像劍樹，口像血盆，直接承當，可以籠罩古今，坐斷乾坤。雖然如此，天寧（指說法者自己）這樣說話，好像旁邊沒有人一樣。為什麼呢？佛佛道同，祖祖共證，一一在此承當，向什麼地方安放？紅爐上還能放得下一點雪嗎？到了這裡，表裡純凈，中外一如。雖然已經落入言語，未免還要向上追求。正在這個時候該怎麼辦？棒頭有眼，明亮如太陽，要識別真金，要在火里看。再說龐居士（唐代在家修行者）問馬大師（馬祖道一禪師）：『不與萬法為侶的是什麼人？』馬祖說：『等你一口吸盡西江水，就告訴你。』我稍微透露一點訊息：為人就要徹底，殺人就要見血。直接便承當，已經落入第二月（比喻第二義）。那麼，什麼是第一月（比喻第一義）？咄（語氣詞）！
冬夜小參（禪宗用語，指冬季夜晚的簡短開示）。有僧人問：『德山（唐代禪師）以前小參不回答問題，趙州（唐代禪師）小參卻回答問題，不知道回答的是，還是不回答的是？』師父說：『都不是。』僧人進一步說：『好聲音在耳邊，人們都聳肩傾聽。』師父說：『杓卜（一種占卜方式）聽的是虛聲。』僧人進一步說：『如果回答問題中不回答問題，不回答問題中卻回答問題時，該怎麼辦？』師父說：『從葛藤窠（比喻糾纏不清的境地）里出頭來。』僧人進一步說：『如果有個漢子出來，不管回答問題不回答問題，只是掀翻禪床，該怎麼辦？』師父劈頭就是一棒。僧人說：『危險！』師父說：『危險！』僧人便喝（禪宗用語，表示頓悟），師父也喝。僧人禮拜后回到大眾中。師父說：『一場漏逗（禪宗用語，指錯失）。』師父於是說：『大眾，截斷一切機鋒于未萌之時，堵住天下人的舌頭，將微妙的執行藏於即時變化之中，世俗諦（佛教用語，指世俗的真理）中陽氣開始萌生。』那麼，這是一還是二？如果說是一，為什麼聖諦義（佛教用語，指聖者的真理）中有世俗諦？如果說是二，為什麼世俗
【English Translation】 English version Two opportunities (two kinds of spiritual opportunities). If you reach the first opportunity (the highest state), what are you talking about beyond the empty kalpa (extremely long time) before Buddha Weiyin (name of a past Buddha)? Even if Deshan (Zen master of the Tang Dynasty) and Linji (Zen master of the Tang Dynasty) use shouts and blows to acknowledge and seek proof with the staff, they will inevitably be mired in mud and water, and be deceived by others. Teeth like sword trees, mouth like a blood basin, directly acknowledge, can encompass the past and present, and sit firmly in the universe. Although it is like this, Tianning (referring to the speaker himself) speaks as if there is no one else around. Why? Buddhas share the same path, ancestors jointly prove it, and each one acknowledges it here. Where can it be placed? Can a little snow still be placed on a red furnace? When you get here, inside and out are pure, inner and outer are one. Although it has fallen into words, it is inevitable to pursue upwards. What should be done at this very moment? There are eyes on the staff, as bright as the sun. To recognize true gold, look in the fire. Furthermore, Layman Pang (a Buddhist practitioner at home in the Tang Dynasty) asked Master Ma (Zen Master Mazu Daoyi): 'What kind of person is it who does not associate with the myriad dharmas?' Master Ma said: 'When you have swallowed the entire West River in one gulp, I will tell you.' I will reveal a little news: To help people, you must be thorough; to kill, you must see blood. Directly acknowledge, already fallen into the second moon (a metaphor for the second meaning). Then, what is the first moon (a metaphor for the first meaning)? Hmph (interjection)!
Winter Night Small Gathering (Zen term, referring to a short teaching on a winter night). A monk asked: 'Deshan (Zen master of the Tang Dynasty) used to not answer questions during small gatherings, but Zhao Zhou (Zen master of the Tang Dynasty) did answer questions during small gatherings. I don't know whether answering is right or not answering is right?' The master said: 'Neither is right.' The monk further said: 'Good sounds are in the ears, and people all shrug their shoulders to listen.' The master said: 'Divination (a type of divination) listens to empty sounds.' The monk further said: 'If you don't answer questions in answering questions, but answer questions in not answering questions, what should you do?' The master said: 'Come out of the tangle of vines (a metaphor for an entangled situation).' The monk further said: 'If a man comes out, regardless of answering questions or not answering questions, just overturns the Zen bed, what should be done?' The master immediately struck with a staff. The monk said: 'Dangerous!' The master said: 'Dangerous!' The monk then shouted (Zen term, indicating enlightenment), and the master also shouted. The monk bowed and returned to the assembly. The master said: 'A scene of leakage (Zen term, referring to a mistake).' The master then said: 'Everyone, cut off all opportunities at the time of their unmanifestation, block the tongues of all people, hide the subtle operation in immediate change, and the yang energy begins to sprout in the mundane truth (Buddhist term, referring to the truth of the mundane world).' Then, is it one or two? If you say it is one, why is there mundane truth in the meaning of the noble truth (Buddhist term, referring to the truth of the saints)? If you say it is two, why is the mundane
諦中無聖義諦。到這裡若無透關眼透出機關。未免瞞瞞頇頇儱儱侗侗去也。還知個里么。直如明鏡當臺明珠在掌。舉無遺照萬象歷然。雖四序遷移。其中有不移易一絲毫之體。雖萬機齊赴。其中有湛然不動之源。以此撥轉路頭。隨機應感。諸人若也不見。設使千聖出頭來。也摸索不著。倜儻衲子出來。眼似銅鈴口似懸河。也說他不得。也覷他不著。天寧意欲要與諸人解黏去縛拔楔抽釘。到這裡伎倆一點也使不著。且道。為什麼如此。他家自有通霄路。切忌當陽指畫伊。師云。昨夜鐘鳴時。諸人盡來此。已是刺腦入膠盆。今夜鐘鳴時。復來有何事。兩重三重已落節。若是知有底。聊聞舉著。徹骨入髓。踢起便行。坐斷報化佛頭。不落語默聲色。卻校些子。如或準前只守窠窟。山僧不免。向無事處生事。無言處顯言。無葛藤處說葛藤。無荊棘處立荊棘去也。一塵才舉大地全收。四方八面凈裸裸。華開世界起。浮幢王剎明歷歷。直得無情有情齊成佛道。有說無說俱轉法輪。此猶是法性海邊拈掇在。若向衲僧門下。直饒一棒打破虛空。一喝喝散白雲。釋迦彌勒猶為走使。德山臨濟目瞪口呿也。未當本分氣字在。所以道。坐卻舌頭別生見解。他參活句不參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。只如諸人。即今作
么生會他活句。莫是即心即佛是活句么沒交涉。莫是非心非佛是活句么沒交涉。不是心不是佛不是物是活句么沒交涉。莫是入門便棒是活句么沒交涉。入門便喝是活句么沒交涉。但有一切語言儘是死句。作么生是活句。還會么。萬仞峰頭獨足立。四方八面黑漫漫。復云。一口吸盡西江。栗棘𡎺殺老龐。當陽若也吞得。管取海內無雙。
師云。天無四壁迥絕羅籠。地絕八維了無障隔。與虛空同體。合暗合明。與虛空同壽。亙古亙今。人人有一坐具地。何用安排。處處悉彌勒門開。不須彈指。儘是人人受用無去無來。以大悲力成此勝事。所以釋迦老子未離兜率已降王宮。未出母胎度人已畢。且道。諸人分上還有這個訊息也無。若無。人人具足個個圓成。因什麼卻無。若有。諸人即今在甚處安身立命。還知落處么。若知落處。不動道場而遍能含受十方剎海。一塵一剎隨處受生。何待九龍吐香水分手指天地作大師子吼。須知未出母胎時。已作大師子吼。直至各各時時念念處處悉皆圓滿。清凈無為無間無斷大解脫門。正當恁么時。晝升兜率夜降閻浮。其中摩尼珠為什麼不現。敢問諸人。中間作么生。還委悉得么。龍袖拂開全體現。像王行處絕狐蹤。
師云。大機圓應大用縱橫。不墮千聖機關。不游諸祖窠窟。舉一機
【現代漢語翻譯】 現代漢語譯本： 什麼是活句？難道說『即心即佛』（認為當下這一念心就是佛）是活句嗎？沒關係。難道說『非心非佛』（認為不是心也不是佛）是活句嗎？沒關係。難道說『不是心不是佛不是物』是活句嗎？沒關係。難道說『入門便棒』（禪宗叢林中，入門就用棒打）是活句嗎？沒關係。難道說『入門便喝』（禪宗叢林中，入門就大喝一聲）是活句嗎？沒關係。只要有任何語言，就都是死句。那麼，什麼是活句？你們會嗎？在萬仞高峰之巔，獨自站立。四面八方一片黑暗。又說，一口吸盡西江之水，栗棘蓬也殺不死老龐（指龐蘊）。如果能當下吞下，保證海內無雙。
老師說：天沒有四面墻壁，完全沒有羅網的束縛。地沒有八個方向的限制，完全沒有障礙的阻隔。與虛空同體，融合黑暗與光明。與虛空同壽，貫穿過去與現在。人人都有一個安身之處，何必安排？處處都是彌勒菩薩的大門敞開，不必彈指，一切都是人人受用，無去無來。以大悲的力量成就這殊勝之事。所以釋迦老子未離開兜率天就已經降生王宮，未出母胎就已經度人完畢。且說，各位有沒有這個訊息？如果沒有，人人具足，個個圓滿，為什麼卻沒有？如果有，各位現在在什麼地方安身立命？知道落腳之處嗎？如果知道落腳之處，不用移動道場就能包含容納十方剎土。一塵一剎，隨處受生。何必等到九龍吐香水，用手指天地作大師子吼？須知未出母胎時，就已經作大師子吼。直至各個時時念念處處都圓滿。清凈無為，無間無斷的大解脫門。正在這個時候，白天升到兜率天，夜晚降到閻浮提，其中的摩尼珠為什麼不顯現？敢問各位，中間是怎麼回事？還清楚嗎？龍袖拂開，全體顯現。像王行走之處，沒有狐貍的軌跡。
老師說：大機大用圓融相應，縱橫自在。不落入千聖的機關，不遊走于諸祖的窠臼。舉起一機。
【English Translation】 English version: What is a 'living phrase'? Is 'the mind itself is Buddha' (即心即佛 - the immediate thought is Buddha) a living phrase? It's irrelevant. Is 'neither mind nor Buddha' (非心非佛 - neither mind nor Buddha) a living phrase? It's irrelevant. Is 'neither mind, nor Buddha, nor thing' (不是心不是佛不是物) a living phrase? It's irrelevant. Is 'a blow upon entering the gate' (入門便棒 - a blow with a staff upon entering the Chan monastery gate) a living phrase? It's irrelevant. Is 'a shout upon entering the gate' (入門便喝 - a shout upon entering the Chan monastery gate) a living phrase? It's irrelevant. As long as there is any language, it is all a 'dead phrase'. So, what is a 'living phrase'? Do you understand? Atop the ten-thousand-仞 peak, standing alone on one foot. The four directions and eight sides are all dark and vast. Again, 'Swallowing the entire West River in one gulp, even the burrs of a chestnut cannot kill old Pang (栗棘𡎺殺老龐 - referring to Pang Yun). If you can swallow it right now, I guarantee you will be unparalleled in the world.'
The teacher said: 'Heaven has no four walls, completely free from the confinement of nets. The earth has no eight dimensions, completely without obstruction. It is one body with emptiness, merging darkness and light. It is coeval with emptiness, spanning the past and the present. Everyone has a place to sit (坐具地 - a place to rest), why arrange it? Everywhere is the open gate of Maitreya (彌勒 - the future Buddha), no need to snap your fingers, everything is for everyone to use, without coming or going. With the power of great compassion, this supreme event is accomplished. Therefore, Shakyamuni Buddha (釋迦老子 - Shakyamuni Buddha) had already descended to the royal palace before leaving the Tushita Heaven (兜率 - one of the heavens in Buddhist cosmology), and had already finished saving people before leaving his mother's womb. Furthermore, do you all have this news? If not, everyone is complete and perfect, why not? If so, where are you all now settling down and establishing your lives? Do you know where you are landing? If you know where you are landing, without moving the Bodhimanda (道場 - place of enlightenment), you can contain and receive the ten directions of Buddha-lands. In one dust mote, in one Buddha-land, you are born everywhere. Why wait for the nine dragons to spout fragrant water, and point to heaven and earth to make a great lion's roar? You must know that before leaving the mother's womb, you had already made a great lion's roar. Until each and every moment, in every place, everything is complete. Pure, non-active, without interruption, without cessation, the great gate of liberation. Right at this moment, ascending to Tushita Heaven during the day, and descending to Jambudvipa (閻浮 - the world we live in) at night, why does the Mani jewel (摩尼珠 - wish-fulfilling jewel) not appear? I dare to ask you all, what is happening in between? Do you understand clearly? The dragon's sleeve is brushed open, the whole body appears. Where the elephant king walks, there are no traces of foxes.'
The teacher said: 'The great function is perfectly responsive, the great use is free and unhindered. It does not fall into the traps of the thousand sages, nor does it wander in the nests of the ancestors. Raising one opportunity.'
千機截斷。拈一事萬事齊彰。須是他大解脫人乃能明向上宗旨。豈不見。維摩不離本座移妙喜世界。如針鋒持棗葉。又不見。大仰云。拈一片木葉。便是移一座仰山去。是知個事若在心機。意識路布言詮上覓。大似掘地覓天。了沒交涉。若是個生鐵鑄就。不涉化城。不由迷悟。不拘得失。然後一明一切明。一了一切了。一見一切見。一用一切用。此猶是衲僧家。垂手應機為人邊行履。若使他獨照獨運。乃至千聖覓他不著。諸天捧華無路。魔外潛觀不見。周旋往返十方無礙。一念普應前後際斷。只如今坐立儼然燈燭熒煌。且道。是什麼時節。若道是唯心境界。正坐在荊棘林里。若道是向上時節。亦未跳出金剛圈在。總不恁么又作么生。還有人道得么。若不藍田射石虎。幾乎誤殺李將軍。頌曰。天上人間不可陪。同風千眼應時開。智通居士真奇特。道照三年兩度來。
師云。言發非聲。和言擊碎。色前不物。與物俱融。聲色翳障全消。聞見之源亦脫。直得凈裸裸赤灑灑。清寥寥白滴滴。一片本地風光。一著本來面目。神通妙用底縱橫十字。不離田地穩密。田地穩密底坐斷十方。不離神通妙用。雙明中有雙暗。同生中有同死。恁么也不得。不恁么也不得。恁么也得。不恁么也得。所以道。即此見聞非見聞。無餘聲色可
【現代漢語翻譯】 現代漢語譯本： 千機截斷，拈起一事，萬事都一齊彰顯。必須是那些大解脫的人，才能明白向上的宗旨。難道你沒看到嗎？維摩詰（Vimalakirti，一位在家菩薩）不離開自己的座位，就將妙喜世界移來。這就像在針尖上拿著棗葉一樣。又難道你沒看到嗎？大仰禪師說：『拈起一片樹葉，便是將一座仰山移走。』由此可知，這件事如果落在心機、意識、語言文字上尋求，就像掘地尋天一樣，完全沒有關係。如果這個人是生鐵鑄就的，不涉及化城（幻化的城市，比喻虛幻的境界），不通過迷惑和覺悟，不拘泥於得與失，然後才能一明一切明，一了一切了，一見一切見，一用一切用。這仍然是衲僧家（僧人的謙稱）垂手應機，為人處世的行徑。如果讓他獨自照耀，獨自運轉，乃至千聖也找不到他，諸天（Devas，天神）捧花也無路可走，魔外（Mara and Heretics，魔和外道）潛伏窺視也看不見，周旋往返十方世界都沒有障礙，一念之間普遍應驗，前後際斷。只是如今坐立端正，燈燭閃耀。且說，這是什麼時節？如果說是唯心境界，那正坐在荊棘林里。如果說是向上時節，也還沒有跳出金剛圈。總不這樣，又該怎麼辦？還有人能說得出來嗎？如果不像藍田射石虎一樣，幾乎就誤殺了李將軍。頌曰：天上人間不可比，同風千眼應時開。智通居士真奇特，道照三年兩度來。 師父說：言語發出並非聲音，和著言語擊碎它。色相之前沒有事物，與事物一同融合。聲音和色相的障礙完全消失，聞和見的根源也脫落。直接達到凈裸裸赤灑灑，清寥寥白滴滴的境界，一片本地風光，一著本來面目。神通妙用的縱橫十字，不離開田地穩密。田地穩密的坐斷十方，不離開神通妙用。雙明中有雙暗，同生中有同死。這樣也不可以，不這樣也不可以。這樣也可以，不這樣也可以。所以說：即此見聞非見聞，無餘聲色可得。
【English Translation】 English version: When the myriad opportunities are cut off, picking up one thing, all things are simultaneously revealed. Only those who are greatly liberated can understand the upward purpose. Haven't you seen? Vimalakirti (Vimalakirti, a lay Bodhisattva) moved the World of Wonderful Joy without leaving his seat, like holding a jujube leaf on the tip of a needle. Haven't you also seen? Great Yang said, 'Picking up a wooden leaf is like moving Mount Yang.' From this, it is known that if this matter is sought in mental calculation, consciousness, and verbal expressions, it is like digging the ground to find the sky, completely irrelevant. If a person is cast from raw iron, not involved in the Illusionary City (a metaphor for illusory realms), not through delusion and enlightenment, not bound by gain and loss, then one understanding is all understanding, one ending is all ending, one seeing is all seeing, one use is all use. This is still the behavior of a monk (a humble term for monks) extending a helping hand in response to opportunities, acting for the benefit of others. If he is allowed to shine and operate independently, even a thousand sages cannot find him, the Devas (Devas, gods) have no way to offer flowers, and the Mara and Heretics (Mara and Heretics, demons and heretics) cannot see him even when lurking and watching. Circling back and forth, there are no obstacles in the ten directions, and a single thought universally responds, cutting off the past and future. Just now, sitting upright, the lamps and candles are flickering. Tell me, what time is it? If you say it is a realm of mind-only, you are sitting in a thorny forest. If you say it is an upward moment, you have not yet jumped out of the Vajra Circle. If it's not like this, what should be done? Is there anyone who can say it? If it's not like shooting a stone tiger in Lantian, you almost mistakenly kill General Li. The verse says: Heaven and earth cannot be compared, a thousand eyes open in unison with the wind. Layman Zhitong is truly remarkable, Daozhao has come twice in three years. The Master said: Words spoken are not sound, shatter them along with the words. Before form, there is no thing, merging with things together. The obstacles of sound and form completely disappear, and the source of hearing and seeing is also detached. Directly reaching the state of being purely naked and bare, utterly clear and white, a piece of local scenery, a glimpse of the original face. The crosswise and vertical of miraculous uses of spiritual powers, without leaving the stability of the field. The stability of the field cuts off the ten directions, without leaving the miraculous uses of spiritual powers. There is double darkness in double brightness, and there is simultaneous death in simultaneous birth. This is not permissible, and that is not permissible. This is permissible, and that is permissible. Therefore, it is said: This seeing and hearing is not seeing and hearing, and there are no remaining sounds and forms to be obtained.
呈君。箇中若了。全無事體用。何妨分不分。箇中見聞是體聲色是用。聲色是體見聞是用。分也得不分也得。所以雲門道。移燈籠向佛殿里。拈三門向燈籠上。若以衲僧正眼覷之。猶為小事。直得納須彌于芥中。擲大千于方外。也只是個半提。所以盡乾坤大地。都無空闕處。更須知有全提時節。三世諸佛只堪齊立下風。六代祖師只得全身遠害。當機直截一句作么生道。三尺杖子攪滄波。令彼魚龍知性命。
圓悟佛果禪師語錄卷第十一 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十二
宋平江府虎丘山門人紹隆等編
小參五
住云居山結夏小參。云居千百眾如無。只緣內外絕訊息。箇中空洞等虛空。殺活全承此恩力。所以道。護生須是殺。殺盡始安居。要論箇中意。鐵船水上浮。算來直得鐵船水上浮也有什麼奇特。只如護生須是殺。且道。殺個什麼。便有禪和子道。不是殺物命。只是殺無明賊。是殺煩惱賊。是殺六根六塵賊。殺爭人爭我賊。雖然一期也似。要且未夢見衲僧腳跟頭。既是護生。須是明殺意。如何是殺意。險。若向個里辨得出。便可放一線道。浩浩之中管取。坐斷天下人舌頭。然後始殺得盡。然雖如是。釋迦老子也殺不盡。迦葉
【現代漢語翻譯】 現代漢語譯本： 呈君：如果能瞭解其中真諦，便不存在本體和作用的區分。又何妨區分或不區分呢？其中，見聞是本體，聲色是作用；聲色是本體，見聞是作用。區分也可以，不區分也可以。所以雲門禪師說：『把燈籠移到佛殿里，把三門移到燈籠上。』如果用衲僧的正眼來看，這還算是小事。直接把須彌山納入芥子之中，把大千世界拋到方外，也只是完成了一半。所以說，整個乾坤大地，都沒有空缺的地方。更要知道有完全提持的時候，三世諸佛也只能並排站在下風，六代祖師也只能全身遠避災禍。當機立斷一句該怎麼說呢？『三尺長的竹杖攪動滄波，讓那些魚龍知道自己的本性。』
《圓悟佛果禪師語錄》卷第十一 《大正藏》第47冊 No. 1997 《圓悟佛果禪師語錄》
《圓悟佛果禪師語錄》卷第十二
宋朝平江府虎丘山門人紹隆等人編
小參五
在云居山結夏安居時的小參。云居山的千百僧眾如同不存在一樣，只因爲內外隔絕了訊息。其中空洞得如同虛空，殺與活完全承受這恩德的力量。所以說：『護生必須是殺，殺盡才能安居。』要論其中的意義，就像『鐵船在水上漂浮』。算起來，即使鐵船在水上漂浮又有什麼奇特呢？就像『護生必須是殺』，那麼，到底要殺什麼呢？便有禪和子說：『不是殺害生命，只是殺掉無明賊，是殺掉煩惱賊，是殺掉六根六塵賊，殺掉爭人爭我賊。』雖然一時看起來相似，但還沒有夢見到衲僧的腳跟。既然是護生，必須明白殺的意圖。什麼是殺的意圖？危險！如果能在這裡辨別得出，便可以放一線生機，在浩浩蕩蕩之中，管保能截斷天下人的舌頭，然後才能殺得乾淨。即使這樣，釋迦老子也殺不盡，迦葉（Kasyapa）也殺不盡。
【English Translation】 English version: Presenting to you: If one understands the truth within, there is no distinction between substance and function. What harm is there in distinguishing or not distinguishing? Within this, seeing and hearing are substance, form and sound are function; form and sound are substance, seeing and hearing are function. Distinguishing is acceptable, not distinguishing is also acceptable. Therefore, Yunmen (Unmon) said: 'Move the lantern into the Buddha hall, place the three gates onto the lantern.' If viewed with the true eye of a monk, this is still a small matter. Directly placing Mount Sumeru (Xumi) into a mustard seed, throwing the great thousand worlds beyond the realm, is still only half the task. Therefore, throughout the entire universe, there is no empty space. One must also know there is a time for complete upholding, when the Buddhas of the three worlds can only stand side by side in the leeward position, and the six generations of patriarchs can only escape harm with their whole bodies. How should one express the immediate, direct statement? 'A three-foot staff stirs the vast waves, letting the fish and dragons know their nature.'
Recorded Sayings of Chan Master Foyan Qingyuan, Volume 11 Taisho Tripitaka, Volume 47, No. 1997, Recorded Sayings of Chan Master Foyan Qingyuan
Recorded Sayings of Chan Master Foyan Qingyuan, Volume 12
Compiled by Shaolong and others, disciples of the Tiger Hill Mountain in Pingjiang Prefecture, Song Dynasty
Small Gathering 5
Small gathering during the summer retreat at Yunju Mountain. The thousands of monks at Yunju (Ungo) are as if they do not exist, simply because internal and external news are cut off. The emptiness within is like the void, killing and giving life entirely rely on the power of this grace. Therefore, it is said: 'Protecting life requires killing, only by killing completely can one dwell in peace.' To discuss the meaning within, it is like 'an iron boat floating on water.' Considering it, even if an iron boat floats on water, what is so special about it? Just like 'protecting life requires killing,' then, what exactly should be killed? Then there are Chan practitioners who say: 'It is not killing living beings, but only killing the thief of ignorance, killing the thief of afflictions, killing the thief of the six sense organs and six sense objects, killing the thief of contending for self and others.' Although it seems similar for a time, they have not even dreamed of the heels of a monk. Since it is protecting life, one must understand the intention of killing. What is the intention of killing? Dangerous! If one can discern it here, then one can release a line of life, and within the vastness, one can guarantee to cut off the tongues of all people in the world, and then one can kill completely. Even so, Shakyamuni (Sakyamuni) cannot kill completely, Kasyapa (Kasyapa) cannot kill completely.
也殺不盡。西天二十八祖也殺不盡。唐土六祖也殺不盡。要明不盡底。須是放卻從前已后見解明暗玄妙理性殊勝奇特凈潔。刬除不留毫末。也不到極盡處。只如正凈處合作么生。還委悉么。深山大澤無人到。聚頭正好共商量。復云。釋迦老子云。以大圓覺為我伽藍。身心安居平等性智。師云。釋迦老人慈悲大殺怕。爾諸人。不知與爾一個護身符子。雖然如是。點檢將來。猶帶影在。若是山僧則不然。即云居山見成伽藍。九旬安居。拍拍是令。
如上座請小參。僧問。城東老母與佛同生。為什麼不見佛。師云。他具大丈夫意氣進云。以手掩面十指悉皆見佛。為什麼迴避不得。師云。只為渠儂得自由。進云。雪竇道。他雖是女人。卻有丈夫之行。是肯伊不肯伊。師云。重言不當吃。師乃云。情與無情一體。觸目皆真。佛與眾生不別。當體全現。隨處作主遇緣即宗。有時放行。則溝渠瓦礫悉生光彩。有時把定。則真金七寶咸皆失色。所以道。諸人慾識命么。流泉是命。湛寂是身。千波競起。是文殊境界。一亙晴空。是普賢床榻。其次借一句子是指月。于中事是話月。從上來事如節度使信旗相似。如諸古德未建立許多作略。到這裡作么生商量。不假三寸試請說看。不假眼試觀矚看。不假耳試采聽看。所以道。盡十方世界
【現代漢語翻譯】 現代漢語譯本 也殺不盡（無法完全消除）。西天二十八祖（從印度到中國的二十八位祖師）也殺不盡。唐土六祖（中國的禪宗六祖）也殺不盡。想要明白這『不盡』的究竟，必須放下從前和以後所有的見解，無論是明晰的、晦暗的、玄妙的、理性的、殊勝的、奇特的、純凈的，都要徹底剷除，不留一絲一毫。即使這樣，也還未到達『極盡』之處。那麼，在真正清凈的地方，應該如何作為呢？你們明白嗎？『深山大澤無人到，聚頭正好共商量。』 又說：『釋迦老子（釋迦牟尼佛）說，以大圓覺（偉大的圓滿覺悟）作為我的伽藍（僧眾居住的園林），身心安住在平等性智（平等本性的智慧）中。』 師父說：『釋迦老人家真是慈悲過了頭，恐怕你們這些人不知道，還給你們一個護身符。』雖然如此，仔細檢查起來，仍然帶著影子。如果是老衲我，就不會這樣說。直接說云居山就是現成的伽藍，九十天安居，一切都依規矩行事。
有位上座請求小參（簡短的參禪）。僧人問：『城東的老母和佛同時出生，為什麼見不到佛？』 師父說：『她具有大丈夫的意氣。』僧人進一步說：『用手遮住臉，十個手指都能見到佛，為什麼卻無法迴避？』 師父說：『正因為她得到了自由。』僧人進一步說：『雪竇禪師說，她雖然是女人，卻有丈夫的行為。』您是肯定她還是否定她？ 師父說：『重複的話不值得吃。』 師父於是說：『有情和無情是一體的，觸目所及都是真實的。佛和眾生沒有區別，當下全體顯現。隨處作主，遇到因緣就依從。』 有時放開，那麼溝渠瓦礫都生出光彩；有時把握住，那麼真金七寶都失去顏色。所以說，各位想要認識自己的生命嗎？流動的泉水就是生命，湛然寂靜就是自身。千波競起，是文殊菩薩的境界；一亙晴空，是普賢菩薩的床榻。其次，借用一句子來指月亮，其中的事情是談論月亮。從古以來傳下來的事情，就像節度使的信旗一樣。像各位古德沒有建立這麼多的作為，到這裡該如何商量呢？不借助三寸（指舌頭）請試著說說看，不借助眼睛請試著觀看，不借助耳朵請試著采聽。所以說，窮盡十方世界。
【English Translation】 English version They cannot be completely killed off (cannot be completely eliminated). The twenty-eight patriarchs of the Western Heaven (the twenty-eight patriarchs from India to China) cannot be completely killed off. The six patriarchs of Tang China (the six patriarchs of Chinese Zen Buddhism) cannot be completely killed off. If you want to understand the ultimate of this 'inexhaustible,' you must let go of all previous and future views, whether they are clear, obscure, profound, rational, supreme, peculiar, or pure, and completely eradicate them, leaving not a trace. Even then, you have not reached the 'ultimate' place. So, in a truly pure place, how should one act? Do you understand? 'Deep in the mountains and great marshes, no one arrives; it is good to gather together and discuss.' He also said: 'The old man Shakya (Shakyamuni Buddha) said, take great perfect enlightenment (great perfect enlightenment) as my Sangharama (gardens where monks live), body and mind live in equality and wisdom (wisdom of equal nature).' The master said: 'The old man Shakya is too compassionate, afraid that you people do not know, and give you a talisman.' Even so, upon careful inspection, it still carries a shadow. If it were this old monk, I would not say that. Just say that Yunju Mountain is a ready-made Sangharama, ninety days of peaceful dwelling, everything is done according to the rules.
A senior monk requested a small interview (short Zen interview). A monk asked: 'The old mother in the east of the city was born at the same time as the Buddha, why can't she see the Buddha?' The master said: 'She has the spirit of a great man.' The monk further said: 'Covering the face with the hand, all ten fingers can see the Buddha, why can't she avoid it?' The master said: 'Precisely because she has obtained freedom.' The monk further said: 'Zen Master Xuedou said, although she is a woman, she has the behavior of a husband.' Do you affirm her or deny her? The master said: 'Repeated words are not worth eating.' The master then said: 'Sentient and insentient are one, everything that meets the eye is real. Buddha and sentient beings are no different, the whole body appears at this moment. Be the master everywhere, and follow the conditions when you encounter them.' Sometimes letting go, then ditches and rubble will shine; sometimes grasping, then true gold and seven treasures will lose their color. Therefore, if you want to know your life, flowing springs are life, serene stillness is yourself. Thousands of waves rise, is the realm of Manjushri Bodhisattva; a clear sky, is the bed of Samantabhadra Bodhisattva. Secondly, use a sentence to point to the moon, the matter in it is talking about the moon. The things passed down from ancient times are like the letter flags of the Jiedushi. Like you ancient virtues have not established so many actions, how should you discuss here? Without the help of three inches (referring to the tongue), please try to say it, without the help of the eyes, please try to watch, without the help of the ears, please try to listen. Therefore, exhaust the ten directions of the world.
。都盧是個真實人體。更向什麼處著眼耳鼻舌身意。所以山僧從來向諸人道。塞卻爾眼。教爾覷不見。塞卻爾耳。教爾聽不聞。塞卻爾鼻。教爾嗅不得。塞卻爾口。教爾說不得。拈卻爾身。教爾不知痛癢。坐卻爾意根。教爾分別不得。正當恁么時。卻是好個訊息。且不是情塵意想分別計較得失是非境界。也須是罷卻機境不立知見。不作道理。除卻解會。不見有佛祖。然後可以坐斷報化佛頭。天下人羅籠不住。是故玄沙道。沙門眼目。直須把定世界。不漏絲毫。只如把時。諸人向這裡下喝得么。打一坐具得么拂袖出去得么。從東過西從西過東得么。六六三十六九九八十一得么。都盧是自家屋裡事得么。喚作本分事得么。指露柱話燈籠得么。唯心唯性得么若恁么。渾是紛紛紜紜俱非正見。若有個正知正見底。便知有本分事。既知有本分事。終不作計校窠窟道理。作么生道。還委悉么。振奮吒沙無向背。翻身師子大家看。
小參。當陽一著千聖莫覷。面門一機作家罔措。恁么恁么。不恁么不恁么。拈向一邊行棒行喝。擊石火閃電光。放過一著。正當恁么時。水泄不通。乾坤坐斷。有眼不可見。有耳不可聞。有口不可辨。有心不可思。任是通身是眼。盡乾坤大地草木叢林纖洪長短一一交羅。作無量無邊神通妙用。到這裡
【現代漢語翻譯】 現代漢語譯本 都盧（Doulou，指完整的、真實的人）是個真實人體。更向什麼處著眼耳鼻舌身意？所以山僧從來向諸人道：『塞卻爾眼，教爾覷不見；塞卻爾耳，教爾聽不聞；塞卻爾鼻，教爾嗅不得；塞卻爾口，教爾說不得；拈卻爾身，教爾不知痛癢；坐卻爾意根，教爾分別不得。』正當恁么時，卻是好個訊息。且不是情塵意想分別計較得失是非境界，也須是罷卻機境，不立知見，不作道理，除卻解會，不見有佛祖，然後可以坐斷報化佛（Baohua Fo，報身佛和化身佛）頭，天下人羅籠不住。是故玄沙（Xuansha，禪師名號）道：『沙門眼目，直須把定世界，不漏絲毫。』只如把時，諸人向這裡下喝得么？打一坐具得么？拂袖出去得么？從東過西，從西過東得么？六六三十六，九九八十一得么？都盧是自家屋裡事得么？喚作本分事得么？指露柱話燈籠得么？唯心唯性得么？若恁么，渾是紛紛紜紜，俱非正見。若有個正知正見底，便知有本分事。既知有本分事，終不作計校窠窟道理。作么生道？還委悉么？振奮吒沙無向背，翻身師子大家看。
小參。當陽一著千聖莫覷，面門一機作家罔措。恁么恁么？不恁么不恁么？拈向一邊行棒行喝，擊石火閃電光，放過一著。正當恁么時，水泄不通，乾坤坐斷。有眼不可見，有耳不可聞，有口不可辨，有心不可思。任是通身是眼，盡乾坤大地草木叢林纖洪長短一一交羅，作無量無邊神通妙用。到這裡
【English Translation】 English version Doulou (Doulou, referring to a complete and real person) is a real human body. Where else would you focus your eyes, ears, nose, tongue, body, and mind? Therefore, this mountain monk always tells everyone: 'Block your eyes, so you cannot see; block your ears, so you cannot hear; block your nose, so you cannot smell; block your mouth, so you cannot speak; discard your body, so you do not feel pain; suppress the root of your mind, so you cannot discriminate.' Precisely at such a time, there is good news. It is not about emotional dust, intentional thoughts, discrimination, calculation of gains and losses, right and wrong realms. You must also abandon the mechanical state, not establish views, not create doctrines, eliminate understanding, and not see Buddhas and Patriarchs. Only then can you cut off the heads of the Reward Body Buddha (Baohua Fo, Sambhogakaya Buddha) and Manifestation Body Buddha (Nirmanakaya Buddha), and no one in the world can trap you. Therefore, Xuansha (Xuansha, a Zen master's name) said: 'The eyes of a monk must firmly grasp the world, without leaking a single bit.' Just like when grasping, can you all shout here? Can you strike a sitting mat? Can you flick your sleeves and leave? Can you go from east to west, from west to east? Can you do six times six is thirty-six, nine times nine is eighty-one? Is everything Doulou your own household matter? Can you call it your fundamental affair? Can you point at the pillar and talk about the lantern? Is it only mind and only nature? If so, it is all confusion and chaos, and none of it is the correct view. If there is someone with correct knowledge and correct view, they will know there is a fundamental affair. Since they know there is a fundamental affair, they will never create calculated nests of doctrines. How do you say it? Do you understand thoroughly? Shake and stir without direction, the turning lion is for everyone to see.'
Small assembly. At Dangyang, a single move is unseen by a thousand sages; at the face's gate, a single opportunity leaves the masters at a loss. Is it like this? Is it not like this? Taking it to one side, wielding the staff and shouting, striking sparks and flashing lightning, letting go of a single move. Precisely at such a time, water cannot leak through, heaven and earth are cut off. Eyes cannot see, ears cannot hear, mouths cannot discern, minds cannot think. Even if the whole body is eyes, the entire universe, the great earth, the grass and trees, the forests, the fine and vast, the long and short, all intertwine, creating immeasurable and boundless miraculous functions. Arriving here
不消一札。且道。具什麼道理便恁么奇特。便恁么直截。能恁么坐斷。凈裸裸赤灑灑。全身獨露。便擔荷得行透得出。三世諸佛六代祖師乃至天下老和尚。只得飲氣吞聲目瞪口呿。雖然如是。即今諸人在這裡作個什麼。山僧更據個什麼說話即得。是則是。太殺不近人情。不免放一線道。還委悉么。四海如今清似鏡。彎虹直氣透青霄。
山僧二十七年。開個鋪席。與一切人。解黏去縛抽釘拔楔。令一個個無窠臼無計校。不作合頭語。不作相似語。不依倚一物。與他二十八祖馬師百丈黃檗臨濟天下大宗師所為所行。全體顯露。非止今日。尋常不曾於寶華王座上說世諦語。亦不說禪機。不論生滅。豈可胡說亂說作地獄業。唯只憑此一著真實處。於一切人面前。直截吐露。承當得底真實悟入。得大受用更無凝滯。山僧而今已得退居。不欲更升座小參。此蓋承太夫人使君朝議通判大夫諸官員。晨夕每以此道見照。再三虔請為眾小參。隨分應命。然此一事也不難也不易。若道難。永嘉到六祖處。一句下便能承當。初至曹溪。繞禪床三匝。振錫而立。祖曰。夫沙門者。具三千威儀八萬細行。大德何方而來。生大我慢。永嘉云。生死事大無常迅速。六祖開個方便門便道。何不體取無生。了取無速。諸人且道。無生作么生體。速又
【現代漢語翻譯】 現代漢語譯本： 不費一封書信（不消一札）。且說，具有什麼樣的道理才如此奇特，如此直截了當，能夠如此果斷（坐斷）？清凈無染，赤裸坦蕩（凈裸裸赤灑灑），全身完全顯露，便能承擔得起，行得通透，使得三世諸佛、六代祖師乃至天下的老和尚，都只能屏住呼吸，瞪大眼睛說不出話（飲氣吞聲目瞪口呿）。雖然是這樣，現在各位在這裡做什麼呢？我（山僧）又根據什麼來說話呢？說的是，但又太不近人情。不得不用一線生機（放一線道），可明白了嗎？現在天下太平，清澈如鏡（四海如今清似鏡），筆直的氣勢直衝雲霄（彎虹直氣透青霄）。
我（山僧）二十七年來，開設了這個場所（開個鋪席），為所有人解除束縛（解黏去縛抽釘拔楔），使每個人都沒有固定的模式，沒有計較（無窠臼無計校），不說迎合的話（不作合頭語），不說相似的話（不作相似語），不依賴任何事物（不依倚一物），將二十八祖、馬祖（馬師）、百丈、黃檗、臨濟等天下大宗師所作所為，全部顯露出來。不止是今天，平時不曾在寶華王座上說世俗的話（世諦語），也不說禪機，不論生死。怎能胡說亂說，造下地獄的罪業（作地獄業）？唯獨憑藉這真實的一著，在所有人面前，直接坦率地吐露。能承擔得起的，真實地領悟，得到大的受用，不再有任何凝滯。我（山僧）現在已經到了應該退居的時候，不想再升座小參。這都是承蒙太夫人、使君、朝議通判大夫等各位官員，早晚都以此道來指教（見照），再三虔誠地請求我為大家小參，所以隨順著盡力應命。然而這件事也不難也不易。如果說難，永嘉玄覺禪師到六祖慧能處，一句話下就能承擔。當初到達曹溪時，繞著禪床三圈，振錫而立。六祖說：『出家之人（夫沙門者），具備三千威儀，八萬細行，大德從哪裡來，生出這麼大的我慢？』永嘉說：『生死是大事，無常迅速。』六祖打開方便之門便說：『為何不體悟無生，了達無速？』各位說說看，無生要如何體悟，速又
【English Translation】 English version: Not even needing a letter (不消一札). Tell me, what kind of principle is so unique, so direct, and able to be so decisive (坐斷)? Pure and undefiled, naked and bare (凈裸裸赤灑灑), the whole body completely revealed, then one can bear it, pass through it, causing the Buddhas of the three worlds, the six generations of patriarchs, and even the old monks of the world, to only hold their breath and stare blankly (飲氣吞聲目瞪口呿). Although it is like this, what are you all doing here now? What am I (山僧) relying on to speak? It is true, but it is too impersonal. I must release a line of life (放一線道), do you understand? Now the world is peaceful, clear as a mirror (四海如今清似鏡), the upright spirit penetrates the blue sky (彎虹直氣透青霄).
For twenty-seven years, I (山僧) have opened this place (開個鋪席), to untie and unbind everyone (解黏去縛抽釘拔楔), so that everyone has no fixed pattern, no calculation (無窠臼無計校), does not speak flattering words (不作合頭語), does not speak similar words (不作相似語), does not rely on anything (不依倚一物), and fully reveals what the twenty-eighth patriarch, Mazu (馬師), Baizhang, Huangbo, Linji, and other great masters of the world have done. Not only today, but usually I have not spoken worldly truths (世諦語) on the precious lotus throne, nor have I spoken of Zen opportunities, nor have I discussed birth and death. How can I talk nonsense and create the karma of hell (作地獄業)? Only relying on this one true point, in front of everyone, I directly and frankly reveal it. Those who can bear it, truly realize it, receive great benefit, and no longer have any stagnation. I (山僧) have now reached the time when I should retire and do not want to ascend the seat for a small gathering (小參) anymore. This is all thanks to the Tai夫人, the envoy, the Chaoyi Tongpan Daifu, and other officials, who teach me (見照) with this path morning and evening, and sincerely request me to give a small gathering for everyone, so I follow and do my best to respond. However, this matter is neither difficult nor easy. If it is said to be difficult, Yongjia Xuanjue Chan Master was able to bear it with one sentence at the Sixth Patriarch Huineng's place. When he first arrived at Caoxi, he circled the meditation bed three times and stood shaking his staff. The Sixth Patriarch said, 'A monk (夫沙門者) possesses three thousand dignities and eighty thousand fine practices. Where did the great virtue come from, giving rise to such great arrogance?' Yongjia said, 'Birth and death are major events, and impermanence is swift.' The Sixth Patriarch opened a door of convenience and said, 'Why not embody no-birth and understand no-swiftness?' Everyone, tell me, how to embody no-birth, and swiftness
作么生了。一宿覺當頭便領云。體即無生。了本無速。如水入水水乳相同。箭鋒相拄自然恰好。六祖見他透得過便道。子甚得無生意也。只此一句。也有權也有實。也有照也有用。是他永嘉不向死句下坐殺。也不下合頭語。只徐徐地道。和尚。無生豈有意耶。奇哉奇哉。而今人才見師道子甚得無生意。便謂。和尚肯我印證我。此恩難報。第三瓣香。不為別人。只是向語句里死殺。不達本源。討甚麼碗。及至永嘉告辭。祖云。返太速乎。云本自非動。豈有速耶。祖云。誰知非動。云仁者自生分別。當時幸有大丈夫意氣。可惜放過。便與掀倒禪床。不為分外。又卻隨例留一宿。又石頭在六祖會裡作沙彌時。一日問祖云。和尚遷化后。某甲如何。祖云。尋思去。及至六祖遷化后。他只一味坐禪。只管尋思個無生底道理。鬼窟里作活計。其時有同參遂問。爾作什麼。雲和尚教我尋思去。所以坐禪。同參云。錯了也。有青原師兄名思。指汝去見他。石頭方省。遂往青原。原問。甚處來。云曹溪來。思拈起拂子問云。曹溪還有這個么。而今兄弟被人恁么問。便下喝下語。野狐精見解。張眉弩眼強作主宰。總沒交涉。石頭便會答道。非但曹溪。西天亦無。思云。子莫到西天么。曰若到即有也。不妨綿綿密密地。語不失宗。步步踏著。
【現代漢語翻譯】 現代漢語譯本 怎麼回事？永嘉玄覺（Yongjia Xuanjue，唐代禪師）當即領悟說：『體性本無生滅，了悟原本沒有快慢之分，如同水融入水中，水乳交融一般，箭鋒相對，自然恰到好處。』六祖慧能（Sixth Patriarch Huineng，禪宗六祖）見他領悟透徹，便說：『你很得無生之意啊！』僅僅這一句話，既有權巧，也有真實，既有觀照，也有作用。永嘉玄覺不肯在死句下坐死，也不說符合常理的話，只是慢慢地說：『和尚，無生難道還有意嗎？』真是奇妙啊！現在的人一見到老師說『你很得無生之意』，便認為：『和尚肯定我，印證我，這份恩情難以報答，要燒第三瓣香（表示極度感激）。』不是爲了別的，只是在語句里死摳，不達本源，還想要什麼？等到永嘉玄覺告辭時，六祖說：『返回得太快了嗎？』永嘉玄覺說：『本性本來就不是動，哪裡有快慢呢？』六祖說：『誰知道不是動呢？』永嘉玄覺說：『是仁者您自己生出分別。』當時幸虧還有大丈夫的氣概，可惜放過了機會，便要掀翻禪床，不是爲了分外之事，又按照慣例留宿一晚。 石頭希遷（Shitou Xiqian，唐代禪師）在六祖慧能門下做沙彌時，一日問六祖：『和尚您圓寂后，我該怎麼辦？』六祖說：『去尋思。』等到六祖圓寂后，他只是一味地坐禪，只顧尋思那無生的道理，在鬼窟里做活計。當時有同參問他：『你在做什麼？』石頭希遷說：『和尚教我去尋思，所以我坐禪。』同參說：『你錯了。有青原行思（Qingyuan Xingsi，禪宗七祖）師兄，指引你去見他。』石頭希遷才醒悟，於是前往青原行思處。青原行思問：『從哪裡來？』石頭希遷說：『從曹溪（Caoxi，六祖慧能駐錫地）來。』青原行思拿起拂子問：『曹溪還有這個嗎？』現在的人如果被人這樣問，便會大喝一聲，說一句玄妙的話，這是野狐精的見解，張眉怒目，強作主宰，總是不相干。石頭希遷便會回答說：『非但曹溪沒有，西天也沒有。』青原行思說：『你莫非到過西天嗎？』石頭希遷說：『如果到過，那就有。』不妨綿綿密密地，說話不失宗，步步踏實。
【English Translation】 English version What's going on? Yongjia Xuanjue (永嘉玄覺, a Chan master of the Tang Dynasty) immediately realized and said: 'The essence is without birth and death, and enlightenment originally has no speed. It's like water merging into water, like milk and water blending together. The tips of arrows facing each other are naturally just right.' The Sixth Patriarch Huineng (六祖慧能, the Sixth Patriarch of Chan Buddhism) saw that he had thoroughly understood and said: 'You have grasped the meaning of no-birth!' This one sentence contains both skillful means and truth, both contemplation and function. Yongjia Xuanjue refused to sit to death under dead phrases, nor did he speak according to common sense. He just slowly said: 'Venerable, does no-birth have intention?' How wonderful! Now, when people hear a teacher say 'You have grasped the meaning of no-birth,' they think: 'The Venerable affirms me and certifies me. This kindness is hard to repay, and I must burn the third incense (to express extreme gratitude).' It's not for anything else, just to delve into the phrases to death, without reaching the source. What are they looking for? When Yongjia Xuanjue bid farewell, the Sixth Patriarch said: 'Are you returning too quickly?' Yongjia Xuanjue said: 'The essence is originally not moving, so how can there be speed?' The Sixth Patriarch said: 'Who knows that it is not moving?' Yongjia Xuanjue said: 'It is you, the benevolent one, who creates distinctions.' At that time, fortunately, there was the spirit of a great man, but unfortunately, the opportunity was missed, and he wanted to overturn the meditation bed, not for extraneous matters, and then stayed for one night as usual. When Shitou Xiqian (石頭希遷, a Chan master of the Tang Dynasty) was a novice under the Sixth Patriarch Huineng, he asked the Sixth Patriarch one day: 'What should I do after you, Venerable, pass away?' The Sixth Patriarch said: 'Go contemplate.' After the Sixth Patriarch passed away, he just meditated single-mindedly, only contemplating the principle of no-birth, making a living in a ghost cave. At that time, a fellow practitioner asked him: 'What are you doing?' Shitou Xiqian said: 'The Venerable told me to contemplate, so I am meditating.' The fellow practitioner said: 'You are wrong. There is a fellow brother named Qingyuan Xingsi (青原行思, the Seventh Patriarch of Chan Buddhism), who will guide you to see him.' Shitou Xiqian then realized and went to Qingyuan Xingsi. Qingyuan Xingsi asked: 'Where do you come from?' Shitou Xiqian said: 'From Caoxi (曹溪, where the Sixth Patriarch Huineng resided).' Qingyuan Xingsi picked up a whisk and asked: 'Does Caoxi have this?' Now, if people are asked like this, they will shout loudly and say a mysterious phrase. This is the view of a fox spirit, raising eyebrows and glaring, pretending to be the master, which is totally irrelevant. Shitou Xiqian would answer: 'Not only does Caoxi not have it, but the Western Heaven doesn't have it either.' Qingyuan Xingsi said: 'Have you been to the Western Heaven?' Shitou Xiqian said: 'If I have been there, then it exists.' It is good to be continuous and meticulous, speaking without losing the tradition, and taking every step firmly.
思云。未在更道。石頭云。和尚也須道取一半。莫全靠某甲。思云。不辭向汝道。恐已后無人承當。一日又問青原。和尚在曹溪時。還識六祖么。思云。爾只今還識老僧么。云識。又爭能識得。眾角雖多。一麟足矣。自然氣類相同。羽毛相似。如膠如漆。而今人一句東一句西。有時說心說性。求人印證。有什麼交涉。又藥山在石頭會下坐。次石頭來見便問。汝在此作什麼。云一物不為。頭云。恁么則閑坐。而今人不會便道。喚什麼作閑坐。又道。不因和尚問某甲不知。心下黑漫漫地。只管胡道。他自有旨趣。乃云。若閑坐則為也。頭云。汝道不為。不為個什麼。曰千聖亦不識。由是石頭作一讚云。從來共住不知名。任運相將只么行。自古上賢猶不識。造次凡流豈可明。且道。畢竟不為底是個什麼。何故卻不識千聖。既不識。如何共住。所以這些子事不容爾思量計校。近傍不得。鬼神莫窺。脫卻千重萬重惡知惡解。心眼自見。若見刺不除。得失是非關念。則永無交涉。此是山僧不得已為諸人說禪病。又喚作入理深談。只如玄沙令僧馳書上雪峰。峰上堂開緘。見三幅白紙。乃呈似大眾云。會么。不見道。君子千里同風。便下座。其僧同舉似玄沙。沙云。山頭老漢蹉過也不知。敢問大眾。如何是雪峰蹉過處。莫是玄沙見解過
【現代漢語翻譯】 現代漢語譯本 思云說：『我還沒有在更高的層次上理解。』石頭說：『和尚你也需要說出一半，不要完全依賴我。』思云說：『我不怕告訴你，只是擔心以後沒有人能夠承擔。』 有一天，思云又問青原行思（Qingyuan Xingsi，禪宗大師）：『和尚您在曹溪（Caoxi，六祖慧能駐錫地）的時候，還認識六祖慧能（Liuzu Huineng）嗎？』思云說：『你現在還認識我這個老和尚嗎？』那人說：『認識。』思云說：『又怎麼能完全認識呢？眾多的角雖然很多，但有一隻麒麟就足夠了。』 自然是氣類相同，羽毛相似，如同膠和漆一樣緊密。而現在的人，一句東一句西，有時說心說性，卻要求別人來印證，這有什麼關係呢？ 藥山惟儼（Yaoshan Weiyan，禪宗大師）在石頭希遷（Shitou Xiqian，禪宗大師）的門下打坐。有一次，石頭希遷來見他，便問：『你在這裡做什麼？』藥山說：『一物也不為。』石頭說：『這樣說來，就是閑坐了。』而現在的人不明白，便說：『什麼叫做閑坐？』又說：『如果不是和尚您問，我也不知道，心裡黑乎乎的。』只管胡說八道。他自有他的旨趣。 於是石頭希遷說：『如果閑坐，那就是有所作為。』石頭希遷問：『你說不為，不為的是什麼？』藥山說：『千聖（Qiansheng，指眾多的聖人）也不認識。』因此，石頭希遷作了一首贊偈說：『從來共住不知名，任運相將只么行。自古上賢猶不識，造次凡流豈可明。』 且說，究竟不為的是什麼？為什麼千聖卻不認識？既然不認識，又如何能共住？所以這些事情不容你思量計較，不能靠近，鬼神也無法窺探。脫卻千重萬重的惡知惡解，心眼自然就能看見。如果看見了刺而不去除，心中有得失是非的觀念，那就永遠沒有關係了。這是我不得已才為你們說的禪病，又叫做入理深談。 比如玄沙師備（Xuansha Shibei，禪宗大師）命令僧人送信給雪峰義存（Xuefeng Yicun，禪宗大師）。雪峰義存上堂打開信封，看見三張白紙，便拿給大眾看，說：『會嗎？』不是說：『君子千里同風』嗎？便下座了。那個僧人把這件事告訴了玄沙師備。玄沙師備說：『山頭老漢錯過也不知道。』敢問大眾，如何是雪峰義存錯過之處？莫非是玄沙師備的見解更高嗎？
【English Translation】 English version Siyun said, 'I have not yet understood at a deeper level.' Shitou said, 'Monk, you also need to say half of it; don't rely entirely on me.' Siyun said, 'I am not afraid to tell you, but I am worried that no one will be able to take on the responsibility in the future.' One day, Siyun asked Qingyuan Xingsi (Qingyuan Xingsi, a Chan master), 'When you were at Caoxi (Caoxi, where the Sixth Patriarch Huineng resided), did you know the Sixth Patriarch Huineng (Liuzu Huineng)?' Siyun said, 'Do you still know this old monk now?' The person said, 'I know.' Siyun said, 'Then how can you fully know? Although there are many horns, one Qilin (a mythical Chinese creature) is enough.' Naturally, they are of the same kind, with similar feathers, as close as glue and lacquer. But now people speak of the East and the West, sometimes talking about mind and nature, yet they seek confirmation from others. What does this have to do with anything? Yaoshan Weiyan (Yaoshan Weiyan, a Chan master) was sitting in meditation under Shitou Xiqian (Shitou Xiqian, a Chan master). Once, Shitou Xiqian came to see him and asked, 'What are you doing here?' Yaoshan said, 'I am not doing anything.' Shitou said, 'In that case, you are sitting idly.' But now people do not understand and say, 'What is called sitting idly?' They also say, 'If you, the monk, had not asked, I would not have known; my heart is dark and muddled.' They just talk nonsense. He has his own purpose. So Shitou Xiqian said, 'If you are sitting idly, then you are doing something.' Shitou Xiqian asked, 'You say you are not doing anything; what is it that you are not doing?' Yaoshan said, 'Even the thousand sages (Qiansheng, referring to numerous sages) do not recognize it.' Therefore, Shitou Xiqian composed a verse of praise, saying, 'We have always lived together without knowing the name, letting it carry us along as it goes. Even the wise of old did not recognize it; how can ordinary people understand it?' Furthermore, what is it that is ultimately not done? Why do the thousand sages not recognize it? Since they do not recognize it, how can they live together? Therefore, these matters do not allow you to ponder and calculate; you cannot get close, and ghosts and spirits cannot spy on them. Shed the thousands upon thousands of evil knowledge and evil understanding, and the eye of the mind will naturally see. If you see a thorn and do not remove it, and if you have concepts of gain and loss, right and wrong, then there will never be any connection. This is the Chan sickness that I am compelled to speak of for you, and it is also called a profound discussion of entering into principle. For example, Xuansha Shibei (Xuansha Shibei, a Chan master) ordered a monk to send a letter to Xuefeng Yicun (Xuefeng Yicun, a Chan master). Xuefeng Yicun ascended the platform, opened the letter, saw three blank sheets of paper, and showed them to the assembly, saying, 'Do you understand?' Isn't it said, 'Gentlemen share the same wind from a thousand miles away?' Then he descended the platform. The monk told Xuansha Shibei about this. Xuansha Shibei said, 'The old man on the mountain missed it and doesn't even know it.' May I ask the assembly, what is the point where Xuefeng Yicun missed it? Could it be that Xuansha Shibei's understanding is higher?
于師么。且喜沒交涉。都向情塵里會。又爭會得。所以真如哲和尚有頌云。玄沙封白紙。雪老卻同風。蹉過人難會。古曲調不同。到這裡凡聖情盡生死關透。得失是非瞭然不生。全體如如。如如亦不要。然後騎佛殿出三門。將新羅國與占波國斗額。搽灰抹土展缽吃飯。著衣禦寒自在優遊。初無二緣亦無二相。不是心不是佛。全心即佛。全佛即人。人佛不二。只這不二亦不消得。所以千聖出來。無爾提掇處。無爾湊泊處。如猛火聚近之則燎卻面門。如按太阿擬之則喪身失命。到得恁么田地。方始會得自家活計。所以古人道。尋牛須訪跡。學道貴無心。跡在牛還在。無心道易尋。又云。佛說一切法。為度一切心。我無一切心。何用一切法。有一伴共諸人商量。大家有一個心。所作所為因甚卻道無心。既若無心。開口動舌說話底。眾心領底。卻是什麼。到這裡若不見徹。只成一場相謾。所以二祖見達磨斷臂立雪。磨云。將心與汝安。二祖云。覓心了不可得。而今兄弟若被問將心與汝安。便孟八郎。或打個圓相。或進前三步退後三步。作女人拜。拍一下喝一聲。或撐眉努目。或說心說性。只是情塵業識。所謂學道之人不識真。只為從前認識神。無量劫來生死本。癡人喚作本來人。只如二祖豈不會作許多道理。因甚麼只答道。覓
【現代漢語翻譯】 現代漢語譯本 師父，還有什麼可說的呢？最好是沒有任何瓜葛牽連，如果一切都在情感慾望中糾纏，又怎麼能領會真諦呢？所以真如哲和尚有偈頌說：『玄沙封白紙，雪老卻同風。蹉過人難會，古曲調不同。』到了這裡，凡夫和聖人的情感都已消盡，生死的關隘也已看透，得失是非都已明瞭，不再產生執著。全體都是如如不動，甚至連『如如』也不需要執著。然後騎著佛殿走出山門，讓新羅國和占波國互相爭鬥，涂灰抹土，拿著缽吃飯，穿著衣服御寒，自由自在，無拘無束。最初就沒有二元對立的緣起，也沒有二元對立的表象。既不是心，也不是佛，全體心就是佛，全體佛就是人，人與佛沒有分別。即使這『不二』的觀念也不需要執著。所以即使千聖出現，也沒有你插手的地方，沒有你湊合的地方。就像一堆猛火，靠近就會燒傷面門；就像按著太阿劍，想要試探就會喪失性命。到了這種地步，才能真正領會自己的活計。所以古人說：『尋牛須訪跡，學道貴無心。跡在牛還在，無心道易尋。』又說：『佛說一切法，為度一切心。我無一切心，何用一切法。』有一個問題想和各位商量，大家都有一個心，所作所為，為什麼卻說無心呢？既然是無心，那麼開口動舌說話的，眾人領會理解的，又是什麼呢？到了這裡，如果不能徹底明白，只會變成一場互相欺騙。所以二祖慧可（Bodhidharma's successor in China）見達磨祖師（Bodhidharma），斷臂立雪求法。達磨祖師說：『將心與汝安。』二祖慧可說：『覓心了不可得。』如果現在各位被問到『將心與汝安』，就變成孟八郎（一個魯莽的人）一樣，或者畫個圓相，或者向前走三步退後走三步，像女人一樣拜，拍一下手掌，喝一聲，或者皺著眉頭瞪著眼睛，或者說心說性，這些都只是情感慾望和業識。所謂學道之人不識真，只為從前認識神。無量劫來生死本，癡人喚作本來人。』就像二祖慧可，難道不會說這些道理嗎？為什麼只回答說：『覓心了不可得』呢？
【English Translation】 English version Master, what more is there to say? It's best to have no involvement or entanglement. If everything is entangled in emotions and desires, how can one comprehend the true essence? Therefore, Zen Master Zhenru Zhe has a verse saying: 'Xuansha seals white paper, Xue Lao shares the wind. Missing it is hard to grasp, the ancient tune is different.' Arriving here, the emotions of ordinary beings and sages are exhausted, the barrier of life and death is seen through, gains and losses, right and wrong are all understood, and no more attachments arise. The whole is Suchness, and even 'Suchness' need not be clung to. Then, riding the Buddha hall out of the mountain gate, let the Silla kingdom (ancient Korean kingdom) and the Champa kingdom (ancient Vietnamese kingdom) fight each other, smear ash and dirt, eat with a bowl, wear clothes to keep warm, free and unrestrained. Initially, there was no duality of origination, nor duality of appearance. It is neither mind nor Buddha; the whole mind is Buddha, the whole Buddha is man, man and Buddha are not separate. Even this concept of 'non-duality' need not be clung to. Therefore, even if a thousand sages appear, there is no place for you to intervene, no place for you to meddle. Like a pile of fierce fire, approaching it will burn your face; like holding the Tai'a sword (a legendary sword), trying to test it will cost you your life. Reaching this point, one can truly comprehend one's own livelihood. Therefore, the ancients said: 'To find the ox, one must follow the tracks; learning the Way values no-mind. The tracks are there, the ox is still there; no-mind makes the Way easy to find.' It is also said: 'The Buddha speaks all Dharmas to liberate all minds. I have no mind, what need have I for all Dharmas?' There is a question I would like to discuss with everyone. Everyone has a mind, so why do you say no-mind in your actions? Since it is no-mind, then what is it that opens the mouth, moves the tongue to speak, and is understood by the people? Arriving here, if one cannot thoroughly understand, it will only become a mutual deception. Therefore, the Second Patriarch Huike (Bodhidharma's successor in China) saw Bodhidharma, cut off his arm, and stood in the snow seeking the Dharma. Bodhidharma said: 'I will pacify your mind for you.' The Second Patriarch Huike said: 'Searching for the mind, it is unattainable.' If you are asked 'I will pacify your mind for you,' you will become like Meng Balang (a reckless person), or draw a circle, or walk forward three steps and backward three steps, bow like a woman, clap your hands, shout, or frown and glare, or talk about mind and nature, these are just emotional desires and karmic consciousness. The so-called 'Those who study the Way do not recognize the truth, only because they recognize the spirit from the past. The root of birth and death for countless kalpas, fools call it the original person.' Like the Second Patriarch Huike, wouldn't he know how to speak these principles? Why did he only answer: 'Searching for the mind, it is unattainable?'
心了不可得。須知達磨當頭一拶。二祖當下如暗得燈如貧得寶。見徹根源。此中不喚作心。不喚作佛。亦不是物。直似紅爐上著一點雪相似。山僧頃日問五祖和尚。二祖云。覓心了不可得。畢竟如何。他道。汝須自參始得這些好處。別人為汝著力不得。參來參去。忽因舉頻呼小玉元無事只要檀郎認得聲。忽然桶底脫。庭前柏樹子也透。麻三斤也是。玄沙蹉過也是。睦州擔板也是。不落因果也是。不昧因果也是。三乘十二分教。二六時中眼裡耳里。乃至鐘鳴鼓響驢鳴犬吠。無非這個訊息。方省懷禪師頌云。蜀魄連宵叫。鵽[孑*鳥]長夜啼。圓通門大啟。何事隔雲泥。大丈夫漢。一等是踏破草鞋。放下情塵計校得失是非。識得根本。一物不留。絲毫不著。百骸俱潰散。一物鎮長靈。和一靈也不要。然後依時及節著衣吃飯。而今兄弟見恁么說。便道。只是虛空里打筋斗。兄弟。只這虛空也難得。豈不見祖師傳法偈云。心同虛空界。示等虛空法。證得虛空時。無是無非法。又楞嚴云。十方虛空生汝心內。猶若云點太清里。諸兄弟。既是訪尋知識把生死爲念。歇卻心猿意馬。荷擔大機大用。于佛祖不為處安穩坐地。有時向高高峰頂立。有時向深深海底行。任運猶如癡兀人。他家自有通人愛。山僧十年在眾。無一時異緣。只是參
禪參到。第十年方打得徹。旋旋知非然後穩當。若有一念憎愛得失是非。即是垢衣。須是識得玄旨始得。所以道。不識玄旨徒勞念靜。得失是非一時放卻。但莫憎愛洞然明白。楊岐所謂栗棘蓬有刺而難吞金剛圈者至小而難跳。勿語中有語。為人解黏去縛。不是人情底事。兄弟參禪。即不得邪解也須子細始得。只如趙州勘一庵主。入門便問。有么有么。庵主豎起拳。州云。水淺不是泊船處。又訪一庵主云。有么有么。主亦豎起拳。州云。能縱能奪能殺能活。且那裡是水淺不是泊船處。那裡是能縱能奪能殺能活處。有者道。趙州先知前庵主不會。所以道。不是泊船處。先知后庵主會。所以道。能殺能活。有底道。舌頭在趙州口裡。任渠與奪。如斯見解。總是邪徒情識卜度。不得真正宗眼。便是吞跳金剛圈栗棘蓬不得也。五祖和尚常云。諸方參得底禪。如琉璃瓶子相似。愛護不捨第一。莫教老僧見。將鐵錘一擊爾底碎定也。山僧初見他如此說。便盡心參他。他常問。有句無句如藤倚樹。作么生會。山僧便喝或下語。總不契他。雲鬚是情識盡凈計校都忘處會。山僧明日便於無計校處胡道亂道。轉沒交涉。後來徹悟實見實用。如明鏡當臺明珠在掌得大自在。釋迦老子道。若有一法過於涅槃。我即說為如幻如化。此一著子。亙古亙
【現代漢語翻譯】 現代漢語譯本 禪參到第十年才徹底領悟。逐漸認識到過去的錯誤，然後才能穩妥。如果有一念的憎恨、喜愛、得失、是非，那就是垢衣（煩惱）。必須認識到玄妙的宗旨才能真正領悟。所以說，不認識玄妙的宗旨，徒勞地追求念頭的平靜。得失是非要一時放下，只要不憎恨不喜愛，就能洞然明白。楊岐（楊岐方會禪師）所說的『栗棘蓬有刺而難吞，金剛圈至小而難跳』，『勿語中有語』，是為人解除束縛。這不是人情世故的事情。各位同參，即使不能正確理解，也必須仔細參詳。比如趙州（趙州從諗禪師）勘驗一位庵主，入門便問：『有么？有么？』（有嗎？有嗎？）。庵主豎起拳頭。趙州說：『水淺不是泊船處。』又拜訪一位庵主，也問：『有么？有么？』庵主也豎起拳頭。趙州說：『能縱能奪能殺能活。』那麼，哪裡是『水淺不是泊船處』？哪裡是『能縱能奪能殺能活處』？有人說，趙州先知道前一位庵主不會，所以說『不是泊船處』；先知道后一位庵主會，所以說『能殺能活』。有人說，舌頭在趙州口裡，任憑他給予或奪取。這樣的見解，都是邪徒用情識揣測，沒有得到真正的宗門眼目，便是吞不下跳不過金剛圈、栗棘蓬。五祖和尚（五祖法演禪師）常說：『各處參禪得來的禪，像琉璃瓶子一樣，愛護不捨，第一。莫教老僧見，將鐵錘一擊，爾底碎定也。』山僧我最初聽他這麼說，便盡心參究他。他常問：『有句無句，如藤倚樹，作么生會？』（有語句還是沒有語句，就像藤蔓依附樹木，怎麼理解？）山僧我便喝斥或者下語，總不契合他的意思。他說必須在情識盡凈、計較都忘的地方才能領會。山僧我第二天便在沒有計較的地方胡說亂道，反而更加沒有關係。後來徹底領悟，真實見到，真實受用，就像明鏡當臺，明珠在掌，得到大自在。釋迦老子說：『若有一法過於涅槃，我即說為如幻如化。』這一著子，亙古亙
【English Translation】 English version It takes ten years of Chan practice to achieve thorough understanding. Gradually realizing one's mistakes leads to stability. If there is even a single thought of hatred, love, gain, or loss, that is a soiled garment (affliction). One must recognize the profound essence to truly understand. Therefore, it is said, 'Without recognizing the profound essence, it is futile to seek tranquility of mind.' Let go of gain and loss, right and wrong, all at once. As long as there is no hatred or love, everything will be clearly understood. Yangqi (Yangqi Fanghui Chan Master) said, 'The chestnut bur is thorny and difficult to swallow, the diamond circle is tiny and difficult to jump through,' and 'Within the unspoken, there is speech,' which is to liberate people from their bonds. This is not a matter of human sentiment. Fellow practitioners, even if you cannot understand correctly, you must carefully contemplate. For example, when Zhao Zhou (Zhao Zhou Congshen Chan Master) examined a hermit, he asked upon entering, 'Is there? Is there?' The hermit raised his fist. Zhao Zhou said, 'The water is too shallow to moor a boat.' He then visited another hermit and asked, 'Is there? Is there?' The hermit also raised his fist. Zhao Zhou said, 'Able to release, able to seize, able to kill, able to give life.' So, where is 'the water is too shallow to moor a boat'? Where is 'able to release, able to seize, able to kill, able to give life'? Some say that Zhao Zhou knew the first hermit did not understand, so he said 'not a place to moor a boat'; he knew the second hermit understood, so he said 'able to kill, able to give life.' Some say that the tongue is in Zhao Zhou's mouth, allowing him to give or take away as he pleases. Such views are all the speculations of heretics using their emotions and intellect, without obtaining the true Dharma eye, and thus unable to swallow or jump through the diamond circle or chestnut bur. The Fifth Patriarch (Fifth Patriarch Fayan Chan Master) often said, 'The Chan obtained from practicing in various places is like a glass bottle, cherished and unwilling to part with, above all else. Do not let the old monk see it, for I will smash it to pieces with an iron hammer.' When I first heard him say this, I devoted myself to investigating him. He often asked, 'With or without a phrase, like a vine clinging to a tree, how do you understand?' I would shout or offer a response, but none of them aligned with his meaning. He said that one must understand in a place where emotions and intellect are completely exhausted and calculations are forgotten. The next day, I spoke nonsense in a place without calculations, but it became even more irrelevant. Later, I thoroughly understood, truly saw, and truly benefited, like a bright mirror on a stand, a bright pearl in the palm, obtaining great freedom. Shakyamuni Buddha said, 'If there were a Dharma superior to Nirvana, I would say it is like a phantom, like an illusion.' This one point, from ancient times to
今凝然不變。火不能燒水不能溺。刀斧不能斫。喚作根本。一切有漏無漏。佛界魔界。凈土穢土。無不真實。若悟得可以丹霄獨步。不受別人處分。若未到恁么田地。管取被人羅籠。山僧如今已退了院。彼此緣法自有時。所以今日因朝議太夫人請小參。盡情說與諸人。各自參究佛法本無彼此。諸家總是六祖下兒孫。終不說我是臨濟下人。須得我家宗派盛傳。寧可粉骨碎身。終不作這見解。復舉。僧問保壽。萬境來侵時如何。壽云。莫管他。僧禮拜。壽云。不得動著。動著打折汝腰。師云。大眾。保壽和尚用金剛王寶劍。一切逆順得失長短是非。無邊境界不消一瞥。這僧見機而作。當時禮拜。為什麼卻道不動著子細檢點。大似龍頭蛇尾。山僧即不然。或有人問。萬境來侵時如何。亦對他道。莫管他。這僧或若便禮拜。只向他道。伶利衲僧。一撥便轉。
師云。父母未生已前。凈裸裸赤灑灑。不立一絲毫。及乎投胎既生之後。亦凈裸裸赤灑灑。不立一絲毫。然生於世。墮於四大五蘊中。多是情生翳障。以身為礙。迷卻自心。若是明眼人。明瞭四大空寂五蘊本虛知四大五蘊中。有個輝騰今古迥絕知見底一段事。若能返照。無第二人。根腳下凈裸裸赤灑灑。六根門頭亦凈裸裸赤灑灑。乃至山河大地窮虛空界。盡無邊香水
【現代漢語翻譯】 現代漢語譯本 現在它凝固不變。火不能燒，水不能淹。刀斧不能砍。這被稱為根本。一切有漏無漏，佛界魔界，凈土穢土，無不真實。如果領悟了，就可以獨自在天空中行走，不受別人支配。如果還沒到這種地步，終究會被人束縛。我如今已經退出了寺院住持的位置，彼此的緣分自有其時。所以今天因為朝議太夫人的請求而進行小參，盡情地告訴你們各位。各自參究，佛法本來就沒有彼此之分。各家都是六祖慧能的子孫。我始終不會說我是臨濟宗的人，必須讓我家的宗派盛傳。寧可粉身碎骨，也終不做這種見解。 又舉例說，有僧人問保壽禪師：『萬境來侵時如何？（當外界各種境界侵擾時該怎麼辦？）』保壽禪師回答說：『莫管他。（不要理會它。）』僧人禮拜。保壽禪師說：『不得動著。（不要動念。）動著打折汝腰。（動念就打斷你的腰。）』 我說，各位，保壽和尚用金剛王寶劍，一切順逆得失、長短是非，無邊境界，不消看一眼。這僧人見機而作，當時禮拜。為什麼卻說『不動著』？仔細檢查，很像龍頭蛇尾。我卻不是這樣。如果有人問：『萬境來侵時如何？』我也對他說：『莫管他。』這僧人如果便禮拜，我就只對他說：『伶利衲僧，一撥便轉。（聰明的僧人，一撥就轉。）』 我說，父母未生之前，凈裸裸赤灑灑（乾乾淨淨，一絲不掛），不立一絲毫。等到投胎出生之後，也凈裸裸赤灑灑，不立一絲毫。然而生於世上，落入四大五蘊中，多是情生翳障（因為情感而產生障礙），以身為礙（以身體為障礙），迷惑了自己的心。如果是明眼人，明瞭四大空寂，五蘊本虛，知道四大五蘊中，有個輝騰今古迥絕知見底一段事（有個照耀古今，超越一切知見的一件事）。若能返照（如果能反觀自照），無第二人（沒有第二個人）。根腳下凈裸裸赤灑灑，六根門頭也凈裸裸赤灑灑，乃至山河大地，窮虛空界，盡無邊香水（乃至山河大地，窮盡虛空，都是無邊的香水）。
【English Translation】 English version Now it is solidified and unchanging. Fire cannot burn it, water cannot drown it. Knives and axes cannot chop it. This is called the fundamental. Everything with outflows and without outflows, the Buddha realm and the demon realm, pure lands and defiled lands, are all real. If you realize it, you can walk alone in the sky, not subject to anyone's control. If you have not reached this point, you will ultimately be bound by others. I have now retired from the position of abbot, and the karmic connections between us will have their time. So today, because of the request of Madam Chaoyi, I am giving a small Dharma talk, telling you all everything. Each of you should investigate, the Buddha-dharma originally has no distinction between self and other. All families are descendants of the Sixth Patriarch Huineng. I will never say that I am a member of the Linji school, and that my school must be widely propagated. I would rather be crushed to pieces than hold this view. To give another example, a monk asked Baoshou Zen Master: 'What should I do when the myriad realms come to invade? (萬境來侵時如何？)' Baoshou Zen Master replied: 'Pay them no mind. (莫管他。)' The monk bowed. Baoshou Zen Master said: 'Do not move. (不得動著。) Moving will break your waist. (動著打折汝腰。)' I say, everyone, Baoshou and Shang uses the Vajra King's precious sword, all favorable and unfavorable, gains and losses, lengths and shorts, right and wrong, boundless realms, do not need a glance. This monk acted according to the opportunity, and bowed at that time. Why did he say 'Do not move'? Examine it carefully, it is very much like a dragon's head and a snake's tail. I am not like this. If someone asks: 'What should I do when the myriad realms come to invade?' I would also say to him: 'Pay them no mind.' If this monk then bowed, I would only say to him: 'Nimble monk, turn with a flick. (伶利衲僧，一撥便轉。)' I say, before parents were born, [it was] purely naked and bare (凈裸裸赤灑灑), without establishing a single hair. After being conceived and born, it is also purely naked and bare, without establishing a single hair. However, being born into the world, falling into the four great elements and five aggregates, most are obscured by emotional attachments (情生翳障), hindered by the body (以身為礙), and confused about their own minds. If one is clear-eyed, understanding that the four great elements are empty and still, and the five aggregates are fundamentally illusory, knowing that within the four great elements and five aggregates, there is a matter that shines through the ages and transcends all knowledge and views (輝騰今古迥絕知見底一段事). If one can reflect inwardly (返照), there is no second person (無第二人). Underneath the roots [it is] purely naked and bare, at the gates of the six senses [it is] also purely naked and bare, even to the mountains, rivers, and great earth, exhausting the realm of empty space, all is boundless fragrant water (無邊香水).
海。亦凈裸裸赤灑灑。恁么說話。莫是撥有歸無么。且喜沒交涉。若撥有歸無。杳杳冥冥。墮在豁達空撥無因果處。則永劫出他地獄三塗因果不得。若真實徹證。到真凈明妙實際理地。則四聖六凡三世諸佛天下祖師有情無情。悉於是中流出顯現。所以孚上座問鼓山晏國師道。父母未生前鼻孔在什麼處。山云。即今生也在什麼處。孚上座不肯云。爾問我來。山如前問。孚但搖扇。大凡參請。參須實參。見須實見。用須實用。父母未生前鼻孔在什麼處。孚上座只搖扇子。莫是弄精魂么。須知有奇特事始得。只如文殊初生見十吉祥異相。須菩提生室現空相。善財初生涌出萬寶藏。皆在此一大寶光中凈裸裸赤灑灑流出。若只在杳杳冥冥墮在空空寂寂處。豈有如是奇特。所以古人于生處見大奇特。如世尊分手指于天地自云。天上天下唯吾獨尊。若逢雲門大師。尚不以為奇特。直行衲僧正令。後來老宿云。雲門知恩方解報恩。既知了。便以衲僧本分事向逆順境界中行。且道。還當得么。若是平展商量。則有向上事。若據衲僧本分事上。不直半分。何故。他家自有通霄路。
師云。現成公案。不隔一絲毫。普天匝地。是一個大解脫門。與日月同明。與虛空等量。若祖若佛無別元由乃古乃今同一正見。若是利根上智。不用如之若
【現代漢語翻譯】 現代漢語譯本 海。亦凈裸裸赤灑灑（形容非常乾淨，一絲不掛）。這麼說話，莫非是撥有歸無嗎？幸好沒關係。如果撥有歸無，杳杳冥冥（形容深遠昏暗），就墮落在豁達空撥無因果之處，那麼永劫也出不了地獄三塗（地獄、餓鬼、畜生三惡道）的因果。如果真實徹證，到達真凈明妙實際理地，那麼四聖（聲聞、緣覺、菩薩、佛）、六凡（天、人、阿修羅、地獄、餓鬼、畜生）三世諸佛、天下祖師、有情無情，都從這裡流出顯現。所以孚上座問鼓山晏國師道：『父母未生前，鼻孔在什麼處？』晏國師說：『即今生也在什麼處？』孚上座不肯，說：『你問我來。』晏國師如前問。孚上座只是搖扇。大凡參請，參須實參，見須實見，用須實用。父母未生前鼻孔在什麼處？孚上座只搖扇子，莫非是弄精魂嗎？須知有奇特事才行。只如文殊（文殊菩薩，智慧的象徵）初生見十吉祥異相，須菩提（佛陀的十大弟子之一，解空第一）生室現空相，善財（《華嚴經》中的求道者）初生涌出萬寶藏，皆在此一大寶光中凈裸裸赤灑灑流出。若只在杳杳冥冥墮在空空寂寂處，豈有如是奇特。所以古人于生處見大奇特，如世尊（釋迦牟尼佛）分手指于天地自云：『天上天下唯吾獨尊。』若逢雲門大師（雲門宗創始人），尚不以為奇特，直行衲僧正令。後來老宿云：『雲門知恩方解報恩。』既知了，便以衲僧本分事向逆順境界中行。且道，還當得么？若是平展商量，則有向上事。若據衲僧本分事上，不直半分。何故？他家自有通霄路。 師云：現成公案，不隔一絲毫。普天匝地，是一個大解脫門，與日月同明，與虛空等量。若祖若佛無別元由，乃古乃今同一正見。若是利根上智，不用如之若
【English Translation】 English version Sea. Also pure, naked and bare (describing extreme cleanliness, without any covering). Speaking like this, isn't it turning existence into non-existence? Fortunately, it's irrelevant. If existence is turned into non-existence, into a dark and distant void (describing a deep and obscure state), falling into a state of open emptiness and denial of cause and effect, then one will never escape the cause and effect of the hells and the three evil paths (hell, hungry ghosts, animals). If one truly and thoroughly realizes, reaching the true, pure, bright, and wondrous actual ground of principle, then the Four Sages (Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas), the Six Realms of Sentient Beings (gods, humans, asuras, hell beings, hungry ghosts, animals), the Buddhas of the three times, all the patriarchs of the world, sentient and non-sentient beings, all flow out and manifest from within this. Therefore, Senior Fu asked National Teacher Yan of Gushan: 'Before your parents were born, where was your nose?' Yan said: 'Where is it now?' Senior Fu refused, saying: 'You're asking me.' Yan asked as before. Senior Fu just waved his fan. In all inquiries, inquiry must be real, seeing must be real, and use must be practical. Before your parents were born, where was your nose? Senior Fu just waved his fan. Could it be manipulating the spirit? One must know that extraordinary things are necessary. Just like Mañjuśrī (Mañjuśrī Bodhisattva, symbol of wisdom) seeing ten auspicious signs at birth, Subhūti (one of the Buddha's ten great disciples, foremost in understanding emptiness) manifesting emptiness in his birth chamber, Sudhana (a seeker of the Way in the Avataṃsaka Sūtra) having myriad treasures emerge at birth, all flowed out purely, nakedly, and bare from within this great treasure light. If one only stays in the dark and distant void, falling into emptiness and stillness, how could there be such extraordinary things? Therefore, the ancients saw great wonders at the place of birth, like the World-Honored One (Śākyamuni Buddha) pointing his finger to heaven and earth, saying: 'Above and below heaven, I alone am the Honored One.' If he met Great Master Yunmen (founder of the Yunmen school), he still wouldn't consider it extraordinary, directly enacting the proper decree of a mendicant monk. Later, an old monk said: 'Yunmen knows gratitude and then understands how to repay gratitude.' Having understood, he then uses the fundamental affairs of a mendicant monk to act in adverse and favorable circumstances. Tell me, is it appropriate? If it's a level discussion, then there are matters of upward progress. If based on the fundamental affairs of a mendicant monk, it's not worth even half. Why? His family has its own road to the sky. The Master said: A ready-made case, not separated by a single hair. The entire universe is a great gate of liberation, as bright as the sun and moon, equal in measure to space. Whether patriarch or Buddha, there is no different origin, from ancient times to the present, the same correct view. If one is of sharp faculties and superior wisdom, there is no need to...
何。直下壁立萬仞。向自己根腳下承當。可以籠罩古今。坐斷報化佛頭。更無纖毫滲漏。威音王已前無師自悟。是大解脫人。威音已后因師打發。不免立師立資。有迷有悟。雖然如是。要且只是方便垂手接人。所以達磨西來不立文字。直指人心見性成佛。後來六祖大鑒禪師。尚自道。只這不立兩字。早是立了也。何況語言機境種種知解。須是一筆句斷始得。此一件事直饒三世諸佛出興。以無量知見方便接引。亦只有限。歷代祖師天下老和尚。設百千問答提持。亦只有限。不如向自己腳跟下究取。威音王已前空劫那畔。自己家珍隨處受用也。須是大丈夫漢意氣方有如是作略。亦不依他言語指示。不受他欺謾。從朝至夜。入息不居陰界。出息不涉萬緣。極是省要。只為各各當人自違背此事。向六根門頭。認光認影。不得快活。卻云。爭奈某甲疑何。且道。疑從什麼處來。又道。某甲為什麼道不得。只爾這道不得底是什麼。為爾不能回光直下承當。祖師道。自己分上。有如是靈光。有如是自在。一切眾生流浪情塵不能解脫。假使將此一大事因緣。種種垂示。猶是有機有境。落在情塵。要會么。直是一念不生。方有少分相應。所以先師道。直須是命根斷始得。且道。如何是命根斷。須是打疊從前知見種種解會。一似大死底人。
【現代漢語翻譯】 現代漢語譯本： 什麼（何）是真正的佛法？它就像直立的萬仞高山一樣，需要在自己的根本之處承擔。它可以籠罩古今，截斷報身佛（Bao Shen Fo，為修行圓滿的佛陀所顯現的化身）和化身佛（Hua Shen Fo，佛爲了教化眾生而顯現的各種形象）的頭，沒有絲毫的遺漏。在威音王佛（Wei Yin Wang Fo，過去七佛之一）之前，人們無需老師指導就能自己覺悟，是真正解脫的人。威音王佛之後，人們需要通過老師的引導才能覺悟，難免會設立老師和資糧，有迷惑也有覺悟。雖然如此，這也只是方便的手段，用來接引人們。所以，菩提達摩（Da Mo）西來，不立文字，直指人心，見性成佛。後來的六祖慧能大師（Hui Neng Da Shi），還說，『僅僅這『不立』二字，就已經設立了。』更何況是語言、機鋒、境界、種種知解呢？必須一筆勾銷才行。這件事，即使三世諸佛出現，用無量的知見和方便來接引，也只有限度。歷代祖師和天下的老和尚，設立百千種問答來提持，也只有限度。不如在自己的腳跟下探究，在威音王佛之前的空劫那邊，自己的家珍可以隨處受用。必須是大丈夫的意氣，才能有這樣的作為，也不依賴他人的言語指示，不受他人的欺騙。從早到晚，入息不滯留在陰界，出息不牽涉萬緣，這是最簡要的。只因爲每個人自己違背了這件事，在六根門頭，認光認影，不得快活。卻說：『奈何我有很多疑問？』那麼，疑問是從哪裡來的呢？又說：『我為什麼說不出來？』僅僅是你這說不出來的東西是什麼？因為你不能迴光返照，直下承擔。祖師說：『自己本分上，有這樣的靈光，有這樣的自在。』一切眾生流浪在情慾的塵埃中，不能解脫。即使將這一大事因緣，種種垂示，仍然是有機有境，落在情慾的塵埃中。想要領會嗎？直接做到一念不生，才能有少分的相應。所以先師說：『必須是命根斷了才行。』那麼，什麼是命根斷呢？必須打疊起從前的知見和種種理解，就像一個大死的人一樣。
【English Translation】 English version: What (He) is the true Dharma? It's like a sheer cliff ten thousand fathoms high, needing to be shouldered at the base of one's own roots. It can encompass the past and present, severing the heads of the Sambhogakaya Buddha (Bao Shen Fo, the reward body of a fully realized Buddha) and the Nirmanakaya Buddha (Hua Shen Fo, the emanation body of a Buddha manifested to teach sentient beings), without the slightest leakage. Before the Buddha Wei Yin Wang (Wei Yin Wang Fo, one of the past seven Buddhas), people awakened on their own without a teacher, being truly liberated individuals. After the Buddha Wei Yin, people need guidance from a teacher to awaken, inevitably establishing teachers and resources, with both delusion and enlightenment. Even so, this is merely a convenient means to receive people. Therefore, Bodhidharma (Da Mo) came from the West, not establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. Later, the Sixth Patriarch, Great Master Huineng (Hui Neng Da Shi), even said, 'Just these two words 'not establishing' have already established something.' How much more so with language, opportunities, states, and various understandings? It must be completely cut off with one stroke. This matter, even if Buddhas of the three times appear, using immeasurable knowledge and expedient means to receive people, is still limited. Successive patriarchs and old monks throughout the world, setting up hundreds and thousands of questions and answers to uphold, are also limited. It's better to investigate under one's own feet, on the other side of the empty kalpa before the Buddha Wei Yin, where one's own family treasures can be used everywhere. One must have the spirit of a great hero to have such actions, not relying on others' words or instructions, not being deceived by others. From morning to night, the incoming breath does not dwell in the yin realm, and the outgoing breath does not involve myriad conditions. This is the most essential. It's only because each person violates this matter themselves, recognizing light and shadows at the six sense gates, unable to be happy. Yet they say: 'What should I do about my doubts?' Then, where do the doubts come from? They also say: 'Why can't I say it?' What is this thing that you can't say? It's because you can't turn the light inward and directly shoulder it. The patriarchs said: 'In one's own share, there is such spiritual light, such freedom.' All sentient beings wander in the dust of emotions, unable to be liberated. Even if this great matter of cause and condition is shown in various ways, it is still with opportunities and states, falling into the dust of emotions. Do you want to understand? Directly achieve not a single thought arising, then there will be a small portion of correspondence. Therefore, the former teacher said: 'It must be that the life root is severed.' Then, what is the severing of the life root? One must put aside previous knowledge and various understandings, like a person who is greatly dead.
活得起來。自然無諍。所以道。我得無諍三昧。人中最為第一。不見南泉和尚道。黃梅七百高僧。儘是會佛法底。只有盧行者一人不會佛法。所以得他衣盂。須是恁么人始契恁么事。又云。如聖果大可畏處。蓋為無如許聖量等事。若是沒量大人。終不肯亂承當。終不道。我能我解我是禪師。若如此則墮在解脫深坑。不見雲門大師道。平地上死人無數。過得荊棘林者是好手。而今平地上。死人無數。雲門一句道著。山僧這裡則不然。直饒透得荊棘林。亦未是好手。更須知有銀山鐵壁。直須透得銀山鐵壁。然後是千了百當底人。方知有向上事。可以分付缽袋子。更不與他情塵作對。浩浩作佛法見解。作禪道商量。直須心境一如湛湛寂寂地無為無事。又不墮在無為無事處。到此須是向上人始得。所以龍牙和尚道。無端遣向墨池邊。惹得身心黑似煙。卻向上流清處洗。身心用盡亦如然。德山和尚道。但有文字語言。皆是依草附木竹木精靈。須是獨脫一路。猶較些子。只如今衲僧家。也須著精神參取始得。千里萬里行腳。一等是踏破草鞋。也須是踏得破始得。方且不孤負平生。彼此來南閻浮提打一遭。也不虛過亦不折本。然後向四威儀中。隨時受用。亦自安樂。忽然一旦霜露果熟。被人推向曲錄木床上。作人天師。與人解粘去縛
【現代漢語翻譯】 現代漢語譯本 能夠活得自在。自然就不會有爭端。所以說，我獲得了無諍三昧（一種禪定狀態，指沒有爭論的境界），在人群中最為第一。難道沒聽見南泉和尚說，黃梅（指禪宗六祖慧能所在的黃梅山）七百高僧，都精通佛法，只有盧行者（指慧能）一人不懂佛法，所以才得到了他的衣缽。必須是這樣的人才能契合這樣的事情。又說，如聖果（指修行證得的果位）那樣的地方非常可怕，因為沒有足夠的聖量（指聖人的境界和能力）等同於它。如果沒有限量的（指超越常人思維的）大人，終究不肯胡亂承擔，終究不會說，『我能』、『我理解』、『我是禪師』。如果這樣，就墮入了（執著于）解脫的深坑。難道沒聽見雲門大師說，平地上死了無數人，能穿過荊棘林的人才是高手。如今平地上，死了無數人。雲門大師一句話就說到了點子上。山僧（指說話者自己，謙稱）我這裡則不然，即使穿過了荊棘林，也還不是高手，更要知道還有銀山鐵壁（比喻極難突破的障礙）。必須穿透銀山鐵壁，然後才是徹底明白的人，才知道有向上（指更高深的境界）的事情，可以把衣缽交付給他，不再與他的情塵（指情感和慾望）相對立，浩浩蕩蕩地以佛法見解、以禪道來商量。必須心境如一，清澈寂靜，無為無事，又不墮落在無為無事之處。到了這裡，必須是向上的人才能做到。所以龍牙和尚說，無緣無故地被派遣到墨池邊，惹得身心黑得像煙一樣。卻向上流清澈的地方洗滌，身心用盡也還是這樣。德山和尚說，只要有文字語言，都是依附於草木竹木的精靈。必須是獨脫一路（指超越言語文字的獨特途徑），才稍微好一些。只是如今的衲僧（指僧人）們，也必須著力參究才能有所得。千里萬里地行腳（指雲遊參訪），同樣是踏破草鞋，也必須是真正踏破（指突破困境）才能有所得，才不辜負平生，彼此來南閻浮提（指我們所居住的這個世界）走一遭，也不虛度，也不虧本。然後向四威儀（指行、住、坐、臥）中，隨時受用，也自然安樂。忽然有一天，像霜露成熟一樣，被人推向曲錄木床（指說法用的床），作為人天師（指人間的導師），為人解開束縛。
【English Translation】 English version To be able to live freely. Naturally, there will be no disputes. Therefore, it is said, 'I have attained the Samadhi of Non-Contention (a state of meditative absorption characterized by the absence of conflict), and I am the foremost among people.' Haven't you heard Nanquan (a Zen master) say that the seven hundred high monks of Huangmei (referring to Mount Huangmei, where the Sixth Patriarch Huineng resided) all understood the Buddha's Dharma, but only the layman Lu (referring to Huineng) did not understand the Buddha's Dharma, and that is why he received his robe and bowl. It must be such a person who can be in accord with such a matter. It is also said that a place like the Holy Fruit (referring to the attainment of enlightenment) is very frightening because there is not enough holy capacity (referring to the state and ability of a sage) to equal it. If there is an immeasurable (referring to transcending ordinary thinking) great person, he will not rashly take on responsibilities, and he will not say, 'I can,' 'I understand,' 'I am a Zen master.' If so, he will fall into the deep pit of (attachment to) liberation. Haven't you heard Master Yunmen say that countless people die on flat ground, and those who can pass through the thorny forest are the masters. Now, on flat ground, countless people die. Master Yunmen's one sentence hits the nail on the head. But here with this mountain monk (referring to the speaker himself, a humble term), it is not so. Even if you pass through the thorny forest, you are still not a master. You must also know that there are silver mountains and iron walls (metaphors for extremely difficult obstacles). You must penetrate the silver mountains and iron walls, and then you are a person who thoroughly understands, and you know that there are things beyond (referring to higher realms), and you can entrust the robe and bowl to him, and no longer oppose his emotional dust (referring to emotions and desires), and discuss the Dharma and Zen in a vast and unrestrained manner. The mind and environment must be one, clear and still, inactive and without affairs, and not fall into a state of inactivity and without affairs. To reach this point, one must be an upward-striving person. Therefore, Monk Longya said, 'For no reason, I was sent to the ink pond, causing my body and mind to become as black as smoke. But I wash it in the clear upstream, and even if I exhaust my body and mind, it is still the same.' Monk Deshan said, 'As long as there are written words and language, they are all spirits attached to grass, trees, bamboo, and wood. It must be a unique path of detachment (referring to a unique path beyond words and language) that is slightly better.' It is just that the monks of today must also put effort into studying to gain something. Traveling thousands of miles, it is the same as wearing out straw sandals, but you must truly wear them out (referring to breaking through difficulties) to gain something, so as not to waste your life, and to come to Jambudvipa (referring to the world we live in) for nothing, and not to waste or lose your capital. Then, in the four dignities (referring to walking, standing, sitting, and lying down), use it at any time, and you will naturally be at peace. Suddenly, one day, like the ripening of frost and dew, you are pushed onto a curved wooden bed (referring to the bed used for preaching), as a teacher of humans and gods (referring to a teacher in the human world), to untie the bonds for people.
。不妨奇特。若未諦當。切不可為人禍事也。不見德山道。一似淫婦相似。一向立問立答。立賓立主。有甚麼交涉。大凡參學人。當須灑灑落落直下徹去。豈不慶快。
師云。現成公案。更不消如之若何直下一切截斷。猶較些子。佛法本無許多。若以無心無念無事無為無計校無分別。至竟著衣至竟吃飯。何曾動著一絲毫。便能坐斷報化佛頭。不起一絲毫佛法見解。所以古人才見僧來便云。見成公案。放爾三十棒。布漫天網。打衝浪巨鱗。持萬里鉤。御千里烏騅馬。也是事不獲已。所以石室和尚。才見人來舉起拄杖云。過去諸佛也恁么。見在諸佛也恁么。未來諸佛也恁么。只與爾略露些子鋒铓。若是個人。才見恁么道。撩起便行。猶較些子。若是才入思量。已被漫天網罩卻也。如是三十年。只有長沙和尚。知渠落處。便云。和尚放下拄杖子。別通個訊息來。方契他意。而今參學兄弟。直須是箭鋒相拄鍼芥相投內外絕訊息始得。若只尋見尋聞求知求解。只成個生死根本。何不體取無生了本無速。若能個個如是見。生死路一時截斷。全不動一絲毫頭。所以道。居千人萬人中。如無一人相似。只是歇得身心。百無知解。如無用處一般。若是隨言逐句作道理。滿肚皮是禪。何時得脫去。故南泉禪師道。山僧出世。只為諸人
【現代漢語翻譯】 現代漢語譯本： 不妨奇特。如果不是真正領悟，千萬不要胡亂為人解說，以免造成禍害。沒見到德山禪師的作風嗎？他總是喜歡用『相似』的方式，一味地設立問題和答案，設立賓客和主人，這有什麼意義呢？大凡參禪學道的人，應當灑脫自在，直截了當地徹悟，那不是非常痛快嗎？
師父說：『現成的公案，更不需要再問『如何是好』，直接一切截斷，還算好一點。佛法本來就沒有那麼多複雜的東西。如果能做到無心、無念、無事、無為，不計較、不分別，只是穿衣吃飯，沒有動到一絲一毫的念頭，就能坐斷報身佛、化身佛的頭，不生起一絲一毫的佛法見解。』所以古人一見到僧人來，就說：『現成公案，先打你三十棒！』這是佈下漫天大網，爲了打擊那些衝擊波浪的巨大魚鱗，拿著萬里的釣鉤，駕馭著千里的烏騅馬，也是不得已而為之。所以石室和尚，一見到人來，就舉起拄杖說：『過去諸佛也是這樣，現在諸佛也是這樣，未來諸佛也是這樣。』只是稍微顯露一點鋒芒。如果是個真正的人，一見到這樣說，撩起衣服就走，還算好一點。如果才開始思量，就已經被漫天大網罩住了。像這樣過了三十年，只有長沙和尚知道他的落腳之處，便說：『和尚放下拄杖，另外說出一個道理來，』才符合他的意思。現在參禪的兄弟們，必須做到箭鋒相對，鍼芥相投，內外斷絕訊息，才能有所成就。如果只是尋章摘句，尋求知識和解答，只會成為生死的根本。為什麼不體悟無生，了悟根本，迅速解脫呢？如果每個人都能這樣見解，生死之路就能一時截斷，完全不動一絲一毫的念頭。所以說：『身處千人萬人之中，就像沒有一個人一樣。』只是放下身心，百無所知，像沒有用處一樣。如果只是隨言逐句地作道理，滿肚子都是禪，什麼時候才能脫離呢？所以南泉禪師說：『山僧出世，只是爲了你們這些人們。』
不妨奇特 (bu fang qi te)：不妨特別，與衆不同 諦當 (di dang)：真實，確實 德山 (De Shan)：指德山宣鑒禪師 (De Shan Xuan Jian) 相似 (xiang si)：類似，相像 現成公案 (xian cheng gong an)：現成的例子，無需多言 報化佛 (bao hua fo)：報身佛和化身佛 石室和尚 (Shi Shi he shang)：石室善道禪師 (Shi Shi Shan Dao) 長沙和尚 (Chang Sha he shang)：長沙景岑禪師 (Chang Sha Jing Cen) 鍼芥相投 (zhen jie xiang tou)：比喻雙方意氣相投，十分契合 南泉禪師 (Nan Quan chan shi)：南泉普愿禪師 (Nan Quan Pu Yuan)
English version: It doesn't hurt to be unique. If you haven't truly understood, never explain it to others haphazardly, lest you cause harm. Haven't you seen the style of Zen Master De Shan (De Shan Xuan Jian)? He always likes to use the 'similarity' approach, persistently setting up questions and answers, setting up guests and hosts. What's the point of that? Generally, those who practice Zen should be free and at ease, directly and thoroughly enlightened. Wouldn't that be extremely delightful?
The master said, 'The ready-made case (xian cheng gong an) doesn't need further questioning of 'what to do'. Directly cutting everything off is still somewhat better. The Dharma originally doesn't have so many complex things. If you can achieve no-mind, no-thought, no-action, no-contrivance, without calculation or discrimination, simply wearing clothes and eating food, without moving a single thought, then you can sever the heads of the Reward Body Buddha (bao shen fo) and the Manifestation Body Buddha (hua shen fo), without giving rise to a single view of the Dharma.' Therefore, when the ancients saw a monk coming, they would say, 'A ready-made case! First, I'll give you thirty blows!' This is casting a net covering the sky, in order to strike those giant scales that crash through the waves, holding a fishing hook that spans ten thousand miles, riding a black horse (Wu Zhui) that travels a thousand miles, it is also a last resort. Therefore, when the monk Shi Shi (Shi Shi Shan Dao) saw someone coming, he would raise his staff and say, 'The Buddhas of the past were like this, the Buddhas of the present are like this, the Buddhas of the future are like this.' It's just slightly revealing a bit of sharpness. If it's a true person, upon seeing it said like this, they would lift their robes and leave, that's still somewhat better. If you just start to think about it, you've already been caught in the net covering the sky. After thirty years like this, only the monk Chang Sha (Chang Sha Jing Cen) knew where he was landing, and said, 'Venerable monk, put down your staff and express another meaning,' only then would it align with his intention. Now, the brothers who practice Zen must achieve arrow points facing each other, needles and mustard seeds fitting together (zhen jie xiang tou), internal and external news cut off, only then can they achieve something. If you just seek words and phrases, seek knowledge and answers, you will only become the root of birth and death. Why not embody no-birth, understand the root, and quickly liberate yourself? If everyone can see it like this, the path of birth and death can be cut off at once, without moving a single thought. Therefore, it is said, 'Dwelling among thousands or tens of thousands of people is like there is no one.' It's just putting down the body and mind, without any knowledge or understanding, like being useless. If you just follow words and sentences to make sense, with a belly full of Zen, when will you be able to escape? Therefore, Zen Master Nan Quan (Nan Quan Pu Yuan) said, 'This mountain monk came into the world, just for you people.'
【English Translation】 It doesn't hurt to be unique. If you haven't truly understood, never explain it to others haphazardly, lest you cause harm. Haven't you seen the style of Zen Master De Shan (De Shan Xuan Jian)? He always likes to use the 'similarity' approach, persistently setting up questions and answers, setting up guests and hosts. What's the point of that? Generally, those who practice Zen should be free and at ease, directly and thoroughly enlightened. Wouldn't that be extremely delightful?
The master said, 'The ready-made case (xian cheng gong an) doesn't need further questioning of 'what to do'. Directly cutting everything off is still somewhat better. The Dharma originally doesn't have so many complex things. If you can achieve no-mind, no-thought, no-action, no-contrivance, without calculation or discrimination, simply wearing clothes and eating food, without moving a single thought, then you can sever the heads of the Reward Body Buddha (bao shen fo) and the Manifestation Body Buddha (hua shen fo), without giving rise to a single view of the Dharma.' Therefore, when the ancients saw a monk coming, they would say, 'A ready-made case! First, I'll give you thirty blows!' This is casting a net covering the sky, in order to strike those giant scales that crash through the waves, holding a fishing hook that spans ten thousand miles, riding a black horse (Wu Zhui) that travels a thousand miles, it is also a last resort. Therefore, when the monk Shi Shi (Shi Shi Shan Dao) saw someone coming, he would raise his staff and say, 'The Buddhas of the past were like this, the Buddhas of the present are like this, the Buddhas of the future are like this.' It's just slightly revealing a bit of sharpness. If it's a true person, upon seeing it said like this, they would lift their robes and leave, that's still somewhat better. If you just start to think about it, you've already been caught in the net covering the sky. After thirty years like this, only the monk Chang Sha (Chang Sha Jing Cen) knew where he was landing, and said, 'Venerable monk, put down your staff and express another meaning,' only then would it align with his intention. Now, the brothers who practice Zen must achieve arrow points facing each other, needles and mustard seeds fitting together (zhen jie xiang tou), internal and external news cut off, only then can they achieve something. If you just seek words and phrases, seek knowledge and answers, you will only become the root of birth and death. Why not embody no-birth, understand the root, and quickly liberate yourself? If everyone can see it like this, the path of birth and death can be cut off at once, without moving a single thought. Therefore, it is said, 'Dwelling among thousands or tens of thousands of people is like there is no one.' It's just putting down the body and mind, without any knowledge or understanding, like being useless. If you just follow words and sentences to make sense, with a belly full of Zen, when will you be able to escape? Therefore, Zen Master Nan Quan (Nan Quan Pu Yuan) said, 'This mountain monk came into the world, just for you people.'
。拈卻佛病祖病。老僧尋常向兄弟道。父母未生前。還有形貌也無。他教中道。四大五蘊成身。只因父母交感一念染心。而成此身。我且問爾。哆哆和和時。何不共人相爭。及至才長大。便有爭人爭我。四大一旦離散。依前還複本來形貌。故云。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。各宜勉力。以悟為期。莫虛度光陰。時不待人。
師云。此個大事。已是八字打開了。直饒回頭返照。早是鈍置也。直是徹底信得。于未發言已前。一時覷透。既發言之後。且道。作么生承當。初機之士。且於腳跟下明取。而今坐立儼然。各各見聞不昧。人人向腳跟下。如印印空如印印水如印印泥。初不分得失彼我是非。凈裸裸赤灑灑。輝騰今古。迥絕知見。返照回光。豈有許多事。然未返照時。卻無許多事。只如尋常百不思百不管絕念忘緣時。一時現成。聊聞返照。便作個見聞覺知解會。各各在見聞覺知處。起模畫樣。方恁么時。落在生死陰果中。無由得出離。欲明此事。直須蘊藉深方。可不落是非得失聞見知覺。纖毫淨盡始得快活。拘牽惹絆他不住。所以道。如人學射久久方中。豈不見。裴相國出鎮宛陵。因游寺見高僧像。遂問僧職云。高僧儀相可觀。未審高僧在什麼處。於時僧職莫知所措。裴公云。此間有禪僧
【現代漢語翻譯】 現代漢語譯本：拋開所謂的佛病和祖病。我這個老和尚經常對你們說，在父母生你之前，你還有形貌嗎？其他教派說，人的身體由四大（地、水、火、風）和五蘊（色、受、想、行、識）構成，只是因為父母交合時的一念染心，才形成了這個身體。我且問你們，當你們還是嬰兒時，為什麼不與人爭鬥？等到長大后，就開始爭人爭我。一旦四大分離，依舊會恢復到原來的形貌。所以說，『菩提本無樹，明鏡亦非臺，本來無一物，何處惹塵埃。』大家應該努力修行，以開悟為目標，不要虛度光陰，時間不等人啊。
老師說，這件事已經很明顯了。即使回頭反思，也已經遲鈍了。只有徹底相信，在未說話之前，一時看透。既然已經說了，那麼，該如何承擔呢？初學者應該在腳下弄明白。現在坐著站著都很端正，每個人見聞都很清晰。每個人都要在腳下，像印章印在空中、印在水裡、印在泥土裡一樣，最初不分得失、彼此是非，乾乾淨淨、赤裸裸的，光輝照耀古今，完全超越了知見。反思回光，哪裡有這麼多事？然而在未反思時，卻沒有這麼多事。就像平時什麼都不想、什麼都不管、斷絕念頭、忘記因緣時，一時現成。稍微聽到反思，就當作見聞覺知來理解。每個人都在見聞覺知處，起模畫樣。像這樣的時候，就落在了生死的陰影中，無法脫離。想要明白這件事，必須蘊含深厚的功夫，才不會落在是非得失、見聞知覺中，將細微的雜念都清除乾淨，才能獲得真正的快樂。拘束和牽絆是無法阻止的。所以說，就像人學射箭，很久才能射中。難道沒聽說過嗎？裴相國（裴休，唐朝宰相）出鎮宛陵（今安徽宣城），因為遊覽寺廟，看到了高僧的畫像，於是問僧職（寺廟中的僧官）說，『高僧的儀容相貌可觀，不知道高僧在哪裡？』當時僧職不知所措。裴公說，『這裡有禪僧嗎？』
【English Translation】 English version: Cast aside the so-called Buddha-disease and Patriarch-disease. This old monk often tells you brothers, before your parents gave birth to you, did you have a form and appearance? Other schools say that the human body is composed of the Four Great Elements (earth, water, fire, and wind) and the Five Skandhas (form, feeling, perception, volition, and consciousness), and it is only because of a single thought of defilement at the moment of the parents' union that this body is formed. I ask you, when you were infants, why didn't you fight with others? When you grow up, you begin to contend for self and others. Once the Four Great Elements separate, you will still return to your original form and appearance. Therefore, it is said, 'Bodhi is originally not a tree, the bright mirror is also not a stand, originally there is not a single thing, where does dust arise?' Everyone should strive to cultivate, with enlightenment as the goal, and do not waste time, for time waits for no one.
The teacher said, this matter is already very clear. Even if you turn back and reflect, it is already dull. Only by completely believing, before speaking, can you see through at once. Now that you have spoken, how should you bear it? Beginners should understand it under their feet. Now sitting and standing upright, everyone's seeing and hearing are clear. Everyone should be under their feet, like a seal imprinted in the air, imprinted in water, imprinted in mud, initially without distinguishing gain and loss, right and wrong, clean and naked, shining through the ages, completely transcending knowledge and perception. Reflecting back the light, where are there so many things? However, when not reflecting, there are not so many things. Just like when you usually don't think about anything, don't care about anything, cut off thoughts, and forget causes and conditions, it is readily present. As soon as you hear about reflection, you take it as seeing, hearing, feeling, and knowing to understand. Everyone is at the place of seeing, hearing, feeling, and knowing, creating models and patterns. At such a time, you fall into the shadow of birth and death, and there is no way to escape. If you want to understand this matter, you must have deep cultivation, so that you will not fall into right and wrong, gain and loss, seeing, hearing, and knowing, and only by completely clearing away subtle distractions can you obtain true happiness. Restraint and entanglement cannot stop it. Therefore, it is said that like a person learning archery, it takes a long time to hit the target. Haven't you heard that Pei Xiangguo (裴休, a Tang Dynasty chancellor) was stationed in Wanling (宛陵, present-day Xuancheng, Anhui), and because he visited a temple, he saw a portrait of a high monk, so he asked the monk official (僧職, a monastic official in the temple), 'The high monk's appearance is admirable, I wonder where the high monk is?' At that time, the monk official did not know what to do. Pei Gong said, 'Are there any Chan monks here?'
么。僧職云。近有一僧。捨身掃地。身披百衲。恐是禪僧。及乎請得來。乃是黃檗斷際運禪師也。裴公乃舉前話問之。檗乃召相公。公應諾。檗云。在什麼處。裴公於此大悟。諸人且道。問處是答處是。且道。又是個什麼禪僧家。直須有省發始得。莫只認聲認色。所以老僧尋常道。千人萬人但識取一人。千句萬句但識取一句。千機萬機但明取一機。畢竟且道。是什麼。將知洪爐大冶千煆百鍊。正要得人。須知向一言下。一明一切明。一了一切了。聊聞舉著。透頂透底。淨盡無餘。且如斷際。一呼之下。因什麼高僧卻作裴公。裴公卻成高僧。若論此事。直須是俊流始得淨盡。所以道。舉不顧即差互。擬思量何劫悟。本分衲僧。不要思量分別。直須求個悟處。言悟者。如失一件物多年廢置而一旦得之。又如傷寒病忽然得汗。直是慶快也。將知悟心見性。非思量分別。所以證入金剛正體。自然亙古亙今。廊周沙界。水不能溺。火不能燒。世界壞時。此個常住。為山河大地之本。六凡四聖之家。而蘊在各各當人方寸之下。若能方寸穎悟。獨露真常。于萬別千差說處。終不起異見。于千差萬別境上。終不作別解。須是打併淨盡。方可全體見成。如水潦問馬祖。本來佛法。祖與一踏倒地。忽然大悟。起來呵呵大笑云。百千三昧無量
妙義。只向一毫頭。一時識得根源去。又呵呵大笑。後來出世。每升堂自云。自從一吃馬師踏。直至如今笑未休。復呵呵大笑。且道。作么生是根源。將知此個根源。若識得了。說到深深密密。千聖所不到處亦得。若只一棒一喝。盡乾坤大地一時收來。如金剛王寶劍踞地師子亦得。行腳人要參禪。有如是眼腦。方可入作。直須審細言。多去道轉遠。
圓悟佛果禪師語錄卷第十二 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十三
宋平江府虎丘山門人紹隆等編
小參六
高郵乾明受敕。住金山龍遊寺。當晚小參。僧問。明歷歷露堂堂。因什麼乾坤收不得。師云。金剛手裡八棱棒。進云。忽若一喚便回。還當得活也無。師云。鹙子目連無奈何。進云。不落照不落用。如何商量。師云。放下雲頭。進云。忽遇其中人時如何用。師云。騎佛殿出三門。進云。萬象不來渠獨語。教誰把手上高峰。師云。錯下名言。師乃云。祖師心印。狀似鐵牛之機。諸佛密語。正如擊涂毒鼓。未擬議前先蹉過。才思量處隔千山。要須眼似流星心如鐵石。所以從上來提持向上綱宗。只有三句。有時咬去。有時咬住。有時一向不去。有時一向不住。明眼漢沒窠臼。若論戰也
【現代漢語翻譯】 妙義，只在一毫之端（比喻極微小之處）。一旦徹底領悟根源，便會開懷大笑。後來弘法時，每次升座說法都說：『自從被馬祖（指馬祖道一禪師）點撥后，直到現在笑聲未停。』又是一陣大笑。那麼，什麼是根源呢？要知道，如果領悟了這個根源，即使說到最深奧、最隱秘之處，也是千聖（指眾多的聖人）所無法達到的境界。如果只用一棒一喝，就能將整個天地都收攝起來，如同金剛王寶劍（比喻銳利的智慧）和踞地雄獅（比喻威猛的氣勢）。雲遊參禪的人，要有這樣的眼力和見識，才能真正入門。必須仔細審察言語，說得越多，離道越遠。
圓悟佛果禪師語錄卷第十二 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十三
宋平江府虎丘山門人紹隆等編
小參六
高郵乾明奉旨，住持金山龍遊寺。當晚小參。僧人問：『明明歷歷，顯露堂堂，為什麼天地都無法收攝？』禪師說：『金剛（比喻堅固的智慧）手中的八棱棒（比喻降魔的工具）。』僧人進一步問：『如果一喚便回頭，還能算是活潑的嗎？』禪師說：『舍利弗（Śāriputra）和目犍連（Maudgalyāyana）也無可奈何。』僧人又問：『不落入照，不落入用，該如何商量？』禪師說：『放下雲頭（比喻虛妄的念頭）。』僧人再問：『如果遇到其中之人，該如何運用？』禪師說：『騎著佛殿（比喻顛倒的行為）走出山門。』僧人繼續問：『萬象不來，他獨自說話，教誰把手上高峰（比喻引導他人達到高深的境界）？』禪師說：『錯用了名言。』禪師於是說：『祖師（指禪宗的歷代祖師）的心印（比喻心法），就像鐵牛的機關（比喻難以啟動）。諸佛（指所有的佛）的密語（比喻深奧的教誨），正如擊打涂毒鼓（比喻危險的誘惑）。未擬議前就已經錯過了，才一思量就隔著千山萬水。要像眼睛像流星一樣銳利，心像鐵石一樣堅定。所以，歷代以來提持向上綱宗（比喻最高的宗旨），只有三句：有時咬去，有時咬住，有時一向不去，有時一向不住。明眼人沒有固定的模式。如果論戰，也……』
【English Translation】 'Profound meaning. It lies only at the tip of a single hair (a metaphor for the extremely subtle). Once you thoroughly understand the root source, you will burst into laughter. Later, when he propagated the Dharma, every time he ascended the Dharma seat, he would say: 'Since being enlightened by Master Ma (referring to Zen Master Mazu Daoyi), my laughter has not ceased until now.' Then another burst of laughter. So, what is the root source? Know that if you understand this root source, even when speaking of the deepest and most secret places, it is a realm that even a thousand sages (referring to numerous saints) cannot reach. If with just a single strike or shout, you can gather in the entire universe, like the Vajra King's precious sword (a metaphor for sharp wisdom) and a lion crouching on the ground (a metaphor for fierce power). A wandering Zen practitioner must have such vision and understanding to truly enter the gate. You must carefully examine the words; the more you say, the further you stray from the Way.'
'Recorded Sayings of Zen Master Yuanwu Foguo, Volume 12' 'Taisho Tripitaka, Volume 47, No. 1997, Recorded Sayings of Zen Master Yuanwu Foguo'
'Recorded Sayings of Zen Master Yuanwu Foguo, Volume 13'
'Compiled by Shaolong and others, disciples of the Song Dynasty Pingjiang Prefecture, Mount Huqiu'
'Small Dharma Talk 6'
'By imperial decree, Qianming of Gaoyou resided at Longyou Temple on Mount Jin. That evening, he gave a small Dharma talk. A monk asked: 'Clearly and distinctly, openly and brightly, why can't the universe be contained?' The Master said: 'The eight-sided staff (a metaphor for subduing demons) in the Vajra's (a metaphor for firm wisdom) hand.' The monk further asked: 'If one turns back upon being called, can it still be considered lively?' The Master said: 'Śāriputra and Maudgalyāyana are helpless.' The monk then asked: 'Neither falling into illumination nor falling into use, how should we discuss it?' The Master said: 'Put down the cloud head (a metaphor for false thoughts).' The monk asked again: 'If one encounters someone among them, how should one use it?' The Master said: 'Riding the Buddha hall (a metaphor for inverted behavior) out of the mountain gate.' The monk continued: 'The myriad phenomena do not come, he speaks alone, who will teach to hold hands to the high peak (a metaphor for guiding others to reach a profound state)?' The Master said: 'Wrongly using words.' The Master then said: 'The mind seal (a metaphor for the mind Dharma) of the Patriarchs (referring to the successive Patriarchs of Zen) is like the mechanism of an iron ox (a metaphor for difficult to start). The secret words (a metaphor for profound teachings) of all the Buddhas (referring to all the Buddhas) are like striking a drum coated with poison (a metaphor for dangerous temptation). Before deliberation, one has already missed it; as soon as one thinks, one is separated by thousands of mountains and rivers. One must have eyes as sharp as shooting stars and a heart as firm as iron. Therefore, since ancient times, upholding the supreme principle (a metaphor for the highest principle), there are only three sentences: Sometimes biting away, sometimes biting down, sometimes never going, sometimes never staying. A clear-eyed person has no fixed pattern. If arguing, then...'
。個個力在轉處。卻物為上逐物為下。要須把斷凡聖路頭不立毫末。然後舉一毫毛盡無邊香水海。七達八通。說一句子。窮龍宮盈海藏。此猶是極則之談。未是衲僧巴鼻。若論衲僧受用。直饒棒如雨點喝似雷奔。列千聖下風。立毗盧頂上。擊石火閃電光。俊鷂俊鷹。也趕他不及。要須正一切知見發明大解脫。無不歷落無不透脫。則在天同天。在地同地。物同物我同我。證一切智明一切道。無處不通容。無機不圓證。正當恁么時。諸人各各返照自己分上。曾移易一絲毫許么。所謂十世圓融十分成就。且道。不落機緣一句作么生道。覿面要須宗正眼。臨機截斷聖凡蹤。
入寺小參。金剛王寶劍。截斷玄機。正眼摩醯光。吞諸祖目。機銖兩舉一明三。左轉右旋。七穿八穴也。須是個風吹不入水灑不著針劄不入。快活自由底漢始得。若也浮逼逼地。尚留觀聽。猶涉形聲。說妙說玄。舉今舉古。進前退後。敲床豎拂。行棒行喝。則沒交涉。直得凈裸裸赤灑灑。還有相見底么。若有。須是同道人方知同道事。若非。同道者畢竟沒來由。正當恁么時。還相委悉么。十方聚會無餘事。共向曹溪路上行。復頌云。正眼橫頂門。神符懸肘后。幸是師子兒。各作師子吼。
小參。僧問應真不借時如何。師云。渠儂得自由。進云。
【現代漢語翻譯】 現代漢語譯本： 個個力量都在運轉之處。捨棄外物為上，追逐外物為下。必須截斷凡聖之路，不立絲毫痕跡。然後舉起一根毫毛，其中包含無邊香水海。七通八達。說出一句話，窮盡龍宮，充滿海藏。這仍然是極端的說法，還不是衲僧（指僧人）的根本。若論衲僧的受用，縱然棒如雨點，喝聲似雷鳴，也位列千聖之下風，立於毗盧（Vairocana，光明遍照）頂上。擊石火，閃電光，俊鷂俊鷹，也趕不上他。必須端正一切知見，發明大解脫，無不經歷，無不透徹。則在天如同天，在地如同地，物如同物，我如同我。證得一切智，明瞭一切道，無處不通融，無機不圓滿證悟。正在這樣的時候，各位各自反觀自己本分上，曾移動一絲一毫嗎？所謂十世圓融，十分成就。且說，不落入機緣的一句話，該怎麼說？直面需要宗門正眼，臨機截斷聖凡軌跡。
入寺小參。金剛王寶劍，截斷玄機。正眼摩醯首羅（Mahesvara，大自在天）光，吞噬諸祖的眼睛。機鋒銖兩，舉一明三。左轉右旋，七穿八穴。必須是風吹不入，水灑不著，針扎不入，快活自由的人才能做到。如果浮躁逼迫，還留有觀聽，仍然涉及形聲。說妙說玄，舉今舉古，進前退後，敲床豎拂，行棒行喝，則毫無關係。直到凈裸裸，赤灑灑，還有相見的人嗎？如果有，必須是同道的人才知道同道的事。如果不是同道者，畢竟沒有來由。正在這樣的時候，還互相瞭解嗎？十方聚會沒有其他事，共同走向曹溪（Caoxi，六祖慧能弘法道場）路上行。又頌道：正眼橫在頂門，神符懸在肘后。幸好是師子（Simha，獅子）兒，各自作師子吼。
小參。僧人問：應真（Arhat，阿羅漢）不借用時間，如何？師父說：他得到了自由。僧人進問道：
【English Translation】 English version: Each and every force is at the point of turning. To relinquish external things is superior, while pursuing external things is inferior. One must sever the path of the mundane and the sacred, not establishing even a hair's breadth. Then, lifting a single hair, it contains the boundless fragrant ocean. With seven accesses and eight thoroughfares. Uttering a single phrase, it exhausts the dragon palace and fills the sea treasury. This is still an extreme statement; it is not yet the fundamental principle of a monastic (referring to a monk). If discussing the monastic's enjoyment, even if the staff falls like rain and the shout is like thunder, one is still positioned below the wind of a thousand sages, standing atop Vairocana's (光明遍照) crown. Striking sparks from stone, flashing lightning, swift hawks and eagles cannot catch up. One must rectify all knowledge and views, illuminating great liberation, experiencing all, penetrating all. Then, in heaven, one is like heaven; on earth, one is like earth; things are like things, and I am like me. Attaining all-knowing wisdom, understanding all paths, there is no place without accommodation, no opportunity without complete realization. At just such a time, each of you should reflect upon your own inherent nature. Has it shifted even a hair's breadth? This is what is called the perfect fusion of the ten ages, the complete accomplishment of the ten aspects. Now, how would you express a phrase that does not fall into conditioned circumstances? Face to face, one must have the true eye of the sect; at the moment, sever the traces of the sacred and the mundane.
Entering the temple for a short Dharma talk. The Vajra King's (金剛王) precious sword severs the profound mystery. The light of Mahesvara's (大自在天) true eye swallows the eyes of all the ancestors. The sharpness of the moment is like weighing ounces, raising one and illuminating three. Turning left and right, with seven penetrations and eight apertures. One must be a person whom wind cannot blow in, water cannot splash on, and needles cannot pierce, a person of joyful freedom to achieve this. If one is agitated and hurried, still retaining observation and listening, one is still involved in form and sound. Speaking of the marvelous and the profound, citing the present and the past, advancing and retreating, knocking on the bed and raising the whisk, wielding the staff and shouting, is irrelevant. Only when one is purely naked and utterly bare, are there still those who can meet? If there are, they must be fellow practitioners who understand the affairs of fellow practitioners. If not fellow practitioners, there is ultimately no basis. At just such a time, do you still understand each other? The gathering of the ten directions has no other purpose than to walk together on the road to Caoxi (六祖慧能弘法道場). Furthermore, a verse says: The true eye lies across the crown of the head, the divine talisman hangs behind the elbow. Fortunately, they are lion (獅子) cubs, each making a lion's roar.
Short Dharma talk. A monk asked: 'How is it when an Arhat (阿羅漢) does not borrow time?' The master said: 'He has obtained freedom.' The monk further asked:
點則不到。到即不點。師云。同彼同此。進云。此猶未是學人安身立命處在。師云。獨有阇黎高一著。進云。也知和尚要用此機。師云。也被阇黎識破。進云。老老大大。轉見放憨。師云。道什麼。進云。也不可放過。師云。卻是爾放憨。師乃云。好日多同十方盡應。好本多同千差共轍。直得龍吟霧起。虎嘯風生。八面更玲瓏。一方獨峭絕。此猶是人人分上知有底。其餘不知有底如恒河沙數。且作么生湊泊。作么生參詳。有進步得底不用伎倆。試拈出看。有證據得底不用思量。試剖判看。若剖判得。正如靈山會上龍女獻珠便得成佛。女云。我獻寶珠。世尊納受。是事疾否。智積雲。是事甚疾。龍女云。以汝神力。觀我成佛。復速於此。然雖如是。猶有途轍。若是本分行本分證。直須更放過三千里。正當恁么時。畢竟如何是著實處。十方薄伽梵。一路涅槃門。
李從議請小參。僧問。不問有言不問無言時如何。師云。其聲如雷。進云。為什麼如此。師云。只為聾人不聽聞。進云。爭奈五音六律甚分明。師云。阇黎聞個什麼。進云。某甲從來無耳朵。師云。更須識取口頭底。師乃云。一句絕誵訛。千里萬里無訊息。一塵含法界。千重百匝太周遮。若是明眼人。終不向目前覓。何故。若向目前覓。此人未具眼。更于句
【現代漢語翻譯】 現代漢語譯本： 僧人問：『點，則有所不到。到達，則不點。』 禪師說：『與彼相同，與此相同。』 僧人進一步問：『這還不是學人安身立命的地方。』 禪師說：『唯獨你阇黎（Acharya，阿阇梨，意為導師）高出一籌。』 僧人說：『也知道和尚（和尚，指禪師）要用這個機鋒。』 禪師說：『也被你阇黎識破了。』 僧人說：『老老大大，反而更加憨態可掬。』 禪師說：『說什麼？』 僧人說：『也不可放過。』 禪師說：『卻是你放憨。』 禪師於是說：『好日多與十方相同，完全相應；好本多與千差萬別相同，共同遵循規律。』 『以至於龍吟則霧氣升騰，虎嘯則狂風驟起。八面更加玲瓏剔透，一方卻獨自峭拔孤絕。』 『這還是人人分上知曉有的，其餘不知有的如恒河沙數。且要如何湊合？如何參詳？』 『有能進步的，不用耍弄伎倆，試著拈出來看看。有能拿出證據的，不用思量，試著剖判看看。』 『若能剖判得，正如靈山會上龍女獻珠便得成佛。』 龍女說：『我獻寶珠，世尊（世尊，佛的尊稱）納受，這件事快嗎？』 智積（智積菩薩）說：『這件事非常快。』 龍女說：『以你的神力，觀察我成佛，比這還快。』 『雖然如此，仍然有途徑可循。若是本分修行，本分證悟，必須更放過三千里。』 『正當這個時候，到底什麼是著實之處？十方薄伽梵（Bhagavan，薄伽梵，意為世尊），同一條涅槃（Nirvana，涅槃，意為寂滅）之門。』
李從議請禪師小參。 僧人問：『不問有言，不問無言時，如何？』 禪師說：『其聲如雷。』 僧人問：『為什麼如此？』 禪師說：『只因爲聾人不聽聞。』 僧人問：『爭奈五音六律甚分明。』 禪師說：『你阇黎聞到了什麼？』 僧人說：『我從來沒有耳朵。』 禪師說：『更須識取口頭底。』 禪師於是說：『一句絕無訛誤，千里萬里沒有訊息。一塵包含法界，千重百匝太周全。』 『若是明眼人，終究不會向目前尋找。何故？若向目前尋找，此人未具慧眼。』 『更于句』
English version: A monk asked: 'If you point, you won't reach. If you reach, you won't point.' The Master said: 'Same as that, same as this.' The monk further asked: 'This is still not the place where a student can settle their body and mind.' The Master said: 'Only you, Acharya (Acharya, meaning teacher), are one step higher.' The monk said: 'I also know that the Master (Master, referring to the Zen master) wants to use this koan.' The Master said: 'You, Acharya, have also seen through it.' The monk said: 'So old, yet becoming more foolish.' The Master said: 'What are you saying?' The monk said: 'It cannot be let go either.' The Master said: 'It is you who are being foolish.' The Master then said: 'Good days are mostly the same as the ten directions, fully corresponding; good roots are mostly the same as the myriad differences, commonly following the rules.' 'To the point that when the dragon roars, mist rises; when the tiger howls, wind arises. Eight sides are even more exquisite, one side is uniquely steep and isolated.' 'This is still what everyone knows they have; the rest who don't know they have are like the sands of the Ganges. How can they be brought together? How can they be contemplated?' 'Those who can progress, don't need to play tricks, try to pick it out and see. Those who can provide evidence, don't need to think, try to dissect it and see.' 'If you can dissect it, it's just like the Dragon Girl offering a pearl at the Vulture Peak and immediately attaining Buddhahood.' The Dragon Girl said: 'I offer a precious pearl, and the World-Honored One (World-Honored One, an honorific for the Buddha) accepts it. Is this matter fast?' Wisdom Accumulation (Wisdom Accumulation Bodhisattva) said: 'This matter is very fast.' The Dragon Girl said: 'With your divine power, observing my attainment of Buddhahood is even faster than this.' 'Even so, there are still paths to follow. If it is cultivating according to one's inherent nature and realizing according to one's inherent nature, one must let go even further by three thousand miles.' 'At this very moment, what exactly is the real place? The Bhagavan (Bhagavan, meaning World-Honored One) of the ten directions, the same gate of Nirvana (Nirvana, meaning extinction of suffering).'
Li Congyi requested a small Dharma talk from the Master. A monk asked: 'What about not asking about words that exist, and not asking about words that don't exist?' The Master said: 'Its sound is like thunder.' The monk asked: 'Why is it like this?' The Master said: 'Only because deaf people don't hear.' The monk asked: 'But the five tones and six pitches are very clear.' The Master said: 'What did you, Acharya, hear?' The monk said: 'I have never had ears.' The Master said: 'You must further recognize what is at the tip of the tongue.' The Master then said: 'One sentence is completely without error, thousands of miles away there is no news. One dust contains the Dharma realm, thousands of layers completely cover everything.' 'If one is a person with clear eyes, they will ultimately not seek in front of their eyes. Why? If one seeks in front of their eyes, this person does not have wisdom eyes.' 'Further in the sentence'
【English Translation】 English translation line 1 English translation line 2
中求。落在第八機。既不向句中求。又不向目前覓。且道。如何湊泊。只如隔山隔岳隔浮幢王隔香水海。那邊還有恁么事也無。若道有。隔許多作么生知道有。若道無。佛法即有邊際。若道不有不無。正是半前落後。直饒離卻有無。未免吃金山手中棒。忽有衲僧出來道。不恁么如龍得水。似虎靠山。通身是眼也。看他不見。通身是舌也。說他不及。且道。畢竟落在什麼處。若不藍田射石虎。幾乎誤殺李將軍。
師云。欲得親切。第一莫將來。將來不相似。向爾道。壁立萬仞。依前卻來。撞墻撞壁。有什麼近傍處。雖然如是。已是落草了也。不免將錯就錯。于第二頭說葛藤去也。還知么直下如當門按一口劍相似。凜凜威風。才跨門來。誰敢近傍。若近著則喪身失命。若望涯而退。不是大丈夫漢。須是不顧死生。從他手中奪去始得。所以道。不入虎穴不得虎子。須是目前不顧性命。若奪劍在自己手中。任是佛來也不放過。直饒恁么。已是第二頭也。不見資福道。爾隔江見資福剎竿。便回去。腳跟下好與三十棒。睦州才見僧來便云。見成公案。隨後云。放爾三十棒。似此等有什麼近傍處。然子細推窮來。不妨剿絕。免他說玄說妙說理說事說向上向下穢污心田。須知人人分上有一段事。輝騰今古。迥絕見知。凈裸裸赤灑
【現代漢語翻譯】 現代漢語譯本：在句中尋求。落在第八識（Alaya-vijñāna，佛教術語，指第八種意識）。既不向句中尋求，又不向目前尋找。那麼，如何湊合呢？比如隔著山、隔著岳、隔著浮幢王剎（Buddha-ksetra，佛的國土）、隔著香水海。那邊還有這樣的事嗎？如果說有，隔了這麼多，怎麼知道有？如果說沒有，佛法就有邊際了。如果說不有不無，正是半前落後。即使離開了有無，也免不了吃金山（Jinshan，禪宗祖師）手中的棒子。如果有個僧人出來說：『不是這樣，就像龍得到水，像老虎依靠山，全身都是眼睛。』看他也看不見，全身都是舌頭，說他也說不及。那麼，究竟落在什麼地方呢？如果不像藍田射石虎那樣，幾乎要誤殺李將軍了。
老師說：『想要親切，第一件事就是不要帶來任何東西。帶來就不像了。』告訴你，壁立萬仞（形容山勢險峻），依舊會回來，撞墻撞壁，有什麼靠近的地方？雖然這樣，已經落入草叢了。不得不將錯就錯，在第二層意思上說葛藤（葛藤，比喻糾纏不清的公案）去了。還知道嗎？就像當門按下一口劍一樣，凜凜威風。才跨進門來，誰敢靠近？如果靠近就會喪身失命。如果望而卻步，就不是大丈夫漢。必須是不顧死生，從他手中奪去才行。所以說，不入虎穴，焉得虎子。必須是目前不顧性命。如果奪劍在自己手中，就算是佛來了也不放過。即使這樣，也已經是第二層意思了。不見資福（Zifu，禪宗祖師）說：『你隔著江看見資福剎竿，就回去了，腳跟下應該打三十棒。』睦州（Muzhou，禪宗祖師）才看見僧人來就說：『現成的公案。』隨後又說：『放你三十棒。』像這樣有什麼靠近的地方？然而仔細推敲起來，不妨徹底斷絕。免得他說玄說妙說理說事說向上向下，穢污心田。須知人人分上有一段事，輝騰今古，迥絕見知，凈裸裸赤灑灑。
【English Translation】 English version: Seeking within the phrase. Falling into the eighth consciousness (Alaya-vijñāna, a Buddhist term referring to the eighth consciousness). Neither seeking within the phrase, nor searching in the present moment. Then, how to reconcile? For example, separated by mountains, separated by peaks, separated by Floating Banner King Buddha-ksetra (Buddha-ksetra, the land of the Buddha), separated by the Fragrant Water Sea. Is there still such a thing over there? If you say there is, separated by so much, how do you know there is? If you say there isn't, then the Buddha-dharma has boundaries. If you say neither is nor isn't, it's precisely being halfway before and falling behind. Even if you leave behind existence and non-existence, you still can't avoid receiving a blow from Jinshan's (Jinshan, a Chan master) staff. If a monk comes out and says, 'It's not like this, like a dragon obtaining water, like a tiger relying on a mountain, the whole body is eyes.' Seeing him, you can't see. The whole body is a tongue, you can't speak of him. Then, where does it ultimately fall? If it's not like shooting a stone tiger in Lantian, you'll almost mistakenly kill General Li.
The teacher said, 'If you want intimacy, the first thing is not to bring anything. Bringing it is not similar.' Telling you, a wall stands ten thousand fathoms high (describing the steepness of a mountain), it still comes back, bumping into walls, what is there to approach? Although it is like this, it has already fallen into the grass. One has to make the best of a bad situation, and speak of the tangled vines (Géteng, a metaphor for entangled cases) in the second meaning. Do you know? It's like pressing a sword down at the door, with awe-inspiring power. As soon as you step through the door, who dares to approach? If you approach, you will lose your life. If you retreat at the edge, you are not a great hero. You must disregard life and death and snatch it from his hand. Therefore, it is said, 'If you don't enter the tiger's den, how can you get the tiger's cubs?' You must disregard your life in the present moment. If you snatch the sword into your own hands, you won't let go even if the Buddha comes. Even so, it is already the second meaning. Didn't Zifu (Zifu, a Chan master) say, 'You saw Zifu's flagpole across the river and went back, you should be given thirty blows under your feet.' Muzhou (Muzhou, a Chan master) said as soon as he saw a monk coming, 'A ready-made case.' Then he said, 'I'll give you thirty blows.' Like this, what is there to approach? However, upon careful examination, it is possible to completely cut it off. Avoid him speaking of the mysterious, speaking of the wonderful, speaking of principle, speaking of affairs, speaking of upward and downward, defiling the mind-field. You must know that everyone has a matter, shining through the past and present, completely beyond knowledge and perception, purely naked and bare.
灑。先沒許多般。只為爾諸人從無始時來妄想濃厚。背卻自己只從他覓。若能迴光返照。無第二人。終不隨他起滅。若一處得脫。則千處百處一時透脫。莫只向人舌頭聽他處分。聊聞舉著剔起便行。已是三千里外沒交涉。若得箇中受用。便乃毛羽相似。作他屋裡人。雖有恁么人。也須向山僧手裡飲氣吞聲始得。直須按下雲頭。將自己平生所知所解。掇在善知識面前。若是則與爾證據。不是則與爾刬除。豈不見。藥山參石頭時。置個問端云。三乘十二分教某粗知。誠聞南方直指人心見性成佛。某甲實未明瞭。乞師指示。石頭云。恁么也不得。不恁么也不得。恁么不恁么總不得。山不契。直至江西馬大師處。又如前問。馬師云。有時教伊揚眉瞬目。有時教伊不揚眉瞬目。有時教伊揚眉瞬目是。有時教伊揚眉瞬目不是。藥山於是有省。馬雲。爾見什麼道理。山云。我在石頭時。如蚊子上鐵牛相似今時眾中兄弟便道。石頭一向壁立萬仞。所以他不會。馬祖放開一線。他乃悟去。殊不知。石頭恁么道。已是漏逗了也。馬祖道處。這一著尤更毒害。因甚麼藥山得悟去。且道。因什麼如此。到此須是生鐵鑄就底漢始得。所以云。此事不在語言上。不在文字上。看他置個問頭。問石頭了。及至馬祖處。亦如是問。此人是個鐵石身心。如
【現代漢語翻譯】 現代漢語譯本： 灑。本來沒有這麼多種類。只因爲你們這些人從無始以來妄想深重，背離了自己，只向外尋求。如果能迴光返照，就沒有第二個人。最終不會隨外物生滅。如果在一處得到解脫，那麼千處百處一時都能透徹解脫。不要只聽別人嘴上說，稍微聽到一點就立刻行動，已經是在三千里外，毫無關係了。如果能從中得到受用，就像羽毛相似，成為他家裡人。即使有這樣的人，也必須在我這裡屏氣吞聲才行。必須壓下雲頭，將自己平生所知所解，放在善知識面前。如果是對的，就給你印證；如果不是，就給你剷除。難道沒看見嗎？藥山（Yaoshan，人名）參拜石頭（Shitou，人名）時，提出一個問題說：『三乘十二分教（Sancheng Shierfenjiao，佛教經典分類）我粗略知道。聽說南方直指人心，見性成佛。我實在不明白，請老師指示。』石頭說：『這樣也不行，那樣也不行，這樣那樣都不行。』藥山不契合。直到江西馬大師（Mazu，人名）處，又像之前那樣問。馬祖說：『有時教他揚眉瞬目，有時教他不揚眉瞬目，有時教他揚眉瞬目是對的，有時教他揚眉瞬目是不對的。』藥山於是有所領悟。馬祖問：『你見到什麼道理？』藥山說：『我在石頭時，就像蚊子叮鐵牛一樣。』現在眾兄弟就說，石頭一向壁立萬仞，所以他不會。馬祖放開一線，他才悟去。殊不知，石頭那樣說，已經是泄露了。馬祖說的地方，這一招尤其更毒害。因為什麼藥山能悟去？且說，因為什麼如此？到這裡必須是生鐵鑄就的人才行。所以說，這件事不在語言上，不在文字上。看他提出一個問題，問石頭了。及至馬祖處，也如此問。此人是個鐵石心腸，如
【English Translation】 English version: Sa. Originally, there weren't so many kinds. It's just because you people have had deep delusions since beginningless time, turning away from yourselves and only seeking externally. If you can turn the light inward and reflect, there is no second person. Ultimately, you will not follow external things in their arising and ceasing. If you attain liberation in one place, then a thousand places, a hundred places, can be thoroughly liberated at once. Don't just listen to what others say, and immediately act upon hearing a little bit; that's already three thousand miles away, with no connection. If you can gain benefit from within, then you'll be like feathers, becoming a member of his household. Even if there is such a person, they must hold their breath and swallow their voice in my presence. You must suppress the clouds and place all that you have known and understood in your life before a wise teacher. If it is correct, then I will certify it for you; if it is not, then I will eliminate it for you. Haven't you seen? When Yaoshan (person's name) visited Shitou (person's name), he posed a question, saying, 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (Sancheng Shierfenjiao, classification of Buddhist scriptures). I have heard that the South directly points to the human mind, seeing one's nature and becoming a Buddha. I really don't understand, please instruct me.' Shitou said, 'That's not right, that's not right either, neither that nor that is right.' Yaoshan didn't understand. Until he went to Great Master Mazu (person's name) in Jiangxi, he asked as before. Mazu said, 'Sometimes I teach him to raise his eyebrows and blink, sometimes I teach him not to raise his eyebrows and blink, sometimes I teach him that raising his eyebrows and blinking is right, sometimes I teach him that raising his eyebrows and blinking is not right.' Yaoshan then had some understanding. Mazu asked, 'What principle did you see?' Yaoshan said, 'When I was with Shitou, it was like a mosquito biting an iron ox.' Now the brothers in the assembly say that Shitou has always been like a wall standing ten thousand feet high, so he didn't understand. Mazu opened a thread, and he then awakened. Little do they know that Shitou's saying that was already a leak. Mazu's saying that is even more poisonous. Why was Yaoshan able to awaken? And say, why is it so? To get here, one must be a person cast from pig iron. Therefore, it is said that this matter is not in language, not in words. Look at him posing a question, asking Shitou. And when he got to Mazu, he asked the same way. This person has an iron and stone mind, like
今若有如是心底人。何憂不徹。爾若只覓言覓句覓玄覓妙。何時得了。千人萬人各說不同。爾用那個句則是。若見道了更用言句作么。若不用言句。爾作么生見。到這裡參須實參悟須實悟。令教透頂透底亙古亙今。打開自己庫藏。運出自己家財拯濟。莫只向外邊尋覓。爾若拶得一路透去。便與爾同參。爾若只守個昭昭靈靈下咄下喝揚眉瞬目。不如這個更是大病。所以云。此事隱在四大六根里。六根四大隻是個閑傢俱。故云。生如著衫。死如脫褲。六根四大。只是個衫褲。且道。著底是什麼人。且道。是誰著。乃喝云。莫便是這個么。復云。錯了也。所以古人云。身心一如。身外無餘。盡乾坤大地。只是個本來心。盡山河大地。只是個一末撒子也不要。既不要。且道。向什麼處安身立命。到此須是有生機一路始得。若不如是。爾若道佛則著佛。爾若道祖則著祖。直須紅爐一點雪相似始得。且去巾單下。放教如寒灰死火。世法佛法都不用思量。莫怕他落空。莫怕如土木瓦石。爾若怕落空。只如憂落空底心。是什麼。何曾落空來。若是果歇得。到真實休歇之處。佛祖也不立。千聖萬聖法門一時透了。豈不徑截也。
師云。即恁么便承當。擔荷得去。可以籠罩古今。乾坤大地透頂透底。凈裸裸赤灑灑。要且不是爾見聞覺
【現代漢語翻譯】 現代漢語譯本： 現在如果有人具備這樣的心性，還擔心不能徹悟嗎？如果你們只是尋找言語、句子、玄機、奧妙，什麼時候才能了悟？成千上萬的人說法各不相同，你用哪個句子才對呢？如果已經見道了，還要言語句子做什麼？如果不用言語句子，你又怎麼見道？到這裡參禪必須是真參，悟道必須是真悟，要使教義從頭到腳、從古到今都通透。打開自己的寶藏，拿出自己的家財來救濟，不要只向外邊尋找。如果你能徹底地追問下去，我就與你一同參悟。如果你只是守著那昭昭靈靈的狀態，動不動就『咄』、『喝』、揚眉、眨眼，還不如這樣，這更是大病。所以說，『此事隱藏在四大六根里』，六根四大隻是個閑置的傢俱。所以說，『生如穿衣，死如脫褲』，六根四大，只是個衣褲。那麼，穿衣的是什麼人？是誰在穿？於是喝道：『莫非就是這個嗎？』又說：『錯了也。』所以古人說：『身心一如，身外無餘，整個乾坤大地，只是個本來心。』整個山河大地，連一末撒子（微塵）也不要。既然不要，那麼，在什麼地方安身立命？到這裡必須要有生機勃勃的道路才行。如果不是這樣，你如果執著于佛，就著了佛的相；你如果執著于祖師，就著了祖師的相。必須像紅爐里的一點雪一樣才行。暫且放下，像寒灰死火一樣，世間法和佛法都不要思量，不要怕它落空，不要怕像土木瓦石一樣。如果你怕落空，那麼，你憂慮落空的心，又是什麼呢？它何曾落空過？如果真的能夠歇下來，到達真實休歇之處，佛祖也不立，千聖萬聖的法門一時都通透了，豈不是最直接的嗎？
師父說：『既然這樣，就應該承擔起來，能夠擔荷得住，可以籠罩古今，乾坤大地從頭到腳都通透，清凈裸露，但卻不是你的見聞覺知。』
【English Translation】 English version: Now, if there is someone with such a mind, what worry is there of not achieving thorough enlightenment? If you only seek words, phrases, mysteries, and subtleties, when will you ever understand? Thousands upon thousands of people speak differently; which sentence will you use that is correct? If you have already seen the Tao (道, the Way), what use is there for words and sentences? If you don't use words and sentences, how will you see the Tao? To participate in Chan (禪, Zen) here, one must truly participate; to attain enlightenment, one must truly attain enlightenment. Let the teachings penetrate from top to bottom, from ancient times to the present. Open your own treasury, take out your own family wealth to help others; do not just seek outside. If you can thoroughly investigate all the way through, I will participate with you. If you only guard that state of clear awareness, constantly saying 'Doh!', 'Hah!', raising eyebrows, and blinking eyes, it is better not to; this is a great sickness. Therefore, it is said, 'This matter is hidden within the Four Great Elements (四大, earth, water, fire, wind) and the Six Roots (六根, the six sense organs: eyes, ears, nose, tongue, body, and mind).' The Six Roots and Four Great Elements are just idle furniture. Therefore, it is said, 'Birth is like putting on clothes, death is like taking off pants.' The Six Roots and Four Great Elements are just clothes and pants. Then, who is wearing them? Who is it that wears them?' Then he shouts, 'Could it be this?' Then he says, 'Wrong.' Therefore, the ancients said, 'Body and mind are one, there is nothing outside. The entire universe is just the original mind.' The entire mountains and rivers, not even a 'mo sa zi' (末撒子, a tiny particle) is needed. Since it is not needed, then where do you settle your body and establish your life? To reach this point, there must be a path of vitality. If it is not so, if you cling to the Buddha, you are attached to the Buddha; if you cling to the Patriarchs, you are attached to the Patriarchs. It must be like a snowflake in a red-hot furnace. For now, go and sit quietly, like cold ashes and dead fire. Do not think about worldly matters or Buddhist matters. Do not be afraid of falling into emptiness; do not be afraid of being like earth, wood, tiles, and stones. If you are afraid of falling into emptiness, then what is the mind that worries about falling into emptiness? Has it ever fallen into emptiness? If you can truly rest, reaching the place of true rest, even the Buddhas and Patriarchs are not established, and the teachings of thousands of sages are penetrated all at once. Wouldn't that be the most direct way?
The Master said, 'Since it is so, then you should take on the responsibility, be able to bear it, and be able to encompass the past and present. The entire universe is transparent from top to bottom, purely naked, but it is not your seeing, hearing, or knowing.'
知色聲香味觸。盡乾坤大地。只是個真實人體。說什麼見聞覺知。才跨門來。已是兩手分付。更無纖毫遺漏。須知向上一路不立文字語言。既不立文字語言。如何明得。所以道。路逢達道人。不將語默對。又云。相逢不拈出。舉意便知有也。須是徹骨徹髓信得極見得徹。然後盡十方世界。只在一絲毫頭上明得。其或滯于知見。便有佛有祖。所以卻入建化門中。葛藤露布。祖師西來不立文字。直指人心見性成佛。只論直指人心。要須是其中人始得。若立語句。以至百千萬億方便。其意只是與人解粘去縛。令教凈裸裸地輝騰今古。實無許多般計校。豈不見。五泄參石頭問云。一言相契即住。不契即去。石頭不顧。五泄乃拂袖便行。出至三門。石頭乃喚云。阇黎。泄回首。頭云。從生至老。只是這個。更回頭轉腦作什麼。泄從此有省。若是山僧。當時不須喚他。從他擔板。蹉卻一生。只為慈悲落草。以至如此。只如諸人。坐立儼然。從生至老。只是這個。更疑什麼。所以云。參禪須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。須是一念不生前後際斷。才敲磕便見。更待他人喚作什麼。直是打成一片。如水入水如金博金。古人既恁么。只如向長老口上聽取。且道。有實法無實法。若有實法則成系綴人。若無從上來立
許多方便門作么。只教諸人見性。若真見自性。豈幹他見聞覺知思量擬議。如東寺會禪師道化荊湖。有崔郡相國。出鎮湖南。師因目疾次。崔乃問曰。如何是宗乘中事。師云。見性成佛。崔云。爭奈患眼何。師云。見性非眼。赤眼何咎。且道。見性既非眼。且將什麼見。聞性亦非耳。且道。將什麼聞。乃至鼻嗅香舌了味身覺觸意攀緣。一一皆然。若向這裡明得。至於一切處悉皆明得。所以雪峰和尚道。盡大地是個解脫門。把手拽不肯入。又云。盡大地撮來如粟米粒大。拋向面前。漆桶不會。打鼓普請。看更有甚玄妙見聞覺知。若爾方能心境一如。也無能也無所。唯一自心。更無他物。若是得底人。終不言我知我會。遇飯吃飯。遇茶喫茶。終日只守閑閑地。蓋他胸中無許多波吒計校。所以道。心若無事。萬法一如。無得無失。終日只履踐此一片田地。凡有來問。只將此事一時截斷。所以道。見須實見。悟須實悟。古人云。百尺竿頭作伎倆未險。向衲衣下不明大事失卻人身始是險。既如是。豈可不明心達本。一切萬緣一齊放下棄卻知見解會。令教如木石瓦礫相似。及到大安穩休歇之地。然後一波才動萬波隨。而初無動靜等相。蓋他得底人。終日以無所得心。修無所得行。行雖與人同。而常與人異。只為此一片田地打揲得盡
凈一切會同脫體無礙。豈是小了底事。直須用作事始得。
師云。人人具足各各圓成。但向己求莫從他覓。何故。從他覓是他家底。捨己從人。去道遠矣。須知自己分上有一段事。輝騰今古。如十日並照。但以從無始劫來妄想濃厚翳障自心才回顧著則黑漫漫地。卻到世間知見種種聲色。才現在前一切明得。此等豈不是背覺合塵從他求覓不能返照耶。且如從上來乃佛乃祖。以無量百千言句方便。且道。明個什麼邊事。只被爾起見起念起思量作聰明作計校。惑卻本來自己。了卻立能立所立現立智立是立非。擾擾紛紛不能得脫。所以祖佛出世。只要教爾歇卻知見打併教絲毫盡凈。且道。作么生歇。直下如懸崖撒手。放身捨命。舍卻見聞覺知。舍卻菩提涅槃真如解脫。若凈若穢一時舍卻。令教凈裸裸赤灑灑。自然一聞千悟。從此直下承當。卻來返觀佛祖用處。與自己無二無別。乃至鬧市之中。四民浩浩經商貿易。以至於風鳴鳥噪。皆與自己無別。然後佛與眾生為一。煩惱與菩提為一。心與境為一。明與暗為一。是與非為一。乃至千差萬別悉皆為一。方可攪長河為酥酪。變大地作黃金。都盧混成一片。而一亦不立。然後行是行坐是坐。著衣是著衣。吃飯是吃飯。如明鏡當臺胡來胡現漢來漢現。初不作計校。而隨處見成。所
【現代漢語翻譯】 現代漢語譯本：
清凈一切法會，達到脫離形體的無礙境界，難道是小事嗎？必須要在實踐中運用才能真正領悟。
師父說：『每個人都具備，每個個體都圓滿成就。只要向內尋求，不要向外尋找。』為什麼呢？因為向外尋找是別人的東西。捨棄自己而追隨他人，離道就遠了。要知道自己本分上有一段光明，照耀古今，如同十個太陽同時照耀。只因爲從無始劫以來，妄想深厚，遮蔽了自己的心，稍微一回顧，就一片黑暗。卻在世間知見、種種聲色出現時，一切都明白了。這些難道不是背離覺悟而迎合塵世，向外尋求而不能反觀自照嗎？比如從古至今，無論是佛還是祖師，都用無量百千的言語方便，想說明什麼呢？只是被你們生起的見解、念頭、思量，當作聰明、當作計較，迷惑了本來面目的自己。停止了能立、所立、立現、立智、立是、立非，擾擾紛紛而不能解脫。所以佛祖出世，就是要教你們停止知見，打掃得乾乾淨淨。那麼，怎樣才能停止呢？就像懸崖撒手一樣，放下身心性命，捨棄見聞覺知，捨棄菩提、涅槃、真如、解脫。無論是清凈還是污穢，一時全部捨棄，使之清凈裸露，自然一聞千悟，從此直接承擔。然後反過來觀察佛祖的用心，與自己沒有兩樣。乃至在鬧市之中，百姓熙熙攘攘地經商貿易，以至於風聲鳥鳴，都與自己沒有分別。然後佛與眾生合為一體，煩惱與菩提合為一體，心與境合為一體，光明與黑暗合為一體，是與非合為一體，乃至千差萬別都融為一體。才可以攪動長河變為酥酪，變化大地成為黃金，全部混合成一片，而連『一』也不存在。然後行就是行，坐就是坐，穿衣就是穿衣，吃飯就是吃飯，就像明鏡當臺，胡人來了就顯現胡人的形象，漢人來了就顯現漢人的形象，從不作任何計較，而隨處都能見到現成的。
English version:
Purifying all Dharma assemblies and attaining unobstructedness that transcends the physical form – is this a trivial matter? It is only through practical application that one can truly realize it.
The Master said, 'Everyone is fully endowed, and each individual is perfectly complete. Just seek within yourself; do not search externally.' Why? Because what you seek externally belongs to others. Abandoning yourself to follow others takes you far from the Path. You must know that within your own being there is a light that shines through the ages, like ten suns shining simultaneously. It is only because, from beginningless time, delusion has been thick and has obscured your own mind that, upon a slight reflection, everything appears dark. Yet, when worldly knowledge, various sounds, and sights appear before you, everything becomes clear. Are these not turning away from enlightenment to embrace the mundane, seeking externally and failing to reflect inwardly? For example, from the beginning until now, whether it be Buddhas or Patriarchs, they have used countless thousands of words as skillful means. What are they trying to clarify? It is only that you are caught up in your own views, thoughts, and deliberations, acting clever and calculating, deluding your original self. Ceasing the ability to establish, the established, the present establishment, the established wisdom, the established right, and the established wrong, you are in a state of turmoil and cannot be liberated. Therefore, the Buddhas and Patriarchs appear in the world solely to teach you to cease your knowledge and to sweep everything clean. So, how do you cease? Directly, like letting go on a precipice, abandoning body and life, relinquishing seeing, hearing, feeling, and knowing, relinquishing Bodhi, Nirvana, Suchness, and liberation. Whether pure or impure, abandon everything at once, making it utterly bare and naked. Naturally, upon hearing, you will awaken to a thousand things. From this point on, directly take responsibility. Then, turn around and observe the Buddhas and Patriarchs' intentions, which are no different from your own. Even in the bustling marketplace, where people are busily engaged in commerce, and even the sounds of wind and birds, are no different from yourself. Then, the Buddha and sentient beings become one, affliction and Bodhi become one, mind and environment become one, light and darkness become one, right and wrong become one, and even the myriad differences all become one. Only then can you stir the long river into ghee and transform the earth into gold, blending everything into one, where even 'one' does not stand. Then, walking is walking, sitting is sitting, wearing clothes is wearing clothes, eating is eating, like a clear mirror on a stand, reflecting the image of a barbarian when a barbarian appears and reflecting the image of a Han Chinese when a Han Chinese appears, without any calculation, and seeing everything complete everywhere.
【English Translation】 English version:
Purifying all Dharma assemblies and attaining unobstructedness that transcends the physical form – is this a trivial matter? It is only through practical application that one can truly realize it.
The Master said, 'Everyone is fully endowed, and each individual is perfectly complete. Just seek within yourself; do not search externally.' Why? Because what you seek externally belongs to others. Abandoning yourself to follow others takes you far from the Path. You must know that within your own being there is a light that shines through the ages, like ten suns shining simultaneously. It is only because, from beginningless time, delusion has been thick and has obscured your own mind that, upon a slight reflection, everything appears dark. Yet, when worldly knowledge, various sounds, and sights appear before you, everything becomes clear. Are these not turning away from enlightenment to embrace the mundane, seeking externally and failing to reflect inwardly? For example, from the beginning until now, whether it be Buddhas or Patriarchs, they have used countless thousands of words as skillful means. What are they trying to clarify? It is only that you are caught up in your own views, thoughts, and deliberations, acting clever and calculating, deluding your original self. Ceasing the ability to establish, the established, the present establishment, the established wisdom, the established right, and the established wrong, you are in a state of turmoil and cannot be liberated. Therefore, the Buddhas and Patriarchs appear in the world solely to teach you to cease your knowledge and to sweep everything clean. So, how do you cease? Directly, like letting go on a precipice, abandoning body and life, relinquishing seeing, hearing, feeling, and knowing, relinquishing Bodhi (enlightenment), Nirvana (liberation), Suchness, and liberation. Whether pure or impure, abandon everything at once, making it utterly bare and naked. Naturally, upon hearing, you will awaken to a thousand things. From this point on, directly take responsibility. Then, turn around and observe the Buddhas and Patriarchs' intentions, which are no different from your own. Even in the bustling marketplace, where people are busily engaged in commerce, and even the sounds of wind and birds, are no different from yourself. Then, the Buddha and sentient beings become one, affliction and Bodhi become one, mind and environment become one, light and darkness become one, right and wrong become one, and even the myriad differences all become one. Only then can you stir the long river into ghee and transform the earth into gold, blending everything into one, where even 'one' does not stand. Then, walking is walking, sitting is sitting, wearing clothes is wearing clothes, eating is eating, like a clear mirror on a stand, reflecting the image of a barbarian when a barbarian appears and reflecting the image of a Han Chinese when a Han Chinese appears, without any calculation, and seeing everything complete everywhere.
以萬機頓赴而不撓其神。千難殊對而不幹其慮。此豈世間粗淺知見所能測度。此乃至妙因緣。學道之士。或十年或二十年。專心一意。尚透不能得。或有才聞便解。或有無師自悟。既自不能便悟。亦障他人不得就中土大夫尤難。以其從事世務勤勞家國。所以悟入稍難。然得底人。於己分上本無殊別。若是未能了底人。須要根性穎利。向自己腳跟下覷著。一聞便了。如李附馬留意祖道。與楊文公為友。日夕切磋。后見石門慈照禪師。因為舉。唐房孺相公問徑山國一禪師云。祖師大道畢竟意旨如何。徑山云此大丈夫事。非將相之所能為。李聞之大悟。遂作頌云。學道須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。道得不妨奇特。且如出將入相安邦定業剪除暴亂。豈非丈夫耶。而徑山何故卻道。此大丈夫事。非將相之所能為。須知向上一路。毫髮不容。所以洞山道。見佛見祖如生冤家。始有參學分。只如佛祖。為一切人師。作一切人依止。為甚卻道。如生冤家。爾且道。如何是大丈夫事。直須是不取人處分。不受人羅籠。不聽人系綴。脫略窠臼。獨一無侶。巍巍堂堂。獨步三界。通明透脫。無慾無依。得大自在。都無絲毫佛法情解。如愚如癡如木如石。不分南北不辨寒溫。昏昏默默。似個百不能百不解底相似。然
【現代漢語翻譯】 現代漢語譯本：以處理萬般事務而心神不為所動，面對千種難題而思慮不被幹擾。這豈是世間粗淺的見識所能測度的？這是極微妙的因緣。學道之人，或許十年或二十年，專心致志，尚且不能領悟。有的人才聽聞便理解，有的人無師自悟。既然自己不能輕易領悟，也不要阻礙他人。尤其是在中原地區為官的人更加困難，因為他們從事世俗事務，為國家和家庭辛勤操勞，所以領悟稍難。然而，對於真正領悟的人來說，在自身本性上並沒有什麼特別的差別。如果是未能徹底領悟的人，必須要有聰穎的根性，在自己的腳跟下仔細觀察，一聽聞便明白。例如李附馬（駙馬，皇帝的女婿）留心於祖師之道，與楊文公（楊億）為友，日夜切磋。後來拜見石門慈照禪師，禪師舉例說，唐朝的房孺相公（房玄齡）問徑山國一禪師說：『祖師大道的究竟意旨是什麼？』徑山禪師說：『這是大丈夫的事，不是將相所能為的。』李附馬聽了之後大悟，於是作頌說：『學道必須是鐵漢，著手心頭便要決斷。直奔無上菩提，一切是非都不要管。』說得不妨奇特，且如出將入相，安定國家，剪除暴亂，難道不是大丈夫嗎？而徑山禪師為何卻說，『這是大丈夫的事，不是將相所能為的。』須知向上一路，毫髮不容。所以洞山禪師說：『見佛見祖如同遇到仇敵，才算有了參學的資格。』只是佛祖，作為一切人的老師，作為一切人的依靠，為什麼卻說『如同遇到仇敵』？你們說說看，什麼是大丈夫的事？必須是不接受別人的支配，不受別人的束縛，不聽從別人的牽制，擺脫舊的模式，獨自一人，巍峨高大，獨步三界，通透明徹，無慾無依，獲得大自在，完全沒有絲毫佛法的情感和理解，如愚如癡如木如石，不分南北，不辨寒溫，昏昏默默，像個什麼都不能、什麼都不理解的樣子。然而 卻
【English Translation】 English version: Acting on myriad affairs without being perturbed in spirit, facing a thousand difficulties without being distracted in thought. How could this be measured by the shallow knowledge and views of the world? This is the most subtle cause and condition. A student of the Way, perhaps for ten or twenty years, with focused intention, still may not be able to penetrate it. Some understand as soon as they hear, others awaken without a teacher. Since one cannot easily awaken oneself, do not hinder others. It is especially difficult for officials in the central plains, because they are engaged in worldly affairs, laboring diligently for the country and family, so awakening is somewhat difficult. However, for those who truly understand, there is no special difference in their own nature. If one has not thoroughly understood, one must have sharp roots, carefully observing under one's own feet, understanding as soon as one hears. For example, Li Fuma (駙馬, the emperor's son-in-law) paid attention to the Way of the Patriarchs, and was friends with Yang Wengong (楊億), discussing and learning day and night. Later, he visited Zen Master Cizhao of Shimen, who cited the example of Tang Dynasty's Fang Ruxiong (房玄齡) asking Zen Master Guoyi of Jingshan: 'What is the ultimate meaning of the Great Way of the Patriarchs?' Zen Master Jingshan said: 'This is the affair of a great man, not something that generals and ministers can do.' Li Fuma had a great awakening upon hearing this, and then composed a verse saying: 'Studying the Way must be a man of iron, making a decisive judgment in the heart as soon as one starts. Go straight to unsurpassed Bodhi, and do not care about all rights and wrongs.' It is okay to say something extraordinary, such as going out as a general and entering as a minister, stabilizing the country, and eliminating violence and chaos, are these not great men? But why did Zen Master Jingshan say, 'This is the affair of a great man, not something that generals and ministers can do?' Know that on the upward path, not a hair's breadth is allowed. Therefore, Zen Master Dongshan said: 'Seeing the Buddha and seeing the Patriarchs is like meeting enemies, only then is there a qualification to study Zen.' Only the Buddhas and Patriarchs, as teachers of all people, as the reliance of all people, why do they say 'like meeting enemies'? You all say, what is the affair of a great man? It must be not accepting the command of others, not being bound by others, not listening to the restraints of others, breaking away from old patterns, being alone, majestic and dignified, walking alone in the three realms, thoroughly clear and transparent, without desire and without reliance, obtaining great freedom, without the slightest emotion or understanding of the Buddhadharma, like a fool, like an idiot, like wood, like stone, not distinguishing north and south, not distinguishing cold and warmth, muddled and silent, like someone who cannot do anything and does not understand anything. Yet 卻
而肚裡直是峭措。動著則眼目卓朔。無有不明底事。乃至千差萬別古人言句。一時透徹。如或不是到此田地底人。須得向骨董袋裡平高就下為他去也。如昔日于迪相公出鎮襄陽。酷刑慘毒。忤者皆殺之。因讀觀音經有疑處。一日訪紫玉山道通禪師。乃問曰。如何是黑風吹其船舫飄墮羅剎鬼國。玉乃抗聲云。于迪客作漢。問恁么事作么。于聞之大怒。玉乃云。只這便是黑風吹其船舫飄墮羅剎鬼國。于迪有省。爾且道。他恁么問紫玉。何故恁么答他。此乃發他根本無明。現前隨手為伊指出。不妨好手。然不若當時不消著后語。從他斫作兩段。卻有些衲僧氣息。及乎為他點破。也是順手摩挲。大凡接人有三種機。若是第一機為人。只消向他道于迪客作漢。爾問與么事作么。更無方便。只是沒義理難話會。若於此直下承當去。更不擬議。則與柏樹子麻三斤一口吸盡西江水。更無差別。所以道。舉不顧即差互。擬思量何劫悟。只要教爾當頭領解去。若是第二機為人。即易也。只是發起問端。如道于迪客作漢。爾問與么事作么。此乃發他根本無明。令他無明現前。隨手點破。若是第三機為人。不免入泥入水重下個註腳。如雲于迪客作漢。便是放卻黑風吹其船舫。于迪或作怒。便是羅剎現前。玉云。正是黑風吹其船舫。豈不是觀音出
【現代漢語翻譯】 現代漢語譯本： 然而內心卻感到非常不安。一舉一動，眼光都顯得敏銳而清醒，沒有不明白的事情。乃至千差萬別的古人言語，一時之間全部透徹領悟。如果不是達到這種境界的人，必須要在故紙堆里高低衡量，為他指點迷津。例如，昔日于迪相公（于迪，人名，官名相公）出鎮襄陽，使用酷刑非常殘忍，違抗他的人都被殺掉。因為讀《觀音經》時有些地方不明白，有一天拜訪紫玉山道通禪師（紫玉山道通禪師，人名）。於是問道：『如何是黑風吹其船舫飄墮羅剎鬼國？』紫玉（紫玉山道通禪師的別稱）便高聲說：『于迪你只是個做客的漢人，問這些事情做什麼？』于迪聽了非常生氣。紫玉於是說：『這就是黑風吹其船舫飄墮羅剎鬼國。』于迪有所領悟。你們說說看，他這樣問紫玉，紫玉為什麼要這樣回答他？這是爲了引發他根本的無明（無明，佛教術語，指對事物真相的迷惑和無知），當面隨手為他指出。真是好手段。然而不如當時不說後面的話，直接把他砍成兩段，倒還有些衲僧（衲僧，指僧人）的氣息。等到為他點破，也只是順手撫摸而已。大凡接引人有三種機鋒。如果是第一種機鋒，只需對他說『于迪你只是個做客的漢人，你問這些事情做什麼？』更沒有其他方便，只是沒有道理難以對話。如果在此直下承擔，不再猶豫，就與『柏樹子』、『麻三斤』（柏樹子、麻三斤，佛教禪宗公案）一口吸盡西江水，更沒有差別。所以說，『舉起時不顧及就已經差錯，想要思量何時才能領悟？』只要教你當頭領悟。如果是第二種機鋒，就容易多了。只是發起問端，如說『于迪你只是個做客的漢人，你問這些事情做什麼？』這是爲了引發他根本的無明，令他無明現前，隨手點破。如果是第三種機鋒，不免陷入泥水，再加一個註解。如說『于迪你只是個做客的漢人，』便是放卻黑風吹其船舫。于迪如果發怒，便是羅剎（羅剎，佛教中的惡鬼）現前。紫玉說：『這正是黑風吹其船舫，』豈不是觀音（觀音，觀世音菩薩的簡稱）出現嗎？
【English Translation】 English version: Yet, deep inside, there is a sense of unease. Every movement, every glance is sharp and clear, with nothing left uncomprehended. Even the myriad expressions of the ancients are instantly understood. If one has not reached this state, one must sift through the old texts, weighing high and low, to guide them. For example, in the past, when Yu Di, the Duke (Yu Di, a personal name, Duke being his official title), was stationed in Xiangyang, he used cruel and brutal punishments, killing all who disobeyed him. Because he had doubts while reading the Avalokiteshvara Sutra (Guanyin Jing), one day he visited Zen Master Daotong of Ziyu Mountain (Zen Master Daotong of Ziyu Mountain, a personal name). He then asked: 'What is the black wind blowing the ship into the land of Rakshasas (Luochagui guo)?' Ziyu (another name for Zen Master Daotong of Ziyu Mountain) then loudly said: 'Yu Di, you are just a Han Chinese guest here, why are you asking about such things?' Yu Di was furious upon hearing this. Ziyu then said: 'This is the black wind blowing the ship into the land of Rakshasas.' Yu Di had an awakening. Tell me, why did Ziyu answer him in this way when he asked him that question? This was to trigger his fundamental ignorance (Wuming, Buddhist term referring to delusion and ignorance of the true nature of things), pointing it out to him directly and readily. Truly a skillful means. However, it would have been better not to say the latter words at the time, but to cut him in two directly, which would have had more of the spirit of a mendicant monk (Naseng, refers to monks). Once it is pointed out to him, it is just a gentle caress. Generally, there are three kinds of opportunities to receive people. If it is the first opportunity, one only needs to say to him, 'Yu Di, you are just a Han Chinese guest here, why are you asking about such things?' There is no other expedient, just no reason to have a difficult conversation. If one directly accepts this without hesitation, then it is no different from 'cypress tree' and 'three pounds of flax' (Baishuzi, Ma Sanjin, Zen koans) swallowing the entire West River in one gulp. Therefore, it is said, 'To consider is already a mistake, when will you realize if you try to think?' Just teach you to understand directly. If it is the second opportunity, it is much easier. Just initiate the question, such as saying, 'Yu Di, you are just a Han Chinese guest here, why are you asking about such things?' This is to trigger his fundamental ignorance, causing his ignorance to appear, and then pointing it out readily. If it is the third opportunity, one cannot avoid getting into the mud and adding another annotation. Such as saying, 'Yu Di, you are just a Han Chinese guest here,' which is letting go of the black wind blowing the ship. If Yu Di becomes angry, then the Rakshasa (Luosha, evil spirits in Buddhism) appears. Ziyu said, 'This is precisely the black wind blowing the ship,' isn't it Avalokiteshvara (Guanyin, short for Avalokiteshvara Bodhisattva) appearing?
現。此是落草註解。瞎人眼目。破滅胡種。若是真正衲僧。直須撥卻。豈不見道。他參活句。不參死句。活句上薦得。與祖佛為師。如李萬卷問歸宗和尚。須彌納芥子則不問。如何是芥子納須彌。宗云。爾身如椰子大。萬卷書著在甚處。歸宗老漢尋常一條白棒。打佛打祖。及乎李萬卷問著。不免曲順人情放開一線。然他用處也只教爾當頭截去。後來眾中無識者。便道。芥子是心。須彌是萬卷。納之於心何所不可。佛法若只如此。爭到今日也。又如龐居士問馬大師。不與萬法為侶者是什麼人。馬大師云。待汝一口吸盡西江水。即向汝道。居士乃大悟。作頌云。十方同聚會。個個學無為。此是選佛場。心空及第歸。此頌與一口吸盡西江水題目。豈曾相副。既不說口。又不說水。只道心空及第歸。且道。作么生是心空。只教爾是非得失明暗色空森羅萬象一時融會歸於一理。和理一時空卻。然後有些趣向。山僧今夜不惜眉毛。為爾一時吐卻了也。更為諸人說個小偈。祖佛單傳向上機。電光石火構不徹。獨許諸根穎脫人金剛寶劍當頭截。
師云。道由悟達。法離見聞直下便承當。更無第二個。此猶是就今時曲為垂手處。若是本分事。又且不然。所以道。爾未跨船舷時。好與三十棒。如此則千里萬里一時坐斷。何故。須知當
【現代漢語翻譯】 現代漢語譯本 現在這是落草的註解，矇蔽人們的眼睛，破滅胡人的種子。如果是真正的僧人，就應當直接摒棄這些。難道沒聽說過嗎？要參活句，不要參死句。能在活句上領悟，就能以祖師和佛為師。例如李萬卷問歸宗和尚：『須彌山（Mount Meru，佛教宇宙觀中的聖山）納入芥子（mustard seed，極小的東西）我不問，如何是芥子納入須彌山？』歸宗說：『你的身體像椰子那麼大，萬卷書放在哪裡？』歸宗老和尚平常總是拿著一條白棒，打佛打祖，等到李萬卷問到，也不免順應人情放開一線生機。然而他的用意也只是教你當頭截斷。後來眾人中沒有見識的人，就說：『芥子是心，須彌山是萬卷書，納入心中有什麼不可以？』佛法如果只是這樣，怎麼能流傳到今天呢？又如龐居士問馬大師：『不與萬法為伴侶的是什麼人？』馬大師說：『等你一口吸盡西江水，我就告訴你。』龐居士於是大悟，作偈說：『十方同聚會，個個學無為，此是選佛場，心空及第歸。』這首偈與『一口吸盡西江水』的題目，哪裡相符呢？既沒有說口，又沒有說水，只說『心空及第歸』。那麼，怎樣才是心空呢？只是教你將是非得失、明暗色空、森羅萬象一時融會歸於一理，並將這個理一時空掉，然後才有些趣味。山僧我今晚不惜眉毛，為你們一時吐露了這些。再為各位說個小偈：『祖佛單傳向上機，電光石火構不徹，獨許諸根穎脫人，金剛寶劍當頭截。』 老師說：『道由悟達，法離見聞，直接承當，更沒有第二個。』這還是就現在的情況權且垂手幫助。如果是本分事，又不是這樣了。所以說：『你還沒跨上船舷時，就該打三十棒。』這樣則千里萬里一時坐斷。為什麼呢？須知應當...
【English Translation】 English version Now, this is a fallen-grass annotation, blinding people's eyes and destroying the seeds of the barbarian. If it is a true monk, he must directly discard these. Haven't you heard that you should contemplate the living phrase, not the dead phrase? If you can understand the living phrase, you can take the patriarchs and Buddhas as your teachers. For example, Li Wanjuan asked the monk Guizong: 'I won't ask about Mount Meru (Mount Meru, the sacred mountain in the Buddhist cosmology) being contained in a mustard seed (mustard seed, something extremely small), but how can a mustard seed contain Mount Meru?' Guizong said, 'Your body is as big as a coconut, where are the ten thousand scrolls of books placed?' The old monk Guizong usually held a white staff, hitting Buddhas and patriarchs, but when Li Wanjuan asked, he couldn't help but yield to human feelings and open a glimmer of hope. However, his intention was only to teach you to cut it off directly. Later, those without knowledge among the crowd said, 'The mustard seed is the mind, and Mount Meru is the ten thousand scrolls of books. What is impossible to contain in the mind?' If the Buddha-dharma were only like this, how could it have been passed down to this day? Another example is when Layman Pang asked Master Ma, 'Who is the one who is not a companion to the myriad dharmas?' Master Ma said, 'When you have swallowed all the waters of the West River in one gulp, I will tell you.' Layman Pang then had a great enlightenment and composed a verse saying, 'The ten directions gather together, everyone learns non-action, this is the field for selecting Buddhas, the mind is empty and attains the highest rank.' How does this verse match the topic of 'swallowing all the waters of the West River in one gulp'? It doesn't mention the mouth or the water, only says 'the mind is empty and attains the highest rank.' So, how is the mind empty? It only teaches you to temporarily merge all the rights and wrongs, gains and losses, light and darkness, form and emptiness, and the myriad phenomena into one principle, and then empty this principle at once, and then there will be some interest. I, the mountain monk, do not spare my eyebrows tonight and reveal these to you all at once. Let me say another small verse for everyone: 'The patriarchs and Buddhas transmit the upward mechanism alone, it cannot be constructed in a flash of lightning, only those who are intelligent and detached from all the senses are allowed, the Vajra sword cuts off the head.' The teacher said, 'The Dao is attained through enlightenment, the Dharma is apart from seeing and hearing, directly accept it, there is no second.' This is still just a temporary helping hand in the current situation. If it is a matter of one's own duty, it is not like this. Therefore, it is said, 'Before you have crossed the ship's side, you should be given thirty blows.' In this way, thousands of miles are cut off at once. Why? You must know that you should...
人分上。各有水灑不著風吹不入。清寥寥白滴滴。祖佛不能到。魔外不能入。坐斷要津不通凡聖。設使盡大地草木叢林。盡化為衲僧。各各置百千問難。不消一劄。儘教吞聲飲氣目瞪口呿。而今事不獲已。且無見起見。無言起言。與諸人且通個時節。只如各各常人分上。上來下去已是十分現成。欠少個什麼。更來就人覓。所以玄沙道。飲籮里坐地展手。問人覓飯吃。只為無始劫來拋家日久。背馳此本分事。向六塵境界里。妄想輪迴。不能迴光返照。甘處下流。若能具上根利智。返本還源。知有此事。輝騰今古迥絕知見。坐斷十方無復輪轉。始有語話分。而今須是換個骨頭了。方見此一片田地。若未知有此一片田地。直饒解到佛祖邊事。問一答十。終無交涉。須知諸佛出世唯證明此一片田地。祖師西來亦提持此一片田地。所以先師見白雲師翁。一覷透了。便作個頌子道。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。諸人還曾恁么也未。須是向此一片田地。凈裸裸赤灑灑方可入作。
普說
告香普說。師示眾云。只這個便承當得去。如天普蓋似地普擎。更不欠一毫頭。亦無第二見。設使盡無邊香水海塵塵剎剎。一時穿卻鼻孔也。更不落別處。儻或思量擬議。即沒交涉。所以道。一念
【現代漢語翻譯】 現代漢語譯本： 人的本分上，各自都有水潑不濕，風吹不進的清凈境界，空寂潔白。諸佛和祖師都無法到達，邪魔外道也無法侵入。截斷要道，凡夫和聖人無法通行。假設將整個大地的草木叢林，都變成修行人，每個人都提出成百上千的疑問，也不需要一封書信，就能讓他們都閉口不言，瞪大眼睛。現在不得已，只好無見生見，無言起言，和大家暫且溝通一下。就像每個人本分上，向上向下都已經十分現成，還缺少什麼呢？還要向別人尋求。所以玄沙（Xuan Sha，禪宗大師）說，『在籮筐里飲水，坐在地上卻伸手向人要飯吃。』只因爲無始劫以來離家太久，背離了這本分事，在六塵境界里，妄想輪迴，不能迴光返照，甘願處於下流。如果能具有上等根器和敏銳智慧，返回本源，知道有這件事，光輝照耀古今，迥然不同于知見，截斷十方，不再輪轉，才有了說話的份。現在必須換一副骨頭，才能見到這一片田地。如果還不知道有這一片田地，即使理解到佛祖的境界，問一答十，也終究沒有關係。須知諸佛出世，只是爲了證明這一片田地。祖師西來，也是爲了提持這一片田地。所以先師見到白雲師翁（Bai Yun Shi Weng，禪宗大師），一眼就看透了，於是作了一首偈子說：『山前一片閑田地，叉手叮嚀問祖翁。幾度賣來還自買，為憐松竹引清風。』各位還曾這樣嗎？必須向這一片田地，清凈無染，赤裸灑脫，才可以進入。
普說
告香普說。師父對大眾開示說，『就這個便可以承擔得去，如天空普遍覆蓋，似大地普遍承載，更不缺少一毫一厘，也沒有第二種見解。』假設將無邊香水海的每個微塵剎土，一時都穿上鼻孔，也不會落在別處。如果思量擬議，就沒關係了。所以說，『一念』
【English Translation】 English version: In each person's inherent nature, there exists a pure realm untouched by water or wind, utterly serene and pristine. Buddhas and ancestors cannot reach it, nor can demons and heretics intrude. It severs the vital path, preventing passage for both ordinary beings and sages. Suppose all the trees and forests of the entire earth were transformed into mendicants, each posing hundreds of thousands of questions, not even a single letter would be needed to silence them, leaving them speechless and wide-eyed. Now, having no other choice, we must create views from no-views, and words from no-words, to communicate with everyone for a while. Just like in each person's inherent nature, going up and down is already perfectly complete, what is lacking? Why seek it from others? Therefore, Xuan Sha (Zen master) said, 'Drinking water from a basket, sitting on the ground yet begging for food.' It is only because we have been away from home for countless eons, deviating from this inherent matter,妄想輪迴 in the realms of the six senses, unable to turn the light inward and reflect, willingly remaining in the lower streams. If one possesses superior faculties and sharp wisdom, returning to the source, knowing there is such a thing, its brilliance illuminates the past and present, utterly distinct from views, severing the ten directions, no longer revolving, then there is a share in speech. Now, one must change one's bones to see this field. If one does not yet know there is this field, even if one understands the affairs of the Buddhas and ancestors, answering ten questions for every one asked, it is ultimately irrelevant. Know that the Buddhas appear in the world only to prove this field. The Patriarchs came from the West also to uphold this field. Therefore, when the former teacher saw Bai Yun Shi Weng (Zen master), he saw through it at a glance, and composed a verse saying: 'Before the mountain, a field of idle land, with hands folded, I earnestly ask the ancestral master. How many times have I sold it and bought it back myself, for the sake of the pines and bamboos drawing in the clear wind.' Have you all ever been like this? One must enter this field, purely naked and unadorned, to enter into action.
Public Discourse
Announcing the Incense, Public Discourse. The master addressed the assembly, saying, 'Just this can be undertaken, like the sky universally covering, like the earth universally supporting, not lacking a single hair, nor is there a second view.' Suppose all the dust motes in the boundless fragrant ocean were pierced through the nostrils at once, it would not fall elsewhere. If one thinks or deliberates, it is irrelevant. Therefore, it is said, 'One thought'
不生前後際斷。即名為佛。若也涉思量作計校。分能所作知解。則千里萬里。祖師門下直教見須實見悟須實悟證須實證。諸人各各有一靈妙性。確實而論。才被拶著。便腳忙手亂。作么生見得親信得徹。桶底子脫去。只為從無始劫來妄想濃厚。只在諸塵境界中。元不曾踏著本地風光。明見本來面目。若是真實人。直下承當。了知生本不生。知死本不死。向不生不死處。千聖著眼覷不見。千手大悲提不起。而今兄弟。若能返照。更無第二人。更不待山僧兩回三度不惜眉毛入泥入水。何況拋沙撒土。說心說性。未免落七落八。當面相謾去也。豈不見。破灶墮和尚。聞古廟作孽。遂領十八弟子。入山觀之。全無神相。唯見三間空屋一所泥灶。遂以杖擊之云。汝本泥土合成。靈從何來。聖從何起。其灶乃颯颯而墮。破灶墮云。破也破也。墮也墮也。不覺紙錢。後有一神人出雲。某甲乃灶神。蒙師為說無生法。已得生天。禮謝而去。其十八弟子乃白師云。某等皆久參侍和尚。殊不蒙開示無生法。今日灶神何幸。和尚卻為伊說。破灶墮云。我只向伊道。汝本磚瓦泥土合成。靈從何來。聖從何起。其徒皆作禮。破灶墮云。破也破也。墮也墮也。其十八弟子悉皆省悟。只如山僧。即今舉拂子。且道。與破灶墮是同是別。遂云。破也破也
【現代漢語翻譯】 現代漢語譯本 『不生前後際斷，即名為佛』（不生於過去，不生於未來，斷絕一切因果聯繫，這就是佛）。如果還涉入思量，進行計較，分別能與所，產生知解，那就差之千里萬里了。祖師門下直接教人見性要實見，悟道要實悟，證果要實證。各位都各有一顆靈妙的自性。確實來說，才一被觸及，就手忙腳亂。如何才能真正見到，徹底相信？如何才能桶底脫落（徹底覺悟）？只因爲從無始劫以來妄想深重，只在各種塵世境界中打轉，從來不曾踏著本地風光，明見本來面目。如果是真實的人，當下就能承擔，了知生本不生，知死本不死。向著不生不死之處，千聖都著眼看不見，千手大悲也提不起。如今各位，如果能反觀自照，更無第二人。更不必等待我多次不惜眉毛入泥入水（不辭辛苦地教導）。何況拋沙撒土（用淺顯的言語），說心說性，未免落七落八（不著邊際），當面欺騙自己。難道沒聽說過嗎？破灶墮和尚，聽說古廟作怪，於是帶領十八個弟子，入山觀看。完全沒有神像，只見三間空屋和一個泥灶。於是用禪杖敲打泥灶說：『你本是泥土合成，靈從何來？聖從何起？』那泥灶就颯颯地倒塌了。破灶墮說：『破也破也，墮也墮也。』不覺間，紙錢飛舞。後來有一個神人出來說：『我乃灶神，蒙受師父為我說無生法，已經得以昇天。』禮謝而去。他的十八個弟子於是對師父說：『我們都長久侍奉和尚，卻不蒙您開示無生法。今天灶神何其有幸，和尚卻為他說法。』破灶墮說：『我只是對他說：你本是磚瓦泥土合成，靈從何來？聖從何起？』他的徒弟們都作禮。破灶墮說：『破也破也，墮也墮也。』他的十八個弟子都醒悟了。就像我，現在舉起拂塵，且說，與破灶墮是相同還是不同？』於是說：『破也破也！』
【English Translation】 English version 『Non-arising before and after, cutting off all connections, is called Buddha.』 If you still engage in thinking, calculating, distinguishing between the able and the object, and creating knowledge and understanding, then you are a thousand miles away. The patriarch's school directly teaches people to see their nature truly, to awaken to the Dao truly, and to realize the fruit truly. Each of you has a wondrous and spiritual nature. To speak truthfully, as soon as you are touched, you become flustered and confused. How can you truly see and completely believe? How can the bottom of the bucket fall out (complete enlightenment)? It is only because of the heavy delusions from beginningless kalpas, revolving only in the various realms of dust, never having stepped on the local scenery, clearly seeing the original face. If you are a true person, you can take responsibility right now, understanding that birth is fundamentally non-birth, and death is fundamentally non-death. Towards the place of non-birth and non-death, a thousand sages cannot see it with their eyes, and the thousand-handed Great Compassion cannot lift it up. Now, brothers, if you can reflect inwardly, there is no second person. There is no need for me to repeatedly spare no effort to enter the mud and water (teach diligently). Moreover, throwing sand and scattering soil (using simple words), speaking of mind and nature, inevitably falls into disorder, deceiving oneself face to face. Haven't you heard? The monk Pozhuoduo (Broken Stove Fall), hearing that the ancient temple was haunted, led eighteen disciples to the mountain to observe. There were no divine images at all, only three empty rooms and a mud stove. So he struck the mud stove with his staff and said, 'You are originally made of mud and earth, where does the spirit come from? Where does the holiness arise from?' The mud stove collapsed with a rustling sound. Pozhuoduo said, 'Broken, broken! Fallen, fallen!' Unknowingly, paper money flew. Later, a divine person came out and said, 'I am the stove god, and I have received the master's teaching of the uncreated dharma, and have been able to ascend to heaven.' He bowed and thanked him and left. His eighteen disciples then said to the master, 'We have all served the monk for a long time, but we have not received your teaching of the uncreated dharma. Today, the stove god is so fortunate that the monk preaches the dharma to him.' Pozhuoduo said, 'I only said to him: You are originally made of bricks, tiles, mud, and earth, where does the spirit come from? Where does the holiness arise from?' His disciples all bowed. Pozhuoduo said, 'Broken, broken! Fallen, fallen!' His eighteen disciples all awakened. Just like me, now raising the whisk, tell me, is it the same or different from Pozhuoduo?' Then he said, 'Broken, broken!'
。墮也墮也。若也見得。不唯不孤負破灶墮和尚。亦乃不孤負從上祖師。若也不見。不唯孤負破灶墮和尚。亦乃孤負自己。知有此事不從他得。所以道。靈從何來聖從何起。只如諸人。見今身是父母血氣成就。若於中識得靈明妙性。則若凡若聖。覓爾意根了不可得。便乃內無見聞覺知。外無山河大地。尋常著衣吃飯。更無奇特。所以道。我若向刀山。刀山自摧折。我若向地獄。地獄自消滅。方知有如是靈通。有如是自在。只如今禪僧家。何不迴光返照明教徹去。若也未明得。且向三根椽下七尺單前。默默地究取。不見雲門大師道。爾且東卜西卜。忽然卜著也不定。若也打開自己庫藏。運出自己家財。拯濟一切。教無始妄想一時空索索地。豈不慶快。老僧往日。為熱病所苦死卻。一日觀前路黑漫漫地。都不知何往。獲再甦醒遂驚駭生死事。便乃發心行腳。訪尋有道知識。體究此事。初到大溈參真如和尚。終日面壁默坐。將古人公案翻覆看。及一年許。忽有個省處。然只是認得個昭昭靈靈驢前馬後。只向四大身中作個動用。若被人拶著。一似無見處。只為解脫坑埋卻禪道滿肚。于佛法上看即有。於世法上看即無。後到白雲老師處。被他云爾總無見處。自此全無咬嚼分。遂煩悶辭去。心中疑情終不能安樂。又上白雲再參先師
【現代漢語翻譯】 現代漢語譯本：墮落啊墮落啊。如果能夠領悟，不僅不辜負破灶墮（指一位禪師）和尚，也不辜負歷代祖師。如果不能領悟，不僅辜負破灶墮和尚，也辜負自己。要知道這件事不是從別人那裡得來的。所以說，『靈性從何而來？聖性從何而起？』就像各位，現在這個身體是父母的血氣成就的。如果能從中認識到靈明妙性，那麼無論是凡人還是聖人，尋找你的意根都不可得。於是內心沒有見聞覺知，外在沒有山河大地，平常穿衣吃飯，沒有什麼特別之處。所以說，『我如果走向刀山，刀山自然摧折；我如果走向地獄，地獄自然消滅。』這才知道有這樣的靈通，有這樣的自在。只是如今的禪僧們，為什麼不迴光返照明徹地去體悟呢？如果還沒有明白，就先在三根椽下、七尺床前，默默地探究。不見雲門大師說，『你且東卜西卜，忽然卜著也不一定。』如果打開自己的庫藏，運出自己的家財，救濟一切，讓無始以來的妄想一時空空蕩蕩，豈不痛快！老僧往日，被熱病所苦，死過一次。有一天，看到前路黑漫漫的，都不知道要往哪裡去。後來再次甦醒，於是驚駭生死之事，便發心行腳，拜訪有道的知識，體究這件事。最初到大溈參拜真如和尚，終日面壁默坐，將古人的公案翻來覆去看。大約一年後，忽然有個省悟之處，然而只是認識到昭昭靈靈，驢前馬後，只在四大假合的身體中做些動用。如果被人逼問，就好像沒有見處一樣，只因爲用解脫的空談埋沒了禪道，滿肚子都是。在佛法上看好像有，在世法上看好像沒有。後來到白雲老師處，被他說『你總沒有見處』。從此完全沒有咬嚼的份，於是煩悶地辭去，心中的疑情始終不能安樂。又上白雲再次參拜先師。
【English Translation】 English version: Falling, falling. If you can realize it, you will not only not fail to live up to the expectations of the monk Pozhuoduo (referring to a Chan master), but also not fail to live up to the expectations of the ancestral teachers of all generations. If you cannot realize it, you will not only fail to live up to the expectations of the monk Pozhuoduo, but also fail to live up to your own expectations. Know that this matter is not obtained from others. Therefore, it is said, 'Where does spirituality come from? Where does saintliness arise?' Just like all of you, this body is now formed by the blood and qi of your parents. If you can recognize the bright and wondrous nature within it, then whether you are an ordinary person or a sage, you will not be able to find the root of your mind. Then, there will be no seeing, hearing, feeling, or knowing within, and no mountains, rivers, or earth without. Usually, you wear clothes and eat, and there is nothing special about it. Therefore, it is said, 'If I go to the mountain of knives, the mountain of knives will naturally collapse; if I go to hell, hell will naturally disappear.' Only then will you know that there is such spiritual power and such freedom. It's just that the Chan monks of today, why don't they turn the light inward and illuminate it thoroughly? If you haven't understood it yet, then first silently investigate under the three rafters and in front of the seven-foot bed. Didn't Master Yunmen say, 'You may cast lots to the east and cast lots to the west, and you may suddenly hit the mark.' If you open your own treasury, take out your own wealth, and relieve everyone, so that the beginningless delusions are all empty and desolate at once, wouldn't that be joyful! In the past, this old monk was tormented by a fever and died once. One day, I saw the road ahead was dark and vast, and I didn't know where to go. Later, I woke up again, and then I was shocked by the matter of life and death, and then I made a vow to travel around, visiting knowledgeable people, and investigating this matter. At first, I went to Dawei to pay homage to the monk Zhenru, and sat silently facing the wall all day long, turning over and over the ancient cases. After about a year, I suddenly had a moment of awakening, but I only recognized the bright and spiritual, before the donkey and behind the horse, and only made some movements in the four great elements of the body. If someone were to press me, it would be as if there were nothing to see, just because the empty talk of liberation buried the Chan path, and the belly was full of it. It seems to exist in the Buddhist teachings, but it seems not to exist in worldly affairs. Later, I went to Teacher Baiyun, and he said, 'You have no insight at all.' From then on, I had no share to chew on, so I resigned in annoyance, and the doubt in my heart could not be at peace. I went to Baiyun again to pay homage to my former teacher.
。便令作侍者。一日忽有官員問道次。先師云。官人爾不見小艷詩道。頻呼小玉元無事。只要檀郎認得聲。官人卻未曉。老僧聽得忽然打破漆桶。向腳跟下親見得了。元不由別人。方信乾坤之內宇宙之間。中有一寶秘在形山。已至諸佛出世祖師西來。只教人明此一件事。若也未知。只管作知作解。瞠眉努目。元不知只是捏目生華擔枷過狀。何曾得自在安樂。如紅爐上一點雪去。若打破了。或喝或掌。一切皆得。然終不作此解。方可放下人我擔子千休萬歇。方可生死奈何不得。也須是實到此個田地始得。若實到此。便能提唱大因緣。建立法幢。與一切人抽釘拔楔解粘去縛。如是揭千人萬人。如金翅鳥入海直取龍吞。如諸菩薩入生死海中撈捷眾生。放在菩提岸上。方可一舉一切舉。一了一切了。有時一喝如金剛王寶劍。有時一喝如踞地。師子。有時一喝如探竿影草。有時一喝不作一喝用。方可殺活自由佈置臨時。謂之我為法王於法自在。諸人既是挑囊負缽遍參知識。懷中自有無價之寶。方向這裡參學。先師常云。莫學琉璃瓶子禪。輕輕被人觸著便百雜碎。參時須參皮可漏子禪。任是向高峰頂上撲下。亦無傷損。劫火洞然我此不壞。若是作家本分漢。遇著咬豬狗底。手腳放下復子靠將去。十年二十年管取。打成一片。且作么
生得獨脫去。須是入流人。方知恁么事。
圓悟佛果禪師語錄卷第十三 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十四
宋平江府虎丘山門人紹隆等編
法語上
示張持滿朝奉
克勤自出峽止訥堂。唯念茲在茲。相從者多不告倦。所謂利他乃自利也。要鬚根本明徹理地精至純一無雜。才有是非。紛然失心。若踏王脈。諸天捧華無路。魔外潛覷不見。深深海底行。高高峰頂立始得。不驚群動眾。謂之平常心本源天真自性也。雖居千萬人中。如無一人相似。此豈粗浮識想利智聰慧所能測哉。示諭。綿密無間寂照同時。歲月悠久打成一片。而根本愈牢密密作用。誠無出此。應當當處全真。則彼我遐邇觸處皆渠。剎剎塵塵皆在自己大圓鏡中。愈綿愈密。則愈能轉換也。故云門道。直得乾坤大地無纖毫過患。猶為轉句。不見一色始是半提。直得如此。更須知有全提時節始得。所以德山棒臨濟喝。皆徹證無生。透頂透底。融通自在。到大用現前處。方能出沒欲人全身擔荷外。退守文殊普賢大人境界。巖頭道。他得底人。只守閑閑地。二六時中無慾無依。自然超諸三昧。德山亦云。汝但無事於心。於心無事。則虛而靈寂而照。若毫端許言本末者。
【現代漢語翻譯】 要能超脫生死輪迴，必須是真正入流的修行人，才能明白這樣的道理。
圓悟佛果禪師語錄卷第十三 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十四
宋平江府虎丘山門人紹隆等編
法語上
示張持滿朝奉
克勤（圓悟克勤禪師，即佛果禪師）自從離開峽地到訥堂，心中念念不忘的都是修行之事。跟隨他的人很多，都不覺得疲倦。這就是所謂的利益他人就是利益自己。必須要根本明徹，理地精純，純一而沒有雜質。稍微有一點是非，就會紛亂而失去本心。如果踏對了修行的正路，諸天都會捧著鮮花來供養，沒有道路可走；邪魔外道暗中窺視也看不見。要在深深的海底行走，在高高的山頂站立，才能真正做到不驚動大眾，這就是所謂的平常心，本源天真自性。雖然身處千萬人之中，卻好像沒有一個人相似。這難道是粗淺浮泛的意識思想、小聰明小智慧所能測度的嗎？ 開示教諭，綿密而沒有間斷，寂靜和照了同時進行。經過長久的歲月，打成一片，而根本更加牢固，秘密的作用，實在沒有超過這個的。應當在每個當下都完全真實，那麼彼此遠近，所接觸到的地方都是它。每個剎那，每個微塵，都在自己大圓鏡智之中。越綿密就越能轉換。所以雲門（雲門文偃禪師）說，『直到乾坤大地沒有絲毫過患，仍然是轉句。』『不見一色才是半提。』直到如此，更要知道有全提的時候才能真正明白。所以德山（德山宣鑒禪師）的棒，臨濟（臨濟義玄禪師）的喝，都是徹底證悟無生，透徹到底，融通自在。到大用現前的時候，才能出沒自由，想要人全身承擔，退守文殊（文殊菩薩）普賢（普賢菩薩）大人境界。巖頭（巖頭全豁禪師）說，『他得道的人，只是守著閑閑地，二六時中沒有慾望沒有依靠，自然超越諸種三昧。』德山也說，『你只要心中無事，對於心也無事，那麼心就虛空而靈妙，寂靜而照耀。如果稍微談論一點本末，』
【English Translation】 To be truly free from the cycle of birth and death, one must be a true practitioner who has entered the stream, only then can one understand such matters.
Recorded Sayings of Chan Master Yuanwu Foguo, Volume 13 Taisho Tripitaka, Volume 47, No. 1997, Recorded Sayings of Chan Master Yuanwu Foguo
Recorded Sayings of Chan Master Yuanwu Foguo, Volume 14
Compiled by Shaolong and others, disciples of the Tiger Hill Mountain in Pingjiang Prefecture, Song Dynasty
Dharma Talks, Part 1
Instruction to Zhang Chiman, Court Official
Since Keqin (Chan Master Yuanwu Keqin, i.e., Foguo Chan Master) left Xia and arrived at Netang, his mind has been solely focused on practice. Many who follow him do not feel weary. This is what is meant by benefiting others is benefiting oneself. It is necessary to have a fundamental clarity, a pure and refined understanding of the principle, pure and without impurities. If there is even a little right and wrong, one will be confused and lose one's mind. If one steps onto the right path of practice, the heavens will offer flowers, and there will be no path to walk; demons and heretics will secretly peer but not see. One must walk in the deep sea and stand on the high peak to truly be able to not startle the masses. This is what is called the ordinary mind, the original true nature. Although living among thousands of people, it is as if there is no one similar. How can this be measured by shallow and superficial thoughts, cleverness, and intelligence? Instructions and teachings should be continuous and without interruption, stillness and illumination occurring simultaneously. After a long period of time, it becomes one, and the foundation becomes more solid, and the secret function is truly unsurpassed. One should be completely genuine in every moment, then the other, near and far, everywhere is 'it'. Every moment, every dust mote, is within one's own great perfect mirror wisdom. The more continuous and subtle, the more one can transform. Therefore, Yunmen (Chan Master Yunmen Wenyan) said, 'Until the universe and earth have no fault, it is still a turning phrase.' 'Not seeing a single color is only half the matter.' Until it is like this, one must know that there is a time for the whole matter to be understood. Therefore, Deshan's (Chan Master Deshan Xuanjian) stick and Linji's (Chan Master Linji Yixuan) shout are both thorough realizations of non-birth, penetrating to the bottom, and freely flowing. When the great function manifests, one can freely appear and disappear, wanting people to fully bear the responsibility, retreating to the realm of Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva), great beings. Yantou (Chan Master Yantou Quanhuo) said, 'Those who have attained the Way just keep to their leisure, without desire or reliance at all times, naturally transcending all samadhis.' Deshan also said, 'You only need to have nothing in your mind, and have nothing to do with the mind, then the mind will be empty and spiritual, still and illuminating. If you talk a little about the beginning and the end,'
皆為自欺。此既已明。當須履踐。但只退步愈退愈明。愈不會愈有力量。異念才起擬心才生。即猛自割斷令不相續。則智照洞然。步步踏實地。豈有高低憎愛達順揀擇于其間哉。無明習氣旋起旋消。悠久間自無力能擾人也。
古人以牧牛為喻。誠哉所謂要久長人爾。直截省要。最是先忘我見。使虛靜恬和任運騰騰。騰騰任運於一切法皆無取捨。向根根塵塵應時脫然自處孤運獨照。照體獨立物我一如。直下徹底無照可立。如斬一綟絲。一斬一切斷。便自會作活計去也。佛見法見尚不令起。則塵勞業識自當冰消瓦解。養得成實如癡似兀。而峭措祖佛位中收攝不得。那肯入驢胎馬腹裡也。
趙州道。我見千百億個。儘是覓作佛漢子。于中覓個無心底難得。又云。我在南方三十年。除粥飯二時是雜用心處。香林四十年方成一片。涌泉四十年尚自走作。南泉十八上解作活計。信知從上古人。無不皆如此密密履踐。安可計得失長短取捨是非知解也。同學之中唯龍門智海。昔常熟與究明。但逢緣遇境莫不管帶。何止此生而已。窮未來際證無量聖身也。未是他泊頭處。但一味退步。切莫作限量也。
示吳教授
佛祖以神道設教。唯務明心達本。況人人具足各各圓成。但以迷妄背此本心。流轉諸趣枉受輪迴。而
其根木初無增減。諸佛以為一大事因緣而出。蓋為此也。祖師以單傳密印而來。亦以此也。若是宿昔蘊大根利智。便能于腳跟直下承當。不從他得了然自悟。廓徹靈明。廣大虛寂。從無始來亦未曾間斷。清凈無為妙圓真心。不為諸塵作對。不與萬法為侶。長如十日並照。離見超情。截卻生死浮幻。如金剛王堅固不動。乃謂之即心即佛。更不外求唯了自性。應時與佛祖契合。到無疑之地。把得住作得主。可不是徑截大解脫耶。
探究此事。要透死生。豈是小緣。應當猛利誠志信重如救頭然。始有少分相應。多見參問之士。世智聰明。只圖資談柄廣聲譽。以為高上趣向。務以勝人。但增益我見。如以油投火其炎益熾。直到臘月三十日。茫然繆亂。殊不得纖毫力。良由最初已無正因。所以末後勞而無功。是故古德勸人蔘涅槃堂里禪。誠有旨也。生死之際處之良不易。唯大達超證之士。奮利根勇猛。一徑截斷則無難。然此段雖由自己根力亦假方便。于常時些小境界中。轉得行打得徹。不存解不立見。凜然全體現成。踐履將云養得純熟。到緣謝之時。自然無怖畏。只有清虛瑩徹。無一法當情。如懸崖撒手。棄捨得無留戀。一念萬年萬年一念。覓生了不可得。豈有死也。是故古德坐脫立亡行化倒蛻能得勇健。皆是平昔淘汰得
凈潔。香林四十年得成一片。涌泉四十年尚有走作。石霜勸人休去歇去。如古廟裡香爐去。永嘉云。體即無生了本無速。蓋業業兢兢念茲在茲。方得無礙自在。既捨生之後。得意生身隨自意趣。后報悉以理遣。不由業牽。所謂透脫生死耶。報緣未謝於人間。世上有如許參涉。互動應須處之。使綽綽然有餘裕始得。人生各隨緣分不必厭喧求靜。但令中虛外順。雖在鬧市沸湯中。亦恬然安穩。才有纖毫見刺。則打不過也。
示許庭龜奉議
此個事。在利根上智之人。一聞千悟不為難。要鬚根腳牢實諦當徹信。把得定作得主。於一切違順境界差別因緣。打成一片。如太虛空無纖毫障隔。湛湛虛明無有轉變。雖百劫千生。始終一如方可平穩。多見聰俊明敏。根浮腳淺。便向言語上認得轉變。即以世間無可過上。遂增長見刺。逞能逞解逞言語快利。將謂佛法只如此。及至境界緣生。透脫不行。因成進退。良可痛惜。是故古人直是千魔萬難悉皆嚐遍。雖七處割截亦不動念。一往操心猶如鐵石。以至透脫生死渾不費力。豈不是大丈夫超詣慷慨所存也。
在家菩薩修出家行。如火中出蓮。蓋名位權勢意氣卒難調伏。而況火宅煩擾煎熬百端千緒。除非自己直下明悟本真妙圓。到大寂定休歇之場。尤能放下廓爾平常徹證
【現代漢語翻譯】 現代漢語譯本： 凈潔（指清凈無染）。香林（指香林澄遠禪師）四十年才得以成就一片（指其道場）。涌泉（指涌泉寺）四十年尚且還有走作（指人事變動）。石霜（指石霜楚圓禪師）勸人休去歇去（指放下一切，停止追逐），如同古廟裡的香爐一般（指安穩不動）。永嘉（指永嘉玄覺禪師）說：『體即無生了本無速（指本體本來就沒有生滅，本來就沒有快慢）。』大概是業業兢兢，念茲在茲（指勤勉謹慎，念念不忘），才能得到無礙自在。既然捨棄了此生之後，得意生身，隨自意趣（指可以隨心所欲地轉生），后報都以理遣（指用智慧化解），不由業牽（指不受業力束縛）。這就是所謂的透脫生死嗎？報緣未謝於人間（指果報的緣分還沒有完結），世上有如此多的參涉（指世事紛擾），互動應須處之（指需要妥善處理），使綽綽然有餘裕始得（指從容不迫，遊刃有餘）。人生各自隨緣分，不必厭喧求靜（指不必厭惡喧囂而追求清靜），但令中虛外順（指內心空虛，外表隨順），雖在鬧市沸湯中，亦恬然安穩（指即使身處喧鬧的環境中，也能保持平靜安穩）。才有一點點見刺（指產生一點點執著），就無法應對了。
示許庭龜奉議
這件事，對於利根上智之人（指根器好、智慧高的人）來說，一聞千悟並不難。但必須要根腳牢實，諦當徹信（指根基穩固，真實可信），把得定，作得主（指能夠把握住，能夠做主），於一切違順境界差別因緣（指在一切順境逆境、差別因緣中），打成一片（指融為一體）。如太虛空無纖毫障隔（指像虛空一樣沒有任何阻礙），湛湛虛明無有轉變（指清澈明亮，沒有變化）。雖百劫千生，始終一如方可平穩（指即使經歷無數劫，始終如一才能平穩）。多見聰俊明敏（指很多人聰明敏捷），根浮腳淺（指根基不穩），便向言語上認得轉變（指在言語上認識到轉變），就認為世間沒有比這更好的了，於是增長見刺（指增長了執著），逞能逞解逞言語快利（指炫耀才能、炫耀理解、炫耀口才），以為佛法只是如此。等到境界緣生（指境界現前），透脫不行（指無法解脫），因而進退兩難，實在可惜。所以古人直是千魔萬難悉皆嚐遍（指經歷過各種磨難），雖七處割截亦不動念（指即使身體被肢解也不動搖），一往操心猶如鐵石（指一心向道，堅如磐石），以至透脫生死渾不費力（指解脫生死毫不費力）。豈不是大丈夫超詣慷慨所存也（指這難道不是大丈夫超脫豪邁的志向嗎）？
在家菩薩修出家行（指在家菩薩修行出家人的行為），如火中出蓮（指像從火中生出蓮花一樣），大概是名位權勢意氣卒難調伏（指名利地位、權勢、意氣很難調伏）。何況火宅煩擾煎熬百端千緒（指何況在充滿煩惱的世俗生活中，有各種各樣的煎熬），除非自己直下明悟本真妙圓（指除非自己當下明瞭本真，達到妙圓的境界），到大寂定休歇之場（指到達寂靜涅槃的境界），尤能放下廓爾平常徹證（指更能放下一切，達到廓然無聖的境界）。
【English Translation】 English version: 'Pure and clean.' It took Xianglin (Xianglin Chengyuan, a Chan master) forty years to establish a complete monastery. Yongquan Temple still had changes and movements after forty years. Shishuang (Shishuang Chuyuan, a Chan master) advised people to 'stop and rest,' like an incense burner in an old temple (meaning to be stable and unmoving). Yongjia (Yongjia Xuanjue, a Chan master) said, 'The essence is without birth, fundamentally without speed.' It is by being diligent and mindful, constantly present, that one can attain unobstructed freedom. Having relinquished this life, one can attain a 'body of intention' and follow one's own inclinations. Future retributions can be resolved through reason, not driven by karma. Is this what is meant by 'transcending birth and death'? Before the karmic debts are cleared in the human realm, there are so many involvements in the world that require skillful handling, so that one can manage them with ease. Each person follows their own karmic circumstances; there is no need to厭喧求靜 (yan xuan qiu jing, dislike noise and seek quiet). Simply keep the inner self empty and the outer self compliant. Even in the midst of a bustling market or boiling water, one can remain tranquil and secure. If there is even the slightest attachment, one will be overwhelmed.
Instruction to Xu Tinggui, the Imperial Advisor
This matter is not difficult for those with sharp faculties and superior wisdom; they can understand a thousand things upon hearing one. However, it is essential to have a solid foundation, genuine and thorough faith, and to be able to hold firm and take control. In all favorable and adverse circumstances, in all differences and conditions, one must integrate everything into a single whole, like the vast emptiness of space without the slightest obstruction. Clear and bright, without any change, one can remain stable only by being the same throughout hundreds of kalpas and thousands of lives. Many are seen to be clever and quick-witted, but their roots are shallow. They recognize the transformations in words and think there is nothing better in the world. Consequently, they increase their attachments, showing off their abilities, understanding, and eloquence, thinking that the Buddha-dharma is only like this. When circumstances arise, they cannot break free and become trapped in a dilemma, which is truly regrettable. Therefore, the ancients directly experienced all kinds of demonic obstacles and hardships. Even if their bodies were cut into seven pieces, their minds would not waver. Their determination was like iron and stone, so that they could transcend birth and death effortlessly. Is this not the ambition of a great person, surpassing and generous?
A lay Bodhisattva practicing the conduct of a renunciate is like a lotus emerging from fire. Fame, position, power, and ego are extremely difficult to subdue. Moreover, the burning house of worldly life is filled with endless troubles and anxieties. Unless one directly realizes the original, true, wonderful, and complete nature, and reaches the realm of great tranquility and cessation, one will be able to let go, be ordinary, and thoroughly realize the truth.
無心。觀一切法如夢幻泡空豁豁地。隨時應節消遣將去。即與維摩詰傅大士龐居士裴相國楊內翰諸在家勝士。同其正因。隨自己力量轉化未悟。同入無為無事法性海中。則出來南閻浮提。打一遭不為折本矣。
示隆知藏
有祖已來。唯務單傳直指。不喜帶水拖泥打露布列窠窟鈍置人。蓋釋迦老子。三百餘會對機設教。立世垂範太段周遮。是故最後徑截省要接最上機。雖自迦葉二十八世。少示機關多顯理致。至於付受之際。靡不直面提持。如倒剎竿碗水投針示圓光相執赤幡把明鑑。說如鐵橛子傳法偈。達磨破六宗。與外道立義。天下太平。翻轉我天爾狗。皆神機迅捷。非擬議思惟所測。洎到梁游魏。尤復顯言。教外別行單傳心印。六代傳衣所指顯著。逮曹溪大鑒。詳示說通宗通。歷涉既久。具正眼大解脫宗師。變革通涂。俾不滯名相。不墮理性言說。放出活卓卓地。脫灑自由。妙機遂見。行棒行喝。以言遣言。以機奪機。以毒攻毒。以用破用。所以流傳七百來年。枝分派別各擅家風。浩浩轟轟莫知紀極。然鞠其歸著。無出直指人心。心地既明無絲毫隔礙。脫去勝負彼我是非知見解會。透到大休大歇安穩之場。豈有二致哉。所謂百川異流同歸于海。要須是個向上根器具高識遠見。有紹隆佛祖志氣然後能深入閫
【現代漢語翻譯】 現代漢語譯本： 無心（Minds without attachment）。觀察一切法，都如夢幻泡影般虛空，豁達開朗。隨時順應時節因緣，消遣度日。這樣就與維摩詰（Vimalakirti，一位著名的在家菩薩）、傅大士（Fu Dashi，南北朝時期的佛教居士）、龐居士（Pang Ju-shi，唐朝時期的佛教居士）、裴相國（裴休，Tang Dynasty Prime Minister）、楊內翰（楊億，Song Dynasty Scholar）等在家修行有成就的人士，具有相同的正因。隨自己的力量轉化尚未覺悟的人，一同進入無為無事的法性大海中。這樣出來南閻浮提（Jambudvipa，我們所居住的這個世界）走一遭，就不算虧本了。
示隆知藏（Instructions to Long Zhi-zang）
有祖師以來，只致力於單傳直指（Direct pointing），不喜歡拖泥帶水，用現成的窠臼來遲鈍地對待人。因為釋迦老子（Sakyamuni Buddha），三百多次法會隨機設教，樹立世間的典範，太過周全。所以最後開闢了徑直簡要的法門，接引最上根機的人。雖然從迦葉（Kasyapa，佛教禪宗初祖）到二十八世，較少展示機關權巧，而多顯揚理致。至於付法傳授之際，無不直面提持。如倒剎竿（Inverted flagpole）、碗水投針（Needle in a bowl of water）、示圓光相（Displaying the halo）、相執赤幡（Holding a red flag together）、把明鑑（Holding a bright mirror）。說如鐵橛子（Iron bolt）般的傳法偈。達磨（Bodhidharma，禪宗始祖）破斥六宗，與外道辯論立義，天下太平。翻轉我天爾狗（Turning 'I' into 'you' and 'heaven' into 'dog'），都是神機迅捷，不是擬議思惟所能測度的。等到梁朝遊歷到魏朝，尤其明顯地說，教外別傳，單傳心印。六代傳衣所指非常顯著。到曹溪大鑒（Huineng，六祖慧能），詳細闡述說通宗通（Understanding through words and understanding through the essence）。經歷的時間很久，具有正眼和大解脫的宗師，變革通常的途徑，使人不滯留在名相上，不墮入理性言說。放出活潑潑地，脫灑自由。妙機隨即顯現。行棒行喝（Using the stick and the shout），以言遣言（Using words to dispel words），以機奪機（Using devices to seize devices），以毒攻毒（Using poison to fight poison），以用破用（Using function to break function）。所以流傳七百多年，枝分派別，各自擅長家風。浩浩轟轟，莫知紀極。然而追究其歸宿，沒有超出直指人心（Directly pointing to the human mind）。心地既然明瞭，沒有絲毫隔礙，脫去勝負、彼此、是非、知見、解會，透到大休大歇安穩的處所，豈會有兩種差別呢？所謂百川異流同歸于海。必須要是個向上根器，具有高識遠見，有紹隆佛祖的志氣，然後才能深入內室。
【English Translation】 English version: Without Mind (Minds without attachment). Observe all dharmas as if they were dreams, illusions, bubbles, and emptiness, open and clear. Respond to the seasons and conditions as they arise, passing the time. In this way, one shares the same correct cause with Vimalakirti (a famous lay bodhisattva), Fu Dashi (a Buddhist layman of the Northern and Southern Dynasties), Pang Ju-shi (a Buddhist layman of the Tang Dynasty), Prime Minister Pei (Pei Xiu, Tang Dynasty Prime Minister), Yang Neihan (Yang Yi, Song Dynasty Scholar), and other accomplished lay practitioners. Use your own strength to transform those who are not yet enlightened, and together enter the ocean of dharma-nature, which is free from action and non-action. Then, coming to Jambudvipa (the world we live in) for a round, it will not be a loss.
Instructions to Long Zhi-zang
Since the time of the patriarchs, the only task has been to transmit directly, without liking to be bogged down in details, using ready-made frameworks to dull people. Because Sakyamuni Buddha, in over three hundred assemblies, established teachings according to the occasion, setting up worldly models, it was too comprehensive. Therefore, in the end, he opened up a direct and concise dharma gate to receive those of the highest capacity. Although from Kasyapa (the first patriarch of Zen Buddhism) to the twenty-eighth generation, there was less display of skillful means and more emphasis on principles. As for the transmission of the dharma, there was always direct pointing. Like an inverted flagpole, a needle in a bowl of water, displaying the halo, holding a red flag together, holding a bright mirror. Saying dharma transmission verses like iron bolts. Bodhidharma (the founder of Zen Buddhism) refuted the six schools, debated with heretics, and established righteousness, bringing peace to the world. Turning 'I' into 'you' and 'heaven' into 'dog' are all swift and ingenious, not to be measured by deliberation and thought. When he traveled from the Liang Dynasty to the Wei Dynasty, he especially stated that there was a separate transmission outside the teachings, a direct transmission of the mind-seal. The transmission of the robe for six generations was very clear. When it came to the Great Master of Caoxi (Huineng, the Sixth Patriarch), he explained in detail understanding through words and understanding through the essence. After a long period of time, masters with the true eye and great liberation transformed the usual paths, so that people would not be stuck in names and forms, nor fall into rational speech. They released a lively, free, and unrestrained spirit. Wonderful opportunities immediately appeared. Using the stick and the shout, using words to dispel words, using devices to seize devices, using poison to fight poison, using function to break function. Therefore, it has been transmitted for more than seven hundred years, with branches and schools each excelling in their own family style. Vast and grand, without knowing the limits. However, tracing its origin, it does not go beyond directly pointing to the human mind. Since the mind-ground is clear, without the slightest obstruction, shedding victory and defeat, self and other, right and wrong, knowledge and views, understanding and interpretations, penetrating to the place of great rest and great cessation, how could there be two differences? As the saying goes, hundreds of rivers flow differently but return to the sea. It is necessary to have an upward-striving capacity, with high knowledge and far-sightedness, and the ambition to carry on the Buddha's and patriarchs' legacy, and then one can deeply enter the inner chamber.
奧。徹底信得及直下把得住。始可印證堪為種草。舍此切宜寶秘慎詞。勿作容易放行也。
五祖老師。平生孤峻。少許可人。干嚗嚗地壁立。只靠此一著。常自云。如倚一座須彌山。豈可落虛弄滑頭謾人。把個沒滋味鐵酸饀劈頭拈似學者令咬嚼。須待渠桶底子脫。喪卻如許惡知惡見。胸次不掛絲毫。透得淨盡。始可下手鍛鍊。方禁得拳踢。然後示以金剛王寶劍。度其果能踐履負荷。凈然無一事。山是山水是水。更應轉向那邊。千聖籠羅不住處。便契乃祖已來所證傳持正法眼藏。及至應用為物。仍當驅耕夫牛奪饑人食。證驗得十成無滲漏。即是本家道流也。
摩竭陀國親行此令。少林面壁全提正宗。而時流錯認遂尚泯默。以為無縫罅無摸索壁立萬仞。殊不知。本分事恣情識摶量便為高見。此大病也。從上來事本不如是。巖頭云。只露目前些子。個如擊石火閃電光。若構不得不用疑著。此是向上人行履處。除非知有莫能知之。趙州喫茶去。秘魔巖擎叉。雪峰輥毬。禾山打鼓。俱胝一指。歸宗拽石。玄沙未徹。德山棒臨濟喝。並是透頂透底。直截剪斷葛藤。大機大用。千差萬別會歸一源。可以與人解粘去縛。若隨語作解。即須與本分草料。譬如七斛驢乳。只以一滴師子乳滴悉皆迸散。要腳下傳持相繼綿遠。直須
【現代漢語翻譯】 現代漢語譯本： 哦。完全信得過並且能夠直接把握住，才可以印證，堪稱是播種善根。除此之外，切記要珍藏保密，謹慎言辭，不要輕易放過。
五祖老師（弘忍，禪宗五祖）平生孤高嚴峻，很少認可別人。像乾硬的巖石一樣壁立千仞，只靠著這一個關鍵。他常常說，就像依靠一座須彌山（佛教宇宙中心）一樣，怎麼可以落入虛妄，玩弄滑頭，欺騙人呢？把一個沒有滋味的鐵酸餡劈頭蓋臉地扔給學者，讓他們去咬嚼。必須等到他們桶底脫落（比喻徹底覺悟），喪失了許多錯誤的知見，心中不掛一絲一毫，透徹乾淨，才可以下手鍛鍊。才能經受住拳打腳踢的考驗，然後向他們展示金剛王寶劍（比喻智慧）。考察他們是否能夠真正地踐行和承擔，清凈無染，山是山，水是水。更應該轉向那邊，那是千聖（眾多聖人）都無法籠罩的地方。這樣才能契合乃祖（指達摩）以來所證悟和傳持的正法眼藏（佛法的精髓）。等到應用到事物上時，仍然應當驅趕耕牛，奪走飢餓之人的食物（比喻打破執著）。驗證到十分圓滿沒有絲毫遺漏，就是本家的道流（真正的修行人）。
摩竭陀國（古印度國名）親自實行這個命令，少林寺面壁（指達摩面壁）完全提倡正宗。但是現在的世人錯誤地認為應該崇尚泯滅聲息，以為是無縫無隙，無法摸索的萬仞高墻。殊不知，把本分的事情隨意用情識來揣測衡量，就認為是高明的見解，這是大毛病啊。從古以來事情本來就不是這樣的。巖頭（巖頭全豁禪師）說：『只露出目前的一點點，就像擊石火，閃電光一樣。如果構造不出來，就不要懷疑。』這是向上人（追求真理的人）的行履之處，除非知道的人，否則不能知道。趙州（趙州從諗禪師）說『喫茶去』，秘魔巖（秘魔巖禪師）擎著叉，雪峰（雪峰義存禪師）滾動球，禾山（禾山無殷禪師）打鼓，俱胝（俱胝禪師）豎一指，歸宗（歸宗智常禪師）拖拽石頭，玄沙（玄沙師備禪師）沒有徹悟，德山（德山宣鑒禪師）用棒，臨濟（臨濟義玄禪師）大喝，都是透頂透底，直接剪斷葛藤（比喻煩惱），大機大用，千差萬別最終會歸於一源，可以用來幫助人解開束縛。如果隨著言語來解釋，就必須給與本分的草料。譬如七斛驢乳，只要用一滴獅子乳滴進去，全部都會迸散。要腳下傳持，相繼綿遠，必須……
【English Translation】 English version: Oh. Only when you completely trust and can directly grasp it, can it be verified and deemed worthy of planting good roots. Apart from this, it is essential to treasure and keep it secret, be cautious in your words, and do not easily let it go.
Teacher Wuzu (Hongren, the Fifth Patriarch of Zen) was solitary and stern throughout his life, rarely acknowledging others. Like a dry, hard rock, he stood firm, relying solely on this one key. He often said, 'Like leaning on a Mount Sumeru (the center of the Buddhist universe), how can one fall into falsehood, play tricks, and deceive people?' He throws a tasteless, iron-sour filling head-on at students, making them chew on it. Only when their bucket bottom falls out (a metaphor for complete enlightenment), and they lose so many wrong views, with not a trace of attachment in their hearts, completely clear, can one begin to train them. Only then can they withstand the punches and kicks of testing, and then show them the Vajra King Sword (a metaphor for wisdom). Examine whether they can truly practice and bear the burden, pure and without defilement, with mountains as mountains and water as water. They should turn to that place where even the thousand sages (numerous saints) cannot encompass. Only then can they be in accord with the Dharma Eye Treasury (the essence of the Buddha's teachings) that has been enlightened and transmitted since the time of the Patriarch (referring to Bodhidharma). When applying it to things, one should still drive away the plowing ox and take away the food of the hungry (a metaphor for breaking attachments). Verify that it is perfectly complete without any leakage, and that is a true follower of our lineage.
The country of Magadha (an ancient Indian kingdom) personally implemented this decree, and Shaolin Temple's wall-gazing (referring to Bodhidharma's wall-gazing) fully advocated the orthodox tradition. However, people of the present day mistakenly believe that one should advocate silence and stillness, thinking it is a seamless, impenetrable wall of ten thousand fathoms. Little do they know that using emotional thoughts to speculate and measure one's inherent nature is considered a high-minded view, which is a great mistake. Things have never been like this from the beginning. Yantou (Zen Master Yantou Quanhuo) said, 'Only reveal a little bit of what is before your eyes, like a spark from striking a stone, a flash of lightning. If you cannot construct it, do not doubt it.' This is the place where those who strive upwards (those who seek the truth) tread; unless one knows it, one cannot know it. Zhaozhou (Zen Master Zhaozhou Congshen) said, 'Have some tea,' Secret Demon Cliff (Zen Master Secret Demon Cliff) held a fork, Xuefeng (Zen Master Xuefeng Yicun) rolled a ball, Heshan (Zen Master Heshan Wuyin) beat a drum, Jushi (Zen Master Jushi) raised a finger, Guizong (Zen Master Guizong Zhichang) dragged a stone, Xuansha (Zen Master Xuansha Shibei) was not thoroughly enlightened, Deshan (Zen Master Deshan Xuanjian) used a stick, Linji (Zen Master Linji Yixuan) shouted loudly—all of these are thorough from top to bottom, directly cutting off the tangled vines (a metaphor for afflictions), great function and great use, the myriad differences ultimately converge into one source, which can be used to help people untie their bonds. If one interprets according to the words, one must give the appropriate fodder. For example, seven bushels of donkey milk, with just one drop of lion's milk, will all burst apart. To transmit and continue the lineage from foot to foot, it must...
不徇人情。勿使容易。乃端的也。末後一句始到牢關。誠哉是言。透脫死生提持正印。全是此個時節。唯踏著上頭關捩子底。便諳悉也。
隆公知藏。湖湘投機。還往北山十餘年。真探賾精通本色衲子。遂舉分席訓徒已三載。予被睿旨。移都下天寧。欲得法語以表道契。因為出此數段。宣和六年十二月中。佛果老僧書。
示華藏明首座
祖師門下直截指示。豈有如許多蹊徑。只貴向上人聊聞舉著剔起便行。明眼覷來只是鈍置。古者道。舉一隅不以三隅反者。吾不與也。個個須是舉一明三目機銖兩。阿轆轆地疏通峻快始稱提持。豈不見。良遂見麻谷。第一番才見。便歸方丈閉卻門。及至第二次見。谷驟步向菜園。渠便瞥地乃謂谷曰。和尚莫謾良遂。良遂若不來見和尚。洎被十二本經論賺過一生。看渠恁地不妨省力。既歸謂徒黨曰。諸人知處良遂總知。良遂知處諸人不知。信知渠知處有不通風。諸人卒未構得。可謂真師子兒。要作他家種草。直須更出他一頭地始得。
達磨游梁入魏。落草尋人。向少林冷坐九年。深雪之中覓得一個。及至最後問得個什麼。卻只禮三拜依位而立。遂有得髓之言。至令守株待兔之流。競以無言禮拜依位。為得髓深致。殊不知。劍去久矣爾方刻舟。豈曾夢見祖師。若是
【現代漢語翻譯】 現代漢語譯本 不徇人情。不要輕易放過。這才是真切的。最後一句話才觸及關鍵。真是這樣啊。透脫生死，把握正印（zheng yin，佛教術語，指正確的印證），全在於此時此刻。只有踏著最上頭的關捩子（guan lie zi，關鍵）的人，才能完全明白。
隆公知藏（Longgong Zhizang，人名），在湖湘（Huxiang，湖南一帶）參禪投機，又去北山（Beishan，山名）十多年。真是個探究精深、通達本色的僧人。於是開始主持一方，教導徒弟已經三年了。我（佛果老僧）奉皇上的旨意，移居到都城的天寧寺（Tianning Temple，寺廟名），想要得到法語（fa yu，佛法開示）來表達道義上的契合。因此寫出這幾段話。宣和六年（Xuanhe six years，年號）十二月中，佛果老僧書。
示華藏明首座（Huazang Ming shouzuo，人名，首座是寺院中的重要職位）
祖師門下直接指示，哪裡有這麼多彎彎繞繞的途徑。只在于向上的人稍微聽到一點提示，就立刻行動。明眼人看來，這只是遲鈍的表現。古人說：『舉一隅不能以三隅反者，吾不與也。』（ju yi yu bu yi san yu fan zhe, wu bu yu ye，出自《論語》，意思是：舉出一個角，不能類推出其他三個角的人，我不教他。）每個人都必須是舉一明三，目光敏銳，權衡輕重，像阿轆轆（a lu lu，形容快速轉動）一樣疏通順暢，才能稱得上是提持（ti chi，提攜扶持）。難道沒見過良遂（Liang Sui，人名）拜見麻谷（Magu，人名）嗎？第一次見面，就回到方丈（fangzhang，寺院住持的住所）關上門。等到第二次見面，麻谷快步走向菜園，良遂立刻看穿，於是對麻谷說：『和尚不要欺騙良遂。良遂如果不是來見和尚，幾乎被十二本經論（shi er ben jing lun，佛教經典）騙過一生。』看他這樣，不妨省力。回去后對徒弟們說：『諸人知道的，良遂都知道。良遂知道的，諸人不知道。』相信他知道的地方有不通風之處，諸位最終未能領會。真可謂是真獅子兒（zhen shizi er，比喻真正的佛門弟子），要作他家種草（zuo ta jia zhong cao，比喻弘揚佛法），必須更勝一籌才行。
達磨（Damo，菩提達摩，禪宗初祖）遊歷梁國進入魏國，隱居尋找有緣人，在少林寺（Shaolin Temple，寺廟名）冷坐九年，在深雪之中找到一個。等到最後問到了什麼，卻只是禮拜三拜，依位而立。於是有了『得髓』（de sui，得到精髓）之說。以至於現在守株待兔之流，竟然把不說話、禮拜、依位，當作是得到精髓的深刻表現。殊不知，劍已經離開了很久，你們才開始刻舟求劍。哪裡曾夢見過祖師。如果是
【English Translation】 English version Do not be swayed by personal feelings. Do not let things go easily. This is the real deal. Only the last sentence touches the key point. Truly so. Breaking through life and death, grasping the Zheng Yin (正印, correct seal/imprint, a Buddhist term referring to correct verification), is entirely in this moment. Only those who step on the uppermost key point can fully understand.
Longgong Zhizang (隆公知藏, a person's name) engaged in speculative Chan practice in the Huxiang (湖湘, Hunan area) region, and then went to Beishan (北山, a mountain name) for more than ten years. He was truly a monk who deeply explored and thoroughly understood the essence. Thus, he began to preside over a seat and teach disciples for three years. I (Old Monk Foguo) received an imperial decree to move to Tianning Temple (天寧寺, a temple name) in the capital, desiring to obtain Dharma words (法語, Dharma teachings) to express doctrinal agreement. Therefore, I wrote these few paragraphs. In the twelfth month of the sixth year of Xuanhe (宣和六年, an era name), written by Old Monk Foguo.
Shown to Chief Seat Huazang Ming (華藏明首座, a person's name, Chief Seat is an important position in a monastery)
The ancestral teachers directly point out the way; how could there be so many roundabout paths? It only values the person who aspires upwards, who immediately acts upon hearing a slight hint. To discerning eyes, this is merely dullness. The ancients said: 'If one cannot infer the other three corners from one corner, I will not teach him.' (舉一隅不以三隅反者，吾不與也, from the Analects, meaning: If someone cannot infer the other three corners from one corner, I will not teach him.) Everyone must be able to infer three from one, have sharp eyes, weigh things carefully, and be as smooth and swift as A-lu-lu (阿轆轆, describing rapid rotation) to be worthy of being called Ti Chi (提持, to support and uphold). Haven't you seen Liang Sui (良遂, a person's name) meet Magu (麻谷, a person's name)? The first time they met, he returned to his abbot's room (方丈, the abbot's residence) and closed the door. When they met the second time, Magu strode towards the vegetable garden, and Liang Sui immediately saw through it, so he said to Magu: 'Venerable Monk, do not deceive Liang Sui. If Liang Sui had not come to see the Venerable Monk, he would have been deceived by the twelve sutras and treatises (十二本經論, Buddhist scriptures) for a lifetime.' Seeing him like this, it is worth saving effort. After returning, he said to his disciples: 'What you all know, Liang Sui also knows. What Liang Sui knows, you all do not know.' Believe that there are places where his knowledge is impenetrable, which you all have ultimately failed to grasp. He can truly be called a true lion's son (真獅子兒, a metaphor for a true Buddhist disciple), to cultivate grass in another's field (作他家種草, a metaphor for propagating the Dharma), one must surpass others.
Damo (達磨, Bodhidharma, the first patriarch of Zen) traveled to the Liang kingdom and entered the Wei kingdom, living in seclusion to seek out those with affinity, sitting coldly in Shaolin Temple (少林寺, a temple name) for nine years, finding one in the deep snow. When he finally asked what he had attained, he only bowed three times and stood in his place. Thus, there was the saying of 'obtaining the marrow' (得髓, obtaining the essence). So much so that the current crowd of those who wait by the tree for a rabbit, actually take not speaking, bowing, and standing in place as a profound expression of obtaining the marrow. Little do they know that the sword has been gone for a long time, and you are only now carving the boat to find it. How could you have dreamed of the ancestral teacher? If it were
本色真正道流。要須超情離見別有生涯。終不向死水裡作活計。方承紹得他家基業。到此須知有向上事。所謂善學柳下惠。終不師其跡。是故古人道。一句合頭語。萬劫系驢橛。誠哉。
破有法王出現世間。隨眾生欲種種說法。將知所說皆為方便。只為破執破疑破解路破我見。若無許多惡覺惡見。佛亦不必出現。而況說種種法耶。古人得旨之後。向深山茆茨石室。折腳鐺子煮飯吃十年二十年。大忘人世永謝塵寰。今時不敢望如此。但只韜名晦跡守本分。作個骨律錐老衲。以自契所證。隨己力量受用。消遣舊業融通宿習。或有餘力推以及人。結般若緣煉磨自己。腳根純熟。正如荒草里撥剔一個半個。同知有共脫生死轉益未求。以報佛祖深恩。抑不得已。霜露果熟推將出世。應緣順適開拓人天。終不操心於有求。何況依倚貴勢。作流俗阿師舉止。欺凡罔聖茍利圖名。作無間業縱無機緣。只恁度世亦無業果。真出塵羅漢耶。
此門瞥脫契證。即是素來不曾經人。壞持拍盲百不知一。但以利根種性孟八郎。便透直下承當。要用便用要行即行。無如許般心行純熟。頓放著所在便得休歇安樂。終日飽齁齁地。不妨真正。最難整理。是半前落後。認得瞻視光影。聽聞不隨聲。守寂湛之性。便為至寶懷在胸中。終日昭昭靈
靈。雜知雜解自擔負。我亦有見處。曾得宗師印證。惟只增長我見。便雌黃古今印證佛祖。輕毀一切。問著即作伎倆。粘作一堆。殊不知。末上便錯認定盤星了也。及至與渠作方便解粘去縛。便謂移換人捩轉人。作恁么心行。似此有甚救處。除是驀地自解知。非卻將來須放得下。作善知識。遇著此等。須是大腳手與烹煉。救得一個半個。得徹不妨翻邪成正。將來卻是個沒量大人。何故只為病多諳藥性。
得底人。心機泯絕。照用已忘。渾無領覽。只守閑閑地。而諸天捧華無路。魔外潛覷不見。深深海底行。漏盡意解所作平常。似三家村裡無異。直下放懷。養到恁么處。亦未肯住在。才有纖毫便覺如泰山。似礙塞人便即擺撥。雖純是理地亦無可取。若取即是見刺。所以云。道無心合人。人無心合道。豈肯自炫。我是得底人。原他深不欲人知。喚作絕學無為。與古人為儔。真道人也。
他參活句不參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。若要與佛祖為師。須明取活句。韶陽出一句。如利刀剪卻。臨濟亦云。吹毛用了急須磨。此豈陰界中事。亦非世智辯聰所及。直是深徹本源。打落從前。依他作解。明昧順逆。以金剛正印印定。揮金剛王寶劍。用本分手段。所以道。殺人須是殺人刀。活人須是
【現代漢語翻譯】 現代漢語譯本： 這種人雜七雜八地知道一些東西，又雜七雜八地理解一些東西，卻只是自己承擔責任。我也有些見解，曾經得到宗師的印證，但這些只會增長我的我見，於是就隨意評判古今，印證佛祖，輕視毀壞一切。問到他的時候，就耍弄伎倆，把各種東西粘在一起。卻不知道，最終會錯誤地認定目標。等到要為他提供方便，解開束縛時，他卻說我是在轉移人，扭轉人。像這樣用心行事，有什麼可以拯救的呢？除非他突然自己醒悟，知道那些不是真正的，必須放下。作為善知識，遇到這樣的人，必須要有大的手段來錘鍊他，救得一個半個，徹底明白了，不妨讓他翻邪成正。將來卻是個不可限量的大人物。為什麼呢？只因爲生病多了，才熟悉藥性。
真正有所得的人，心機已經泯滅，照用也已經忘記，完全沒有領會和涉獵。只是守著閒適的狀態，諸天想獻花都沒有路，魔外偷偷窺視也看不見。深深地在海底行走，漏盡意解，所作所為都很平常，和普通的三家村裡的人沒什麼區別。直接放下心懷，養到這種程度，也不肯住在那裡。稍微有一點點執著，就覺得像泰山一樣沉重。像阻礙人一樣，立刻擺脫。即使純粹是理性的地方，也沒有什麼可以留戀的。如果留戀，那就是見刺。所以說，道無心才能與人相合，人無心才能與道相合。哪裡肯自己炫耀，說自己是得道之人呢？寧願別人不知道自己，這叫做絕學無為，與古人並肩。真是得道的真人啊。
他參活句，不參死句。在活句下領悟，永遠不會忘記。在死句下領悟，自己都救不了自己。如果想要與佛祖為師，必須明白活句。韶陽說出一句話，就像利刀剪斷一樣。臨濟也說，吹毛劍用了之後要趕緊磨。這難道是陰界中的事情嗎？也不是世俗的聰明才智所能達到的。直接是深刻地徹悟本源，打落從前，依他作解。明白順逆，用金剛正印印定。揮舞金剛王寶劍，用本分的手段。所以說，殺人必須是殺人的刀，活人必須是
【English Translation】 English version: These people know a little bit of everything and understand a little bit of everything, but they only bear the responsibility themselves. I also have some views, which have been certified by the masters, but these will only increase my egoistic views. Then they arbitrarily judge the past and present, certify the Buddhas, and despise and destroy everything. When asked, they play tricks and stick everything together. But they don't know that they will eventually misidentify the target. When it comes to providing convenience for them and untying the bonds, they say that I am transferring people and twisting people. With such a mindset, what can be saved? Unless they suddenly wake up and realize that those are not real and must be let go. As a Kalyanamitra (spiritual friend), when encountering such people, one must have great means to temper them, saving one or two. If they thoroughly understand, it is okay to turn evil into righteousness. In the future, they will be immeasurable great people. Why? Only because they have been sick a lot, they are familiar with the properties of medicine.
Those who have truly attained something have extinguished their scheming minds, and have forgotten their illuminating functions. They have no comprehension or exploration at all. They just maintain a state of leisure, and the devas have no way to offer flowers, and the heretics cannot see them secretly. They walk deeply on the seabed, and their actions are ordinary, no different from the people in ordinary villages. They directly let go of their minds and cultivate to this level, but they are not willing to stay there. If there is even a slight attachment, they feel as heavy as Mount Tai. Like an obstacle, they immediately get rid of it. Even if it is purely a rational place, there is nothing to be attached to. If you are attached, it is like a thorn. Therefore, it is said that the Tao combines with people without intention, and people combine with the Tao without intention. How can they boast that they are enlightened people? They would rather others not know them. This is called absolute learning and non-action, and they are companions with the ancients. They are truly enlightened people.
They contemplate the living phrase, not the dead phrase. If they understand under the living phrase, they will never forget it. If they understand under the dead phrase, they cannot save themselves. If you want to be a teacher with the Buddhas, you must understand the living phrase. Shaoyang said a sentence, like a sharp knife cutting it off. Linji also said, 'After using the hair-blowing sword, you must sharpen it quickly.' Is this a matter of the underworld? It is also beyond the reach of worldly wisdom and cleverness. It is directly a deep and thorough understanding of the source, knocking down the past, and relying on him to make explanations. Understanding obedience and adversity, using the Vajra (diamond) seal to seal it. Wielding the Vajra King sword, using one's own means. Therefore, it is said that killing people must be a killing sword, and saving people must be
活人劍。既殺得人須活得。既活得須殺得。若只孤單則偏墮也。垂手之際卻看方便。勿使傷鋒犯手。著著有出身之路。八面玲瓏照破他方。與下刃亦須緊密始得。稍寬緩即落七落八也。只自己等閑尚不留毫髮許。設有亦斬作三段。何況此宗門中從上牙爪遇其中人才拈出。若投機則共用。不投機則刬卻。以是為要。無不了底事。切在力行之。
示光禪人
欲得親切。第一不用求。求而得之。已落解會。況此大寶藏。亙古亙今歷歷虛明。從無始劫來。為自己根本舉動施為。全承他力。唯是休歇到一念不生處。即是透脫不墮情塵不居意想。迥然超絕。則遍界不藏。物物頭頭渾成大用。一一皆從自己胸襟流出。古人謂之運出家財。一得永得受用。豈有窮極耶。但患體究處根腳不牢。不能徹證。直須猛截諸緣令無纖毫。依倚放身捨命。直下承當。無第二個。縱使千聖出來。亦不移易。隨時任運。吃飯著衣。長養聖胎。不存知解。可不是省要徑截殊勝法門耶。
示民禪人
先聖一麻一麥。古德攻苦食淡。潔志於此。廢寢忘餐。體究專確。要求實證。豈計所謂四事豐饒者哉。及至道不及古。便有法輪未轉。食輪先轉之義。由是叢林呼長老為粥飯頭。得非與古人一倍相反耶。然入隨緣變異門。且行第二段。北
山延接方來道人。唯仰南畝。今秋適會大稔。覺民禪客覷收刈。臨行乞言。因示以前段因緣。貴宗本構末。乃為兼利並照。圓悟通達之人本分事也。勉行之。百草頭上有祖師。夾山指出令人薦。寬平田中有大義。百丈展手要人知。若能顆粒圓成。即是單傳心印。更或彌望坦然。便證第一聖諦。且出草一句作么生道。滿船明月載將歸。
示世祥禪人
立志辦道之士。於二六時中自照自了。念茲在茲。知有自己腳跟下一段因緣。處聖不增居凡不減。獨脫根塵迥超物表。凡所作為不立方所。湛寂凝然。唯萬變千化。初無動搖。應緣而彰。遇事便發。靡不圓成。唯要虛靜。一切超然。主本既明無幽不燭。萬年一念一念萬年。透頂透底全機大用。譬如壯士屈伸臂頃。不借他力。則生死幻翳冰消。金剛正體獨露。一得永得無有間斷。古今言教機緣公案。問答作用並全明此。若脫灑履踐得。日久歲深。自然左右逢源。打成一片。豈不見法燈道。入荒田不揀。信手拈來草。觸目未嘗無。臨機何不道。無根兮得活。離地兮不倒。日用尚不知。更向何處討。切宜訊息之。
示諫長老
趙州云。我在南方三十年。除粥飯二時是雜用心處。將知古德為此個事不將作等閑。直是鄭重。所以操修覷捕到徹底分明。於一機一
【現代漢語翻譯】 現代漢語譯本： 山延接方來道人（指從各地來的修行人）。唯獨仰仗南畝（指農田，也指自給自足的生活）。今年秋天恰逢大豐收。覺民禪客想要去收割。臨行前向我求教。因此我向他開示了以前的因緣。珍視宗門的根本，是爲了兼顧利益和智慧，這是圓融通達之人的本分事。努力去做吧。『百草頭上』（指萬物之上）有祖師（指佛法的傳承者），夾山（指夾山善會禪師）的開示能令人領悟。寬闊平坦的田地裡蘊含著大義，百丈（指百丈懷海禪師）伸出手來要人明白。如果能使每一顆糧食都圓滿成熟，那就是佛法心印的單獨傳承。更進一步，如果能達到一片坦然的境界，便能證得第一聖諦（指涅槃）。那麼，從收割稻草這件事中，你能說出什麼道理呢？滿船明月，載著豐收的喜悅歸來。 開示世祥禪人（指世祥這位禪修者）： 立志修行的人，在一天中的任何時候都要自我觀照，自我了悟。念念不忘，要知道自己的立足之處有一段因緣。處於聖位不會增加什麼，處於凡位也不會減少什麼。獨自超脫於六根六塵之外，遠遠超越于萬物之上。所有的作為都不拘泥於固定的場所，保持清澈寂靜。即使面對萬千變化，內心也始終不會動搖。隨著因緣而顯現，遇到事情便能應機而發，沒有不能圓滿完成的。最重要的是保持虛空和寧靜，一切都能夠超越。如果明白了根本，就沒有什麼不能照亮的。一萬年就像一念，一念就像一萬年。徹底領悟，全面運用。就像壯士屈伸手臂一樣，不需要藉助外力。這樣，生死的虛幻就會像冰雪一樣消融，金剛不壞的真身就會獨自顯露。一旦獲得，就永遠獲得，不會有間斷。古往今來的言語教誨、機緣公案、問答作用，都完全是爲了說明這個道理。如果能夠灑脫地去實踐，時間久了，自然會左右逢源，融會貫通。難道沒聽過法燈禪師說嗎？『進入荒田不挑揀，信手拈來都是草。觸目所及沒有不是道的，臨機應變為何不能說？無根也能活，離地也不會倒。』如果日常生活中尚且不明白，更要到哪裡去尋找呢？務必要好好體會。 開示諫長老（指諫這位長老）： 趙州禪師說：『我在南方三十年，除了吃飯和睡覺這兩件事，其他時候都在用心修行。』由此可知，古代的禪師對於修行這件事，不是當作等閑小事來看待的，而是非常鄭重的。所以，他們才會如此認真地修行，直到徹底明白。在一機一
【English Translation】 English version: Shanyan received Daoists (referring to practitioners from various places). He solely relied on Nanmu (referring to farmland, also referring to a self-sufficient life). This autumn happened to coincide with a great harvest. Chan practitioner Juemin intended to harvest. Before leaving, he asked me for guidance. Therefore, I revealed to him the previous causes and conditions. Cherishing the foundation of the sect is to balance both benefit and wisdom, which is the duty of a person who is well-rounded and understanding. Strive to do it. 'Above the myriad plants' (referring to all things) there is the Patriarch (referring to the successor of the Buddha Dharma), and Jiashan's (referring to Chan Master Jiashan Shanhui) teachings can inspire understanding. Great meaning is contained in the wide and flat fields, and Baizhang (referring to Chan Master Baizhang Huaihai) extends his hand to make people understand. If every grain can be brought to complete maturity, that is the single transmission of the mind-seal of the Buddha Dharma. Furthermore, if one can reach a state of complete tranquility, one can attain the First Noble Truth (referring to Nirvana). So, from the matter of harvesting straw, what principle can you speak of? A boat full of bright moonlight carries the joy of harvest back home. Instruction to Chan Practitioner Shixiang (referring to this Chan practitioner Shixiang): A person who is determined to cultivate should self-reflect and self-realize at all times of the day. Never forget to know that there is a cause and condition under your feet. Being in a state of sainthood does not add anything, and being in a state of ordinariness does not subtract anything. Be independent of the six roots and six dusts, and far beyond all things. All actions are not limited to a fixed place, and remain clear and still. Even in the face of thousands of changes, the heart will never waver. Manifest according to conditions, and respond to events as they arise, without anything that cannot be completed perfectly. The most important thing is to maintain emptiness and tranquility, so that everything can be transcended. If the root is understood, there is nothing that cannot be illuminated. Ten thousand years are like one thought, and one thought is like ten thousand years. Thoroughly understand and fully utilize. Just like a strong man stretching his arms, without borrowing external force. In this way, the illusion of birth and death will melt away like ice and snow, and the indestructible true body will be revealed alone. Once obtained, it is obtained forever, without interruption. The teachings of the past and present, the opportunities and cases, and the functions of questions and answers are all to explain this principle. If you can practice freely, over time, you will naturally be resourceful and integrate everything. Haven't you heard Chan Master Fadeng say? 'Entering the barren field without picking, any grass picked at random is the Way. There is nothing that is not the Way in sight, why can't you speak when the opportunity arises? It can live without roots, and it won't fall without ground.' If you don't understand it in daily life, where else can you find it? Be sure to understand it well. Instruction to Elder Jian (referring to this Elder Jian): Chan Master Zhaozhou said: 'I have been in the South for thirty years, and except for the two times of eating and sleeping, I have been using my mind to cultivate.' From this, it can be known that the ancient Chan masters did not treat cultivation as a trivial matter, but took it very seriously. Therefore, they cultivated so diligently until they thoroughly understood. In one opportunity, one
境一句一言。悉不落虛。是致世法佛法打成一片。今時要湊泊著實。須是猛利奮發。倒腸換肚。莫取惡知惡見。莫雜毒食。一味純正。真凈妙明。直下踏著本地風光。到安穩大解脫之地。坐斷報化佛頭凜凜孤危。風吹不入。水灑不著。正體現成。日用有力量。聞聲見色不生取捨。著著有出身之路。豈不見。僧問九峰。見說和尚親見延壽是否。峰云。山前麥熟也未識。得渠親切用處。便見衲僧巴鼻。所謂殺人刀活人劍。但請長時自著眼看。到出格時。自然知落處也。
示禪人
達磨西來不立文字語句。唯直指人心。若論直指。只人人本有。無明殼子里。全體應現。與從上諸聖。不移易一絲毫許。所謂天真自性本凈妙明。含吐十方獨脫根塵。一片田地唯離念絕情。迥超常格。大根大智。以本分力量。直下就自己根腳下承當。如萬仞懸崖撒手放身更無顧。藉教知見解礙倒底脫去。似大死人已絕氣息。到本分地上大休大歇。口鼻眼耳初無相知。手足項背各不相到。然後向寒灰死火上。頭頭上明。枯木朽株間。物物斯照。乃契合孤迥迥峭巍巍。更不須覓心覓佛。筑著磕著無非外得。古來悟達百種千端。只這便是心。不必更求心。是佛何勞更覓佛。儻于言句上作露布。境物上生解會。則墮在骨董袋中。卒撈摸不著。此
{ "translations": [ "現代漢語譯本：\n\n境一句一言，悉不落虛，是致使世間法與佛法融為一體。現今想要湊合落實，必須猛烈奮發，倒腸換肚（比喻徹底改變），不要採取錯誤的知見，不要摻雜毒藥般的食物，要一味純正，真凈妙明，直接踏著本地風光（指本來的清凈自性），到達安穩大解脫之地。坐斷報化佛頭（指超越報身佛和化身佛），凜凜孤危，風吹不入，水灑不著，正體現成（指當下就是），日用有力量。聞聲見色不生取捨，處處都有出身之路。豈不見，僧人問九峰禪師：『聽說和尚您親眼見過延壽禪師，是嗎？』九峰禪師回答說：『山前的麥子熟了，也未曾認識，得到他親切用處。』便可見衲僧（指僧人）的手段。所謂殺人刀活人劍（比喻佛法的運用），但請長時間自己著眼看，到出格時（指超越常規），自然知道落處（指歸宿）也。\n\n\n\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t
忘懷絕照真諦境界也。
不與萬法為侶者。是什麼人。回光自照看。待汝一口吸盡西江水。即向汝道。八角磨盤空里走。參得透目前萬法平沈。無始妄想蕩盡。德山隔江搖手。便有人承當。鳥窠吹布毛尋有人省悟。得非此段大因緣。時至根苗自生也。亦機感相投有地也。亦當人密運無間借師門發揮。何峭絕如此之難。而超證如此之易。古人以輥芥投針為況。良不虛矣。
末後一句都通穿過。有言無言向上向下。權實照用卷舒與𡙸。不消個勘破了也。誰識趙州這巴鼻。須是吾家種草始得。
示尼修道者
學道之士。初無信向。厭世煩溷長恐不能得個入路。既逢師指。或因自己直下發明。從本已來元自具足妙圓真心。觸境遇緣自知落著。便乃守住患不能出得。遂作窠臼。向機境上立照立用。下咄下拍。努眼揚眉。一場特地更遇本色宗匠。盡與拈卻如許如解。直下契證。本來無為無事無心境界。然後證羞慚知休歇。一向冥然。諸聖尚覓他起念處不得。況其餘耶。所以巖頭道。他得底人。只守閑閑地。二六時中無慾無依。可不是安樂法門。昔灌溪往末山。山問。近離甚處。溪雲路口。山云。何不蓋卻。溪無語。次日致問。如何是末山境。山云。不露頂。如何是境中人。云無男女等相。溪云。何不變去
【現代漢語翻譯】 現代漢語譯本：忘懷絕照是真諦境界。（忘懷：忘記一切；絕照：斷絕一切觀照；真諦：真實的道理；境界：精神境界）
『不與萬法為侶』（萬法：世間一切事物；侶：伴侶）的是什麼人？回過頭來自己觀照。等你一口吸盡西江的水，我就告訴你。八角磨盤在空中行走，參悟透徹，眼前的萬法自然平息沉澱，無始以來的妄想全部盪滌乾淨。德山（雲門宗法眼文益禪師的弟子）隔江搖手，就有人能夠領會承擔。鳥窠禪師吹布毛，也有人因此而醒悟。如果不是這段大的因緣，時機到了，根苗自然會生長出來。這也是機緣感應相投合的地方。也應當是修行人暗中執行，沒有間斷，藉助師父的教導來發揮。為何如此峭拔險峻難以達到，而超脫證悟又如此容易？古人以『輥芥投針』（滾動芥子投入針孔）來比喻，實在不虛假啊。
最後一句都通透穿過了，有言說也好，沒有言說也好，向上也好，向下也好，權巧方便也好，真實也好，觀照也好，作用也好，收卷也好，舒展也好，都不要去勘破了。誰能認識趙州禪師的這個關鍵？必須是我們家（禪宗）的種草人才能明白。
（以下是）為尼姑修道者開示：
學道的人，起初沒有信心和方向，厭惡世間的煩惱和困擾，常常擔心不能找到入門的途徑。既然遇到師父的指點，或者因為自己直接領悟，知道從本來就圓滿具足的妙圓真心，接觸到外境遇到因緣時，自然知道如何應對。於是就固守住這種狀態，擔心不能從中脫離出來，於是就形成了固定的模式。在機境上建立觀照和作用，動不動就呵斥、拍打，瞪眼揚眉，搞出一場特別的表演。如果遇到真正的宗師，會把這些全部拿掉，讓你徹底理解，直接契入證悟本來無為、無事、無心的境界。然後才會感到羞愧，知道停止。一直保持沉默，諸佛菩薩尚且找不到他起心動念的地方，更何況其他人呢？所以巖頭禪師說：『他得道的人，只是守著閒適的狀態，一天二十四小時沒有慾望，沒有依靠，這難道不是安樂的法門嗎？』從前灌溪禪師去拜訪末山尼師，末山尼師問：『最近從哪裡離開？』灌溪禪師說：『路口。』末山尼師說：『為何不蓋住？』灌溪禪師無話可說。第二天，灌溪禪師請教：『如何是末山境？』末山尼師說：『不露頂。』（比喻不落入有為的境界）『如何是境中人？』（境界中的人是什麼樣的？）末山尼師說：『沒有男女等相。』灌溪禪師問：『為何不變去？』（為什麼不改變這種狀態？）
【English Translation】 English version: Forgetting thoughts and extinguishing perceptions is the realm of true reality. (忘懷: forgetting all thoughts; 絕照: extinguishing all perceptions; 真諦: the true meaning; 境界: spiritual realm)
『Who is it that does not associate with the myriad dharmas?』 (萬法: all things in the world; 侶: companion) Turn the light inward and look at yourself. When you have swallowed all the water of the West River in one gulp, I will tell you. The octagonal millstone walks in the empty sky. If you penetrate this, the myriad dharmas before you will naturally settle and subside, and the beginningless delusions will be completely washed away. When Deshan (a disciple of Yunmen Wenyan, a Zen master of the Fayen school) waved his hand across the river, someone was able to understand and take on the responsibility. When Zen Master Niaoke blew the fluff off his robe, someone awakened because of it. If it were not for this great cause and condition, when the time comes, the roots and sprouts would naturally grow. This is also a place where opportunities and feelings resonate. It should also be the practitioner operating secretly without interruption, using the teacher's guidance to develop. Why is it so steep and difficult to achieve, and yet transcendence and enlightenment are so easy? The ancients used 『rolling mustard seeds into a needle hole』 as a metaphor, which is truly not false.
The last sentence has been thoroughly penetrated. Whether there is speech or no speech, whether upward or downward, whether expedient means or reality, whether contemplation or function, whether contraction or expansion, there is no need to investigate it. Who can recognize this key point of Zen Master Zhaozhou? It must be a grass-planting person of our family (Zen school) to understand.
(The following is) an instruction for a nun practitioner:
A student of the Way, initially lacking faith and direction, dislikes the troubles and disturbances of the world, and often worries about not being able to find a way in. Having encountered the teacher's guidance, or because of one's own direct realization, knowing that from the originally complete and perfect wonderful and complete true mind, when encountering external circumstances and conditions, one naturally knows how to respond. Then they hold onto this state, worrying about not being able to escape from it, and thus form a fixed pattern. They establish contemplation and function on the objective realm, scolding and slapping at every turn, glaring and raising eyebrows, putting on a special performance. If they encounter a true master, they will take all of these away, allowing you to completely understand and directly enter the realm of originally non-action, non-affair, and non-mind. Then they will feel ashamed and know to stop. Remaining silent, even the Buddhas and Bodhisattvas cannot find the place where he initiates thoughts, let alone others? Therefore, Zen Master Yantou said: 『Those who have attained the Way simply maintain a state of leisure, without desires or reliance twenty-four hours a day. Is this not a method of peace and happiness?』 Formerly, Zen Master Guanxi visited Nun Moshan. Nun Moshan asked: 『Where did you leave from recently?』 Zen Master Guanxi said: 『The crossroads.』 Nun Moshan said: 『Why didn't you cover it up?』 Zen Master Guanxi was speechless. The next day, Zen Master Guanxi asked: 『What is the realm of Moshan?』 Nun Moshan said: 『Not exposing the top.』 (Metaphor for not falling into the realm of conditioned phenomena) 『What is the person in the realm like?』 Nun Moshan said: 『There are no male or female characteristics.』 Zen Master Guanxi asked: 『Why not change it?』 (Why not change this state?)
。山云。不是神不是鬼。變個什麼。如此豈不腳踏實地到壁立萬仞處。所以道。末後一句始到牢關。把斷要津不通凡聖。古人既爾。今人豈少欠耶。幸有金剛王寶劍。當須遇著知音可以拈出。
示良爐頭
金色頭陀論劫打坐。達磨少林面壁九年。曹溪四會縣看獵。大溈深山卓庵十載。大梅一住絕人跡。無業閱大藏。古聖翹足七晝夜贊底沙。常啼經月鬻心肝。長慶坐破七蒲團。是皆為此一段大因緣。其志可尚。終古作後昆標準。便使致身在長連床上亦不過冥心體究。但令心念澄靜。紛紛擾擾處正好作工夫。當作工夫時。透頂透底。無絲毫遺漏。全體現成。更不自他處起。唯此一大機阿轆轆轉。更說甚世諦佛法。一樣平持日久歲深。自然腳跟下實確確地。只是個良上座。直下契證。如水入水。如金博金。平等一如。湛然真純。是解作活計。但一念不生。放教玲瓏。才有是非。彼我得失。勿隨他去。乃是終日竟夜。親參自家真善知識。何憂此事不辦。切須自看。
示諧知浴
此個大法。三世諸佛同證。六代祖師共傳。一印印定。直指人心見性成佛。不立文字語句。謂之教外別行單傳心印。若涉言詮露布。立階立梯。論量格內格外。則失卻本宗。辜負先聖。要須最初入作。便遇本分人。直截根源。退
【現代漢語翻譯】 現代漢語譯本：山也不是神也不是鬼，它能變出什麼呢？如果真是這樣，豈不是腳踏實地到達了壁立萬仞之處？所以說，『末後一句始到牢關』，把斷要津，不通凡聖。古人既然如此，今人難道會缺少嗎？幸好有金剛王寶劍（比喻智慧），應當遇到知音之人才能拿出來。
示良爐頭（對良爐頭的開示）： 金色頭陀（指迦葉尊者）論劫打坐，達磨（菩提達摩）在少林寺面壁九年，曹溪（慧能大師）在四會縣看獵，大溈（靈祐禪師）在深山卓庵十年，大梅（法常禪師）一住就與世隔絕，無業禪師閱讀大藏經，古聖翹足七晝夜讚歎底沙（佛陀的弟子），常啼菩薩經月賣心肝，長慶禪師坐破七個蒲團。這些都是爲了這一段大因緣。他們的志向值得讚賞，永遠作為後人的榜樣。即使身處長連床上，也不過是冥心體究。只要心念澄靜，在紛紛擾擾之處正好用功。在用功的時候，要透頂透底，沒有絲毫遺漏，全體現成，更不要從其他地方開始。唯有這一大機阿轆轆轉動，還說什麼世諦佛法？一樣平等地保持，日久歲深，自然腳跟下實實在在地。只是個良上座，直接契證，如水入水，如金博金，平等一如，湛然真純。這是懂得如何做活計。只要一念不生，放教玲瓏，才有了是非、彼我、得失，不要隨它去。乃是終日竟夜，親身參訪自家真善知識。何愁此事不成辦？切須自己看。
示諧知浴（對諧知浴的開示）： 這個大法，三世諸佛共同證悟，六代祖師共同傳授，一印印定，直指人心，見性成佛，不立文字語句，謂之教外別行，單傳心印。如果涉及言語詮釋，公開宣揚，設立階梯，論量格內格外，就失去了本宗，辜負了先聖。要須最初入門，便遇到本分人，直截根源，退
【English Translation】 English version: The mountain cloud is neither a god nor a ghost. What can it transform into? If it were so, wouldn't it be standing firmly on the ground, reaching a sheer cliff of ten thousand fathoms? Therefore, it is said, 'The last phrase is the beginning of reaching the stronghold,' blocking the vital pass, not allowing passage for the mundane or the sacred. If the ancients were like this, would people today lack anything? Fortunately, there is the Vajra King's precious sword (a metaphor for wisdom), which should only be drawn when encountering a kindred spirit.
Instruction to Liang, the Cook: Golden Headed Ascetic (referring to Kashyapa) sat in meditation for kalpas, Bodhidharma (達磨) faced the wall in Shaolin for nine years, Caoxi (慧能大師, Huineng) watched hunting in Sihui County, Dawei (靈祐禪師, Lingyou) built a hermitage in the deep mountains for ten years, Damei (法常禪師, Fachang) lived in seclusion, severing all human traces, Wuye read the Great Treasury of Scriptures, the ancient sage stood on tiptoe for seven days and nights praising Tishya (佛陀的弟子, a disciple of the Buddha), Sadāprarudita Bodhisattva sold his heart and liver for months, Changqing wore out seven meditation cushions. All of these were for this great cause and condition. Their aspirations are worthy of praise, forever serving as a standard for future generations. Even if one is on the long meditation bed, it is still just contemplating and investigating with a focused mind. As long as the mind is clear and calm, the bustling and chaotic places are good for practice. When practicing, it should be thorough, without the slightest omission, the whole being present, not starting from anywhere else. Only this great machine turns smoothly, what more is there to say about worldly truth and Buddhist Dharma? Maintaining the same equality, day after day, year after year, naturally the ground beneath your feet will be solid and firm. Just be a good senior monk, directly attesting, like water entering water, like gold mixed with gold, equal and one, serenely pure. This is understanding how to make a living. As long as a single thought does not arise, let it be exquisite. Only then will there be right and wrong, self and other, gain and loss. Do not follow it. It is personally visiting your own true good teacher day and night. Why worry that this matter will not be accomplished? You must look at yourself.
Instruction to Xie, the Bath Attendant: This great Dharma, the Buddhas of the three worlds jointly realized, the six generations of patriarchs jointly transmitted, sealed with one seal, directly pointing to the human mind, seeing one's nature and becoming a Buddha, not establishing written words and phrases, called a separate transmission outside the teachings, a single transmission of the mind seal. If it involves verbal explanations, public proclamations, setting up steps, discussing what is within and outside the framework, then the original sect is lost, and the former sages are betrayed. One must encounter a person of one's own accord at the very beginning of entering, directly cutting off the root source, retreat
步就已。以鐵石心。將從前妄想見解世智辯聰彼我得失。到底一時放卻。直下如枯木死灰。情盡見除到凈裸裸赤灑灑處。豁然契證。與從上諸聖不移易一絲毫許。諦信得及明見得徹。此始為入理之門。更須教一念萬年萬年一念。二六時中純一無雜。才有纖塵起滅。則落二十五有無出離之期。抵死謾生咬教斷。然後田地穩密。聖凡位中收攝不得。始是如鳥出籠。自休自了處。得座披衣。真金百鍊。舉動施為。等閒蕩蕩地。根塵生死境智玄妙。如湯沃雪。遂自知時。更無分外底。名為無心道人。以此自修。轉開未悟。令如是履踐。豈不為要道哉。
示印禪人
道由悟達。立志為先。自博地具縛凡夫。便欲跂步超證直入聖域。豈小因緣哉。固宜操鐵石心截生死流。承當本來正性。不見纖塵中外有法。使胸次蕩然了無掛礙。施為作用悉根本中出。根本既牢實。能轉一切物。是謂金剛正體。一得永得豈假外求。是故古德云。此宗難得其妙。當鬚子細用心。可中頓悟正因。便是出塵階塹。古德隔江搖扇吹布毛。便有發機處。至於驀口𡎺劈背棒。亦解桶底子脫。蓋緣專一久之一日瞥地。此豈外得之。皆由自證自悟。
示信侍者
學道之要。在深根固蒂。於二六時中照了自己根腳。當未起念百不幹懷時。圓融
無際脫體虛凝。一切所為曾無疑間。謂之現成本分事。及至才起一毫頭見解。欲承當作主宰。便落在陰界里。被見聞覺知得失是非籠罩。半醉半醒打疊不辦。約實而論。但于鬧哄哄處管帶得行。如無一事相似。透頂透底直下圓成。了無形相。不廢功用。不妨作為語默起倒。終不是別人。稍覺纖毫滯礙悉是妄想。直教灑灑落落。如太虛空。如明鏡當臺。如杲日麗天。一動一靜一去一來。不從外得。放教自由自在。不被法縛不求法脫。盡始盡終打成一片。何處離佛法外。別有世法。離世法外。別有佛法。是故祖師直指人心。金剛般若貴人離相。譬如壯士屈伸臂頃。不借他力。如此省要。好長時自退步體究。令有個落著諦實證悟之地。即是念念遍參無邊無量大善知識也。切切諦信。勉力作工夫。乃善也。
示材知莊
俱胝凡見僧來及答問。唯豎一指。蓋通上徹下契證無疑。差病不假驢駝藥也。後代不諳來脈。隨例豎個指頭。謾人不分皁白。大似將醍醐作毒藥。良可憐愍。若是真的見透底。始知鄭重。終不將作等閑。所謂千鈞之弩。不為鼷鼠而發機。是故須具頂𩕳上眼方可入作。後來玄沙拈曰。俱胝承當處。莽鹵只認得一機一境。有般拍盲底。隨語生解。便抑屈俱胝。以謂實然。殊不知。焦磚打著連底凍。到這裡
【現代漢語翻譯】 現代漢語譯本： 無際的、脫離形體的虛空凝定狀態。一切所作所為都不曾有絲毫的懷疑和猶豫，這叫做現成的本分事。等到才生起一毫的頭腦見解，想要承擔並當作主宰，便落入了陰界里，被見聞覺知、得失是非所籠罩。半醉半醒，處理事情也辦不好。說實在的，只要在喧鬧的地方也能管束得住自己的行為，好像什麼事都沒發生一樣，從頭到腳、徹徹底底地直接圓滿成就，沒有絲毫的形相，不妨礙功用，不妨礙作為、言語、沉默、起立、倒下，始終不是別人。稍微覺得有纖細的阻礙，都是妄想。要做到灑脫自在，像太虛空一樣，像明鏡高懸一樣，像太陽照耀天空一樣。一動一靜、一去一來，都不是從外面得來的。放任自己自由自在，不被佛法束縛，也不追求從佛法中解脫。從始至終打成一片，哪裡離開了佛法之外，另外還有世俗的法？離開了世俗的法之外，另外還有佛法？所以祖師直接指點人心，金剛般若強調貴人要離相。譬如壯士屈伸手臂，不借助其他力量。如此簡要，要長時間地自己退步體悟，使有個落實、真實證悟的地方，這就是念念都在參訪無邊無量的大善知識啊。切記要深信不疑，努力做功夫，才是最好的。
開示材知莊
俱胝（Kuti，一位禪師的名字）凡是見到僧人來，以及回答問題，都只是豎起一根手指。這是因為他通達上下，契合證悟，毫無疑問。這是針對病癥的對癥下藥，不需要用驢或駱駝來運藥。後人不明白其中的來龍去脈，隨便也豎起一根指頭，欺騙人不分青紅皁白，很像是把醍醐（the best of flavors）當作毒藥。實在可憐可嘆。如果是真的見地透徹，才知道鄭重其事，終究不會把它當作等閑之事。所謂千鈞之弩，不會爲了鼷鼠（tiny mouse）而發射。所以必須具備頂𩕳（crown of the head）上的眼睛，才可以進入其中。後來玄沙（Xuan Sha，一位禪師的名字）評論說：『俱胝（Kuti）的承當之處，太莽撞了，只認識到一機一境。』有些盲目的人，隨著他的話語產生理解，便貶低俱胝（Kuti），認為確實如此。殊不知，焦磚打著連底凍，到了這裡。
【English Translation】 English version: The boundless, disembodied void is in a state of stillness and concentration. Everything done is without the slightest doubt or hesitation, which is called the present, inherent matter. Once a hair's breadth of mental opinion arises, wanting to take on and act as the master, one falls into the realm of Yin, shrouded by seeing, hearing, awareness, knowledge, gain, loss, right, and wrong. Half-drunk and half-awake, one cannot handle matters well. In reality, as long as one can manage one's behavior even in noisy places, as if nothing has happened, from head to toe, thoroughly and directly achieving completeness, without the slightest form, not hindering function, not hindering action, speech, silence, rising, falling, it is ultimately not someone else. The slightest feeling of subtle obstruction is all delusion. One must be free and unrestrained, like the great void, like a bright mirror hanging high, like the sun shining in the sky. Every movement and stillness, every going and coming, does not come from outside. Let oneself be free and unrestrained, not bound by the Dharma, nor seeking liberation from the Dharma. From beginning to end, forging into one piece, where is there any worldly Dharma apart from the Buddha Dharma? Where is there any Buddha Dharma apart from the worldly Dharma? Therefore, the patriarch directly points to the human mind, and the Diamond Sutra emphasizes that noble people should be free from forms. For example, a strong man flexing his arm does not rely on other forces. So simple, one must retreat and contemplate for a long time, so that there is a place for implementation and true realization, which is to constantly visit countless great virtuous teachers. Remember to believe deeply and work hard, which is the best.
Instruction to Cai Zhizhuang
Whenever Kuti (俱胝, a Zen master's name) saw a monk coming or answered a question, he would only raise one finger. This is because he understood from top to bottom, in accordance with the realization, without any doubt. This is prescribing the right medicine for the illness, without needing to use a donkey or camel to transport the medicine. Later generations do not understand the ins and outs of this, and casually raise a finger, deceiving people without distinguishing between right and wrong, much like using ghee (the best of flavors) as poison. It is truly pitiful and lamentable. If one truly sees through to the bottom, one will know to take it seriously, and will never treat it as trivial. The so-called thousand-pound crossbow will not be fired for a tiny mouse. Therefore, one must have the eye on the crown of the head (頂𩕳) to enter into it. Later, Xuan Sha (玄沙, a Zen master's name) commented: 'Kuti's (俱胝) undertaking was too reckless, only recognizing one opportunity and one state.' Some blind people, following his words, generate understanding, and then belittle Kuti (俱胝), thinking it is indeed so. Little do they know, a burnt brick hits the frozen ground to the bottom, arriving here.
直須子細。切忌顢頇。只如俱胝臨遷化去自云。得天龍一指頭禪。一生受用不盡。豈徒然哉。
曹溪大鑒微時。新州一樵夫也。碌碌無所發明。已數十載。一旦聞客誦經。激其本願。遂致母出鄉。謁黃梅大滿。才見數語間投機。隱確坊八個月。既聞秀偈。始露鋒铓。五祖舉衣缽授之。是時群眾競趁。逐欲奪取。而蒙山道人。最先及之。于大庾嶺頭知不勝。始悟此衣非可以力爭。稽首求法。大鑒以不思善惡本初面目。斂念知歸。盧老以時緣未穩。復遁跡四會縣獵人中久之。尋抵番禺。吐風幡不動動自於心之語。印宗伸弟子之禮。為之削髮登具。由是開大法要。總二千餘眾。聲徹九重。遣貴近降紫泥召之。確然不應度龍象。若讓師清源永嘉南陽荷澤司空數十人。皆大宗師。何其韙歟。唯聖賢示化。進退存亡。瞭然先照。然考其步驟。從微至著。不斷世緣。而示妙規百世之下。無與為等。到今數百載。充遍寰海。列剎相望。皆其法孫。欽仰洪範。欲擬其毫末。竭誠罄力。終莫彷彿。惟望後昆有力量者勉旃。聊述梗概爾。
圓悟佛果禪師語錄卷第十四 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十五
宋平江府虎丘山門人紹隆等編
法語中
【現代漢語翻譯】 現代漢語譯本：必須仔細。切忌粗疏。就像俱胝（倶胝，指俱胝和尚，唐代禪僧）臨終遷化時說，得天龍（天龍，指天龍和尚）一指頭禪，一生都受用不盡。難道是徒然的嗎？
曹溪大鑒（曹溪大鑒，即六祖慧能）年輕時，是新州的一個樵夫。庸庸碌碌，沒有什麼發明，已經幾十年了。一旦聽到客人誦經，激發了他的本願。於是讓母親離開家鄉，去謁見黃梅大滿（黃梅大滿，即五祖弘忍）。才見面說了幾句話就投機了。在隱確坊住了八個月。等到聽了神秀的偈語，才顯露出鋒芒。五祖舉起衣缽授予他。當時群眾爭相追趕，想要奪取。而蒙山道人，最先趕到。在大庾嶺頭知道不能勝過，才領悟到這衣缽不是可以用力量爭奪的。稽首求法。大鑒以『不思善惡本初面目』，使他收斂念頭，知道歸宿。盧老（盧老，指六祖慧能）因為時機還不穩妥，又隱遁在四會縣獵人中很久。不久到達番禺，說出『風幡不動，動自於心』的話。印宗（印宗，唐代僧人）行弟子之禮，為他剃髮，授具足戒。由此開啟大法要，總共有二千多大眾。聲名傳遍九重。皇帝派遣近臣降下紫泥詔書召見他。他堅決不應詔，度化龍象。像讓師（讓師，指南嶽懷讓）、清源（清源，指青原行思）、永嘉（永嘉，指永嘉玄覺）、南陽（南陽，指慧忠國師）、荷澤（荷澤，指荷澤神會）、司空（司空，指司空本凈）等數十人，都是大宗師。多麼正確啊！只有聖賢示現教化，進退存亡，都瞭然於心，事先預知。然而考察他的步驟，從微小到顯著，不斷絕世俗的因緣，而示現妙法規範，百世之下，沒有人可以相比。到現在幾百年了，充滿整個世界。各個寺廟互相望見，都是他的法孫。欽佩仰慕他的洪範。想要傚法他的一點點，竭盡誠意和力量，最終也不能彷彿。只希望後代有力量的人努力啊。姑且敘述一個大概罷了。
圓悟佛果禪師語錄卷第十四 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十五
宋平江府虎丘山門人紹隆等編
法語中
【English Translation】 English version: You must be meticulous. Avoid being careless. Just like Juzhi (倶胝, referring to the Zen monk Juzhi, of the Tang Dynasty) said when he was about to pass away, he obtained the one-finger Zen from Tianlong (天龍, referring to the monk Tianlong), and benefited from it throughout his life. Could it be in vain?
When Caoxi Dajian (曹溪大鑒, referring to the Sixth Patriarch Huineng) was young, he was a woodcutter in Xinzhou. He was mediocre and had no insights for decades. Once, he heard a guest reciting scriptures, which aroused his original vow. So he had his mother leave their hometown to visit Huangmei Daman (黃梅大滿, referring to the Fifth Patriarch Hongren). He clicked with him after only a few words. He stayed in Yinquefang for eight months. When he heard Shenxiu's verse, he began to show his talent. The Fifth Patriarch raised the robe and bowl and gave it to him. At that time, the crowd rushed to snatch it. The Montain monk was the first to arrive. At Dayu Ridge, he knew he could not win, and realized that the robe and bowl could not be seized by force. He bowed and asked for the Dharma. Dajian used 'not thinking about good and evil, the original face' to make him restrain his thoughts and know where to return. Because the time was not yet stable, Elder Lu (盧老, referring to the Sixth Patriarch Huineng) hid among the hunters in Sihui County for a long time. Soon he arrived in Panyu and said the words 'The wind and the flag do not move, the movement comes from the mind'. Yin Zong (印宗, a monk of the Tang Dynasty) performed the disciple's ceremony, shaved his head, and gave him the full precepts. From this, he opened the great Dharma essence, with a total of more than two thousand people. His reputation spread throughout the nine heavens. The emperor sent close officials to issue a purple clay edict to summon him. He firmly refused to comply and transformed dragons and elephants. People like Rangshi (讓師, referring to Nanyue Huairang), Qingyuan (清源, referring to Qingyuan Xingsi), Yongjia (永嘉, referring to Yongjia Xuanjue), Nanyang (南陽, referring to National Teacher Huizhong), Heze (荷澤, referring to Heze Shenhui), Sikong (司空, referring to Sikong Benjing), and dozens of others were all great masters. How correct! Only sages manifest teachings, advance and retreat, exist and perish, all are clear in their minds and known in advance. However, examining his steps, from small to significant, without severing worldly connections, he manifested wonderful Dharma norms, and no one can compare to him for hundreds of generations. Now, after hundreds of years, it fills the entire world. Temples look at each other, all are his Dharma descendants. Admiring his great model. Wanting to imitate even a little of him, exhausting sincerity and strength, ultimately cannot resemble him. Only hoping that those with strength in later generations will strive. Just narrating a rough outline.
The Record of Zen Master Yuanwu Foguo, Volume 14 Taisho Tripitaka Volume 47 No. 1997 The Record of Zen Master Yuanwu Foguo
The Record of Zen Master Yuanwu Foguo, Volume 15
Compiled by Shaolong and others, disciples of the Hukiu Mountain Gate in Pingjiang Prefecture, Song Dynasty
Dharma Talk Middle
示覺民知庫
圓湛虛凝道體也。展縮殺活妙用也。善遊刃能操守。如珠走盤如盤走珠。無頃刻落虛。亦不分世法佛法。直下打成一片。所謂觸處逢渠。出沒縱橫。初無外物。凈裸裸阿轆轆。以本分事印定。頭頭上明物物上了。何處更有得失是非好惡長短來。但恐自己正眼未得洞明。是致落在二邊。則沒交涉也。豈不見永嘉道上士一決一切了。中下多聞多不信。
佛祖言教筌罤爾。藉之以為入理之門。既廓然明悟承當得則正體上一切圓具。觀佛祖言教皆影響邊事。終不向頂𩕳上戴卻。近世參學。多不本其宗猷。唯務持擇言句論親疏辯得失。浮漚上作實解夸。善淘汰得多少公案。解問諸方五家宗派語。一向沒溺情識迷卻正體。良可憐愍。有真正宗師。不惜眉毛。勸令離卻如上惡知惡見。卻返謂之心行移換擺撼煆煉。展轉入荊棘林中。所謂打頭不遇作家。到老只成骨董。
省要處不消一劄。皮下有血自知落處。茍或躊躕。則失卻鼻頭也。七佛已前便與么。直須硬紏紏緊著。頭皮分明歷落薦取。這一片田地穩密。長時乃自會。退步終不道。我有見處我有妙解。何故。箇中若立一絲毫能所見刺。則重過山嶽。從上來決不相許。是故釋迦文于然燈佛以無法得受記。盧老於黃梅。以本來無物親付衣缽。至於生死之
【現代漢語翻譯】 現代漢語譯本 示覺民知庫
圓滿澄澈、空寂凝聚是道的本體。舒展收縮、生殺予奪是道的妙用。善於運用自如，能把持守住。如同珠子在盤中滾動，又如同盤子帶著珠子轉動。沒有片刻落入虛無，也不分別世俗之法與佛法，直接打成一片。這就是所謂的『觸處逢渠』（到處都能遇到它），出沒縱橫，最初就沒有外物。清凈裸露，活潑潑地，以本分事來印證，頭頭是道，物物皆明。哪裡還有得失、是非、好惡、長短呢？只怕自己真正的眼力沒有透徹明白，以致落入二邊，那就毫無關係了。難道沒看見永嘉玄覺禪師說『道上士，一決一切了』，而中下根器的人，聽得越多越不相信嗎？
佛祖的言教只是捕魚的筌和捕兔的罤（都是捕獵工具），憑藉它們作為進入真理之門。既然廓然明悟，能夠承擔，那麼在正體上一切都圓滿具備。看待佛祖的言教，都只是影響邊的事情，始終不把它戴在頭頂上。近世的參學者，大多不以宗門的宗旨為根本，只致力於選擇言句，評論親疏，辨別得失，在水泡上做實在的理解，誇耀自己善於淘汰了多少公案，解答諸方五家宗派的語句，一味地沉溺於情識，迷惑了正體，實在可憐可憫。如果有真正的宗師，不惜眉毛（不怕麻煩），勸令他們離開如上的惡知惡見，卻反而認為這是心行移換、擺撼煆煉。輾轉進入荊棘林中。這就是所謂的『打頭不遇作家，到老只成骨董』（一開始就沒遇到真正的行家，到老也只是成了古董）。
省要之處，不消一札（不需要一點點的努力），皮下有血，自然知道落腳之處。如果稍微猶豫，就會失去鼻頭（失去方向）。七佛（Vipassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa, and Gotama，過去七位佛陀）以前就是這樣。必須硬糾糾地緊抓著，頭皮分明，歷歷落落地薦取。這一片田地穩密，長時間自然會明白。退步也終究不會說，『我有見處，我有妙解』。為什麼呢？箇中如果立一絲毫能所見刺，那就重過山嶽。從上來決不相許。是故釋迦文（Sakyamuni，釋迦牟尼）于然燈佛（Dipankara，錠光佛）以無法得受記，盧老（六祖慧能）于黃梅（五祖弘忍）以本來無物親付衣缽。至於生死的大
【English Translation】 English version Showing Jue Min the Treasury
Perfectly complete, clear, and still, the concentrated void is the substance of the Tao. Expanding and contracting, killing and giving life, are the wonderful functions of the Tao. Being good at wielding the blade freely, one can hold and guard it. Like a pearl rolling on a plate, or like a plate turning with a pearl. There is not a moment of falling into emptiness, nor is there a separation between worldly dharma and Buddha-dharma, directly striking them into one piece. This is what is called 'meeting it everywhere' (觸處逢渠), appearing and disappearing freely, without any external objects from the beginning. Purely naked and lively, using one's inherent duty to confirm it, every head is the Tao, every object is clear. Where else can there be gain and loss, right and wrong, good and evil, long and short? Only fearing that one's own true eye has not been thoroughly clear, leading to falling into the two extremes, then there is no connection. Haven't you seen that Yongjia Xuanjue Zen Master said, 'A superior person on the path, one decision settles everything,' while those of middle and lower capacity, the more they hear, the less they believe?
The Buddha's and Patriarchs' teachings are merely fish traps and rabbit snares (筌罤, both are hunting tools), relying on them as the gate to enter into truth. Since one is clearly enlightened and able to take responsibility, then everything is fully equipped in the true substance. Viewing the Buddha's and Patriarchs' teachings, they are all just matters of influence and periphery, never wearing them on the top of one's head. In recent times, those who study Zen mostly do not take the sect's principles as the foundation, only focusing on selecting words and phrases, commenting on closeness and distance, distinguishing gain and loss, making real interpretations on bubbles, boasting about how many cases they have skillfully eliminated, answering the phrases of the five houses of Zen, always indulging in emotions and consciousness,迷卻正體, which is truly pitiful and lamentable. If there is a true master, not sparing his eyebrows (不怕麻煩), advising them to leave the above evil knowledge and evil views, but instead thinking that this is a shift in mind and practice, shaking and tempering. Turning and entering into a thorny forest. This is what is called 'striking the head and not meeting a master, becoming only antiques in old age' (打頭不遇作家，到老只成骨董).
At the essential point, not even a slip of paper is needed (不消一札, no effort is needed). If there is blood under the skin, one will naturally know where to land. If one hesitates even slightly, one will lose one's nose (lose direction). It has been like this since before the Seven Buddhas (Vipassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa, and Gotama, the seven past Buddhas). One must firmly grasp it tightly, clearly and distinctly recommending it with the scalp. This piece of land is stable and secure, and one will naturally understand it over time. In retreat, one will never say, 'I have a view, I have a wonderful understanding.' Why? If one establishes even a hair's breadth of the ability to see and what is seen, it will be heavier than mountains. From the beginning, it has never been allowed. Therefore, Sakyamuni (釋迦牟尼) received the prediction from Dipankara Buddha (錠光佛) with no-dharma, and the old man Lu (Huineng, 六祖慧能) personally transmitted the robe and bowl to Huangmei (Hongren, 五祖弘忍) with originally nothing. As for the great matter of birth and death,
際。才自擔荷。則如靈龜脫殼。應須凈穢二邊都不依怙。有心無心有見無見。似紅爐著一點雪。二六時中透頂透底灑灑落落。游此千聖不同途處。直下令純熟自然成就。得個絕學無為千人萬人羅籠不住底。個真實人也。
送圓首座西歸
得道之士。立處既孤危峭絕。不與一法作對。行時不動纖塵。豈止入林不動草入水不動波。蓋中已虛寂外絕照功。翛然自得徹證無心。雖萬機頓赴。豈能撓其神。千難殊對。而不幹其慮哉。平時只守閑閑地。如癡似兀。及至臨事為物。初不作伎倆。準擬剸割風旋電轉。靡不當機。豈非素有所守也。是故古德道。如人學射。久久方中。悟則剎那履踐。工夫須資長遠。如鵓鳩兒初生下來。赤骨歷地養來喂去。日久時深羽毛既就。便解高飛遠舉。所以悟明透底正要調伏。只如諸塵境界。常流於中窒礙。到得底人分上無不虛通。全是自家大解脫門。終日作為未嘗作為。了無欣厭亦無倦怠。度盡一切而無能所。況生厭墮耶。茍性質偏枯。尤當增益。所不能放教圓通。以漚和力攝化開權俯仰應接。俾高低遠近略無差誤。行常不輕行學忍辱仙。遵先佛軌儀。成就三十七品助道法。堅固四攝行。到大用現前喧寂一等。如下水船不勞篙棹。混融含攝圓證普賢行愿。乃世出世間大善知識也。古德
【現代漢語翻譯】 現代漢語譯本 際。只有親自承擔，才能像靈龜脫殼一般自在。應當清凈和污穢兩邊都不執著依靠。有心無心，有見無見，就像紅爐上落入一點雪，立刻消融。時時刻刻，從頭到腳都灑脫自在，遊走于千聖也無法到達的境地。直接下功夫，直到純熟自然成就，得到一個絕學無為，千人萬人也無法束縛的真實之人。
送別圓首座西歸
得道之人，立身之處必然孤高危峻，不與任何事物對立。行動時不會擾動一絲塵埃，豈止是進入樹林不驚動草，進入水中不擾動波浪。這是因為內心已經虛空寂靜，外在斷絕了有意的照用，悠然自得，徹底證悟了無心。即使面對萬機紛擾，也不能擾亂他的精神；即使面對千難萬險，也不會干擾他的思慮。平時只是安守于閒適之地，如同癡呆一般。等到臨事應物之時，從不耍弄伎倆，出手便能準確地分割，像風旋轉電閃一般迅速，沒有不恰當的。這難道不是因為平時有所堅守嗎？所以古德說，如同人學習射箭，經過長久的練習才能射中目標。悟道只是剎那間的踐行，功夫卻需要長久的積累。如同鵓鳩幼鳥剛出生時，赤裸著骨頭落在地上，經過餵養，日子久了，羽毛豐滿了，就能高飛遠舉。所以悟明透徹之後，最重要的是調伏習氣。就像各種塵境，常常在心中造成阻礙，到達了徹悟之人那裡，無不虛空通達，全是自家的大解脫門。終日作為卻未嘗有所作為，沒有欣喜也沒有厭惡，沒有倦怠。度盡一切眾生而無能所之心，更何況會生起厭倦而墮落呢？如果性情偏頗，尤其應當增益圓融，不能放任，要用漚和的力量來攝受教化，隨機應變，俯仰應接，使高低遠近都沒有差錯。行為上常常不輕視他人，學習忍辱仙人的精神，遵循先佛的軌儀，成就三十七道品助道之法，堅固四攝法，到大用現前時，喧囂和寂靜都是一樣的。如同下水的船，不用船篙和船槳，也能順利前行。混融含攝，圓滿證得普賢行愿，乃是世出世間的大善知識。古德
【English Translation】 English version Only by personally taking on the responsibility can one be as free as a spirit turtle shedding its shell. One should not cling to either purity or defilement. Whether with or without intention, whether with or without perception, it's like a snowflake landing on a red-hot stove, instantly melting away. At all times, from head to toe, be carefree and unrestrained, wandering in a realm beyond the reach of even a thousand sages. Directly apply effort until it becomes purely natural, achieving a state of absolute learning and non-action, where no one can restrain the true person.
Sending off Chief Monk Yuan on His Return West
An enlightened person's standing is inherently solitary and perilous, not opposing any dharma. Their actions do not stir a speck of dust, not just entering the forest without disturbing the grass or entering the water without disturbing the waves. This is because the mind is already empty and still, and external awareness is free from intentional effort. They are naturally at ease, thoroughly realizing no-mind. Even when faced with myriad affairs, nothing can disturb their spirit; even when faced with a thousand difficulties, nothing can interfere with their thoughts. Ordinarily, they simply abide in a state of leisure, appearing foolish and dull. But when it comes to dealing with matters, they never resort to tricks, accurately cutting through with the speed of wind and lightning, never missing the mark. Is this not because they have something to hold onto in ordinary times? Therefore, an ancient virtuous one said, 'It is like a person learning archery; only after long practice can they hit the target.' Enlightenment is only a momentary practice, but the effort requires long-term accumulation. It is like a baby pigeon just born, its bare bones exposed on the ground. After being fed and nurtured, as time passes and its feathers grow, it can fly high and far. Therefore, after thoroughly understanding enlightenment, the most important thing is to tame one's habits. Just like the various realms of dust, they often create obstacles in the mind. But for those who have reached complete enlightenment, everything is empty and unobstructed, all of it is their own great gate of liberation. Acting all day long, yet never acting; without joy or aversion, without weariness. Liberating all beings without any sense of self or other, how could they become weary and fall? If one's nature is biased, one should especially increase the cultivation of harmony, not letting it go. Use the power of skillful means to embrace and transform, responding appropriately to all situations, so that there are no mistakes in high or low, near or far. In conduct, always respect others, learn the spirit of the Patient Ascetic, follow the practices of the past Buddhas, accomplish the thirty-seven factors of enlightenment, strengthen the four embracing qualities, and when great function manifests, noise and silence are the same. Like a boat launched into the water, it moves smoothly without oars or poles. Harmoniously embracing and encompassing, perfectly realizing the vows of Samantabhadra, they are great virtuous friends in both worldly and transcendental realms. Ancient virtuous ones
云。三家村裡須自個叢林。蓋無叢林處。雖有志之士。亦喜自便。到恁么尤宜執守。唯在強勉以不倦。終至於喧靜亦復爾。喧處周旋應變于中虛寂。靜處能不被靜縛。則隨所至處皆我活計。唯中虛外順有根本者能然。
大凡為善知識。應當慈悲柔和善順。接物以平等。無諍自處。彼以惡求及以惡聲名色加我。非理相干訕謗毀辱。但退步自照。於己無慊。一切勿與較量。亦不動念嗔恨。只與直下坐斷。如初不聞不見。久久魔孽自銷爾。若與之校。則惡聲相返。豈有了期。又不表顯自己力量。與常流何以異。切力行之。自然無思不服。槌拂之下開發人天。俾透脫生死。豈小因緣。應恬和詞色當機接引勘對。辯其來由。驗其蹲坐。攻其所偏墜。奪其所執著。直截指示令見佛性。到大休大歇安樂之場。所謂抽釘拔楔解黏去縛。切不可將實法系綴人。令如是住如是執。勿受別人移倒。此毒藥也令渠吃著。一生擔板賺誤。豈有利益耶。
佛祖出興。特唱此段小因緣。謂之單傳心印不立文字。語句接最上機。只貴一聞千悟。直下承當了修行。不求名聞利養。唯務透脫生死。今既作其兒孫。須存他種草。看他古來有道之士。動是降龍伏虎。與神明受戒。攻苦食淡大忘人世永謝塵寰。三二十年折腳鐺煮。飯吃。遁跡埋名往往
【現代漢語翻譯】 現代漢語譯本： 云：在三家村裡，必須自己建立叢林（僧眾居住修行的場所）。因為沒有叢林的地方，即使有志向的人，也喜歡隨自己的意願行事。到了這種時候，尤其應該堅持操守，唯有努力不懈。最終會發現，喧鬧和安靜其實是一樣的。在喧鬧的環境中，以虛靜的心應對變化；在安靜的環境中，不被安靜所束縛。那麼無論到什麼地方，都是我安身立命的所在。只有內心虛靜，外表隨順，有根本的人才能做到。
大凡作為善知識（指導他人修行的人），應當慈悲柔和，善於順應，以平等心對待他人，不與人爭執，安於自己的處境。別人用惡語、惡名、美色來引誘我，或者用不合道理的言行、誹謗、侮辱來冒犯我，我只要退一步反省自己，如果自己沒有愧疚之處，就不要與他們計較，也不要動嗔恨的念頭，只是直接截斷這些念頭，就像沒有聽到、沒有看到一樣。時間久了，魔障自然會消失。如果與他們爭辯，惡語就會相互反擊，哪裡會有停止的時候？又不要顯露自己的力量，否則與普通人有什麼區別？切實努力去做，自然會讓人心悅誠服。在棒喝之下，啓發人天，使他們能夠透脫生死，這難道是小小的因緣嗎？應該以平和的言辭和態度，根據時機接引、勘驗對方，辨別他們的來歷，觀察他們的行為，指出他們所偏頗的地方，奪走他們所執著的東西，直接指示他們，讓他們見到佛性，到達大休大歇的安樂之地。這就是所謂的抽釘拔楔（比喻去除障礙），解黏去縛（比喻解除束縛）。切不可用實在的法門來束縛人，讓他們這樣住、這樣執著，不要被別人轉移或顛倒。這就像毒藥一樣，讓他們吃下去，一生都被固定的觀念所迷惑，這有什麼利益呢？
佛祖出世，特別宣揚這段小因緣，稱之為單傳心印，不立文字。言語接引最上根機的人，只求一聽就能領悟，直接承擔修行，不求名聞利養，只求透脫生死。現在既然作為佛祖的子孫，就必須儲存這種草木。看看古代有道之士，動不動就是降龍伏虎，與神明受戒，吃苦耐勞，淡泊名利，永遠告別塵世。三、二十年，用折斷腳的鍋煮飯吃，隱姓埋名，常常如此。
【English Translation】 English version: It is said: In Sanjia Village, one must establish one's own Sangharama (a place where monks live and practice). Because where there is no Sangharama, even those with aspirations prefer to act according to their own will. At such times, it is especially important to uphold one's principles, striving tirelessly. Eventually, one will realize that noise and quiet are actually the same. In noisy environments, respond to changes with a mind of emptiness and tranquility; in quiet environments, do not be bound by quietude. Then, wherever one goes, it will be a place to settle down and live. Only those who have inner emptiness and outward compliance, and who have a foundation, can do this.
In general, as a Kalyanamitra (a spiritual friend who guides others), one should be compassionate, gentle, and compliant, treat others with equality, not argue with others, and be content with one's own situation. If others use evil words, evil names, or attractive appearances to tempt me, or use unreasonable words and deeds, slander, or insults to offend me, I should simply take a step back and reflect on myself. If I have no guilt, then do not argue with them, and do not have thoughts of anger. Just directly cut off these thoughts, as if I have not heard or seen anything. Over time, demonic obstacles will naturally disappear. If you argue with them, evil words will be returned to each other, and when will there be an end? Also, do not show off your own strength, otherwise what is the difference between you and ordinary people? Sincerely strive to do this, and naturally people will be convinced. Under the blows and encouragement, enlighten humans and devas, so that they can transcend birth and death. Is this a small cause and condition? One should use peaceful words and attitudes, according to the opportunity, to receive and examine the other person, discern their origins, observe their behavior, point out their biases, and take away their attachments, directly instructing them to see their Buddha-nature, and reach the place of great rest and great cessation, the field of peace and happiness. This is the so-called 'removing nails and pulling out wedges' (a metaphor for removing obstacles), 'untying knots and freeing from bonds' (a metaphor for releasing from bondage). It is absolutely forbidden to bind people with real Dharmas, causing them to live and cling in this way. Do not be moved or overturned by others. This is like poison, letting them eat it, and being deceived by fixed ideas for a lifetime. What benefit is there in this?
When the Buddhas appeared in the world, they especially proclaimed this small cause and condition, calling it the 'single transmission of the mind-seal, not establishing words'. Words are used to receive those with the highest faculties, seeking only to understand upon hearing, directly undertaking practice, not seeking fame and profit, but only seeking to transcend birth and death. Now that we are the descendants of the Buddhas, we must preserve this kind of plant. Look at the virtuous people of ancient times, who often subdued dragons and tigers, received precepts from gods, endured hardship, ate simple food, and forever bid farewell to the world. For twenty or thirty years, they cooked rice in a pot with broken legs, lived in seclusion, and often hid their names.
坐脫立亡。于中一個半個。諸聖推出建立宗風。無不稟高行。務報佛恩流通大法。始出一言半句。抑不得已。明知是接引入理之門。敲門瓦子。其體裁力用。不妨為後昆模範。當宜師法之轉相勉勵追復古風。切忌希名茍利茲深祝也。
示樞禪人
解語非干舌。能言不在詞。明知舌頭語言。不是倚仗處。則古人一言半句。其意唯要人直下契證本來大事因緣。所以修多羅教如標月指。知是般事便休。行履處綿密。受用時寬通。日久歲深不移易。拈弄收放得熟。小小境界悉能照破斷割不留眹跡。及至死生之際。結角羅紋不相參雜。湛然不動翛然出離。此臘月三十日涅槃堂里禪也。
示裕書記
踏著實地到安穩處。時中無虛棄底工夫。綿綿不漏絲毫。湛寂凝然。佛祖莫能知。魔外無捉摸。是自住無所住大解脫。雖歷無窮劫。亦只如如地。況復諸緣邪安住。是中方可建立。與人抽釘拔楔。亦只令渠無住著去。此謂之大事因緣。
如來有密語。迦葉不覆藏。迦葉不覆藏。乃如來真密語也。當不覆藏即密。當密即不覆藏。此豈可與系情量立得失存窠窟作解會者舉耶。透脫到實證之地。向出格超宗頂𩕳上領始得。既已領略。應當將護。遇上根大器。方可印受也。
秉拂據位稱宗師。若無本分作家
【現代漢語翻譯】 現代漢語譯本：
『坐脫立亡』（指修行者生死自在，可以坐著或站著死去）。其中能做到一兩個就不錯了。歷代聖賢推出並建立宗門風範，無不秉持高尚的品行，致力於報答佛恩，流通大法。即使說出一言半句，也是不得已而為之。他們明明知道這些言語只是接引他人進入真理之門，如同敲門的磚頭。這些言語的體裁和作用，不妨作為後輩的模範。應當互相學習傚法，努力恢復古風。切記不要追求名利，這是我深深的祝願。
——開示樞禪人
理解語言不在於舌頭，能言善辯不在於辭藻。如果明白舌頭和語言不是可以依賴的東西，那麼古人的一言半句，其用意只是要人當下契合證悟本來的大事因緣。所以修多羅（sutra，佛經）的教導如同指示月亮的手指，知道這件事就應該停止追逐言語。在日常行為中要細緻綿密，在領悟時要寬廣通達。日久年深，不要改變。純熟地運用自如，即使是微小的境界也能照破，斷除，不留痕跡。到了生死關頭，各種因緣糾纏也不會混雜在一起，能夠湛然不動，瀟灑出離。這就是臘月三十日在涅槃堂里所參的禪。
——開示裕書記
腳踏實地，到達安穩的境地。時時刻刻都沒有虛度光陰，功夫綿密不漏一絲一毫，湛然寂靜，佛祖也無法知曉，邪魔外道也無法捉摸。這就是安住在無所住的境界，獲得大解脫。即使經歷無窮劫，也只是如如不動。更何況各種因緣邪見都不能使他動搖。在這種境界中才可以建立道場，為人抽釘拔楔（比喻解除疑惑），也只是爲了讓他們安住在無所住的境界。這就是所謂的大事因緣。
『如來有密語，迦葉不覆藏』（佛有秘密的語言，迦葉尊者沒有隱藏）。迦葉不覆藏，才是如來真正的密語。當不隱藏的時候就是秘密，當秘密的時候就是不隱藏。這怎麼能與那些執著于情感，用情識去衡量，建立得失，存留窠臼，妄作解釋的人說呢？要透脫一切，到達實證的境地，才能在出格超宗的頂𩕳上領會。既然已經領會，就應當守護，遇到上根大器的人，才可以印證傳授。
秉持拂塵，佔據法座，被稱為宗師，如果沒有自己的真本事
【English Translation】 English version:
『Sitting release, standing death』 (referring to practitioners who are free in life and death, able to die sitting or standing). Among them, achieving one or two is already remarkable. All the sages of the past have promoted and established the style of the sect, all upholding noble conduct, dedicated to repaying the Buddha's grace and disseminating the great Dharma. Even uttering a word or half a sentence is only done as a last resort. They clearly know that these words are only to guide others into the gate of truth, like a brick used to knock on a door. The style and function of these words can serve as a model for future generations. We should learn from each other and strive to restore the ancient style. Remember not to pursue fame and profit, this is my deep wish.
-- Instruction to Zen Practitioner Shu
Understanding language is not about the tongue, eloquence is not about rhetoric. If you understand that the tongue and language are not something to rely on, then the intention of the ancients' words and half-sentences is only to have people directly and immediately realize the original great matter of cause and condition. Therefore, the teachings of the Sutras (sutra) are like a finger pointing at the moon, and you should stop chasing words once you know the matter. Be meticulous in daily behavior, and be broad and open in understanding. Over time, do not change. Use it skillfully, and even small realms can be illuminated, cut off, and leave no trace. When it comes to the moment of life and death, the various entanglements of karma will not be mixed together, and one can be still and detached. This is the Zen practiced in the Nirvana Hall on the thirtieth day of the twelfth lunar month.
-- Instruction to Secretary Yu
Stepping on solid ground and reaching a stable place. There is no wasted time at any moment, the effort is meticulous and does not leak a single bit, it is serene and still, the Buddhas cannot know it, and demons and heretics cannot grasp it. This is dwelling in the realm of non-dwelling, attaining great liberation. Even if you experience endless kalpas, you are still just as you are. Moreover, various karmic conditions and wrong views cannot shake you. Only in this realm can you establish a monastery, remove nails and wedges for people (metaphor for dispelling doubts), and only to let them dwell in the realm of non-dwelling. This is the so-called great matter of cause and condition.
『The Tathagata has secret words, Kashyapa does not conceal them』 (The Buddha has secret words, and the Venerable Kashyapa does not hide them). Kashyapa's non-concealment is the true secret word of the Tathagata. When there is no concealment, it is secret, and when it is secret, there is no concealment. How can this be discussed with those who are attached to emotions, use their minds to measure, establish gains and losses, retain old habits, and make wild interpretations? Only by breaking through everything and reaching the realm of true realization can one comprehend it on the crown of the head that transcends sects. Once you have understood it, you should protect it, and only when you encounter someone with great potential can you certify and transmit it.
Holding a whisk, occupying the Dharma seat, and being called a master, if you do not have your own true ability
手段。未免賺誤。方來引他入草窠里打骨董去也。若具金剛正眼。須灑灑落落。唯以本分事接之。直饒見與佛齊。猶有佛地障在。是故從上來行棒行喝。一機一境一言一句。意在鉤頭。只貴獨脫。勿使依草附木。所謂驅耕夫之牛。奪饑人之食。若不如是。儘是弄泥團漢。
方來衲子。有夙根作工夫。驀地得入者。不遇真正宗師。返引他作露布。墮在機境中。無繩自縛半前落後。似是不是最難整理。要須識其病脈辯其落著。徴其所偏墜。而發起之。俾舍執著住滯。然後示以本分正宗。使無疑惑。瞭然得大解脫。居大寶宅自然趁亦不去。可以洪濟大法傳續祖燈。堪報不報之恩也。
黃龍老南禪師。昔未見石霜。會一肚皮禪。翠巖憫之勸謁慈明。只窮究玄沙語靈云未徹處。應時瓦解冰消。遂受印可。三十年只以此印。拈諸方解路瘥病。不假驢駝藥。緊要處豈有如許多佛法也。大宗師為人。雖不立窠臼露布。久之學徒妄認亦成窠臼露布也。蓋以無窠臼為窠臼。無露布作露布。應須及之令盡。無令守株待兔認指為月。鑒在機先。風塵草動亦照其端倪。況應酬擾擾哉。非胸次虛靜。無一法當情。安能圓應無差先機照物耶。此皆那伽在定之效也。
臨濟金剛王寶劍。德山末後句。藥嶠一句子。秘魔杈俱胝指。雪峰
{ "translations": [ "現代漢語譯本：\n手段，難免產生錯誤。如果有人想引導他人進入歧途，就像帶人到草叢裡去尋找古董一樣。如果具備金剛正眼，就應該灑脫利落，只用本分事來接引他人。即使見解與佛相同，仍然有佛地障存在。因此，從古以來，行棒行喝，一機、一境、一言、一句，意在鉤頭，最重要的是獨脫，不要讓人依草附木。這就是所謂的驅趕耕夫的牛，奪走飢餓人的食物。如果不是這樣，就都是玩泥巴的人。\n\n對於前來參學的衲子（僧人），如果有宿世的善根，通過修行突然有所領悟，如果沒有遇到真正的宗師，反而引導他去賣弄，墮落在機境中，就像沒有繩子自己捆綁自己，半前落後，似是而非，最難整理。需要識別他的病脈，辨別他的落處，考察他所偏頗的地方，然後啓發他，使他捨棄執著和停滯，然後向他展示本分正宗，使他沒有疑惑，瞭然得到大解脫，安居在大寶宅中，自然趕也趕不走。可以弘揚大法，傳承祖燈，堪以報答不報之恩。\n\n黃龍老南禪師，以前沒有見到石霜的時候，肚子里裝滿了禪。翠巖憐憫他，勸他去拜訪慈明，只窮究玄沙（Xuan Sha）的語錄和靈云（Ling Yun）未徹悟的地方，應時瓦解冰消，於是受到印可。三十年只用這個印可，拈諸方解路，治療病癥，不假借驢駝藥。緊要處哪裡有這麼多的佛法呢？大宗師為人，即使不設立窠臼露布，時間長了，學徒妄加認為也會變成窠臼露布。因為以沒有窠臼為窠臼，沒有露布作露布，應該及時糾正，不要讓人守株待兔，認指為月。鑑察在先機，即使是微小的動靜也能照見其端倪，更何況是應酬擾擾呢？如果胸懷不夠虛靜，沒有一法當情，怎麼能圓滿應對，毫無差錯，先機照物呢？這都是那伽（Naga，龍）在定中的效果。\n\n臨濟（Linji）的金剛王寶劍，德山（Deshan）的末後句，藥嶠（Yao Qiao）的一句子，秘魔（Mimo）的杈，俱胝（Juzhi）的指，雪峰（Xuefeng）", "English version:\nMeans, inevitably lead to errors. If someone intends to mislead others, it's like taking them to the bushes to find antiques. If one possesses the Vajra Eye, one should be free and unconstrained, only using one's inherent duty to guide others. Even if one's understanding is equal to the Buddha's, there is still the Buddha-land obstacle. Therefore, since ancient times, the use of blows and shouts, each opportunity, each circumstance, each word, each phrase, is aimed at the hook, valuing independence above all else, not allowing reliance on external supports. This is what is meant by driving away the farmer's ox and taking away the hungry person's food. If it is not like this, then they are all just playing with mud.\n\nFor monks who come to study, if they have good roots from past lives and suddenly attain some understanding through practice, but do not encounter a true master, they may instead be led to show off, falling into objective circumstances, like being self-bound without ropes, neither here nor there, which is the most difficult to rectify. It is necessary to recognize their illness, discern their shortcomings, examine their biases, and then enlighten them, enabling them to abandon attachments and stagnation, and then show them the fundamental true teaching, so that they have no doubts, clearly attain great liberation, and reside in the Great Treasure Home, naturally unable to be driven away. They can promote the Great Dharma, transmit the ancestral lamp, and are worthy of repaying the kindness that cannot be repaid.\n\nZen Master Huanglong Laonan, before meeting Shishuang, was full of Zen in his belly. Cuiyan pitied him and advised him to visit Ciming, only thoroughly investigating Xuansha's sayings and Lingyun's unpenetrated points, which immediately disintegrated like ice melting, and then he received approval. For thirty years, he only used this approval, picking up various ways to resolve problems and cure illnesses, without relying on donkey or camel medicine. Where is there so much Buddhism in the essential point? A great master, even if he does not establish fixed patterns or public announcements, over time, students who mistakenly believe will also turn them into fixed patterns and public announcements. Because taking no fixed pattern as a fixed pattern, and no public announcement as a public announcement, one should correct it in time, not allowing people to wait for rabbits by a tree stump, mistaking the finger for the moon. Observing before the opportunity arises, even the slightest movement can be seen, let alone the noisy interactions? If the mind is not empty and still, and no Dharma is appropriate, how can one respond perfectly without error, observing things before they happen? These are all the effects of Naga (dragon) being in samadhi.", "English translations": [ "Means, inevitably lead to errors. If someone intends to mislead others, it's like taking them to the bushes to find antiques. If one possesses the Vajra Eye, one should be free and unconstrained, only using one's inherent duty to guide others. Even if one's understanding is equal to the Buddha's, there is still the Buddha-land obstacle. Therefore, since ancient times, the use of blows and shouts, each opportunity, each circumstance, each word, each phrase, is aimed at the hook, valuing independence above all else, not allowing reliance on external supports. This is what is meant by driving away the farmer's ox and taking away the hungry person's food. If it is not like this, then they are all just playing with mud.", "For monks who come to study, if they have good roots from past lives and suddenly attain some understanding through practice, but do not encounter a true master, they may instead be led to show off, falling into objective circumstances, like being self-bound without ropes, neither here nor there, which is the most difficult to rectify. It is necessary to recognize their illness, discern their shortcomings, examine their biases, and then enlighten them, enabling them to abandon attachments and stagnation, and then show them the fundamental true teaching, so that they have no doubts, clearly attain great liberation, and reside in the Great Treasure Home, naturally unable to be driven away. They can promote the Great Dharma, transmit the ancestral lamp, and are worthy of repaying the kindness that cannot be repaid.", "Zen Master Huanglong Laonan, before meeting Shishuang, was full of Zen in his belly. Cuiyan pitied him and advised him to visit Ciming, only thoroughly investigating Xuansha's (Xuan Sha) sayings and Lingyun's (Ling Yun) unpenetrated points, which immediately disintegrated like ice melting, and then he received approval. For thirty years, he only used this approval, picking up various ways to resolve problems and cure illnesses, without relying on donkey or camel medicine. Where is there so much Buddhism in the essential point? A great master, even if he does not establish fixed patterns or public announcements, over time, students who mistakenly believe will also turn them into fixed patterns and public announcements. Because taking no fixed pattern as a fixed pattern, and no public announcement as a public announcement, one should correct it in time, not allowing people to wait for rabbits by a tree stump, mistaking the finger for the moon. Observing before the opportunity arises, even the slightest movement can be seen, let alone the noisy interactions? If the mind is not empty and still, and no Dharma is appropriate, how can one respond perfectly without error, observing things before they happen? These are all the effects of Naga (Naga, dragon) being in samadhi.", "Linji's (Linji) Vajra King Sword, Deshan's (Deshan) Last Phrase, Yao Qiao's (Yao Qiao) One Phrase, Mimo's (Mimo) Fork, Juzhi's (Juzhi) Finger, Xuefeng (Xuefeng)" ] } }
輥毬。禾山打鼓。趙州喫茶。楊岐栗棘蓬金剛圈。皆一致爾。契證得直下省力。一切祖師言教無不通達。唯在當人善自護持爾。
佛智裕公。久參遍歷。一言相契。從前證解並脫去。卓然超絕。遂分座訓徒。傳持流通此大法印。因書法語以贈。
示粲禪人
趙州和尚見僧喚云。近前來。僧近前。州云。去多少省力。若薦得乃是十成完全。若作如之若何。則知見生也。
唐朝古德英禪師微時。事田運槌擊塊。見一大塊戲。以槌猛擊之。應時粉碎。驀地大悟。自此散誕為不測人。頗彰神異。有老宿拈云。山河大地。被這僧一擊百雜碎。獻佛不假香多。誠哉是言。
示泉禪人
參問要見性悟理。直下忘情絕照。胸襟蕩然如癡似兀。不校得失不爭勝劣。凡有順違悉皆截斷令不相續。悠久自然到無為無事處。才毫髮要無事。早是事生也。一波才動萬波隨。豈有了期。他時生死到來。腳忙手亂。只為不脫灑。但以此為確實。自然鬧市裡亦凈如水。豈有己事不辦耶。
才有是非紛然失心。直這一句驚動多少人。做計較。若承當得。坐得斷。透出威音王那畔。若隨此語轉。特地紛然。自迴光返照始得。如來禪祖師禪豈有兩種。未免諳含各分皁白。特地乖張。事理機鋒一時坐斷。是打凈潔毬
【現代漢語翻譯】 現代漢語譯本 『輥毬』（一種遊戲）。『禾山打鼓』（禾山禪師以打鼓方式接引學人）。『趙州喫茶』（趙州禪師以喫茶來開示禪機）。『楊岐栗棘蓬金剛圈』（楊岐禪師用栗棘蓬比喻難以突破的境界，金剛圈比喻堅固的束縛）。這些都是一致的。如果能夠契合證悟，當下就能省力。一切祖師的言教沒有不通達的，關鍵在於當事人要好好守護自己。
佛智裕公禪師，長久參學遊歷，因一句話而契合，將從前的證悟理解全部脫去，卓然超絕。於是分座教導徒弟，傳持流通這大法印。因此書寫法語贈送。
開示粲禪人
趙州和尚見到僧人，叫道：『近前來。』僧人走近前。趙州說：『去，多少省力。』如果能領會到，那就是十成完全。如果作『如之若何』的思量，那就是知見產生了。
唐朝的古德英禪師年輕時，從事田間勞動，用槌子擊打土塊。看到一大塊土，用槌子猛擊，應聲粉碎。忽然大悟。從此放蕩不羈，成為不可捉摸的人，頗為顯現神異。有老宿評論說：『山河大地，被這僧人一擊粉碎。獻佛不在於香多，而在於心誠。』這話真是至理名言。
開示泉禪人
參禪問道要見性悟理，直接忘情絕照，胸懷坦蕩如癡如兀。不計較得失，不爭強好勝。凡是遇到順境逆境，都要截斷，使之不相續。長久下去自然到達無為無事之處。才稍微想要無事，早就是事端產生了。一波才動，萬波隨之而起，哪裡有停止的時候？他日生死到來，手忙腳亂，只因爲不灑脫。但以此為確實，自然在鬧市裡也清凈如水。難道還有自己辦不成的事嗎？
才一有是非，紛紛擾擾就失去了本心。僅僅這一句話就驚動了多少人，讓他們去做計較。如果能夠承擔得起，坐得穩，就能透出威音王（過去佛）那邊。如果隨著這句話轉，就會徒增紛擾。只有從迴光返照開始才能明白。如來禪和祖師禪難道有兩種嗎？無非是各自包含著分別。徒增乖張。事理機鋒一時坐斷，才是打凈潔毬（比喻徹底放下）。
【English Translation】 English version 'Gunqiu' (a game). 'He Shan beating the drum' (He Shan Chan master using drum beating to guide learners). 'Zhao Zhou drinking tea' (Zhao Zhou Chan master using tea drinking to reveal Chan principles). 'Yangqi chestnut hedgehog vajra circle' (Yangqi Chan master using chestnut hedgehog to metaphorize a difficult to break through realm, vajra circle to metaphorize solid bondage). These are all consistent. If one can accord with and realize enlightenment, one can save effort immediately. All the teachings of the ancestral masters are accessible, the key lies in the person himself to protect himself well.
Chan Master Fozhi Yu, after a long period of studying and traveling, was in accord with a word, and shed all previous realizations and understandings, standing out as extraordinary. Therefore, he divided the seat to teach disciples, transmitting and circulating this great Dharma seal. Therefore, he wrote Dharma words as a gift.
Instruction to Chan Practitioner Can
Chan Master Zhao Zhou saw a monk and called out: 'Come closer.' The monk stepped closer. Zhao Zhou said: 'Go, how much effort is saved.' If one can comprehend this, then it is completely perfect. If one thinks 'what should be done', then knowledge and views arise.
In the Tang Dynasty, the ancient virtuous Chan Master Ying, when he was young, engaged in field labor, striking earth clods with a mallet. Seeing a large clod of earth, he struck it fiercely with the mallet, and it shattered upon impact. Suddenly, he had a great enlightenment. From then on, he was unrestrained and became an unpredictable person, displaying extraordinary abilities. An old monk commented: 'The mountains, rivers, and earth were shattered by this monk with one strike. Offering to the Buddha does not depend on the amount of incense, but on sincerity.' These words are truly profound.
Instruction to Chan Practitioner Quan
To practice Chan and ask questions, one must see one's nature and realize the truth, directly forgetting emotions and extinguishing illumination, with a broad mind like a fool or an idiot. Do not be concerned with gains and losses, do not compete for superiority or inferiority. All favorable and unfavorable circumstances must be cut off, so that they do not continue. Over time, one will naturally reach the state of non-action and non-affairs. The slightest desire for non-affairs is already the arising of affairs. One wave moves, and ten thousand waves follow, where is there a time to stop? When life and death arrive in the future, one will be flustered and confused, simply because one is not free. But if one takes this as certain, one will naturally be as pure as water even in the bustling city. Is there anything that one cannot accomplish?
As soon as there is right and wrong, one loses one's mind in confusion. This one sentence has startled many people, causing them to make calculations. If one can bear it, sit firmly, and penetrate beyond the other side of King Weiyin (past Buddha). If one follows this saying, one will only increase confusion. Only by starting from introspection can one understand. Are there two kinds of Tathagata Chan and Ancestral Master Chan? It is inevitable that each contains distinctions. It only increases perversity. Cutting off affairs, principles, opportunities, and sharpness at once is like hitting a clean ball (metaphor for completely letting go).
子。還知諦當著實處么。放下看取。
示杰禪人
行腳參請。既依附知識于大叢林。陪清高雅眾久矣。一旦親緣須著落歸。動是個千里遠行。要須以自己力量不忘踐履。直須行處不生塵。況此段事不道在。善知識邊便有。居鄉井時便無也。所謂暫時不在如同死人。正當在時。亦不起模畫樣。雖則平常。而滴水滴凍卓然絕識。成個無為無事無心事業。表裡洞然無際。不與萬法為侶。不與千聖同途。深根固蒂只守閑閑地。養來養去不憂不徹。但盡凡情作自己工夫。勿管外緣。勿逐名利起我見競勝負。是故古德道。任運猶如癡兀人。他家自有通人。愛杰知莊倏來告別求警策。因書此語授之。
示成修造
蔣山門下。無禪可說無道可傳。雖聚半千衲子。唯以個金剛圈栗棘蓬。跳者著力跳。吞者用意吞。莫怪無滋味太險峻。或若驀地體得。如晝錦還鄉。千人萬人只仰羨得。要且覓他所從來不得。所謂人人本分事也。才生心動念承當擔荷。早不本分了也。直得萬機休罷千聖不攜。亦猶有依倚在。快須擺撥透脫那邊去始得。所以道。但有纖毫即是塵。舉意便遭魔所撓。成就一切總只由他。破壞一切亦只由他。奇特殊勝緣。恒沙功德藏。無量妙莊嚴。超世希有事。皆所成就。慳貪憎妒情識執著。有為有漏垢染
【現代漢語翻譯】 子（對出家人的尊稱）。還知道真切實在的地方嗎？放下一切去觀察領悟。
開示杰禪人
雲遊參訪，既然依附善知識在大叢林中，陪伴清高雅士很久了。一旦因親緣關係需要返回故鄉，動輒就是千里遠行。必須依靠自己的力量，不忘實踐修行。要做到行走之處不染塵埃。況且這件事不是說在善知識那裡才有，在家鄉就沒有。所謂暫時不在如同死人，正當存在時，也不要刻意模仿。雖然看似平常，但滴水成冰，卓然不凡，成就無為、無事、無心的事業。內外通透明澈，不與萬法為伍，不與千聖同路。深深紮根，牢牢守護這片清凈之地，慢慢培養，不擔心不能徹悟。只要盡力去除凡俗之情，做好自己的功課，不要管外在的因緣，不要追逐名利，不要因我見而爭強好勝。所以古德說：『任憑世事變遷，就像癡呆的人一樣。他家自有明白人。』愛杰、知莊忽然來告別，請求開示，因此寫下這些話送給他。
開示成修造
蔣山門下，沒有什麼禪可說，沒有什麼道可傳。雖然聚集了近千僧人，唯有這金剛圈、栗棘蓬（比喻難啃的話頭），能跳過去的就努力跳過去，能吞下去的就用心吞下去。不要奇怪沒有滋味，太過險峻。或許一旦突然領悟，就像衣錦還鄉一樣，千人萬人只能仰慕讚歎。想要尋找他所從來的地方卻找不到。這就是所謂人人本分的事情。才一生起心動念，想要承擔，就已經不合本分了。要達到萬機休止，千聖不攜的地步，仍然還有所依賴。必須儘快擺脫，超越到那邊去才行。所以說：『只要有一絲一毫的牽掛，那就是塵埃。』一舉心動念，就會被邪魔所擾。成就一切，完全由它；破壞一切，也完全由它。奇特殊勝的因緣，恒河沙數般的功德寶藏，無量的美妙莊嚴，超脫世間的稀有之事，都是它所成就的。慳吝貪婪、憎恨嫉妒、情識執著、有為有漏的污垢染著。
【English Translation】 Son (a respectful term for a monk). Do you know the place of true reality? Let go and observe.
Instruction to Zen Practitioner Jie
Wandering and seeking instruction, having attached yourself to a wise teacher in a large monastery, and accompanied noble and refined individuals for a long time. Once, due to family ties, you must return to your hometown, which is often a thousand miles away. You must rely on your own strength, never forgetting to practice diligently. You must ensure that no dust arises where you walk. Moreover, this matter is not something that only exists with a wise teacher and not in your hometown. As the saying goes, 'Being temporarily absent is like being dead.' When truly present, do not deliberately imitate. Although it seems ordinary, it is like water dripping and freezing, remarkably distinct, achieving a state of non-action, non-affair, and non-mind. Inside and out, it is clear and boundless, not associating with the myriad phenomena, not following the same path as the thousand sages. Deeply rooted and firmly grounded, just guard this peaceful place, cultivate slowly, and do not worry about not achieving complete enlightenment. Just strive to eliminate worldly emotions, do your own work, do not be concerned with external conditions, do not pursue fame and fortune, and do not compete for victory based on your own views. Therefore, an ancient worthy said, 'Let things take their course, like a foolish person. His family has its own wise people.' Ai Jie and Zhi Zhuang suddenly came to bid farewell, requesting guidance, so I wrote these words to give to them.
Instruction to Cheng on Construction
Under Jiang Mountain, there is no Zen to speak of, no Dao to transmit. Although nearly a thousand monks gather, there is only this vajra circle and chestnut bur (metaphors for difficult topics). Those who can jump over it should strive to jump over it, and those who can swallow it should try to swallow it. Do not be surprised that it has no flavor and is too dangerous. Perhaps once you suddenly realize it, it is like returning home in glory, and thousands of people can only admire and praise it. Trying to find where it came from is impossible. This is what is called everyone's inherent duty. As soon as a thought arises, wanting to take on responsibility, it is already not in accordance with one's inherent duty. To reach the point where all activities cease and the thousand sages are not carried along, there is still reliance. You must quickly break free and transcend to the other side. Therefore, it is said, 'As long as there is a trace of attachment, it is dust.' A single thought arising will be disturbed by demons. Achieving everything is entirely due to it; destroying everything is also entirely due to it. Extraordinary and unique conditions, treasures of merit like the sands of the Ganges, immeasurable wonderful adornments, rare and extraordinary things that transcend the world, are all achieved by it. Stinginess, greed, hatred, jealousy, emotional consciousness, attachment, conditioned and defiled impurities.
雜亂。解路名相知見妄想。皆所破壞也。唯他能轉一切物。一切物不能轉他。雖無形段面目。而包括十虛含凡育聖。若有取之即墮見刺。卒摸索不著。
諸佛開示祖師直指唯心妙性。徑截承當不起一念。透頂透底無不現成。于現成際不勞心力。任運逍遙了無取捨。乃真密印也。
示杲書記
臨濟正宗。自馬師黃檗闡大機大用。脫羅籠出窠臼。虎驟龍馳星飛電激。卷舒擒縱皆據本分。綿綿的的到興化風穴唱愈高機愈峻。西河弄師子。霜華奮金剛王。非深入閫奧親受印記。皆莫知端倪。徒自名邈只益戲論。大抵負沖天氣宇。格外提持。不戰屈人兵。殺人不眨眼。尚未彷彿其趣向。況移星換斗。轉天輪迴地軸耶。是故示三玄三要。四料簡四主賓。金剛王寶劍。踞地師子。一喝不作一喝用。探竿影草。一喝分賓主。照用一時行。許多落索多少學家摶量註解。殊不知。我王庫內無如是刀。弄將出來看底。只眨得眼。須是他上流契證驗認。正按旁提。須還本分種草。豈假梯媒。只如寶壽開堂。三聖推出一僧。壽便打。聖云。爾恁么為人。非獨瞎卻這僧眼。瞎卻鎮州一城人眼去在。壽擲下拄杖便歸方丈。興化見同參來便喝。僧亦喝。化又喝。僧復喝。化云。爾看這瞎漢。僧擬議。直打出法堂。侍者問。有何相觸誤
【現代漢語翻譯】 現代漢語譯本
雜亂。解脫道路、名相、知見、妄想，都是所要破除的。只有他能夠轉化一切事物，一切事物不能轉化他。雖然沒有具體的形狀和麵目，卻包含整個宇宙，孕育凡人和聖人。如果有所執取，就會陷入見解的束縛，最終什麼也摸不著。
諸佛開示，祖師直接指出的唯心妙性，直接承擔，不起一絲念頭。徹頭徹尾，無不現成。在現成之際，不費心力，自由自在，沒有任何取捨，才是真正的密印。
示杲書記
臨濟正宗，自馬祖、黃檗闡揚大機大用，掙脫羅網，跳出窠臼，像猛虎奔跑，蛟龍飛騰，星光飛逝，閃電迅猛。卷舒擒縱，都依據本分。綿綿不斷，到了興化、風穴，唱得更高，機鋒更峻。西河耍弄獅子，霜華奮起金剛王。如果不是深入堂奧，親自接受印記，都無法知道其中的端倪。只是徒有虛名，只會增加戲論。大抵要有沖天的氣宇，超格的提持。不戰而屈人之兵，殺人不眨眼，還不能彷彿其中的趣味，更何況是移星換斗，轉天回地呢？所以，示三玄三要，四料簡四賓主，金剛王寶劍，踞地獅子，一喝不作一喝用，探竿影草，一喝分賓主，照用同時進行。許多落索，多少學人揣測註解。殊不知，我王庫內沒有這樣的刀。拿出來看的人，只會眨眼。必須是上流契證，驗認，正按旁提。必須迴歸本分，自己種草，哪裡需要梯子和媒人呢？比如寶壽開堂，三聖推出一個僧人，寶壽就打。三聖說：『你這樣為人，不僅瞎了這個僧人的眼，還瞎了鎮州一城人的眼。』寶壽扔下拄杖就回方丈。興化見到同參來就喝，僧人也喝。興化又喝，僧人又喝。興化說：『你看這瞎漢。』僧人猶豫，就被打出法堂。侍者問：『有什麼相觸犯的錯誤？』
【English Translation】 English version
Confusion. The path of liberation, names and forms, views, and deluded thoughts are all to be destroyed. Only 'he' can transform all things; all things cannot transform 'him'. Although without concrete shape or form, 'he' encompasses the entire universe, nurturing both ordinary beings and sages. If there is any attachment, one will fall into the trap of views, ultimately grasping at nothing.
The wonderful nature of the mind, revealed by all Buddhas and directly pointed out by the Patriarchs, is to be directly assumed, without giving rise to a single thought. Thoroughly and completely, everything is readily present. In this state of readiness, there is no need for mental effort; one is free and at ease, without any acceptance or rejection. This is the true secret seal.
Instruction to Secretary Gao
The Linji (Rinzai) 正宗 (orthodox lineage), since Mazu (Ma-tsu) (Master Ma) and Huangbo (Huang-po) (Master Huang) expounded great function and great application, breaking free from nets and emerging from old ruts, is like a fierce tiger running, a dragon soaring, stars flying, and lightning flashing. Gathering and releasing, seizing and letting go, all are based on one's inherent nature. Continuously and clearly, when it came to Xinghua (Hsing-hua) (Master Xinghua) and Fengxue (Feng-hsueh) (Master Fengxue), the singing became higher and the sharpness more acute. The master of Xihe (Hsi-ho) (location) plays with the lion, and the frost-like brilliance rouses the Vajra King. If one has not deeply entered the inner chambers and personally received the seal, one cannot know the subtleties. Merely having a false reputation will only increase idle talk. Generally, one must have an aspiration that reaches the heavens and an extraordinary way of upholding. To subdue the enemy without fighting, to kill without blinking an eye, is still not enough to grasp the flavor, let alone move stars, change constellations, turn the heavens, and reverse the earth. Therefore, the three mysteries and three essentials, the four discriminations and four host-guest relations, the Vajra King's precious sword, the lion crouching on the ground, a shout not used as a shout, probing with a pole and reflecting on the grass, a shout that distinguishes host and guest, illuminating and applying at the same time. So much is scattered, and so many students speculate and annotate. Little do they know that there is no such sword in my king's treasury. Those who take it out to look at can only blink their eyes. One must have the verification and recognition of the highest stream, pressing down and lifting up. One must return to one's inherent nature and plant one's own grass; why would one need ladders or matchmakers? For example, when Baoshou (Pao-shou) (Master Baoshou) opened the hall, Sansheng (San-sheng) (Master Sansheng) pushed forward a monk, and Baoshou struck him. Sansheng said, 'If you treat people like this, you will not only blind this monk's eyes but also blind the eyes of everyone in the town of Zhenzhou (Chen-chou) (location)!' Baoshou threw down his staff and returned to his room. When Xinghua saw a fellow practitioner coming, he shouted, and the monk also shouted. Xinghua shouted again, and the monk shouted again. Xinghua said, 'Look at this blind man!' The monk hesitated and was struck out of the Dharma hall. The attendant asked, 'What conflicting mistake was there?'
。化云。是他也有權也有實。我將手向伊麵前橫兩遭。卻不會。似此瞎漢不打。更待何時。看他本色宗風迥然殊絕。不貴作略只欽他眼正。要扶荷正宗提持宗眼。須是透頂透底徹骨徹髓。不涉廉纖迥然獨脫。然後的的相承。可以起此大法幢。然此大法炬。繼他馬祖百丈首山楊岐。不為忝竊爾。
示韓朝議
乃佛乃祖直指此大法。於人人腳跟下洞照。如千日並出。但趣外奔逸久。不能自信有如是大威德光明。唯務作聰明立知見。向業惑中以謂出乎等夷。炫耀自得向人間世。所習古今博究廣覽。謂窮極底蘊。殊不知。螢火之光豈比太陽。所以古之奇杰之士穎脫之性。就近而論。如裴相國楊大年之儔。投誠放下。就宗師抉擇。刬去浮塵知見。大徹大悟。始能超軼。與老禪碩德抗行履踐。到臨合殺結角頭。自解撒手克證大解脫。豈小事哉。今既明敏不減前輩。平時學業才力邁往於世路久之。雖知宗門有此段因緣。謂不出我所宗尚。殊不著意。以夙昔大緣相值。歐峰經年會聚。一聞舉揚即起深信迴光返照。顧人間如夢如幻。隨大化變滅。乃虛妄爾。唯此千劫不壞不移易。一切聖賢根本。乃造物之淵源。印定自己。若一發明七通八達。何往不自得哉。是知宿世赤曾熏炙遇緣。而彰見於行事。豈非自性耶。然能自檢點。
【現代漢語翻譯】 現代漢語譯本：化云（Huayun，禪師名號）。他既有權柄，也有實力。我將手在他面前橫掃兩次，他卻毫無反應。像這樣的瞎漢不打，更待何時？看他本色的宗風如此不同尋常，卓然超絕。不看重任何技巧手段，只欽佩他眼光純正。想要扶持正宗，提持宗眼，必須是透頂透底，徹骨徹髓，不沾染絲毫纖細之處，迥然獨立超脫。然後才能真正地相承，可以豎起這大法幢，燃起這大法炬，繼承馬祖（Mazu，禪宗大師名號）、百丈（Baizhang，禪宗大師名號）、首山（Shoushan，禪宗大師名號）、楊岐（Yangqi，禪宗大師名號）的衣缽，才不算是辱沒了他們。
示韓朝議
乃佛乃祖，直接指明此大法，在每個人的腳跟下都洞然照耀，如同千個太陽同時升起。只是因為向外奔逐太久，不能相信自己具有如此巨大的威德光明。只致力於賣弄聰明，樹立知見，在業惑之中，自以為超出了常人，在人世間炫耀自得。所學習的古今知識，博覽廣究，自以為窮盡了底蘊。卻不知道，螢火蟲的光芒怎能與太陽相比？所以古代那些傑出的人士，穎悟脫俗的性情，就近來說，比如裴相國（Pei Xiangguo，人名）、楊大年（Yang Danian，人名）之流，投誠放下，向宗師尋求決斷抉擇，剷除浮塵知見，大徹大悟，才能超越常人，與老禪師、碩德之士並肩而行，到了臨濟宗（Linji，禪宗宗派名號）殺結角頭之處，自然能夠解脫束縛，克證大解脫，這豈是小事啊！如今你既然明敏不減前輩，平時學業才力也超越於世俗，雖然早就知道宗門有這段因緣，卻認為與自己所宗尚的不同，因此不特別在意。因為宿昔的大緣相值，在歐峰（Oufeng，地名或人名）經年會聚，一聽到我舉揚宗門，立刻生起深信，迴光返照，顧視人間如夢如幻，隨著大化而變滅，都是虛妄的。唯有這千劫不壞，不可轉移改變，一切聖賢的根本，乃是造化的淵源，印定自己，如果一旦發明，七通八達，無論到哪裡都能夠自得其樂。由此可知，宿世曾經被佛法熏炙，遇到因緣，才會在行事中彰顯出來，這難道不是自性嗎？然而能夠自我檢點。
【English Translation】 English version: Huayun (Huayun, a Chan master's name). He has both the authority and the power. I waved my hand in front of him twice, but he didn't react at all. If I don't hit such a blind man, when should I? Look at his original style of the sect, which is so unusual and outstanding. He doesn't value any skills or means, but only admires his pure vision. If you want to support the orthodox tradition and uphold the eye of the sect, you must be thorough, penetrating to the bone marrow, without being contaminated by any trivialities, and be completely independent and detached. Only then can you truly inherit it, and you can erect this great Dharma banner, ignite this great Dharma torch, and inherit the mantle of Mazu (Mazu, a Chan master's name), Baizhang (Baizhang, a Chan master's name), Shoushan (Shoushan, a Chan master's name), and Yangqi (Yangqi, a Chan master's name), so that you will not be considered to have disgraced them.
Instructing Han Chaoyi
It is the Buddha and the Patriarch who directly point to this great Dharma, which illuminates clearly under everyone's feet, like a thousand suns rising at the same time. It is only because they have been running outwards for too long that they cannot believe that they possess such great power and virtue of light. They only devote themselves to showing off their cleverness and establishing views, and in the midst of karmic delusion, they think that they have surpassed ordinary people, and they boast and are complacent in the human world. The knowledge of ancient and modern times that they have learned, they have read widely and extensively, and they think that they have exhausted the bottom line. But they do not know that how can the light of a firefly compare with the sun? Therefore, those outstanding people of ancient times, with their intelligent and detached nature, to speak of those nearby, such as Pei Xiangguo (Pei Xiangguo, a person's name) and Yang Danian (Yang Danian, a person's name), surrendered and let go, and sought decisions and choices from the masters, eradicated the floating dust of knowledge and views, and achieved great enlightenment, so that they could surpass ordinary people and walk side by side with old Chan masters and virtuous scholars. When they reach the place where the Linji (Linji, a Chan sect's name) sect kills and binds their horns, they will naturally be able to break free from bondage and prove great liberation. Is this a small matter? Now that you are as intelligent as your predecessors, and your usual studies and talents surpass those of the world, although you have long known that the sect has this karmic connection, you think that it is different from what you admire, so you do not pay special attention to it. Because of the great karmic connection of past lives, gathering at Oufeng (Oufeng, a place name or a person's name) for many years, as soon as you hear me promoting the sect, you immediately generate deep faith, turn the light inward and reflect, and regard the human world as a dream and an illusion, which changes and perishes with the great transformation, and is all illusory. Only this is indestructible for thousands of kalpas, cannot be transferred or changed, and is the root of all sages and saints, and is the source of creation. Seal yourself, and if you invent it once, you will be able to reach everywhere and be happy wherever you go. From this, it can be known that the seeds of past lives have been roasted by the Dharma, and when you encounter the conditions, they will be manifested in your actions. Is this not your self-nature? However, you can examine yourself.
二六時中學佛法。已是雜用心。則去卻佛法。乃真凈界中行履矣。但請依此一切不雜。即純一洞然。無愛憎離取捨。不分彼我不作得失。一切法坦然。皆我家不思議處。凈妙圓明受用之物爾。須令此心長時現前。不墮沉昏不生聰慧。入平等安閑寂靜境界。那有惡作業緣識情干撓得此本妙光明也。只恐臨境界面前都盧忘失。依前紛亂則不堪也。古之修行亦只以自所證入。時中照了截斷塵勞。教活卓卓地。悠久三二十年純熟。超出生死不為難。著力在行處。不只空高談說之而已。古云。說得一丈不如行得一尺。蓋定慧之力。迴轉業緣。正要惺惺地勇猛果決。千百生中當受用。其餘古人機緣語句。不必盡要會之。但一著分明。則著著如此。千變萬化豈移變得渠力用哉。內心既虛外緣亦寂。著衣吃飯本自天真。不勞雕琢。若或立勝見負我能。即禍事也。切須照管。勿作此態。由是可入。無我真實平等如如。不動不變凈妙清涼。穩密田地矣。志公云。不起纖毫修學心。無相光中常自在。
示曾待制
禪非意想。道絕功勛。若以意想參禪。如鉆冰求火掘地覓天。只益勞神。若以功勛學道。如土上加泥眼裡撒沙。轉見困頓。儻歇卻意識息卻妄想。則禪河浪止定水波澄。去卻功用休卻營為。則大道坦然七通八達。是故僧問
【現代漢語翻譯】 現代漢語譯本 時時刻刻修學佛法，如果心中夾雜了其他念頭，那就是雜用心。如果能去除佛法的執著，才能在真正的清凈境界中行走。只要做到一切不夾雜，就能達到純一洞然的狀態，沒有愛憎，遠離取捨，不分別彼此，不計較得失，一切法都坦然面對，都是我家不可思議之處，是清凈美妙圓滿光明的受用之物。必須讓這顆心長久地保持清醒，不陷入昏沉，不生出小聰明，進入平等安閑寂靜的境界。這樣，哪裡會有惡業、業緣、意識、情感來干擾這本有的美妙光明呢？只怕面臨境界時完全忘記，依舊紛亂，那就糟糕了。古時候的修行人也只是用自己所證悟的，時時觀照，截斷塵勞，保持清醒，經過三二十年的純熟，超越生死並不難。著力點在於行動，不只是空談高論而已。古人說：『說得一丈不如行得一尺。』蓋因定慧的力量，可以迴轉業緣，關鍵在於保持清醒，勇猛果決，這樣才能在千百世中受用。其餘古人的機緣語句，不必完全理解，但只要一處明白，則處處如此，千變萬化也無法改變它的作用。內心既然空虛，外緣也自然寂靜，穿衣吃飯本是天真自然，不需要刻意雕琢。如果樹立勝見，自以為是，那就是禍事。切須照看好自己的心，不要有這種狀態。由此可以進入無我、真實、平等、如如不動、不變、清凈美妙清涼、穩密的田地。志公（Zhi Gong，禪師名）說：『不起絲毫修學之心，無相光中常自在。』
開示曾待制（Zeng Daizhi，人名）
禪不是意想，道超越功勛。如果用意想來參禪，就像鉆冰求火，掘地覓天，只會徒勞神傷。如果用功勛來學道，就像土上加泥，眼裡撒沙，只會更加困頓。如果能停止意識，息滅妄想，那麼禪河的波浪就會停止，定水就會清澈。去除功用，停止營為，那麼大道就會坦然，七通八達。所以僧人問
【English Translation】 English version Constantly studying the Buddha's teachings, if the mind is mixed with other thoughts, it is a distracted mind. Only by removing the attachment to the Buddha's teachings can one walk in the true pure realm. As long as one does everything without mixing, one can reach a state of pure and clear understanding, without love or hate, away from acceptance and rejection, without distinguishing between self and others, without calculating gains and losses, facing all Dharmas with equanimity, all of which are the inconceivable place of my home, the object of pure, wonderful, and complete bright enjoyment. It is necessary to keep this mind present for a long time, not falling into dullness, not giving rise to cleverness, entering a state of equality, peace, tranquility, and stillness. Then, where will evil karma, karmic conditions, consciousness, and emotions come to interfere with this inherent wonderful light? I am only afraid that when facing the realm, one will completely forget and remain in confusion, which would be terrible. The practitioners of ancient times also used their own enlightenment to constantly observe and cut off worldly troubles, maintaining clarity, and after thirty or twenty years of proficiency, transcending birth and death is not difficult. The focus is on action, not just empty talk. The ancients said: 'Speaking one zhang (丈, a unit of length) is not as good as acting one chi (尺, a unit of length).' This is because the power of Samadhi (定, concentration) and Prajna (慧, wisdom) can reverse karmic conditions. The key is to remain clear-headed, courageous, and decisive, so that one can enjoy it for thousands of lifetimes. The other opportunities and words of the ancients do not need to be fully understood, but as long as one place is clear, then every place is like this, and thousands of changes cannot change its effect. Since the inner mind is empty, the external conditions are also naturally silent. Dressing and eating are naturally innocent and do not require deliberate carving. If one establishes a superior view and is self-righteous, that is a disaster. Be sure to take care of your mind and do not be in this state. From this, one can enter the field of no-self, truth, equality, suchness, immovability, immutability, pure, wonderful, cool, and stable. Zhi Gong (志公, name of a Chan master) said: 'Without arising the slightest mind of learning and cultivation, one is always at ease in the light of no form.'
Instruction to Zeng Daizhi (曾待制, a person's name)
Chan (禪, Zen) is not imagination, and the Dao (道, the Way) transcends merit. If you use imagination to practice Chan, it is like drilling ice to find fire, digging the ground to find the sky, which will only waste your energy. If you use merit to learn the Dao, it is like adding mud to the soil and sprinkling sand in your eyes, which will only make you more tired. If you can stop consciousness and extinguish delusion, then the waves of the Chan River will stop, and the water of Samadhi will become clear. Remove the function and stop the business, then the Great Dao will be open and accessible in all directions. Therefore, a monk asked
石頭。如何是禪。頭云碌磚。僧云。如何是道。頭云。木頭。此豈意想功勛所能辯哉。除非直下頓領截流便透。則禪道歷然。才擬作解則千里萬里。要是向來世智辯聰。頓然放卻消遣令盡。自然於此至實之地。自證自悟。而不留證悟之跡。翛然玄虛通達乃善。
馬大師嘗舉楞伽經。以佛語心為宗。無門為法門。乃云。諸人要識佛語心么。只爾如今語便是心。心便是佛。故云佛語心乃是宗也。此宗無門乃是法門。古人太殺老婆拖泥涉水。若一舉便透。猶較些子。或窮研義理。卒摸索不著。
示智祖禪德
世尊拈華迦葉微笑。二祖禮拜達磨傳心。豈有他哉。箭鋒相拄也。當其神契理御。非言思所測。唯知有向上宗風者證之。雖千萬億載。猶旦暮爾。是故乃佛乃祖求人初不草草。要是純剛打就利根上智。然後提其要擊其節。如膠投漆。舉一明三阿轆轆地。無窠窟絕滲漏底。始可首肯。更須淘煉。到盤錯交加人所不能窮詰辨別處。綽綽然遊刃有餘。當受用時。浸淫露手段。有超宗越格。不傍師旨獨出胸襟。壁立千仞驚群敵勝。方堪付授。法既不輕道亦尊嚴。所謂源深流長也。
從上古德。動盡平生。或三十二十年。靠個入處。期徹頭徹尾去。志既有力用心堅確。是以成就得來擲地金聲。大丈夫兒。攀
【現代漢語翻譯】 現代漢語譯本：石頭。有人問：『如何是禪？』石頭回答：『碌磚。』（指隨處可見的普通磚頭）僧人又問：『如何是道？』石頭回答：『木頭。』（指隨處可見的普通木頭）這難道是靠意想和功勛所能辨明的嗎？除非當下直接領悟，截斷（妄念）之流，才能通透。那麼禪和道就歷歷分明。稍微想去解釋，就相差千里萬里。重要的是，要把向來所依賴的世俗智慧和辯論才能，一下子放下，徹底消除乾淨。自然而然地，在這至真至實之地，自己證悟，而不留下證悟的痕跡。自由自在，玄妙空虛，通達無礙，才是好的境界。 馬祖大師曾經引用《楞伽經》的說法，以『佛語心』（指佛的語言和心意）為宗旨，以『無門』（指沒有固定的法門）為法門。他說：『你們想認識佛語心嗎？就是你們現在說話的這個就是心，心就是佛。』所以說佛語心是宗旨。這個宗旨沒有固定的法門，就是法門。古人太過啰嗦，拖泥帶水。如果一下子就能領悟，還算好些。如果窮究義理，最終也摸索不著。 示智祖禪德： 世尊拈花，迦葉微笑（指禪宗以心傳心的典故）。二祖慧可禮拜達摩（指禪宗二祖慧可向達摩祖師求法的典故），達摩傳心（指達摩祖師將禪宗心法傳給慧可）。難道還有別的嗎？這是箭鋒相拄（比喻雙方觀點、力量等勢均力敵，針鋒相對）啊。當他們精神契合，道理相符的時候，不是言語思慮所能測度的。只有知道向上宗風（指追求更高境界的禪宗風範）的人才能證悟。即使經歷千萬億年，也像旦夕之間一樣。因此，佛和祖師尋找傳人，從來不草率。一定要是純粹剛強，打磨成就的利根上智（指具有敏銳根性和高度智慧的人），然後才能抓住要點，擊中關鍵。就像膠水投入油漆一樣，舉一反三，非常圓融，沒有漏洞，沒有滲漏，才可以認可。更需要反覆錘鍊，到達盤根錯節，人們無法窮盡詰問辨別的地方，仍然能夠從容應對，遊刃有餘。當能夠受用的時候，逐漸顯露出手段，具有超越宗派和常規，不依賴師父的旨意，獨自從胸襟中流露出來的見解。像壁立千仞一樣，震懾群敵，取得勝利，才能夠交付（衣缽）。法既然不輕率，道也自然尊嚴。這就是所謂的源頭深遠，流淌長久啊。 從前的古德，用盡一生的精力，或者三十年，或者二十年，依靠一個入處（指入門的途徑），期望徹頭徹尾地領悟。志向既然堅定，用心又堅決，因此成就得來，擲地有聲，像大丈夫一樣，攀登高峰。
【English Translation】 English version: A monk asked, 'What is Zen?' Tou (Shitou, meaning 'Stone Head', a nickname for the Zen master Shitou Xiqian) replied, 'A common brick.' The monk then asked, 'What is the Tao?' Tou replied, 'A piece of wood.' How can this be discerned through intellectualization and meritorious deeds? Unless one directly and immediately grasps it, cutting off the stream (of delusive thoughts), one cannot penetrate it. Then Zen and the Tao will be clearly apparent. The moment one tries to interpret it, one is separated by thousands of miles. What is essential is to completely relinquish and exhaust the worldly wisdom and argumentative skills one has relied on. Naturally, in this place of utmost truth, one will self-realize without leaving any traces of realization. Being free and unconstrained, mysteriously empty, and thoroughly unobstructed is the best state. Great Master Ma (Mazu Daoyi) once quoted the Lankavatara Sutra, taking 'Buddha-word-mind' (the language and intention of the Buddha) as its essence and 'no-gate' (no fixed Dharma gate) as the Dharma gate. He said, 'Do you want to recognize the Buddha-word-mind? What you are speaking right now is the mind, and the mind is the Buddha.' Therefore, it is said that the Buddha-word-mind is the essence. This essence, having no fixed gate, is the Dharma gate. The ancients were too verbose, dragging things out. If one could grasp it immediately, that would be better. If one exhaustively studies the doctrines, one will ultimately not be able to grasp it. Showing to Zen Master Zhizu: The World-Honored One (Buddha) held up a flower, and Kashyapa smiled (referring to the Zen story of the transmission of mind-to-mind). The Second Patriarch (Huike) bowed to Bodhidharma (referring to the story of Huike seeking Dharma from Bodhidharma), and Bodhidharma transmitted the mind (referring to Bodhidharma transmitting the Zen mind to Huike). Is there anything else? This is like arrow points meeting (a metaphor for two opposing forces meeting head-on). When their spirits align and the principles correspond, it cannot be measured by words or thoughts. Only those who know the upward-striving Zen spirit can realize it. Even if it takes millions of years, it is like a day and night. Therefore, the Buddhas and Patriarchs never casually seek successors. They must be purely strong, well-forged individuals with sharp faculties and superior intelligence. Only then can they grasp the essentials and strike the key points. Like glue mixed with lacquer, they understand one and know three, perfectly and without any gaps or leaks. Only then can they be acknowledged. They must be further refined until they reach a point where things are so intertwined that people cannot exhaustively question or distinguish them, yet they can still handle them with ease and skill. When they can benefit from it, they gradually reveal their abilities, possessing insights that transcend sects and conventions, not relying on the teacher's instructions, but originating from their own minds. Like a towering cliff, they shock the enemy and achieve victory, only then can they be entrusted (with the Dharma). Since the Dharma is not taken lightly, the Tao is also revered. This is what is meant by a deep source and a long stream. The ancient masters of the past exhausted their entire lives, either thirty or twenty years, relying on a single entry point, hoping to understand it thoroughly. Since their aspirations were firm and their minds were resolute, their achievements were resounding, like a great man climbing a peak.
上景仰不得不然。彼既能爾。我豈不能耶。況透脫死生窮未來際。一得永得當深固根本。根本既固。枝葉不得不郁茂。但於一切時令長在。勿使走作。湛湛澄澄吞爍群像。四大六根皆傢俱爾。況知見語言解會耶。一時到底放下。到至實平常大安穩處。了無纖芥可得。只恁隨處輕安真無心道人也。保任此無心究竟佛亦不存。喚甚作眾生菩提亦不立。喚甚作煩惱翛然永脫。應時納祐。遇茶喫茶遇飯吃飯。縱處阛阓如山林。初無二種見。假使致之蓮華座上。亦不生忻。抑之九泉之下。亦不起厭。隨處建立又是贏得邊事。何有於我哉。大迦葉云。法法本來法。無法無非法。何於一法中。有法有不法。古人得旨之後。多深藏不欲人知。恐生事也。抑不得已被人捉出。亦不牢讓。蓋無心矣。至於垂慈示方便。亦只隨家豐儉。如俱胝一指。打地唯打地。秘魔擎叉。無業莫妄想。面壁降魔。舞笏骨剉。初不拘格轍勝負。唯務要人各知歸休歇。不起見刺向鬼窟里弄精魂。卓卓叮嚀到脫體安隱之地。乃妙旨也。伶利漢。腳跟須點地。脊樑要硬似鐵。遊人間世幻視萬緣。把住作主不徇人情。截斷人我脫去知解。直下以見性成佛直指妙心為階梯。及至作用應緣不落窠臼。辦一片長久。守寂淡身心。于塵勞中透脫去。乃善之又善者也。
示
【現代漢語翻譯】 現代漢語譯本： 前輩高僧景仰佛法，不得不這樣做。既然他們能做到，我難道不能嗎？更何況是透徹生死，窮盡未來，一旦獲得就永遠獲得，應當深深穩固根本。根本穩固了，枝葉自然會茂盛。只要在任何時候都保持覺醒，不要讓心神散亂。保持清澈澄明，包容萬象。四大、六根都完備具足。更何況是知見、語言、理解呢？一時徹底放下，到達真實、平常、大安穩的境地，沒有絲毫塵埃可得。只要這樣隨處自在輕安，才是真正的無心道人。保任這無心，到了究竟，連佛也不存在。還說什麼眾生、菩提呢？也無須建立。還說什麼煩惱，自然永遠解脫。應時接受恩惠，遇茶喝茶，遇飯吃飯。即使身處鬧市，也如同在山林一樣，沒有絲毫分別心。即使把你放在蓮花座上，也不會生起歡喜心；即使把你壓到九泉之下，也不會生起厭惡心。隨處建立，都是贏得額外的功德，與我何干呢？ 大迦葉（Mahākāśyapa，釋迦十大弟子之一）說：『法法本來就是法，沒有無法，也沒有非法。為何在一種法中，有法和非法呢？』古人得道之後，大多深藏不露，不希望別人知道，恐怕惹出事端。即使不得已被人揭穿，也不爭辯。因為他們已經達到了無心的境界。至於垂慈示現方便法門，也只是隨各家情況而定。如同俱胝（Koti，印度數字單位，表示千萬）禪師的一指禪，打地只是打地。秘魔（佛教護法神）擎起叉子，無業禪師不要妄想，面壁是爲了降伏心魔，舞笏是爲了粉碎執著。最初不拘泥於形式上的勝負，只是務必要讓人各自知道歸宿和止息之處，不起分別見，不向鬼窟里賣弄精魂。懇切叮嚀，到達脫離形體的安穩之地，才是妙旨啊！ 聰慧的人，腳跟要站穩，脊樑要硬如鐵。在人間世幻視萬緣，把握住自己，不徇私情，截斷人我之見，脫去知解，直接以見性成佛、直指妙心為階梯。等到作用應緣時，不落入俗套，辦一片長久，守護寂靜淡泊的身心，在塵世的勞苦中透脫出去，才是好上加好啊！ 開示
【English Translation】 English version: The venerable predecessors admired the Buddha Dharma and had no choice but to do so. If they could do it, why couldn't I? Moreover, to thoroughly understand birth and death, to exhaust the future, once attained, it is eternally attained, and one should deeply solidify the root. Once the root is solid, the branches and leaves will naturally flourish. As long as one remains awake at all times, do not let the mind wander. Maintain clarity and serenity, encompassing all phenomena. The four elements (四大, catu-dhātu, earth, water, fire, and wind) and six senses (六根, ṣaḍ-indriya, eyes, ears, nose, tongue, body, and mind) are all complete and fully present. How much more so are knowledge, language, and understanding? Let go completely at once, and arrive at the state of truth, ordinariness, and great peace, where not a speck of dust can be found. Only in this way, being at ease and light wherever one goes, is one a true person of no-mind. Preserving this no-mind, when it reaches the ultimate, even the Buddha does not exist. What is there to call sentient beings or Bodhi? There is no need to establish it. What is there to call afflictions, which are naturally and eternally liberated? Accept blessings in due time, drink tea when tea is offered, and eat rice when rice is offered. Even when in the marketplace, it is like being in the mountains and forests, without the slightest discrimination. Even if you are placed on a lotus throne, you will not feel joy; even if you are pressed down to the depths of the earth, you will not feel aversion. Establishing oneself wherever one is, is to gain extra merit, what does it have to do with me? Mahākāśyapa (大迦葉, one of the ten great disciples of Shakyamuni) said: 'Dharma is inherently Dharma, there is no non-Dharma, and there is no non-non-Dharma. Why, in one Dharma, are there Dharma and non-Dharma?' After attaining the Way, the ancients mostly kept it hidden, not wanting others to know, for fear of causing trouble. Even if they were exposed against their will, they would not argue. Because they had reached the state of no-mind. As for compassionately showing expedient means, it is only according to each family's circumstances. Like Koti (俱胝, an Indian numerical unit, meaning ten million) Zen master's one-finger Zen, striking the ground is only striking the ground. Secret Demon (秘魔, a Buddhist protector deity) raises his trident, Wu-ye Zen master does not engage in妄想 (delusional thinking), wall-gazing is to subdue the demons of the mind, and dancing with the scepter is to shatter attachments. Initially, one does not adhere to formal victories or defeats, but only strives to make each person know their place of return and rest, not to give rise to discriminating views, and not to show off one's spirit in the demon's cave. Earnestly exhorting, arriving at the place of peace where one is free from the body, is the subtle meaning! A clever person must stand firm on their feet and have a spine as hard as iron. In the human world, view the myriad conditions as illusions, grasp oneself, do not indulge in personal feelings, cut off the views of self and others, cast off knowledge and understanding, and directly use seeing one's nature and becoming a Buddha, and directly pointing to the wonderful mind, as a ladder. When the time comes to act and respond to conditions, do not fall into clichés, cultivate a long-lasting peace, guard the quiet and simple body and mind, and break through the toils of the world, that is good upon good! Instruction
諸禪人
道本無言。法本不生。以無言言顯不生法。更無第二頭。才擬追捕。已蹉過也。是故祖師西來特唱此事。只貴言外體取機外薦取。自非上上根器。何能驀爾承當得。然有志於是者。豈計程限。要須立處孤危。辦得一刀兩段。猛利身心放下復子靠著個似咬豬狗惡手段底。盡情將從前學解露布粘皮貼肉知見。一倒打揲。卻使胸次空勞勞地。己思不露一物不為。便能徹底契證。與從上來不移易一毫髮許。直得如此。更須知有向上超師作略始得。所以古者問佛向上。答非佛。又答。方便呼為佛。則見性成佛乃筌蹄爾。是中雲何指東畫西。直須密契自能將護。方得灑灑落落。更說甚證涅槃契生死。皆增語也。雖然只山僧恁么道。也未可取為極則。始免佛病祖病。大丈夫漢。圖心要參。豈可立限劑耶。但辦卻深信一往向前。未有不腳踏著實地者。日新日新日日新。日損日損日日損退步到底便是也至了是亦不立此正是作工夫處。
示蔣待制
襄陽郡王常侍。參溈山大圓得旨。有僧從溈山來。常侍問。山頭老漢有何言句。僧云。人問如何是祖師西來意。山豎拂子。常侍云。山中如何領解。僧云。山中商量。即色明心。附物顯理。常侍云。會便會。著甚死急。汝速去。侍有書與老師。僧馳書回。溈山折見畫一
【現代漢語翻譯】 現代漢語譯本 諸位禪人：
道原本就無法用言語表達，法原本就不生不滅。用無法言說的言語來彰顯不生不滅的法，除此之外再沒有其他途徑。一旦試圖追尋捕捉，就已經錯過了。因此，祖師西來，特別宣揚此事，只注重在言語之外去體會，在機鋒之外去領悟。如果不是上上根器的人，怎麼能夠立刻承擔領會呢？然而，有志於此的人，哪裡會計算時間限制？必須要立身於孤立危難之境，具備一刀兩斷的魄力。以猛利的決心，將身心放下，再依靠像撕咬豬狗一樣兇狠的手段，徹底地將從前所學的知識見解，像膏藥一樣貼在身上的知見，全部推翻打碎。這樣才能使胸懷空空蕩蕩，不留一物，不妄加作為，便能徹底地契合證悟，與從古以來沒有絲毫改變的真理相合。達到如此境界，更要知道還有超越師長的作為才能有所成就。所以古人問佛之上的境界是什麼，回答說不是佛。又回答說，方便說法稱之為佛。可見，見性成佛只是達到目的的手段而已。這其中怎麼能指東畫西呢？必須秘密地契合，才能自己守護。才能灑脫自在。還說什麼證涅槃、契生死，都是多餘的話。
雖然我山僧這樣說，也不可將其視為最終的真理。才能避免佛病、祖病。大丈夫漢，立志參禪，怎麼可以設定期限呢？只要堅定深信，一往無前，沒有不腳踏實地的人。日日更新，日日減少，退步到底就是了。即使到了，也不要執著於此，這正是用功的地方。
開示蔣待制：
襄陽郡王常侍，參學溈山大圓禪師后領悟了禪旨。有僧人從溈山來，常侍問：『溈山老和尚有什麼言語？』僧人說：『有人問如何是祖師西來意，溈山禪師就豎起拂子。』常侍說：『溈山禪寺中如何理解？』僧人說：『寺中商量，認為是通過色相來闡明心性，依附外物來顯現真理。』常侍說：『會了就是會了，何必如此著急？你快回去吧。』常侍寫了封信給溈山禪師，僧人帶著信回去，溈山禪師看后就畫了一個圈。
【English Translation】 English version To all Chan practitioners:
The Dao (道) [the Way] is fundamentally beyond words. The Dharma (法) [the Law, the Truth] is fundamentally unborn. Using the wordless to express the unborn Dharma, there is no other way. The moment you try to pursue and grasp it, you have already missed it. Therefore, the Patriarchs (祖師) [referring to the early masters of Chan Buddhism] came from the West specifically to proclaim this matter, valuing the understanding beyond words and the recommendation beyond the occasion. If not for those with the highest capacity, how could they immediately take it upon themselves to understand? However, those who aspire to this, how would they calculate the time limit? One must stand in a solitary and precarious position, possessing the courage to cut through with a single stroke. With fierce determination, let go of body and mind, and then rely on a means as fierce as a dog biting a pig. Thoroughly overturn and shatter all the knowledge and understanding learned from the past, the views that cling to you like plaster. Only then can the mind be empty and free, without leaving a single thing, without acting arbitrarily, and then one can thoroughly accord with and realize the truth, aligning with the truth that has not changed in the slightest from the beginning. Having reached this state, one must also know that there is a way to surpass the teacher to achieve something. Therefore, the ancients asked what is above the Buddha (佛) [the Enlightened One], and the answer was 'not Buddha.' And also answered, 'Expediently call it Buddha.' It can be seen that realizing one's nature and becoming a Buddha is merely a means to an end. How can one point east and draw west in this? One must secretly accord with it to be able to protect it oneself. Only then can one be free and unrestrained. What more is there to say about realizing Nirvana (涅槃) [the state of enlightenment] and according with birth and death? All are superfluous words.
Although I, this mountain monk, say this, it should not be taken as the ultimate truth. Only then can one avoid the sickness of the Buddha and the sickness of the Patriarchs. A great hero, aspiring to practice Chan, how can one set a time limit? As long as one has firm faith and goes forward without hesitation, there is no one who will not set foot on solid ground. Renewing daily, diminishing daily, retreating to the end is it. Even having arrived, do not cling to this, this is precisely where the effort is made.
Instruction to Vice Minister Jiang:
The Prince of Xiangyang, often in attendance, understood the essence after studying with Great Master Weishan Dayuan (溈山大圓) [a famous Chan master]. A monk came from Weishan, and the Prince asked, 'What words does the old man at Weishan have?' The monk said, 'Someone asked what is the meaning of the Patriarch's coming from the West, and Weishan raised his whisk.' The Prince said, 'How is it understood in Weishan Monastery?' The monk said, 'The monastery discusses it, believing that it is to clarify the nature of the mind through form, and to reveal the truth by relying on external things.' The Prince said, 'If you understand, you understand, why be so anxious? You go back quickly.' The Prince wrote a letter to Master Weishan, and the monk took the letter back. After Weishan read it, he drew a circle.
圓相。于中書個日字。溈山呵呵大笑云。誰知吾千里外有個知音。仰山云。也只未在。溈山云。子又作么生。仰山于地上作一圓相。書個日字。以腳抹之而去。看他得底人步驟趣向。豈守窠窟耶。個里若善觀其變。則能原其心。既能原其心。則有自由分。既有自由分。則不隨他去也。既不隨他去。何往而不自得哉。
每接士大夫。多言塵事縈絆未暇。及此待稍撥剔了。然後存心體究。此雖誠實之言。只以塵勞為務。頭出頭沒爛骨董地。熟了只喚作塵事。更待撥卻塵緣。方可趣入。其所謂終日行而未嘗行。終日用而未嘗用。豈是塵勞之外。別有此段大因緣耶。殊不知。大寶聚上放大寶光輝天焯地。不自省悟承當。更去外求轉益辛勤。豈為至要。若具大根器。不必看古人言句公案。但只從朝起正卻念靜卻心。凡所指呼作為一番。作為一番再更提起審詳看。從何處起是個甚物作為。得如許多。當塵緣中一透。一切諸緣靡不皆是。何待撥剔。即此便可超宗越格。於三界火宅之中。便化成清凈無為清涼大道場也。法華經云。佛子住此地。即是佛受用。經行及坐臥。常在於其中。
示張國太
即心即佛。已是八字打開。非心非佛。重向當陽點破。不尋其言。一直便透。方見古人赤心片片。若也躊躕。則當面蹉過
【現代漢語翻譯】 現代漢語譯本： 圓相（圓形圖）。有人在圓相中寫了個『日』字。溈山（Weishan）呵呵大笑說：『誰知道我在千里之外有個知音。』仰山（Yangshan）說：『也只是未到那個地步。』溈山說：『你又怎麼做呢？』仰山在地上畫了一個圓相，寫了個『日』字，用腳抹掉就走了。看看他得道之人的步驟和趨向，哪裡是守著老窩的呢？這裡如果善於觀察變化，就能瞭解他的心意。既然能瞭解他的心意，就能有自由自主的份。既然有自由自主的份，就不會隨波逐流。既然不隨波逐流，那麼無論到哪裡都不會不自在啊。
每次接待士大夫，他們大多說塵世瑣事纏身，沒有空閑。等到把這些事情稍微處理一下，然後才用心去體會研究。這雖然是誠實的話，但只是把塵世勞作當作要務，像在爛泥地裡一樣，頭出頭沒。熟悉了就只叫做塵事，還要等到擺脫了塵緣，才可以進入佛道。他們所說的終日行走卻未曾行走，終日使用卻未曾使用，難道是在塵世勞作之外，另有這段大因緣嗎？殊不知，大寶聚上放出大寶光輝，照耀天地，卻不自我反省覺悟承擔，還要去向外尋求，更加辛苦。這怎麼能算是最重要的呢？如果具有大的根器，不必看古人的言語公案，只要從早上起來端正念頭，安靜心神，凡所指使作為一番，作為一番后再提起仔細審視。從何處開始，是什麼東西在作為，能夠作為這麼多。在塵緣中一旦透徹，一切諸緣沒有不是的。何必等待擺脫？當下就可以超脫宗派，超越格局，在三界火宅之中，便化成清凈無為的清涼大道場。《法華經》說：『佛子住此地，即是佛受用。經行及坐臥，常在於其中。』
開示張國太
『即心即佛』，已經是八字打開（指已經說得很明白了）。『非心非佛』，更要當面點破。不尋其言語的表面意思，一直透徹理解，才能看到古人赤誠的心意。如果猶豫不決，就會當面錯過。
【English Translation】 English version: A circle. Someone wrote the character 『日』 (sun) inside the circle. Weishan (溈山, a Zen master) laughed heartily and said, 『Who knew I had a kindred spirit a thousand miles away!』 Yangshan (仰山, Weishan's disciple) said, 『It's still not quite there.』 Weishan said, 『Then how would you do it?』 Yangshan drew a circle on the ground, wrote the character 『日』 (sun) inside it, wiped it away with his foot, and left. Look at the steps and direction of someone who has attained enlightenment; how could they be confined to a fixed position? If one is good at observing the changes here, one can understand his intention. Since one can understand his intention, one can have freedom and autonomy. Since one has freedom and autonomy, one will not follow others blindly. Since one does not follow others blindly, where can one go without being at ease?
Every time I meet with scholar-officials, they often say that they are entangled in worldly affairs and have no time. They say they will contemplate and investigate after they have dealt with these matters. Although this is an honest statement, they only regard worldly affairs as their priority, like being stuck in a muddy field, with their heads bobbing up and down. Once they are familiar with it, they simply call it worldly affairs, and they think they must get rid of worldly ties before they can enter the path of Buddhism. What they call walking all day without ever walking, and using all day without ever using, is there another great cause and condition besides worldly affairs? They do not know that the great treasure heap emits great precious light, illuminating heaven and earth, but they do not reflect on themselves, awaken, and take responsibility. Instead, they seek externally, adding to their toil. How can this be the most important thing? If one has great capacity, one does not need to look at the words and public cases of the ancients. One only needs to straighten one's thoughts and quiet one's mind from morning onwards. Whatever one directs and does, do it once, and then pick it up again and examine it carefully. Where does it start, what is it that is acting, and how can it act so much? Once one penetrates through worldly entanglements, all conditions are nothing but that. Why wait to get rid of them? One can transcend sects and surpass patterns right now, and in the burning house of the Three Realms, one can transform it into a pure, non-active, cool, and great Bodhimanda (大道場, place of enlightenment). The Lotus Sutra says: 『Buddha's children dwell in this place, which is the Buddha's enjoyment. Whether walking, sitting, or lying down, they are always in it.』
Instruction to Zhang Guotai
『Mind is Buddha』 (即心即佛), this has already been stated clearly. 『Neither mind nor Buddha』 (非心非佛), this needs to be pointed out directly. Do not seek the surface meaning of the words, but understand it thoroughly, and you will see the sincere intention of the ancients. If you hesitate, you will miss it right in front of your face.
也。
不與萬法為侶底。是什麼人。待爾一口吸盡西江水。即向汝道。多少徑截。何不便與么承當。更入他語句中。則永不透脫。多見學者。只言卜度下語要求合頭。此豈是要透生死。要透生死除非心地開通。此個公案乃是開心地鑰匙子。只要明瞭言外領旨。始到此無疑之地矣。
昔修山主要見地藏。自陳此番來見和尚。經涉許多山川。極是辛苦。地藏指云。許多山川于汝也不惡。渠便桶底子脫去。似此豈假多言道途之間也。須保任始得。
示方清老道友
老達磨來自竺干。豈嘗持一物。及游梁歷魏面壁少林。無人識渠。獨可祖效勤立雪斷臂。始略垂慈。由此印心。若謂無言。從何而入。如謂有言。向伊道甚。將知須是個人始十分領略。乃無滲漏。所以入此門來。要是根器猛利。能疾速棄捨從前知見解路。使胸次空勞勞不留毫髮。洞然虛凝言思路絕。直契本源泯然無際。自得本有無得妙智。方號信及見徹。猶有無量無邊莫測莫量大機大用在。儻留些能所。墮在緣塵。則卒急未便相應。是故古德勸人直下休去歇去。此段譬如快鷹快鷂捎云突日迷風透青。掀騰直截不容擬議。茍或踟躕乃蹉過也。其為教外別行則可知矣。既有志於是。放下著覿體承當一切現成。則初祖不曾來。自己亦無得。
【現代漢語翻譯】 現代漢語譯本： 不與萬法為伴侶的，是什麼人？等你一口吸盡西江水，我就告訴你。多少是直截了當的途徑！為何不就此承擔起來？如果再進入他的語句中，就永遠無法透徹領悟。常見學人，只說揣測語句，要求符合意旨。這難道是要了脫生死嗎？要了脫生死，除非心地開通。這個公案是開啟心地的鑰匙。只要明白言語之外的旨意，才能到達毫無疑惑的境地。 過去修山禪師想要拜見地藏菩薩（Ksitigarbha，佛教菩薩，以救度地獄眾生為愿）。他自己陳述說，此番前來拜見和尚，經過許多山川，非常辛苦。地藏菩薩指著說：『許多山川對你來說也不錯。』修山禪師便桶底脫落，豁然開悟。像這樣，哪裡需要多說路途中的事情呢？必須保任才能有所得。 示方清老道友： 老達磨（Bodhidharma，禪宗初祖）來自天竺（India），何曾持有一物？及至遊歷梁朝、北魏，在少林寺面壁，無人認識他。只有可祖慧可（Huike），傚法勤奮，立雪斷臂，才略微得到他的慈悲。由此印心傳法。如果說沒有言語，從何而入？如果說有言語，向他說些什麼？要知道必須是個人才能十分領略，才能沒有滲漏。所以進入此門，要是根器猛利，能迅速拋棄從前的知見解路，使胸中空空蕩蕩，不留絲毫痕跡，洞然虛凝，言思路絕，直接契合本源，泯然無際，自然獲得本有的無得妙智，才算得上是信及見徹。還有無量無邊、莫測莫量的大機大用在。如果留下些能所，墮在緣塵中，那麼倉促之間難以相應。因此古德勸人直接放下，休歇下來。這段譬如快鷹快鷂，捎云突日，迷風透青，掀騰直截，不容擬議。如果稍微遲疑，就錯過了。其為教外別傳的道理，就可以知道了。既然有志於此，放下一切，當下承擔一切現成，那麼初祖不曾來，自己也沒有所得。
【English Translation】 English version: What is the person who does not associate with the myriad dharmas (萬法, all phenomena)? When you have swallowed the entire West River in one gulp, I will tell you. How many are the direct paths! Why not just take it upon yourself? If you enter into his words again, you will never be able to penetrate them thoroughly. It is often seen that scholars only speak of speculating on words and demanding agreement. Is this what it means to be free from birth and death? To be free from birth and death, unless the mind is open. This koan (公案, a paradoxical anecdote or riddle used in Zen Buddhism for meditation) is the key to opening the mind. Only by understanding the meaning beyond words can one reach a state of no doubt. In the past, Xiu Shan Zen Master wanted to see Ksitigarbha (地藏, a Bodhisattva who vows to save all beings in hell). He stated that this time he had come to see the monk, having traveled through many mountains and rivers, which was very hard. Ksitigarbha pointed out, 'Many mountains and rivers are not bad for you either.' Xiu Shan's bucket bottom fell off, and he suddenly awakened. Like this, where is there a need to say more about the journey? One must maintain it to gain something. Showing to Fellow Daoist Qing Lao: Old Bodhidharma (達磨, the first patriarch of Zen) came from India (竺干), never holding a single thing. When he traveled to the Liang and Wei dynasties and sat facing the wall in Shaolin Temple, no one recognized him. Only Huike (慧可), emulating diligence, stood in the snow and cut off his arm, and only then did he slightly receive his compassion. From this, the mind was sealed and the Dharma was transmitted. If there are no words, how can one enter? If there are words, what can one say to him? It must be a person who can fully understand without leakage. Therefore, to enter this gate, one must have sharp roots, be able to quickly abandon previous knowledge and understanding, empty the chest, leaving no trace, clearly and calmly, cutting off words and thoughts, directly matching the original source, disappearing without limit, and naturally obtaining the wonderful wisdom of having nothing to gain, which is considered to be complete faith and thorough understanding. There are still immeasurable and unfathomable great opportunities and great uses. If you leave some ability and place, falling into the dust of conditions, then it will be difficult to respond in a hurry. Therefore, the ancient masters advised people to directly let go and rest. This passage is like a fast eagle or falcon, skimming the clouds and piercing the sun, lost in the wind and penetrating the blue, stirring up directly, not allowing deliberation. If you hesitate slightly, you will miss it. The principle of separate transmission outside the teachings can be known. Since you are determined to do this, put everything down and immediately take on everything that is ready-made, then the first ancestor has not come, and you have nothing to gain.
示李嘉仲賢良
全心即佛全佛即人。人佛無異始為道矣。此諦實之言也。但心真則人佛俱真。是故祖師直指人心。俾見性成佛。然此心雖人人具足。從無始來清凈無染。初不取著。寂照凝然。了無能所。十成圓陀陀地。只緣不守自性妄動一念。遂起無邊知見漂流諸有。腳跟下恒常佩此本光。未常靄昧。而於根塵枉受纏縛。若能蘊宿根本。從諸佛祖師直截指示處。便倒底脫卻。炙脂衲襖。赤條條凈裸裸。直下承當。不從外來不從內出。當下廓然明證此性。更說甚人佛心。如烘爐上著一點雪。何處更有如許多忉怛也。是故此宗不立文字語句。唯許最上乘根器。如飄風疾雷電激星飛。脫靜契證。截生死根破無明殼。了無疑惑。直下頓明。二六時中轉一切事緣。皆成無上妙智。豈假厭喧求靜棄彼取此。一真一切真。一了一切了。總萬有於此心。握權機于方外。而應物現形無法不圓。何有於我哉。要須先定自己著落。立處既硬糾紏地。自然風行草偃。所以王老師十八上便解作活計。香林四十年乃成一片。塵勞之儔為如來種。只在當人善自看風使帆。唸唸相續心心不住。向此長生路上行履。即與佛祖同得同體同作同證。況百里之政柄在手頭安民利物即是自安。萬化同此一機。千差並此一照。盡塵沙法界可以融通。何況人佛
【現代漢語翻譯】 現代漢語譯本 開示李嘉仲賢良
全心即佛，全佛即人。人佛沒有差異，這才算是悟道了。這是真實不虛的話。只要心是真實的，那麼人與佛就都是真實的。因此，祖師直接指點人心，使人見性成佛。然而，這顆心雖然人人具備，從無始以來清凈無染，從不執著，寂靜光明，沒有能動和所動。完全是圓陀陀的。只因爲不守護自性，妄動一念，於是生起無邊的知見，漂流於各種存在之中。腳跟下恒常佩戴著這本有的光明，從未暗淡，卻在六根六塵中枉受纏縛。如果能夠蘊藏宿世的根本，從諸佛祖師直接指示的地方，徹底脫卻炙脂的破舊衲襖，赤條條、凈裸裸地，當下承擔。不從外來，不從內出，當下廓然明證此性。還說什麼人佛心呢？如同在烘爐上放一點雪，哪裡還有那麼多的憂愁煩惱呢？因此，禪宗不立文字語句，只允許最上乘根器的人，如狂風、迅雷、閃電、流星般，脫離靜止，契合證悟，截斷生死之根，打破無明之殼，了無疑惑，當下頓悟。時時刻刻，轉化一切事緣，都成為無上的妙智。哪裡需要厭惡喧囂而尋求清靜，拋棄這個而選取那個呢？一真一切真，一了一切了。將萬有總攝於此心，掌握權柄于方外，而應物現形，沒有哪個不圓融。哪裡還有我呢？要必須先確定自己的著落之處，立足點既然堅定，糾正世俗，自然如風行草偃。所以王老師十八歲便懂得如何生活，香林四十年才成就一片。塵勞之輩也能成為如來的種子，只在于當事人善於觀察風向，順勢而為。唸唸相續，心心不住，在這長生路上行走，就與佛祖同得、同體、同作、同證。何況掌握百里之政柄，安定百姓，利益萬物，就是安定自己。萬化都出自這一個機樞，千差萬別都源於這一個照見。盡塵沙法界都可以融通，何況人佛呢？
【English Translation】 English version Instructing Li Jiazhong on Virtue
'The whole mind is Buddha, the whole Buddha is man. When man and Buddha are not different, that is the beginning of the Tao. These are words of truth. But if the mind is true, then both man and Buddha are true. Therefore, the Patriarchs directly point to the human mind, enabling one to see one's nature and become a Buddha. Although this mind is fully possessed by everyone, it has been pure and undefiled since beginningless time, never grasping, serene and illuminating, without any ability or object. It is perfectly round. Only because one does not guard one's own nature and falsely moves a single thought, then boundless knowledge and views arise, drifting in all existences. Underneath one's feet, this inherent light is constantly worn, never dimmed, yet one is vainly entangled by the roots and dusts. If one can contain the root of past lives, from where the Buddhas and Patriarchs directly point, then one can completely shed the tattered robe of burnt fat, stark naked and pure, directly accepting. It does not come from outside, nor does it come from within, but one immediately clearly proves this nature. What more is there to say about the mind of man and Buddha? It is like putting a snowflake on a hot stove; where else is there so much worry and trouble? Therefore, this school does not establish written words and phrases, only allowing those with the highest vehicle capacity, like a whirlwind, swift thunder, lightning, and shooting stars, to escape stillness, unite and realize, cut off the root of birth and death, break the shell of ignorance, without any doubt, and directly and suddenly understand. At all times, transform all circumstances into unsurpassed wonderful wisdom. Why should one dislike the noisy and seek the quiet, abandon this and take that? One true, all true; one understood, all understood. Comprehend all existence in this mind, grasp the power of the mechanism outside the square, and respond to things and manifest forms, without anything not being perfect. Where is there a self? One must first determine one's own place of settlement. Once the foothold is firm, correcting the world will naturally be like the wind blowing over the grass. Therefore, Teacher Wang understood how to make a living at the age of eighteen, and Xianglin achieved a whole piece after forty years. Those in the realm of dust and toil can become the seeds of the Tathagata, only depending on whether the person is good at observing the wind and sailing with the current. Thought after thought continues, mind after mind does not dwell, walking on this road of longevity, one will attain, embody, act, and realize the same as the Buddhas and Patriarchs. Moreover, holding the reins of government in a hundred-mile radius, pacifying the people and benefiting all things is to pacify oneself. All transformations come from this one mechanism, and all differences arise from this one illumination. The entire Dharma realm of dust and sand can be integrated, let alone man and Buddha.'
無異耶。
示遠猷奉議
從上徑截一路。直拔超升無出。直指人心見性成佛。但此心淵奧。脫去聖凡階級。只貴利根上智。于無明具縛窠窟中不動纖毫。直下頓契廓徹靈明。與有情無情有性無性同體。與大法相應發起作用。透古超今騎聲蓋色。虛而靈寂而照。無量無涯不思議大解脫。一一七穿八穴。了無回互。便識落著。所以乃佛乃祖謂之單傳密付。如印印空如印印水如印印泥。萬德昭然十方坐斷。獨證獨超初無依倚。若起見作相則沒交涉也。今時大有具種性之士。能始末覷破幻緣幻境。勇猛奮志向個邊來。亦有久存誠探賾者。然患缺方便力。止以知見解會為明瞭。殊不知。全坐了但是識心。縱解到佛邊。窮到修證盡頭處。不出指蹤在。是故古來作家宗師。不貴人作解會。唯許人舍知見。胸中不曾留毫髮許。蕩然如太虛空。悠久長養純熟。此即是本地風光本來面目也。到此亙古亙今之地。脫離生死有甚難也。如裴相國龐居士樣。直以信得及便得力。受用自在。塵緣幻境。豈從別處生。若腳下諦實。二六時中能轉一切物。而無能相等閑。空牢牢地不生心動念。隨自天真平懷常實。便是從宦遊干。斡悉皆照透。承那個恩力。既識渠如下水船相似。略左右照顧。扶持將去。自然速疾與般若相應。此禪流所謂自做
【現代漢語翻譯】 現代漢語譯本 沒有區別嗎？
開示遠猷奉議
有一條從一開始就直截了當的道路。直接提升超越，沒有超出。直指人心，見性成佛。只是這顆心深奧難測，脫去了聖人與凡人的等級差別，只看重有慧根的上等智慧之人。在無明的束縛之中，一動不動，直接頓悟，廓然通徹，靈明澄澈。與有情眾生、無情之物，有靈性、無靈性之物同爲一體。與大法相應，發起作用。超越古今，聲音蓋過一切，虛空而靈妙，寂靜而光明。無量無邊，不可思議的大解脫。每一個毛孔都通透，沒有絲毫阻礙。便能認識到落腳之處。所以，佛和祖師稱之為單傳密付。如同用印章在空中蓋印，如同用印章在水中蓋印，如同用印章在泥土中蓋印。萬德昭然，十方世界都被佔據。獨自證悟，獨自超越，最初沒有任何依靠。如果生起見解，執著于表相，那就毫無關係了。
如今有很多具有佛性的人，能夠從始至終看破虛幻的因緣和虛幻的境界。他們勇猛地奮發志向，朝著這個方向而來。也有一些人長期保持誠心，深入探索。然而，他們缺乏方便之力，只是用知見來理解，認為這就是明白了。殊不知，完全坐在那裡，都是識心的作用。縱然理解到佛的境界，窮盡到修證的盡頭，也逃不出指蹤所在。因此，古代的作家宗師，不看重人們的解釋和理解，只允許人們捨棄知見。心中不曾留下絲毫的痕跡，空空蕩蕩如同太虛空。悠久地長養，純熟地運用。這就是本地風光，本來面目。到了這亙古亙今之地，脫離生死有什麼困難呢？如同裴相國、龐居士那樣，直接以信得過就能得力，受用自在。塵世的因緣和虛幻的境界，難道是從別處產生的嗎？如果腳下真實，時時刻刻都能轉化一切事物，而沒有能與之相等的事物。空牢牢地不生心動念，隨順自然的天真，保持平常心和真實心。即使是做官，也能夠洞察一切。承受著那個恩德的力量。既然認識了它，就如同下水的船一樣，稍微左右照顧，扶持著它前進，自然快速地與般若相應。這就是禪宗所說的自作。
【English Translation】 English version Is there no difference?
Instruction to Far-reaching You, the Advisory Official
There is a direct path from the very beginning. Directly ascending and surpassing, with nothing left out. It directly points to the human mind, seeing one's nature and becoming a Buddha. However, this mind is profound and mysterious, shedding the distinctions between sages and mortals, valuing only those with sharp roots and superior wisdom. Within the lair of ignorance and bondage, without moving a single hair, directly and suddenly awakening, vast and clear, spiritually bright. Being one with sentient beings, insentient things, those with and without sentience. Corresponding with the Great Dharma, initiating action. Transcending the ancient and surpassing the present, the sound covers all colors. Empty yet spiritual, silent yet illuminating. Immeasurable and boundless, the inconceivable Great Liberation. Every pore is open, without any obstruction. One can then recognize the landing place. Therefore, Buddhas and Patriarchs call it a single transmission and secret entrustment. Like stamping in the air, like stamping in water, like stamping in mud. Myriad virtues are manifest, the ten directions are cut off. Alone one realizes, alone one transcends, initially without any reliance. If one arises with views and clings to appearances, then there is no connection.
Nowadays, there are many people with the Buddha-nature who can see through the illusory causes and conditions and illusory realms from beginning to end. They bravely aspire and head in this direction. There are also those who have long maintained sincerity and deeply explore. However, they lack the power of skillful means, and only use knowledge and understanding as clarity. Little do they know that sitting there completely is the function of the discriminating mind. Even if one understands to the realm of the Buddha, and exhausts the end of cultivation and realization, one cannot escape the pointing finger. Therefore, ancient masters did not value people's explanations and understandings, but only allowed people to abandon knowledge and views. There is not a single hair left in their minds, empty like the great void. Cultivating and maturing for a long time. This is the local scenery, the original face. Having arrived at this place that spans the ancient and the present, what difficulty is there in escaping birth and death? Like Chancellor Pei and Layman Pang, directly trusting and gaining strength, enjoying freedom. Do the causes and conditions of the mundane world and illusory realms arise from elsewhere? If one's footing is solid, one can transform all things at all times, and there is nothing that can be equal to it. Empty and firm, without arising thoughts or moving the mind, following one's natural innocence, maintaining a peaceful and constant heart. Even when serving as an official, one can see through everything. Receiving the power of that grace. Since one recognizes it, it is like a boat going downstream, slightly taking care of the left and right, supporting it forward, naturally and quickly corresponding with Prajna. This is what the Chan school calls self-made.
工夫。觸處無有虛棄底時節。綿綿相續辦長久不退轉心。不必盡棄世間有漏有為。然後入無為無事。當知元非兩般。若懷去取則打作兩橛也。一切時一切處。唯以此為實在力行之當截斷眾流得大安樂矣。
圓悟佛果禪師語錄卷第十五 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十六
宋平江府虎丘山門人紹隆等編
法語下
示宗覺大師
佛語心為宗。宗通說亦通。既謂之宗門。豈可支離去本逐末隨言語機境作窠。窟要須徑截超證透出心性玄妙勝凈境界。直徹綿密穩當向上大解脫大休大歇之場。等閑雖似空豁豁地。而力用圓證不拘限量。千人萬人羅籠不住。所以迦文老人久默斯要。三百餘會略不明破。但隨機救拔。候時節到來乃于靈山。露面皮拈出。獨有金色頭陀。上他釣鉤。謂之教外別行。若諳此旨。則威音已前漏逗了也。點化將來雖隨類化身。千般伎倆萬種機緣。無不皆是個一著子。此豈單見淺聞存知解墮機括者所可測量。是故從上來。行棒行喝輥毬擎叉喫茶打鼓插鍬牧牛彰境智據坐掩門喚回叱咄與掌下踏。莫不皆本此。唯本色衲子。自既了悟透徹。又復遇大宗師惡手段淘汰煆煉。到師子咬人不隨藥忌。直截斬豁處。方可一舉便知
落處。如師子入窟出窟。踞地返擲。何人可測量哉。此門不論拖泥涉水。草里輥打葛藤眼麻瞇三搭不回者。唯是八面受敵。未舉先知未言先契。自然水乳相合。得坐披衣養得純熟待霜露果熟出頭來。便與么用。始合祖先本因地。發行一週佛事。所以道。要窮恁么事。須是恁么人。若是恁么人。不愁恁么事。
示一書記
英靈衲子。蘊卓識奇姿慷慨隳冠。視身世聲名。如游塵凈雲谷響。以夙昔大根器。知有此段。超生出死絕聖越凡。乃三世如來所證金剛正體。歷代祖師單傳妙心。跂步蹴踏作香象金翅。要馳驟飛騰于億千萬類之上。截流摩霄。豈肯為鴻鵠燕雀。侷促于高低勝負較目前。電光石火間瞥轉利害耶。是故古之大達。不記細故不圖淺近。發片志欲高超佛祖荷擔一切。所不能承當之重任。普津濟四生九類。拔苦與安。破障道愚昧。折無明顛狂毒箭。拈出法眼見刺。使本地風光澄霽。空劫已前面目明顯。悉心竭力不憚寒暑。廢寢忘䬸刻意尚行。潔清三業。向三條椽下死卻心猿殺卻意馬。直使如枯木朽株頑石頭相類。驀地穿透豈從他得哉。發大伏藏。然暗室明炬。擬艨艟于要津。證大解脫。不起一念頓成正覺。且通個入理之門。然後升普光明場。據無漏清凈殊勝偉特法空之座。口海瀾翻奮無礙四辯。才立一
【現代漢語翻譯】 現代漢語譯本： 落腳之處，要像獅子出入洞穴一般，踞地而起，翻身擲物。這樣的人，誰能測度呢？這個門徑不講究拖泥帶水，不講究在草叢中翻滾打鬧，那些被葛藤纏繞、眼花繚亂、三番五次都不能回頭的人，是無法進入的。只有八面受敵，未舉先知，未言先契，自然而然地水乳交融的人，才能進入。要能安坐披衣，涵養得純熟，等待霜露滋養果實成熟，然後才能出頭露面，這樣用功，才符合祖先的根本因地，才能發起周全的佛事。所以說，要窮究這樣的事情，必須是這樣的人。如果是這樣的人，就不愁這樣的事情。 給一書記的開示： 英俊聰慧的衲子，蘊藏著卓越的見識和奇異的資質，慷慨激昂地拋棄世俗的帽子，看待身世聲名，如同飄浮的塵埃、清凈山谷的迴響。憑藉著宿世深厚的大根器，知道有這樣一段超脫生死、超越聖凡的境界，這是三世如來所證悟的金剛正體，是歷代祖師單傳的妙心。要像香象金翅鳥一樣，穩健地行走，奮力地飛翔，馳騁于億萬種類之上，截斷河流，摩挲雲霄，哪裡肯像鴻鵠燕雀一樣，侷限於高低勝負，計較眼前的利益呢？要知道，電光石火之間，轉瞬即逝的都是利害關係啊！所以古代的大德，不記掛細小的事情，不圖謀淺近的利益，發下宏大的志願，要高超于佛祖，荷擔起一切不能承擔的重任，普遍救濟四生九類，拔除痛苦，給予安樂，破除障礙道的愚昧，折斷無明顛狂的毒箭，拈出法眼，見到刺，使本地風光澄澈明凈，空劫以前的面目明顯。要悉心竭力，不畏寒暑，廢寢忘食，刻意尚行，潔凈身口意三業，在三條椽下死卻心猿，殺卻意馬，直至如同枯木朽株、頑石一樣。一旦驀然穿透，豈是從他人那裡得來的呢？要發掘出大伏藏，點燃暗室中的明燈，像艨艟戰艦一樣鎮守要津，證得大解脫，不起一念，頓成正覺。並且要通達入理之門，然後升上普光明場，佔據無漏清凈殊勝偉特的法空之座，口若懸河，奮發無礙的四辯，才剛剛樹立起一
【English Translation】 English version: The place to settle down should be like a lion entering and exiting its den, crouching on the ground, turning and throwing things. Who can measure such a person? This path does not concern itself with dragging mud and water, nor with rolling and tumbling in the grass. Those who are entangled by kudzu vines, whose eyes are dazzled, and who cannot turn back even after repeated attempts, cannot enter. Only those who face enemies on all sides, who know before it is raised, who are in accord before it is spoken, and who naturally blend like water and milk, can enter. One must be able to sit peacefully, wear the robe, cultivate oneself until fully ripe, and wait for the frost and dew to nourish the fruit until it ripens, and then emerge. Only by working in this way can one be in accordance with the fundamental cause of the ancestors, and initiate complete Buddhist affairs. Therefore, it is said that to thoroughly investigate such matters, one must be such a person. If one is such a person, one need not worry about such matters. Instruction to a Secretary: Wise and intelligent monks, possessing outstanding knowledge and extraordinary qualities, generously cast aside worldly hats, and view their own lives and reputations as floating dust and echoes in a pure valley. Relying on the deep roots of past lives, they know that there is such a state of transcending birth and death, surpassing the holy and the ordinary. This is the Vajra True Body realized by the Tathagatas of the three worlds, and the wonderful mind transmitted singly by the ancestral teachers of all generations. They must walk steadily and fly vigorously like fragrant elephants and golden-winged birds, galloping and soaring above billions of kinds, cutting off rivers and caressing the clouds. How could they be confined like swans and sparrows, limited to petty gains and losses, and calculating immediate benefits? Know that in the blink of an eye, all that passes are matters of gain and loss! Therefore, the great masters of ancient times did not dwell on trivial matters, nor did they seek shallow gains. They made great vows to surpass the Buddhas and ancestors, and to shoulder the heavy responsibilities that no one else could bear, to universally save the four types of beings and the nine classes, to remove suffering and give happiness, to break through the ignorance that obstructs the path, to break the poisonous arrows of ignorance and madness, to bring forth the Dharma Eye and see the thorn, to make the local scenery clear and bright, and to make the face before the empty kalpa manifest. They must devote themselves wholeheartedly, without fear of cold or heat, forgetting sleep and food, diligently practicing, purifying the three karmas of body, speech, and mind, and under the three rafters, kill the mind-monkey and slay the thought-horse, until they are like withered trees, rotten stumps, and stubborn stones. Once they suddenly break through, how could it be obtained from others? They must unearth the great treasure, light the bright lamp in the dark room, guard the vital passes like a warship, and attain great liberation, without arising a single thought, and instantly attain perfect enlightenment. And they must understand the gate of entering principle, and then ascend to the field of universal light, occupy the seat of flawless, pure, supremely wonderful, and unique Dharma-emptiness, and with a torrent of words, unleash the unimpeded four eloquences, and only then can one establish a
機垂一句現一勝相。普使凡聖有情無情。俱仰威光同受庥蔭。尚未是絕功勛處。更轉那頭。千聖羅籠不住。萬靈景仰無門。諸天無路捧華。魔外那能傍覷。放卻知見。卸卻玄妙。飏卻作用。唯饑䬸渴飲而已。初不知有心無心得念失念。何況更戀著從前學解諦句。奇言理性分劑名相。桎梏佛見法見。動地掀天世智辯聰。自纏自縛入海算沙。有何所靠耶。等是大丈夫。應務敵勝驚群。滿自己本志愿。乃為本分大心大見大解脫無為無事真道人也。
示勝首座
釋迦老多子塔前分半座。已密授此印。爾後拈華是第二重公案。至於付金襕雞足山中候彌勒。是多少節文也。達磨迢迢自西竺游梁歷魏。冷坐少林。深雪之中有個斷臂老子。解覷破不免漏泄分付伊。謂之單傳密記。子細究之。一場敗闕。自此便喧傳西來旨意。世間隨流將錯就錯。滿地流行分五家七宗。遞立門戶提唱。就實窮之。端的成得甚麼邊事。是故從來達人。不吃這般茶飯。且如何卻是諦當。將知六合外著得眼。早自別也。況無邊香水海浮幢王剎表下視底。乃少知落著。所以道。此大丈夫事。撲迭掀豁步驟作略。唯同風契證始善弘荷。終不撒沙撒土。遂與釋迦金色碧眼神光。共一坐具。等閑垂手。殺人活人。初無窠窟。只貴緊峭萬苦千辛至險至毒。下得
【現代漢語翻譯】 現代漢語譯本：
機用一句，顯現殊勝的景象。普遍使得凡夫聖人、有情無情，都仰慕佛的威光，一同受到庇護。但這還不是功勛的極致之處。更進一步轉變思路，即使是眾多聖人也無法籠罩住它，萬物生靈也無從景仰，諸天神也無法獻花，邪魔外道更無法窺視。放下知見，卸下玄妙，拋棄作用，就像飢餓時只想吃飯，口渴時只想喝水一樣。最初不知道有心無心、得念失念，更何況還留戀著從前的學問見解、精妙的語句、奇特的言論、理性的分析、名目的區分。這些都是束縛佛見法見的桎梏，是動搖天地、掀翻世俗的智慧辯論，是自纏自縛、入海算沙，有什麼可以依靠的呢？同樣是大丈夫，應該致力於戰勝敵人、震驚眾人，滿足自己原本的志願，才是本分的大心、大見、大解脫、無為無事的真道人啊。
——開示勝首座
釋迦牟尼佛在多寶佛塔前分半座，已經秘密傳授了這個心印。之後拈花微笑是第二重的公案。至於將金襕袈裟交給迦葉，讓他到雞足山中等待彌勒佛，這又是多少繁瑣的環節啊。達摩祖師迢迢千里從西竺來到梁朝、歷經北魏，在少林寺冷坐。大雪之中有個斷臂的老人（慧可），看破了玄機，忍不住泄露並交付給他。這被稱為單傳密記。仔細研究起來，卻是一場失敗的缺失。從此便喧囂地傳播西來的旨意，世間人隨波逐流，將錯就錯，到處流行分五家七宗，各自建立門戶提倡。就實際情況來追究，最終能成就什麼事情呢？因此，歷來的通達之人，不吃這般的茶飯。那麼，怎樣才是真正恰當的呢？要知道在六合之外著眼，早就與衆不同了。何況從無邊香水海、浮幢王剎的表面向下看，那是少見多怪的落腳之處。所以說，這是大丈夫的事業，撲打、掀翻、豁開的步驟和策略，只有與同道之人契合印證，才能開始很好地承擔重任，最終不會撒沙撒土。於是與釋迦牟尼佛金色的身體、碧藍的眼神光芒，共用一個坐具。隨意地垂下手，殺人或救人，都沒有固定的模式。只貴在緊迫嚴峻，歷經萬苦千辛，達到至險至毒的境地，才能下得去手。
【English Translation】 English version:
A single phrase of function manifests a supreme appearance. It universally enables all sentient and insentient beings, both ordinary and saintly, to admire the Buddha's majestic light and receive protection together. However, this is not the ultimate achievement of merit. Further transforming the mind, even numerous saints cannot encompass it, all living beings have no way to admire it, the gods cannot offer flowers, and demons and heretics cannot even peek at it. Letting go of knowledge and views, discarding the mysterious and subtle, abandoning function, just like wanting to eat when hungry and wanting to drink when thirsty. Initially, one does not know whether there is mind or no mind, whether there is right thought or wrong thought, let alone being attached to previous learning, understanding, exquisite phrases, strange words, rational analysis, and distinctions of names. These are all shackles that bind the Buddha-view and Dharma-view, earth-shaking and world-overturning worldly wisdom and eloquence, self-entanglement and self-bondage, counting sands in the ocean, what can one rely on? Being a great man, one should strive to defeat enemies and shock the crowd, fulfilling one's original vows, and be a true Daoist of great mind, great view, great liberation, non-action, and non-affairs.
-- Instruction to Chief Seat Sheng
Shakyamuni Buddha shared half of his seat in front of the stupa of Many Jewels Buddha, already secretly transmitting this mind-seal. Later, the flower-wielding smile is the second important case. As for handing over the golden kasaya to Kashyapa, letting him wait for Maitreya Buddha in Mount Kukkutapada, how many trivial procedures are these? Bodhidharma traveled far from West India to the Liang Dynasty, passing through the Northern Wei, sitting coldly in Shaolin Temple. In the deep snow, there was an old man with a severed arm (Huike), who saw through the mystery and could not help but reveal and entrust it to him. This is called the single transmission of secret records. Upon careful examination, it is a failed deficiency. From then on, the meaning of coming from the West was noisily spread, and people in the world followed the trend, making mistakes upon mistakes, and five houses and seven sects were popular everywhere, each establishing their own doors and advocating. Pursuing the actual situation, what can be accomplished in the end? Therefore, enlightened people of all times do not eat this kind of tea and rice. So, what is truly appropriate? Know that looking beyond the six directions is already different. Moreover, looking down from the surface of the boundless fragrant water sea and the Floating Banner King realm is a shallow and ignorant foothold. Therefore, it is said that this is the business of a great man, the steps and strategies of striking, overturning, and opening up, only by agreeing and confirming with like-minded people can one begin to bear the heavy responsibility well, and ultimately will not scatter sand and soil. Thus, sharing a seat with Shakyamuni Buddha's golden body and blue eye radiance. Casually lowering the hand, killing or saving people, there is no fixed pattern. Only valuing urgency and severity, experiencing all kinds of hardships and reaching the most dangerous and poisonous state, can one take action.
斷命手腳。然後不虛印授也。白雲師翁云。神仙秘訣父子不傳。
示無住道人
維摩經。依無住本立一切法。金剛經。應無所住而生其心。古德云。一切無心無住著。世出世法莫不皆爾。使有住則膠固。豈得能變通耶。日月住則無晝夜。四時住則失歲功。唯其無住。乃所以流於無窮。是故住于無所住。所以轉凡成聖。即無作無為無住妙用。于萬有中得大解脫。既達此意見此道。唯力行不倦。乃真道人也。
示元長禪人
佛語心為宗。達磨傳此者矣。而馬師為蛇畫足。慈悲落草乃云。諸人慾識佛語心么。已是漏逗了也。更言只如今語便是佛語。此語出于自心便是佛心。若舉揚正宗作如是話會。如何出得作家八十四人耶。是故從上來行正令底。視之如將惡水澆潑人。成甚模樣應知這老子太殺屈曲。事不獲已。然今學者尚看他底不破。只管落語言執解會。認光影做窠窟。好不性燥也。可中有個生鐵鑄就手裡握得。頑石粉碎眼目定動。擬議不來一綽便透。更說甚佛語心。如之若何。直饒千佛萬祖躬親動地放光如雲如雨。行棒行喝雷奔電激。不消個熱不採等閑。凡不收聖不管。更喚甚作生死菩提涅槃煩惱。不如饑來吃飯困來打眠。此乃稍稍類他家種草也。所以地藏道。爾南方佛法浩浩地。爭如我種田博
【現代漢語翻譯】 現代漢語譯本：截斷（斷命）手腳，然後才是不虛假的印可傳授。白雲師翁說：『神仙的秘訣，父子之間也不傳。』
開示無住道人
《維摩經》（Vimalakirti Sutra）說，依據無住的根本建立一切法。《金剛經》（Diamond Sutra）說，應無所住而生其心。古德說，一切都應無心無住著，世間法和出世間法莫不如此。如果有所住著，就會膠著固化，怎麼能變通呢？日月如果停止不動，就沒有晝夜；四季如果停止不動，就會失去一年的功用。正因為無住，才能流於無窮。所以，安住于無所住，才能轉凡成聖，這就是無作、無為、無住的妙用，在萬有之中得到大解脫。既然通達了這個見解，見到了這個道理，只有努力實踐而不懈怠，才是真正的道人。
開示元長禪人
佛說以心為宗旨，達磨（Bodhidharma）所傳的就是這個。而馬祖（Mazu Daoyi）卻像給蛇畫腳一樣，慈悲過了頭，竟然說：『諸位想認識佛語心嗎？』這已經是泄露天機了。又說，『只如今說的就是佛語，這語出于自心就是佛心。』如果弘揚正宗的人說這樣的話，怎麼能出得了八十四個宗師呢？所以，從古以來行使正令的人，看待這種說法就像用髒水潑人一樣。會成什麼樣子？應該知道這老傢伙太委婉曲折了，實在是不得已。然而現在的學人還看不破他的底細，只管落在語言文字的執著和理解中，把光影當成安身立命的窠臼，真是太性急了。可中有一個生鐵鑄就的東西，手裡握得住，頑石也能粉碎，眼目堅定不動，擬議不來，一接觸就透徹。還說什麼佛語心呢？怎麼辦？就算千佛萬祖親自降臨，動地放光，如雲如雨，行棒行喝，雷奔電激，也不屑一顧，不採納，等閒視之。凡也不收，聖也不管。還叫什麼生死、菩提（Bodhi，覺悟）、涅槃（Nirvana，寂滅）、煩惱呢？不如餓了吃飯，困了睡覺。這才是稍微有點像他家種草的樣子。所以地藏（Ksitigarbha）說：『你南方佛法浩浩蕩蕩的，哪裡比得上我種田博飯吃呢？』
【English Translation】 English version: Severing (斷命 duan ming) hands and feet, then the true seal of transmission is conferred. Master Baiyun said, 'The secret of immortals is not passed down even between father and son.'
Instruction to Layman Wuzhu (無住)
The Vimalakirti Sutra (維摩經) states, 'Based on the fundamental of non-abiding, establish all dharmas.' The Diamond Sutra (金剛經) states, 'One should produce the mind that abides nowhere.' An ancient master said, 'Everything should be without mind, without abiding, and without attachment.' This applies to both worldly and transcendental dharmas. If there is abiding, it becomes rigid and fixed; how can it be adaptable? If the sun and moon were to stop, there would be no day and night; if the four seasons were to stop, the year's work would be lost. It is precisely because of non-abiding that it can flow endlessly. Therefore, abiding in non-abiding is the way to transform from ordinary to sage. This is the wonderful function of non-action, non-doing, and non-abiding, achieving great liberation within all existence. Having understood this view and seen this principle, only diligent and tireless practice makes one a true Daoist.
Instruction to Chan Practitioner Yuanchang (元長)
The Buddha said that the mind is the essence, and Bodhidharma (達磨) transmitted this. But Mazu Daoyi (馬祖道一) was like drawing feet on a snake, being overly compassionate, and actually said, 'Do you all want to know the Buddha's words and mind?' This is already a leak of secrets. He further said, 'What is being said right now is the Buddha's words, and these words coming from one's own mind are the Buddha's mind.' If someone promoting the orthodox tradition were to say such things, how could eighty-four masters emerge? Therefore, those who have been enforcing the correct decree from the past regard such statements as throwing dirty water on someone. What kind of appearance would that create? One should know that this old fellow is too subtle and roundabout, it is truly a last resort. However, present-day students still fail to see through his bottom line, only falling into the attachment and understanding of language, mistaking shadows for a nest to settle in, how impatient. In the midst of it, there is something cast from pig iron, held firmly in the hand, capable of shattering stubborn stones, with eyes fixed and unmoving, beyond deliberation, penetrating with a single touch. What more is there to say about the Buddha's words and mind? What to do? Even if a thousand Buddhas and ten thousand ancestors were to personally descend, shaking the earth and emitting light like clouds and rain, wielding sticks and shouting, with thunderous speed and lightning strikes, one would not care or adopt it, treating it casually. Neither accepting the mundane nor managing the sacred. What else would one call birth and death, Bodhi (菩提), Nirvana (涅槃), and afflictions? It is better to eat when hungry and sleep when tired. This is only slightly similar to planting grass in his garden. Therefore, Ksitigarbha (地藏) said, 'Your Southern Buddhism is vast and expansive, but how can it compare to my farming and earning a living?'
飯吃十成。是以此為事徹到無事。如斬一綟絲一斬一切斷。把斷世界不漏絲毫。諸見不生了無滲漏。以長歲月不動不退。靠之自然成辦。香林四十年方打成一片。溈山三十載牧一頭水牯牛。既有此志深宜長久。乃能堪報不報之恩。是真出家大解脫衲子也。
示超然居士趙判監
曹山辭。悟本問。向甚處去。云不變易處去。復徴。不變異處豈有去耶。答云。去亦不變異。自非踏著實地。安能透徹如此。豈以語言機思所可測量哉。蓋履踐深極到無滲漏之致。然後羅籠不住。學道之士立志。外形骸一死生。混古今絕去來。要須攀上流造詣。至真諦實淵奧閫域。打辦自己脫白露凈。無絲毫意想墮在塵緣。直下心如枯木朽株。如大死人無些氣息。心心無知唸唸無住。千聖出來移換不得。乃可以向枯木上生華。發大機起大用。興慈運悲。乃無功之功。無作之作。豈落得失是非哉。才留一毫毛。則抵捂于生死界。自己未能度。安可度人。維摩大士不住金粟。住入酒肆淫坊。作大解脫佛事。龐老子補處應身。不住兜率陀。棄卻珍寶。漢江織笊籬。與大宗師擊揚與奪。此段從上體裁。莫不皆爾。要須滴水滴凍不拘朝野。陶冶煆煉如曹山摩詰老龐。乃可以不廢悲願。不亦宜乎。自餘人間世紛紜塵坌。何足致胸次哉。
貴
【現代漢語翻譯】 現代漢語譯本：吃飯吃到十分飽。這是以此為事，徹底達到無事的狀態。就像斬斷一束絲，一斬就全部斷開。完全截斷世界，不漏掉絲毫。各種見解不產生，完全沒有滲漏。以長久的時間不動搖不退轉，依靠它自然成就。香林用了四十年才打成一片，溈山用了三十年牧養一頭水牯牛（比喻難以馴服的心）。既然有這樣的志向，就應該長久堅持，才能堪以報答無法報答的恩情。這是真正的出家，是得到大解脫的僧人啊。
開示超然居士趙判監
曹山（禪師名）辭別，悟本（禪師名）問：『往哪裡去？』曹山說：『往不變易的地方去。』悟本又問：『不變異的地方難道還有去處嗎？』曹山回答說：『去也是不變異。』如果不是腳踏實地，怎麼能如此透徹？哪裡是語言和機巧思辨所能測量的呢？大概是履踐到了極深處，達到沒有絲毫滲漏的境界，然後才能無法被束縛。學道的人立志，要將形骸、生死置之度外，混同古今，斷絕來去。必須要攀登到上流，造詣到至真至實的淵奧境界，將自己打理得清凈潔白，沒有絲毫意想，不墮落在塵世的因緣中。當下心如枯木朽株，如同大死人一樣沒有氣息。心心無知，唸唸無住。即使千聖出現也無法改變。這樣才可以向枯木上開花，發起大機用，興起慈悲，這才是無功之功，無作之作，哪裡會落入得失是非之中呢？只要留下一絲一毫，就會被阻礙在生死界中。自己尚且不能度脫，怎麼能度人呢？維摩大士（在家菩薩，示現疾病度化眾生）不住在金粟（兜率天），而住在酒肆淫坊，做著大解脫的佛事。龐老子（龐蘊，唐代居士）作為補處菩薩應化之身，不住在兜率陀（彌勒菩薩的凈土），而是捨棄珍寶，在漢江邊編織笊籬，與大宗師們機鋒相對。這段從上以來的體裁，沒有不是這樣的。必須要滴水成冰，不拘於朝廷或民間，陶冶鍛鍊如同曹山、王維、龐蘊，才可以不廢棄悲願，這不也是應該的嗎？至於人世間的紛紛擾擾，塵土飛揚，哪裡值得放在心上呢？
珍貴
【English Translation】 English version: Eating until you are ten-tenths full. This is taking this as the matter, thoroughly reaching a state of no-matter. It's like cutting a skein of silk; one cut severs everything. Completely severing the world, not letting a single bit leak through. All views do not arise, with absolutely no leakage. With long periods of time, not moving, not retreating, relying on it, it naturally accomplishes. Xianglin took forty years to forge into one piece. Weishan spent thirty years herding a water buffalo (a metaphor for the difficult-to-tame mind). Since you have this aspiration, you should persevere for a long time, then you can be worthy of repaying the un-repayable kindness. This is true renunciation, a great liberation for a monk.
Instruction to Layman Chao Panjian, Chaoran
Caoshan (a Chan master) took his leave. Wuben (a Chan master) asked, 'Where are you going?' Caoshan said, 'Going to the place of non-change.' Wuben further inquired, 'Is there a place to go in the place of non-change?' Caoshan replied, 'Going is also non-change.' If one does not stand on solid ground, how can one be so thorough? How can it be measured by language and clever thinking? It is probably that one has practiced to the deepest point, reaching a state of no leakage, and then one cannot be bound. Those who study the Way should aspire to disregard the body and life, blend with the past and present, and cut off coming and going. One must climb to the upper reaches, attain the realm of utmost truth and reality, and purify oneself until one is pure white, without a single thought falling into worldly entanglements. Immediately, the mind is like a withered tree stump, like a great dead person without any breath. Mind after mind without knowing, thought after thought without dwelling. Even if a thousand sages appeared, they could not change it. Then one can bloom flowers on a withered tree, generate great function, and arouse compassion. This is the merit of no-merit, the action of no-action. How can one fall into gain and loss, right and wrong? If one retains even a hair's breadth, one will be hindered in the realm of birth and death. If one cannot liberate oneself, how can one liberate others? Vimalakirti (a lay bodhisattva who manifested illness to transform beings) did not dwell in Jinsu (Tushita Heaven), but dwelt in taverns and brothels, performing the Buddha's work of great liberation. Elder Pang (Pang Yun, a Tang dynasty layman) as a manifestation of a bodhisattva destined for Buddhahood, did not dwell in Tushita (the pure land of Maitreya Bodhisattva), but abandoned treasures and wove bamboo baskets by the Han River, engaging in sharp exchanges with great masters. This style from above has always been like this. One must be as solid as ice, regardless of the court or the common people, tempering and refining like Caoshan, Wang Wei, and Pang Yun, then one can not abandon the vow of compassion. Isn't that appropriate? As for the turmoil and dust of the human world, why should it be placed in one's heart?
Precious
妃喬氏求法語
當人腳跟下一段事。本來圓湛不曾動搖。威音佛前直至如今。廓徹靈明如如平等。只為起見生心分別執著。便有情塵煩惱擾攘。若以利根勇猛。身心直下頓休。到一念不生之處。即是本來面目。所以古人道。一念不生全體現。六根才動被云遮。多見聰明之人。以妄心了了。放此妄心不下逗到歇至不動處。不肯自承當本性。便喚作空豁豁地。卻擬棄有著空。是大病。若有心棄一邊。便是知解。不能徹底見性。此性非有不須棄。此性非空不須著。要當離卻棄著有無。直下貼貼地。圓湛虛凝。翛然安穩。便自能信此真凈妙心。餉間被世緣牽拖。便能覺得不隨他去。直須長時虛閑自做工夫消遣諸妄。使有個自家省悟之處始得。古人云。不離當處常湛然。覓則知君不可見。
示丹霞佛智裕禪師
祖師宗風。步驟闊遠。迥出教乘。單提正印。靈山拈華。而飲光笑領。龍猛示圓相。而提婆中的。少林覓心。而二祖超證。盧老說偈。而大滿付衣缽。人皆以為密傳。鞠其端倪乃是納敗。豈道妙深極之旨止如是而已。要須如天之高地之厚海之淵虛空之廣。尚未彷彿。信過量大解脫人。迴天轉地。吸海枯竭。喝散虛空。奮大機顯大用。于無邊香水海浮幢剎外。斬魔外見網。摧佛祖化權。揭示不可示。拈提不
【現代漢語翻譯】 現代漢語譯本 妃喬氏求法語
當人腳跟下一段事，本來圓湛不曾動搖。從威音王佛（過去七佛之首）之前直至如今，廓徹靈明，如如平等。只因爲生起見解、產生心念、分別事物、執著不放，便有了情愛、塵勞、煩惱的擾攘。如果憑藉敏銳的根性和勇猛的精神，身心當下頓然止息，到達一念不生的境地，那就是本來的面目。所以古人說：『一念不生，全體顯現；六根才動，就被云遮蓋。』 常見聰明之人，用妄心去理解事物，卻放不下這個妄心，一直逗留到歇息不動之處，不肯自己承擔本性，便把它叫做空空蕩蕩的。卻想要拋棄有而執著空，這是大病。如果存心想要拋棄一邊，那就是知解，不能徹底見到本性。這個本性非有，所以不需要拋棄；這個本性非空，所以不需要執著。要應當離開拋棄和執著有無，當下貼切地，圓滿澄澈，虛靜凝聚，安穩自在，便自然能相信這真凈妙心。偶然被世俗的因緣牽扯，便能覺察而不隨它而去。必須長時間虛靜空閑地自己做功夫，消遣各種妄念，使自己有個省悟的地方才行。古人說：『不離當下之處常湛然，尋找它就知道你不可見。』
示丹霞佛智裕禪師
祖師的宗風，步驟闊遠，迥然超出教乘。單獨提持正印。在靈山會上，釋迦牟尼佛拈花示眾，而摩訶迦葉（飲光）微笑領會。龍樹菩薩（龍猛）展示圓相，而提婆菩薩中的。在少林寺，達摩祖師覓心，而慧可（二祖）超然證悟。六祖慧能（盧老）說偈，而五祖弘忍（大滿）付與衣缽。人們都以為是秘密傳授，追究它的端倪，乃是納敗。難道精妙深奧的宗旨僅僅是這樣而已嗎？要像天那樣高，地那樣厚，海那樣深，虛空那樣廣，還不能彷彿。相信過量的大解脫人，能夠迴天轉地，吸乾海水，喝散虛空，奮發大機，顯現大用，于無邊香水海浮幢剎外，斬斷魔外見網，摧毀佛祖的教化權柄，揭示不可揭示的，拈提不容拈提的。
【English Translation】 English version Instructions to Qiao Shi on Dharma
The matter right under one's feet is originally perfectly clear and unwavering. From before Dipamkara Buddha (the first of the past seven Buddhas) until now, it is vast, clear, spiritually bright, and equally the same. Only because of arising views, generating thoughts, discriminating, and clinging, there arise the disturbances of emotions, defilements, and afflictions. If one possesses sharp faculties and courageous spirit, one's body and mind will immediately and completely cease. Reaching the state where a single thought does not arise is one's original face. Therefore, the ancients said, 'When a single thought does not arise, the entire substance manifests; as soon as the six senses stir, they are covered by clouds.' Often, intelligent people use their deluded minds to understand things, but they cannot let go of this deluded mind, lingering until it ceases to move. They are unwilling to acknowledge their inherent nature, and they call it empty and vast. They want to abandon existence and cling to emptiness, which is a great sickness. If one intentionally tries to abandon one side, it is intellectual understanding and cannot thoroughly see one's nature. This nature is not existent, so there is no need to abandon it; this nature is not empty, so there is no need to cling to it. One should depart from abandoning and clinging to existence and non-existence, and directly, closely, perfectly clear, empty, and concentrated, serenely and stably, one will naturally be able to believe in this true, pure, and wonderful mind. Occasionally, when dragged by worldly conditions, one can realize it and not follow them. One must spend a long time in empty leisure, doing one's own work to dispel all delusions, so that one may have a place of self-awakening. The ancients said, 'Without leaving the present place, it is always serene; seeking it, one knows it cannot be seen.'
Instruction to Chan Master Fozhi Yu of Danxia
The ancestral teacher's style is broad and far-reaching, surpassing all teachings. It directly points to the true seal. At Vulture Peak, Shakyamuni Buddha held up a flower, and Mahakasyapa (Yingguang) smiled in understanding. Nagarjuna (Longmeng) displayed the perfect symbol, and Deva hit the mark. At Shaolin Temple, Bodhidharma sought the mind, and Huike (the Second Ancestor) transcended and realized it. Huineng (Lao Lu) spoke the verse, and Hongren (Daman) passed on the robe and bowl. People all thought it was a secret transmission, but investigating its origins, it is actually admitting defeat. Could it be that the subtle and profound essence is only this? It must be like the height of the sky, the thickness of the earth, the depth of the sea, the vastness of space, and still not be quite like it. Believing in the immeasurable great liberated person, who can turn the heavens and earth, drain the sea, scatter space with a shout, arouse great potential, manifest great function, outside the floating banner realms of the boundless fragrant water sea, cut off the nets of heretical views, destroy the transformative power of Buddhas and ancestors, reveal the unrevealable, and take up what cannot be taken up.
可提之奧。尚未為的。則雪峰鰲山得道。云巖始終不知有。乃戲論爾。應須生鐵鑄就心肝。殺人不眨眼手段。乃可略露風規。貴慧命流於無窮。差可人意耳。
示楊無咎居士
佛祖出興於世。以大悲願力。起無緣慈。唯務引接。利智上根具大器量。堪委任大解脫上上勝妙玄機。作人所不能為。超群絕眾。可以彈指證無生。可以立地越果海。眼觀東西意在南北。如快鷹俊鷂戛戛騰空。迷風曜日捎玉兔拂金雞。英靈掀豁乃拈當頭末上一著子。似電閃星飛不容擬議。待伊全體脫去。羅籠直下不費一毫指點。遂乃披襟透頂透底領略即兩手分付。是故體裁步驟。如獰龍之得水。似猛虎之靠山。云突突風飐飐。傾人肝膽耀人心目。方可謂之本家種草。所以維摩大士大集會。魔王現首楞嚴定。魔界行不污菩薩之儔。與夫文殊普賢金色頭陀之類。皆離倫拔萃。而一旦舉華密傳。豈常事哉。以至達磨西來。神光瞥地自爾。多沒量大人特達精通。只向動用瞬揚語默舒捲縱擒與奪顯發底事。長時已思不露等閑兀兀地。若百不知百不會底人。及乎挨拶著。便見驚群動眾。雖然鞠共至趣。初無如許多事。唯直下明妙一切無心而已。茍能棄去學解執著。放教閑閑地。聖諦亦不為。自然契合從上來綱宗。便可入此選佛場中。轉度未度轉化
【現代漢語翻譯】 現代漢語譯本： 這只是可以提起的奧秘，還不是最終的定論。即使雪峰在鰲山得道，云巖始終不知道有這麼回事，那也只是戲言罷了。應該用生鐵鑄就心肝，擁有殺人不眨眼的手段，才能稍微顯露出一些風範。珍貴的是慧命能夠流傳無窮，這樣才勉強能讓人滿意。
開示楊無咎居士： 佛祖出現在世間，以大悲願力，發起無緣大慈，只是爲了引導接引眾生。對於那些聰慧、根器深厚、具備大器量的人，可以委以重任，傳授大解脫的上上勝妙玄機，讓他們做別人做不到的事情，超越眾人。這樣的人可以彈指之間證得無生，可以立刻超越果海。他們眼觀東西，意在南北，就像快速的鷹隼，一下子騰空而起，在迷亂的風中，在陽光下，捕捉玉兔，拂過金雞。他們英靈豪邁，能夠拈起當頭末上一著子（關鍵之處），像閃電星光一樣迅速，不容許任何猶豫。等到他們完全脫去束縛，就像從羅網中掙脫出來一樣，不需要花費絲毫的指點。於是他們敞開胸懷，從頭到腳徹底領悟，然後將一切都交付出去。因此，他們的體裁步驟，就像兇猛的龍得到了水，像猛虎依靠著山。雲霧翻滾，狂風呼嘯，震撼人心，照亮人的眼睛。這才能稱得上是本家種草（真正的傳承）。所以維摩大士擁有大**（大智慧），魔王現出首楞嚴定（最高禪定），在魔界行走而不被污染，堪稱菩薩的同類。與文殊、普賢、金色頭陀之類的人一樣，都是超凡脫俗的。一旦舉華密傳（拈花微笑），哪裡是尋常的事情呢？以至於達磨西來，神光一瞥，從此以後，涌現出無數大人，他們特別通達精通，只是在動用、瞬目、揚眉、語默、舒捲、縱擒、與奪、顯發這些事情中，長時間思考而不輕易顯露。那些看起來好像什麼都不知道的人，一旦接觸到關鍵之處，便會驚動眾人。雖然最終歸於同一個旨趣，但最初並沒有這麼多事情，只是直下明妙，一切無心而已。如果能夠捨棄學解執著，放任自己閒適自在，甚至連聖諦也不去追求，自然就能契合從上來（自古以來）的綱宗，便可以進入這選佛場中，轉度未度之人，轉化未轉化之人。
【English Translation】 English version: This is just the mystery that can be mentioned, not the final conclusion. Even if Xuefeng attained enlightenment at Aoshan, and Yunyan never knew about it, it would just be a joke. One should forge a heart and liver of cast iron, and have the means to kill without blinking an eye, in order to reveal some demeanor. What is precious is that the wisdom life can be passed on infinitely, and this is barely satisfactory.
Instruction to Layman Yang Wujiu: The Buddhas appear in the world with great compassion and vows, initiating causeless great compassion, just to guide and receive sentient beings. For those who are intelligent, have deep roots, and possess great capacity, they can be entrusted with important tasks, and taught the supreme and wonderful secrets of great liberation, allowing them to do what others cannot do, and surpass the crowd. Such people can attain no-birth with a snap of their fingers, and can immediately transcend the sea of fruition. They see east and west, but their intention is north and south, like a fast falcon soaring into the sky, catching the jade rabbit and brushing past the golden rooster in the confusing wind and sunlight. They are heroic and able to pick up the 'last move' (the key point), as fast as lightning and stars, allowing no hesitation. When they completely shed their shackles, like breaking free from a net, it does not require the slightest guidance. Then they open their hearts and thoroughly understand from head to toe, and then hand over everything. Therefore, their style and steps are like a fierce dragon getting water, like a fierce tiger relying on a mountain. Clouds roll, and the wind howls, shaking people's hearts and illuminating their eyes. This can be called 'planting grass in one's own home' (true inheritance). Therefore, Vimalakirti had great ** (great wisdom), and the demon king manifested the Shurangama Samadhi (highest samadhi), walking in the demon realm without being polluted, worthy of being a companion of the Bodhisattvas. Like Manjushri, Samantabhadra, and the golden ascetic, they are all extraordinary. Once the flower is held up and secretly transmitted (flower sermon), how can it be an ordinary thing? As for Bodhidharma coming from the West, with a glimpse of divine light, from then on, countless great people have emerged, who are particularly knowledgeable and proficient, just in the use, blinking, raising eyebrows, speech and silence, stretching and contracting, seizing and releasing, revealing and expressing these things, thinking for a long time without easily revealing. Those who seem to know nothing, once they touch the key point, will shock the crowd. Although ultimately returning to the same purpose, there were not so many things at the beginning, just direct and wonderful, with no mind at all. If one can abandon learning and attachment, and let oneself be leisurely and free, even without pursuing the holy truths, one will naturally be in harmony with the fundamental principles from the beginning, and can enter this field of selecting Buddhas, to transform those who have not been transformed.
未化。得不是再來人間世不依倚一物無為絕學真正出格大道人耶。詔使觀察楊公無咎。高識遠見博學多能。而於祖道尤深造詣。智鑒機警。未舉先知。未言先透。在都下日。獲參陪。茲沿帝命使宣撫司。再會錦官。特辱道照臨。還索葛藤。因出此納敗缺云。
示成都府雷公悅居士
如今照了本心圓融無際。色聲諸塵那可作對。迥迥獨脫虛凈明妙。要須徹底提持勿令浮淺。直下高而無上。廣不可極。凈裸裸圓垛垛。無漏無為。千聖依之作根本。萬有由之建立。應須斗頓回光自照令絕形段。分明圓證萬變千化無改無移。誰之金剛王。謂之透法身。餉間行住坐臥無不透徹。物物頭頭靡有間隔。喚作乾白露凈單明自心。不可只么守之。守住便落窠窟。卻須猛割猛斷十分棄捨轉舍轉明轉遠轉近。抵死打疊令。斷卻命去。始是絕氣息人。方解向上行履。若論向上行履。唯己自知。知亦不立。釋迦彌勒文殊普賢德山臨濟。不敢正眼覷著。豈不是奇特士。一棒上一喝下。一句一言。若細若粗。若色若香。一時穿透。方稱無心境界。養得如嬰兒相似純和沖淡。雖在塵勞中。塵勞不染。雖居凈妙處。凈妙收他不住。隨性任緣饑䬸渴飲。善尚不起念。惡豈可復為。所以道隨緣消舊業更不造新殃。
道貴無心。禪絕名理。唯
【現代漢語翻譯】 現代漢語譯本： 尚未開悟。難道不是再次來到人間，不依賴任何事物，達到無為絕學的真正出格的大道之人嗎？朝廷派遣觀察使楊無咎（人名），他見識高遠，博學多才，尤其在祖師的道法上有很深的造詣，智慧敏銳，未等事情發生就預先知曉，未等話說出口就已明白。在都城的時候，我曾有幸參與他的教誨。現在他奉皇帝的命令擔任宣撫司，再次來到錦官（成都的別稱）。我特別榮幸地受到他的拜訪，他還向我索要開示。因此我拿出這篇粗陋的文字。
開示成都府雷公悅居士（人名，在家修行的佛教信徒）： 現在照見了本心，圓融無邊無際。色、聲等各種塵境，怎麼能與它相對立呢？它是如此迥然獨立，虛空清凈，光明玄妙。必須徹底地把握住它，不要讓它流於膚淺。它直接高而無上，廣闊到沒有邊際。清凈無染，圓滿端正，沒有缺陷，無漏無為。千聖（指眾多的聖人）依靠它作為根本，萬有由此建立。應該立刻回頭，反觀自照，使它超越一切形相。分明地圓滿證悟，萬變千化，它都不會改變或移動。這是誰的金剛王？這就是所謂的透徹法身。時時刻刻，行住坐臥，沒有不透徹的。萬事萬物，沒有間隔。這叫做乾乾淨淨，清清白白，單單明明的自心。但不能只是這樣守著它，守住它就落入了窠臼。必須猛烈地割捨，猛烈地斷除，徹底地拋棄，越捨棄越明白，越遠離越接近。拚命地打疊精神，直到斷絕生命。這才是斷絕氣息的人，才能向上修行。如果說向上修行，只有自己知道。但知道也不要執著。釋迦（釋迦牟尼佛），彌勒（彌勒菩薩），文殊（文殊菩薩），普賢（普賢菩薩），德山（德山宣鑒禪師），臨濟（臨濟義玄禪師），都不敢正眼看著它。這難道不是奇特之士嗎？一棒打下，一聲棒喝，一句一言，無論是細微的還是粗大的，無論是色還是香，一時穿透，才稱得上是無心境界。把它培養得像嬰兒一樣，純真平和，沖淡自然。即使身處塵世的勞苦中，也不會被塵勞所污染。即使居住在清凈美好的地方，清凈美好也無法束縛他。隨順本性，任順因緣，飢餓了就吃，口渴了就喝。善念尚且不生起，惡事怎麼還會去做呢？所以說，隨緣消舊業，更不造新殃。
道，貴在無心。禪，超越名相和理論。只有...
【English Translation】 English version: Not yet enlightened. Could it be that one has returned to the human world, not relying on anything, and achieved the ultimate, unconventional Dao of non-action? The imperial envoy Yang Wugui (person's name) was dispatched to observe. He possesses profound knowledge and foresight, is erudite and capable, and has particularly deep attainments in the ancestral Dao. He is intelligent and perceptive, knowing before things happen, and understanding before words are spoken. When in the capital, I had the honor of participating in his teachings. Now, he is carrying out the Emperor's command as the Pacification Commissioner, and has come to Jinguang (another name for Chengdu) again. I am especially honored by his visit, and he even asked me for guidance. Therefore, I present this crude writing.
Instruction to Layman Lei Gongyue (person's name, a Buddhist practitioner at home) of Chengdu Prefecture: Now that you have illuminated your original mind, it is perfectly integrated and boundless. How can the various dusts of form and sound be opposed to it? It is so distinctly independent, empty, pure, bright, and wondrous. You must thoroughly grasp it and not let it become superficial. It is directly high and unsurpassed, and so vast that it has no limits. Pure and unblemished, perfectly round and complete, without defects, without leakage, and without action. The thousands of sages rely on it as the foundation, and all existence is established from it. You should immediately turn your head around, reflect inwardly, and make it transcend all forms. Clearly and completely realize that through myriad changes, it will not change or move. Who is this Vajra King? This is what is called penetrating the Dharma body. At all times, whether walking, standing, sitting, or lying down, there is nothing that is not penetrated. All things and all phenomena have no separation. This is called the clean, pure, and clear original mind. But you cannot just guard it like this, because guarding it will lead you into a rut. You must fiercely cut off, fiercely sever, and completely abandon, the more you abandon, the more you understand, the more you distance yourself, the closer you get. Desperately gather your spirit until you cut off your life. Only then are you a person who has cut off their breath, and only then can you walk upwards. If you talk about walking upwards, only you yourself know. But don't be attached to knowing either. Shakyamuni (Shakyamuni Buddha), Maitreya (Maitreya Bodhisattva), Manjushri (Manjushri Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva), Deshan (禪師 name), and Linji (禪師 name) do not dare to look at it directly. Isn't this a remarkable person? One strike of the staff, one shout, one sentence, whether subtle or coarse, whether form or fragrance, penetrate through at once, and then you can be called a state of no-mind. Nurture it like a baby, pure, harmonious, and natural. Even if you are in the suffering of the world, you will not be contaminated by it. Even if you live in a pure and wonderful place, purity and wonder cannot bind you. Follow your nature and let things be, eat when you are hungry, and drink when you are thirsty. Even good thoughts do not arise, so how can evil be done again? Therefore, it is said that you should let go of old karma according to conditions and not create new disasters.
The Dao values no-mind. Chan transcends names and theories. Only...
忘懷泯絕。乃可趣向。回光內燭。脫體通透。更不容擬議。直下桶底子脫。入此大圓寂照勝妙解脫門。一了一切了。只守閑閑地。初不分彼我勝負。才有毫芒見刺。即痛刬之。放教八達七通自由自在。長養綿密。千聖亦覷不見。自己尚似冤家。只求得遠離不隈傍。翛然澄凈。虛而靈寂而照。勇猛斷割徹底。無纖毫撓胸次。王老師謂之作活計。趙州除粥飯二時是雜用心。悠久踐履使純熟。乃合從上來無心體道。密密作用。自見工夫到下梢結角頭。自然如懸崖撒手。豈不快哉。
書
與耿龍學書
妙喜示來教見。矻矻於此。意況甚濃。真不忘悲願也。而以宗正眼。照破義路情解。透見肝膽。何明眼如此。正宗久寂寥。後昆習窠臼守箕裘轉相鈍致。舉世莫覺其非。大家隨語生解。祖道或幾乎息矣。不有超卓穎悟之士。何以規正哉。此真正念乃真外護也。時節擾擾山居領眾。亦未可保全。尚未有可乘之便為轉身之計爾。杲佛日。一夏遣參徒踏逐山後古云門高頂。欲誅茅隱遁。其志甚可尚。今令謙去。山叟為書數語及疏頭。亦與輟長財成之。可取一觀也。渠欲奉鋤。正在高裁也。
拈古上
舉。百丈再參馬祖。祖見來拈拂子豎起。百丈云。即此用離此用。祖掛拂子于舊處侍立片時。祖云。爾已后
鼓兩片皮如何為人。丈取拂子豎起。祖云。即此用離此用。丈掛拂子于舊處。馬祖便喝。百丈大悟。後來謂黃檗云。我當時被馬祖一喝。直得三日耳聾。汾州云。悟去便休。說什麼三日耳聾。石門云。若不是三日耳聾。爭承當得這一喝。雪竇云。要會三日耳聾么。大冶精金應無變色。師云。然則作家共相提唱。不妨各有為人眼。要且只明得馬祖百丈大機。未明馬祖百丈大用。不惜眉毛露個訊息也。要諸方檢責。還知這一喝么。直似奮雷霹靂。聽者喪膽亡魂。要會三日耳聾。正如擊涂毒鼓。聞者喪身失命。舉拂子云。或有個問。即此用離此用。和聲便打。隨後與喝。復云。還見馬祖百丈么。
舉。僧問雲門。佛法如水中月是否。門云。清波無透路。僧云。和尚從何得。門云。再問復何來。僧云。便恁么去時如何。門云。重疊關山路。師云。清波萬里湛寂凝然。寶月凌虛光吞群像這僧泛一隻船。入雲門法海里。引得一陣猛風看伊把柁張帆也不易當抵。及至下梢。可惜輸卻一籌。且道。是什麼處是輸處。試辨看。
舉。翠巖示眾云。一夏與兄弟東語西語。看翠巖眉毛在么。師云。輸機是算人之本。翠巖坐卻人舌頭。無鹐啄處。長慶雲。生也。因事長智。保福云。作賊人心虛。是精識精。門云。關。據款結案。雖
【現代漢語翻譯】 現代漢語譯本 『鼓兩片皮如何為人』（如何使用兩片鼓皮來教化他人）。百丈禪師拿起拂塵豎起來。馬祖道一禪師說：『即此用，離此用？』（是就此用，還是離此用？）百丈禪師把拂塵放回原處。馬祖便大喝一聲。百丈禪師因此大悟。後來百丈禪師對黃檗希運禪師說：『我當時被馬祖這一喝，直震得三日耳聾。』汾州無業禪師說：『悟了便休，說什麼三日耳聾？』石門禪師說：『若不是三日耳聾，怎能承當得這一喝？』雪竇重顯禪師說：『要體會三日耳聾嗎？大冶精金應無變色。』（比喻真金不怕火煉） 我說，既然各位宗師共同提倡此事，不妨各自有教化他人的眼光。但要緊的是，只明白了馬祖和百丈的大機鋒，還沒明白馬祖和百丈的大作用。我不惜暴露一點訊息，要讓各方來檢驗。還知道這一喝嗎？簡直就像奮雷霹靂，聽者喪膽亡魂。要體會三日耳聾，正如擊涂毒鼓，聞者喪身失命。』 舉起拂塵說：『如果有人問，『即此用，離此用？』，就和著他的聲音便打，隨後再喝一聲。』又說：『還見到馬祖和百丈嗎？』 舉例。有僧人問雲門文偃禪師：『佛法如水中月，是否真實？』雲門禪師說：『清波無透路。』（清澈的波浪沒有穿透的路徑）僧人問：『和尚從何處得到這個道理？』雲門禪師說：『再問復何來？』（再問又從何處來？）僧人問：『如果就這樣領悟下去，會如何？』雲門禪師說：『重疊關山路。』（重疊著無數關隘山路） 我說，清澈的波浪萬里，湛寂凝然，寶月高懸天空，光芒吞沒萬象。這僧人泛一隻船，進入雲門禪師的法海里，引來一陣猛烈的風，看他把舵揚帆也不容易抵擋。等到最後，可惜輸了一招。且說，是什麼地方是輸的地方？試著辨別看看。 舉例。翠巖可真禪師向大眾開示說：『一個夏天和各位兄弟東語西語，看翠巖的眉毛還在嗎？』 我說，輸了機鋒是算計人的根本。翠巖禪師堵住了人的舌頭，沒有可以下嘴的地方。長慶慧棱禪師說：『生也，因事長智。』（活著，因為經歷事情而增長智慧）保福禪師說：『作賊人心虛。』（做賊的人心虛）是精識精。雲門禪師說：『關，據款結案。』（結案，根據條款結案）雖然如此，
【English Translation】 English version 『How does one use two pieces of skin (drums) to teach people?』 Baizhang (Hyakujo Ekai) raised his whisk. Mazu (Baso Doitsu) said, 『Is it using this, or apart from this?』 Baizhang hung the whisk back in its original place. Mazu then gave a shout. Baizhang had a great enlightenment because of this. Later, Baizhang said to Huangbo (Obaku Kiun), 『At that time, I was so deafened by Mazu』s shout that I was deaf for three days.』 Fenzhou (Funshu Muyi) said, 『Once enlightened, that』s it. What』s the point of talking about being deaf for three days?』 Shimen (Sekimon) said, 『If it weren』t for being deaf for three days, how could one have endured that shout?』 Xuedou (Setcho Chikan) said, 『Do you want to understand the three days of deafness? The refined gold of Daye should not change color.』 (Metaphor for true gold not being afraid of fire) I say, since all the masters are jointly advocating this, it doesn』t hurt to have each person』s perspective on teaching others. But the important thing is, only understanding Mazu and Baizhang』s great opportunity is not enough; one must also understand Mazu and Baizhang』s great function. I don』t hesitate to reveal a little news, wanting all sides to examine it. Do you still know this shout? It』s just like a thunderbolt, causing listeners to lose their courage and souls. To understand the three days of deafness is just like striking a drum coated with poison, causing those who hear it to lose their lives.』 Raising the whisk, he said, 『If someone asks, 『Is it using this, or apart from this?』, then strike them along with their voice, and then shout.』 He also said, 『Do you still see Mazu and Baizhang?』 Example. A monk asked Yunmen (Ummon Bun』en), 『Is the Buddha-dharma like the moon in the water, is it real?』 Yunmen said, 『Clear waves have no path to penetrate.』 The monk asked, 『Where did the master get this principle from?』 Yunmen said, 『Where does the repeated question come from?』 The monk asked, 『If I go on like this, what will happen?』 Yunmen said, 『Overlapping mountain passes.』 I say, the clear waves are vast, still, and serene. The precious moon hangs high in the sky, its light swallowing all phenomena. This monk sails a boat into Yunmen』s Dharma sea, attracting a fierce wind. It』s not easy to resist even with him steering and raising the sails. By the end, it』s a pity he lost by one move. Tell me, where is the losing point? Try to discern it. Example. Cuiyan (Suigan Reisen) addressed the assembly, saying, 『I』ve been talking east and west with you brothers all summer. Do you see Cuiyan』s eyebrows still there?』 I say, losing the opportunity is the basis of calculating people. Cuiyan blocked people』s tongues, leaving no place to peck. Changqing (Chokei Zennen) said, 『Living, one gains wisdom through experience.』 Baofu (Hofuku Keisho) said, 『A thief has a guilty conscience.』 It is refined knowledge. Yunmen said, 『Close the case, settle it according to the terms.』 Even so,
宗師競酬。還截得翠巖腳跟么。不躡前蹤。試請道看。
舉。僧問雲門。初秋夏末前程。或有人問。未審對他道什麼。門云。大眾退後。僧云。過在什麼處。門云。還我九十日飯錢來。師云。這僧貪觀白浪。雲門見機而作。雖則截鐵斬釘。未是本分草料。有問崇寧。只對道。驢事未了馬事到來。待伊如何若何。劈脊便棒。
舉。趙州云。老僧答話去也。解問底置將一問來。僧出禮拜。趙州云。比來拋磚引玉。卻引得個墼子。後來法眼舉問覺鐵嘴。此意如何。覺云。與和尚說個喻。如國家拜將相似。問云何人去得。有云某甲去得。答云。汝去不得。法眼云。我會也。師云。諸方盡道。趙州得逸群之用。一期間施設。不妨自在。這僧要擊節扣關。電光中卒著手腳不辦。覺鐵嘴能近取譬不墜家聲。法眼有通方鑒便知落處敢問。既是宗師。為什麼拋磚只引得個墼子。試參詳看。
舉。玄紹二上座見烏臼。烏臼問。近離什麼處。僧云江西。臼便打。僧云。久響和尚有此機要。臼曰。汝既不會。第二個近前。其僧茫然。臼亦打云。同坑無異土。參堂去。雪竇云。宗師眼目須是恁么。如金翅鳥擘海直取龍吞。有般漢。眼目未辨東西。拄杖不知顛倒。只管說照用同時人境俱奪。師云。雪竇明辨古今。分別邪正。若不
【現代漢語翻譯】 現代漢語譯本： 宗師之間相互酬唱問答，你還能截斷翠巖禪師的腳跟嗎？如果不沿襲前人的軌跡，試著說說看。
舉例：有僧人問雲門禪師：『初秋夏末，未來的路途，如果有人問我，我該如何回答？』雲門禪師說：『大眾退後。』僧人說：『我的過錯在哪裡？』雲門禪師說：『還我九十天的飯錢來。』我說：這個僧人貪看白浪。雲門禪師隨機應變，雖然截鐵斬釘，但還不是他本分的草料。如果有人問崇寧禪師同樣的問題，崇寧禪師只會回答：『驢的事情還沒完，馬的事情又來了。』如果對方再問如何如何，就劈頭蓋臉地打一棒。
舉例：趙州禪師說：『老僧要回答問題了，懂得提問的，就提一個問題來。』一個僧人出來禮拜。趙州禪師說：『本來想拋磚引玉，卻引來了一塊磚頭。』後來法眼禪師舉這個例子問覺鐵嘴禪師：『這是什麼意思？』覺鐵嘴禪師說：『我給和尚說個比喻，就像國家拜將一樣，問誰能勝任，有人說某甲能勝任，回答說：你不能勝任。』法眼禪師說：『我明白了。』我說：各處都說趙州禪師得到了超群的才能，一時間隨機施設，非常自在。這個僧人想要敲門求教，卻在電光火石之間措手不及。覺鐵嘴禪師善於就近取譬，沒有辱沒家風。法眼禪師通達明辨，知道落腳之處。敢問，既然是宗師，為什麼拋磚只引來了一塊磚頭？試著參詳看看。
舉例：玄紹二位上座拜見烏臼禪師，烏臼禪師問：『最近從哪裡來？』僧人說：『江西。』烏臼禪師就打了他。僧人說：『早就聽說和尚有這樣的機鋒。』烏臼禪師說：『你既然不會，第二個上前。』那個僧人茫然不知所措，烏臼禪師也打了他，說：『同坑裡沒有不同的土，去參堂吧。』雪竇禪師說：『宗師的眼光必須這樣，像金翅鳥劈開大海，直接抓取龍吞食。』有些人，眼光不能分辨東西，拄杖不知顛倒，只管說照用同時，人境俱奪。』我說：雪竇禪師明辨古今，分別邪正，如果不是這樣
【English Translation】 English version: Masters compete in repartee. Can you still sever Cuiyan (name of a Zen master)'s heels? If you don't follow the tracks of the predecessors, try to speak.
Example: A monk asked Zen Master Yunmen (name of a Zen master): 'In early autumn and late summer, the road ahead, if someone asks me, how should I answer?' Yunmen said: 'Everyone step back.' The monk said: 'Where is my fault?' Yunmen said: 'Return my ninety days' meal money.' I say: This monk is greedy for watching the white waves. Zen Master Yunmen adapts to the situation, although he cuts iron and nails, it is not his duty's fodder. If someone asks Zen Master Chongning (name of a Zen master) the same question, Zen Master Chongning will only answer: 'The donkey's business is not finished, the horse's business is coming.' If the other party asks how, he will be beaten head-on.
Example: Zen Master Zhaozhou (name of a Zen master) said: 'The old monk is going to answer questions, those who know how to ask, ask a question.' A monk came out and bowed. Zen Master Zhaozhou said: 'Originally wanted to throw a brick to attract jade, but attracted a brick.' Later, Zen Master Fayan (name of a Zen master) cited this example to ask Zen Master Jue Tieshui (name of a Zen master): 'What does this mean?' Zen Master Jue Tieshui said: 'I'll give the monk an analogy, just like the country worships a general, asking who can be competent, someone says that so-and-so can be competent, and answers: You can't be competent.' Zen Master Fayan said: 'I understand.' I say: Everywhere they say that Zen Master Zhaozhou has obtained outstanding talents, and he is very free to implement them randomly for a while. This monk wanted to knock on the door for advice, but he was caught off guard in the flash of lightning. Zen Master Jue Tieshui is good at taking analogies nearby and has not insulted his family style. Zen Master Fayan is well-informed and knows where to settle. May I ask, since he is a master, why did he only attract a brick when he threw a brick? Try to refer to it.
Example: The two senior monks, Xuan Shao, visited Zen Master Wujiu (name of a Zen master). Zen Master Wujiu asked: 'Where did you come from recently?' The monk said: 'Jiangxi.' Zen Master Wujiu hit him. The monk said: 'I have long heard that the monk has such a machine front.' Zen Master Wujiu said: 'Since you don't know, the second one comes forward.' The monk was at a loss, and Zen Master Wujiu also hit him, saying: 'There is no different soil in the same pit, go to the participation hall.' Zen Master Xuedou (name of a Zen master) said: 'The master's vision must be like this, like the golden-winged bird splitting the sea, directly grabbing the dragon and swallowing it.' Some people, their eyes can't distinguish things, and they don't know the upside down of the crutches, they just say that the photo is used at the same time, and people and things are taken away.' I say: Zen Master Xuedou distinguishes ancient and modern times and distinguishes between good and evil, if not
知有。爭恁么道。雖然只見烏臼放行。要明烏臼把住處么。直得釋迦彌勒猶為走使。據令而行。盡大地人並須吃棒。
舉。睦州示眾云。我見百丈不識好惡。大眾才集。以拄杖一時趕下。復召大眾。眾回首。百丈云。是什麼。有什麼共語處。黃檗和尚。大眾才集。以拄杖一時趕下。復召大眾。眾回首。檗云。月似彎弓少雨多風。猶較些子。雪竇云。說什麼猶較。直是未在。若是雪竇。以拄杖趕下便休。可中有個無孔鐵槌。善能擔荷。可以籠罩古今乾坤坐斷。師云。古人各出一隻手提振綱宗。誘掖後進功不浪施。仔細點檢將來。百丈將棒喚狗。未免相顧睚𥈐。黃檗香餌綴鉤。吞著喪身失命。睦州當衆舉。覺與賊過梯。雪竇要人擔荷。無風起浪。今日總不恁么。各請歸堂。
舉。文殊菩薩問維摩居士云。我等各自說已。云何是仁者所說不二法門。師云。這一轉語。叢林話會不少。有道默然。有道良久。有道據坐。有道不對。要且摸索不著。直得其聲如雷。普驚群動。自古及今前聖后聖所說法門。只向維摩片時之間。一時顯現。且道。正當恁么時。作個什麼得見維摩。
舉。風穴在郢州升座云。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。印即是不印即是。時盧陂長老出問。某甲有鐵
【現代漢語翻譯】 現代漢語譯本：知道有。爭論什麼這麼說。雖然只見到烏臼樹葉飄落，想要明白烏臼樹枝抓住的地方嗎？（要知道）即使是釋迦（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）也要聽其差遣，按照命令而行。整個大地的人都必須捱打。
舉例。睦州（Muzhou，唐代禪師）對大眾開示說：『我見百丈（Baizhang，唐代禪師）不識好壞。』大眾剛聚集，（睦州）就用拄杖把他們一時趕下。又召集大眾，大眾回頭看。（百丈）說：『是什麼？有什麼可說的？』黃檗（Huangbo，唐代禪師）和尚，大眾剛聚集，就用拄杖把他們一時趕下。又召集大眾，大眾回頭看。（黃檗）說：『月亮像彎弓，少雨多風。』還稍微好一些。雪竇（Xuedou，宋代禪師）說：『說什麼還稍微好一些，簡直是不行。』如果是雪竇，用拄杖趕下就完了，可其中有個無孔鐵槌，善於承擔，可以籠罩古今，乾坤坐斷。師父說：古人各自伸出一隻手來提振綱宗，引導後進，功夫不白費。仔細檢查將來，百丈用棒喚狗，免不了互相斜眼怒視。黃檗用香餌綴著魚鉤，吞下去就會喪身失命。睦州當衆揭發，就像賊已過去才發現梯子。雪竇要人承擔，無風起浪。今天總不這樣，各自回堂去吧。
舉例。文殊菩薩（Mañjuśrī Bodhisattva，智慧的象徵）問維摩居士（Vimalakīrti，一位著名的在家菩薩）說：『我們各自說完了，什麼是仁者所說的不二法門？』師父說：這一轉語，叢林話會不少。有的說默然，有的說良久，有的據坐，有的不對。但都摸索不著。以至於其聲如雷，驚動萬物。自古及今，前聖后聖所說的法門，只在維摩片時之間，一時顯現。且說，正當這個時候，做什麼才能見到維摩？
舉例。風穴（Fengxue，唐末五代禪師）在郢州升座說：『祖師心印，形狀像鐵牛的機關，去就印住，住就印破。』如果是不去不住，印就是，不印就是。當時盧陂長老（Lubei，一位長老）出來問道：『我有一鐵
【English Translation】 English version: Knowing exists. What's the point of arguing like this? Although you only see the leaves of the Chinese tallow tree falling, do you want to understand where the branches of the Chinese tallow tree hold on? (You should know that) even Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) must be at his beck and call, acting according to his orders. All the people on earth must be beaten.
Example: Muzhou (a Chan master of the Tang Dynasty) instructed the assembly, saying, 'I see that Baizhang (a Chan master of the Tang Dynasty) does not know good from bad.' As soon as the assembly gathered, (Muzhou) drove them all down with his staff. Then he summoned the assembly again, and the assembly turned their heads to look. (Baizhang) said, 'What is it? What is there to talk about?' The monk Huangbo (a Chan master of the Tang Dynasty), as soon as the assembly gathered, drove them all down with his staff. Then he summoned the assembly again, and the assembly turned their heads to look. (Huangbo) said, 'The moon is like a bent bow, with little rain and much wind.' That's a little better. Xuedou (a Chan master of the Song Dynasty) said, 'What do you mean a little better? It's simply not right.' If it were Xuedou, he would have finished it by driving them down with his staff, but within it there is a seamless iron hammer, good at bearing burdens, capable of encompassing the past and present, and decisively judging the universe. The master said: The ancients each extended a hand to uphold the fundamental principles, guiding later generations, and their efforts were not wasted. Examining it carefully in the future, Baizhang used the staff to call the dog, inevitably leading to mutual glares of anger. Huangbo used a fragrant bait attached to a fishhook, swallowing it would lead to losing one's life. Muzhou exposed it in public, like discovering the ladder after the thief has already passed. Xuedou wanted people to bear burdens, stirring up waves where there is no wind. Today, it's not like that at all, please return to your halls.
Example: Mañjuśrī Bodhisattva (symbol of wisdom) asked Vimalakīrti (a famous lay Bodhisattva), 'We have each spoken, what is the non-dual dharma door spoken by the benevolent one?' The master said: This turning phrase is often discussed in monasteries. Some say silence, some say after a long time, some sit firmly, some do not answer. But they all grope without finding it. To the point that its sound is like thunder, startling all things. From ancient times to the present, the dharma doors spoken by the former and later sages, are all manifested in Vimalakīrti's brief moment. And say, at just this moment, what must one do to see Vimalakīrti?
Example: Fengxue (a Chan master of the late Tang and Five Dynasties) ascended the seat in Yingzhou and said, 'The ancestral teacher's mind-seal is shaped like the mechanism of an iron ox, going seals it, staying breaks the seal.' If it is neither going nor staying, sealing is, not sealing is. At that time, Elder Lubei (an elder) came out and asked, 'I have an iron
牛之機。請師不搭印。穴云。慣釣鯨鯢沈巨浸。卻將蛙步𩥇泥沙。陂佇思。穴喝云。長老何不進語。陂擬議。穴便打一拂子云。長老還記得話頭么。試舉看。陂擬開口。穴又打一拂子。牧主云。將知佛法與王法一般。穴云。見個什麼道理。牧主云。當斷不斷返招其亂。穴便下座。師云。風穴擐三玄戈甲。施四種主賓。明立信旗密排陣敵。及至盧陂才跨鐵牛。劃時擒下。遂令牧主知歸所。謂龍馳虎驟鳳翥鸞翔。雖然若是崇寧。待伊道有鐵牛之機劈脊便棒。殺人刀活人劍。還知落處么。
舉。僧問投子。一大藏教還有奇特事也無。投子云。演出一大藏教。師云。差病不假驢馱藥。
舉。三角示眾云。若論此事。眨上眉毛早已蹉過。麻谷出問。蹉過則不問。如何是此事。角云。蹉過。麻谷掀倒禪床。三角劈脊便棒。師云。劍刃上顯殺活。電光里分緇素。不妨眼辦手親。是致箭鋒相拄。雪竇云。兩個老漢。眉毛也未曾眨上。說什麼此事蹉過。師云。慣調金鏃久歷沙場。一箭落雙鵰。人前夸敏手。雖然大似把手上高山。未免傍觀者曬。若據崇寧見處。喚作此事。早是好肉上剜瘡了也。何況更論眨上眉毛早已蹉過。麻谷雪竇賊過後張弓。則故是更有一個。驀拈拄杖便下座。
舉。舍利弗問須菩提。夢中說六波羅
【現代漢語翻譯】 現代漢語譯本： 風穴（Fengxue，人名）問盧陂（Lubei，人名）：『牛之機』（Niu Zhi Ji，禪宗術語，指駕馭牛的機鋒）。請問禪師您是否需要我來為您指示？ 盧陂沒有回答。風穴說：『我習慣於在深海中垂釣巨大的鯨魚，卻反而在這裡用青蛙的步子攪動泥沙。』 盧陂佇立思考。風穴呵斥道：『長老為何不說話？』 盧陂剛要開口，風穴便用拂子打了一下，說：『長老還記得剛才的話頭嗎？試著說出來看看。』 盧陂剛要開口，風穴又用拂子打了一下。 牧主（Mu Zhu，人名）說：『我這才知道佛法與王法一樣。』 風穴問：『你看到了什麼道理？』 牧主說：『當斷不斷，反受其亂。』 風穴便走下座位。 師父說：『風穴披著三玄的盔甲，施展四種主賓的辯論技巧，明明白白地樹立起誠信的旗幟，暗中排佈陣勢來對抗敵人。等到盧陂剛騎上鐵牛，就被他立刻擒獲。於是讓牧主知道了歸宿。這就像龍在飛馳，虎在奔跑，鳳凰在飛舞，鸞鳥在翱翔。雖然是這樣，崇寧（Chongning，年號）如果遇到有人說有鐵牛的機鋒，就劈頭蓋臉地打他一棒。殺人的刀和救人的劍，你知道落在哪裡嗎？』
舉例。有僧人問投子（Touzi，人名）：『在一大藏教（Yi Da Zang Jiao，佛教經典總稱）中，還有什麼特別的事情嗎？』 投子說：『演出了這一大藏教。』 師父說：『找錯了病，就不用驢子來馱藥了。』
舉例。三角（Sanjiao，人名）向大眾開示說：『如果談論這件事，眨一下眉毛就已經錯過了。』 麻谷（Magu，人名）出來問道：『錯過了就不問了，如何是這件事？』 三角說：『錯過了。』 麻谷掀翻了禪床，三角劈頭蓋臉地就是一棒。 師父說：『在劍刃上顯現殺與活，在電光中分辨黑與白。不妨眼快手快，這是達到箭鋒相對的境界。』 雪竇（Xuedou，人名）說：『兩個老漢，眉毛都沒有眨一下，說什麼這件事錯過了。』 師父說：『習慣於調整金箭，長期在戰場上經歷。一箭射落兩隻雕，在人前誇耀自己的敏捷。雖然很像把手放在高山上，但免不了讓旁觀者嘲笑。如果按照崇寧的見解，把這叫做這件事，早就是在好肉上剜瘡了。何況還談論眨一下眉毛就已經錯過了。麻谷和雪竇就像賊走後才張弓，這實在是又多此一舉。』 說完，拿起拄杖便走下座位。
舉例。舍利弗（Sariputra，佛陀十大弟子之一）問須菩提（Subhuti，佛陀十大弟子之一）：『夢中說六波羅蜜（Six Paramitas，菩薩的六種修行方法）……』
【English Translation】 English version: Fengxue (name) asked Lubei (name): 'The mechanism of the Ox' (Niu Zhi Ji, a Chan term referring to the critical moment of taming the ox). May I ask if the master needs me to point it out for you? Lubei did not answer. Fengxue said: 'I am used to fishing for huge whales in the deep sea, but instead, I am here stirring up mud and sand with the steps of a frog.' Lubei stood still, contemplating. Fengxue scolded: 'Why doesn't the elder speak?' Just as Lubei was about to speak, Fengxue struck him with a whisk, saying: 'Does the elder still remember the topic we were discussing? Try to bring it up.' Just as Lubei was about to speak, Fengxue struck him again with the whisk. Mu Zhu (name) said: 'Now I know that the Buddha-dharma is the same as the law of the king.' Fengxue asked: 'What principle did you see?' Mu Zhu said: 'Hesitation in making a decision only invites trouble.' Fengxue then stepped down from his seat. The Master said: 'Fengxue donned the armor of the Three Mysteries, employed the debating skills of the Four Kinds of Host and Guest, openly raised the flag of sincerity, and secretly arranged his forces to confront the enemy. As soon as Lubei mounted the iron ox, he was immediately captured. Thus, he made Mu Zhu aware of his destination. This is like a dragon soaring, a tiger galloping, a phoenix dancing, and a luan bird flying. Even so, Chongning (era name) would strike anyone who claims to have the mechanism of the iron ox right on the head. The sword that kills and the sword that saves, do you know where they land?'
Example: A monk asked Touzi (name): 'Within the entire Great Treasury of Teachings (Yi Da Zang Jiao, the complete collection of Buddhist scriptures), is there anything special?' Touzi said: 'The entire Great Treasury of Teachings is being performed.' The Master said: 'If you have the wrong illness, you don't need a donkey to carry the medicine.'
Example: Sanjiao (name) addressed the assembly, saying: 'If we talk about this matter, even a blink of an eyebrow is already a mistake.' Magu (name) came out and asked: 'If it's a mistake, I won't ask about that. What is this matter?' Sanjiao said: 'A mistake.' Magu overturned the Zen bed, and Sanjiao struck him on the head with a stick. The Master said: 'On the edge of the sword, killing and life are revealed; in the lightning flash, black and white are distinguished. It doesn't hurt to have quick eyes and hands; this is the state of arrow points meeting.' Xuedou (name) said: 'The two old men didn't even blink their eyebrows, yet they talk about this matter being a mistake.' The Master said: 'Accustomed to adjusting golden arrows, long experienced on the battlefield. One arrow shoots down two eagles, boasting of one's agility before others. Although it's very much like placing a hand on a high mountain, it's inevitable that onlookers will laugh. According to Chongning's view, calling this 'this matter' is already like cutting a sore on good flesh. How much more to talk about blinking an eyebrow already being a mistake. Magu and Xuedou are like drawing the bow after the thief has gone; this is truly superfluous.' Having said that, he picked up his staff and stepped down from his seat.
Example: Sariputra (Sariputra, one of the Buddha's ten great disciples) asked Subhuti (Subhuti, one of the Buddha's ten great disciples): 'In a dream, speaking of the Six Paramitas (Six Paramitas, the six practices of a Bodhisattva)...'
蜜。與覺時是同是別。師拈云。低聲低聲。須菩提云。此義幽深吾不能說。師拈云。爛泥里有刺。會中有個彌勒大士可往問之。師拈云。推過別人又爭得。舍利弗遂問彌勒。師拈云。將錯就錯。彌勒云。誰為彌勒誰是彌勒者。師拈云。面皮厚三寸。
舉。僧問五祖。一大藏教是個切腳。未審切那個字。祖云。八啰娘。師云。迅雷不及掩耳。
舉。大溈示眾云。今時人只得大機不得大用。仰山舉此語似塔主。塔主踏翻凳子。溈山聞得呵呵大笑。師云。須知大機中有大用。大用中有大機。且道。雙放雙收時如何。剎竿頭上仰蓮心。
舉。藥山謂云巖云。與我喚沙彌來。巖云。和尚喚他作么。山云。我有個折腳鐺子。要伊提上挈下。巖云。恁么則與和尚出一隻手去也。師云。舉一明三是衲僧尋常行履。云巖既告往知來。藥山亦不謬分付。崇寧雖百丑千拙。有個沒底籃子。更望諸人兩手提挈。何故。有條攀條。
舉。僧問破灶墮。如何是大修行人。灶云。擔枷抱鎖。僧云。如何是大作業人。灶云。坐禪入定。復云會么。僧云不會。灶云。汝問我善善不從惡。汝問我惡惡不從善。後有僧舉似安國師。安云。此子會盡諸法無生。師云。窮善善自何生。究惡惡從何起。若能明見這個田地。便是諸法無生。有
【現代漢語翻譯】 現代漢語譯本： 僧人問：『蜜（指甜美的禪味）與覺悟時是相同還是不同？』 禪師拿起東西說：『低聲，低聲。』 須菩提（釋迦牟尼的十大弟子之一，以解空第一著稱）說：『這個道理幽深，我不能說。』 禪師拿起東西說：『爛泥里有刺。會中有一個彌勒大士（未來佛），可以去問他。』 禪師拿起東西說：『推給別人又爭得什麼？』 舍利弗（釋迦牟尼的十大弟子之一，以智慧第一著稱）於是去問彌勒（未來佛）。 禪師拿起東西說：『將錯就錯。』 彌勒（未來佛）說：『誰是彌勒？誰是彌勒者？』 禪師拿起東西說：『面皮厚三寸。』
舉例。僧人問五祖（禪宗五祖弘忍）：『全部大藏經（佛教經藏的總稱）是一個切腳，不知道切的是哪個字？』 五祖（禪宗五祖弘忍）說：『八啰娘。』 禪師說：『迅雷不及掩耳。』
舉例。大溈（溈山靈祐禪師）向大眾開示說：『現在的人只得到大機，得不到大用。』 仰山（仰山慧寂禪師）把這話告訴塔主。 塔主聽后，一腳踢翻了凳子。 溈山（溈山靈祐禪師）聽說了，呵呵大笑。 禪師說：『須知大機中有大用，大用中有大機。且說，雙放雙收時如何？剎竿頭上仰蓮心。』
舉例。藥山（藥山惟儼禪師）對云巖（云巖曇晟禪師）說：『你給我叫沙彌（出家未成年的男子）來。』 云巖（云巖曇晟禪師）說：『和尚叫他做什麼？』 藥山（藥山惟儼禪師）說：『我有個折腳鐺子，要他提上挈下。』 云巖（云巖曇晟禪師）說：『這樣則是與和尚出一隻手去也。』 禪師說：『舉一明三是衲僧（僧人的別稱）尋常的行履。云巖（云巖曇晟禪師）既能告往知來，藥山（藥山惟儼禪師）也不算錯付。崇寧雖然百丑千拙，有個沒底籃子，更希望各位兩手提挈。』 為什麼呢？有條攀條。
舉例。僧人問破灶墮（唐代僧人）：『如何是大修行人？』 灶（破灶墮）說：『擔枷抱鎖。』 僧人問：『如何是大作業人？』 灶（破灶墮）說：『坐禪入定。』 又問：『會么？』 僧人說：『不會。』 灶（破灶墮）說：『你問我善，善不從惡；你問我惡，惡不從善。』 後來有僧人把這話告訴安國師。 安國師說：『此子會盡諸法無生。』 禪師說：『窮善，善從何生？究惡，惡從何起？若能明見這個田地，便是諸法無生。』
【English Translation】 English version: A monk asked: 'Is 'honey' (referring to the sweetness of Chan flavor) the same as or different from the time of enlightenment?' The Master picked something up and said: 'Lower your voice, lower your voice.' Subhuti (one of the ten major disciples of Shakyamuni, known for his understanding of emptiness) said: 'This meaning is profound, I cannot explain it.' The Master picked something up and said: 'There are thorns in the mud. There is a Bodhisattva Maitreya (the future Buddha) in the assembly, you can go and ask him.' The Master picked something up and said: 'What do you gain by pushing it to others?' Sariputra (one of the ten major disciples of Shakyamuni, known for his wisdom) then asked Maitreya (the future Buddha). The Master picked something up and said: 'Making the best of a mistake.' Maitreya (the future Buddha) said: 'Who is Maitreya? Who is the one who is Maitreya?' The Master picked something up and said: 'Three inches thick-skinned.'
Example: A monk asked the Fifth Patriarch (Hongren, the Fifth Patriarch of Chan Buddhism): 'The entire Tripitaka (the complete collection of Buddhist scriptures) is a 'cutting foot,' I don't know which word it cuts?' The Fifth Patriarch (Hongren, the Fifth Patriarch of Chan Buddhism) said: 'Ba la niang.' The Master said: 'Thunder is too fast to cover your ears.'
Example: Great Master Weishan (Weishan Lingyou) instructed the assembly, saying: 'People today only obtain great potential, but do not obtain great application.' Yangshan (Yangshan Huiji) told this to the Pagoda Master. After hearing this, the Pagoda Master kicked over the bench. Weishan (Weishan Lingyou) heard about it and laughed heartily. The Master said: 'You must know that there is great application within great potential, and great potential within great application. Tell me, what is it like when both are released and both are gathered? The upturned lotus heart on the top of the flagpole.'
Example: Yaoshan (Yaoshan Weiyan) said to Yunyan (Yunyan Tansheng): 'Call the Shami (a young male novice monk) for me.' Yunyan (Yunyan Tansheng) said: 'What does the Abbot want him for?' Yaoshan (Yaoshan Weiyan) said: 'I have a broken-legged pot, I want him to lift it up and carry it down.' Yunyan (Yunyan Tansheng) said: 'In that case, I will lend the Abbot a hand.' The Master said: 'Understanding three from one is the ordinary practice of a monk. Since Yunyan (Yunyan Tansheng) can foretell the past and know the future, Yaoshan (Yaoshan Weiyan) is not wrong to entrust him. Although Chongning is a hundred times ugly and a thousand times clumsy, he has a bottomless basket, and I hope everyone will lift and carry it with both hands.' Why? If there is a branch, cling to it.
Example: A monk asked Pozaoduo (a Tang Dynasty monk): 'What is a great practitioner?' Zao (Pozaoduo) said: 'Carrying a cangue and embracing shackles.' The monk asked: 'What is a great karma-maker?' Zao (Pozaoduo) said: 'Sitting in meditation and entering samadhi.' He then asked: 'Do you understand?' The monk said: 'I don't understand.' Zao (Pozaoduo) said: 'You ask me about good, good does not come from evil; you ask me about evil, evil does not come from good.' Later, a monk told this to National Teacher Anguo. National Teacher Anguo said: 'This child understands the non-origination of all dharmas.' The Master said: 'Exhausting good, where does good come from? Investigating evil, where does evil arise from? If you can clearly see this state, then it is the non-origination of all dharmas.'
問崇寧。如何是大修行人。對他道。坐禪入定。如何是大作業人。對他道。擔枷抱鎖。且道。是同是別。
舉。僧問趙州。未有世界早有此性。世界壞時此性不壞。如何是不壞之性。州云。四大五蘊。僧云。此猶是壞底。如何是不壞之性。州云。四大五蘊。師云。千尺寒潭徹底清。
舉。長生問長慶。混沌未分時如何。慶雲。露柱懷胎。生云。分后如何。慶雲。片云點太清。生云。只如太清。還受點也無。慶不對。生云。恁么則含生不來也。慶亦不對。生云。直得純清絕點時如何。慶雲。猶是真常流注。生云。如何是真常流注。慶雲。如鏡常明。生云。未審向上還有事也無。慶雲有。生云。如何是向上事。慶雲。打鼓鏡來相見。師云。長生善問。長慶善答。膠膝相投。水乳相合。不見古者道。身從無相中受生。猶如幻出諸形相。幻人心識本來無。罪福皆空無所住。若明此個頌。便見二老宿問答。始知父母未生已前既生之後全體露現。且道。打破鏡來如何相見。撫掌云了。
舉。雪峰問僧。近離甚處。僧云。覆船。峰云。生死海未渡。為什麼覆卻船。僧無語。覆船代云。渠無生死。雪竇代云。久響雪峰。師代云。便與掀倒禪床。師云。雪峰有驗人句。覆船有透關眼。雪竇有陷虎機。且道。崇寧成得個
什麼邊事。
舉。雪峰示眾云。世界闊一丈。古鏡闊一丈。世界闊一尺。古鏡闊一尺。玄沙指火爐云。且道。火爐闊多少。峰云。如古鏡闊。沙云。老和尚腳跟未點地在。師云。現成公案。古鏡本非火爐。打破籠羅。火爐即是古鏡。若非父子投機。爭見赤心片片。諸人作么生會他道這老漢腳跟未點地在。如來寶杖親軌跡。
舉。雲門示眾云。爾若實未得個入頭處。三世諸佛在爾腳跟下。一大藏教在爾舌頭上。且向葛藤處會取。師云。崇寧土上加泥。敢道。直得溈山水牯。觸殺東海鯉魚。陜府鐵牛。吞卻嘉州大像。
舉。古者道。這一片田地。分付來多時也。我立地待爾構去。法眼云。這一片田地。分付來多時也。我坐待爾構去。師云。這一片田地。分付來多時也。我今日當衆慶懺。
舉。前寶壽問后寶壽。父母未生已前。那個是本來面目。后寶壽罔措。一日在市見二人相爭。有一人相勸云。爾得恁么無面目。壽遂大悟。師云。筑著磕著。當頭彰本地風光。應聲應色。直下無私毫透漏。還會他道得恁么無面目么。龍袖拂開全體現。
舉。南泉示眾云。王老師自小養得一頭水牯牛。擬向溪東牧。不免食他國王水草。擬向溪西牧。亦不免食他國王水草。不如隨分納些些。總不見得。師云。和
【現代漢語翻譯】 現代漢語譯本 什麼是邊事？
舉例。雪峰禪師開示大眾說：『世界寬一丈，古鏡也寬一丈；世界寬一尺，古鏡也寬一尺。』玄沙禪師指著火爐說：『請問，火爐有多寬？』雪峰禪師說：『像古鏡一樣寬。』玄沙禪師說：『老和尚你腳跟還沒站穩呢。』我說：『這是現成的公案。古鏡本來就不是火爐，打破了籠罩，火爐就是古鏡。如果不是父子之間心意相投，怎麼能見到赤誠的心意呢？』各位，你們怎麼理解他說這老漢腳跟還沒站穩呢？這是如來佛的寶杖留下的親身軌跡。
舉例。雲門禪師開示大眾說：『如果你們實在沒有入門的地方，三世諸佛就在你們的腳跟下，一大藏經就在你們的舌頭上。』要向葛藤（糾纏不清）的地方去體會。我說：『這是在崇寧的泥土上又加了一層泥。』敢說，簡直是溈山的水牛，觸殺了東海的鯉魚；陜府的鐵牛，吞掉了嘉州的大象。
舉例。古人說：『這一片田地，交付給你們很久了。我站在這裡等你們去耕耘。』法眼禪師說：『這一片田地，交付給你們很久了。我坐在這裡等你們去耕耘。』我說：『這一片田地，交付給你們很久了。我今天當衆懺悔。』
舉例。前寶壽禪師問后寶壽禪師：『父母未生之前，哪個是本來面目？』后寶壽禪師不知所措。有一天在市場上看到兩個人爭吵，有一個人勸解說：『你竟然這麼沒有面目！』后寶壽禪師因此大悟。我說：『一碰就著，當頭顯現本地風光。應聲應色，直接沒有絲毫的隱瞞。』你們會理解他說得這麼沒有面目嗎？龍袖拂開，全體顯現。
舉例。南泉禪師開示大眾說：『王老師從小養了一頭水牛，打算在溪東邊放牧，免不了吃國王的水草；打算在溪西邊放牧，也免不了吃國王的水草。不如隨分繳納一些，總不見得。』我說：
【English Translation】 English version What is the 'edge affair'?
Example: Xuefeng addressed the assembly, saying, 'The world is one zhang wide, and the ancient mirror is one zhang wide. The world is one chi wide, and the ancient mirror is one chi wide.' Xuansha pointed to the stove and said, 'Tell me, how wide is the stove?' Xuefeng said, 'As wide as the ancient mirror.' Xuansha said, 'The old monk's feet are not yet on the ground.' I say, 'This is a ready-made case. The ancient mirror is not originally the stove. Break the cage, and the stove is the ancient mirror. If it were not for the meeting of minds between father and son, how could one see the sincere heart?' Everyone, how do you understand his saying that this old man's feet are not yet on the ground? This is the personal trace left by the Tathagata's precious staff.
Example: Yunmen addressed the assembly, saying, 'If you have not yet found a place to enter, the Buddhas of the three worlds are under your feet, and the entire Tripitaka is on your tongue.' You should try to understand it in the tangled places. I say, 'This is adding mud on top of the mud of Chongning.' I dare to say that it is like the water buffalo of Weishan, killing the carp of the East Sea; the iron ox of Shanfu, swallowing the great elephant of Jia Prefecture.
Example: An ancient person said, 'This piece of land has been entrusted to you for a long time. I stand here waiting for you to cultivate it.' Fayan said, 'This piece of land has been entrusted to you for a long time. I sit here waiting for you to cultivate it.' I say, 'This piece of land has been entrusted to you for a long time. Today, I repent before the assembly.'
Example: The former Baoshou asked the latter Baoshou, 'Before your parents were born, what is your original face?' The latter Baoshou was at a loss. One day, he saw two people arguing in the market, and one person advised, 'How can you be so shameless!' The latter Baoshou then had a great enlightenment. I say, 'Touching and bumping, directly revealing the local scenery. Responding to sound and color, directly without any private leakage.' Do you understand his saying that you are so shameless? The dragon sleeve is brushed open, and the whole body appears.
Example: Nanquan addressed the assembly, saying, 'Teacher Wang has raised a water buffalo since he was young. If he intends to graze it on the east side of the stream, he will inevitably eat the king's grass; if he intends to graze it on the west side of the stream, he will also inevitably eat the king's grass. It is better to pay some according to your share, and you will not see it all.' I say:
光順物與世同塵。不犯鋒铓收放自在。是南泉本分草料。山僧自小亦養得一頭水牯牛。有時孤峰獨立。有時鬧市縱橫。不論溪東溪西。一向破塵破的。且道。即今在什麼處著眼看。
舉。僧問鏡清。學人未達其源。乞師指示。清云。是什麼源。僧云。其源。清云。若是其源。爭受指示。僧去後侍者問。適來是成褫伊否。清云無。者云。是不成褫伊否。清云無。者云。和尚尊意如何。清云。一點水墨兩處成龍。師云。鏡清具本分鉗錘。有作家爐鞴。正如明鏡當臺舉無遣照。雖則赴感應機。要且猶費葛藤。若是山僧。忽有問未達其源。對他是什麼源。待伊道其源。劈脊便棒。更有問是成褫伊否。無和尚尊意若何。劈脊便棒。非唯截斷眾流。亦乃光揚宗眼。還辨得出么。
圓悟佛果禪師語錄卷第十六 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十七
宋平江府虎丘山門人紹隆等編
拈古中
舉。德山小參示眾云。老僧今夜不答話。問話者三十棒。時有僧出禮拜。山便打。僧云。某甲話也未問。因甚打某甲。山云。爾甚處人。僧云。新羅人。山云。未跨船舷好與三十棒。師云。德山大似金輪聖王。寰中獨據四方八表無不順從。等閑布一敕施一
【現代漢語翻譯】 現代漢語譯本：
光順萬物與世俗同流合污，不露鋒芒，收放自如。這是南泉禪師本分的草料。老衲我從小也養了一頭水牯牛（水牛）。有時讓它在孤峰上獨立，有時讓它在鬧市中縱橫馳騁。不論溪東還是溪西，一向破除塵勞，直指本性。那麼，現在應該在哪裡著眼觀看呢？
舉例。有僧人問鏡清禪師：『學人未能通達其源頭，懇請禪師指示。』鏡清禪師說：『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，又怎能接受指示？』僧人離開后，侍者問鏡清禪師：『剛才您是成就了他還是貶斥了他？』鏡清禪師說：『沒有。』侍者說：『是不成就他也不貶斥他嗎？』鏡清禪師說：『沒有。』侍者問：『和尚您的意思是什麼？』鏡清禪師說：『一點水墨，兩處都成了龍。』我說，鏡清禪師具備本分的鉗錘（比喻手段、方法），有作家的爐鞴（比喻錘鍊人才的地方）。正如明鏡當臺，舉起什麼就照見什麼。雖然能隨機應變，但終究還是費了許多口舌。如果是老衲我，如果有人問我未能通達其源頭，我會反問他是什麼源頭。等他說出是那個源頭，就劈頭蓋臉給他一棒。再有人問我是成就了他還是貶斥了他，或者問和尚您的意思是什麼，就劈頭蓋臉給他一棒。這不僅是截斷了眾流，也是發揚了宗門的眼目。你們能辨別出來嗎？
圓悟佛果禪師語錄卷第十六 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十七
宋平江府虎丘山門人紹隆等編
拈古中
舉例。德山禪師小參時開示大眾說：『老衲我今晚不回答問題。誰要是問問題，就打三十棒。』當時有個僧人出來禮拜，德山禪師就打了他。僧人說：『我話還沒問呢，為什麼打我？』德山禪師問：『你是哪裡人？』僧人說：『新羅（古代朝鮮半島上的國家）人。』德山禪師說：『還沒跨上船舷，就該打三十棒。』我說，德山禪師很像金輪聖王（擁有輪寶的理想統治者），在寰宇中獨自佔據，四方八面沒有不順從的。輕易地頒佈一道敕令，施加一種...
【English Translation】 English version:
It smoothes things over and mingles with the world. Without revealing sharpness, it retracts and releases freely. This is Nanquan's (Nanquan Puyan, 748-835) inherent fodder. This old monk has also raised a water buffalo (a type of buffalo) since childhood. Sometimes it stands alone on a solitary peak, sometimes it gallops freely in the bustling city. Regardless of east or west of the stream, it has always been breaking through the dust and directly pointing to the nature. So, where should one focus their eyes now?
Example: A monk asked Zen Master Jingqing (dates unknown), 'This student has not reached the source. I beg the master to instruct me.' Jingqing said, 'What source?' The monk said, 'The source.' Jingqing said, 'If it is the source, how can it receive instruction?' After the monk left, the attendant asked, 'Just now, did you accomplish him or degrade him?' Jingqing said, 'No.' The attendant said, 'Is it neither accomplishing him nor degrading him?' Jingqing said, 'No.' The attendant asked, 'What is the master's esteemed intention?' Jingqing said, 'A single ink dot becomes two dragons in two places.' I say, Zen Master Jingqing possesses the inherent tongs and hammer (metaphor for means and methods), and has the furnace and bellows of a master craftsman (metaphor for a place to temper talent). Just like a bright mirror on a stand, it reflects whatever is held up. Although it can respond to situations, it still wastes a lot of words. If it were this old monk, if someone asked me about not reaching the source, I would ask him back what source it is. When he says it is the source, I would hit him with a stick right away. If someone asks whether I accomplished him or degraded him, or asks what the master's esteemed intention is, I would hit him with a stick right away. This is not only cutting off the flow of the masses, but also promoting the eye of the school. Can you discern it?
Recorded Sayings of Zen Master Foguo Yuanwu, Volume 16 Tripitaka No. 1997, Volume 47, Recorded Sayings of Zen Master Foguo Yuanwu
Recorded Sayings of Zen Master Foguo Yuanwu, Volume 17
Compiled by Shaolong and others, disciples of the Song Dynasty Pingjiang Prefecture Tiger Hill Mountain
Comments on Ancient Cases
Example: Zen Master Deshan (Deshan Xuanjian, 782-865) said to the assembly during a small gathering, 'This old monk will not answer questions tonight. Whoever asks a question will receive thirty blows.' At that time, a monk came out and bowed, and Deshan hit him. The monk said, 'I haven't even asked a question yet, why are you hitting me?' Deshan asked, 'Where are you from?' The monk said, 'A Silla (ancient kingdom on the Korean peninsula) person.' Deshan said, 'Before even crossing the ship's舷 (xián,舷 is the side of a ship), you deserve thirty blows.' I say, Zen Master Deshan is very much like a Chakravarti (ideal ruler who possesses a wheel treasure), occupying the universe alone, with no one in the four directions and eight points not obeying. He easily issues an edict, bestowing a kind of...
令。直得草偃風行。若不是這僧。爭見殺活擒縱威德自在。法眼云。大小德山。話作兩橛。圓明云。大小德山。龍頭蛇尾。雪竇云。德山握閫外威權。有當斷不斷不招其亂底劍。雖則直截單提各能扶豎。德山要且只扶得末後句。未扶得最初句在。且作么生是德山最初句。大鵬欲展摩霄翅。誰顧崩騰六合云。
舉。太原孚上座問鼓山。父母未生已前鼻孔在什麼處。山云。即今生也鼻孔在什麼處。孚不肯乃云。爾問我與爾道。鼓山問。父母未生已前鼻孔在什麼處。孚但搖扇而已。師云。奇特因緣。須以奇特激發。殊勝大事。須以殊勝舉揚。雖然隱顯無差。其奈巧拙有異。或有問崇寧。父母未生已前鼻孔在什麼。只劈口便掌。
舉。臨濟入僧堂。兩堂首座齊下喝。僧問臨濟。還有賓主也無。濟云。賓主歷然。師云。正敕既行諸侯避道。
舉。溈山普請次靜版鳴。有一僧拍手呵呵大笑歸去。溈山云。奇哉此是觀音入理之門。至晚問其僧。適來爾見什麼道理。僧云。朝來未吃飯。聞版聲歡喜。溈山云。賺殺人。鏡清云。當時溈山有此一僧。鼓山云。當時溈山無此一僧。師云。這僧洪音大振。直得一千五百人善知識眼目定動。及乎勘證將來。卻打個背翻筋斗。若不是溈山。爭見汗馬功高。後來道有此一僧只得一
【現代漢語翻譯】 現代漢語譯本：
命令一下，就像風吹過草地一樣，草都倒伏了。如果不是這位僧人，怎麼能見到殺與活、擒與縱的威德自在呢？法眼禪師說：『德山宣鑒（Deshan Xuanjian）大師，把話說成了兩截。』圓明禪師說：『德山宣鑒（Deshan Xuanjian）大師，虎頭蛇尾。』雪竇禪師說：『德山宣鑒（Deshan Xuanjian）大師掌握著閫外的威權，有當斷不斷，反受其亂的劍。』雖然直接了當，各自都能扶持樹立，德山宣鑒（Deshan Xuanjian）大師也只能扶持末後一句，沒有扶持最初一句。那麼，什麼是德山宣鑒（Deshan Xuanjian）大師的最初一句呢？大鵬想要展開摩天巨翅，誰還顧得上崩騰的六合之云？』 舉例。太原孚上座問鼓山：『父母未生之前，鼻孔在哪裡？』鼓山回答：『現在活著，鼻孔在哪裡？』太原孚上座不肯接受，於是說：『你問我，我告訴你。』鼓山反問：『父母未生之前，鼻孔在哪裡？』太原孚上座只是搖著扇子。我（師）說：『奇特的因緣，必須用奇特來激發；殊勝的大事，必須用殊勝來舉揚。』雖然隱和顯沒有差別，但是巧妙和笨拙卻有不同。如果有人問崇寧：『父母未生之前，鼻孔在哪裡？』只劈頭就打一掌。 舉例。臨濟禪師進入僧堂，兩堂的首座一起下座喝斥。有僧人問臨濟禪師：『還有賓主之分嗎？』臨濟禪師說：『賓主分明。』我（師）說：『正式的命令已經下達，諸侯都要避讓。』 舉例。溈山禪師正在普請勞動，靜板敲響。有一個僧人拍手呵呵大笑，然後回去了。溈山禪師說：『奇怪啊，這是觀音菩薩進入真理之門。』到了晚上，問那個僧人：『剛才你見到了什麼道理？』僧人說：『早上沒吃飯，聽到板聲很高興。』溈山禪師說：『騙人啊！』鏡清禪師說：『當時溈山禪師有這樣的一個僧人。』鼓山禪師說：『當時溈山禪師沒有這樣的一個僧人。』我（師）說：『這個僧人洪亮的聲音震動，使得一千五百人的善知識眼目不定。等到勘驗驗證的時候，卻打了個背翻筋斗。如果不是溈山禪師，怎麼能見到汗馬功勞？』後來人說有這樣的一個僧人，只得到一半。'
【English Translation】 English version:
The order is given, and it's like the wind blowing over the grass, causing it to bend. If it weren't for this monk, how could we see the majestic and free power of killing and giving life, capturing and releasing? Fayan (Fayan, a Zen master) said, 'Great Deshan (Deshan Xuanjian), he spoke of it in two separate parts.' Yuanming (Yuanming, a Zen master) said, 'Great Deshan (Deshan Xuanjian), a dragon's head and a snake's tail.' Xuedou (Xuedou, a Zen master) said, 'Deshan (Deshan Xuanjian) holds the authority beyond the inner chambers, possessing the sword of decisive action that prevents chaos. Although direct and straightforward, each can support and establish, Deshan (Deshan Xuanjian) only supports the last phrase, not the first. So, what is Deshan's (Deshan Xuanjian) first phrase? The great Peng bird wants to spread its wings to touch the sky, who cares about the collapsing clouds of the six directions?' Example: The Venerable Taiyuan Fu asked Gushan (Gushan, a Zen master), 'Before parents were born, where was the nose?' Gushan (Gushan) replied, 'Now that you are alive, where is the nose?' Taiyuan Fu (Taiyuan Fu) was not satisfied and said, 'You ask me, and I will tell you.' Gushan (Gushan) asked, 'Before parents were born, where was the nose?' Taiyuan Fu (Taiyuan Fu) simply waved his fan. I (the teacher) say, 'Extraordinary causes and conditions must be stimulated by extraordinary means; supreme events must be praised by supreme means.' Although there is no difference between hidden and manifest, there is a difference between skill and clumsiness. If someone asks Chongning (Chongning, a Zen master), 'Before parents were born, where was the nose?' Just slap them in the face. Example: Linji (Linji, a Zen master) entered the monks' hall, and the two head monks came down together and shouted. A monk asked Linji (Linji), 'Is there still a distinction between guest and host?' Linji (Linji) said, 'The guest and host are clear.' I (the teacher) say, 'The official order has been issued, and the feudal lords must give way.' Example: Guishan (Guishan, a Zen master) was engaged in communal labor when the quiet board sounded. A monk clapped his hands, laughed heartily, and went back. Guishan (Guishan) said, 'Strange, this is Guanyin (Guanyin, Bodhisattva of Compassion) entering the gate of truth.' In the evening, he asked the monk, 'What principle did you see just now?' The monk said, 'I hadn't eaten in the morning, and I was happy to hear the sound of the board.' Guishan (Guishan) said, 'Deceptive!' Jingqing (Jingqing, a Zen master) said, 'At that time, Guishan (Guishan) had such a monk.' Gushan (Gushan) said, 'At that time, Guishan (Guishan) did not have such a monk.' I (the teacher) say, 'This monk's loud voice shook, causing the eyes of the fifteen hundred good advisors to be unsettled. When it came to verification, he did a backflip. If it weren't for Guishan (Guishan), how could we see the merits of hard work?' Later people said there was such a monk, but they only got half of it.'
半。道無此一僧只得一半。今日板聲鐘聲魚聲鼓聲齊振。或有個拍手呵呵大笑。直向伊道。觀音菩薩來也。
舉。道吾與漸源至一家弔慰。源撫棺櫬問吾云。生耶死耶。道吾云。生也不道死也不道。源云。為什麼不道。吾云。不道不道。漸源網測。後來在一處聞誦觀音經。應以比丘身得度者。即現比丘身而為說法。忽然大悟。師云。道吾橫身為物指出生死根源親到寶山。一問當面蹉卻。若不是金剛正性宿植根深。爭得向平田淺草驀地回光。見得道吾著力相為處。目作么生是道吾著力相為處。試請道看。
舉。僧問鏡清。新年頭還有佛法也無。清云有。僧云。如何是新年頭佛法。清云。元正啟祚。僧云。謝師答話。清云。鏡清今日失利。又僧問明教。新年頭還有佛法也無。教云無。僧云。年年是好年。為什麼卻無。教云。張翁吃酒李翁醉。僧云。老老大大龍頭蛇尾。教云。明教今日失利。師云。鏡清道有也失利。明教道無也失利。且道。誵訛在什麼處。若明得去。不妨識進退別休咎。始知一句下有分身之意。有出身之路。今日崇寧忽有人問。新年頭還有佛法也無。對他道。不在這兩頭。他或道。為什麼如此。崇寧今日失利。且道。與古人是同是別。
舉。靈云見桃華悟道頌。三十年來尋劍客。幾回葉
【現代漢語翻譯】 現代漢語譯本 半。路上沒有這位僧人，只能得到一半。今天木板聲、鐘聲、魚聲、鼓聲一起震響。或許有人拍手呵呵大笑，直接對他說：『觀音菩薩來了！』
舉例。道吾和漸源到一家去弔唁慰問。漸源撫摸著棺材問吾：『是生還是死？』道吾說：『生也不說，死也不說。』漸源問：『為什麼不說？』道吾說：『不說，不說。』漸源無法測度。後來在一個地方聽到誦讀《觀音經》，其中說『應以比丘身得度者，即現比丘身而為說法』，忽然大悟。師父說：『道吾橫身為人指出生死根源，親自到了寶山，一問之下當面錯過。若不是金剛正性宿世種植根深，怎能在平田淺草中驀然回光，見到道吾著力相助之處。』你們說，什麼是道吾著力相助之處？試著說說看。
舉例。有僧人問鏡清：『新年伊始還有佛法嗎？』鏡清說：『有。』僧人問：『如何是新年伊始的佛法？』鏡清說：『元正啟祚（新年開始）。』僧人說：『謝謝師父回答。』鏡清說：『鏡清今天失利了。』又有僧人問明教：『新年伊始還有佛法嗎？』明教說：『沒有。』僧人問：『年年都是好年，為什麼說沒有？』明教說：『張翁喝酒李翁醉。』僧人說：『老老大大，龍頭蛇尾。』明教說：『明教今天失利了。』師父說：『鏡清說有也失利，明教說無也失利。那麼，錯誤在哪裡呢？如果明白了這個道理，不妨認識進退，分辨吉兇，才知道一句話下有分身之意，有出身之路。』今天崇寧如果有人問：『新年伊始還有佛法嗎？』就對他說：『不在這兩頭。』他或許會問：『為什麼如此？』崇寧今天就失利了。那麼，與古人是相同還是不同呢？
舉例。靈云見到桃花悟道，作頌說：『三十年來尋劍客，幾回落葉』
【English Translation】 English version Half. There is no such monk on the road, only half can be obtained. Today, the sound of wooden boards, bells, fish, and drums resonate together. Perhaps someone claps their hands and laughs heartily, directly saying to him: 'Guanyin Bodhisattva (Avalokiteśvara) has arrived!'
Example. Daowu and Jianyuan went to a house to offer condolences. Jianyuan stroked the coffin and asked Daowu: 'Is it life or death?' Daowu said: 'Neither life nor death.' Jianyuan asked: 'Why not say?' Daowu said: 'Not say, not say.' Jianyuan couldn't fathom it. Later, in a place, he heard the chanting of the Guanyin Sutra, which said, 'Those who should be delivered in the form of a Bhikshu (Buddhist monk), will be preached to by appearing in the form of a Bhikshu.' Suddenly, he had a great enlightenment. The master said: 'Daowu personally pointed out the root of birth and death for others, and personally arrived at the treasure mountain, but missed it face to face with one question. If it weren't for the Vajra (diamond) nature being upright and the roots planted deeply in previous lives, how could he suddenly turn the light around in the flat fields and shallow grass, and see where Daowu put in effort to help.' You say, what is the place where Daowu put in effort to help? Try to say it.
Example. A monk asked Jingqing: 'Is there still Buddha-dharma (Buddha's teachings) at the beginning of the New Year?' Jingqing said: 'Yes.' The monk asked: 'What is the Buddha-dharma at the beginning of the New Year?' Jingqing said: 'Yuanzheng qizuo (The beginning of the New Year).' The monk said: 'Thank you, Master, for answering.' Jingqing said: 'Jingqing has lost today.' Another monk asked Mingjiao: 'Is there still Buddha-dharma at the beginning of the New Year?' Mingjiao said: 'No.' The monk asked: 'Every year is a good year, why do you say no?' Mingjiao said: 'Zhang Weng drinks, Li Weng gets drunk.' The monk said: 'Old, old, big, dragon head, snake tail.' Mingjiao said: 'Mingjiao has lost today.' The master said: 'Jingqing lost by saying yes, and Mingjiao lost by saying no. So, where is the mistake? If you understand this principle, you might as well recognize advance and retreat, distinguish good and bad, and then you will know that there is the meaning of dividing the body under one sentence, and there is a way to emerge.' Today, if someone in Chongning asks: 'Is there still Buddha-dharma at the beginning of the New Year?' Tell him: 'It's not on either side.' He might ask: 'Why is that?' Chongning will lose today. So, is it the same or different from the ancients?
Example. Lingyun saw the peach blossoms and attained enlightenment, composing a verse: 'For thirty years, I have been searching for a swordsman, how many times the fallen leaves'
落又抽枝。自從一見桃華后。直至如今更不疑。玄沙云。諦當甚諦當。敢保老兄未徹在。師云。千鈞之弩不為鼷鼠發機。靈云既撥動天關。玄沙乃掀翻地軸。且道。那個是未徹處。具透關眼者試請辨看。
舉。遵布衲在藥山浴佛次。山云。爾浴得這個。還浴得那個么。遵云。把將那個來。師云。藥山問處闇隔重關。遵老答來一槌兩當。不可只守這一路也。或有問崇寧。只浴得這個。還浴得那個么。提起杓子向伊道。何似生。
舉。古者道。護生須是殺。殺盡始安居。會得箇中意。鐵船水上浮。師云。且道。殺個什麼。殺眾生物命。凡夫見解殺六賊煩惱。座主見解。殺佛殺祖。大闡提人見解。衲僧分上畢竟殺個什麼。試定當看。
舉。世尊於一處安居。至自恣日文殊在會。迦葉問文殊。何處安居。文殊云。今夏三處安居。迦葉於是集眾白槌欲擯文殊。即見無量世界。一一界中有一一佛一一文殊一一迦葉。白槌欲擯文殊。世尊謂迦葉云。汝今欲擯那個文殊。迦葉茫然。師云。鐘不擊不響。鼓不打不鳴。迦葉既把斷要津。文殊乃十方坐斷。當時好一場佛事。放過一著。待釋迦老子道欲擯那個文殊。便與擊一槌。看他作么生合殺。
舉。石室見僧來拈起拄杖云。過去諸佛也恁么。現在諸佛也恁么。未
【現代漢語翻譯】 現代漢語譯本 又如落葉抽出了新枝。自從（靈云）一見桃花悟道后，直至如今我更不懷疑（此理）。玄沙（Xuan Sha，禪師名）說：『非常正確，非常正確，但我敢保證你還沒徹底領悟。』我（崇寧，Chong Ning，禪師自稱）說：『千鈞之弩不會爲了射殺鼷鼠而發射。』靈云（Ling Yun，禪師名）既然撥動了天關，玄沙就掀翻了地軸。那麼，哪個地方是未徹底領悟之處呢？具有透徹之眼的人請辨別看看。
舉個例子。遵布衲（Zun Bu Na，僧人名）在藥山（Yao Shan，地名，也指藥山禪師）浴佛時，藥山禪師問：『你洗浴了這個（佛像），還能洗浴那個（真佛）嗎？』遵布衲回答：『把那個拿來。』我（崇寧）說：藥山禪師的提問處設定了重重關卡，遵老（對遵布衲的尊稱）的回答一槌定音。但不可只守著這一條路。如果有人問崇寧：『只洗浴了這個，還能洗浴那個嗎？』提起水杓向他說道：『何似生？（像什麼樣子？）』
舉個例子。古人說：『護生必須是殺，殺盡才能安居。』領會其中的意思，鐵船也能在水上漂浮。我（崇寧）說：那麼，殺個什麼呢？（凡夫）殺眾生的性命，凡夫的見解是殺六賊（色、聲、香、味、觸、法）煩惱，座主（精通經論的僧人）的見解是殺佛殺祖，大闡提人（斷善根的人）的見解。衲僧（僧人的自稱）的本分究竟殺個什麼？試著確定看看。
舉個例子。世尊（釋迦牟尼佛）在一處安居，到了自恣日（僧眾互相檢舉過失的日子），文殊（文殊菩薩）在場。迦葉（迦葉尊者）問文殊：『在哪裡安居？』文殊回答：『今年夏天在三處安居。』迦葉於是召集大眾，舉起木槌要驅逐文殊。隨即看到無量世界，每一個世界中都有一尊佛、一位文殊、一位迦葉，舉起木槌要驅逐文殊。世尊對迦葉說：『你現在要驅逐哪個文殊？』迦葉茫然不知所措。我（崇寧）說：鐘不敲不響，鼓不打不鳴。迦葉既然把斷了要津，文殊就十方坐斷。當時真是好一場佛事，可惜放過了一著。等待釋迦老子（釋迦牟尼佛）說『要驅逐哪個文殊』時，就給他一槌，看他怎麼應對。
舉個例子。石室（Shi Shi，禪師名）看見僧人來，拈起拄杖說：『過去諸佛也這樣，現在諸佛也這樣，未來諸佛也這樣。』
【English Translation】 English version It's like fallen leaves sprouting new branches. Since (Ling Yun) saw the peach blossoms and attained enlightenment, I have had no further doubts about this principle. Xuan Sha (name of a Chan master) said, 'Absolutely correct, absolutely correct, but I dare say you haven't completely understood it.' I (Chong Ning, the Chan master referring to himself) say, 'A thousand-catty crossbow is not triggered to shoot a tiny mouse.' Since Ling Yun has opened the heavenly gate, Xuan Sha has overturned the earth's axis. So, where is the place that hasn't been thoroughly understood? Those with penetrating eyes, please discern and see.
For example, Zun Bu Na (name of a monk) was bathing the Buddha at Yao Shan (place name, also refers to Chan Master Yao Shan). Yao Shan Chan Master asked, 'You bathe this (Buddha statue), can you also bathe that (the true Buddha)?' Zun Bu Na replied, 'Bring that one here.' I (Chong Ning) say, Yao Shan Chan Master's question sets up layers of barriers, and Old Zun's (respectful term for Zun Bu Na) answer hits the mark with one blow. But you can't just stick to this one path. If someone asks Chong Ning, 'You only bathe this one, can you also bathe that one?' Raise the water ladle and say to him, 'What is it like?'
For example, the ancients said, 'To protect life, one must kill; only by killing completely can one dwell in peace.' Understanding the meaning within, even an iron boat can float on water. I (Chong Ning) say, then, what is being killed? (Ordinary people) kill the lives of sentient beings; the understanding of ordinary people is to kill the six thieves (form, sound, smell, taste, touch, and dharma) of afflictions; the understanding of a lecturer (a monk proficient in scriptures) is to kill the Buddhas and patriarchs; the understanding of a great icchantika (one who has severed the roots of goodness). What exactly does a monk (referring to themselves) kill in their own capacity? Try to determine it.
For example, the World Honored One (Sakyamuni Buddha) was dwelling in one place, and on the Self-Surrender Day (the day when the monastic community confesses their faults to each other), Manjusri (Manjusri Bodhisattva) was present. Kashyapa (Kashyapa, one of the Buddha's chief disciples) asked Manjusri, 'Where did you dwell?' Manjusri replied, 'This summer I dwelt in three places.' Thereupon, Kashyapa gathered the assembly and raised the gavel to expel Manjusri. Immediately, he saw countless worlds, and in each world there was a Buddha, a Manjusri, and a Kashyapa, raising the gavel to expel Manjusri. The World Honored One said to Kashyapa, 'Which Manjusri do you want to expel now?' Kashyapa was at a loss. I (Chong Ning) say, a bell doesn't ring unless struck, a drum doesn't sound unless beaten. Since Kashyapa has blocked the vital pass, Manjusri has cut off all directions. It was truly a good Buddhist event at that time, but unfortunately, one move was missed. Waiting for Sakyamuni Buddha to say 'Which Manjusri do you want to expel,' then give him a blow and see how he responds.
For example, Shi Shi (name of a Chan master) saw a monk coming and picked up his staff, saying, 'The Buddhas of the past were like this, the Buddhas of the present are like this, and the Buddhas of the future will be like this.'
來諸佛也恁么。長沙云。放下拄杖子。別通個訊息來。師云。石室置個問端。不妨孤峻。若非長沙。爭得投機。雖然只知恁么。不知不恁么。遂舉拄杖云。過去諸佛不恁么。現在諸佛不恁么。未來諸佛不恁么。或若總道放下拄杖子。我也知爾只是學語之流。生機處道將一句來。
舉。保壽開堂。三聖推出一僧。壽便打。三聖云。恁么為人。非但瞎卻這僧眼。瞎卻鎮州一城人眼去在。保壽擲拄杖下座。師云。保壽大似毒龍攪海。直得雨似傾盆。三聖雖雷震青霄。焉助得威光一半。可中有個直下承當。非但瞎卻鎮州一城人眼。瞎卻天下人眼去在。
舉。傅大士云。終日焚香擇火。不知身是道場。玄沙云。終日焚香擇火。不知真個道場。師云。終日焚香擇火。不知焚香擇火。
舉。僧問長慶。有問有答賓主歷然。無問無答時如何。慶雲。怕爛卻那。僧問睦州。有問有答賓主歷然。無問無答時如何。州云。相逢盡道休官去。林下何曾見一人。師云。若問崇寧。有問有答賓主歷然。無問無答時如何。對他道。收得安南又憂塞北。
舉。睦州升座云。首座𠰒。答云在。寺主𠰒。答云在。維那𠰒。答云在。州云。三段不同。今當第一。向下文長。付在來日。師云。一等是借路經過。就中奇怪。若是崇寧又且
【現代漢語翻譯】 現代漢語譯本： 諸佛的境界也是這樣嗎？長沙（Chángshā，禪師名）說：『放下拄杖子，另外傳遞一個訊息來。』我（師，指崇寧禪師）說：『石室設定一個問題，不妨孤高峻峭。如果不是長沙，怎麼能投機契合？』雖然只知道這樣，卻不知道不這樣。』於是舉起拄杖說：『過去諸佛不這樣，現在諸佛不這樣，未來諸佛不這樣。』如果都說放下拄杖子，我知道你們只是鸚鵡學舌之輩。在生機勃勃之處說出一句來。
舉例。保壽（Bǎoshòu，禪師名）開堂說法，三聖（Sānshèng，禪師名）推出一個僧人。保壽便打他。三聖說：『這樣為人，非但瞎了這僧人的眼睛，還瞎了鎮州（Zhènzhōu，地名）一城人的眼睛。』保壽扔下拄杖下座。我說：『保壽很像毒龍攪動大海，簡直下起傾盆大雨。三聖即使像雷霆震動青天，又怎能助長威光的一半？』其中有個直接承擔的人，非但瞎了鎮州一城人的眼睛，還瞎了天下人的眼睛。
舉例。傅大士（Fù Dàshì，佛教居士）說：『終日焚香擇火，不知身是道場。』玄沙（Xuánshā，禪師名）說：『終日焚香擇火，不知真個道場。』我說：『終日焚香擇火，不知焚香擇火。』
舉例。僧人問長慶（Chángqìng，禪師名）：『有問有答，賓主分明。無問無答時如何？』長慶說：『怕爛掉嗎？』僧人問睦州（Mùzhōu，禪師名）：『有問有答，賓主分明。無問無答時如何？』睦州說：『相逢都說要辭官歸隱，山林下何曾見到一個人？』我說：『如果問崇寧（Chóngníng，即作者本人）：有問有答，賓主分明。無問無答時如何？』就對他說：『收復了安南（Ānnán，地名）又擔憂塞北（Sāiběi，地名）。』
舉例。睦州（Mùzhōu，禪師名）升座說法，說：『首座（shǒuzuò，寺院中職位名）在嗎？』首座回答：『在。』『寺主（sìzhǔ，寺院中職位名）在嗎？』回答：『在。』『維那（wéiná，寺院中職位名）在嗎？』回答：『在。』睦州說：『三段不同，現在是第一段。下面的內容很長，留到明天再說。』我說：『同樣是借路經過，其中有奇怪之處。如果是崇寧，又將……』
【English Translation】 English version: Are the Buddhas also like this? Chángshā (長沙, a Chan master) said, 'Put down your staff and communicate another message.' I (the master, referring to Chóngníng Chan Master) say, 'Setting up a question in the stone chamber, it might as well be solitary and steep. If it weren't for Chángshā, how could one find accord?' Although one only knows it is like this, one does not know it is not like this. Then, raising his staff, he said, 'The past Buddhas are not like this, the present Buddhas are not like this, the future Buddhas are not like this.' If everyone says to put down the staff, I know you are just parrots. Speak a phrase from the place of vitality.
For example, when Bǎoshòu (保壽, a Chan master) opened the hall for teaching, Sānshèng (三聖, a Chan master) pushed forward a monk. Bǎoshòu then hit him. Sānshèng said, 'Acting like this, you not only blind this monk's eyes, but also blind the eyes of everyone in the city of Zhènzhōu (鎮州, a place name).' Bǎoshòu threw down his staff and left the seat. I say, 'Bǎoshòu is very much like a poisonous dragon stirring the sea, causing rain to pour down. Even if Sānshèng's thunder shakes the blue sky, how can it help even half of the majestic light?' Among them, there is someone who directly takes responsibility, not only blinding the eyes of everyone in the city of Zhènzhōu, but also blinding the eyes of everyone in the world.
For example, Fù Dàshì (傅大士, a Buddhist layman) said, 'All day burning incense and choosing fire, not knowing that the body is the Bodhimanda (道場).' Xuánshā (玄沙, a Chan master) said, 'All day burning incense and choosing fire, not knowing the true Bodhimanda.' I say, 'All day burning incense and choosing fire, not knowing burning incense and choosing fire.'
For example, a monk asked Chángqìng (長慶, a Chan master), 'With questions and answers, the guest and host are distinct. What about when there are no questions and no answers?' Chángqìng said, 'Are you afraid it will rot?' A monk asked Mùzhōu (睦州, a Chan master), 'With questions and answers, the guest and host are distinct. What about when there are no questions and no answers?' Mùzhōu said, 'When we meet, everyone says they want to resign from office and retire to the mountains, but have you ever seen anyone in the forests?' I say, 'If you ask Chóngníng (崇寧, the author himself), with questions and answers, the guest and host are distinct. What about when there are no questions and no answers?' I would say to him, 'Having recovered Ānnán (安南, a place name), one then worries about Sāiběi (塞北, a place name).'
For example, Mùzhōu (睦州, a Chan master) ascended the seat and said, 'Is the head seat (shǒuzuò, a position in the monastery) here?' The head seat answered, 'Here.' 'Is the temple master (sìzhǔ, a position in the monastery) here?' Answered, 'Here.' 'Is the director (wéiná, a position in the monastery) here?' Answered, 'Here.' Mùzhōu said, 'The three sections are different, now is the first section. The following content is long, I will leave it for tomorrow.' I say, 'It is the same as passing by on the road, but there is something strange in it. If it were Chóngníng, then...'
不然。首座𠰒在。寺主𠰒在。維那𠰒在。因行不妨掉臂。打草只要驚蛇。若能一撥便轉。免致撒土撒沙。
舉。長慶示眾云。撞著道伴交肩過。一生參學事畢。師拈云。撞著道伴交肩過。露柱燈籠共證明。
舉。南泉示眾云。文殊普賢昨夜起佛見法見。各與二十棒。貶向二鐵圍山去也。趙州出雲。和尚棒教誰吃。泉云。王老師有什麼過。州禮拜。南泉便歸方丈。師拈云。南泉動弦。趙州別曲。苦痛蒼天。寒山拾得。若是崇寧則不然。燈籠露柱昨夜起佛見法見。各與二十棒。令歸本位去也。或有個出雲和尚棒教誰吃。只對他道。落賓落主。
舉。古者道。十五日已前不得住我這裡。爾若住我這裡。我用錐錐爾。十五日已后不得離我這裡。爾若離我這裡。我用鉤鉤爾。正當十五日。且道。用錐即是用鉤即是。師拈云。放行處把住。把住處放行。是則是。為人鉗鍵爭奈傷鋒犯手。若是崇寧則不然。十五日已前不得住我這裡。爾若住我這裡。我放火燒爾。十五日已后不得離我這裡。爾若離我這裡。我放火燒爾。正當十五日。化為萬斛明珠。撒在大千沙界。處處盡放光明。各各急須著眼。
舉。昔日摩耶夫人聖母左手攀枝。釋迦老子右脅降誕。九龍吐水沐浴金軀。便乃周行七步目顧四方。一手指天一手
【現代漢語翻譯】 現代漢語譯本： 不是這樣的。首座（寺院中資歷較深的僧人）在。寺主（寺院的住持）在。維那（寺院中負責僧眾事務的僧人）在。修行時行動不必拘謹。撥動草叢只要驚動蛇就可以了。如果能夠一撥就轉變，就可以避免揚起塵土。
舉例。長慶禪師開示大眾說：『撞見道友擦肩而過，一生的參學就結束了。』我拈出此事說：『撞見道友擦肩而過，露柱（寺院中常見的石柱）和燈籠共同證明。』
舉例。南泉禪師開示大眾說：『文殊（象徵智慧的菩薩）和普賢（象徵實踐的菩薩）昨夜生起佛見和法見，各自打了二十棒，貶到兩座鐵圍山去了。』趙州禪師出來問道：『和尚的棒子教誰吃呢？』南泉禪師說：『王老師有什麼過錯？』趙州禪師禮拜。南泉禪師便回方丈了。我拈出此事說：『南泉禪師撥動琴絃，趙州禪師另彈曲調。真是苦痛蒼天。寒山（唐代隱士）和拾得（唐代僧人）。如果是崇寧，我就不是這樣。燈籠和露柱昨夜生起佛見和法見，各自打了二十棒，讓他們回到原來的位置去。』或者有人出來問道：『和尚的棒子教誰吃呢？』只對他說：『賓主不分。』
舉例。古人說：『十五日之前不得住在我這裡，你若住在我這裡，我就用錐子錐你。十五日之後不得離開我這裡，你若離開我這裡，我就用鉤子鉤你。』正在十五日，那麼，用錐子好呢還是用鉤子好呢？我拈出此事說：『該放開的時候把住，該把住的時候放開。』說是這麼說，但為人設定障礙終究會傷人。如果是崇寧，我就不是這樣。『十五日之前不得住在我這裡，你若住在我這裡，我就放火燒你。十五日之後不得離開我這裡，你若離開我這裡，我就放火燒你。』正在十五日，化為萬斛明珠，撒在大千世界，處處都放出光明。各自都要趕緊著眼。
舉例。昔日摩耶夫人（釋迦牟尼的生母）聖母左手攀著樹枝，釋迦老子（釋迦牟尼）從右脅降生。九龍吐水沐浴金身，於是周行七步，目光顧視四方，一手指天一手
【English Translation】 English version: It is not like that. The senior monk (Shǒuzuò - the senior monk in the monastery) is present. The abbot (Sìzhǔ - the abbot of the monastery) is present. The director of affairs (Wéinà - the monk in charge of monastic affairs) is present. When practicing, there's no need to be constrained in movement. Disturbing the grass only needs to startle the snake. If one can transform with a single flick, it avoids stirring up dust.
For example. Chángqìng (a Chan master) instructed the assembly, saying: 'Meeting a fellow practitioner shoulder to shoulder, the matter of a lifetime's study is finished.' I pick up this matter and say: 'Meeting a fellow practitioner shoulder to shoulder, the pillar (Lùzhù - stone pillar commonly found in monasteries) and the lantern together bear witness.'
For example. Nánquán (a Chan master) instructed the assembly, saying: 'Mañjuśrī (Wénshū - Bodhisattva of wisdom) and Samantabhadra (Pǔxián - Bodhisattva of practice) last night arose Buddha-view and Dharma-view, each receiving twenty blows, and were banished to the two Iron Mountain Ranges.' Zhàozhōu (a Chan master) came out and asked: 'Whom does the abbot's stick teach?' Nánquán said: 'What fault does Teacher Wáng have?' Zhàozhōu bowed. Nánquán then returned to his room. I pick up this matter and say: 'Nánquán plucks the strings, Zhàozhōu plays a different tune. How painful is the blue sky. Hánshān (a Tang dynasty recluse) and Shídé (a Tang dynasty monk). If it were Chóngníng, I would not be like this. The lantern and the pillar last night arose Buddha-view and Dharma-view, each receiving twenty blows, ordering them to return to their original positions.' Or if someone came out and asked: 'Whom does the abbot's stick teach?' Just tell him: 'Guest and host are indistinguishable.'
For example. An ancient said: 'Before the fifteenth day, you must not stay here with me. If you stay here with me, I will pierce you with an awl. After the fifteenth day, you must not leave here with me. If you leave here with me, I will hook you with a hook.' Right on the fifteenth day, then, is it better to use the awl or the hook? I pick up this matter and say: 'Where one should release, hold on; where one should hold on, release.' It is so, but setting up obstacles for people ultimately harms them. If it were Chóngníng, I would not be like this. 'Before the fifteenth day, you must not stay here with me. If you stay here with me, I will set fire to you. After the fifteenth day, you must not leave here with me. If you leave here with me, I will set fire to you.' Right on the fifteenth day, transform into ten thousand bushels of bright pearls, scattered throughout the great thousand worlds, everywhere emitting light. Each and every one must quickly open their eyes.
For example. In the past, Māyādevī (Móyé fūrén - the mother of Shakyamuni), the holy mother, grasped a branch with her left hand, and Śākyamuni (Shìjiā lǎozi - Shakyamuni Buddha) was born from her right side. Nine dragons spouted water to bathe his golden body, and then he walked seven steps, gazing in all directions, one hand pointing to the sky and one hand
指地。作大師子吼云。天上天下惟我獨尊。後來雲門大師道。我當時若見。一棒打殺。與狗子吃。貴圖天下太平。師拈云。驚群之句。須向驚群處舉揚。奇特之事。須遇奇特人前拈出。釋迦老子可謂驚群。雲門大師不妨奇特。直下以不可測度底機輪。向千聖頂𩕳上撥轉。若能恁么體會。始知釋迦把斷要津。雲門知恩解報且道。落在什麼處。還會么。棒頭有眼明如日。要識真金火里看。
舉。外道問佛。不問有言不問無言。世尊良久。外道禮拜讚歎云。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。世尊云。如世良馬見鞭影而行。師拈云。外道因邪打正。世尊看樓打樓。阿難不善旁觀。引得世尊拖泥帶水。若據山僧見處。待伊道不問有言不問無言。和聲便打。及至阿難問外道有何所證而言得入。亦和聲便打。何故。殺人須是殺人刀。活人須是活人劍。
舉。祖師道。正說知見時。知見即是心。當心即知見。知見即如今。師拈云。若明心達本。知見歷然。正說正行。當陽顯赫。且作么生是即如今底事。大家齊著力。共唱太平歌。
舉。僧問馬祖。如何是祖師西來意。祖云。近前來向爾道。僧近前。祖劈耳便掌云。六耳不同謀。後來南禪師道。古人尚六耳不同謀。那堪
【現代漢語翻譯】 現代漢語譯本： 指地。作大師子吼云：『天上天下，唯我獨尊。』（釋迦牟尼出生時所說，意為在所有存在中，我的價值最高。）後來雲門大師道：『我當時若見，一棒打殺，與狗子吃，貴圖天下太平。』（雲門大師對釋迦牟尼的評論，表達了一種更為激進的禪宗思想。）師拈云：『驚群之句，須向驚群處舉揚；奇特之事，須遇奇特人前拈出。釋迦老子可謂驚群，雲門大師不妨奇特。直下以不可測度底機輪，向千聖頂𩕳上撥轉。若能恁么體會，始知釋迦把斷要津，雲門知恩解報。』且道，落在什麼處？還會么？棒頭有眼明如日，要識真金火里看。
舉：外道問佛：『不問有言，不問無言。』（外道，指佛教之外的其他宗教或哲學派別。）世尊良久。外道禮拜讚歎云：『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？』（阿難，釋迦牟尼的十大弟子之一，以記憶力超群著稱。）世尊云：『如世良馬見鞭影而行。』師拈云：『外道因邪打正，世尊看樓打樓，阿難不善旁觀，引得世尊拖泥帶水。若據山僧見處，待伊道不問有言不問無言，和聲便打。及至阿難問外道有何所證而言得入，亦和聲便打。何故？殺人須是殺人刀，活人須是活人劍。』
舉：祖師道：『正說知見時，知見即是心，當心即知見，知見即如今。』（祖師，指禪宗的歷代祖師。）師拈云：『若明心達本，知見歷然，正說正行，當陽顯赫。』且作么生是即如今底事？大家齊著力，共唱太平歌。
舉：僧問馬祖：『如何是祖師西來意？』（馬祖，唐代禪宗大師，為禪宗發展做出了重要貢獻。）祖云：『近前來向爾道。』僧近前。祖劈耳便掌云：『六耳不同謀。』後來南禪師道：『古人尚六耳不同謀，那堪……』
【English Translation】 English version: Pointing to the ground. He roared like a great lion, saying, 'Above the heavens and below the heavens, I alone am the honored one.' (Attributed to Shakyamuni's birth, meaning that among all beings, my value is the highest.) Later, Great Master Yunmen said, 'If I had seen him then, I would have struck him dead with a stick and fed him to the dogs, just to secure peace in the world.' (Yunmen's comment on Shakyamuni, expressing a more radical Zen thought.) The master picked it up, saying, 'A phrase that startles the crowd must be proclaimed where it startles the crowd; a unique event must be presented before a unique person. Shakyamuni can be said to have startled the crowd, and Great Master Yunmen is no less unique. Directly, with an unfathomable mechanism, he turns it on the crowns of the heads of all the sages. If you can understand it in this way, you will know that Shakyamuni held the crucial pass, and Yunmen knew how to repay the kindness.' Tell me, where does it fall? Do you understand? The eye at the end of the stick is as bright as the sun; to recognize true gold, look in the fire.
Example: A heretic asked the Buddha, 'I do not ask about speech with words, nor do I ask about speech without words.' (Heretic refers to religious or philosophical schools outside of Buddhism.) The World-Honored One remained silent for a long time. The heretic bowed and praised, saying, 'The World-Honored One is greatly compassionate and merciful, opening my clouds of delusion and allowing me to enter.' After the heretic left, Ananda asked the Buddha, 'What did the heretic realize that he said he could enter?' (Ananda was one of Shakyamuni's ten great disciples, known for his exceptional memory.) The World-Honored One said, 'Like a fine horse of the world, it moves at the sight of the whip's shadow.' The master picked it up, saying, 'The heretic struck the right through the wrong, the World-Honored One watched the building from the building, Ananda was not good at observing from the sidelines, causing the World-Honored One to drag through the mud. According to this mountain monk's view, when he says he does not ask about speech with words nor does he ask about speech without words, I would strike him along with his voice. And when Ananda asks what the heretic realized that he said he could enter, I would also strike him along with his voice. Why? To kill, one must use a killing sword; to save, one must use a saving sword.'
Example: The Patriarch said, 'When rightly speaking of knowledge and views, knowledge and views are the mind; when the mind is present, it is knowledge and views; knowledge and views are just now.' (Patriarch refers to the successive patriarchs of Zen Buddhism.) The master picked it up, saying, 'If one understands the mind and reaches the root, knowledge and views are clear; right speech and right action are openly manifest.' What is this 'just now' matter? Let everyone work together and sing a song of peace.
Example: A monk asked Mazu, 'What is the meaning of the Patriarch's coming from the West?' (Mazu was a Zen master of the Tang Dynasty who made important contributions to the development of Zen.) Mazu said, 'Come closer and I will tell you.' The monk came closer. Mazu slapped him across the face and said, 'Six ears cannot conspire together.' Later, Zen Master Nan said, 'The ancients still said six ears cannot conspire together, how much more...'
三二百眾浩浩地商量。禍事禍事。師拈云。南禪不妨因風吹火。也未免隨語生解。若有問道林。如何是祖師西來意。只對他道。水長船高泥多佛大。
舉。泰首座到洞山。值吃果子。洞山云。有一物上拄天下拄地。常在動用中。動用中收不得。未審過在什麼處。泰云。過在動用。洞山云。侍者掇退果卓。師拈云。天下衲僧盡道。泰首座箭鋒不相拄。所以遭洞山貶剝。後來溈山真如道。此果子莫道泰首座不得吃。三世諸佛也不敢正眼覷著。師云。宗師家。正令當行十方坐斷。有定乾坤句辨龍蛇眼。不妨難趁。當時若是英靈衲子。解捋虎鬚。待他道過在什麼處。便拈起果子云。和尚畢竟喚作什麼。待他擬議。劈面便擲。何故。有意氣時添意氣。不風流處也風流。
舉。雲門示眾云。結夏得數日也。寒山子作么生。大溈真如道。結夏得數日也。水牯牛作么生。師拈云。結夏得數日也。諸上座作么生。復云。寒山子意在鉤頭。水牯牛事在涵蓋。且道。諸上座。落在什麼處。惜取眉毛。
舉。洞山與密師伯到柏巖。巖門。二上座在什麼處來。山云。湖南來。巖云。觀察使姓什麼。山云。不委他姓。巖云。名什麼。山云。不委他名。巖云。還理事也無。山云。自有廊幕在。巖云。還出入否。山云。不出入。巖云
【現代漢語翻譯】 現代漢語譯本： 三兩百人浩浩蕩蕩地商量著，『禍事啊，禍事啊』。師父拈起云：『南禪不妨藉著風勢點火，但也免不了隨著言語產生理解。』如果有人問道林：『如何是祖師西來意（Bodhidharma's intention in coming from the West，菩提達摩西來的意圖）？』只對他說道：『水漲船高，泥多佛大。』
舉例。泰首座（Tai, the head monk）到洞山（Dongshan，禪師名號）。正趕上吃果子。洞山（Dongshan）說：『有一物，上能頂天，下能立地，常在動用之中，但在動用中卻無法把握。不知毛病出在哪裡？』泰（Tai）說：『毛病出在動用。』洞山（Dongshan）說：『侍者，把果桌撤下去。』師父拈起云：『天下的衲僧都說，泰首座（Tai, the head monk）的箭鋒沒有相對，所以遭到洞山（Dongshan）的貶斥。』後來溈山真如（Weishan Zhenru，禪師名號）說：『這果子莫說泰首座（Tai, the head monk）不能吃，三世諸佛也不敢正眼看它。』師父說：『宗師之家，正令應當施行，十方坐斷，要有定乾坤的句子，辨別龍蛇的眼力，不妨難以追趕。』當時如果是有英靈的衲子，懂得捋虎鬚，等他說『毛病出在哪裡』，便拿起果子說：『和尚（Heshang，和尚是對僧人的尊稱）你到底叫它什麼？』等他猶豫，劈面就扔過去。為什麼？有意氣時更添意氣，不風流處也風流。
舉例。雲門（Yunmen，禪師名號）向大眾開示說：『結夏（retreat during the rainy season，雨季的閉關修行）已經過了幾天了。寒山子（Hanshanzi，唐代詩人）怎麼樣了？』大溈真如（Dawei Zhenru，禪師名號）說：『結夏（retreat during the rainy season，雨季的閉關修行）已經過了幾天了。水牯牛（water buffalo，水牛）怎麼樣了？』師父拈起云：『結夏（retreat during the rainy season，雨季的閉關修行）已經過了幾天了。各位上座（senior monks，資深僧侶）怎麼樣了？』又說：『寒山子（Hanshanzi）的意圖在鉤子上，水牯牛（water buffalo）的事情在涵蓋里。』且說，各位上座（senior monks），落在什麼地方了？珍惜你們的眉毛吧。
舉例。洞山（Dongshan）與密師伯（Mi Shibo）到柏巖（Baiyan）。柏巖（Baiyan）問：『兩位上座（senior monks）從哪裡來？』洞山（Dongshan）說：『從湖南來。』柏巖（Baiyan）問：『觀察使（provincial governor，地方長官）姓什麼？』洞山（Dongshan）說：『不知道他姓什麼。』柏巖（Baiyan）問：『叫什麼名字？』洞山（Dongshan）說：『不知道他叫什麼名字。』柏巖（Baiyan）問：『還理事嗎？』洞山（Dongshan）說：『自有廊幕在。』柏巖（Baiyan）問：『還出入嗎？』洞山（Dongshan）說：『不出入。』柏巖（Baiyan）問
【English Translation】 English version: Three or two hundred people were discussing noisily, 'Calamity, calamity!' The master picked up and said, 'Nanquan (Nanquan, a Zen master's name) might as well take advantage of the wind to start a fire, but it is also inevitable to give rise to understanding along with the words.' If someone asks Daolin (Daolin, a Zen master's name), 'What is Bodhidharma's intention in coming from the West (祖師西來意)?' Just tell him, 'When the water rises, the boat floats high; when there is a lot of mud, the Buddha is big.'
For example, Head Monk Tai (泰首座) arrived at Dongshan (洞山, a Zen master's name). It happened to be time for eating fruit. Dongshan (洞山) said, 'There is a thing that supports the sky above and stands on the earth below, constantly in motion, but cannot be grasped in motion. I wonder where the fault lies?' Tai (泰) said, 'The fault lies in the motion.' Dongshan (洞山) said, 'Attendant, remove the fruit table.' The master picked up and said, 'All the monks in the world say that Head Monk Tai's (泰首座) arrow points did not meet, so he was criticized by Dongshan (洞山).' Later, Weishan Zhenru (溈山真如) said, 'Not to mention that Head Monk Tai (泰首座) cannot eat this fruit, even the Buddhas of the three worlds dare not look at it directly.' The master said, 'In the house of a Zen master, the correct order should be carried out, cutting off the ten directions, having sentences that determine the universe, and eyes that distinguish dragons and snakes, which may be difficult to catch up with.' At that time, if there were a heroic monk who knew how to stroke the tiger's whiskers, waiting for him to say 'Where does the fault lie?', he would pick up the fruit and say, 'What do you call it, Heshang (和尚, a respectful term for monks)?' Waiting for him to hesitate, he would throw it in his face. Why? When there is spirit, add more spirit; even in an unromantic place, there is romance.
For example, Yunmen (雲門, a Zen master's name) addressed the assembly, saying, 'Several days have passed since the summer retreat (結夏, retreat during the rainy season). What about Hanshanzi (寒山子, a Tang Dynasty poet)?' Dawei Zhenru (大溈真如) said, 'Several days have passed since the summer retreat (結夏, retreat during the rainy season). What about the water buffalo (水牯牛)?' The master picked up and said, 'Several days have passed since the summer retreat (結夏, retreat during the rainy season). What about you senior monks (上座)?' He also said, 'Hanshanzi's (寒山子) intention is on the hook, and the water buffalo's (水牯牛) matter is in the box.' Furthermore, where have you senior monks (上座) fallen? Cherish your eyebrows.
For example, Dongshan (洞山) and Mi Shibo (密師伯) arrived at Baiyan (柏巖). Baiyan (柏巖) asked, 'Where did the two senior monks (上座) come from?' Dongshan (洞山) said, 'From Hunan.' Baiyan (柏巖) asked, 'What is the provincial governor's (觀察使) surname?' Dongshan (洞山) said, 'I don't know his surname.' Baiyan (柏巖) asked, 'What is his name?' Dongshan (洞山) said, 'I don't know his name.' Baiyan (柏巖) asked, 'Does he handle affairs?' Dongshan (洞山) said, 'There are corridors and curtains.' Baiyan (柏巖) asked, 'Does he go in and out?' Dongshan (洞山) said, 'He does not go in and out.' Baiyan (柏巖) asked
。豈不出入。山拂袖出去。巖至來日。侵早入堂。召二上座。二人近前。巖云。昨日問上座話。不愜老僧意。一夜不安。今請上座。別一轉語。若契老僧意。便開粥飯。相伴過夏。山云。卻請和尚問。巖云。不出入。山云。太尊貴生。巖乃開粥同過夏。師拈云。正偏回互只要圓融。直截當機惟崇尊貴。洞山觀機而作。柏巖理長則就。雖然如是。曹洞門下即得。若於臨濟宗中。須別作個眼目始得。當時待伊道不委名。便向伊道。他不委爾。爾不委他。敢問。合道得什麼語。還有人道得么。若有。山僧也不開粥。只分付個龜毛拂子。若道不得。且參三十年。
舉。僧問趙州。萬法歸一。一歸何處。州云。我在青州作一領布衫。重七斤。師拈云。摩醯三眼。一句洞明。似海朝宗。千途共轍。雖然如是。更有一著在。忽有問蔣山。萬法歸一一歸何處。只對他道。饑來吃飯困來眠。
舉。道吾漸源至一家弔慰。源撫棺木云。生耶死耶。吾云。生也不道死也不道。源云。為什麼不道。吾云。不道不道。行至中路。源云。請和尚為某甲道。若不道則打和尚去也。吾云。打即任打。道即不道。師拈云。銀山鐵壁有什麼階升處。山僧今夜錦上鋪華。八字打開。商量這公案去也。生也全機現。死也全機現。不道復不道。箇中無
【現代漢語翻譯】 現代漢語譯本 難道不是出入嗎？柏巖拂袖而去。第二天一早，巖來到禪堂，召集兩位上座。兩人走上前。巖說：『昨天問上座的話，不合老僧的心意，一夜不安。今天請上座，另說一句轉語，如果契合老僧的心意，便開齋供飯，相伴過夏。』柏巖說：『請和尚發問。』巖說：『不出入。』柏巖說：『太尊貴了。』巖於是開齋，一同過夏。師父拈起話頭說：『正偏回互，只要圓融；直截當機，惟崇尊貴。』洞山（Dongshan，人名）觀機而作，柏巖理長則就。雖然如此，曹洞（Caodong，禪宗流派）門下可以這樣，若在臨濟（Linji，禪宗流派）宗中，須另作一番眼目才行。當時如果等他說『不委名』，便對他說：『他不委爾，爾不委他。』敢問，合道得什麼話？還有人說得出來嗎？若有，山僧也不開齋，只分付個龜毛拂子。若說不出來，且參三十年。
舉例。有僧人問趙州（Zhaozhou，人名）：『萬法歸一，一歸何處？』趙州說：『我在青州（Qingzhou，地名）作一件布衫，重七斤。』師父拈起話頭說：『摩醯（Mo Xi，神名）三眼，一句洞明；似海朝宗，千途共轍。』雖然如此，更有一著在。忽有人問蔣山（Jiangshan，地名），『萬法歸一一歸何處？』只對他道：『饑來吃飯困來眠。』
舉例。道吾（Daowu，人名）和漸源（Jianyuan，人名）到一家弔唁。漸源撫摸棺木說：『生耶？死耶？』道吾說：『生也不說，死也不說。』漸源說：『為什麼不說？』道吾說：『不說，不說。』走到半路，漸源說：『請和尚為我甲說，若不說，就打和尚去也。』道吾說：『打就任你打，說就不說。』師父拈起話頭說：『銀山鐵壁有什麼階梯可攀登？山僧今夜錦上添花，八字打開，商量這公案去也。』生也全機現，死也全機現，不說復不說，箇中無。
【English Translation】 English version Isn't it entering and exiting? Baiyan (Baiyan, a person's name) flicked his sleeves and left. The next day, Yan (Yan, a person's name) entered the hall early in the morning and summoned two senior monks. The two approached. Yan said, 'Yesterday, the words I asked the senior monks did not please this old monk, and I was restless all night. Today, I ask the senior monks to offer another turning phrase. If it pleases this old monk, I will open the meal and spend the summer together.' Baiyan said, 'Please, Master, ask the question.' Yan said, 'No entering and exiting.' Baiyan said, 'Too noble.' Yan then opened the meal and spent the summer together. The Master picked up the topic and said, 'The interaction of the orthodox and the unorthodox requires only harmony; directness at the moment only reveres nobility.' Dongshan (Dongshan, a person's name) acted according to the opportunity, and Baiyan followed the principle. Although this is so, it is acceptable in the Caodong (Caodong, a Chan school) lineage. If it were in the Linji (Linji, a Chan school) lineage, one would have to create a different perspective. At that time, if you waited for him to say 'I don't know the name,' you would say to him, 'He doesn't know you, and you don't know him.' I dare to ask, what words are obtained in accordance with the Dao? Is there anyone who can say it? If there is, this monk will not open the meal either, but will only give you a tortoise-hair whisk. If you cannot say it, then study for thirty years.
Example. A monk asked Zhaozhou (Zhaozhou, a person's name), 'All dharmas return to one, where does the one return?' Zhaozhou said, 'I made a cloth shirt in Qingzhou (Qingzhou, a place name) that weighs seven catties.' The Master picked up the topic and said, 'Mo Xi's (Mo Xi, a deity's name) three eyes, one sentence illuminates everything; like the sea returning to its source, a thousand paths share the same track.' Although this is so, there is still one more move. If someone suddenly asks Jiangshan (Jiangshan, a place name), 'All dharmas return to one, where does the one return?' Just tell him, 'Eat when hungry, sleep when tired.'
Example. Daowu (Daowu, a person's name) and Jianyuan (Jianyuan, a person's name) went to a house to offer condolences. Jianyuan stroked the coffin and said, 'Alive? Dead?' Daowu said, 'I don't say alive, and I don't say dead.' Jianyuan said, 'Why don't you say?' Daowu said, 'I don't say, I don't say.' On the way, Jianyuan said, 'Please, Master, say it for me. If you don't say it, I will hit the Master.' Daowu said, 'Hit me if you want, but I won't say it.' The Master picked up the topic and said, 'What stairs are there to climb on a silver mountain and iron wall? Tonight, this monk is adding flowers to the brocade, opening up the eight characters, and discussing this public case.' Alive, the whole opportunity appears; dead, the whole opportunity appears; not saying and not saying again, there is nothing in it.
背面。直下便承當。不隔一條線。逼塞大虛空。赤心常片片。
舉。南際到雪峰經月次見玄沙。沙云。長老唯我能知。際云。須知有不求知者。沙云。山頭老漢。費許多氣力作么。師拈云。玄沙放去太險收來太速。若據金山則不然。此事唯我能知。須知有不求知者。只向他道。也知長老不分外。還委悉么。一鏃破三關。分明箭後路。舉。僧問巴陵。如何是道。陵雲。明眼人落井。僧問石頭。如何是道。頭云。木頭。僧又問韶國師。如何是道。國師云。四生浩浩。師拈云。宗師家為人。各有出身處。若是通方之士。一舉便知。茍未相諳。不免指注。只如一個問頭三人恁么答。且道。是那一句親切。還委悉么。一鏃破三關。分明箭後路。
舉。僧問香林。如何是衲衣下事。林雲。臘月火燒山。雪竇云。臘月火燒山。萬種千般。翹松鶴冷踏雪人寒。達磨不會大難大難。師拈云。大小雪竇。隨婁漱不能截斷誵訛。若是道林即不然。臘月火燒山。特地無端。綿包特石鐵里泥團。
舉。雪峰示眾云。盡大地撮來如粟米粒大。拋向面前漆桶不會。打鼓普請看。師拈云。絕天維立地紀。未足稱奇。擘太華逗河源。亦非敏手。若向個里覷得透。便可以撒驪龍窟明珠。噴栴檀林香氣。豈不快哉。山僧今日不避泥水放一線
【現代漢語翻譯】 現代漢語譯本： 背面。當下就承擔起來，不隔一絲一毫。充滿整個虛空，赤誠之心常常一片片。
舉例。南際禪師到雪峰禪師處，經過一個月才見到玄沙禪師。玄沙禪師說：『長老，只有我能瞭解你。』南際禪師說：『須知有不求瞭解的人。』玄沙禪師說：『山頭老漢，費這麼多力氣做什麼？』我（雲門文偃禪師）拈出：玄沙禪師放得太險，收得太快。如果按照金山禪師的說法就不是這樣了。這件事只有我能瞭解，須知有不求瞭解的人。只對他說：也知道長老不分外。還明白嗎？一箭射穿三關，分明是箭射出的路徑。
舉例。有僧人問巴陵禪師：『如何是道？』巴陵禪師說：『明眼人落井。』僧人問石頭禪師：『如何是道？』石頭禪師說：『木頭。』僧人又問韶國師：『如何是道？』國師說：『四生浩浩。』我（雲門文偃禪師）拈出：宗師教導人，各有各的出身處。如果是通達事理的人，一舉便知。如果還不熟悉，免不了要指點註釋。就像一個問題，三個人這樣回答。那麼，哪一句更親切呢？還明白嗎？一箭射穿三關，分明是箭射出的路徑。
舉例。有僧人問香林禪師：『如何是衲衣下的事？』香林禪師說：『臘月火燒山。』雪竇禪師說：『臘月火燒山，萬種千般。翹松鶴冷，踏雪人寒。達磨不會，大難大難。』我（雲門文偃禪師）拈出：雪竇禪師，隨口應答卻不能截斷誵訛。如果是道林禪師就不是這樣了。臘月火燒山，特地無端，綿包特石，鐵里泥團。
舉例。雪峰禪師開示大眾說：『將整個大地撮起來像粟米粒那麼大，拋向面前，如果漆桶不會，就打鼓普請大家來看。』我（雲門文偃禪師）拈出：絕天維立地紀，還不足以稱奇。劈開太華山，疏通黃河的源頭，也不是敏捷的手法。如果向這裡看得透徹，便可以撒驪龍窟的明珠，噴栴檀林的香氣，豈不痛快！山僧我今天不避泥水，放一線。
【English Translation】 English version: The back side. Directly take it upon yourself, without a single line of separation. Filling the entire great void, a sincere heart is always in fragments.
Example: Nanquan (Nanquan Puyuan) went to Xuefeng (Xuefeng Yicun), and after a month, he met Xuansha (Xuansha Shibei). Xuansha said, 'Elder, only I can understand you.' Nanquan said, 'You must know there are those who do not seek understanding.' Xuansha said, 'The old man on the mountain, why waste so much effort?' I (Yunmen Wenyan) comment: Xuansha released too dangerously and retracted too quickly. If according to Jinshan, it would not be like this. Only I can understand this matter; you must know there are those who do not seek understanding. Just tell him: I also know that the Elder is not extraneous. Do you understand? One arrow pierces three barriers, clearly the path the arrow takes.
Example: A monk asked Baling (Baling Haojian), 'What is the Dao?' Baling said, 'A clear-eyed person falls into a well.' A monk asked Shitou (Shitou Xiqian), 'What is the Dao?' Shitou said, 'A wooden head.' The monk then asked Shao Guoshi, 'What is the Dao?' Guoshi said, 'The four births are vast and boundless.' I (Yunmen Wenyan) comment: Teachers instruct people, each has their own starting point. If one is versed in the principles, they will understand at once. If not yet familiar, annotation is unavoidable. Just like one question, three people answer in this way. Then, which sentence is more intimate? Do you understand? One arrow pierces three barriers, clearly the path the arrow takes.
Example: A monk asked Xianglin (Xianglin Chengyuan), 'What is the matter beneath the kasaya?' Xianglin said, 'Fire burns the mountain in the twelfth month.' Xuedou (Xuedou Chongxian) said, 'Fire burns the mountain in the twelfth month, myriad kinds and thousands of forms. A crane on a towering pine is cold, a person treading snow is cold. Bodhidharma does not understand, a great difficulty, a great difficulty.' I (Yunmen Wenyan) comment: Great Xuedou, answering offhand but unable to cut off the confusion. If it were Daolin, it would not be like this. Fire burns the mountain in the twelfth month, especially for no reason, cotton wraps a special stone, mud in iron.
Example: Xuefeng addressed the assembly, saying, 'Gather the entire earth into a grain of millet, throw it in front of you, and if the lacquer bucket does not understand, beat the drum and invite everyone to see.' I (Yunmen Wenyan) comment: Severing the celestial warp and establishing the earthly woof is not enough to be called marvelous. Splitting Mount Hua and dredging the source of the Yellow River are also not skillful methods. If you can see through this, then you can scatter the pearls from the dragon's cave and spray the fragrance of the sandalwood forest. Wouldn't that be delightful! This mountain monk today does not avoid the mud and water, releasing a line.
道。乃拈拄杖云。還見雪峰么。遂卓拄杖云劄。
舉。臨濟與普化。一日同往施主家齋。濟問。毛吞巨海芥納須彌。為復是神通妙用。為復是法爾如然。化踢倒飯床。濟云。太粗生。化云。這裡是什麼所在。說粗說細。濟休去。來日又同一施主家齋。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。佛法說甚粗細。濟吐舌。師拈云。精金不百鍊。爭見光輝。至寶不酬價。爭辨真假。不是臨濟不能驗他普化。不是普化不能抗他臨濟。所謂如水入水如金博金。雖然如是。放過則彼此作家。點檢則二俱失利。具擇法眼者試請辨看。
舉。昔有秀才問長沙。某甲曾看千佛名經。百千諸佛但見其名。未審居何國土。長沙召秀才。才應諾。沙云。黃鶴樓崔顥題后。秀才還曾題否。才云。不曾題。沙云。得閑題取一篇好。師拈云。驀刀劈面。解辨者何人。劈箭當胸。承當者有幾。若能向奔流度刃疾焰過風處。見長沙橫身為物去不消一捏。其或隨言詮入露布。便謂問東答西裂轉話頭。且作么生是長沙端的處。還委悉么。殺人刀活人劍。
舉。趙州訪一庵主便云。有么有么。庵主豎起拳頭。州云。水淺不是泊船處。便去。又訪一庵主亦云。有么有么。庵主亦豎起拳頭。州云。能縱能奪能殺能活
【現代漢語翻譯】 現代漢語譯本 道。於是拿起拄杖說：『還見到雪峰（Xuefeng，人名）了嗎？』 隨即用拄杖敲擊地面，發出『劄』的一聲。
舉例。臨濟（Linji，人名）和普化（Puhua，人名）有一天一同去施主家應齋。臨濟問道：『毛孔吞噬巨海，芥子容納須彌山（Xumi Mountain，佛教中的聖山），這到底是神通妙用，還是本來就是這樣？』 普化一腳踢翻了飯桌。臨濟說：『太粗魯了。』 普化說：『這裡是什麼地方？說什麼粗細？』 臨濟作罷。第二天又一同去施主家應齋。臨濟又問：『今天的供養和昨天比怎麼樣？』 普化又踢翻了飯桌。臨濟說：『太粗魯了。』 普化說：『瞎漢，佛法說什麼粗細？』 臨濟吐了吐舌頭。我拈出此事說：精金不經過百般錘鍊，怎麼能顯現光輝？至寶不經過估價，怎麼能辨別真假？不是臨濟不能試探普化，也不是普化不能對抗臨濟。這就像水流入水，金摻入金一樣。雖然如此，放過他們則彼此都是行家，仔細檢查則雙方都失去利益。具有選擇法眼的人，請試著辨別看看。
舉例。過去有個秀才問長沙（Changsha，地名）：『我曾經讀過《千佛名經》（Thousand Buddhas Name Sutra），其中百千諸佛只是知道他們的名字，不知道他們居住在哪個國土？』 長沙叫秀才，秀才應聲。長沙說：『黃鶴樓（Yellow Crane Tower）上崔顥（Cui Hao，人名）題詩之後，你曾經題過嗎？』 秀才說：『不曾題過。』 長沙說：『得空題一篇也好。』 我拈出此事說：『用刀劈面而來，能辨別的人有幾個？箭射中胸膛，能承擔的人又有幾個？』 如果能向奔流、刀刃、疾焰、過風之處，見到長沙橫身救物，用不著一捏之力。如果隨著言語詮釋進入公告，就說是問東答西，轉移話題。那麼，什麼是長沙的真實意圖？還明白嗎？殺人刀也是活人劍。
舉例。趙州（Zhaozhou，地名）拜訪一位庵主，便問道：『有嗎？有嗎？』 庵主豎起拳頭。趙州說：『水淺不是停船的地方。』 便離開了。又拜訪一位庵主，也問道：『有嗎？有嗎？』 庵主也豎起拳頭。趙州說：『能放能收，能殺能活。』
【English Translation】 English version The Master then raised his staff and said, 'Do you still see Xuefeng (Xuefeng, a person's name)?' Then he struck the ground with the staff, making a 'Zha' sound.
Example: Linji (Linji, a person's name) and Puhua (Puhua, a person's name) went to a donor's house for a meal one day. Linji asked, 'A hair swallowing the great ocean, a mustard seed containing Mount Sumeru (Sumi Mountain, a sacred mountain in Buddhism), is this a miraculous power, or is it naturally so?' Puhua kicked over the dining table. Linji said, 'Too crude.' Puhua said, 'What kind of place is this? Talking about crude or refined?' Linji gave up. The next day, they went to a donor's house for a meal again. Linji asked again, 'How is today's offering compared to yesterday's?' Puhua kicked over the dining table again. Linji said, 'Too crude.' Puhua said, 'Blind man, what does the Buddha-dharma say about crude or refined?' Linji stuck out his tongue. I pick up this matter and say: 'Fine gold, if not refined a hundred times, how can it show its brilliance? A treasure, if not appraised, how can one distinguish the genuine from the fake?' It's not that Linji couldn't test Puhua, nor that Puhua couldn't resist Linji. It's like water entering water, gold mixed with gold. Although it is so, letting them go means they are both experts, but examining them carefully means both lose benefits. Those with discerning eyes, please try to distinguish and see.
Example: In the past, there was a scholar who asked Changsha (Changsha, a place name), 'I have read the 'Thousand Buddhas Name Sutra' (Thousand Buddhas Name Sutra), in which hundreds of thousands of Buddhas only know their names, but I don't know which country they reside in?' Changsha called the scholar, and the scholar responded. Changsha said, 'After Cui Hao (Cui Hao, a person's name) wrote a poem on the Yellow Crane Tower (Yellow Crane Tower), have you ever written one?' The scholar said, 'I have never written one.' Changsha said, 'It would be good to write one when you have time.' I pick up this matter and say: 'A knife strikes the face, how many people can discern it? An arrow hits the chest, how many people can bear it?' If one can see Changsha sacrificing himself to save beings in the midst of rushing currents, sharp blades, swift flames, and passing winds, without needing a pinch of strength. If one follows the words and interpretations into a public announcement, then it is said to be answering east to a question about the west, shifting the topic. So, what is Changsha's true intention? Do you understand? The killing sword is also the life-giving sword.
Example: Zhaozhou (Zhaozhou, a place name) visited a hermitage master and asked, 'Is there? Is there?' The hermitage master raised his fist. Zhaozhou said, 'Shallow water is not a place to moor a boat.' Then he left. He visited another hermitage master and also asked, 'Is there? Is there?' The hermitage master also raised his fist. Zhaozhou said, 'Able to release and able to seize, able to kill and able to give life.'
。禮拜而去。師拈云。佛祖命脈列聖鉗錘。換斗移星經天緯地。有般漢未出窠窟。只管道。舌頭在趙州口裡。殊不知。自己性命已屬他人。若能握向上綱宗。與二庵主相見。便可以定龍蛇別緇素。正好著力。還知趙州落處么。切忌顢頇。
舉。僧問長沙。作么生轉得山河大地歸自己去。沙云。作么生轉得自己歸山河大地去。師拈云。得人一牛還人一馬。
舉。雲門示眾云。百草頭上道將一句來。眾無對。自代云俱。師拈云。直得萬機寢削千眼頓開。細如須彌大如芥子。軟如鐵硬如泥。雖然如是。只道得一半。或有問山僧。只對他道收。且道。落在什麼處。
舉。興化一日上堂。有一同參來才上法堂。化便喝。僧亦喝。僧才行三兩步。化又喝。僧亦喝。僧擬進前。化拈棒。僧又喝。化云。爾看這瞎漢。猶作主宰在。僧擬議。化便直打下法堂。卻歸方丈。侍者便問。適來僧有甚語句觸忤和尚。化云。他適來也有照也有用。也有權也有實。我將手向伊麵前劃兩遭。到這裡便用不得似。這般漢不打更待何時。師拈云。辨王庫刀振涂毒鼓。掣電未足以擬其迅。震雷未足以方其威。可謂善驅耕夫之牛。能奪饑人之食。只如主賓互換有照有用有權有實則且致。甚處是興化將手向伊麵前劃兩遭處。若這裡洞明。可以
【現代漢語翻譯】 現代漢語譯本：禮拜后離去。禪師拈起話頭說：『佛祖的命脈，歷代聖賢的鉗錘，能夠換斗移星，經天緯地。有些修行人還沒有脫離窠臼，只知道舌頭在趙州（Zhao Zhou，唐代禪師）的口裡。卻不知道，自己的性命已經屬於他人。如果能夠掌握向上的綱宗，與二庵主相見，便可以確定龍蛇，辨別緇素。』正好著力啊！還知道趙州的落腳處嗎？切記不要顢頇！
舉例。有僧人問長沙（Changsha，唐代禪師）：『如何才能將山河大地轉為自己所有？』長沙回答說：『如何才能將自己歸於山河大地？』禪師拈起話頭說：『得到別人一頭牛，還別人一匹馬。』
舉例。雲門（Yunmen，唐末五代禪師）向大眾開示說：『在百草頭上道出一句來！』大眾沒有回答。雲門自己代替回答說：『俱。』禪師拈起話頭說：『直接達到萬機止息，千眼頓開的境界。細小如須彌山（Sumeru，佛教中的須彌山），巨大如芥子。柔軟如鐵，堅硬如泥。』雖然如此，也只說對了一半。如果有人問我，我只對他回答『收』。且說，這落在什麼地方？
舉例。興化（Xinghua，五代時期禪師）有一天上堂說法，有一個同參剛走上法堂，興化便喝斥。僧人也喝斥。僧人剛走了三兩步，興化又喝斥。僧人也喝斥。僧人想要上前，興化拿起棒子。僧人又喝斥。興化說：『你看這瞎漢，還想作主宰！』僧人猶豫不決，興化便直接打下法堂，然後回到方丈。侍者便問：『剛才那個僧人說了什麼話觸犯了和尚？』興化說：『他剛才也有照，也有用，也有權，也有實。我將手在他面前劃了兩下，到這裡就用不出來了。』這種人不打更待何時？禪師拈起話頭說：『辨王庫刀，振涂毒鼓，閃電都不能比擬它的迅速，震雷都不能比擬它的威猛。』可謂善於驅趕耕夫的牛，能夠奪取飢餓之人的食物。只是主賓互換，有照有用有權有實暫且不論，哪裡是興化將手在他面前劃了兩下的地方？如果在這裡洞明，就可以……
【English Translation】 English version: After bowing, he departed. The master picked up the topic and said, 'The lifeblood of the Buddhas and Patriarchs, the tongs and hammers of the successive sages, capable of shifting stars and arranging the earth. Some practitioners have not yet escaped their confines, only knowing that the tongue is in Zhao Zhou's (Zhao Zhou, a Chan master of the Tang Dynasty) mouth. They do not know that their own lives already belong to others. If one can grasp the upward principle and meet the two hermits, then one can determine dragons and snakes, and distinguish between black and white.' It is precisely the time to exert effort! Do you know where Zhao Zhou landed? Remember not to be muddleheaded!
Example: A monk asked Changsha (Changsha, a Chan master of the Tang Dynasty), 'How can one transform the mountains, rivers, and earth to belong to oneself?' Changsha replied, 'How can one return oneself to the mountains, rivers, and earth?' The master picked up the topic and said, 'Receiving a cow from someone, returning a horse to them.'
Example: Yunmen (Yunmen, a Chan master of the late Tang and Five Dynasties period) instructed the assembly, 'Utter a phrase from the top of the hundred grasses!' The assembly did not answer. Yunmen answered on their behalf, 'All.' The master picked up the topic and said, 'Directly reaching the state of ten thousand affairs ceasing and a thousand eyes opening instantly. As small as Mount Sumeru (Sumeru, Mount Sumeru in Buddhism), as large as a mustard seed. As soft as iron, as hard as mud.' Even so, only half of it is said correctly. If someone asks me, I will only answer 'Collect.' Now, where does this fall?
Example: One day, Xinghua (Xinghua, a Chan master of the Five Dynasties period) ascended the hall to give a Dharma talk. A fellow practitioner had just stepped into the Dharma hall when Xinghua shouted. The monk also shouted. The monk had just taken three or two steps when Xinghua shouted again. The monk also shouted. The monk wanted to step forward, and Xinghua picked up a staff. The monk shouted again. Xinghua said, 'Look at this blind man, still trying to be the master!' The monk hesitated, and Xinghua directly struck him down from the Dharma hall and returned to his abbot's quarters. The attendant then asked, 'What words did that monk say that offended the abbot?' Xinghua said, 'Just now, he also had illumination, also had function, also had authority, also had reality. I waved my hand in front of his face twice, and he couldn't use it here.' If we don't hit this kind of person, when should we wait? The master picked up the topic and said, 'Distinguishing the royal treasury sword, shaking the poisoned drum, lightning is not enough to compare its speed, thunder is not enough to compare its might.' It can be said to be good at driving the farmer's cow and able to take the food of the hungry. Just like the host and guest exchanging, having illumination, having function, having authority, and having reality are temporarily not discussed, where is the place where Xinghua waved his hand in front of his face twice? If one understands this clearly, one can...
荷負臨濟正法眼藏。如或泥水未分。未免瞎驢隨大隊。
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。仰山下禪床打四藤條。師拈云。師資會遇袞芥投針。一期借路經過。不免互相鈍置。雪竇道。藤條未到折。因甚只打四下。師云。糊餅討什麼汁。雪竇云。須是個斬釘截鐵漢始得。師云。大似隨邪逐惡。大禪佛後到霍山自云。集云峰下四藤條天下大禪佛參。霍山云。維那打鐘著。禪便走。師拈云。這漢擔仰山一個冬瓜印子。向人前賣弄。若不是霍山幾被涂糊。雖然可惜令行一半。當時不用喚維那。好與擒住更打四藤條。且聽這漢疑三十年。
舉。雪峰會下有一僧。辭去在山中卓庵。多時不剃頭。自作一柄木杓。溪邊舀水吃。時有僧見問。如何是祖師西來意。主豎起杓子云。溪深杓柄長。僧歸舉似雪峰。峰云。也甚奇怪。峰一日與侍者將剃刀去。才相見便問。道得即不剃汝頭。主便取水洗頭。峰便與伊剃卻。師拈云。庵主雖生鐵鑄就。雪峰柰是本分鉗錘。當初若一向顢頇。爭見驚天動地。還委悉么。金鏃慣調曾百戰。鐵鞭多力恨無酬。
舉。僧問保福。雪峰平生有何言句。得似羚羊掛角時。福云。我不可作雪峰弟子不得那。師拈云。翡翠羽毛
【現代漢語翻譯】 現代漢語譯本： 肩負著臨濟（Linji，禪宗大師）正法眼藏（Zhengfa Yanzang，正法的精髓）。如果泥和水還沒有分辨清楚，難免會像瞎驢一樣跟隨大部隊。
舉例。仰山（Yangshan，禪宗大師）在座位上，大禪佛（Da Chanfo，一位禪僧）走到他面前，翹起一隻腳說：『西天（Xitian，古印度）二十八祖（Ershiba Zu，禪宗的二十八位祖師）也是這樣，唐土（Tangtu，中國）六祖（Liuzu，禪宗的第六位祖師慧能）也是這樣，和尚（heshang，對僧人的尊稱，這裡指仰山）也是這樣，某甲（moujia，說話人自稱）也是這樣。』仰山走下禪床，打了四藤條。師（這裡指雲門文偃）拈出這件事說：『師父和弟子相遇，就像把莛芥投向針尖一樣，不過是一期借路經過，免不了互相耽擱。』雪竇（Xuedou，禪宗大師）說：『藤條還沒到就折斷了，為什麼只打了四下？』師說：『糊餅要什麼汁？』雪竇說：『必須是個斬釘截鐵的漢子才行。』師說：『很像隨從邪惡。』大禪佛後來到了霍山（Huoshan，山名，也指此地的禪師）那裡，自己說：『集云峰（Jiyunfeng，山名，仰山所在的山峰）下的四藤條，天下的大禪佛都來參。』霍山說：『維那（Weina，寺院中的一種職務）打鐘。』禪僧便走了。師拈出這件事說：『這漢子擔著仰山的一個冬瓜印子，在人前賣弄。如果不是霍山，幾乎就被他涂糊了。雖然可惜命令只執行了一半，當時不用叫維那，最好把他擒住再打四藤條，且聽這漢子疑惑三十年。』
舉例。雪峰（Xuefeng，禪宗大師）會下有一個僧人，辭別雪峰，在山中搭了個茅庵，很久不剃頭，自己做了一把木勺，在溪邊舀水喝。當時有個僧人看見他，問：『如何是祖師西來意（Zushi Xilaiyi，達摩祖師從西天來到中國的目的）？』庵主豎起勺子說：『溪深勺柄長。』僧人回去告訴了雪峰。雪峰說：『也甚奇怪。』雪峰有一天和侍者拿著剃刀去庵里，才相見便問：『說得出來就不剃你的頭。』庵主便取水洗頭。雪峰便給他剃了頭。師拈出這件事說：『庵主雖然是生鐵鑄就，雪峰到底是本分的鉗錘。當初如果一向顢頇，怎麼能見到驚天動地的事情呢？還明白嗎？金鏃慣於調遣，曾經百戰，鐵鞭力大，只恨沒有報酬。』
舉例。僧人問保福（Baofu，禪宗大師）：『雪峰平生有什麼言句，能像羚羊掛角（Lingyang Guajiao，比喻禪語玄妙，無跡可尋）的時候？』保福說：『我不可作雪峰弟子不得那。』師拈出這件事說：『翡翠羽毛』
【English Translation】 English version: Bearing the orthodox Dharma-eye Treasury of Linji (Linji, a Chan master). If mud and water are not yet distinguished, one cannot avoid being like a blind donkey following the crowd.
Example: Yangshan (Yangshan, a Chan master) was seated when Da Chanfo (Da Chanfo, a Chan monk) approached him, raised one foot, and said, 'The Twenty-eight Patriarchs of the Western Heaven (Xitian, ancient India) are also like this, the Sixth Patriarch of Tang China (Tangtu, China) (Liuzu, Huineng, the Sixth Patriarch of Chan) is also like this, the Abbot (heshang, a respectful term for monks, here referring to Yangshan) is also like this, and I (moujia, the speaker referring to himself) am also like this.' Yangshan stepped down from the meditation platform and struck him four times with a rattan stick. The Master (here referring to Yunmen Wenyan) commented on this, saying, 'The meeting of master and disciple is like throwing a mustard seed at the tip of a needle; it is merely a temporary passage, and they inevitably delay each other.' Xuedou (Xuedou, a Chan master) said, 'The rattan stick broke before it arrived; why only four strikes?' The Master said, 'What juice does a sesame cake need?' Xuedou said, 'It must be a man of decisive action.' The Master said, 'It is very much like following evil.' Later, Da Chanfo went to Huoshan (Huoshan, a mountain name, also referring to the Chan master of this place) and said, 'The four rattan strikes under Jiyun Peak (Jiyunfeng, a mountain name, where Yangshan was located) are for all the great Chan masters in the world to contemplate.' Huoshan said, 'Verger (Weina, a position in the monastery), strike the bell.' The Chan monk then left. The Master commented on this, saying, 'This fellow carries Yangshan's gourd seal and shows it off in front of people. If it were not for Huoshan, he would have almost been deceived. Although it is a pity that the order was only half executed, he should not have called the verger at that time; it would have been better to seize him and strike him four more times, and let this fellow doubt for thirty years.'
Example: There was a monk under Xuefeng's (Xuefeng, a Chan master) assembly who bid farewell to Xuefeng and built a hut in the mountains. He did not shave his head for a long time and made a wooden ladle to scoop water from the stream to drink. At that time, a monk saw him and asked, 'What is the meaning of the Patriarch's coming from the West (Zushi Xilaiyi, Bodhidharma's purpose in coming to China from the West)?' The hut-dweller raised the ladle and said, 'The stream is deep, the ladle handle is long.' The monk returned and told Xuefeng. Xuefeng said, 'That's very strange.' One day, Xuefeng went to the hut with an attendant carrying a razor. As soon as they met, he asked, 'If you can say it, I won't shave your head.' The hut-dweller then took water and washed his head. Xuefeng then shaved his head. The Master commented on this, saying, 'Although the hut-dweller was cast from pig iron, Xuefeng was ultimately a genuine hammer. If he had been consistently muddleheaded from the beginning, how could he have seen earth-shattering events? Do you understand? Golden arrowheads are accustomed to being adjusted and have fought hundreds of battles; iron whips are powerful but regret having no reward.'
Example: A monk asked Baofu (Baofu, a Chan master), 'What words did Xuefeng utter in his life that are like a gazelle hanging its horns (Lingyang Guajiao, a metaphor for profound Chan sayings that leave no trace)?' Baofu said, 'I cannot be a disciple of Xuefeng.' The Master commented on this, saying, 'Emerald feathers.'
麒麟頭角。重重光彩的的相承。要明陷虎之機。須施險崖之句。雖然如是。只知與么來。不知與么去。或有問山僧。五祖平生有何言句。得似羚羊掛角時。只對道。不敢孤負先師。委悉么。山高豈礙白雲飛。
舉。玄沙和尚到莆田縣。眾以百戲迎之。次日玄沙遂問小塘長老。昨日許多喧鬧。向什麼處去。小塘提起袈裟角示之。沙云。料掉沒交涉。大溈真如拈云。大溈即不然。或有問昨日許多喧鬧向什麼處去。遂鳴指一下。或有個衲僧出雲。料掉沒交涉。大溈卻肯伊。何故。大丈夫漢捋虎鬚也是本分。且道。利害在什麼處。師拈云。二老宿雖是提振綱宗。要且貪觀天上月。而今或有個出問道林。適來許多喧鬧向什麼處去。只對他道。又是從頭起。他若道料掉沒交涉。劈脊便棒。何故。曹溪波浪如相似。無限平人被陸沈。
舉。僧問投子。如何是一大事因緣。子云。尹司空與老僧開堂。師拈云。人道投子實頭。不妨忒殺淳樸。若是山僧即不然。或有問。如何是一大事因緣。只對他道。弄潮須是弄潮人。
舉。藥山一夜無燈燭。示眾云。我有一句子。待犢牛生兒即向汝道。時有僧出雲。犢牛生兒也。自是和尚不道。山云。把燈來。其僧便歸眾。洞山云。這僧會則會。只是不肯禮拜。法燈云。當時不要索燈
【現代漢語翻譯】 現代漢語譯本 麒麟的頭角，層層光彩相互輝映相承。想要明白獵取老虎的玄機，必須使用險峻峭拔的語句。雖然是這樣，（你們）只知道這樣來，卻不知道這樣去。如果有人問老衲，五祖（弘忍，禪宗五祖）平生有什麼言語，能像羚羊掛角（羚羊夜宿，掛角于樹，不留痕跡，比喻禪語之無跡可尋）一樣？只回答說：『不敢辜負先師。』明白了嗎？山高又怎麼會阻礙白雲飛翔呢？
舉例。玄沙和尚（玄沙師備，唐代禪僧）到莆田縣，眾人用各種表演來迎接他。第二天，玄沙就問小塘長老，『昨天那麼多的喧鬧，都到哪裡去了？』小塘提起袈裟的角來給他看。玄沙說：『估計是落空了，沒有交涉。』大溈真如（大溈慧祐，唐代禪僧）評論說：『大溈我就不是這樣。如果有人問昨天那麼多的喧鬧到哪裡去了，』就彈一下手指。如果有個僧人出來說：『估計是落空了，沒有交涉。』大溈卻會認可他。為什麼呢？大丈夫漢捋虎鬚也是本分。』那麼，利害關係在哪裡呢？老衲評論說：『這兩位老宿雖然是在提振綱宗，但卻都貪戀觀看天上的月亮。』現在如果有人出來問我道林，『剛才那麼多的喧鬧到哪裡去了？』只對他說道：『又是從頭開始。』他如果說『估計是落空了，沒有交涉。』就劈頭蓋臉地打他一棒。為什麼呢？曹溪（禪宗六祖慧能弘法之地）的波浪如此相似，無數的普通人因此被淹沒。
舉例。有僧人問投子（投子大同，唐代禪僧），『如何是一大事因緣（佛教用語，指佛出世度化眾生的根本原因）？』投子回答說：『尹司空（尹洙，北宋官員）與老僧一起開堂說法。』老衲評論說：『人們說投子老實，確實太淳樸了。』如果是老衲我，就不會這樣。如果有人問，『如何是一大事因緣？』只對他說道：『弄潮必須是弄潮人。』
舉例。藥山（藥山惟儼，唐代禪僧）一夜沒有燈燭，對大家說：『我有一句話，等母牛生了小牛就告訴你們。』當時有個僧人出來說：『母牛已經生了小牛了，只是和尚您不說。』藥山說：『把燈拿來。』那個僧人就回到人群中去了。洞山（洞山良價，唐代禪僧）評論說：『這個僧人會是會了，只是不肯禮拜。』法燈（法燈禪師，生平不詳）說：『當時不要索要燈。』
【English Translation】 English version The head and horns of the Qilin (a mythical Chinese creature), layer upon layer of brilliant light reflecting and inheriting each other. To understand the mechanism of trapping a tiger, one must use perilous and precipitous phrases. Although it is so, you only know how to come this way, but you do not know how to go that way. If someone asks this old monk, 'What words did the Fifth Patriarch (Hongren, the Fifth Patriarch of Zen Buddhism) have in his life that could be like a羚羊掛角 (líng yáng guà jiǎo, literally '羚羊 hangs its horns', referring to the antelope hanging its horns on a tree at night, leaving no trace, a metaphor for the tracelessness of Zen sayings)?' I would only answer, 'I dare not fail my late teacher.' Do you understand? How can the height of the mountain hinder the flight of white clouds?
Example: When Zen Master Xuansha (Xuansha Shibei, a Zen monk of the Tang Dynasty) arrived at Putian County, the crowd welcomed him with various performances. The next day, Xuansha asked Elder Xiaotang, 'Where did all the noise from yesterday go?' Xiaotang raised the corner of his袈裟 (jiā shā, a Buddhist monastic robe) to show him. Xuansha said, 'It seems to have fallen through, with no connection.' Great Wei Zhenru (Dahui Huiyou, a Zen monk of the Tang Dynasty) commented, 'Great Wei would not do it this way. If someone asked where all the noise from yesterday went,' he would snap his fingers. If a monk came out and said, 'It seems to have fallen through, with no connection,' Great Wei would approve of him. Why? It is the duty of a great hero to stroke the tiger's whiskers.' So, where does the advantage or disadvantage lie? This old monk comments, 'Although these two old monks are promoting the fundamental principles, they are both greedy for watching the moon in the sky.' Now, if someone comes out and asks Daolin, 'Where did all the noise from just now go?' Just tell him, 'It's starting all over again.' If he says, 'It seems to have fallen through, with no connection,' then strike him with a stick. Why? The waves of Caoqi (where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma) are so similar that countless ordinary people are drowned by them.
Example: A monk asked Touzi (Touzi Datong, a Zen monk of the Tang Dynasty), 'What is the great cause and condition (a Buddhist term referring to the fundamental reason for the Buddha's appearance in the world to liberate sentient beings)?' Touzi replied, '尹司空 (Yin Zhu, an official of the Northern Song Dynasty) and this old monk are opening a hall together to preach the Dharma.' This old monk comments, 'People say Touzi is honest, and he is indeed too simple.' If it were this old monk, I would not do it this way. If someone asked, 'What is the great cause and condition?' Just tell him, 'One must be a tide player to play with the tide.'
Example: Yaoshan (Yaoshan Weiyan, a Zen monk of the Tang Dynasty) had no lamps or candles one night and said to everyone, 'I have a sentence, and I will tell you when a calf is born to a cow.' At that time, a monk came out and said, 'The calf has already been born to the cow, it's just that the monk is not saying it.' Yaoshan said, 'Bring the lamp.' That monk then returned to the crowd. Dongshan (Dongshan Liangjie, a Zen monk of the Tang Dynasty) commented, 'This monk knows, but he is just unwilling to bow.' Fayan (Zen Master Fayan, whose life is unknown) said, 'There was no need to ask for the lamp at that time.'
。但問他道。生底是特牛兒牸牛兒。又代云。雙生也。師拈云。藥山垂釣意在鯤鯨。這僧吞釣三千浪激。洞山眼正千里同風。法燈重整槍旗。再裝甲冑。雖然如是。山僧即不然。夾山有一句子。威音王已前與諸人道了也。或有問明頭合暗頭合。只對他道。龍得水時添意氣。虎逢山勢長威獰。
舉。巖頭參德山。入門便問。是凡是聖。山便喝。頭禮拜。洞山云。若不是奯公。大難承當。巖頭聞云。洞山老漢不識好惡。錯下名言。殊不知。我當時一手抬一手搦。師拈云。德山據令而行。只得一半。洞山通方有眼。千里同風。巖頭既善據虎頭。又能收虎尾。大似作家戰將臨陣扣敵。七事俱全不妨奇特。敢問。那個是一手抬一手搦處。謂言侵早起。更有夜行人。
舉。僧問曹山。恁么熱向什麼處迴避。山云。鑊湯爐炭里迴避。僧云。鑊湯爐炭里作么生迴避。山云。眾苦不能到。師拈云。回機轉位宛爾通方。直下似臘月蓮華。雖然如是。斬釘截鐵更饒一路。或有問碧巖。恁么熱向什麼處迴避。只向他道。鑊湯爐炭里迴避。他若云鑊湯爐炭里如何迴避。只向他道。熱殺也何妨。且道。還有為人處也無。
舉。陸亙大夫問南泉。肇法師道。天地與我同根。萬物與我一體。也甚奇怪。南泉指庭前華召大夫云。時人見
【現代漢語翻譯】 現代漢語譯本： 然後（南泉普愿）問那個僧人道：『（你）生的到底是母牛還是小母牛？』那僧人又回答說：『是雙生的。』南泉普愿拈起話頭說：『藥山惟儼垂釣的意圖在於鯤鵬鯨魚。這僧人吞下魚鉤，激起三千層浪。洞山良價眼光端正，千里之內都吹著一樣的風。法燈禪師重新整頓槍旗，再次披上鎧甲。』雖然是這樣，我（雲門文偃）卻不這樣說。夾山善會有一句話，在威音王佛之前就已經和你們說過了。如果有人問明頭（顯露的）和暗頭（隱藏的）如何契合，只對他說：『龍得到水時更加意氣風發，老虎遇到山勢時增長威猛猙獰。』 （下面）舉一個例子。巖頭全豁參訪德山宣鑒，入門便問：『是凡夫還是聖人？』德山宣鑒便喝斥。巖頭全豁禮拜。洞山良價評論說：『如果不是巖頭全豁，很難承擔這一喝。』巖頭全豁聽到后說：『洞山老漢不識好壞，錯誤地下了評語。殊不知，我當時一手抬起，一手按住。』我（雲門文偃）拈起話頭說：『德山宣鑒按照規矩行事，只得一半。洞山良價通達變通，眼光銳利，千里之內都吹著一樣的風。巖頭全豁既善於抓住老虎頭，又能收住老虎尾。』很像一個精明的將領臨陣對敵，七件事都具備，不妨顯得奇特。敢問，哪個是一手抬起一手按住的地方？正所謂『說得早起，還有夜行人』。 （下面）舉一個例子。有僧人問曹山（本寂）：『這麼熱的天氣，向什麼地方迴避？』曹山回答說：『在鑊湯爐炭里迴避。』僧人問：『在鑊湯爐炭里怎麼迴避？』曹山回答說：『眾苦不能到達。』我（雲門文偃）拈起話頭說：『迴轉機鋒，轉換位置，自然通達變通。』就像臘月的蓮花一樣。雖然是這樣，斬釘截鐵還要更進一步。如果有人問碧巖錄，『這麼熱的天氣，向什麼地方迴避？』只對他說：『向鑊湯爐炭里迴避。』他如果問『鑊湯爐炭里如何迴避？』只對他說：『熱死也何妨。』且說，這裡還有為人處世的道理嗎？ （下面）舉一個例子。陸亙大夫問南泉普愿：『僧肇法師說，天地與我同根，萬物與我一體，也太奇怪了。』南泉普愿指著庭前的花，招呼陸亙大夫說：『世人見到'
【English Translation】 English version: Then (Nanquan Puyuan) asked the monk, 'Was the one born a heifer or a young heifer?' The monk replied, 'It was a twin birth.' The Master (Yunmen Wenyan) picked up the topic and said, 'Yaoshan Weiyan's intention in fishing lies in the Kunpeng whales. This monk swallowed the hook, stirring up three thousand layers of waves. Dongshan Liangjie's eyes are correct, and the same wind blows within a thousand miles.' Dharma Lamp Chan Master reorganized the spears and flags, and put on armor again. Although it is like this, I (Yunmen Wenyan) do not say it like this. Jiashan Shanhui has a saying that he had already told you before Weiyin Wang Buddha. If someone asks how the Mingtou (obvious) and Antou (hidden) fit together, just tell him: 'When the dragon gets water, it becomes more spirited, and when the tiger meets the mountain, it grows more powerful and ferocious.' Here is an example. Yantou Quanhuo visited Deshan Xuanjian, and upon entering, he asked, 'Is it a mortal or a saint?' Deshan Xuanjian then shouted. Yantou Quanhuo bowed. Dongshan Liangjie commented, 'If it weren't for Yantou Quanhuo, it would be difficult to bear this shout.' Yantou Quanhuo heard this and said, 'Old man Dongshan doesn't know good from bad and made a wrong comment. Little does he know that I raised one hand and held down the other at that time.' I (Yunmen Wenyan) picked up the topic and said, 'Deshan Xuanjian acted according to the rules and only got half of it. Dongshan Liangjie is versatile and has sharp eyes, and the same wind blows within a thousand miles.' Yantou Quanhuo is good at grabbing the tiger's head and can also hold the tiger's tail. It is very much like a shrewd general facing the enemy in battle, with all seven things in place, which may seem peculiar. May I ask, where is the place where one hand is raised and the other is held down? As the saying goes, 'Speaking of getting up early, there are still night travelers.' Here is an example. A monk asked Caoshan (Benji), 'Where can one avoid such hot weather?' Caoshan replied, 'Avoid it in the cauldron of boiling water and charcoal fire.' The monk asked, 'How can one avoid it in the cauldron of boiling water and charcoal fire?' Caoshan replied, 'The sufferings cannot reach.' I (Yunmen Wenyan) picked up the topic and said, 'Turning the machine and changing the position, one naturally becomes versatile.' It's like a lotus flower in December. Although it is like this, cutting through nails and severing iron requires further progress. If someone asks Biyanlu, 'Where can one avoid such hot weather?' Just tell him, 'Avoid it in the cauldron of boiling water and charcoal fire.' If he asks, 'How can one avoid it in the cauldron of boiling water and charcoal fire?' Just tell him, 'What does it matter if you are burned to death?' And say, is there still a way to deal with people here? Here is an example. The Grand Master Lu Geng asked Nanquan Puyuan, 'Dharma Master Zhao said, 'Heaven and earth share the same root with me, and all things are one with me,' which is too strange.' Nanquan Puyuan pointed to the flowers in the courtyard and called out to Grand Master Lu Geng, 'People see'
此一株華如夢相似。師拈云。陸亙手攀金鎖。南泉八字打開。直得七珍八寶羅列目前。乃豎起拂子云。天地一指萬物一馬。通身是眼分疏不下。
舉。興化示眾云。今日不用如之若何。便請單刀直入。興化與爾證明。時有旻德長老。出衆禮拜起便喝。化亦喝。德又喝。化亦喝。德便禮拜。化云。旻德今日卻校興化二十棒。若是別人一棒也少不得。何故。蓋為他旻德會一喝不作一喝用。師拈云。作家相見須是恁么。機如掣電眼似流星。原始要終扶頭接尾。所謂羽毛相似言氣相合。只如兩家互換相喝。且作么生辨得。一喝不作一喝用。要承當臨濟正法眼藏。須明取二老宿意。且道。意作么生。百尺竿頭須進步。紫羅帳里撒真珠。
舉。僧問雲門。如何是清凈法身。門云。六不收。師拈云。只道得一半。若問道林。只對他道。一不立。遂成頌。一不立六不收。突然那更有蹤由。無限青山留不住。落華流水太悠悠。
舉。僧問長慶。如何是合聖之言。長慶雲。山僧被阇梨一問。直得口似匾檐。師拈云。是則是。應機無差。爭奈大驚小怪。或有問道林。如何是合聖之言。只對他道。志公不是閑和尚。剪刀只在臥床頭。
舉。臨濟道。一喝分賓主。照用一時行。師喝一喝云。且道。是賓是主。是照是用。
【現代漢語翻譯】 現代漢語譯本 這一株花就像夢一樣虛幻。師父拈起花說：『陸亙（人名）用手攀住金鎖，南泉（人名）用八個字打開了它，使得各種珍寶羅列在眼前。』於是豎起拂塵說：『天地就是一指，萬物就是一馬。渾身上下都是眼睛，無法分辨。』 興化（地名）禪師開示大眾說：『今天不用「如之若何」（怎麼辦），就請單刀直入。興化可以為你們證明。』當時有旻德（人名）長老，從人群中出來，禮拜后就喝了一聲。興化也喝了一聲。旻德又喝了一聲，興化也喝了一聲。旻德於是禮拜。興化說：『旻德今天卻要校正興化二十棒。如果是別人，一棒也少不了。』為什麼呢？因為他旻德懂得一喝卻不當作一喝來用。師父拈起拂塵說：『行家相見必須這樣。機鋒像閃電，眼光像流星。從頭到尾，扶持接應。』這就是所謂的羽毛相似，言語氣息相合。就像兩家互相喝問，要怎麼分辨呢？一喝不當作一喝用，要承擔臨濟（人名）的正法眼藏，必須明白兩位老宿的用意。那麼，用意是什麼呢？百尺竿頭須進步，紫羅帳里撒真珠。 有僧人問雲門（地名）禪師：『什麼是清凈法身？』雲門說：『六不收。』師父拈起拂塵說：『只說對了一半。如果問我道林（人名），我就對他說：一不立。』於是作頌說：『一不立，六不收，忽然之間哪裡還有軌跡可尋？無限青山留不住，落花流水太悠悠。』 有僧人問長慶（地名）禪師：『什麼是合聖之言？』長慶說：『山僧被阇梨（梵語，意為出家人）一問，直得口似匾檐。』師父拈起拂塵說：『是倒是，應機沒有差錯，只是大驚小怪。』如果有人問道林，什麼是合聖之言？我就對他說：『志公（人名）不是閑和尚，剪刀只在臥床頭。』 臨濟（人名）禪師說：『一喝分賓主，照用一時行。』師父喝了一聲說：『那麼，是賓是主？是照是用？』
【English Translation】 English version This one flower is like a dream. The master picked up the flower and said, 'Lu Geng (person's name) grasped the golden lock with his hand, and Nanquan (person's name) opened it with eight words, causing all kinds of treasures to be arrayed before our eyes.' Then he raised the whisk and said, 'Heaven and earth are one finger, and all things are one horse. The whole body is eyes, and cannot be distinguished.' Zen Master Xinghua (place name) addressed the assembly, saying, 'Today, without asking 'What to do?', let's go straight to the point. Xinghua can prove it for you.' At that time, Elder Min De (person's name) came out from the crowd, bowed, and then shouted. Xinghua also shouted. Min De shouted again, and Xinghua also shouted. Min De then bowed. Xinghua said, 'Min De today must correct Xinghua twenty blows. If it were someone else, even one blow would be indispensable.' Why? Because he, Min De, understands how to shout once but not use it as a single shout. The master picked up the whisk and said, 'Experts meeting each other must be like this. The opportunity is like lightning, and the eyes are like shooting stars. From beginning to end, supporting and assisting. This is what is called similar feathers and matching words and breath. Just like two families shouting at each other, how can you distinguish it? One shout is not used as a single shout. To undertake Linji's (person's name) true Dharma eye treasury, you must understand the intention of the two old masters. So, what is the intention? On a hundred-foot pole, you must take another step forward, scattering real pearls in a purple silk tent.' A monk asked Zen Master Yunmen (place name), 'What is the pure Dharma body?' Yunmen said, 'Six not receiving.' The master picked up the whisk and said, 'You only said half of it correctly. If you ask me, Daolin (person's name), I would say to him: One not establishing.' Then he composed a verse saying, 'One not establishing, six not receiving, suddenly where can traces be found? Limitless green mountains cannot be kept, falling flowers and flowing water are too leisurely.' A monk asked Zen Master Changqing (place name), 'What is the word that accords with the sages?' Changqing said, 'This mountain monk, being asked by the shramana (Sanskrit, meaning a renunciate), has a mouth like a flat eave.' The master picked up the whisk and said, 'It is so, responding to the occasion without error, but it's making a fuss over nothing.' If someone asks Daolin, what is the word that accords with the sages? I would say to him, 'Zhi Gong (person's name) is not an idle monk, the scissors are always at the bedside.' Zen Master Linji (person's name) said, 'One shout distinguishes guest and host, illumination and function occur simultaneously.' The master shouted once and said, 'So, is it guest or host? Is it illumination or function?'
還委悉么。千峰勢到岳邊止。萬派聲歸海上消。
舉。玄沙見鼓山來作一圓相。山云。人人出這個不得。沙云。情知汝向驢胎馬腹裡作活計。山云。和尚又作么生。沙云。人人出這個不得。山云。和尚與么道得。某甲卻與么道不得。沙云。我得汝不得。師拈云。酌然這一條路。作者方知。直得窮天地亙萬古而不移。消劫石空芥城而不盡。便是透關底也。須急著眼始得。一等是與么時節。為什麼我得汝不得。切忌向驢胎馬腹裡作活計。
舉。休靜在洞山作維那。一日普請白槌云。上間鋤地下間搬柴。首座遂問云。聖僧作個什麼。靜云。當堂不正坐。那赴兩頭機。師拈云。珠鉆九曲。休靜可謂神功。玉解連環。山僧更資一路。或有問聖僧作個什麼。只對他道。廓如明鏡當堂照。不動形聲應萬緣。
圓悟佛果禪師語錄卷第十七 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十八
宋平江府虎丘山門人紹隆等編
拈古下
舉。僧問馬大師。離四句絕百非。請師直指某甲西來意。大師云。我今日勞倦。不能為汝說。問取智藏去。師著語云錯。僧問智藏。藏云。我今日頭痛。不能為汝說。問取海兄。師著語云錯。僧問海。海云。我到這裡卻不
【現代漢語翻譯】 現代漢語譯本 還委悉么（還明白嗎）？千峰的雄偉氣勢到了山嶽邊就停止了，萬條河流的聲音彙集到大海中就消失了。
舉例。玄沙（Xuan Sha，禪師名）看見鼓山（Gu Shan，山名）來，作了一個圓相（圓相，佛教術語，表示圓滿）。鼓山說：『人人出這個不得（人人都無法超出這個圓相）』。玄沙說：『情知汝向驢胎馬腹裡作活計（我知道你只是在輪迴中打轉）』。鼓山說：『和尚又作么生（和尚你又如何呢）？』玄沙說：『人人出這個不得（人人都無法超出這個圓相）』。鼓山說：『和尚與么道得（和尚你這樣說可以），某甲卻與么道不得（我卻不能這樣說）』。玄沙說：『我得汝不得（我領悟了，你卻沒有領悟）』。師拈云（禪師評論說）：『酌然這一條路（這條路是明確的），作者方知（只有親身實踐的人才能明白）。直得窮天地亙萬古而不移（它貫穿天地，橫亙古今而不變），消劫石空芥城而不盡（即使劫石消磨，芥子城空也無法窮盡它）。便是透關底也（即使是已經開悟的人），須急著眼始得（也必須時刻關注）。一等是與么時節（同樣是這個時候），為什麼我得汝不得（為什麼我領悟了你卻沒有領悟）？切忌向驢胎馬腹裡作活計（切記不要在輪迴中打轉）』。
舉例。休靜（Xiu Jing，人名）在洞山（Dong Shan，山名）擔任維那（寺院職務）。一日普請（集體勞作），白槌云（敲槌宣告）：『上間鋤地，下間搬柴（上面的人鋤地，下面的人搬柴）』。首座（寺院職務）於是問道：『聖僧作個什麼（聖僧在做什麼）？』休靜說：『當堂不正坐，那赴兩頭機（不在佛堂端坐，卻去應付兩頭的事情）』。師拈云（禪師評論說）：『珠鉆九曲（在彎曲的珠子上打孔），休靜可謂神功（休靜真是技藝精湛）。玉解連環（解開連環玉），山僧更資一路（我更進一步）。或有問聖僧作個什麼（如果有人問聖僧在做什麼），只對他道（只管對他說）：『廓如明鏡當堂照（像明鏡一樣照亮佛堂），不動形聲應萬緣（不改變自身而應付萬事萬物）』。
圓悟佛果禪師語錄卷第十七 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十八
宋平江府虎丘山門人紹隆等編
拈古下
舉例。僧問馬大師（Ma Dashi，禪師名）：『離四句絕百非（離開四句，超越百非），請師直指某甲西來意（請您直接指示我西來的意義）』。大師云：『我今日勞倦，不能為汝說（我今天很疲倦，不能為你解說），問取智藏去（去問智藏吧）』。師著語云錯（禪師評論說：錯了）。僧問智藏（Zhi Zang，禪師名），藏云：『我今日頭痛，不能為汝說（我今天頭痛，不能為你解說），問取海兄（去問海兄吧）』。師著語云錯（禪師評論說：錯了）。僧問海（Hai，禪師名），海云：『我到這裡卻不（我到這裡卻不…）』
English version Do you fully understand? The majestic momentum of thousands of peaks stops at the edge of the mountains. The sound of ten thousand streams disappears into the sea.
Example: When Xuansha (Xuan Sha, name of a Zen master) saw Gushan (Gu Shan, name of a mountain) coming, he made a perfect circle (Yuan Xiang, a Buddhist term, representing perfection). Gushan said, 'Everyone cannot get out of this (no one can surpass this perfect circle).' Xuansha said, 'I know you are just making a living in the donkey's womb and the horse's belly (I know you are just spinning in reincarnation).' Gushan said, 'What about you, venerable monk?' Xuansha said, 'Everyone cannot get out of this (no one can surpass this perfect circle).' Gushan said, 'It's okay for you to say that, venerable monk, but I can't say that.' Xuansha said, 'I understand, but you don't.' The master commented, 'This path is clear, and only those who practice it can understand. It runs through heaven and earth, spanning the ages without changing. Even if the kalpa stones are worn away and the mustard seed city is emptied, it cannot be exhausted. Even those who have attained enlightenment must pay close attention to it at all times. At the same time, why do I understand, but you don't? Remember not to make a living in the donkey's womb and the horse's belly (remember not to spin in reincarnation).'
Example: Xiujing (Xiu Jing, name of a person) was serving as a director (temple position) in Dongshan (Dong Shan, name of a mountain). One day, during collective labor, he announced by striking the gavel, 'Those above hoe the ground, and those below carry firewood.' The chief seat (temple position) then asked, 'What is the holy monk doing?' Xiujing said, 'Not sitting properly in the hall, but rushing to deal with things on both ends.' The master commented, 'Drilling holes in a curved pearl, Xiujing's skill is truly divine. Unlocking linked jade rings, I go even further. If someone asks what the holy monk is doing, just tell them, 'Like a bright mirror shining in the hall, responding to all things without changing its form or sound.'
Records of Zen Master Foyan Qingyuan, Volume 17 Taisho Tripitaka, Volume 47, No. 1997, Records of Zen Master Foyan Qingyuan
Records of Zen Master Foyan Qingyuan, Volume 18
Compiled by Shaolong and others, disciples of the Song Dynasty Pingjiang Prefecture, Tiger Hill Mountain
Comments on Ancient Cases, Part 2
Example: A monk asked Master Ma (Ma Dashi, name of a Zen master), 'Apart from the four phrases and beyond the hundred negations, please directly point out to me the meaning of the Patriarch's coming from the West.' The master said, 'I am tired today and cannot explain it to you. Go ask Zhizang.' The master commented, 'Wrong.' The monk asked Zhizang (Zhi Zang, name of a Zen master), who said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai.' The master commented, 'Wrong.' The monk asked Hai (Hai, name of a Zen master), who said, 'When I got here, I didn't...'
【English Translation】 English version Do you fully understand? The majestic momentum of thousands of peaks stops at the edge of the mountains. The sound of ten thousand streams disappears into the sea.
Example: When Xuansha (Xuan Sha, name of a Zen master) saw Gushan (Gu Shan, name of a mountain) coming, he made a perfect circle (Yuan Xiang, a Buddhist term, representing perfection). Gushan said, 'Everyone cannot get out of this (no one can surpass this perfect circle).' Xuansha said, 'I know you are just making a living in the donkey's womb and the horse's belly (I know you are just spinning in reincarnation).' Gushan said, 'What about you, venerable monk?' Xuansha said, 'Everyone cannot get out of this (no one can surpass this perfect circle).' Gushan said, 'It's okay for you to say that, venerable monk, but I can't say that.' Xuansha said, 'I understand, but you don't.' The master commented, 'This path is clear, and only those who practice it can understand. It runs through heaven and earth, spanning the ages without changing. Even if the kalpa stones are worn away and the mustard seed city is emptied, it cannot be exhausted. Even those who have attained enlightenment must pay close attention to it at all times. At the same time, why do I understand, but you don't? Remember not to make a living in the donkey's womb and the horse's belly (remember not to spin in reincarnation).'
Example: Xiujing (Xiu Jing, name of a person) was serving as a director (temple position) in Dongshan (Dong Shan, name of a mountain). One day, during collective labor, he announced by striking the gavel, 'Those above hoe the ground, and those below carry firewood.' The chief seat (temple position) then asked, 'What is the holy monk doing?' Xiujing said, 'Not sitting properly in the hall, but rushing to deal with things on both ends.' The master commented, 'Drilling holes in a curved pearl, Xiujing's skill is truly divine. Unlocking linked jade rings, I go even further. If someone asks what the holy monk is doing, just tell them, 'Like a bright mirror shining in the hall, responding to all things without changing its form or sound.'
Records of Zen Master Foyan Qingyuan, Volume 17 Taisho Tripitaka, Volume 47, No. 1997, Records of Zen Master Foyan Qingyuan
Records of Zen Master Foyan Qingyuan, Volume 18
Compiled by Shaolong and others, disciples of the Song Dynasty Pingjiang Prefecture, Tiger Hill Mountain
Comments on Ancient Cases, Part 2
Example: A monk asked Master Ma (Ma Dashi, name of a Zen master), 'Apart from the four phrases and beyond the hundred negations, please directly point out to me the meaning of the Patriarch's coming from the West.' The master said, 'I am tired today and cannot explain it to you. Go ask Zhizang.' The master commented, 'Wrong.' The monk asked Zhizang (Zhi Zang, name of a Zen master), who said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai.' The master commented, 'Wrong.' The monk asked Hai (Hai, name of a Zen master), who said, 'When I got here, I didn't...'
會。師著語云錯。僧回舉似馬大師。大師云。藏頭白海頭黑。師著語云錯錯。師拈云。若是明眼漢。一舉便知落處。白雲先師道。這僧擔一擔懞懂。換得個不安樂。馬大師道。藏頭白海頭黑。白雲拈云。風后先生只知其一不知其二。只如山僧下五個錯。且道。落在什麼處。莫將閑學解。埋沒祖師心。
舉。僧問雲門。如何是法身向上事。門云。向上與汝道即不難。作么生會法身。僧云。請和尚鑒。門云。鑒則且致。爾作么生會法身。僧云。與么與么。門云。這個是長連床上學得底。我問爾。法身還吃飯也無。僧無語。雪竇云。將成九仞之山。不進一簣之土。保福云。缺他一粒也不得。又古德云。喚什麼作飯。師拈云。雲門可謂驅耕夫牛。奪饑人食。權衡佛祖龜鑑宗乘。所以後來尊宿各出眼目扶立宗風。雖然如是隻明得法身邊事。未明得法身向上事。且如何是法身向上事。域中無向背。閫外有權衡。
舉。保壽開堂。三聖推出一僧。壽便打。聖云。恁么為人。非但瞎卻這僧眼。瞎卻鎮州一城人眼去在。壽便歸方丈。師拈云。保壽全機擔荷。不妨奇特。要且只得一邊。當時若善發明臨濟正法眼藏。待三聖道恁么為人。非但瞎卻這僧眼。瞎卻鎮州一城人眼去在。便與本分草料。何故。一不做二不休。
舉
【現代漢語翻譯】 現代漢語譯本： 會。這位禪師的回答是錯的。那僧人回去把這件事告訴了馬大師（Mazu Daoyi，唐代禪宗大師）。馬大師說：『藏頭是白的，海頭是黑的。』這位禪師的回答還是錯的錯的。禪師拈出此事說：『如果是明眼人，一舉便知道落腳之處。』白雲先師（Baiyun，禪師名號）道：『這僧人挑了一擔的懵懂，換來個不安樂。』馬大師道：『藏頭白，海頭黑。』白雲拈出此事說：『風后先生（傳說中的人物）只知其一，不知其二。』就像山僧我下了五個『錯』字，且說，落在什麼地方了？不要用閑散的學問來解釋，埋沒了祖師的心意。
舉。有僧人問雲門（Yunmen Wenyan，禪宗大師）：『如何是法身（Dharmakaya，佛的法性之身）向上事？』雲門說：『向上與你道即不難，作么生會法身？』僧人說：『請和尚鑒。』雲門說：『鑒則且致，爾作么生會法身？』僧人說：『與么與么。』雲門說：『這個是長連床上學得底。我問爾，法身還吃飯也無？』僧人無語。雪竇（Xuedou Chongxian，禪宗大師）說：『將成九仞之山，不進一簣之土。』保福（Baofu Congzhan，禪宗大師）說：『缺他一粒也不得。』又有古德說：『喚什麼作飯？』禪師拈出此事說：『雲門可謂驅耕夫牛，奪饑人食。權衡佛祖，龜鑑宗乘。』所以後來的尊宿各自出眼目扶立宗風。雖然如此，只明白法身邊事，未明白法身向上事。且如何是法身向上事？域中無向背，閫外有權衡。
舉。保壽（Baoshou，禪師名號）開堂說法，三聖（Sansheng Huiran，禪宗大師）推出一個僧人。保壽便打。三聖說：『恁么為人，非但瞎卻這僧眼，瞎卻鎮州一城人眼去在。』保壽便回方丈。禪師拈出此事說：『保壽全機擔荷，不妨奇特。要且只得一邊。』當時若善發明臨濟（Linji Yixuan，禪宗大師）正法眼藏，待三聖道『恁么為人，非但瞎卻這僧眼，瞎卻鎮州一城人眼去在』，便與本分草料。何故？一不做二不休。
舉。
【English Translation】 English version: The master's (禪師, Chan master) response was wrong.' The monk went back and told Master Ma (Mazu Daoyi, a Chan master of the Tang Dynasty) about it. Master Ma said, 'The head of the treasury is white, and the head of the sea is black.' The master's response was still wrong, wrong. The master picked up on this and said, 'If one has clear eyes, one will know where it lands with one move.' Senior Master Baiyun (Baiyun, Chan master's name) said, 'This monk carried a load of ignorance and exchanged it for unease.' Master Ma said, 'The head of the treasury is white, and the head of the sea is black.' Baiyun picked up on this and said, 'Mr. Feng Hou (a legendary figure) only knows one thing but not the other.' It's like I, the mountain monk, have made five 'mistakes.' Now, tell me, where do they land? Don't use idle learning to explain it, burying the intention of the ancestral teacher.
A monk asked Yunmen (Yunmen Wenyan, a Chan master), 'What is the matter of upward progress of the Dharmakaya (法身, the Dharma body of the Buddha)?' Yunmen said, 'It's not difficult to tell you about upward progress, but how do you understand the Dharmakaya?' The monk said, 'Please, Master, examine it.' Yunmen said, 'Examination can wait; how do you understand the Dharmakaya?' The monk said, 'Like this, like this.' Yunmen said, 'This is what you learned on the long meditation bed. I ask you, does the Dharmakaya eat?' The monk was speechless. Xuedou (Xuedou Chongxian, a Chan master) said, 'Building a mountain of nine ren (仞, ancient unit of length), not advancing a basket of earth.' Baofu (Baofu Congzhan, a Chan master) said, 'Not even a single grain is missing.' An ancient worthy also said, 'What do you call rice?' The master picked up on this and said, 'Yunmen can be said to be driving the farmer's ox and taking food from the hungry. He weighs the Buddhas and ancestors and uses the tortoise shell to mirror the lineage.' Therefore, later venerable ones each brought forth their own vision to support the lineage. Although it is so, they only understand the affairs around the Dharmakaya, not the matter of upward progress of the Dharmakaya. Now, what is the matter of upward progress of the Dharmakaya? Within the territory, there is no facing or backing; outside the gate, there is the balance of power.
Baoshou (Baoshou, Chan master's name) opened the hall to preach, and Sansheng (Sansheng Huiran, a Chan master) pushed out a monk. Baoshou then struck him. Sansheng said, 'Acting like this, not only blinds this monk's eyes but also blinds the eyes of everyone in the city of Zhenzhou.' Baoshou then returned to his room. The master picked up on this and said, 'Baoshou's complete mechanism is a burden, which is quite remarkable. However, it only gets one side.' At that time, if he had skillfully revealed the true Dharma eye treasury of Linji (Linji Yixuan, a Chan master), waiting for Sansheng to say, 'Acting like this, not only blinds this monk's eyes but also blinds the eyes of everyone in the city of Zhenzhou,' then he would have given him his due share of fodder. Why? If you don't do it, don't stop.
Example.
。金牛行食次。問龐居士。生心受食凈名已呵。去此二途。居士還甘否。士云。當時善現豈不作家牛。云豈幹他事。士云。食到口邊被人奪卻。金牛便行食。士云。不消一句子。師拈云。善現作家金牛奇特。盡被龐居士一時領過了也。只如龐居士道不消一句子。且道。是那一句。端坐受供養。施主常安樂。
舉。僧問石門。年窮歲盡時如何。門云。東村王老夜燒錢。師拈云。可謂神通妙用。僧復問開先暹和尚。年窮歲盡時如何。暹云。依舊孟春猶寒。師拈云。不妨田地穩密。忽有問道林。年窮歲盡時如何。只對他道。定盤星上轉風車。
舉。三聖道。我逢人則出。出則不為人。興化道。我逢人則不出。出則便為人。師拈云。一人在孤峰頂上土麵灰頭。一人在十字街頭斬釘截鐵。有頭有尾同死同生。且道。出則不為人底是。出則便為人底是。豎起拂子云。萬古碧潭空界月。再三撈捷始應知。
舉。龍牙問翠微。如何是祖師西來意。微云。與我過禪版來。牙取禪版與翠微。微接得便打。牙云。打則任打。要且無祖師西來意。牙又問臨濟。如何是祖師西來意。濟云。與我過蒲團來。牙取蒲團與臨濟。濟接得便打。牙云。打即任打。要且無祖師西來意。住院后僧問。和尚當年見二尊宿。是肯伊不肯伊。牙云
【現代漢語翻譯】 現代漢語譯本：金牛正在吃東西的時候，問龐居士：『生心受食』（帶著分別心接受供養）被《凈名經》（《維摩詰所說經》的簡稱）呵斥，去除這兩種途徑，居士您還覺得可以接受嗎？』龐居士說：『當時善現（須菩提的別名）難道不是一頭會幹活的牛嗎？』金牛說：『這和他有什麼關係？』龐居士說：『食物到了嘴邊卻被人奪走了。』金牛便繼續吃東西。龐居士說：『不需要多說一句。』師父拈起話頭說：『善現真是會幹活的金牛，太奇特了，都被龐居士一下子領會過去了。』就像龐居士說的不需要多說一句，那麼，到底是哪一句呢？『端坐受供養，施主常安樂。』
舉例。有僧人問石門：『年窮歲盡的時候怎麼樣？』石門說：『東村的王老頭晚上燒紙錢。』師父拈起話頭說：『可以說是神通妙用。』僧人又問開先暹和尚：『年窮歲盡的時候怎麼樣？』暹說：『依舊是孟春時節，還很寒冷。』師父拈起話頭說：『不妨田地穩固嚴密。』如果有人問道林：『年窮歲盡的時候怎麼樣？』只管對他說：『定盤星上轉風車。』
舉例。三聖說：『我遇到人就出手，出手就不為人。』興化說：『我遇到人就不出手，出手就爲了人。』師父拈起話頭說：『一個人在孤峰頂上，蓬頭垢面；一個人在十字街頭，斬釘截鐵。』有頭有尾，同生共死。那麼，到底『出手不為人』的是對的，還是『出手就爲了人』的是對的？』豎起拂塵說：『萬古碧潭空中的月亮，再三打撈才應該知道。』
舉例。龍牙問翠微：『如何是祖師西來意？』翠微說：『把我的禪版拿過來。』龍牙拿禪版給翠微，翠微接過就打。龍牙說：『打就任你打，但終究沒有祖師西來意。』龍牙又問臨濟：『如何是祖師西來意？』臨濟說：『把我的蒲團拿過來。』龍牙拿蒲團給臨濟，臨濟接過就打。龍牙說：『打就任你打，但終究沒有祖師西來意。』（龍牙）住持寺院后，有僧人問：『和尚您當年拜見兩位尊宿，是認可他們還是不認可他們？』龍牙說：
【English Translation】 English version: When the golden bull was eating, he asked Layman Pang: '「Accepting food with a discriminating mind」 has already been criticized by the Vimalakirti Sutra (short for Vimalakirti Nirdesa Sutra). If we remove these two paths, Layman, do you still find it acceptable?' Layman Pang said: 'Back then, wasn't Subhuti (another name for Sunyata) a hardworking bull?' The golden bull said: 'What does that have to do with it?' Layman Pang said: 'The food was taken away just as it reached his mouth.' Then the golden bull continued eating. Layman Pang said: 'No need to say another word.' The master picked up the topic and said: 'Sunyata is truly a hardworking and extraordinary golden bull; Layman Pang understood it all at once.' Just like Layman Pang said, no need to say another word, then which word is it? 'Sit upright and receive offerings, may the donors always be at peace and happy.'
Example: A monk asked Shimen: 'What is it like at the end of the year?' Shimen said: 'Old Wang from the east village burns paper money at night.' The master picked up the topic and said: 'It can be said to be a miraculous use of spiritual power.' The monk then asked Abbot Kaixian Xian: 'What is it like at the end of the year?' Xian said: 'It is still early spring, and still very cold.' The master picked up the topic and said: 'It doesn't matter, the field is stable and secure.' If someone asks Daolin: 'What is it like at the end of the year?' Just tell him: 'The windlass turns on the fixed star of the abacus.'
Example: Sansheng said: 'When I meet someone, I act, and when I act, it is not for the person.' Xinghua said: 'When I meet someone, I don't act, and when I act, it is for the person.' The master picked up the topic and said: 'One person is on the top of a solitary peak, disheveled and covered in dust; one person is at the crossroads, decisive and resolute.' With a beginning and an end, they live and die together. So, is it right to 'act not for the person,' or is it right to 'act for the person?' Raising the whisk, he said: 'The moon in the clear pool of the ages, you should only know after repeatedly trying to scoop it up.'
Example: Longya asked Cuiwei: 'What is the meaning of the Patriarch's coming from the West?' Cuiwei said: 'Pass me the meditation board.' Longya gave the meditation board to Cuiwei, and Cuiwei took it and hit him. Longya said: 'Hit me if you want, but ultimately there is no meaning of the Patriarch's coming from the West.' Longya then asked Linji: 'What is the meaning of the Patriarch's coming from the West?' Linji said: 'Pass me the futon.' Longya gave the futon to Linji, and Linji took it and hit him. Longya said: 'Hit me if you want, but ultimately there is no meaning of the Patriarch's coming from the West.' After (Longya) became the abbot of the monastery, a monk asked: 'Abbot, when you visited the two venerable masters back then, did you approve of them or not?' Longya said:
。肯即肯。要且無祖師西來意。師拈云。這漢參來莽鹵。學處顢頇。雖然顧後瞻前。爭奈藏身露影。既是無祖師西來意。用肯作么。若向個里辨得。山僧與爾拄杖子。若辨不得。和鼻孔一時失卻。
舉。僧問雲門。樹雕葉落時如何。門云。體露金風。師拈云。雲門善巧方便。可謂即事即理即隱即顯。三句可辨一鏃遼空。雖然猶是粘皮著骨。若有問蔣山。樹雕葉落時如何。只對他道。撐天拄地。且道。是三句是一鏃。試玉須經火。求珠不離泥。
舉。懶瓚和尚云。吾有一言絕慮忘緣。巧說不得只要心傳。師拈云。這老漢。魚行水濁。漏逗不少。雖然如是。箇中或有解忘緣能絕慮者出來道。作么生是心傳。若也會得。已傳了也。若會不得。心即且置。畢竟是那個一言。歸堂歇去。
舉。雪竇云。乾坤之內宇宙之間。中有一寶掛在壁上。達磨九年面壁。不敢正眼覷著。如今衲僧要見。劈脊便打。師拈云。雪竇妙中之妙奇中之奇。向佛祖頭上提持。衲僧頂門鑿竅。不妨自在。要且只見錐頭利。不見鑿頭方。若是蔣山則不然。乾坤之內宇宙之間。中有一寶。豎起拄杖子云。在拄杖頭上。拈起也天回地轉。放下也草偃風行。有時八臂三頭。有時壁立千仞。如今莫道衲僧要見。直饒千聖出來列祖齊至。並須倒退三
【現代漢語翻譯】 現代漢語譯本： 肯就是肯。說什麼沒有祖師西來的意旨。師父拈起話頭說：『這個人蔘禪太魯莽，學的地方也糊里糊塗。雖然能顧前顧後，但藏身卻又露出了影子。既然沒有祖師西來的意旨，用『肯』字做什麼？如果能在這裡辨別清楚，我就給你拄杖子。如果辨別不清楚，就連鼻孔也會一時失去。』
舉例。有僧人問雲門文偃禪師：『樹木凋零葉子落下的時候，是怎樣的景象？』雲門回答說：『體露金風。』師父拈起話頭說：『雲門善於運用巧妙的方便法門，可以說是即事即理，即隱即顯。三句話可以辨明一箭射穿天空。雖然如此，仍然是粘著皮毛，依附骨頭。如果有人問蔣山，樹木凋零葉子落下的時候，是怎樣的景象？只對他說道：撐天拄地。』那麼，這三句話是一支箭嗎？要檢驗玉石，必須經過火燒；要尋找珍珠，不能離開泥土。
舉例。懶瓚和尚說：『我有一句話，能斷絕思慮，忘卻因緣，用巧妙的言辭也說不出來，只要用心來傳達。』師父拈起話頭說：『這個老漢，像魚在水中游動，攪渾了水，泄露了不少。雖然如此，其中或許有能理解忘卻因緣，能夠斷絕思慮的人出來說：什麼是心傳？如果領會了，就已經傳達了。如果領會不了，心且放在一邊，到底什麼是那一句話？回寮房休息去吧。』
舉例。雪竇顯禪師說：『乾坤之內，宇宙之間，中間有一件寶貝掛在墻壁上。達磨（Bodhidharma）(禪宗始祖)九年面壁，也不敢正眼看它。如今的衲僧（Na Seng）(僧人的別稱)想要見它，就劈頭蓋臉地打。』師父拈起話頭說：『雪竇的說法妙中之妙，奇中之奇，在佛祖的頭上提持，在衲僧的頭頂上鑿開竅穴，不妨自在。但只見錐子的尖利，不見鑿子的方正。如果是蔣山，就不會這樣說。乾坤之內，宇宙之間，中間有一件寶貝。』豎起拄杖子說：『就在拄杖頭上。』拿起它，天翻地覆；放下它，草隨風倒。有時八臂三頭，有時壁立千仞。如今不要說衲僧想要見它，就算千聖出來，列祖齊至，也必須倒退三步。
【English Translation】 English version: 'Yes' is simply 'yes.' Why speak of no ancestral teacher coming from the West? The master picked up the topic and said: 'This person's Chan practice is too rash, and what they learn is muddled. Although they can look before and after, they reveal their shadow while trying to hide. Since there's no ancestral teacher coming from the West, what's the use of saying 'yes'? If you can discern this clearly, I'll give you my staff. If you can't discern it, you'll lose your nostrils in an instant.'
Example: A monk asked Zen Master Yunmen Wenyan: 'What is the scene when the trees wither and the leaves fall?' Yunmen replied: 'The essence is revealed in the golden wind.' The master picked up the topic and said: 'Yunmen is skilled in using expedient means, one can say it is immediate in event and principle, both hidden and obvious. Three phrases can clarify an arrow piercing the sky. Even so, it's still clinging to the skin and attached to the bone. If someone asks Jiangshan, what is the scene when the trees wither and the leaves fall? Just tell them: 'Supporting the sky and propping up the earth.' So, are these three phrases one arrow? To test jade, it must be put through fire; to find a pearl, one cannot leave the mud.'
Example: Monk Lanzan said: 'I have a word that cuts off thoughts and forgets conditions, which cannot be expressed with clever words, only transmitted by the mind.' The master picked up the topic and said: 'This old man, like a fish swimming in water, muddies the water and reveals quite a bit. Even so, perhaps there is someone among you who understands forgetting conditions and can cut off thoughts, come out and say: What is mind transmission? If you understand, it has already been transmitted. If you don't understand, put the mind aside for now, what exactly is that one word? Go back to your room and rest.'
Example: Zen Master Xuedou Xian said: 'Within the universe, between heaven and earth, there is a treasure hanging on the wall. Bodhidharma (the first patriarch of Zen) faced the wall for nine years, not daring to look at it directly. Now, if a Na Seng (another name for monks) wants to see it, they are struck head-on.' The master picked up the topic and said: 'Xuedou's words are the most wonderful of the wonderful, the most extraordinary of the extraordinary, holding it above the heads of the Buddhas and ancestors, drilling holes in the crowns of the Na Seng, allowing them to be at ease. But they only see the sharpness of the awl, not the squareness of the chisel. If it were Jiangshan, he wouldn't say it like that. Within the universe, between heaven and earth, there is a treasure.' Raising his staff, he said: 'It's right on top of the staff.' Picking it up, heaven and earth turn upside down; putting it down, the grass bends with the wind. Sometimes it has eight arms and three heads, sometimes it stands like a wall of a thousand ren (unit of length). Now, don't even say that the Na Seng want to see it, even if a thousand sages came out and all the ancestors arrived, they would have to retreat three steps.'
千里。敢問大眾。且道。什麼人合得受用。分付天臺木上座。突出南山鱉鼻蛇。攛拄杖下座。
舉。僧問大梅。如何是祖師西來意。梅云。西來無意。僧舉似鹽官。官云。一個棺木兩個死漢。雪竇云。三個也有。師拈云。一串穿卻。
舉。靈云頌云。三十年來尋劍客。幾回葉落又抽枝。自從一見桃華后。直至如今更不疑。玄沙云。諦當甚諦當。敢保老兄未徹在。師拈云。唱彌高和彌寡。雪曲陽春。殺人刀活人劍。利物之要。有般底尚拘聞見隨語作解。便說相謾誰不知。日下孤燈已失先照。畢竟什麼處是未徹處。壺中日月長。
舉。玄沙問僧。近離甚處。僧云瑞巖。沙云。瑞巖有何言句。僧云。長喚主人公。自云喏喏。惺惺著。他日莫受人謾。沙云。一等是弄精魂。也甚奇怪。復云。何不且在彼中住。僧云。瑞巖遷化了也。沙云。如今還喚得應么。僧無語。雪竇云。蒼天蒼天。師拈云。萬丈寒潭徹底月在當心。千尺巖松倚天風生幽谷。直得凜凜孤標澄澄風彩。及至月離碧嶂影落云衢。遂乃當面蹉卻。當時這僧若是個漢。待伊道即今還喚得應么。當下便喝。非唯把定玄沙要津。亦與瑞巖老子出氣。
舉。僧問風穴。九夏賞勞。請師言薦。穴云。一把香芻拈未暇。六镮金錫響搖空。師拈云。風穴用
【現代漢語翻譯】 現代漢語譯本： 千里（指遙遠的路程）。敢問各位大眾，請問，什麼樣的人才配得上受用（佛法）？（這件事）交付給天臺山的木上座（一位禪師），（就像）突出南山的鱉鼻蛇（一種毒蛇，比喻突然出現），拄著枴杖下座（離開座位）。
舉例：有僧人問大梅禪師：『如何是祖師西來意？』（達摩祖師從西方來到中國的真正目的是什麼？）大梅禪師回答說：『西來無意。』（沒有特別的目的。）僧人將這話告訴鹽官禪師，鹽官禪師說：『一個棺木兩個死漢。』（指兩人都執著于空無。）雪竇禪師說：『三個也有。』（加上提問的僧人，共有三人。）師（指本文作者）拈出（評論）說：『一串穿卻。』（將他們都串在一起，都犯了同樣的錯誤。）
舉例：靈云禪師作頌說：『三十年來尋劍客，幾回葉落又抽枝。自從一見桃花后，直至如今更不疑。』（我三十年來尋找真理，經歷了無數次花開花落。自從見到桃花的那一刻，我就再也沒有懷疑過。）玄沙禪師說：『諦當甚諦當，敢保老兄未徹在。』（說得非常正確，但我敢保證你還沒有完全領悟。）師拈出（評論）說：『唱彌高和彌寡，雪曲陽春。殺人刀活人劍，利物之要。』（唱得越高，應和的人越少，就像高雅的陽春白雪。殺人的刀和救人的劍，都是利益眾生的重要工具。）『有般底尚拘聞見隨語作解，便說相謾誰不知。日下孤燈已失先照，畢竟什麼處是未徹處。壺中日月長。』（有些人還拘泥於所見所聞，隨著別人的話語隨意解釋，說是在欺騙自己，誰不知道呢？太陽下的孤燈已經失去了先前的光芒，到底哪裡是沒有領悟的地方呢？壺中的日月長久。）
舉例：玄沙禪師問僧人：『最近從哪裡來？』僧人說：『瑞巖。』玄沙禪師問：『瑞巖禪師有什麼言句？』僧人說：『（瑞巖禪師）常常呼喚主人公（指自性），自己回答「喏喏」（是是）。（並告誡自己）要清醒，以後不要被人欺騙。』玄沙禪師說：『一等是弄精魂，也甚奇怪。』（同樣是玩弄精神，也很奇怪。）又說：『何不且在彼中住？』（為什麼不繼續在那裡住下去呢？）僧人說：『瑞巖禪師已經遷化了。』玄沙禪師問：『如今還喚得應么？』（現在還能呼喚得應嗎？）僧人無語。雪竇禪師說：『蒼天蒼天。』（感嘆。）師拈出（評論）說：『萬丈寒潭徹底月在當心，千尺巖松倚天風生幽谷。直得凜凜孤標澄澄風彩。』（萬丈深潭中的月亮徹底顯現在心中，千尺高的巖松依靠著天風在幽谷中生長。真是凜然獨立，清澈明亮。）『及至月離碧嶂影落云衢，遂乃當面蹉卻。』（等到月亮離開青山，影子落在雲路，就當面錯過了。）『當時這僧若是個漢，待伊道即今還喚得應么。當下便喝。非唯把定玄沙要津，亦與瑞巖老子出氣。』（當時這個僧人如果是個有擔當的人，等玄沙禪師問「現在還能呼喚得應嗎」，就應該立刻大喝一聲。這樣不僅把握住了玄沙禪師的關鍵，也為瑞巖禪師出了口氣。）
舉例：有僧人問風穴禪師：『九夏賞勞，請師言薦。』（夏季安居結束，請禪師推薦一句法語。）風穴禪師回答說：『一把香芻拈未暇，六镮金錫響搖空。』（一把香草還沒來得及拿起，六環錫杖的響聲已經在空中搖動。）師拈出（評論）說：『風穴用（…）』（風穴禪師用（…））
【English Translation】 English version: A thousand miles. I dare to ask the assembly, and say, what kind of person is worthy to receive and use (the Dharma)? Entrust it to Abbot Mu of Tiantai Mountain, (like) a Trimeresurus stejnegeri (a venomous snake, meaning suddenly appearing) protruding from the Southern Mountain, supporting a staff and descending from the seat.
Example: A monk asked Great Master Damei, 'What is the meaning of the Patriarch's coming from the West?' (What is the true purpose of Bodhidharma's coming to China from the West?) Damei replied, 'No meaning in coming from the West.' (There is no special purpose.) The monk told this to Zen Master Yanguan, who said, 'One coffin, two dead men.' (Referring to both being attached to emptiness.) Zen Master Xuedou said, 'There are three.' (Including the monk who asked the question, there are three people.) The Master (referring to the author of this text) picks up (comments) and says, 'String them all together.' (Stringing them all together, they all made the same mistake.)
Example: Zen Master Lingyun composed a verse saying, 'For thirty years I have been seeking the swordsman, how many times have the leaves fallen and new branches sprouted. Since seeing the peach blossoms, I have never doubted again.' (For thirty years I have been searching for the truth, experiencing countless times of blooming and falling. Since seeing the peach blossoms, I have never doubted again.) Zen Master Xuansha said, 'Very true, very true, but I dare to guarantee that you have not fully understood.' (Very correct, but I dare to guarantee that you have not fully understood.) The Master picks up (comments) and says, 'The higher the song, the fewer the responders, like the elegant Yangchun White Snow. The sword that kills and the sword that saves, both are important tools for benefiting sentient beings.' 'Some are still attached to what they see and hear, interpreting according to others' words, saying they are deceiving themselves, who doesn't know? The lonely lamp under the sun has lost its former light, after all, what is the place that has not been understood? The sun and moon are long in the pot.' (Some people are still attached to what they see and hear, interpreting according to others' words, saying they are deceiving themselves, who doesn't know? The lonely lamp under the sun has lost its former light, after all, what is the place that has not been understood? The sun and moon are long in the pot.)
Example: Zen Master Xuansha asked a monk, 'Where did you come from recently?' The monk said, 'Ruiyan.' Zen Master Xuansha asked, 'What words does Zen Master Ruiyan have?' The monk said, '(Zen Master Ruiyan) often calls out to the protagonist (referring to self-nature), and answers himself with "Yes, yes." (And warns himself) to be awake and not to be deceived by others in the future.' Zen Master Xuansha said, 'It's all the same playing with the spirit, it's also very strange.' (It's all the same playing with the spirit, it's also very strange.) He also said, 'Why not continue to live there?' The monk said, 'Zen Master Ruiyan has already passed away.' Zen Master Xuansha asked, 'Can you still call out and get a response now?' The monk was speechless. Zen Master Xuedou said, 'Heavens, heavens.' (Sighing.) The Master picks up (comments) and says, 'The moon at the bottom of the ten-thousand-foot cold pool is completely in the heart, the thousand-foot rock pine leans on the heavenly wind and produces a secluded valley. It is truly awe-inspiring and clear.' (The moon at the bottom of the ten-thousand-foot cold pool is completely in the heart, the thousand-foot rock pine leans on the heavenly wind and produces a secluded valley. It is truly awe-inspiring and clear.) 'When the moon leaves the green peaks and the shadow falls on the cloud road, it is missed face to face.' (When the moon leaves the green peaks and the shadow falls on the cloud road, it is missed face to face.) 'If this monk was a capable person at that time, waiting for him to say, "Can you still call out and get a response now?" he should have shouted loudly immediately. This not only grasped the key point of Zen Master Xuansha, but also gave Zen Master Ruiyan a chance to breathe.' (If this monk was a capable person at that time, waiting for him to say, "Can you still call out and get a response now?" he should have shouted loudly immediately. This not only grasped the key point of Zen Master Xuansha, but also gave Zen Master Ruiyan a chance to breathe.)
Example: A monk asked Zen Master Fengxue, 'The summer retreat is over, please recommend a Dharma phrase.' (The summer retreat is over, please recommend a Dharma phrase.) Zen Master Fengxue replied, 'A handful of fragrant grass has not had time to pick up, the sound of the six-ringed tin staff is shaking in the air.' (A handful of fragrant grass has not had time to pick up, the sound of the six-ringed tin staff is shaking in the air.) The Master picks up (comments) and says, 'Fengxue uses (...)' (Zen Master Fengxue uses (...))
得當陽事。不妨風流儒雅。要且只道得途中句。或有問道林。九夏賞勞請師言薦。只對他道。四絕堂邊呈瑞氣。三湘江畔奪高標。
舉。舍利弗一日入城。見月上女出城。舍利弗問云。什麼處去。女云。如舍利弗恁么去。舍利弗云。我方入城汝方出城。何言如舍利弗恁么去。女云。諸佛弟子當住何處。弗云。諸佛弟子當住大涅槃。女云。諸佛弟子既住大涅槃。我如舍利弗恁么去。師拈云。住無所住行無所行。見無所見用無所用。各人腳跟下廓同太虛。如十日並照觸處光輝。茍知恁么。則與月上女同證無生得不退轉。隨去來處無不皆在大解脫中。三世諸佛鼻孔一時穿卻。說什麼如舍利弗恁么去。
舉。師祖問南泉云。摩尼珠人不識。如來藏里親收得。如何是藏。泉云。王老師與汝往來者是。祖云。直得不往來時如何。泉云。亦是藏。祖云。如何是珠。泉云。師祖。祖應喏。泉云。去汝不會我語。師拈云。南泉一期垂手。收放擒縱則不無。要且未見向上事在。只如盡大地是如來藏。向什麼處著珠。盡大地是摩尼珠。喚什麼作藏。若明得有轉身處。許他只具一隻眼。
舉。僧問香林。如何是衲衣下事。林雲。臘月火燒山。師拈云。舉一明三衲僧孔竅。千差一轍本分鉗錘。雖然如是。或有問道林。如何是衲
【現代漢語翻譯】 現代漢語譯本： 獲得適當的陽事，不妨表現得風流儒雅，但關鍵是要說得出旅途中的句子。如果有人問起道林，在盛夏慰勞時請老師推薦，就只對他說：『四絕堂邊呈現吉祥之氣，三湘江畔奪取高超的標誌。』 舉例。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）一日入城，見到月上女（一位女居士）出城。舍利弗問：『去哪裡？』月上女說：『像舍利弗那樣去。』舍利弗說：『我正要入城，你卻要出城，為何說像舍利弗那樣去？』月上女說：『諸佛弟子應當住在哪裡？』舍利弗說：『諸佛弟子應當住于大涅槃（Mahā-nirvāṇa，佛教的最高境界，指解脫生死輪迴）。』月上女說：『諸佛弟子既然住在涅槃，我才像舍利弗那樣去。』師父拈出：『住在無所住之處，行在無所行之處，見在無所見之處，用在無所用之處。每個人的腳跟下都寬廣如同太虛（宇宙）。如同十個太陽一同照耀，到處都充滿光輝。如果明白了這個道理，就與月上女一同證得無生，獲得不退轉（指修行達到一定程度，不會退轉到較低的境界）。無論去來之處，無不都在大解脫之中。三世諸佛的鼻孔一時都被穿透，還說什麼像舍利弗那樣去？』 舉例。師祖問南泉（一位禪師）說：『摩尼珠（Maṇi，象徵佛性的寶珠）人不認識，如來藏（Tathāgatagarbha，一切眾生皆具的佛性）里親自收得。什麼是藏？』南泉說：『王老師與你往來者就是。』師祖說：『如果連往來都沒有時如何？』南泉說：『也是藏。』師祖說：『什麼是珠？』南泉說：『師祖。』師祖應了一聲『喏』。南泉說：『去吧，你不明白我的話。』師父拈出：『南泉一生垂手接引，收放擒縱的手法不是沒有，但還沒有見到更高層次的事情。比如整個大地都是如來藏，向哪裡安放珠子？整個大地都是摩尼珠，叫什麼作藏？如果明白其中有轉身之處，就允許他只具一隻眼（指具有獨特的見解）。』 舉例。僧人問香林（一位禪師）：『什麼是衲衣（僧人的僧衣）下的事？』香林說：『臘月火燒山。』師父拈出：『舉一明三，衲僧的孔竅。千差萬別，都是本分的鉗錘。雖然如此，如果有人問起道林，什麼是衲
【English Translation】 English version: Obtaining appropriate Yang matters, it doesn't hurt to appear refined and scholarly, but the key is to be able to speak the phrases of the journey. If someone asks about Daolin, please recommend the teacher during the summer labor appreciation, and just tell him: 'Auspicious energy appears beside the Four Perfections Hall, and high standards are seized on the banks of the Three Xiang Rivers.' Example: Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom) entered the city one day and saw the Moon-faced Woman (a female lay practitioner) leaving the city. Śāriputra asked, 'Where are you going?' The Moon-faced Woman said, 'Going like Śāriputra.' Śāriputra said, 'I am about to enter the city, but you are leaving the city. Why do you say you are going like Śāriputra?' The Moon-faced Woman said, 'Where should the disciples of all Buddhas dwell?' Śāriputra said, 'The disciples of all Buddhas should dwell in the Great Nirvana (Mahā-nirvāṇa, the highest state in Buddhism, referring to liberation from the cycle of birth and death).' The Moon-faced Woman said, 'Since the disciples of all Buddhas dwell in Nirvana, that's why I am going like Śāriputra.' The master picked up on this and said: 'Dwell in the place where there is nothing to dwell, act in the place where there is nothing to act, see in the place where there is nothing to see, use in the place where there is nothing to use. Under each person's feet is as vast as the void (the universe). Like ten suns shining together, everywhere is filled with light. If you understand this principle, you will attain non-birth with the Moon-faced Woman and obtain non-retrogression (referring to reaching a certain level of practice and not regressing to a lower state). Wherever you go or come from, you are all in great liberation. The nostrils of the Buddhas of the three worlds are pierced at once, so what is there to say about going like Śāriputra?' Example: The ancestral master asked Nanquan (a Zen master), 'The Mani pearl (Maṇi, a jewel symbolizing Buddha-nature) is not recognized by people, but it is personally collected in the Tathāgatagarbha (the Buddha-nature inherent in all beings). What is the store?' Nanquan said, 'What Teacher Wang does when he comes and goes with you is it.' The ancestral master said, 'What if there is no coming and going?' Nanquan said, 'It is also the store.' The ancestral master said, 'What is the pearl?' Nanquan said, 'Ancestral Master.' The ancestral master responded with a 'Yes.' Nanquan said, 'Go, you don't understand my words.' The master picked up on this and said: 'Nanquan spent his life extending a helping hand, and he was not without the methods of taking in, releasing, capturing, and letting go, but he has not yet seen the higher level of things. For example, the entire earth is the Tathāgatagarbha, where do you put the pearl? The entire earth is the Mani pearl, what do you call the store? If you understand that there is a turning point in it, then he is allowed to have only one eye (referring to having a unique insight).' Example: A monk asked Xianglin (a Zen master), 'What is the matter under the kasaya (a monk's robe)?' Xianglin said, 'Burning the mountain with fire in the twelfth month.' The master picked up on this and said: 'Mention one and understand three, the orifices of the kasaya-wearing monk. The myriad differences are all the hammers of one's own duty. Although this is the case, if someone asks Daolin, what is the kasaya
衣下事。只對他道。綿包特石。
舉。南泉問僧。昨夜好風。僧云。昨夜好風。泉云。吹折門前一株松。僧亦云。吹折門前一株松。南泉又見僧問。昨夜好風。僧云。是什麼風。泉云。吹折門前一株松。泉云。一得一失。師拈云。大凡酬唱隨機著眼。辨龍蛇別緇素。所謂打鼓弄琵琶。相逢兩會家。只如南泉道一得一失。敢問。阿那個得阿那個失。到這裡須是向上人始得。還委悉么。鵝王擇乳素非鴨類。
舉。修山主頌云。二破不成一。一法鎮長存。若人一二解。永劫受沉淪。師拈云。直似倚天長劍凜凜神威。向平。坦坦處壁立千仞。壁立千仞處平坦坦。雖只道得一半。道林即不然。二破不成一。一法亦不存。不作一二解。永劫受沉淪。
舉。道吾問云巖。脫卻殼漏子。向什麼處相見去。巖云。向不生不滅處相見。師拈云。太周遮生。道吾云。何不道非不生不滅處。相見師拈云。太孤峻生。大凡善知識舉一語垂一機。要明生死根源。令一切人明心見性去。豈不快哉。或有問道林脫卻。殼漏子向什麼處相見。只對他道。何處不逢渠。
舉。修山主頌云。欲識解脫道。諸法不相到。眼耳絕見聞。聲色鬧浩浩。師拈云。聲不到耳色不到眼。聲色交參萬法成現。且道。還踏著解脫道也無。不省這個意。
【現代漢語翻譯】 現代漢語譯本： 關於『衣下事』，只需這樣對他說：『綿包特石』。 舉例。南泉（Nanquan，禪師名）問僧人：『昨夜好風。』僧人說：『昨夜好風。』南泉說：『吹折門前一株松。』僧人也說：『吹折門前一株松。』南泉又見僧人問：『昨夜好風。』僧人說：『是什麼風？』南泉說：『吹折門前一株松。』南泉說：『一得一失。』我拈出此事說，大凡酬唱要隨機著眼，辨別龍蛇，區分緇素。所謂打鼓弄琵琶，相逢兩會家。只是如南泉說的一得一失，敢問，阿那個得，阿那個失？到這裡必須是向上人才能領會。還明白嗎？鵝王擇乳，天性就不是鴨類可比的。 舉例。修山主（Xiushan Lord，人名)頌道：『二破不成一，一法鎮長存。若人一二解，永劫受沉淪。』我拈出此事說，直如倚天長劍，凜凜神威。向平坦處壁立千仞，壁立千仞處又平坦坦。雖然只說對了一半，道林（Daolin，人名）卻不這樣說：『二破不成一，一法亦不存。不作一二解，永劫受沉淪。』 舉例。道吾（Daowu，禪師名）問云巖（Yunyan，禪師名）：『脫卻殼漏子，向什麼處相見去？』云巖說：『向不生不滅處相見。』我拈出此事說，太周遮了。道吾說：『何不道非不生不滅處相見？』我拈出此事說，太孤峻了。大凡善知識舉一語，垂一機，要明生死根源，令一切人明心見性去，豈不快哉！或有人問道林，脫卻殼漏子向什麼處相見？只需這樣對他說：『何處不逢渠？』 舉例。修山主頌道：『欲識解脫道，諸法不相到。眼耳絕見聞，聲色鬧浩浩。』我拈出此事說，聲不到耳，色不到眼，聲色交參，萬法成現。且道，還踏著解脫道了嗎？不省得這個意。
【English Translation】 English version: Concerning 'matters below the robe,' just tell him this: 'Mian Bao Te Shi'. Example: Nanquan (a Zen master) asked a monk, 'Good wind last night.' The monk said, 'Good wind last night.' Nanquan said, 'Blew down a pine tree in front of the gate.' The monk also said, 'Blew down a pine tree in front of the gate.' Nanquan again saw a monk and asked, 'Good wind last night.' The monk said, 'What kind of wind?' Nanquan said, 'Blew down a pine tree in front of the gate.' Nanquan said, 'One gain, one loss.' I bring this up to say that, in general, in responsive exchanges, one must focus on the moment, distinguish dragons from snakes, and differentiate between monks and laypeople. It's like playing drums and lutes, meeting as experts. Just like Nanquan's saying of one gain and one loss, I dare to ask, which one is gained, and which one is lost? To understand this, one must be an advanced practitioner. Do you understand? The swan king chooses milk, inherently different from ducks. Example: Xiushan Lord (a person's name) praised, 'Two broken do not become one, one dharma eternally exists. If people interpret it as one or two, they will suffer in endless kalpas.' I bring this up to say, it's like a towering sword, with awe-inspiring power. In a flat place, a thousand-foot cliff rises; where a thousand-foot cliff rises, it is flat. Although only half of it is said correctly, Daolin (a person's name) would not say it this way: 'Two broken do not become one, one dharma also does not exist. Not interpreting it as one or two, they will suffer in endless kalpas.' Example: Daowu (a Zen master) asked Yunyan (a Zen master), 'Having shed the shell, where shall we meet?' Yunyan said, 'Meet in the place of non-birth and non-death.' I bring this up to say, it's too roundabout. Daowu said, 'Why not say meet in the place of not non-birth and non-death?' I bring this up to say, it's too isolated and steep. In general, a good teacher raises a word, drops a mechanism, wanting to clarify the root of birth and death, enabling everyone to understand their mind and see their nature, wouldn't that be delightful! Or if someone asks Daolin, having shed the shell, where shall we meet? Just tell him this: 'Where do you not meet him?' Example: Xiushan Lord praised, 'Wanting to know the path of liberation, all dharmas do not reach each other. Eyes and ears cut off seeing and hearing, sounds and colors are bustling and vast.' I bring this up to say, sound does not reach the ear, color does not reach the eye, sound and color intermingle, and all dharmas manifest. Tell me, have you stepped onto the path of liberation? Not understanding this meaning.
修行徒苦幸。
舉。僧問石鞏。生死到來如何迴避。鞏云。這的無生死。師拈云。還識這的么。俊鶻捎空去。懵鳥泊籬頭。
舉。古者道。生死中有佛則不迷生死。又有道。生死中無佛則無生死。師拈云。是則是。兩口金剛寶劍。要且拂掠虛空。金山則不然。生死為諸佛根基。諸佛乃生死爐鞴。若解險絕承當。即證六通八解。
頌古上
舉。德山小參示眾云。老僧今夜不答話。問話者三十棒。時有僧出禮拜。德山便打。僧云。某甲話也未問。為什麼打某甲。德山云。爾是甚處人。僧云。新羅人。山云。未跨船舷。好與三十棒。法眼云。大小德山。話作兩橛。圓明云。大小德山。龍頭蛇尾。雪竇云。德山握閫外威權。有當斷不斷不招其亂底劍。要識新羅僧。只是撞著露柱底瞎漢。
大冶烹金忽雷驚春。草木秀髮光輝日新。不費纖毫力。擒下天麒麟。全威殺活得自在。千古照耀同冰輪。話作兩橛句中眼活。龍頭蛇尾以指喻指。撞著露柱瞎衲僧。塞斷咽喉無出氣。擬議尋思隔萬山。咭嘹舌頭三千里。
舉。德山挾復子。到溈山上法堂。從東過西從西過東。溈山默坐不顧。德山云。無無便下去。復云。也不得草草。遂具威儀見溈山。提起坐具云。和尚。溈山擬取拂子。德山便喝。當時背
【現代漢語翻譯】 現代漢語譯本：修行徒勞而無益，徒增辛苦。
舉例。有僧人問石鞏禪師：『生死到來時，如何才能迴避？』石鞏禪師說：『本來就沒有生死。』禪師拈出此事說：『你認識這個「的」嗎？』俊健的鶻鳥掠過天空而去，懵懂的鳥兒棲息在籬笆頭上。
舉例。古人說：『生死之中有佛，就不會迷惑于生死。』又有人說：『生死之中無佛，就沒有生死。』禪師拈出此事說：『說的是對的。』兩口金剛寶劍，卻要拂掠虛空。金山則不然，生死是諸佛的根基，諸佛是生死的爐鞴。如果能理解險絕之處並勇於承擔，就能證得六通八解。
頌古
舉例。德山禪師在小參時向大眾開示說：『老僧今晚不回答問題，提問的人打三十棒。』當時有個僧人出來禮拜，德山禪師便打他。僧人說：『我話還沒問，為什麼打我？』德山禪師問：『你是哪裡人？』僧人說：『新羅人。』德山禪師說：『還沒跨上船舷，就該打三十棒。』法眼禪師說：『德山禪師真是，把話說成兩截。』圓明禪師說：『德山禪師真是，龍頭蛇尾。』雪竇禪師說：『德山禪師掌握著閫外的威權，有當斷不斷反受其亂的劍。要認識這個新羅僧人，他只是撞到露柱的瞎漢。』
大冶煉金，忽如雷霆驚醒春天，草木秀髮，光輝日新。不費絲毫力氣，擒下天麒麟。完全掌握殺活的自在，千古照耀如同冰輪。把話說成兩截，句中眼活；龍頭蛇尾，以指喻指。撞到露柱的瞎衲僧，塞斷咽喉無法出氣。擬議尋思，相隔萬山；咭嘹舌頭，三千里。
舉例。德山禪師挾著復子，到溈山禪師的法堂上，從東邊走到西邊，又從西邊走到東邊。溈山禪師默默地坐著，不理不睬。德山禪師說：『沒有，沒有』便下去了。又說：『也不能草草了事。』於是具足威儀地去見溈山禪師，提起坐具說：『和尚。』溈山禪師想要拿拂子，德山禪師便喝斥，當時背過身去。
【English Translation】 English version: Cultivating practice is in vain, only increasing hardship.
Example: A monk asked Zen Master Shigong: 'When birth and death arrive, how can one avoid them?' Zen Master Shigong said: 'Originally, there is no birth and death.' The Zen master picked up on this and said: 'Do you recognize this 'is'?' A swift falcon soars through the sky, while a bewildered bird perches on the fence.
Example: An ancient person said: 'If there is Buddha in birth and death, one will not be confused by birth and death.' Another person said: 'If there is no Buddha in birth and death, there is no birth and death.' The Zen master picked up on this and said: 'That's right.' Two vajra swords, yet they must sweep across the void. Jinshan is not like that; birth and death are the foundation of all Buddhas, and all Buddhas are the furnace of birth and death. If one can understand the perilous place and bravely take responsibility, one can attain the six supernormal powers and eight liberations.
Verses on Ancient Cases
Example: Zen Master Deshan, during a small gathering, instructed the assembly: 'The old monk will not answer questions tonight; whoever asks a question will receive thirty blows.' At that time, a monk came out to bow, and Zen Master Deshan struck him. The monk said: 'I haven't even asked a question, why are you hitting me?' Zen Master Deshan asked: 'Where are you from?' The monk said: 'A person from Silla (ancient Korean kingdom).' Zen Master Deshan said: 'Before even crossing the ship's rail, you deserve thirty blows.' Zen Master Fayan said: 'Zen Master Deshan is truly, splitting the words into two.' Zen Master Yuanming said: 'Zen Master Deshan is truly, a dragon's head and a snake's tail.' Zen Master Xuedou said: 'Zen Master Deshan holds the authority beyond the inner chambers, possessing the sword that, if one fails to cut decisively, invites chaos. To recognize this Silla monk, he is just a blind man bumping into a pillar.'
The great forge refines gold, suddenly like thunder awakening spring, plants flourish, and the radiance is renewed daily. Without expending the slightest effort, capturing the heavenly Qilin (mythical Chinese creature). Completely mastering the freedom of killing and giving life, shining eternally like an ice wheel. Splitting the words into two, the eye is alive in the sentence; a dragon's head and a snake's tail, using the finger to point at the finger. A blind monk bumping into a pillar, blocking the throat, unable to breathe. Contemplating and pondering, separated by ten thousand mountains; chattering tongue, three thousand miles.
Example: Zen Master Deshan, carrying his futzu (a kind of tool), went to Zen Master Weishan's Dharma hall, walking from east to west and then from west to east. Zen Master Weishan sat silently, ignoring him. Zen Master Deshan said: 'No, no,' and then went down. He also said: 'One cannot be careless.' So he went to see Zen Master Weishan with full ceremony, raised his sitting mat, and said: 'Venerable Monk.' Zen Master Weishan wanted to take the whisk, and Zen Master Deshan shouted, then turned his back.
法堂著草鞋便去。溈山至晚問首座。適來新到在什麼處。首座云。當時背法堂著草鞋便去。溈山云。還識此子么。已後向孤峰頂上蟠結草菴。呵佛罵祖去在。
大用不拘今古楷模。倒拈蝎尾平捋虎鬚。若非深辯端倪。何以坐觀成敗。俊處穎脫囊錐。高來卷舒方外。孤峰頂上浪滔天。正令當行百雜碎。咄。
舉。南泉參百丈涅槃和尚。丈問。從上諸聖還有不為人說底法么。泉云有。丈云。作么生是不為人說底法。泉云。不是心不是佛不是物。丈云。說了也。泉云。普愿只恁么。未審和尚如何。丈云。我又不是善知識。爭知有說不說。泉云。普愿不會。丈云。我太殺為爾說了也。
鸞膠續斷絃。猊血化驢乳。從來不為人。今古參佛祖。箭既離弦無返回。將欲奪之必固與。語時默默時語。人從陳州來。卻往許州去。
舉。百丈再參馬祖。祖舉拂子。丈云。即此用離此用。祖掛拂子于舊處侍立少頃。祖云。爾已后鼓兩片皮如何為人。丈取拂子舉起。祖云。即此用離此用。丈掛拂子。祖便喝。丈大悟。后謂黃檗云。我當時被馬祖一喝。直得三日耳聾。
豎拂掛拂全機出沒。即此離此較若畫一。頂門當下轟霹靂。針出膏肓必死疾。承當一喝聾三日。師子神威恣返擲。百鍊真金須失色。復云。有么有
【現代漢語翻譯】 現代漢語譯本： 法堂里穿著草鞋就走了。溈山（Weishan，人名）晚上問首座（Shouzuo，寺院中的職位）。剛才新來的人在哪裡？首座說：『當時背對著法堂，穿著草鞋就走了。』 溈山說：『你認識這個人嗎？』 之後，這個人會在孤峰頂上結草菴，呵斥佛，謾罵祖師去了。 大用不拘泥於今人和古人的模式。倒過來拿著蝎子的尾巴，平著捋老虎的鬍鬚。如果不是對事物的開端和結果有深刻的辨別，怎麼能坐著觀看事情的成敗呢？有才能的人，就像錐子放在口袋裡，很快就會顯露出來。高人隱居起來，來去自由，不受約束。孤峰頂上波濤洶涌，真正的命令施行時，一切雜念都會粉碎。咄！ 舉例。南泉（Nanquan，人名）參拜百丈涅槃和尚（Baizhang Niepan Heshang，人名）。百丈問：『從前的各位聖賢，還有不為別人說的法嗎？』 南泉說：『有。』 百丈問：『什麼是那不為別人說的法？』 南泉說：『不是心，不是佛，不是物。』 百丈說：『已經說出來了。』 南泉說：『普愿（Puyuan，人名）只是這樣。不知道和尚您怎麼樣？』 百丈說：『我又不是善知識（Shanzhishi，指可以引導他人走上正道的人），怎麼知道有沒有說或沒說呢？』 南泉說：『普愿不明白。』 百丈說：『我已經太為你說了。』 就像用膠水來連線斷了的琴絃，用獅子的血來化成驢的乳汁。從來不為別人說，今人和古人一起參拜佛祖。箭既然離開了弓弦，就無法返回。想要奪取它，必須先給予它。說話的時候沉默，沉默的時候說話。有人從陳州來，卻往許州去。 舉例。百丈再次參拜馬祖（Mazu，人名）。馬祖舉起拂子（fuzi，一種法器）。百丈問：『是就此用，還是離開此用？』 馬祖把拂子掛在原來的地方。侍立了一會兒，馬祖說：『你以後打算怎麼用這兩片皮（指嘴）來為人說法？』 百丈拿起拂子舉起來。馬祖問：『是就此用，還是離開此用？』 百丈掛起拂子。馬祖就喝了一聲。百丈因此大悟。後來他對黃檗（Huangbo，人名）說：『我當時被馬祖這一喝，直震得三天耳朵都聾了。』 豎起拂子，掛起拂子，所有的機鋒都顯露出來。就此用，離開此用，差別就像畫的一樣明顯。當頭棒喝，如同晴天霹靂。針刺到膏肓（gaohuang，指病入膏肓）是必死的疾病。承擔這一喝，震聾三天。獅子的神威，恣意地翻轉。百鍊真金也要失去顏色。又說：『有嗎？有嗎？』
【English Translation】 English version: He left the Dharma Hall wearing straw sandals. Weishan (name) asked the head monk (title) in the evening, 'Where is the newcomer who arrived earlier?' The head monk said, 'At that time, he turned his back to the Dharma Hall and left wearing straw sandals.' Weishan said, 'Do you recognize this person?' Afterwards, this person will build a thatched hut on the peak of a solitary mountain, scolding the Buddha and cursing the patriarchs. Great function is not limited by the models of the present and the past. Holding the scorpion's tail upside down, smoothing the tiger's whiskers. If one does not have a deep understanding of the beginning and the end, how can one sit and watch the success or failure of things? A talented person, like an awl in a bag, will quickly reveal itself. A great person lives in seclusion, coming and going freely, without restraint. Waves surge on the peak of a solitary mountain; when the true command is carried out, all distracting thoughts will be shattered. Daring! Example: Nanquan (name) visited Baizhang Niepan Heshang (name). Baizhang asked, 'Do the past sages have any Dharma that they did not speak for others?' Nanquan said, 'Yes.' Baizhang asked, 'What is the Dharma that is not spoken for others?' Nanquan said, 'It is not mind, not Buddha, not thing.' Baizhang said, 'It has already been spoken.' Nanquan said, 'Puyuan (name) is just like this. I wonder what the master thinks?' Baizhang said, 'I am not a good advisor (term for someone who guides others on the right path), how would I know if it has been spoken or not?' Nanquan said, 'Puyuan does not understand.' Baizhang said, 'I have already spoken too much for you.' It's like using glue to connect broken strings, using lion's blood to turn into donkey's milk. Never spoken for others, people of the present and the past together worship the Buddha. Once the arrow has left the bowstring, it cannot return. If you want to take it back, you must first give it. Speaking when silent, silent when speaking. Someone comes from Chenzhou, but goes to Xuzhou. Example: Baizhang visited Mazu (name) again. Mazu raised a whisk (ritual object). Baizhang asked, 'Is it using this, or leaving this?' Mazu hung the whisk in its original place. After standing for a while, Mazu said, 'How do you plan to use these two pieces of skin (referring to the mouth) to preach the Dharma for others in the future?' Baizhang picked up the whisk and raised it. Mazu asked, 'Is it using this, or leaving this?' Baizhang hung up the whisk. Mazu then shouted. Baizhang had a great enlightenment because of this. Later, he said to Huangbo (name), 'At that time, I was deafened for three days by Mazu's shout.' Raising the whisk, hanging the whisk, all the opportunities are revealed. Using this, leaving this, the difference is as clear as a painting. A blow to the head is like a bolt from the blue. A needle to the vital spot is a fatal disease. Bearing this shout, deafened for three days. The lion's divine power, turning over at will. Refined gold must lose its color. Again, 'Is there? Is there?'
么。咄。
舉。道吾至一家弔慰。漸源撫棺問。生耶死耶。吾云。生也不道死也不道。源云。為什麼不道。吾云。不道不道。後於石霜再舉。始知落處。一日將鍬子於法堂上。從東過西從西過東。霜云。作什麼。源云。覓先師靈骨。霜云。洪波浩渺白浪滔天。覓什麼靈骨。源云。正好著力。太原孚云。先師靈骨猶在。
生耶死耶筑著磕著。不道不道藏頭露角。黃金靈骨鏗鏘。白浪滔天卓犖。慇勤為語透關人。萬里孤光長爍爍。無摸索趙州。石橋成略彴。
舉。靈山會上有一女子。于佛前入定。佛敕文殊出之。文殊繞女子三遭。鳴指一下。女子入定儼然。文殊遂運神力托至梵天撲下。女子亦復儼然。佛云。非但汝一人出此女子定不得。設使百千萬億文殊亦出不得。地獄有罔明菩薩。能出此定。佛語未竟。罔明從地涌出。佛敕令出定。罔明繞女子三匝。鳴指一下。女子遂出定。老宿徴云。文殊是七佛之師。為什麼出女子定不得。罔明為什麼卻出得。
大定等虛空。廓然誰辯的。女子與瞿曇。據令何條直。師子奮迅兮搖乾蕩坤。像王迴旋兮不資餘力。孰勝孰負誰出誰入。雨散雲收青天白日。君不見馬駒踏殺天下人。臨濟未是白拈賊。
舉。清原謂石頭云。人人盡道。曹溪有訊息。頭云。有人
【現代漢語翻譯】 現代漢語譯本： 么。咄。（無實際意義的語氣詞）
舉例。道吾（Daowu，禪師名號）到一家去弔唁慰問。漸源（Jianyuan，禪師名號）撫摸著棺材問：『是生還是死？』道吾說：『生也不說，死也不說。』漸源說：『為什麼不說？』道吾說：『不說，不說。』後來在石霜（Shishuang，地名）再次提起此事，才明白落腳之處。一天，漸源拿著鍬子在法堂上，從東邊走到西邊，又從西邊走到東邊。石霜問：『做什麼？』漸源說：『尋找先師的靈骨。』石霜說：『洪波浩渺，白浪滔天，尋找什麼靈骨？』漸源說：『正好著力。』太原孚（Taiyuanfu，禪師名號）說：『先師的靈骨還在。』
生耶死耶，筑著磕著。不說不說，藏頭露角。黃金靈骨鏗鏘，白浪滔天卓犖。慇勤為語透關人，萬里孤光長爍爍。無摸索趙州（Zhaozhou，地名），石橋成略彴。
舉例。靈山會上有一女子，在佛（Buddha）前入定。佛敕令文殊（Manjusri，菩薩名號）讓她出定。文殊繞女子三圈，鳴指一下，女子入定依然如故。文殊於是運用神力將女子托到梵天（Brahmaloka，佛教中的天界）摔下，女子也依然如故。佛說：『不只是你一個人不能使此女子出定，即使是百千萬億個文殊也出不了。地獄有罔明菩薩（Wangming Bodhisattva），能使此女子出定。』佛話還沒說完，罔明從地涌出。佛敕令他使女子出定。罔明繞女子三圈，鳴指一下，女子就出定了。老宿評論說：『文殊是七佛之師，為什麼不能使女子出定？罔明為什麼卻能使她出定？』
大定等虛空，廓然誰辯的。女子與瞿曇（Gotama，釋迦牟尼佛的姓氏），據令何條直。師子奮迅兮搖乾蕩坤，像王迴旋兮不資餘力。孰勝孰負誰出誰入。雨散雲收****。君不見馬駒踏殺天下人。臨濟（Linji，禪師名號）未是白拈賊。
舉例。清原（Qingyuan，地名）對石頭（Shitou，禪師名號）說：『人人都說，曹溪（Caoxi，地名）有訊息。』石頭說：『有人』
【English Translation】 English version: Mo. Duo. (Meaningless interjections)
Example: Daowu (a Zen master's name) went to a family to offer condolences. Jianyuan (a Zen master's name) stroked the coffin and asked, 'Is it alive or dead?' Daowu said, 'I won't say it's alive, and I won't say it's dead.' Jianyuan said, 'Why won't you say?' Daowu said, 'I won't say, I won't say.' Later, when the matter was brought up again at Shishuang (a place name), he finally understood the point. One day, Jianyuan took a shovel in the Dharma hall, walking from east to west and then from west to east. Shishuang asked, 'What are you doing?' Jianyuan said, 'I'm looking for the relics of the late master.' Shishuang said, 'The vast waves are surging, the white waves are滔天, what relics are you looking for?' Jianyuan said, 'It's precisely the place to exert effort.' Taiyuanfu (a Zen master's name) said, 'The late master's relics are still here.'
'Alive or dead,' bumping and knocking. 'Won't say, won't say,' hiding the head and showing the tail. The golden relics clang, the white waves are towering. Earnestly speaking for those who penetrate the barrier, the solitary light shines brightly for ten thousand miles. Without groping for Zhaozhou (a place name), the stone bridge becomes a simple footbridge.
Example: At the assembly on Vulture Peak, there was a woman who entered samadhi before the Buddha (Buddha). The Buddha ordered Manjusri (Manjusri, a Bodhisattva's name) to bring her out of samadhi. Manjusri circled the woman three times and snapped his fingers, but the woman remained in samadhi. Manjusri then used his divine power to lift the woman to Brahmaloka (Brahmaloka, a heaven in Buddhism) and drop her, but the woman remained the same. The Buddha said, 'Not only can you not bring this woman out of samadhi, but even hundreds of thousands of millions of Manjusris could not do it. In the lower realm, there is Wangming Bodhisattva (Wangming Bodhisattva) who can bring her out of this samadhi.' Before the Buddha finished speaking, Wangming emerged from the earth. The Buddha ordered him to bring the woman out of samadhi. Wangming circled the woman three times and snapped his fingers, and the woman came out of samadhi. An old monk commented, 'Manjusri is the teacher of the seven Buddhas, why couldn't he bring the woman out of samadhi? Why could Wangming do it?'
The great samadhi is like empty space, vast and who can discern it clearly? The woman and Gotama (Gotama, Shakyamuni Buddha's surname), according to what decree are they upright? The lion roars and shakes heaven and earth, the elephant king turns without relying on extra strength. Who wins, who loses, who exits, who enters? Rain scatters, clouds gather, ****. Don't you see the colt trampling to death all the people in the world? Linji (a Zen master's name) is not yet a white-handed thief.
Example: Qingyuan (a place name) said to Shitou (a Zen master's name), 'Everyone says that there is news at Caoxi (a place name).' Shitou said, 'Someone'
不道曹溪有訊息。原云。大藏小藏從何得。頭云。盡從這裡去。
有訊息太沉屈。無訊息轉埋沒。大藏小藏從茲出。撒沙撒土無終極。甜如蜜苦如檗。明如日黑如漆。擊碎千年野狐窟。填溝塞壑少人識。
舉。僧問雲門。佛法如水中月是不。門云。清波無透路。僧云。和尚從何得。門云。再問復何來。僧云。更恁么去時如何。門云。重疊關山路。
遍界不藏清波澄寂。互換投機箭鋒相直。提起向上鉗錘。石火電光莫及。便恁么隔關山。碧潭云外不相關。
舉。僧問龍牙。二鼠侵藤時如何。牙云。須知有隱身處始得。僧云。如何是隱身處。牙云。還見儂家么。
堂堂成見密密難見。二鼠雖黠莫逢其便。藤枝透出未生前。正眼當陽巧回換。龍牙老機如電。遇賤即貴貴即賤。
舉。圓覺經云。以大圓覺為我伽藍。身心安居平等性智。
毫髮不留縱橫自由。閫外乾坤廓落大方無外優遊。明明祖師意。明明百草頭。搋破狐疑網。截斷愛河流。縱有迴天力。爭如直下休。四衢道中凈裸裸。放出溈山水牯牛。
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。後有僧舉似趙州。州云。不可從鼻孔里入去也。僧卻問。古澗寒泉時如何。州云苦
【現代漢語翻譯】 現代漢語譯本： 說曹溪沒有訊息傳來。原云：『大藏經小藏經從哪裡得到？』頭云：『都從這裡出去。』 有訊息太過於沉寂，沒有訊息反而被埋沒。大藏經小藏經都從這裡產生，撒沙撒土沒有終結。有時甜如蜜糖，有時苦如黃檗。有時明亮如太陽，有時黑暗如油漆。擊碎千年老狐貍的洞穴，填滿溝壑卻很少有人認識。 舉例。有僧人問雲門（Yunmen，禪宗大師）：『佛法就像水中的月亮，是這樣嗎？』雲門說：『清澈的波浪沒有透過的路徑。』僧人說：『和尚從哪裡得到這個道理？』雲門說：『再次問又從哪裡來？』僧人說：『如果這樣繼續下去會怎麼樣？』雲門說：『重疊著關山的路。』 遍滿世界沒有隱藏，清澈的波浪澄凈寂靜。互相投合機會，箭鋒相對。提起向上的一錘，石火電光都無法比及。即使這樣隔著關山，碧綠的深潭與云外毫不相關。 舉例。有僧人問龍牙（Longya，禪宗大師）：『兩隻老鼠啃咬藤蔓的時候，怎麼樣？』龍牙說：『須知有隱身的地方才可以。』僧人說：『什麼是隱身的地方？』龍牙說：『還看見我嗎？』 堂堂正正的成見，嚴密地難以看見。兩隻老鼠即使狡猾，也難以找到機會。藤蔓枝條透出未生之前，正眼在陽光下巧妙地轉換。龍牙老練的機鋒快如閃電，遇到卑賤的就變得尊貴，遇到尊貴的就變得卑賤。 舉例。《圓覺經》說：『以大圓覺（Da Yuanjue，指圓滿覺悟的境界）作為我的伽藍（Galan，寺院）。身心安住在平等性智（Pingdeng Xingzhi，平等性的智慧）中。』 毫髮不留，縱橫自由。家門之外，天地廣闊，大方沒有邊際，優遊自在。明明是祖師的意旨，明明在百草的頭上。摧毀狐疑的網，截斷愛慾的河流。縱然有迴天的力量，怎如當下放下休息。四通八達的道路中乾乾淨淨，放出溈山（Weishan，山名，也指溈山靈佑禪師）的水牯牛。 舉例。有僧人問雪峰（Xuefeng，禪宗大師）：『古老的山澗寒冷的泉水，怎麼樣？』雪峰說：『瞪大眼睛也看不見底。』僧人說：『飲用的人怎麼樣？』雪峰說：『不從口進入。』後來有僧人把這話告訴趙州（Zhaozhou，禪宗大師），趙州說：『難道從鼻孔里進去嗎？』僧人又問：『古老的山澗寒冷的泉水，怎麼樣？』趙州說：『苦。』
【English Translation】 English version: It is said that there is no news from Caoxi (Caoxi, refers to the Sixth Patriarch Huineng's temple). Yuan Yun: 'Where do the Great Canon and Small Canon come from?' Tou Yun: 'They all go out from here.' Having news is too沉屈(chenqu,沉寂)，having no news is even more buried. The Great Canon and Small Canon all arise from here, scattering sand and soil without end. Sometimes sweet as honey, sometimes bitter as huangbo (huangbo, a bitter medicinal herb). Sometimes bright as the sun, sometimes dark as lacquer. Shattering the thousand-year-old fox den, filling the ditches and ravines, yet few recognize it. Example. A monk asked Yunmen (Yunmen, a Zen master): 'Is the Buddha-dharma like the moon in the water?' Yunmen said: 'The clear waves have no path to penetrate.' The monk said: 'Where did the master get this principle?' Yunmen said: 'Where does asking again come from?' The monk said: 'What if it continues like this?' Yunmen said: 'Overlapping passes and mountains.' The entire realm is not hidden, the clear waves are澄凈寂靜(chengjing jijing, clear and still). Exchanging opportunities, the arrowheads face each other directly. Raising the upward hammer, even sparks and lightning cannot match it. Even so, separated by passes and mountains, the green pool is unrelated to the clouds beyond. Example. A monk asked Longya (Longya, a Zen master): 'When two rats gnaw on the vine, what happens?' Longya said: 'You must know that there is a place to hide.' The monk said: 'What is the place to hide?' Longya said: 'Do you still see me?' The堂堂成見(tangtang chengjian, dignified established view) is密密難見(mimi nan jian, difficult to see closely). Even if the two rats are cunning, they cannot find an opportunity. The vine branches emerge before birth, the 正眼(zhengyan, true eye) skillfully transforms in the sunlight. Longya's old 機(ji, opportunity) is as fast as lightning, encountering the lowly becomes noble, encountering the noble becomes lowly. Example. The Yuanjue Sutra says: 'Take the Da Yuanjue (Da Yuanjue, the state of perfect enlightenment) as my Galan (Galan, monastery). Body and mind dwell in Pingdeng Xingzhi (Pingdeng Xingzhi, the wisdom of equality).' Not leaving a hair's breadth, free in all directions. Outside the gate, heaven and earth are vast, generous and boundless, leisurely and carefree. Clearly the intention of the Patriarch, clearly on the heads of the hundred grasses. Destroy the net of doubt, cut off the river of love. Even if there is the power to turn the heavens, how can it compare to resting directly down. Clean and naked in the four-way intersection, release the water buffalo of Weishan (Weishan, a mountain name, also refers to Zen master Lingyou of Weishan). Example. A monk asked Xuefeng (Xuefeng, a Zen master): 'What about the cold spring in the ancient mountain stream?' Xuefeng said: 'Staring eyes cannot see the bottom.' The monk said: 'What about the drinker?' Xuefeng said: 'It does not enter through the mouth.' Later, a monk told this to Zhaozhou (Zhaozhou, a Zen master), Zhaozhou said: 'Does it enter through the nostrils?' The monk asked again: 'What about the cold spring in the ancient mountain stream?' Zhaozhou said: 'Bitter.'
。僧云。飲者如何。州云死。雪峰聞之云。趙州古佛。從此不答話。
趙州象骨巖。舉世無倫擬。共撫沒絃琴。千載清人耳。古澗寒泉瞪目凝然。不從口入飲者忘筌。重出語苦又死不答話同彼此。相逢兩會家。打鼓弄琵琶。箇中誰是的。白鳥入蘆華。
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。外道既去。阿難問世尊云。外道有何所證。世尊云如世良馬見鞭影而行。
不問有無言。言前立問端。兩邊俱坐斷。一劍倚天寒。鞭影未動歷塊過都。慈門既開陵有轢無。遼天鼻孔須穿卻。誰是追風天馬駒。
舉。僧問六祖。黃梅意旨是什麼人得。祖云。會佛法人得。僧云。和尚還得也無。祖云。我不得。僧云。為什麼不得。祖云。我不會佛法。
斬釘截鐵大巧若拙。一句單提不會佛法。盡他葉落華開。不問春寒秋熱。別別。萬古碧潭空界月。
舉。太原孚上座問鼓山。父母未生時鼻孔在什麼處。山云。即今生也鼻孔在什麼處。孚不肯乃云。爾問我與爾答。山云。父母未生前鼻孔在什麼處。孚乃搖扇而已。
父母未生前。生也只如然。一般拈掇能。奇巧直下渾。如火里蓮騰今煥古。極妙窮玄大可憐。清風長滿座。一萬八千年。
【現代漢語翻譯】 現代漢語譯本： 僧人問：『飲酒的人會怎麼樣？』趙州禪師回答：『死。』雪峰禪師聽后說：『趙州禪師真是古佛，從此以後不再回答問題了。』 趙州象骨巖，舉世無雙無人能比。共同撫摸沒有琴絃的琴，千年以來清澈人心。古老的山澗寒冷的泉水，瞪大眼睛凝聚不動。不從口入，飲酒的人忘記了捕魚的工具。重新說話，苦口婆心卻又死去，不再回答問題，彼此相同。相逢在兩個會合的地方，打鼓彈琵琶。其中誰是對的？白色的鳥飛入蘆葦花中。 外道問佛陀：『不問有言，不問無言。』世尊沉默良久。外道說：『世尊大慈大悲，開啟我的迷云，讓我得以進入。』外道離開后，阿難問世尊：『外道有什麼證悟？』世尊說：『就像世間的良馬，見到鞭子的影子就行動。』 不問有言無言，在言語之前就設立了提問的開端。兩邊都截斷，一把劍倚靠在天空，寒光凜冽。鞭子的影子還沒動，良馬已經跑過許多地方。慈悲之門既然已經打開，陵地也會有車轍。遼闊的天空，鼻孔也需要穿透。誰是那追風的天馬駒？ 僧人問六祖慧能：『黃梅五祖弘忍所傳的意旨，是什麼樣的人能夠得到？』六祖回答：『會佛法的人能夠得到。』僧人問：『和尚您能得到嗎？』六祖回答：『我不能得到。』僧人問：『為什麼不能得到？』六祖回答：『我不會佛法。』 斬釘截鐵，大巧若拙。一句單獨提起，說自己不會佛法。任憑它葉落花開，不問是春寒還是秋熱。別別，這就像萬古碧潭中空中的月亮。 太原孚上座問鼓山：『父母未出生之前，鼻孔在哪裡？』鼓山回答：『現在出生了，鼻孔又在哪裡？』孚上座不肯接受，於是說：『你問我，我來回答你。』鼓山說：『父母未出生之前，鼻孔在哪裡？』孚上座於是搖著扇子而已。 父母未出生之前，出生了也就這樣。一般地拿起來，奇巧直接渾然天成。如同火焰中的蓮花，騰躍於今古。極其精妙，窮盡玄機，實在可憐。清風長滿座位，一萬八千年。
【English Translation】 English version: A monk asked: 'What happens to the one who drinks?' Zhaozhou (Joshu) (a Zen master) replied: 'Death.' Xuefeng (Hsueh-feng) (another Zen master) heard this and said: 'Zhaozhou (Joshu) is an ancient Buddha; from now on, he will not answer questions.' Zhaozhou's (Joshu's) Elephant Bone Cliff is unparalleled in the world. Together, we caress a stringless zither, its clarity resonates for a thousand years. The cold spring in the ancient ravine stares intently, unmoving. Not entering through the mouth, the drinker forgets the fish trap. Speaking again, bitter and dying, not answering questions, the same for both. Meeting in two gathering places, drumming and playing the pipa. Who among them is right? A white bird enters the reed flowers. A heretic asked the Buddha: 'I ask neither about existence nor non-existence.' The World-Honored One (Buddha) remained silent for a long time. The heretic said: 'The World-Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter.' After the heretic left, Ananda (Buddha's attendant) asked the World-Honored One: 'What did the heretic realize?' The World-Honored One said: 'Like a good horse in the world, it moves at the sight of the whip's shadow.' Not asking about existence or non-existence, before words, a question is posed. Cutting off both sides, a sword leans against the sky, its cold light piercing. Before the whip's shadow moves, the good horse has already passed many places. Since the gate of compassion has been opened, even the mounds will have ruts. The vast sky, even the nostrils need to be pierced. Who is the wind-chasing heavenly colt? A monk asked the Sixth Patriarch (Huineng): 'What kind of person can attain the meaning of Huangmei (Fifth Patriarch Hongren's teachings)?' The Sixth Patriarch replied: 'One who understands the Buddha-dharma can attain it.' The monk asked: 'Can you, Master, attain it?' The Sixth Patriarch replied: 'I cannot attain it.' The monk asked: 'Why can't you attain it?' The Sixth Patriarch replied: 'I do not understand the Buddha-dharma.' Cutting through nails and iron, great skill appears clumsy. A single phrase is raised, saying he does not understand the Buddha-dharma. Let the leaves fall and the flowers bloom, without asking whether it is spring cold or autumn heat. Separate, separate, like the moon in the empty sky reflected in the timeless green pool. The Venerable Fu of Taiyuan asked Gushan (a Zen master): 'Before parents were born, where were the nostrils?' Gushan replied: 'Now that they are born, where are the nostrils?' Venerable Fu did not accept this, and said: 'You ask me, and I will answer you.' Gushan said: 'Before parents were born, where were the nostrils?' Venerable Fu then just waved his fan. Before parents were born, being born is just like this. Generally picking it up, skillful and directly complete. Like a lotus in the fire, leaping through the past and present. Extremely subtle, exhausting the mysteries, truly pitiable. A clear breeze fills the seat for eighteen thousand years.
舉。乾峰示眾云。舉一不得舉二。放過一著落在第二。雲門出雲。昨日有一僧。從天臺來卻往徑山去。峰云。典座今日不得普請。
春蘭與秋菊。一一各當時。底處無回互。怨誰分髓皮。風來鳥已覺。露重鶴先知。為問何能爾。渠儂初不知。
舉。云巖問道吾。大悲菩薩用許多手眼作么。吾云。如人夜間背手模枕子相似。巖云。我會也。吾云。爾作么生會。巖云。遍身是手眼。吾云。太殺道只道得八成。巖云。爾又作么生。吾云。通身是手眼。
遍身是通身是。酥酪醍醐為一味。毫端涌出須彌盧。芥子吸竭滄溟水。十虛吞爍正眼寥廓。照用同時人境俱奪。棒頭喝下錯承當。背手拈來也失卻。莫莫水是水兮山是山。切忌無繩而自縛。
舉。洞山夏末示眾云。初秋夏末。直須向萬里無寸草處去。眾無語。僧舉似石霜。霜云。何不道出門便是草。
新豐路坦然。豈事正偏圓。萬里無寸草。何人可向前。機不轉墮塵緣。透得脫犯風煙。瀏陽端的破中邊。出門已是草芊綿。投機儻善諳來脈。兩岸俱玄一不全。復云。看腳下。
舉。定山夾山同行。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。二人各謂己語親切。往大梅舉而質之。梅云。一親一疏。二人下去。次日夾山
【現代漢語翻譯】 現代漢語譯本：
舉例。乾峰（禪師名）向大眾開示說：『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（禪師名）出來說：『昨天有一個僧人，從天臺（山名，佛教聖地）來，卻往徑山（山名，寺廟所在地）去了。』乾峰說：『典座（寺院職務，負責齋飯）今天不得普請（指寺院集體勞作）。』 春蘭和秋菊，各自都有其盛開的時節。哪裡沒有相互關聯的地方呢？又該埋怨誰來區分骨髓和皮肉呢？風來了鳥兒已經察覺，露水重了仙鶴首先知道。要問它們為什麼能這樣，它們最初也不知道啊。 舉例。云巖（禪師名）問（他的老師）道吾（禪師名）：『大悲菩薩（觀音菩薩的別稱）用這麼多手眼做什麼？』道吾說：『就像人在夜間用手在背後摸枕頭一樣。』云巖說：『我明白了。』道吾說：『你怎樣理解的？』云巖說：『渾身上下都是手眼。』道吾說：『說得太過了，只說對了八成。』云巖說：『那你又怎麼說？』道吾說：『通身都是手眼。』 遍身是，通身是，酥酪和醍醐（都是牛奶製品，比喻佛法的精妙）融為一體。毫毛尖端涌現出須彌山（佛教中的聖山），芥菜籽吸乾了滄海之水。十方虛空閃爍，正眼（指佛眼）寥廓。照見和運用同時進行，人與境都消失不見。棒頭喝下（指禪宗的棒喝），錯誤地承擔。背手拈來，也失去了。莫莫，水是水啊山是山。切記不要自己給自己套上枷鎖。 舉例。洞山（禪師名）在夏末向大眾開示說：『初秋夏末，必須向萬里無寸草的地方去。』大眾沒有說話。有僧人把這話告訴了石霜（禪師名），石霜說：『為什麼不說出門便是草呢？』 新豐（地名）的道路平坦開闊，哪裡需要什麼正偏圓呢？萬里沒有一根草，什麼人可以向前走呢？機鋒不轉動，就會墮入塵世的因緣。透脫出來，就會冒犯風煙。瀏陽（禪師名）確實打破了中間和邊際。出門已經是草木茂盛。投機如果善於瞭解來龍去脈，兩岸都玄妙，一個也不完整。』又說：『看腳下。』 舉例。定山（禪師名）和夾山（禪師名）同行。定山說：『生死中沒有佛，就沒有生死。』夾山說：『生死中有佛，就不會迷惑于生死。』二人都認為自己的話最貼切。於是去大梅（禪師名）那裡，舉出此事來請教他。大梅說：『一個親切，一個疏遠。』二人退下。第二天，夾山（禪師名）
【English Translation】 English version:
An example: Qianfeng (Zen master's name) addressed the assembly, saying, 'If you raise one, you cannot raise two. If you let go of one move, you fall into the second.' Yunmen (Zen master's name) came out and said, 'Yesterday there was a monk who came from Tiantai (mountain name, Buddhist holy site) but went to Jingshan (mountain name, temple location).' Qianfeng said, 'The cook (temple position, responsible for meals) is not allowed to do general labor (referring to collective labor in the temple) today.' Spring orchids and autumn chrysanthemums each have their own blooming season. Where is there no interconnection? Who should be blamed for distinguishing between marrow and skin? When the wind comes, the birds are already aware; when the dew is heavy, the cranes know first. If you ask them why they can do this, they didn't know it at first. An example: Yunyan (Zen master's name) asked (his teacher) Daowu (Zen master's name), 'What does the Great Compassion Bodhisattva (another name for Avalokiteśvara) do with so many hands and eyes?' Daowu said, 'It's like a person groping for a pillow behind their back at night.' Yunyan said, 'I understand.' Daowu said, 'How do you understand it?' Yunyan said, 'The whole body is hands and eyes.' Daowu said, 'That's too much, you've only said it eight tenths right.' Yunyan said, 'Then how do you say it?' Daowu said, 'The entire body is hands and eyes.' The whole body is, the entire body is, ghee and clarified butter (both milk products, metaphors for the subtlety of the Dharma) are fused into one flavor. From the tip of a hair emerges Mount Sumeru (the sacred mountain in Buddhism), a mustard seed sucks dry the waters of the ocean. The ten directions of emptiness shimmer, the true eye (referring to the Buddha's eye) is vast and empty. Illumination and function occur simultaneously, both person and environment disappear. A shout from the staff (referring to the Zen stick and shout), mistakenly taken on. Picking it up behind your back, you also lose it. Mo mo, water is water, mountain is mountain. Be careful not to shackle yourself without a rope. An example: Dongshan (Zen master's name) addressed the assembly at the end of summer, saying, 'At the beginning of autumn and the end of summer, you must go to a place where there is not an inch of grass for ten thousand miles.' The assembly was silent. A monk told Shishuang (Zen master's name) about this, and Shishuang said, 'Why not say that as soon as you go out the door, there is grass?' The road of Xinfeng (place name) is flat and wide, where is the need for right, biased, or round? There is not a blade of grass for ten thousand miles, who can go forward? If the opportunity doesn't turn, you will fall into the karmic conditions of the world. If you break free, you will offend the wind and smoke. Liuyang (Zen master's name) truly broke through the middle and the edges. Going out the door is already lush with grass and trees. If you are good at understanding the origin of the opportunity, both sides are mysterious, and one is not complete.' He also said, 'Look under your feet.' An example: Dingshan (Zen master's name) and Jiashan (Zen master's name) were traveling together. Dingshan said, 'If there is no Buddha in birth and death, there is no birth and death.' Jiashan said, 'If there is a Buddha in birth and death, one will not be confused by birth and death.' Both thought their words were the most appropriate. So they went to Damei (Zen master's name) and brought this matter up to ask him. Damei said, 'One is intimate, one is distant.' The two withdrew. The next day, Jiashan (Zen master's name)
往問。阿那個親。梅云。親者不問。問者不親。夾山住院后舉此謂眾云。我當時失卻一隻眼。雪竇拈云。夾山畢竟不知當時換得一隻眼。
有佛不迷無佛則迷。大梅頂門正眼劃時已驗親疏。家抱荊山璞。人握靈蛇珠。失卻與換得。同歸故殊途。作家金槌當面擲。臨機俊鷂趁不及。將謂赤鬚鬍。更有鬍鬚赤。
舉。趙州云。老僧答話去也。有解問底致將一問來。時有僧出禮拜。州云。比來拋磚引玉。卻引得個墼子。下座。后法眼舉問覺鐵觜。此意如何。覺云。與和尚舉個喻。如國家拜將相似。問誰人去得。有一人云。某去得。答云。汝去不得。法眼云。我會也。
千年田八百主。誰當機辨來處。趙州要答話。拋磚引墼子。覺老話端倪。如拜將相似。去得去不得。言下分緇素。個里高於萬仞峰。不動纖毫擒佛祖。崇寧效古所作答話去也。或有個出來。只向伊道了。
舉。馬祖百丈西堂南泉玩月次。祖指月問西堂。正當恁么時如何。西堂對云。正好供養。問百丈。丈對云。正好修行。問南泉。泉拂袖便去。祖云。經入藏禪歸海。唯有普愿獨超物外。
皎皎凝虛碧。沉沉髮皓彩。秋色共澄清。永夜臨寰海。修行供養逗圓機。聊聞便去超方外。馬駒兒端的別。萬古定乾坤。一言全殺活。復云。高
【現代漢語翻譯】 現代漢語譯本： 前往請教。『阿那個（誰）親？』梅（大梅法常禪師）說：『親近的人不問，問的人不親近。』夾山（夾山善會禪師）在住持寺院后，舉出這件事告訴大眾說：『我當時失去了一隻眼睛。』雪竇（雪竇重顯禪師）評論說：『夾山畢竟不知道當時換得了一隻眼睛。』 有佛則不迷惑，沒有佛則迷惑。大梅（大梅法常禪師）頂門正眼劃開時，就已經驗證了親疏。有人懷抱荊山的璞玉，有人手握靈蛇的寶珠。失去與換得，同歸而殊途。有作為的禪師用金錘當面擲來，臨機應變的俊鷹也趕不上。本以為是赤須的胡人，卻發現還有鬍鬚更紅的。 舉例。趙州（趙州從諗禪師）說：『老僧要回答問題了，有能提問的，就把問題拿來。』當時有個僧人出來禮拜。趙州說：『本來想拋磚引玉，卻引來了一塊磚頭。』說完就下座了。後來法眼（法眼文益禪師）舉出這件事問覺鐵觜（覺禪師），『這是什麼意思？』覺（覺禪師）說：『我給和尚舉個比喻，就像國家拜將一樣，問誰能去。有一個人說：『我能去。』回答說：『你不能去。』法眼（法眼文益禪師）說：『我明白了。』 千年田地換了八百個主人，誰能當機辨別來處？趙州想要回答問題，卻拋磚引來了磚頭。覺老（覺禪師）的話抓住了關鍵，就像拜將一樣。能去和不能去，言語之下就分清了僧俗。這個道理高於萬仞高峰，不動一絲一毫就能擒住佛祖。崇寧效仿古人所作的回答問題，或許有個人出來，只向他說完了。 舉例。馬祖（馬祖道一禪師）和百丈（百丈懷海禪師）、西堂（西堂智藏禪師）、南泉（南泉普愿禪師）一起賞月。馬祖（馬祖道一禪師）指著月亮問西堂（西堂智藏禪師）：『正在這個時候怎麼樣？』西堂（西堂智藏禪師）回答說：『正好供養。』問百丈（百丈懷海禪師），百丈（百丈懷海禪師）回答說：『正好修行。』問南泉（南泉普愿禪師），南泉（南泉普愿禪師）拂袖便走了。馬祖（馬祖道一禪師）說：『經義進入經藏，禪理歸於大海，只有普愿（南泉普愿禪師）獨自超越於物外。』 明亮的月光凝聚在虛空中，沉靜地散發著潔白的光彩。秋天的景色一同變得清澈，漫長的夜晚籠罩著整個世界。修行和供養都契合了圓融的機理，稍微聽到就離開，超越了世俗之外。馬駒兒確實與衆不同，萬古長存，奠定乾坤。一句話就能完全決定殺與活。又說：高
【English Translation】 English version: He went to inquire. 'Who is that intimate one?' Mei (Dàméi Fǎcháng, Great Plum Mountain Fachang) said, 'Those who are intimate do not ask; those who ask are not intimate.' After Jiashan (Jiāshān Shànhuì, Jiashan Shanhui) took charge of the monastery, he cited this to the assembly, saying, 'At that time, I lost one eye.' Xuedou (Xuědòu Chóngxiǎn, Xuedou Chongxian) commented, 'Jiashan, after all, did not know that he had exchanged it for one eye at that time.' With Buddha, one is not deluded; without Buddha, one is deluded. When Dàméi's (Dàméi Fǎcháng, Great Plum Mountain Fachang) eye of truth was opened, the closeness and distance were already verified. Some embrace the jade of Mount Jing, while others hold the pearl of the spirit serpent. Losing and exchanging, they return to the same place by different paths. A master craftsman throws a golden hammer in your face; even a swift hawk cannot catch it in time. You thought it was a red-bearded barbarian, but there are barbarians with even redder beards. Example: Zhaozhou (Zhàozhōu Cōngshěn, Zhaozhou Congshen) said, 'This old monk is going to answer questions. If anyone has a question, bring it forth.' At that time, a monk came forward and bowed. Zhaozhou (Zhàozhōu Cōngshěn, Zhaozhou Congshen) said, 'Originally, I intended to throw a brick to attract jade, but instead, I attracted a clod of earth.' Then he descended from his seat. Later, Fayan (Fǎyǎn Wényì, Fayan Wenyi) cited this and asked Jue Tiezui (Jué Chánshī, Master Jue), 'What is the meaning of this?' Jue (Jué Chánshī, Master Jue) said, 'I will give the venerable one an analogy. It is like the country appointing a general, asking who can go. One person said, 'I can go.' The answer was, 'You cannot go.'' Fayan (Fǎyǎn Wényì, Fayan Wenyi) said, 'I understand.' A thousand years of fields have changed eight hundred owners. Who can discern the source at the opportune moment? Zhaozhou (Zhàozhōu Cōngshěn, Zhaozhou Congshen) wanted to answer questions, but he threw a brick and attracted a clod of earth. Old Jue's (Jué Chánshī, Master Jue) words grasped the key point, like appointing a general. Can go or cannot go, the distinction between monks and laypeople is clear in the words. This principle is higher than ten thousand ren peaks, and without moving a single hair, one can capture the Buddhas. Chongning imitated the ancients in answering questions. Perhaps someone will come out and just finish speaking to him. Example: Mazu (Mǎzǔ Dàoyī, Mazu Daoyi), Baizhang (Bǎizhàng Huáihǎi, Baizhang Huaihai), Xitang (Xītáng Zhìzàng, Xitang Zhizang), and Nanquan (Nánquán Pǔyuàn, Nanquan Puyuan) were enjoying the moon together. Mazu (Mǎzǔ Dàoyī, Mazu Daoyi) pointed at the moon and asked Xitang (Xītáng Zhìzàng, Xitang Zhizang), 'What about at this very moment?' Xitang (Xītáng Zhìzàng, Xitang Zhizang) replied, 'It is just right for making offerings.' He asked Baizhang (Bǎizhàng Huáihǎi, Baizhang Huaihai), and Baizhang (Bǎizhàng Huáihǎi, Baizhang Huaihai) replied, 'It is just right for cultivating practice.' He asked Nanquan (Nánquán Pǔyuàn, Nanquan Puyuan), and Nanquan (Nánquán Pǔyuàn, Nanquan Puyuan) flicked his sleeve and left. Mazu (Mǎzǔ Dàoyī, Mazu Daoyi) said, 'The scriptures enter the Tripitaka, and Chan returns to the sea. Only Puyuan (Nánquán Pǔyuàn, Nanquan Puyuan) alone transcends the world.' The bright moonlight condenses in the empty sky, silently emitting a pure white radiance. The autumn scenery together becomes clear, and the long night covers the entire world. Cultivation and offerings both accord with the perfect mechanism, and upon hearing it, one leaves, transcending beyond the mundane. The young colt is indeed different, eternally establishing the universe. A single word can completely determine killing or life. Again, he said: High
著眼。
舉。金牛行食次。問龐居士云。生心受食凈名所呵。去此二途。居士還甘否。士云。當時善現豈不作家。牛云。豈幹他事。士云。食到口邊被人奪卻。牛便行食。士云不消一句子。
凈名呵善現。金牛勘龐老。彼此不相饒。峻機無處討。雲行雨施雷奔電掃。殺虎陷虎出草入草。毗婆尸佛早留心。直至如今不得妙。
舉。師祖問南泉。摩尼珠人不識。如來藏里親收得。如何是藏。泉云。王老師與爾往來者是藏。雪竇云。草里漢。祖云。直得不往來時如何。泉云。亦是藏。雪竇云。雪上更加霜。祖云。如何是珠。泉雲師祖。祖云諾。雪竇云。百尺竿頭作伎倆未是險。若向個里著得一隻眼。賓主互換。便能深入虎穴。或不恁么。直饒師祖悟去。也是龍頭蛇尾漢。
蒼鷹逐兔驪龍玩珠。透青眼不瞬。照物手寧虛。往來不往來。草里謾涂糊。百尺竿頭入虎穴。分明月上長珊瑚。
舉。僧問藥山。如何是道中至寶。山云。諂曲。僧云。不諂曲時如何。山云。傾國莫換。
道中有至寶。濟世無倫匹。藥嶠發深藏。唯云。莫諂曲不諂曲。傾國相酬未相直。壁立萬仞此心真。不必當來問彌勒。
舉。僧問雲門。學人不起一念。還有過也無。門云。須彌山。
石筍抽條泥牛吼月
【現代漢語翻譯】 現代漢語譯本 著眼。
舉。金牛（禪宗僧人）行食次。問龐居士（唐代著名佛教居士）云：『生心受食，凈名（維摩詰，佛教在家菩薩的代表）所呵。去此二途，居士還甘否？』士云：『當時善現（須菩提，佛陀十大弟子之一，解空第一）豈不作家？』牛云：『豈幹他事？』士云：『食到口邊被人奪卻。』牛便行食。士云：『不消一句子。』
凈名呵善現，金牛勘龐老。彼此不相饒，峻機無處討。雲行雨施雷奔電掃，殺虎陷虎出草入草。毗婆尸佛（過去七佛之首）早留心，直至如今不得妙。
舉。師祖問南泉（禪宗僧人）：『摩尼珠（象徵佛性的寶珠）人不識，如來藏（一切眾生本具的清凈佛性）里親收得。如何是藏？』泉云：『王老師與爾往來者是藏。』雪竇（禪宗僧人）云：『草里漢。』祖云：『直得不往來時如何？』泉云：『亦是藏。』雪竇云：『雪上更加霜。』祖云：『如何是珠？』泉云：『師祖。』祖云：『諾。』雪竇云：『百尺竿頭作伎倆未是險。若向個里著得一隻眼，賓主互換，便能深入虎穴。或不恁么，直饒師祖悟去，也是龍頭蛇尾漢。』
蒼鷹逐兔驪龍玩珠。透青眼不瞬，照物手寧虛。往來不往來，草里謾涂糊。百尺竿頭入虎穴，分明月上長珊瑚。
舉。僧問藥山（禪宗僧人）：『如何是道中至寶？』山云：『諂曲。』僧云：『不諂曲時如何？』山云：『傾國莫換。』
道中有至寶，濟世無倫匹。藥嶠發深藏，唯云：莫諂曲不諂曲，傾國相酬未相直。壁立萬仞此心真，不必當來問彌勒（未來佛）。
舉。僧問雲門（禪宗僧人）：『學人不起一念，還有過也無？』門云：『須彌山（佛教宇宙觀中的中心山）。』
石筍抽條泥牛吼月
【English Translation】 English version Focus.
Example: Jinniu (a Chan monk) was on his alms round. He asked Layman Pang (a famous Buddhist layman of the Tang Dynasty): 'To receive food with a mind of discrimination is what Vimalakirti (representing Buddhist lay practitioners) rebuked. Leaving these two paths, does the Layman still accept?' The Layman said: 'Didn't Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) create it at that time?' Jinniu said: 'What does it have to do with other matters?' The Layman said: 'The food is taken away just as it reaches the mouth.' Jinniu then continued his alms round. The Layman said: 'Not a single sentence is needed.'
Vimalakirti rebukes Subhuti, Jinniu examines Layman Pang. Neither yields to the other, the sharp mechanism is nowhere to be found. Clouds move and rain falls, thunder roars and lightning flashes, killing tigers and trapping tigers, entering the grass and leaving the grass. Vipassī Buddha (the first of the seven past Buddhas) took it to heart early on, but even now, the subtlety is not attained.
Example: The ancestral teacher asked Nanquan (a Chan monk): 'The Mani jewel (a jewel symbolizing Buddha-nature) is not recognized by people, but it is personally received within the Tathagatagarbha (the pure Buddha-nature inherent in all beings). What is the garbha?' Nanquan said: 'The one who comes and goes with you, Teacher Wang, is the garbha.' Xuedou (a Chan monk) said: 'A man in the grass.' The ancestral teacher said: 'What about when there is no coming and going?' Nanquan said: 'It is also the garbha.' Xuedou said: 'Adding frost to snow.' The ancestral teacher said: 'What is the jewel?' Nanquan said: 'Ancestral Teacher.' The ancestral teacher said: 'Indeed.' Xuedou said: 'Performing tricks at the top of a hundred-foot pole is not yet dangerous. If you can place an eye there, host and guest will interchange, and you can deeply enter the tiger's den. If not, even if the ancestral teacher attains enlightenment, he is still a dragon's head and a snake's tail.'
A falcon chases a rabbit, a black dragon plays with a pearl. Piercing green eyes unblinking, a hand illuminating objects never empty. Coming and going, not coming and going, merely smearing mud in the grass. Entering the tiger's den at the top of a hundred-foot pole, clear coral grows on the moon.
Example: A monk asked Yaoshan (a Chan monk): 'What is the most precious treasure in the Way?' Yaoshan said: 'Flattery.' The monk said: 'What about when there is no flattery?' Yaoshan said: 'It cannot be exchanged for an entire country.'
In the Way, there is a most precious treasure, unparalleled in saving the world. Yaoshan reveals the deep hidden meaning, only saying: 'Do not flatter, do not not flatter, exchanging an entire country is not yet directly equivalent.' Standing like a wall ten thousand feet high, this heart is true, there is no need to ask Maitreya (the future Buddha) in the future.
Example: A monk asked Yunmen (a Chan monk): 'If a student does not give rise to a single thought, is there still fault?' Yunmen said: 'Mount Sumeru (the central mountain in Buddhist cosmology).'
Stone bamboo shoots sprout, a mud ox roars at the moon.
。誰料同舟自胡越。應機涌出須彌山。一念不生何處雪。金剛寶劍當頭截。
舉。僧問投子。一大藏教還有奇特事也無。子云。演出一大藏。
頓漸偏圓權實空有。釘觜鐵舌河目海口。一道清虛亙古今。八角磨盤空里走。
舉。智門問五祖戒和尚。暑往寒來則不問。林下相逢事若何。戒云。五鳳樓前聽玉漏。門云。爭奈主山高案山低。戒云。須彌頂上擊金鐘。
高高峰頂翻銀浪。深深海底起紅塵。金鐘玉漏相酬酢。疑殺滔滔天下人。茍非作者孰問關津。執鞭回首四海良鄰。君不見仲尼溫伯雪。傾蓋相逢也奇絕。
舉。本仁示眾云。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。僧問。如何是聲不是聲。仁云。喚作色得么。僧云。如何是色不是色。仁云。喚作聲得么。僧無語。仁云。且道。為汝說答汝話。若人辨得。許爾有個入處。
聲出虛色生無。聲前句後轉涂糊。間不容髮安可名模。堂堂圓應沒錙銖。巧張爐鞴費分疏。爭如棒下無生忍。聞見馨香滿道涂。
舉。雲門問僧云古佛與露柱相交。是第幾機。僧無語。門云。爾問我與爾道。僧遂問。門云。一條絳三十文。僧云。如何是一條絳三十文。門云。打與。代前語云。南山起云北山下雨。
油
【現代漢語翻譯】 現代漢語譯本：誰料到原本同舟之人，心卻相隔如胡越（指遙遠的地域）。應機說法，能涌現出如須彌山（佛教中的聖山）般深奧的道理。一念不生時，哪裡還有雪（煩惱）呢？金剛寶劍當頭斬截，斷絕一切妄念。
舉例。有僧人問投子和尚：『在一大藏教（佛教經典的總稱）中，還有什麼特別之處嗎？』投子回答：『能從中演說出整個一大藏教。』
頓悟、漸悟、偏頗、圓融、權宜之計、真實之理、空性、有相，這些概念就像釘子般的嘴、鐵打的舌頭、河流般的眼睛、大海般的口。一道清虛之理亙古今，八角磨盤在空中運轉不休。
舉例。智門和尚問五祖戒和尚：『暑往寒來這些自然現象暫且不問，林下相逢（指修行）之事又如何呢？』戒和尚回答：『（就像）在五鳳樓前聽玉漏（古代計時器）報時一樣。』智門說：『但主山高而案山低（比喻修行上的差距）又該如何呢？』戒和尚回答：『（那就）在須彌山頂上敲擊金鐘（比喻宣揚佛法）。』
高高的山頂上翻滾著銀色的波浪，深深的海底涌起紅色的塵土。金鐘和玉漏相互應和，迷惑了天下眾人。如果不是內行之人，誰能懂得其中的關鍵？執鞭之人回頭一看，四海之內皆是良鄰。你沒看到嗎，仲尼（孔子）和溫伯雪，即使是初次相遇，也覺得非常奇妙。
舉例。本仁和尚向大眾開示說：『我通常不喜歡在言語聲色之前之後，去賣弄人家的男女（指賣弄口舌）。』為什麼呢？因為聲不是真正的聲，色也不是真正的色。有僧人問：『如何是聲不是聲？』本仁回答：『（如果）把它叫做色，可以嗎？』僧人又問：『如何是色不是色？』本仁回答：『（如果）把它叫做聲，可以嗎？』僧人無言以對。本仁說：『我這是在為你解說，回答你的問題。如果有人能辨別清楚，就允許他有個入門之處。』
聲音出自虛無，色相生於空無。在聲音之前，色相之後，反而更加迷惑。間不容髮之際，又怎能用名相來描摹？堂堂正正的圓滿應化，沒有絲毫的缺失。巧妙地拉動風箱，反而費力地進行分辨。不如在棒喝之下，證得無生法忍，聞見馨香充滿道路。
舉例。雲門和尚問僧人：『古佛與露柱（寺廟中的柱子）相交，是第幾機（指禪機）？』僧人無言以對。雲門說：『你問我，我來告訴你。』僧人於是發問。雲門回答：『一條絳（絲帶）三十文。』僧人問：『如何是一條絳三十文？』雲門回答：『（要）打嗎？』（雲門）代前語說：『南山起云，北山下雨。』
油
【English Translation】 English version: Who would have thought that those in the same boat would be as distant as Hu and Yue (referring to remote regions). Responding to the occasion, the Sumeru Mountain (the sacred mountain in Buddhism) emerges. When a single thought does not arise, where is the snow (afflictions)? The Vajra sword cuts off everything at the head, severing all delusions.
Example: A monk asked Touzi (a Zen master), 'Within the entire Tripitaka (the collection of Buddhist scriptures), is there anything particularly special?' Touzi replied, 'It can expound the entire Tripitaka.'
Sudden enlightenment, gradual enlightenment, bias, completeness, expedient means, true principle, emptiness, existence—these concepts are like nails for mouths, iron tongues, rivers for eyes, and oceans for mouths. A single clear and empty principle spans the ancient and modern times; the octagonal millstone revolves endlessly in the void.
Example: Zen Master Zhimen asked the Venerable Wuzu Jie, 'The passing of summer and the coming of winter are not to be questioned. But what about the encounter beneath the forest (referring to practice)?' Jie replied, '(It's like) listening to the jade clepsydra (an ancient timekeeping device) report the time in front of the Five Phoenix Tower.' Zhimen said, 'But what if the main mountain is high and the facing mountain is low (metaphor for the gap in practice)?' Jie replied, '(Then) strike the golden bell on the summit of Mount Sumeru (metaphor for propagating the Dharma).'
On the high mountain peaks, silver waves roll; in the deep seabed, red dust rises. The golden bell and the jade clepsydra respond to each other, confusing all the people in the world. If one is not an expert, who can understand the key? The whip-holder looks back, and all within the four seas are good neighbors. Haven't you seen that Confucius and Wen Boxue, even at their first meeting, found it wonderfully extraordinary?
Example: Abbot Benren addressed the assembly, saying, 'I usually don't like to flaunt people's men and women (referring to showing off eloquence) before and after sounds and forms.' Why? Because sound is not true sound, and form is not true form. A monk asked, 'What is sound that is not sound?' Benren replied, 'Would it be okay to call it form?' The monk then asked, 'What is form that is not form?' Benren replied, 'Would it be okay to call it sound?' The monk was speechless. Benren said, 'I am explaining for you and answering your questions. If someone can discern this clearly, then they are allowed to have a place to enter.'
Sound comes from emptiness, and form arises from nothingness. Before sound and after form, one becomes even more confused. In the space of a hair's breadth, how can one describe it with names and forms? The dignified and complete response has no deficiency. Skillfully pulling the bellows only leads to laborious differentiation. It is better to attain the forbearance of non-birth under the stick, and the fragrance of hearing and seeing fills the path.
Example: Zen Master Yunmen asked a monk, 'When the ancient Buddha interacts with the pillar (the pillar in the temple), what is the nth opportunity (referring to Zen opportunity)?' The monk was speechless. Yunmen said, 'You ask me, and I will tell you.' The monk then asked. Yunmen replied, 'One tassel (ribbon) is thirty coins.' The monk asked, 'What is one tassel thirty coins?' Yunmen replied, 'Do you want to be beaten?' (Yunmen) said in place of the previous statement, 'The South Mountain raises clouds, and the North Mountain rains.'
Oil
然南山云。霈然北山雨。露柱笑呵呵。燈籠超佛祖。中涌邊沒西天東土。樓閣門開竟日閑。野老不知何處去。
圓悟佛果禪師語錄卷第十八 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十九
宋平江府虎丘山門人紹隆等編
頌古下
舉。教中道。未離兜率已降王宮。未出母胎度人已畢。大象本無形。至虛包萬有。末後已太過。面南看北斗。王宮兜率度生出胎。始終一貫初無去來。掃蹤滅跡除根蒂。火里蓮華處處開。
舉。僧問雲門。生死到來如何迴避。門云。在什麼處。
針眼魚吞大千界。蟭螟蟲吐妙高山。太虛包括無遺漏。萬匯全歸指掌間。起復滅去還來。石橋踏斷通身黑。那知華頂是天臺。
舉。丹霞初見馬祖。以兩手托幞頭祖云。吾非汝師。南嶽石頭處去。霞遂至石頭。如前托幞頭。頭云。著槽𣚿去。霞依童行次。一日石頭為眾云。今日齋后普請刬佛殿前草。眾競具鋤鍬。霞獨洗頭。棒剃刀于石頭前胡跪。頭云作什麼。霞雲。請師刬草。石頭笑為剃髮。呼與授戒。霞掩耳而去。卻回江西馬祖院。騎聖僧項。眾驚報馬祖。馬祖親來見乃云。我子天然。霞遂作禮云。謝師安名。祖問。甚處來。霞雲。石頭來。祖云。石
【現代漢語翻譯】 然南山云，霈然北山雨。露柱笑呵呵，燈籠超佛祖。中涌邊沒西天東土。樓閣門開竟日閑，野老不知何處去。 （這段話描述了一種超脫世俗的境界。南山升起雲霧，北山降下大雨，露柱（一種石柱）在微笑，燈籠的光芒超越了佛祖。中間涌起，邊緣消失，西天和東土都無足輕重。樓閣門打開，整日閒適，老翁不知去向何方。）
圓悟佛果禪師語錄卷第十八 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第十九
宋平江府虎丘山門人紹隆等編
頌古下
舉。教中道：『未離兜率（Tushita，佛教中的一個天界）已降王宮，未出母胎度人已畢。大象本無形，至虛包萬有。末後已太過，面南看北斗。』王宮兜率度生出胎，始終一貫初無去來。掃蹤滅跡除根蒂，火里蓮華處處開。 （這段話引用了佛教經典中的話語，描述了菩薩的境界：菩薩還未離開兜率天就已經降生到王宮，還未脫離母胎就已經完成了度化眾生的事業。大象的本性是無形的，至虛的境界包含了萬有。如果執著于最後的結果，那就太過分了，就像面向南方卻去看北斗星一樣。從王宮到兜率天，度化眾生，出生入胎，始終貫穿一體，本來就沒有來去。掃除一切軌跡，滅絕一切根源，即使在烈火中，蓮花也能處處開放。）
舉。僧問雲門（Yunmen，禪宗大師的名字）：『生死到來如何迴避？』門云：『在什麼處？』 （一個僧人問雲門禪師：『生死到來的時候如何迴避？』雲門禪師回答說：『在什麼地方？』）
針眼魚吞大千界，蟭螟蟲吐妙高山（Mount Meru，佛教宇宙觀中的須彌山）。太虛包括無遺漏，萬匯全歸指掌間。起復滅去還來，石橋踏斷通身黑，那知華頂是天臺（Mount Tiantai，中國佛教名山）？ （這段話描述了一種不可思議的境界：針眼大小的魚吞噬了整個大千世界，極小的蟲子吐出了須彌山。太虛空包含了所有的一切，沒有遺漏，萬物都歸於掌握之中。生起、恢復、滅去、回來，踏斷石橋，全身漆黑，哪裡知道華頂就是天臺山呢？）
舉。丹霞（Danxia，禪宗僧人）初見馬祖（Mazu，禪宗大師），以兩手托幞頭（一種頭巾）。祖云：『吾非汝師，南嶽石頭（Shitou，禪宗大師）處去。』霞遂至石頭，如前托幞頭。頭云：『著槽𣚿去。』霞依童行次。一日石頭為眾云：『今日齋后普請刬佛殿前草。』眾競具鋤鍬。霞獨洗頭，棒剃刀于石頭前胡跪。頭云：『作什麼？』霞雲：『請師刬草。』石頭笑為剃髮，呼與授戒。霞掩耳而去。卻回江西馬祖院，騎聖僧項。眾驚報馬祖。馬祖親來見乃云：『我子天然。』霞遂作禮云：『謝師安名。』祖問：『甚處來？』霞雲：『石頭來。』祖云：『石』
【English Translation】 Indeed, the southern mountains are clouded, and the northern mountains are rainy. The dew pillar smiles cheerfully, and the lantern surpasses the Buddha. It surges in the middle and disappears at the edges, making the Western Heaven and Eastern Lands insignificant. The pavilion doors are open, leisurely all day long, and the old man knows not where to go. (This passage describes a state of detachment from the world. Clouds rise from the southern mountains, rain falls on the northern mountains, the dew pillar (a stone pillar) smiles, and the light of the lantern surpasses the Buddha. It surges in the middle and disappears at the edges, making the Western Heaven and Eastern Lands insignificant. The pavilion doors are open, leisurely all day long, and the old man knows not where to go.)
Record of Zen Master Foguo Yuanwu, Volume 18 Taisho Tripitaka, Volume 47, No. 1997, Record of Zen Master Foguo Yuanwu
Record of Zen Master Foguo Yuanwu, Volume 19
Compiled by Shaolong and others, disciples of the Song Dynasty Pingjiang Prefecture, Tiger Hill
Verses on Ancient Themes, Part 2
Example: The teachings say: 'Before leaving Tushita (Tushita, a heavenly realm in Buddhism), he had already descended into the royal palace; before leaving the womb, he had already completed the salvation of beings. The great elephant is inherently formless, and the ultimate emptiness encompasses all things. To dwell on the final result is excessive, like facing south and looking at the Big Dipper.' From the royal palace to Tushita, saving beings, entering the womb, it is all consistent from beginning to end, with no coming or going. Sweep away all traces, eradicate all roots, and even in the fire, lotuses bloom everywhere. (This passage quotes words from Buddhist scriptures, describing the state of a Bodhisattva: Before leaving Tushita, the Bodhisattva had already descended into the royal palace; before leaving the womb, he had already completed the work of saving all beings. The nature of the great elephant is formless, and the ultimate emptiness encompasses all things. To be attached to the final result is excessive, like facing south and looking at the Big Dipper. From the royal palace to Tushita, saving beings, entering the womb, it is all consistent from beginning to end, with no coming or going. Sweep away all traces, eradicate all roots, and even in the fire, lotuses bloom everywhere.)
Example: A monk asked Yunmen (Yunmen, the name of a Zen master): 'When birth and death arrive, how can one avoid them?' Yunmen said: 'Where are they?' (A monk asked Zen Master Yunmen: 'When birth and death arrive, how can one avoid them?' Zen Master Yunmen replied: 'Where are they?')
A needle-eye fish swallows the great thousand worlds, and a tiny insect spits out Mount Meru (Mount Meru, the Sumeru mountain in Buddhist cosmology). The great void encompasses everything without omission, and all things are within the palm of one's hand. Rising, recovering, extinguishing, returning, breaking the stone bridge, the whole body is pitch black, how can one know that Huading is Tiantai (Mount Tiantai, a famous Buddhist mountain in China)? (This passage describes an inconceivable state: A needle-eye-sized fish swallows the entire great thousand worlds, and a tiny insect spits out Mount Meru. The great void encompasses everything without omission, and all things are within the palm of one's hand. Rising, recovering, extinguishing, returning, breaking the stone bridge, the whole body is pitch black, how can one know that Huading is Tiantai Mountain?)
Example: Danxia (Danxia, a Zen monk) first met Mazu (Mazu, a Zen master) and held up his turban (a kind of headscarf) with both hands. Mazu said: 'I am not your teacher, go to Shitou (Shitou, a Zen master) at Nanyue.' Danxia then went to Shitou and held up his turban as before. Shitou said: 'Go eat bran in the trough.' Danxia followed the young attendants. One day, Shitou said to the assembly: 'Today, after the meal, everyone is requested to weed the grass in front of the Buddha hall.' Everyone brought hoes and shovels. Danxia alone washed his head, held a razor in front of Shitou, and knelt down. Shitou said: 'What are you doing?' Danxia said: 'Please, Master, weed the grass.' Shitou laughed and shaved his head, calling him to receive the precepts. Danxia covered his ears and left. He returned to Mazu's monastery in Jiangxi and rode on the neck of a holy monk. The assembly was shocked and reported to Mazu. Mazu came to see him in person and said: 'My son is natural.' Danxia then bowed and said: 'Thank you, Master, for giving me a name.' Mazu asked: 'Where did you come from?' Danxia said: 'From Shitou.' Mazu said: 'Shi'
頭路滑。子莫曾踏倒么。霞雲。若踏倒則不來也。
問一答十告往知來。龍馳虎驟玉轉珠回。聊聞舉著已瞥地。剔起便行何俊哉。刬草固奇崛。安名尤突兀。二老略玄黃。賞茲千里骨。真規鎮儼然。覿面看標格。騰雲一舉迷風日。
舉。雲門示眾云。乾坤之內宇宙之間。中有一寶秘在形山。著燈籠向佛殿里。拈三門安燈籠上。
虎豹文章麒麟頭角。輝天焯地堆山積岳。拶破面門兮蓋色騎聲。截斷羅籠兮解黏去縛。罷卻干戈百草頭。萬里秋天飛一鶚。
舉。雪峰示眾云。盡大地撮來如粟米粒大。拋向面前漆桶不會。打鼓普請看。
疾焰過鋒奔流度刃。唱拍相隨拳踢相應。驀然轟起震天雷。百草顛頭春色回。
舉僧問馬祖。如何是佛。祖云。即心即佛。
無須鎖子八面玲瓏。不撥自轉南北西東。海神知貴不知價。留向人間光照夜。
舉。僧問馬祖。如何是佛。祖云。非心非佛。
碧海珠荊山璧。耀乾坤唯別識。利刀剪卻無根樹。萬疊峰巒斂煙霧。
舉。馬祖與百丈同遊山。見野鴨子飛過。祖云。是什麼。丈云。野鴨子。祖云。向什麼處去也。丈云。飛過了也。祖將百丈鼻孔扭。丈作忍痛聲。祖云。何曾飛去。丈於此有省。
野鴨過前溪。千峰凜寒色
。相顧不知歸。未免資傍擊。扭破疑團葛怛消。捎風直下透青霄。雲山海月渾閒事。一語歸宗萬國朝。
舉。僧問鏡清。新年頭還有佛法也無。清云有。僧云。如何是新年頭佛法。清云。元正啟祚。僧云。謝師答話。清云。鏡清今日失利。又僧問智門明教。新年頭還有佛法也無。教云無。僧云。年年是好年。日日是好日。為什麼卻無。教云。張公吃酒李公醉。僧云。老老大大龍頭蛇尾。教云。明教今日失利。
穩密田地神通遊戲。佛法新年頭。有無俱失利。一概等虛空。豈容立巴鼻。草上之風祖令行。唯知雷罷不停聲。
舉。僧問瑯瑘。清凈本然云何忽生山河大地。瑘云。清凈本然云何忽生山河大地。其僧有省。
相罵饒爾接嘴。相唾饒爾潑水。塵舉大地收。華開世界起。一模脫出絕功勛。句里挨開大施門。
舉。僧問長沙。本來身還成佛否。沙云。爾道大唐天子還刈茅割稻否。僧云。成佛又是何人。沙云。是爾成佛知不知。
巨岳何曾乏土。唐皇豈可刈茅。禮拜近前叉手。西天十萬迢迢。古佛即自己。自己即古佛。珊瑚瀲滟十洲春。蟾蜍映奪驪龍窟。
舉。僧問百丈。如何是奇特事。丈云。獨坐大雄峰。僧禮拜。丈便打。
醬里著鹽雪中送炭。才捋虎鬚棒頭有眼
【現代漢語翻譯】 現代漢語譯本：互相看著，不知該往哪裡去。難免要依靠旁敲側擊。一旦扭斷疑團，葛藤就會消散，像順風一樣直衝雲霄。雲山海月都成了無關緊要的事，一句話就能歸宗，讓萬國來朝。
舉例。有僧人問鏡清（Jingqing，禪師名），『新年伊始還有佛法嗎？』鏡清（Jingqing）回答說『有』。僧人問：『什麼是新年伊始的佛法？』鏡清（Jingqing）說：『元正啟祚（新年開始）。』僧人說：『謝謝師父的回答。』鏡清（Jingqing）說：『鏡清（Jingqing）今天失利了。』又有僧人問智門明教（Zhimen Mingjiao，禪師名），『新年伊始還有佛法嗎？』明教（Mingjiao）回答說『沒有』。僧人說：『年年都是好年，日日都是好日，為什麼說沒有呢？』明教（Mingjiao）說：『張公喝酒李公醉。』僧人說：『老老大大，龍頭蛇尾。』明教（Mingjiao）說：『明教（Mingjiao）今天失利了。』
穩密的田地，神通的遊戲。佛法新年頭，有和無都失利。一概都等同虛空，哪裡容得下任何把柄。草上的風，祖師的命令在施行，只知道雷停之後不停聲。
舉例。有僧人問瑯玡（Langya，山名，也指瑯玡慧覺禪師），『清凈本然，為何忽然生出山河大地？』瑯玡（Langya）回答說：『清凈本然，為何忽然生出山河大地？』那位僧人因此有所領悟。
互相謾罵，饒恕你接嘴；互相唾棄，饒恕你潑水。塵埃飛揚，大地收回；蓮花盛開，世界興起。一模脫出，絕無功勛，句里挨開，大施門。
舉例。有僧人問長沙（Changsha，地名，也指長沙景岑禪師），『本來身還能成佛嗎？』長沙（Changsha）回答說：『你說大唐天子還會去割茅草稻子嗎？』僧人問：『成佛又是何人？』長沙（Changsha）說：『是你成佛，知不知道？』
巨大的山嶽何曾缺少泥土，大唐的皇帝怎麼會去割茅草。禮拜近前，叉手致敬，西天十萬迢迢。古佛就是自己，自己就是古佛。珊瑚閃耀著十洲的春天，蟾蜍輝映著驪龍的洞穴。
舉例。有僧人問百丈（Baizhang，禪師名），『什麼是奇特的事？』百丈（Baizhang）回答說：『獨坐大雄峰。』僧人禮拜，百丈（Baizhang）就打。
醬里放鹽，雪中送炭。才捋虎鬚，棒頭有眼。
【English Translation】 English version: Looking at each other, not knowing where to return. Inevitably relying on indirect approaches. Once the knot of doubt is broken, the entanglement dissipates, like a favorable wind soaring straight into the sky. Cloud mountains and sea moons all become trivial matters; a single phrase can lead to the origin, causing all nations to pay homage.
Example: A monk asked Jingqing (Jingqing, a Zen master), 'At the beginning of the New Year, is there still the Dharma?' Jingqing (Jingqing) replied, 'Yes.' The monk asked, 'What is the Dharma at the beginning of the New Year?' Jingqing (Jingqing) said, 'Yuanzheng qizuo (the beginning of the New Year).' The monk said, 'Thank you for your answer, Master.' Jingqing (Jingqing) said, 'Jingqing (Jingqing) has lost today.' Another monk asked Zhimen Mingjiao (Zhimen Mingjiao, a Zen master), 'At the beginning of the New Year, is there still the Dharma?' Mingjiao (Mingjiao) replied, 'No.' The monk said, 'Every year is a good year, every day is a good day, why do you say there is none?' Mingjiao (Mingjiao) said, 'Zhang Gong drinks, and Li Gong gets drunk.' The monk said, 'Old and big, dragon head and snake tail.' Mingjiao (Mingjiao) said, 'Mingjiao (Mingjiao) has lost today.'
Secure and subtle fields, supernatural games. The Dharma at the beginning of the New Year, both existence and non-existence are losses. Everything is equal to emptiness, where can any handle be allowed? The wind on the grass, the ancestral command is being carried out, only knowing that the sound does not stop after the thunder ceases.
Example: A monk asked Langya (Langya, mountain name, also refers to Zen Master Langya Huijue), 'The pure original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' Langya (Langya) replied, 'The pure original nature, why does it suddenly give rise to mountains, rivers, and the great earth?' That monk had some understanding because of this.
Mutual abuse, I forgive you for interrupting; mutual spitting, I forgive you for splashing water. Dust rises, the earth is收回; lotus flowers bloom, the world arises. A mold is cast off, with no merit, the door of great giving is opened in the sentence.
Example: A monk asked Changsha (Changsha, place name, also refers to Zen Master Changsha Jingcen), 'Can the original body still become a Buddha?' Changsha (Changsha) replied, 'Do you think the Emperor of the Great Tang would still cut thatch and harvest rice?' The monk asked, 'Who is it that becomes a Buddha?' Changsha (Changsha) said, 'It is you who become a Buddha, do you know?'
The giant mountains have never lacked soil, how could the Emperor of the Great Tang cut thatch. Bowing and approaching, with hands clasped in respect, the Western Heaven is ten thousand leagues away. The ancient Buddha is oneself, oneself is the ancient Buddha. Coral shimmers with the spring of the ten continents, the toad reflects the dragon's cave.
Example: A monk asked Baizhang (Baizhang, a Zen master), 'What is a peculiar thing?' Baizhang (Baizhang) replied, 'Sitting alone on the Great Hero Peak.' The monk bowed, and Baizhang (Baizhang) struck.
Adding salt to soy sauce, sending charcoal in the snow. Only then stroking the tiger's whiskers, there are eyes on the stick.
。怪來獨坐大雄山。他家曾踏上頭關。
舉。僧問香林。如何是室內一盞燈。林雲。三人證龜成鱉。
皎皎清光遍界莫藏。聲拋不出色豈能彰。直下斬釘截鐵。刬卻古今途轍。高出臨濟德山。三人證龜成鱉。別別。一回吃水一回噎。
舉。麻谷持錫見章敬。繞繩床三匝振錫一下卓然而立。敬云。如是如是。後到南泉。亦繞繩床三匝振錫一下卓然而立。泉云。不是不是。谷云。章敬道是。和尚為什麼卻道不是。泉云。章敬則是是。汝不是。此是風力所轉。終歸敗壞。
如是不是去卻藥忌。擬犯封疆全軍失利。杖頭突出古菱華。舉世風流屬當家。
舉。僧問藥山。平田淺草塵鹿成群。如何射得塵中塵。山云。看箭。僧便放身倒。山云。侍者拖出這死漢僧便起走。山云。弄泥團漢有什麼數。
獵人有神箭。射得塵中塵。箭下快承當。跳出曹溪路。翻身踏著上頭關。敵勝驚群瞥爾間。
舉。雲門示眾云。藥病相治。盡大地是藥。那個是自己。
太峣敲全殺活。絕承當無摸索。寰中意氣閫外籌略。倒退三千里。盡大地是藥。錯錯。利劍七星光閃爍。
舉。乾峰示眾云。法身有三種病二種光。須是一一透得始解穩坐。雖然如是。更須知有照用同時向上一竅始得。雲門出衆
【現代漢語翻譯】 現代漢語譯本： 怪不得我獨自坐在大雄山（Mahavira Mountain）。因為他家曾經踏上最初的關隘。
舉例。有僧人問香林（Xianglin），『如何是室內一盞燈？』香林回答說，『三人證龜成鱉。』
皎潔清光遍滿世界無法隱藏，聲音拋不出去，顏色又怎能彰顯？直接乾脆地斬釘截鐵，剷除古今的所有途徑。高出于臨濟（Linji）和德山（Deshan），『三人證龜成鱉』，真是差別啊！一會兒喝水，一會兒噎著。
舉例。麻谷（Magu）拿著錫杖拜見章敬（Zhangjing），繞著繩床轉了三圈，振了一下錫杖，直直地站立。章敬說，『如是如是。』後來又到南泉（Nanquan），也繞著繩床轉了三圈，振了一下錫杖，直直地站立。南泉說，『不是不是。』麻谷說，『章敬說「是」，和尚您為什麼卻說「不是」？』南泉說，『章敬說的是「是」，但你不是。這是風力所轉動，終究會敗壞。』
『如是』『不是』，去掉藥的禁忌。想要侵犯邊境，就會全軍覆沒。禪杖頭上突出古老的菱角花，世上的風流都屬於當家的人。
舉例。有僧人問藥山（Yaoshan），『平坦的田地和淺淺的草地上，塵鹿成群，如何射中塵中的塵？』藥山說，『看箭！』僧人便倒地。藥山說，『侍者，把這個死漢拖出去！』僧人便起身走了。藥山說，『玩泥團的漢子有什麼出息？』
獵人有神奇的箭，射中塵中的塵。箭下要快速承擔，跳出曹溪（Caoxi）的道路。翻身踏上最初的關隘，敵勝時驚散人群，轉眼之間。
舉例。雲門（Yunmen）向大眾開示說，『藥和病相互治療，整個大地都是藥，哪個是自己？』
太峣敲擊，完全是殺和活。斷絕承擔，沒有摸索。寰宇中的意氣和閫外的謀略。倒退三千里，整個大地都是藥。錯了錯了！利劍七星，光芒閃爍。
舉例。乾峰（Qianfeng）向大眾開示說，『法身有三種病，兩種光。必須一一透徹才能穩坐。雖然如此，更要知道有照用同時向上的一竅才能得到。』雲門（Yunmen）從人群中走出。
【English Translation】 English version: No wonder I sit alone on Mahavira Mountain (Daxiong Shan). It's because his family once stepped onto the first pass.
Example: A monk asked Xianglin, 'What is a lamp inside the room?' Xianglin replied, 'Three people prove a turtle becomes a鱉 (bie, a type of turtle).'
The bright, clear light fills the world, impossible to hide. Sound cannot be thrown out, so how can color be manifested? Directly and decisively, cutting through nails and iron, eliminating all paths of the past and present. Towering above Linji and Deshan, 'Three people prove a turtle becomes a 鱉,' truly different! One moment drinking water, the next choking.
Example: Magu, holding a staff, visited Zhangjing, circling the rope bed three times, shaking the staff once, and standing upright. Zhangjing said, 'Thus it is, thus it is.' Later, he went to Nanquan, also circling the rope bed three times, shaking the staff once, and standing upright. Nanquan said, 'Not so, not so.' Magu said, 'Zhangjing said "is," why do you, venerable monk, say "is not"?' Nanquan said, 'Zhangjing said "is" correctly, but you are not. This is moved by the force of the wind, and will eventually decay.'
'Thus it is,' 'not so,' remove the taboo of medicine. Intending to invade the border will result in the loss of the entire army. An ancient water chestnut flower protrudes from the top of the staff, the elegance of the world belongs to the master of the house.
Example: A monk asked Yaoshan, 'In the flat fields and shallow grass, herds of dust deer gather, how to shoot the dust within the dust?' Yaoshan said, 'Watch the arrow!' The monk then fell to the ground. Yaoshan said, 'Attendant, drag this dead Han out!' The monk then got up and left. Yaoshan said, 'What potential does a man who plays with mud have?'
The hunter has a magical arrow, shooting the dust within the dust. Quickly accept the consequences of the arrow, jump out of the path of Caoxi. Turn around and step onto the first pass, when the enemy wins, the crowd scatters in an instant.
Example: Yunmen instructed the assembly, 'Medicine and illness treat each other, the entire earth is medicine, which one is oneself?'
Tai Yao strikes, completely killing and enlivening. Severing acceptance, with no groping. The spirit of the universe and the strategies beyond the gate. Retreating three thousand miles, the entire earth is medicine. Wrong, wrong! The seven-star sword, its light flashes.
Example: Qianfeng instructed the assembly, 'The Dharmakaya has three illnesses and two lights. One must thoroughly penetrate each one to sit steadily. Although it is so, one must also know that there is a simultaneous function of illumination and use, and only by having an upward aperture can one attain it.' Yunmen came out from the crowd.
問云。只如庵內人。為什麼不見庵外事。峰呵呵大笑。門云。猶是學人疑處在峰云。子是什麼心行。門云。也要和尚相委悉。峰云。直須恁么始解穩坐。
動弦別曲聞一知十。手搦手抬以膠投漆。庵內不見庵外。無孔鐵槌不會。人生相識貴知音。水入水兮金博金。
舉。靈云見桃華悟道有頌。三十年來尋劍客。幾回葉落又抽枝。自從一見桃華后。直至如今更不疑。玄沙云。諦當甚諦當。敢保老兄未徹在。
陌上笑春風。枝頭漏訊息。紅光爍太虛。豈藉陽和力。學劍宗師既不疑。玄沙未徹最新奇。掃除學路刮肌骨。格外之機如電拂。
舉。雲門問洞山。近離甚處。山云查渡。門云。夏在甚處。山云。湖南報慈。門云。幾時離彼中。山云。今年八月。門云。放汝三頓棒。次日洞山往問。昨蒙和尚放某三頓棒。未審過在什麼處。門云。飯袋子。江西湖南便恁么去。洞山大悟。
見兔放鷹因行掉臂。赤骨歷窮方圖富貴。放三頓棒尚遲疑。再挨方識利頭錐。單提獨腳機關外。明眼衲僧猶不會。
舉。三聖問雪峰。透網金鱗以何為食。峰云。待汝出網來向爾道。聖云。一千五百人善知識。話頭也不識。峰云。老僧住持事煩。
百草頭出沒。三界外遨遊。徒布漫天網。虛下釣鰲鉤。搖鱗
【現代漢語翻譯】 現代漢語譯本： 問：庵內的人為什麼看不見庵外的事？ 峰（禪師名號）呵呵大笑。 門（提問者）說：『這仍然是學人疑惑的地方。』 峰說：『你是什麼樣的心行？』 門說：『也想和尚您詳細說說。』 峰說：『必須這樣才能安穩地坐著。』
撥動琴絃就能聽出不同的曲調，聽到一句就能明白十句。手把手地教，像用膠把漆粘在一起一樣。庵內的人看不見庵外的事，就像沒有孔的鐵錘一樣無用。人生相識貴在知音，如同水融入水中，金融入金中一樣。
舉例：靈云（禪師名號）因為看見桃花而悟道，作了一首偈頌：『三十年來尋劍客，幾回葉落又抽枝。自從一見桃花后，直至如今更不疑。』 玄沙（禪師名號）說：『確實很透徹，確實很透徹。但我敢保證老兄你還沒有完全領悟。』
陌上吹拂著春風，枝頭透露著春天的訊息。紅色的光芒照亮整個天空，哪裡需要陽光的照耀？學劍的宗師既然不再懷疑，玄沙說他沒有完全領悟，真是最新奇的說法。掃除學習的道路，颳去表面的皮肉，頓悟的機緣就像閃電一樣迅速。
舉例：雲門（禪師名號）問洞山（禪師名號）：『最近從哪裡來？』 洞山說：『查渡（地名）。』 雲門說：『夏天在哪裡？』 洞山說：『湖南報慈（寺廟名）。』 雲門說：『什麼時候離開那裡的？』 洞山說：『今年八月。』 雲門說：『罰你三頓棒。』 第二天，洞山去問：『昨天蒙和尚您罰我三頓棒，不知道我錯在哪裡？』 雲門說：『飯桶！江西湖南就這麼隨便走走嗎？』 洞山因此大悟。
看見兔子才放出獵鷹，就像走了彎路才甩開膀子一樣。只有徹底窮困潦倒，才能圖謀富貴。罰了三頓棒還遲疑不決，再挨一下才明白錐子的鋒利。單獨提出，獨立思考，超越了常規的思維模式，即使是明眼的僧人也不一定明白。
舉例：三聖（禪師名號）問雪峰（禪師名號）：『突破漁網的金鱗魚吃什麼？』 雪峰說：『等你出了漁網，我再告訴你。』 三聖說：『一千五百人的善知識，連話頭都不懂。』 雪峰說：『老僧我住持寺廟，事務繁忙。』
在各種草木中出沒，在三界之外遨遊。徒勞地佈下漫天大網，白白地放下釣鰲的魚鉤。搖動魚鱗...
【English Translation】 English version: Asked: 'Why do people inside the hermitage not see things outside the hermitage?' Feng (Zen master's name) laughed heartily. Men (the questioner) said: 'This is still where learners have doubts.' Feng said: 'What is your mind's practice?' Men said: 'I also want the monk to tell me in detail.' Feng said: 'Only in this way can one sit stably.'
Strumming the strings reveals different tunes; hearing one phrase understands ten. Hand in hand teaching, like using glue to stick lacquer together. People inside the hermitage do not see things outside the hermitage, like a holeless iron hammer is useless. In life, it is valuable to find a confidant, like water merging into water, gold merging into gold.
Example: Lingyun (Zen master's name) attained enlightenment upon seeing peach blossoms and composed a verse: 'For thirty years I have sought the swordsman, how many times have leaves fallen and branches sprouted again. Since seeing the peach blossoms, I have not doubted until now.' Xuansha (Zen master's name) said: 'Indeed very thorough, indeed very thorough. But I dare to guarantee that you, brother, have not completely understood.'
The spring breeze blows on the path, the branches reveal the news of spring. The red light illuminates the entire sky, where is the need for the sun's shining? Since the sword master no longer doubts, Xuansha's saying that he has not completely understood is truly the newest and most peculiar statement. Sweep away the path of learning, scrape away the surface flesh and bones, the opportunity for sudden enlightenment is as swift as lightning.
Example: Yunmen (Zen master's name) asked Dongshan (Zen master's name): 'Where have you come from recently?' Dongshan said: 'Chadu (place name).' Yunmen said: 'Where were you in the summer?' Dongshan said: 'Bao Ci (temple name) in Hunan.' Yunmen said: 'When did you leave there?' Dongshan said: 'This year in August.' Yunmen said: 'I will give you three blows of the stick.' The next day, Dongshan went to ask: 'Yesterday, I received three blows of the stick from you, venerable monk. I don't know where I was wrong?' Yunmen said: 'Rice bag! Just wandering around Jiangxi and Hunan like that?' Dongshan then had a great enlightenment.
Releasing the hawk upon seeing the rabbit is like swinging one's arms after taking a detour. Only after being completely impoverished can one seek wealth and honor. Still hesitating after three blows of the stick, only after receiving another blow does one understand the sharpness of the awl. Singly raising, independently thinking, surpassing conventional modes of thought, even clear-eyed monks may not understand.
Example: Sansheng (Zen master's name) asked Xuefeng (Zen master's name): 'What does the golden scaled fish that breaks through the net eat?' Xuefeng said: 'After you get out of the net, I will tell you.' Sansheng said: 'A good teacher to one thousand five hundred people, and you don't even understand the topic.' Xuefeng said: 'This old monk is in charge of the temple and is busy with affairs.'
Appearing and disappearing among all kinds of plants, roaming outside the three realms. Vainly casting a net that covers the sky, futilely lowering a hook to catch the Ao turtle. Shaking scales...
振鬣撼乾坤。兀目昂頭洪浪噴。棒雨點喝雷奔。肯將爭戰定功勛。
舉。僧問趙州。見說和尚親見南泉是否。州云。鎮州出大蘿蔔。
鎮州出大蘿蔔。猛虎不食伏肉。直饒眼似流星。爭免持南作北。老趙州迥殊絕。片言本自定乾坤。返使叢林鬧聒聒。
舉。陸亙大夫謂南泉云。肇法師也甚奇怪。解道天地與我同根。萬物與我一體。泉云。大夫。陸應諾。泉指華云。時人見此一株華如夢相似。
山潤石蘊玉。林秀淵藏珠。見此一株華似夢。灼然根體不同途。王老師脫規模。解向長安正鬧處。喚得悠悠陸大夫。
舉。雲門示眾云。十五日已前則不問汝。十五日已后道將一句來。眾無對。自代云。日日是好日。
破二作一分三成六。著串數珠數不足。南辰信手攀北斗。回身觸豁開戶牖。正當軒玉兔金烏。如轉燭傳不傳得不得。那知陌上春條綠。
舉。僧問洞山。如何是佛。山云。麻三斤。
鐘在扣谷受響。池印月鏡含像。曾非展事投機。豈是預搔待癢。點鐵成金舉直措枉。一箭雕一雙。一摑血一掌。君不見疏而不漏兮恢恢天網。
舉。雪峰示眾云。三世諸佛在火焰里轉大法輪。玄沙云。火焰為三世諸佛說法。三世諸佛立地聽。
將謂猴白更有猴黑。互換投機
【現代漢語翻譯】 現代漢語譯本 振動鬃毛，震動天地。瞪大眼睛，昂著頭，發出巨大的浪濤聲。棍棒如雨點般落下，呼喊聲如雷霆般奔騰。哪裡肯將爭戰作為建立功勛的手段？
舉例。有僧人問趙州（Zhaozhou，禪宗大師）：『聽說和尚您親自見過南泉（Nanquan，禪宗大師），是這樣嗎？』趙州說：『鎮州（Zhenzhou，地名）出產大蘿蔔。』
鎮州出產大蘿蔔。猛虎不吃已經死了的肉。即使眼睛像流星一樣明亮，也免不了指南為北。老趙州（Lao Zhaozhou，指趙州禪師）的境界迥然不同，一句話就能決定乾坤。反而使得叢林變得喧鬧嘈雜。
舉例。陸亙（Lu Xuan，人名）大夫對南泉（Nanquan，禪宗大師）說：『肇法師（Zhao Fashi，人名）也甚是奇怪，他解釋說天地與我同根，萬物與我一體。』南泉說：『大夫。』陸亙應諾。南泉指著花說：『世人看見這一株花，就像在做夢一樣。』
山滋潤，石頭蘊藏玉石。樹林秀美，深淵藏有珍珠。看見這一株花如同做夢，顯然根源和本體不是同一條路。王老師（Wang Laoshi，人名）擺脫了固有的模式，懂得在長安（Chang'an，古都名）最熱鬧的地方說法。喚醒了悠悠然的陸大夫（Lu Dafu，指陸亙）。
舉例。雲門（Yunmen，禪宗大師）向大眾開示說：『十五日之前的事情就不問你們了，十五日之後，說一句來聽聽。』大眾沒有回答。雲門自己代替回答說：『日日是好日。』
將二分割為一，將三分成六。拿著串珠唸佛，數量卻不夠。南辰星（Nan Chen，星名）隨意攀摘北斗星（Bei Dou，星名），轉身觸碰，打開了窗戶。正對著窗戶的是玉兔（Yu Tu，月亮的代稱）和金烏（Jin Wu，太陽的代稱）。如同轉動的蠟燭，傳得了嗎？得不到嗎？哪裡知道路上的春天的枝條已經綠了。
舉例。有僧人問洞山（Dongshan，禪宗大師）：『什麼是佛？』洞山說：『麻三斤。』
鐘在空谷中敲擊，才能受到迴響，水池映照月亮，鏡子包含影像。從來不是爲了展示事情而投機取巧，也不是預先搔癢等待發癢。點鐵成金，舉直措枉。一箭射中兩隻雕，一摑見血，一掌斃命。你沒看見嗎？雖然疏漏，但天網恢恢。
舉例。雪峰（Xuefeng，禪宗大師）向大眾開示說：『三世諸佛（San Shi Zhu Fo，過去、現在、未來一切諸佛）在火焰里轉大法輪。』玄沙（Xuansha，禪宗大師）說：『火焰為三世諸佛說法，三世諸佛站立著聽法。』
還以為猴子有白的，還有黑的。互相交換投機。
【English Translation】 English version Shaking the mane, shaking the universe. Staring eyes, raising the head, spewing huge waves. Sticks fall like raindrops, shouts rush like thunder. Who would be willing to take war as a means of establishing merit?
Example. A monk asked Zhaozhou (Zhaozhou, a Zen master): 'I heard that you personally met Nanquan (Nanquan, a Zen master), is that so?' Zhaozhou said: 'Zhenzhou (Zhenzhou, a place name) produces large turnips.'
Zhenzhou produces large turnips. A fierce tiger does not eat dead meat. Even if the eyes are as bright as shooting stars, one cannot avoid mistaking south for north. Old Zhaozhou (Lao Zhaozhou, referring to Zen Master Zhaozhou) has a completely different realm, one sentence can determine the universe. Instead, it makes the jungle noisy and chaotic.
Example. Lu Xuan (Lu Xuan, a person's name), a high-ranking official, said to Nanquan (Nanquan, a Zen master): 'Master Zhao (Zhao Fashi, a person's name) is also very strange, he explained that heaven and earth share the same root with me, and all things are one with me.' Nanquan said: 'Official.' Lu Xuan responded. Nanquan pointed to the flower and said: 'People see this flower as if they are dreaming.'
Mountains are moist, stones contain jade. Forests are beautiful, abyss hides pearls. Seeing this flower is like a dream, obviously the root and the body are not on the same path. Teacher Wang (Wang Laoshi, a person's name) got rid of the inherent model, and knows how to preach in the most bustling place in Chang'an (Chang'an, an ancient capital). Awakening the leisurely Lu Xuan (Lu Dafu, referring to Lu Xuan).
Example. Yunmen (Yunmen, a Zen master) instructed the public: 'I will not ask you about things before the fifteenth day, after the fifteenth day, say a sentence for me to hear.' The public did not answer. Yunmen answered for himself: 'Every day is a good day.'
Divide two into one, divide three into six. Holding a string of beads to recite Buddha, but the number is not enough. The Nan Chen star (Nan Chen, a star name) arbitrarily picks the Bei Dou star (Bei Dou, a star name), turns around and touches, opening the window. Facing the window are the Yu Tu (Yu Tu, a substitute for the moon) and the Jin Wu (Jin Wu, a substitute for the sun). Like a rotating candle, can it be passed on? Can't it be obtained? How do you know that the spring branches on the road are already green.
Example. A monk asked Dongshan (Dongshan, a Zen master): 'What is Buddha?' Dongshan said: 'Three pounds of flax.'
The bell is struck in the empty valley, so it can be echoed, the pool reflects the moon, the mirror contains the image. It is never to speculate in order to show things, nor is it to scratch an itch in advance and wait for it to itch. Turning iron into gold, using straight to set aside crooked. Shooting two eagles with one arrow, drawing blood with one slap, killing with one palm. Don't you see? Although there are omissions, the net of heaven is vast.
Example. Xuefeng (Xuefeng, a Zen master) instructed the public: 'The Buddhas of the Three Worlds (San Shi Zhu Fo, all Buddhas of the past, present, and future) are turning the great Dharma wheel in the flames.' Xuansha (Xuansha, a Zen master) said: 'The flames are preaching for the Buddhas of the Three Worlds, and the Buddhas of the Three Worlds are standing and listening to the Dharma.'
I thought there were white monkeys, and there were also black ones. Exchanging speculation with each other.
神出鬼沒。烈焰亙天佛說法。亙天烈焰法說佛。風前剪斷葛藤窠。一言勘破維摩詰。
舉。東寺問仰山。甚處人。山云廣州。寺云。我聞廣州有鎮海明珠是否。山云是。寺云。作何顏色。山云。黑月則現。白月則隱。寺云。子還帶得來么。山云。帶得來。寺云。何不呈似老僧。山云諾。惠寂昨到溈山。亦被索此珠。直得無言可對無理可伸。寺云。真師子兒大師子吼。善撫太阿鋏。決無傷手厄。慣編猛虎鬚。必有全身策。鎮海珠巧呈似。離色離聲離名字。栴檀林里爇栴檀。師子窟中吼師子。
舉。趙州示眾云。至道無難唯嫌揀擇。但莫憎愛洞然明白。才有言語是揀擇是明白。老僧不在明白里。汝等還護惜也無。僧問。既不在明白里。未審護惜個什麼。州云。我亦不知。僧云。和尚既不知。為什麼道不在明白里。州云。問事則得。禮拜了退。
至簡至易同天同地。揀擇明白云何護惜。口似錐眼似眉。涉語脈蚿憐夔。堪笑卞和三獻玉。縱榮刖卻一雙足。
舉。石頭示眾云。言語動用沒交涉。藥山云。非言語動用亦沒交涉。頭云。我這裡針札不入。山云。我這裡如石上栽華。
井底泥牛吼月。云間木馬嘶風。把斷乾坤世界。誰分南北西東。直中曲曲中直。要平不平憑秤尺。
舉。雪峰示
眾云。望州亭與諸人相見了也。烏石嶺與諸人相見了也。僧堂前與諸人相見了也。后保福舉問鵝湖。僧堂前則且置。什麼處是望州亭烏石嶺相見。鵝湖驟步歸方丈。保福便入僧堂。
藕線引鯨鰲。針鋒輥芥投。望州烏石嶺。未唱已先酬。大唐擊鼓新羅舞。覿面相呈不相睹。
舉。代宗皇帝問忠國師。和尚百年後所須何物。國師云。要個無縫塔子。帝云。請師塔樣。國師云。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。帝召耽源。問此意如何。耽源呈頌云。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。
八面自玲瓏。盤空勢岌崿。表裡鎮巍然。若為分六鑿。執名匿相認影迷形。臥龍長怖碧潭清。合同船子開心碗。日用如何不現成。
舉。石頭見藥山坐次問。爾在此作什麼。山云。一物不為。頭云。恁么則閑坐也。山云。閑坐則為也。頭云。汝道不為。不為個什麼。山云。千聖亦不識。石頭以頌讚之。從來共住不知名。任運相將只么行。自古上賢猶不識。造次凡流豈可明。
擺撥佛祖縛。曠然繩墨外。一物亦不為。縱橫得自在。古鑒臨臺明辨去來。金錘影動鐵樹華開。任運相將不可陪。法雲隨處作風雷。
舉。雲門示眾
【現代漢語翻譯】 現代漢語譯本： 眾人說：『望州亭已經和各位相見了。烏石嶺也已經和各位相見了。僧堂前也已經和各位相見了。』後來保福禪師舉此問鵝湖禪師：『僧堂前暫且不論，什麼地方是望州亭和烏石嶺相見之處？』鵝湖禪師隨即快步返回方丈室。保福禪師便進入僧堂。 藕絲牽動巨大的鯨魚，針尖滾動芥菜籽。望州亭和烏石嶺，還沒開口就已經酬答。如同大唐擊鼓，新羅跳舞，面對面呈現卻互不相識。 舉例：代宗皇帝問忠國師（謚號為『忠』的國師）：『和尚百年之後需要什麼東西？』國師說：『要一個無縫塔子（沒有縫隙的塔）。』皇帝說：『請老師畫出塔的樣式。』國師說：『明白嗎？』皇帝說：『不明白。』國師說：『我有個付法的弟子叫耽源（人名），他懂得這件事，請下詔詢問他。』國師圓寂后，皇帝召見耽源，問他這是什麼意思。耽源呈上頌詞說：『湘江之南，潭州之北，其中黃金足以充滿一個國家。無影樹下，大家同乘一條船，琉璃殿上，卻沒有任何知識。』 八面自然玲瓏剔透，盤旋空中氣勢險峻。內外都莊嚴巍峨，如何才能開鑿出六個孔竅？執著于名相，隱藏了實相，認影為真，迷失了本形。臥龍長久地潛伏在清澈的碧潭中，令人畏懼。同乘一條船，如同開心碗一樣，每天的運用，如何不是現成的呢？ 舉例：石頭禪師（人名）見藥山禪師（人名）坐禪，問道：『你在這裡做什麼？』藥山禪師說：『一物不為（什麼都不做）。』石頭禪師說：『這樣說來，就是閑坐了？』藥山禪師說：『閑坐就是有所作為。』石頭禪師說：『你說不為，不為的是什麼？』藥山禪師說：『千聖（眾多聖人）也不認識。』石頭禪師用頌語讚歎他：『向來共同居住卻不知其名，任憑自然執行，只是這樣而已。自古以來，上等賢人都不能認識，倉促之間，凡夫俗子怎麼能夠明白？』 擺脫佛祖的束縛，超脫于規矩之外。一物也不做，縱橫自在。古老的鏡子照臨高臺，明辨來去。金錘揮動，鐵樹開花。任憑自然執行，不可估量。法雲隨處興起，如同風雷。 舉例：雲門禪師（人名）開示大眾
【English Translation】 English version: The assembly said, 'Wangzhou Pavilion has already met with everyone. Wushi Ridge has already met with everyone. The front of the monks' hall has already met with everyone.' Later, Baofu Zen Master raised this question to Ehu Zen Master: 'The front of the monks' hall can be put aside for now, but where is the meeting place of Wangzhou Pavilion and Wushi Ridge?' Ehu Zen Master immediately walked quickly back to his abbot's room. Baofu Zen Master then entered the monks' hall. Silken threads pull giant whales, needle points roll mustard seeds. Wangzhou and Wushi Ridge, before a word is spoken, the reward is already given. Like the Tang Dynasty beating drums and Silla dancing, face to face they present themselves, yet do not recognize each other. Example: Emperor Daizong asked National Teacher Zhong (National Teacher with the posthumous title 'Zhong'), 'What will the monk need after a hundred years?' The National Teacher said, 'I need a seamless pagoda (a pagoda without seams).' The Emperor said, 'Please, Teacher, draw a design of the pagoda.' The National Teacher said, 'Do you understand?' The Emperor said, 'I do not understand.' The National Teacher said, 'I have a Dharma-transmitting disciple named Danyuan (personal name), who understands this matter. Please issue an edict to inquire of him.' After the National Teacher passed away, the Emperor summoned Danyuan and asked him what this meant. Danyuan presented a verse saying, 'South of the Xiang River, north of Tanzhou, within it, gold is enough to fill a country. Under the shadowless tree, everyone rides the same boat, in the crystal palace, there is no knowledge.' Naturally exquisite on all eight sides, spiraling in the air with a perilous momentum. Both inside and out, it is solemn and majestic. How can one carve out six apertures? Clinging to names and hiding the true form, mistaking shadows for reality, one loses the original shape. The sleeping dragon dwells long in the clear, green pool, inspiring awe. Riding the same boat, like a happy bowl, how is its daily use not readily available? Example: Stone Zen Master (personal name) saw Yaoshan Zen Master (personal name) sitting in meditation and asked, 'What are you doing here?' Yaoshan Zen Master said, 'Not doing a single thing.' Stone Zen Master said, 'In that case, you are sitting idly?' Yaoshan Zen Master said, 'Sitting idly is doing something.' Stone Zen Master said, 'You say you are not doing, what is it that you are not doing?' Yaoshan Zen Master said, 'Even the thousand sages do not recognize it.' Stone Zen Master praised him with a verse: 'From the beginning, we live together, not knowing the name, letting nature take its course, just like this. Since ancient times, even superior sages have not recognized it, how can ordinary people understand it in haste?' Shake off the shackles of Buddhas and ancestors, transcend the boundaries of rules. Not doing a single thing, free and unconstrained. The ancient mirror shines upon the high platform, clearly distinguishing coming and going. The golden hammer moves, the iron tree blooms. Letting nature take its course, immeasurable. The Dharma cloud arises everywhere, like wind and thunder. Example: Yunmen Zen Master (personal name) addressed the assembly
云。人人盡有光明在。看時不見暗昏昏。作么生是光明。眾無對。自代云。僧堂佛殿廚庫三門。
夜明簾外千峰秀。鸞鏡臺前萬象虛。掃蹤滅跡不立錙銖。唯為佛殿唯是香廚。敲出鳳凰五色髓。擊碎驪龍明月珠。
舉。世尊生下週行七步目顧四方。一手指天一手指地。自云。天上天下惟我獨尊。
右脅誕金軀。九龍噴香水。嶷嶷步四方。周匝蓮華起。末上先施第一機。高風亙古鎮巍巍。當時有個承當得。等閑擒下白拈賊。咦。
舉。雪峰住庵有二僧到。峰見以手托庵門放身出雲。是什麼。僧亦云。是什麼。峰低頭歸庵。其僧后至巖頭。頭問云。雪老有何言句。僧舉前話。頭云。雪峰道什麼。僧云。雪峰無語。頭云。噫我悔不當初向伊道有個末後句。我若向伊道。已後天下人不奈雪老何。僧至夏末舉此話請益。頭云。汝何不早問。僧云。不敢造次。頭云。我雖與雪峰同條生。不與雪峰同條死。要識末後句。只這是。
雙明覆雙暗。獨立絕殊方。乘機直面提。其鋒安可當。同條生兩鏡相照無能名。不同條死鐵樹華開亙今古。末後句始牢關。拈卻門前大案山。
舉。天平從猗和尚。行腳在西院。常云。今時莫道會佛法。只覓個舉話底人也難得。一日從西院法堂下過。西院高聲喚從猗。
【現代漢語翻譯】 現代漢語譯本 云（指禪宗公案）。人人都有佛性光明。看的時候卻看不見，一片昏暗。什麼是光明？眾僧沒有回答。自作回答說：『僧堂、佛殿、廚房、庫房、三門（寺院的各個場所）。』
夜明簾外，千峰秀麗。鸞鏡臺前，萬象皆虛。掃除一切軌跡，不立絲毫執著。唯有佛殿，唯有香廚，蘊含真理。敲出鳳凰五彩的骨髓，擊碎驪龍口中的明月寶珠（比喻打破對虛幻事物的執著）。
舉（提出公案）。世尊（釋迦牟尼佛）降生后，行走七步，環顧四方，一手指天，一手指地，自言：『天上天下，唯我獨尊（指自性）。』
從右脅誕生金色的身軀，九龍噴灑香水沐浴。莊嚴地行走四方，每一步都涌現蓮花。一開始就展現了第一義諦，高尚的風範亙古長存。當時如果有人能夠承擔領會，就能輕易地抓住這個白白偷東西的賊（比喻煩惱）。咦！
舉（提出公案）。雪峰（義存禪師）住在庵中，有兩個僧人來訪。雪峰看見他們，用手托住庵門，放身出來，問道：『是什麼？』僧人也反問道：『是什麼？』雪峰低頭回到庵中。之後僧人到了巖頭（全豁禪師）處。巖頭問道：『雪峰說了什麼？』僧人舉了之前的話。巖頭說：『雪峰說了什麼？』僧人說：『雪峰沒有說話。』巖頭說：『唉！我後悔當初沒有對他說有個末後句。我如果對他說了，以後天下人就奈何不了雪峰了。』僧人到夏末，舉出這段話請教巖頭。巖頭說：『你為什麼不早問？』僧人說：『不敢隨便請教。』巖頭說：『我雖然與雪峰同條生，但不與雪峰同條死。想要認識末後句，就是這個。』
雙重光明又雙重黑暗，獨立於特殊的境地。抓住時機，直面提持，它的鋒芒怎麼能夠抵擋？同條生，如同兩面鏡子互相照耀，無法命名。不同條死，如同鐵樹開花，亙古至今。末後句才是最牢固的關卡，挪開門前的大山（比喻去除障礙）。
舉（提出公案）。天平（從漪禪師）跟隨猗和尚，行腳在西院。常說：『現在不要說會佛法，只是尋找一個能夠舉話的人也很難得。』一天，從漪從西院法堂下經過，西院高聲呼喚從漪。
【English Translation】 English version Cloud (referring to a Zen koan). Everyone inherently possesses the light of Buddha-nature. Yet, when looking, it's unseen, a dim obscurity. What is this light? The assembly offered no response. He answered on their behalf: 'The monks' hall, the Buddha hall, the kitchen, the storehouse, the three gates (various places in the monastery).'
Beyond the night-bright screen, a thousand peaks stand beautifully. Before the phoenix mirror stand, myriad phenomena are empty. Sweep away all traces, establish not a mote of attachment. Only the Buddha hall, only the fragrant kitchen, contain the truth. Knock out the five-colored marrow of the phoenix, shatter the bright moon pearl from the black dragon's mouth (metaphor for breaking attachments to illusory things).
To raise (a koan). When the World-Honored One (Sakyamuni Buddha) was born, he walked seven steps, gazed in all directions, pointed one hand to the sky and one hand to the earth, and proclaimed: 'Above the heavens and below the heavens, I alone am the honored one (referring to the self-nature).'
From the right side was born a golden body, nine dragons sprayed fragrant water to bathe him. Dignified, he walked in all directions, with each step lotus flowers arose. From the very beginning, he manifested the first principle, his noble demeanor enduring through the ages. If someone at that time could have taken on the responsibility of understanding, they could have easily captured this thief who steals for nothing (metaphor for afflictions). Alas!
To raise (a koan). Xuefeng (Yicun Zen Master) was living in a hermitage, and two monks came to visit. Xuefeng, seeing them, held up the hermitage door with his hand, stepped out, and asked: 'What is it?' The monks also asked in return: 'What is it?' Xuefeng lowered his head and returned to the hermitage. Later, the monks went to Yantou's (Quanhuo Zen Master) place. Yantou asked: 'What did old Xue say?' The monks recounted the previous exchange. Yantou said: 'What did Xuefeng say?' The monks said: 'Xuefeng said nothing.' Yantou said: 'Alas! I regret that I didn't tell him at the time that there was a final word. If I had told him, then no one in the world could do anything to old Xue.' The monks, at the end of the summer, brought up this story to ask Yantou for instruction. Yantou said: 'Why didn't you ask earlier?' The monks said: 'I didn't dare to be presumptuous.' Yantou said: 'Although I was born in the same stream as Xuefeng, I will not die in the same stream as Xuefeng. If you want to know the final word, it is just this.'
Doubly bright and doubly dark, standing alone in a unique realm. Seize the opportunity, confront it directly, how can its sharpness be resisted? Born in the same stream, like two mirrors reflecting each other, cannot be named. Dying in a different stream, like the iron tree blooming, enduring from ancient times to the present. The final word is the most secure barrier, move away the great mountain in front of the door (metaphor for removing obstacles).
To raise (a koan). Tianping (Congyi Zen Master) was following the monk Yi, traveling on foot at the West Courtyard. He often said: 'Nowadays, don't talk about understanding the Buddha's teachings, it's difficult even to find someone who can raise a koan.' One day, Congyi was passing under the Dharma Hall of the West Courtyard, and the West Courtyard loudly called out to Congyi.
平舉首。院云錯。行三兩步。院又云錯。院云。適來兩錯。是老僧錯是上座錯。平云。是從猗錯。西院云。錯錯。少頃西院云。上座且在此度夏。待與爾商量這兩錯。平當時便去。后住天平示眾云。老僧當年行腳。被業風吹到汝州西院。有個思明長老。勘我兩錯更待留我過夏待共我商量。我不道恁么時錯。我未發足南方行腳時。早知道錯了也。
把纜放船膠柱調絃。遠水不救近火。短綆那汲深泉。天平老大匆草。為兩錯悔行腳。大地茫茫愁殺人。眼裡無筋一世貧。
舉。疏山平日在香嚴。一日嚴上堂。有僧問。不慕諸聖不重己靈時如何。嚴云。萬機休罷千聖不攜。疏山作嘔吐勢。嚴云。師叔不肯那。山云。不得無過。嚴云。過在甚處。山云萬機休罷猶有物在。千聖不攜亦從人得。嚴云。師叔莫道得么。山云。還我法座與爾道。於是嚴令升座。如前問之。山云。何不道肯諾不得全。嚴云。肯又肯個什麼。諾又諾個什麼。山云。肯則肯他諸聖。諾則諾於己靈。香嚴云。師叔恁么道也。須倒屙三十年始得。后住疏山常病返胃。一日舉此問鏡清。病僧肯諾不得全道者。作么生會。清云。全歸肯諾。山云。不得全又作么生。清云。箇中無肯路。山云。始契病僧意。
刀不自割指不自觸。鵠白烏玄松直棘曲。才
【現代漢語翻譯】 現代漢語譯本 平禪師舉例說。西院的僧人說：『錯了。』 平禪師走了兩三步。西院的僧人又說：『錯了。』 西院的僧人說：『剛才兩次說錯，是老僧我錯了，還是上座你錯了？』 平禪師說：『是從哪裡錯的呢？』 西院的僧人說：『錯，錯。』 過了一會兒，西院的僧人說：『上座你先在這裡過夏天吧，等我跟你商量清楚這兩處錯在哪裡。』 平禪師當時就離開了。後來住在天平山時，他向大眾開示說：『老僧我當年四處遊方參學，被業風吹到了汝州的西院。有個思明長老，指出我兩處錯誤，還想留我過夏天，要跟我一起商量。我不是說當時錯了，而是我還沒動身往南方遊方參學時，早就知道錯了啊。』
好比把纜繩放下船，膠水粘住瑟柱來調絃一樣徒勞無功。遠水救不了近火，短繩也汲不上深井裡的水。天平老和尚我匆匆忙忙，因為那兩處錯誤而後悔當初去遊方參學。大地茫茫，真讓人發愁啊。眼裡沒有精氣神，一輩子貧困潦倒。
疏山禪師平日在香嚴禪師處。有一天，香嚴禪師上堂說法。有個僧人問：『不羨慕諸佛聖賢，也不看重自己的靈性時，該如何是好？』 香嚴禪師說：『萬般機巧都停止，千聖也不提攜。』 疏山禪師做出要嘔吐的樣子。 香嚴禪師說：『師叔您不認可嗎？』 疏山禪師說：『不能說沒有過失。』 香嚴禪師說：『過失在哪裡？』 疏山禪師說：『萬般機巧都停止，仍然還有個東西存在；千聖不提攜，也還是從人那裡得到的。』 香嚴禪師說：『師叔您能這樣說嗎？』 疏山禪師說：『把你的法座還給我，我就告訴你。』 於是香嚴禪師讓他升座，像之前那樣提問。 疏山禪師說：『為什麼不說「肯」和「諾」都不能完全表達？』 香嚴禪師說：『「肯」又是肯定什麼？「諾」又是應允什麼？』 疏山禪師說：『「肯」是肯定諸佛聖賢，「諾」是應允自己的靈性。』 香嚴禪師說：『師叔您這樣說，恐怕要倒著拉三十年屎才行。』 後來疏山禪師住在疏山，經常生病，患有返胃。有一天，他舉出這件事問鏡清禪師：『生病的僧人說「肯」和「諾」都不能完全表達，該怎麼理解？』 鏡清禪師說：『完全歸於「肯」和「諾」。』 疏山禪師說：『不能完全歸於，又該怎麼理解？』 鏡清禪師說：『其中沒有「肯」的路。』 疏山禪師說：『這才契合了生病僧人的意思。』
刀不能自己割自己，手指不能自己觸碰自己。天鵝是白的，烏鴉是黑的，松樹是直的，荊棘是彎曲的。才
【English Translation】 English version Zen Master Ping raised a case. The monk of the West Monastery said, 'Wrong.' Zen Master Ping took two or three steps. The monk of the West Monastery said again, 'Wrong.' The monk of the West Monastery said, 'Just now, there were two mistakes. Was it this old monk's mistake, or was it your, the senior monk's, mistake?' Zen Master Ping said, 'Where did it go wrong?' The monk of the West Monastery said, 'Wrong, wrong.' After a while, the monk of the West Monastery said, 'Senior monk, please stay here for the summer retreat. I'll discuss these two mistakes with you.' Zen Master Ping left immediately. Later, when he resided at Tianping Mountain, he addressed the assembly, saying, 'This old monk, in my younger days, traveled around, and the winds of karma blew me to the West Monastery in Ruzhou. There was an Elder Siming who pointed out two mistakes in me and even wanted me to stay for the summer retreat to discuss them together. I'm not saying I was wrong at that time, but even before I set off to travel south, I already knew I was wrong.'
It's like letting go of the cable to release a boat, or using glue to fix the zither pegs to tune the strings – all in vain. Distant water cannot save a nearby fire, and a short rope cannot draw from a deep well. This old Tianping monk hastily regrets traveling because of those two mistakes. The vastness of the earth is truly worrying. Eyes without spirit lead to a lifetime of poverty.
Zen Master Shushan was usually at Zen Master Xiangyan's place. One day, Zen Master Xiangyan ascended the Dharma hall. A monk asked, 'When one does not admire the Buddhas and sages, nor value one's own spirit, what should one do?' Zen Master Xiangyan said, 'All machinations cease, and the thousand sages do not assist.' Zen Master Shushan made a vomiting gesture. Zen Master Xiangyan said, 'Uncle-Master, do you not agree?' Zen Master Shushan said, 'One cannot say there is no fault.' Zen Master Xiangyan said, 'Where is the fault?' Zen Master Shushan said, 'Even when all machinations cease, there is still something present; even when the thousand sages do not assist, it is still obtained from oneself.' Zen Master Xiangyan said, 'Uncle-Master, can you say that?' Zen Master Shushan said, 'Return the Dharma seat to me, and I will tell you.' So Zen Master Xiangyan had him ascend the seat and asked the same question as before. Zen Master Shushan said, 'Why not say that 'yes' and 'no' cannot fully express it?' Zen Master Xiangyan said, ''Yes' affirms what? 'No' denies what?' Zen Master Shushan said, ''Yes' affirms the Buddhas and sages, and 'no' denies one's own spirit.' Zen Master Xiangyan said, 'Uncle-Master, if you say it like that, you'll have to defecate backwards for thirty years.' Later, Zen Master Shushan resided at Shushan and was often ill, suffering from regurgitation. One day, he raised this case and asked Zen Master Jingqing, 'The sick monk said that 'yes' and 'no' cannot fully express it. How should one understand this?' Zen Master Jingqing said, 'It all returns to 'yes' and 'no'.' Zen Master Shushan said, 'If it cannot fully return, how should one understand it?' Zen Master Jingqing said, 'There is no path of 'yes' within it.' Zen Master Shushan said, 'Now I understand the sick monk's meaning.'
A knife cannot cut itself, a finger cannot touch itself. A swan is white, a crow is black, a pine tree is straight, a thorn is crooked. Talent
有纖塵帶影來。脫體全拋無眹跡。肯不存諾不立。一片清光射鬥牛。天上人間得自由。
舉。趙州問南泉。如何是道。泉云。平常心是道。州云。還許趣向也無。泉云。擬向即乖。趙州云。不擬安知是道。泉云。道不屬知不屬不知。知是妄覺不知是無記。若直達不疑之道。廓同太虛。豈可強是非耶。州于言下大悟。
遇飯吃飯遇茶喫茶。千重百匝四海一家。解卻黏去卻縛。言無言作無作。廓然本體等虛空。風從虎兮云從龍。
舉。百丈每至升座。常有一老人聽法。一日眾去老人獨留。丈云。汝是何人。老人云。某非人。然某緣五百生前迦葉佛時曾住此山。錯答學人一轉語。所以五百世墮野狐身。今欲舉此話。請和尚為答。丈云。汝試舉看。老人云大修行底人還落因果也無。某對云。不落因果。丈云。汝問我與汝道。老人遂問。大修行底人還落因果也無。丈云。不昧因果。老人遂悟。得脫野狐身化去。
魚行水濁鳥飛毛落。至鑒難逃太虛寥廓。一往迢迢五百生。只緣因果大修行。疾雷破山風振海。百鍊精金色不改。
舉。風穴在郢州衙內。升座示眾云。祖師心印。狀似鐵牛之機。去即印住。住即印破。只如不去不住。且道印即是不印則是。時有盧陂長老出問。某甲有鐵牛之機。請師不搭
【現代漢語翻譯】 現代漢語譯本： 有纖細的塵埃帶著影子而來，一旦徹底擺脫形體，便不留下任何痕跡。既不肯定，也不否定，不設立任何標準。一片清澈的光芒直射斗宿和牛宿，在天上人間獲得完全的自由。
舉例。趙州（Zhaozhou，禪師名）問南泉（Nanquan，禪師名）：『什麼是道？』南泉說：『平常心就是道。』趙州說：『還允許趨向它嗎？』南泉說：『如果想要趨向，那就錯了。』趙州說：『如果不趨向，怎麼知道是道呢？』南泉說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果直接通達毫不懷疑的道，它的廣闊就如同太虛空一樣，怎麼可以強行區分是非呢？』趙州在聽了這些話后，立刻大徹大悟。
遇到吃飯的時候就吃飯，遇到喝茶的時候就喝茶。千重山，百重水，四海之內都是一家人。解開束縛，去除粘著。言語卻又無言，作為卻又無作。廓然的本體等同於虛空，風隨著虎，云隨著龍。
舉例。百丈（Baizhang，禪師名）每次升座說法，常常有一位老人來聽法。有一天，眾人離去後，只有老人獨自留下。百丈問：『你是什麼人？』老人說：『我不是人。然而，我在五百生前的迦葉佛（Kasyapa Buddha）時期，曾住在這座山裡。因為錯誤地回答了一個學人的轉語，所以五百世都墮落為野狐之身。現在我想提出這件事，請和尚為我解答。』百丈說：『你試著說出來看看。』老人問道：『大修行的人還會落入因果嗎？』我當時回答說：『不落因果。』百丈說：『你問我，我來告訴你。』老人於是問道：『大修行的人還會落入因果嗎？』百丈說：『不昧因果。』老人於是領悟，得以脫離野狐之身，化去。
魚在水中游動，水變得渾濁；鳥在空中飛翔，羽毛掉落。即使是最精密的鑑別也難以逃脫，太虛空是如此的寥廓。一去就是遙遠的五百生，只因爲因果關係與大修行有關。迅猛的雷霆劈開山峰，狂風震動大海，經過百般錘鍊，精金的顏色也不會改變。
舉例。風穴（Fengxue，禪師名）在郢州衙內升座說法，對大眾說：『祖師的心印，形狀就像鐵牛的機關。如果離開，就會被印住；如果停留，就會被印破。如果不離開也不停留，那麼，到底是印還是不印呢？』當時有一位盧陂（Lubei，地名）長老出來問道：『我有一個鐵牛的機關，請師父不要搭理它。』
【English Translation】 English version: Fine dust comes with shadows. Once completely shed of form, no trace remains. Neither affirming nor denying, establishing no standards. A clear light shines directly upon the Dou and Niu constellations, attaining complete freedom in heaven and earth.
Example: Zhaozhou (a Chan master) asked Nanquan (a Chan master), 'What is the Dao?' Nanquan said, 'Ordinary mind is the Dao.' Zhaozhou said, 'Is it permissible to direct oneself towards it?' Nanquan said, 'If you intend to direct yourself, you are already mistaken.' Zhaozhou said, 'If I do not intend to direct myself, how can I know it is the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If you directly penetrate the Dao without doubt, its vastness is like the great void. How can you forcibly distinguish between right and wrong?' Upon hearing these words, Zhaozhou immediately attained great enlightenment.
When it's time to eat, eat; when it's time to drink tea, drink tea. Thousands of mountains, hundreds of waters, all within the four seas are one family. Untie the bonds, remove the attachments. Speaking yet without speaking, acting yet without acting. The vast original substance is equal to the empty space, the wind follows the tiger, the clouds follow the dragon.
Example: Baizhang (a Chan master) always had an old man listening to his Dharma talks whenever he ascended the seat. One day, after the assembly had departed, only the old man remained. Baizhang asked, 'Who are you?' The old man said, 'I am not a human. However, in a past life five hundred lives ago, during the time of Kasyapa Buddha, I resided on this mountain. Because I mistakenly answered a student's turning word, I have fallen into the body of a wild fox for five hundred lifetimes. Now I wish to bring up this matter and ask the venerable monk to answer it for me.' Baizhang said, 'Try to speak it out and let me see.' The old man asked, 'Does a person of great cultivation still fall into cause and effect?' I replied at that time, 'Does not fall into cause and effect.' Baizhang said, 'You ask me, and I will tell you.' The old man then asked, 'Does a person of great cultivation still fall into cause and effect?' Baizhang said, 'Is not blind to cause and effect.' The old man then realized, was able to escape the body of the wild fox, and transformed and departed.
Fish swim in the water, and the water becomes murky; birds fly in the sky, and feathers fall. Even the most precise discernment cannot escape, the great void is so vast. One departure is a distant five hundred lives, only because the relationship of cause and effect is related to great cultivation. Swift thunder splits mountains, and strong winds shake the sea; after a hundred refinements, the color of pure gold does not change.
Example: Fengxue (a Chan master) ascended the seat in the Yinzhou government office and said to the assembly, 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. If you leave, you will be sealed; if you stay, you will be broken. If you neither leave nor stay, then is it sealed or not sealed?' At that time, an elder of Lubei (a place name) came out and asked, 'I have a mechanism of an iron ox, please master do not meddle with it.'
印。穴云。慣釣鯨鯢沈巨浸。卻將蛙步輾泥沙。陂佇思。穴便喝云。長老何不進語。陂擬議。穴打一拂子云。長老還記得話頭么。試舉看。陂擬開口。穴又打一拂子。牧主云。將知佛法與王法一般。穴云。見個什麼道理。牧主云。當斷不斷返招其亂。穴便下座。
列聖風規初不放過。擬跨鐵牛驀頭印破。盧陂當斷卻沉吟。電轉星飛活被擒。喝下攙撐同霹靂。三玄戈甲振叢林。
舉。僧問洞山。寒暑到來如何迴避。山云。何不向無寒暑處迴避。僧云。如何是無寒暑處。山云。寒時寒殺阇梨。熱時熱殺阇梨。
盤走珠珠走盤。偏中正正中偏。羚羊掛角無軌跡。獵犬繞林空踧踖。
舉。金牛每至食時。自攜飯至僧堂前。撫掌呵呵大笑云。菩薩子吃飯來吃飯來。后僧問長慶。意旨如何。云大似因齋慶贊。僧問大光。未審慶贊個甚麼。光作舞。僧禮拜。光云。爾作么生會。僧亦作舞。光云。這野狐精。
絲來線去分明過與。若不相諳如何驗取。因齋慶贊和泥土。蹈襲只言呈作舞。野狐精七星。利劍血長鯨。
舉。疏山示眾云。病僧咸通年已前會法身邊事。咸通年已後會法身向上事。雲門出問云。如何是法身邊事。山云。枯樁。如何是法身向上事。山云。非枯樁。門云。還許學人說道理也無
【現代漢語翻譯】 現代漢語譯本： 印。穴云：『慣於釣取巨大鯨魚的漁夫，沉入深深的海洋，卻反而用青蛙的步子在泥沙上輾轉。』盧陂佇立思考。穴便喝道：『長老為何不繼續說下去？』盧陂猶豫不決。穴打了一下拂塵說：『長老還記得剛才的話頭嗎？試著說出來看看。』盧陂剛要開口，穴又打了一下拂塵。牧主說：『我這才知道佛法與王法一樣。』穴問：『你看到了什麼道理？』牧主說：『當斷不斷，反受其亂。』穴便走下座位。
列位聖人的風範規矩，最初都不輕易放過。想要跨上鐵牛，迎頭印破。盧陂本應果斷決絕，卻沉吟不決，猶如電光火石，活生生被人擒住。一聲棒喝，如同霹靂，三玄的戈甲震動整個叢林。
舉例。有僧人問洞山：『寒暑到來時，如何迴避？』洞山說：『為何不向沒有寒暑的地方迴避？』僧人問：『如何是沒有寒暑的地方？』洞山說：『寒冷時，寒冷地凍死你；炎熱時，炎熱地熱死你。』
盤中走珠，珠走盤中。偏中寓正，正中含偏。羚羊掛角，無跡可尋。獵犬繞林，徒勞奔忙。
舉例。金牛每次到了吃飯的時候，自己拿著飯來到僧堂前，拍手呵呵大笑說：『菩薩子，吃飯來！吃飯來！』後來有僧人問長慶：『這是什麼意思？』長慶說：『很像因齋慶贊。』僧人問大光：『不知道慶贊些什麼？』大光跳起舞來。僧人禮拜。大光說：『你作何理解？』僧人也跳起舞來。大光說：『這野狐精！』
絲來線去，分明地傳遞給你。如果不熟悉其中奧妙，如何驗證真偽？因齋慶贊，如同和泥土。照搬模仿，只說是呈獻舞蹈。野狐精，七星。利劍，血染長鯨。
舉例。疏山向大眾開示說：『老衲我在咸通年以前，領會了法身邊事；咸通年以後，領會了法身向上事。』雲門出來問道：『如何是法身邊事？』疏山說：『枯樁。』『如何是法身向上事？』疏山說：『非枯樁。』雲門說：『還允許學人說說道理嗎？』
【English Translation】 English version: Yin. Xue said, 'Accustomed to fishing for huge whales, sinking into the deep ocean, yet using frog-like steps to tread on the mud and sand.' Lu Bei stood pondering. Xue then shouted, 'Elder, why don't you continue speaking?' Lu Bei hesitated. Xue struck the whisk once and said, 'Elder, do you still remember the topic? Try to bring it up.' As Lu Bei was about to speak, Xue struck the whisk again. Mu Zhu said, 'Now I understand that the Buddha-dharma is the same as the king's law.' Xue asked, 'What principle do you see?' Mu Zhu said, 'Hesitation in making a decision only invites chaos.' Xue then stepped down from the seat.
The demeanor and rules of the past sages were never easily let go of from the beginning. Wanting to ride the iron bull and break through head-on. Lu Bei should have been decisive, but he hesitated, like a flash of lightning, and was captured alive. A shout of rebuke, like thunder, the armor of the Three Mysteries shook the entire forest.
Example: A monk asked Dongshan, 'When cold and heat arrive, how should one avoid them?' Dongshan said, 'Why not avoid them by going to a place without cold and heat?' The monk asked, 'What is a place without cold and heat?' Dongshan said, 'When it's cold, freeze the novice to death with cold; when it's hot, burn the novice to death with heat.'
A pearl runs on a plate, a plate runs on a pearl. Correctness within bias, bias within correctness. A gazelle hangs its horns, leaving no trace. A hunting dog circles the forest, running in vain.
Example: Every time it was mealtime, Jinniu would bring his own food to the front of the monks' hall, clapping his hands and laughing loudly, saying, 'Bodhisattva children, come eat! Come eat!' Later, a monk asked Changqing, 'What is the meaning of this?' Changqing said, 'It's very much like celebrating and praising because of the meal.' The monk asked Daguang, 'I wonder what is being celebrated and praised?' Daguang danced. The monk bowed. Daguang said, 'How do you understand it?' The monk also danced. Daguang said, 'This wild fox spirit!'
The thread comes and the line goes, clearly passing it on to you. If you are not familiar with the mysteries, how can you verify the truth? Celebrating and praising because of the meal is like mixing with mud. Copying and imitating, only saying that you are presenting a dance. Wild fox spirit, seven stars. Sharp sword, blood-stained whale.
Example: Shushan instructed the assembly, saying, 'This old monk, before the Xiantong era (咸通年), understood the affairs of the Dharmakaya (法身) side; after the Xiantong era, understood the affairs of the Dharmakaya upward.' Yunmen came out and asked, 'What are the affairs of the Dharmakaya side?' Shushan said, 'A withered stump.' 'What are the affairs of the Dharmakaya upward?' Shushan said, 'Not a withered stump.' Yunmen said, 'Is it still permissible for students to speak of reason?'
。山云許。門云。只如枯樁豈不是明法身邊事。山云是。門云。非枯樁豈不是明法身向上事。山云是。門云。未審法身還該一切也無。山云。法身周遍爭得不該。門指凈瓶云。還有法身也無。山云。莫向凈瓶邊覓。門云諾諾。
眼觀東南意在西北。撥轉天關掀翻地軸。法身向上法身邊。間氣英靈五百年。膠漆相投箭相拄。南山起云北山雨。
舉。臺山路上有一婆子。僧問。臺山路向甚處去。婆云。驀直去。僧才行。婆云。好個阿師便恁么去。前後僧問皆如此。後有僧舉似趙州。州云。待我為爾勘破這老婆。遂往問。臺山路向甚處去。婆云。驀直去。州才行。婆云。好個阿師又恁么去。州歸舉似大眾云。我為爾勘破這婆了也。老宿拈云。什麼處是勘破處。
善系無繩約。善行無轍跡。不戰屈人兵。直面當機疾。老婆勘破五臺山。有誰參透趙州關。
舉。雲門示眾云。聞聲悟道見色明心。作么生是聞聲悟道見色明心。舉手云。觀世音菩薩將錢來買胡餅。放下手元來卻是饅頭。
見色心先現。聞聲道已彰。掣電光中分皁白。海潮音里別宮商。韶陽老慈門普。發機直用千鈞弩。
舉。鏡清問僧。門外什麼聲。僧云。雨滴聲。清云。眾生顛倒迷己逐物。僧云。和尚作么生。清云。洎不迷己
【現代漢語翻譯】 現代漢語譯本：山云許。門云：『比如枯木樁，難道不是明法身（明白法性的身體）身邊的事嗎？』山云：『是。』門云：『不是枯木樁，難道不是明法身向上（超越法性之身）的事嗎？』山云：『是。』門云：『請問法身還包含一切嗎？』山云：『法身周遍，怎麼能不包含？』門指著凈瓶說：『這裡面也有法身嗎？』山云：『不要在凈瓶邊尋找。』門云：『是，是。』
眼觀東南，意在西北。撥轉天關，掀翻地軸。法身向上，法身邊。間氣英靈五百年。膠漆相投，箭相拄。南山起云，北山雨。
舉例。臺山路上有一個老婦。僧人問：『臺山路往哪裡去？』老婦說：『一直去。』僧人才走，老婦說：『好個師父，就這樣去了。』前後的僧人問都這樣。後來有僧人把這事告訴趙州（禪師名號）。趙州說：『我來替你們勘破這個老婦。』於是前去問：『臺山路往哪裡去？』老婦說：『一直去。』趙州才走，老婦說：『好個師父，又這樣去了。』趙州回來告訴大眾說：『我替你們勘破這個老婦了。』老宿（年長的僧人）拈出此事說：『哪裡是勘破之處？』
善於繫縛，卻不用繩索。善於行走，卻不留痕跡。不戰而使敵人屈服。直面當下，抓住時機迅速行動。老婦勘破了五臺山，有誰能參透趙州（禪師）的關隘？
舉例。雲門（禪師名號）向大眾開示說：『聞聲悟道，見色明心。』怎麼是聞聲悟道，見色明心？舉起手說：『觀世音菩薩（佛教菩薩名號）拿錢來買胡餅。』放下手，原來卻是饅頭。
見色時心先顯現，聞聲時道已彰明。閃電光中分辨黑白，海潮聲音里辨別宮商。韶陽（禪師名號）老慈悲，門路寬廣普遍。發動時就像用千鈞之弩。
舉例。鏡清（禪師名號）問僧人：『門外是什麼聲音？』僧人說：『雨滴聲。』鏡清說：『眾生顛倒，迷惑自己而追逐外物。』僧人問：『和尚您怎麼樣？』鏡清說：『我尚且不迷惑自己。』
【English Translation】 English version: Shanyun Xu. Menyun: 'For example, a withered tree stump, isn't that something close to the side of the Mingfashen (body of enlightened Dharma)?' Shanyun: 'It is.' Menyun: 'If it's not a withered tree stump, isn't that something beyond the Mingfashen (body of enlightened Dharma)?' Shanyun: 'It is.' Menyun: 'May I ask, does the Dharmakaya (Dharma body) encompass everything?' Shanyun: 'The Dharmakaya is all-pervasive, how could it not encompass everything?' Men pointed to a clean bottle and said: 'Is there Dharmakaya in this?' Shanyun: 'Don't look for it by the clean bottle.' Menyun: 'Yes, yes.'
Eyes look southeast, but intention is northwest. Turn the heavenly gate, overturn the earth's axis. Dharmakaya upwards, Dharmakaya beside. Intermittent spirit of five hundred years. Glue and lacquer stick together, arrows support each other. South Mountain rises clouds, North Mountain rains.
Example. On the road to Mount Tai, there was an old woman. A monk asked: 'Where does the road to Mount Tai lead?' The old woman said: 'Go straight ahead.' As soon as the monk left, the old woman said: 'What a good monk, just leaving like that.' All the monks who asked before and after were like this. Later, a monk told this to Zhaozhou (Zen master's name). Zhaozhou said: 'I will break through this old woman for you.' So he went and asked: 'Where does the road to Mount Tai lead?' The old woman said: 'Go straight ahead.' As soon as Zhaozhou left, the old woman said: 'What a good monk, leaving like that again.' Zhaozhou returned and told the crowd: 'I have broken through this old woman for you.' An old monk picked up this matter and said: 'Where is the breakthrough?'
Good at tying, but without using ropes. Good at walking, but without leaving traces. Subdue the enemy without fighting. Face the present directly, seize the opportunity and act quickly. The old woman has broken through Mount Wutai, who can penetrate Zhaozhou's (Zen master's) barrier?
Example. Yunmen (Zen master's name) showed the crowd: 'Hear the sound and realize the Tao, see the color and understand the mind.' How is hearing the sound and realizing the Tao, seeing the color and understanding the mind? He raised his hand and said: 'Guanshiyin Bodhisattva (Buddhist Bodhisattva's name) brought money to buy sesame cakes.' Put down his hand, it turned out to be steamed buns.
When seeing color, the mind first appears, when hearing sound, the Tao is already clear. Distinguish black and white in the lightning, distinguish the notes in the sound of the sea tide. Shaoyang (Zen master's name) is old and compassionate, the door is wide and universal. When launching, it's like using a thousand-pound crossbow.
Example. Jingqing (Zen master's name) asked a monk: 'What is the sound outside the door?' The monk said: 'The sound of raindrops.' Jingqing said: 'Sentient beings are upside down, confused by themselves and chasing after external things.' The monk asked: 'What about you, Master?' Jingqing said: 'I still don't confuse myself.'
。僧云。意旨如何。清云。出身猶可易。脫體道應難。
順流逆流轉物物轉。良哉觀音快逢其便。出身脫體句分明。門外依前雨滴聲。
舉。南泉示眾云。昨夜文殊普賢起佛見法見。每人與二十棒。貶向二鐵圍山去也。趙州出雲。和尚棒教唯吃。泉云。王老師有什麼過。州禮拜。泉下座歸方丈。
霧起龍吟風生虎嘯。兩口一舌異音同調。文殊普賢佛法見。南泉趙州日月面。據令而行指顧間。盡情貶向鐵圍山。忽有個不憤底出來道崇寧𡁠。只向他道果然果然。
舉。雪峰問僧。近離甚處。僧云覆船。峰云。生死海未渡。為什麼覆卻船。僧無語。覆船代云。渠無生死。雪竇代云。久響雪峰。
未渡生死海。不應覆卻船。渠本無生死。超然離二邊。長如杲日麗中天。舒光照到雪峰前。
舉。僧問雲門。如何是一氏時教。門云。對一說。
海藏龍宮金文玉牒。逗器觀機破關擊節。三百餘會振綱宗。四十九年同個舌。阿剌剌對一說。諦當之言如截鐵。
舉。僧問雲門。不是目前機亦非目前事時如何。門云。倒一說。
是賊識賊以楔出楔。鳥跡空云鏡像水月。教兒師子迷蹤訣。上樹老貓安身法。活鱍鱍倒一說。等閑翻卻狐貍穴。
舉。世尊於一處九旬安居。至自恣
【現代漢語翻譯】 僧人問：『意旨如何？』（這句詢問「禪的真諦是什麼？」）清禪師回答：『出身猶可易，脫體道應難。』（意思是『改變出身或許容易，但要完全領悟佛道卻很難。』）
順流逆流，轉物物轉。（順著潮流或逆著潮流，是你在影響事物還是事物在影響你？）良哉觀音，快逢其便。（觀音菩薩真是太好了，總能隨機應變。）出身脫體，句分明。（『出身』和『脫體』，這兩句話說得很清楚。）門外依前，雨滴聲。（門外依舊是雨滴的聲音。）
舉例。南泉禪師向大眾開示說：『昨夜文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，行動的象徵）起了佛見法見（對佛和法的執著）。每人賞他們二十棒，把他們貶到二鐵圍山（Iron Encircling Mountains，佛教宇宙觀中世界的邊緣）去。』趙州（Zhaozhou，禪宗大師）禪師出來說：『和尚的棒，我願意代他們挨。』南泉禪師說：『王老師（指趙州）有什麼過錯？』趙州禪師禮拜。南泉禪師下座回到方丈。
霧起龍吟，風生虎嘯。（霧起時如龍吟，風生時如虎嘯。）兩口一舌，異音同調。（兩個人用一張嘴說話，聲音不同但調子相同。）文殊普賢，佛法見。（文殊和普賢，執著于佛法。）南泉趙州，日月面。（南泉和趙州，像日月一樣光明。）據令而行，指顧間。（按照命令執行，就在一瞬間。）盡情貶向，鐵圍山。（把他們貶到鐵圍山。）忽有個不憤底出來道崇寧𡁠。（忽然有個不服氣的人出來說。）只向他道，果然果然。（只對他說，果然如此，果然如此。）
舉例。雪峰（Xuefeng，禪宗大師）禪師問僧人：『最近從哪裡來？』僧人回答：『覆船（Fu Chuan）。』雪峰禪師說：『生死海（the sea of Samsara）還沒渡過，為什麼把船弄翻了？』僧人無語。覆船禪師代答說：『他沒有生死。』雪竇（Xuedou，禪宗大師）禪師代答說：『久仰雪峰禪師。』
未渡生死海，不應覆卻船。（還沒渡過生死海，不應該把船弄翻。）渠本無生死，超然離二邊。（他本來就沒有生死，超然脫離二邊。）長如杲日麗中天。（像太陽一樣照耀在天空。）舒光照到雪峰前。（光芒照到雪峰禪師面前。）
舉例。僧人問雲門（Yunmen，禪宗大師）：『如何是一氏時教？』（什麼是普遍的教義？）雲門禪師回答：『對一說。』（針對一個問題而說。）
海藏龍宮，金文玉牒。（海藏龍宮裡，有金字寫的文章和玉石做的書。）逗器觀機，破關擊節。（根據不同的根器和時機，打破障礙，擊中要害。）三百餘會，振綱宗。（三百多次法會，宣揚佛法的綱領。）四十九年，同個舌。（四十九年，用同一張嘴說法。）阿剌剌對一說。（啊啦啦，針對一個問題而說。）諦當之言，如截鐵。（真實的話語，像刀截鐵一樣。）
舉例。僧人問雲門禪師：『不是目前機，亦非目前事時如何？』（既不是眼前的機鋒，也不是眼前的事情，那又如何？）雲門禪師回答：『倒一說。』（反過來說。）
是賊識賊，以楔出楔。（像小偷認出小偷，用楔子拔出楔子。）鳥跡空云，鏡像水月。（像鳥的痕跡留在空中，鏡子里的影像和水中的月亮。）教兒師子，迷蹤訣。（教小獅子隱藏軌跡的秘訣。）上樹老貓，安身法。（老貓爬樹，安身立命的方法。）活鱍鱍倒一說。（活生生地反過來說。）等閑翻卻，狐貍穴。（輕易地翻了狐貍窩。）
舉例。世尊（釋迦摩尼佛）在一個地方九旬安居（retreat）。至自恣（Pavarana，雨季安居結束時的儀式）
【English Translation】 A monk asked, 'What is the meaning?' Qing (a Chan master) replied, 'Changing one's origin may be easy, but expressing the essence of the Way is difficult.'
Following the flow, going against the flow, are you turning things or are things turning you? Excellent, Avalokitesvara (Guanyin, the Bodhisattva of Compassion), quickly adapting to the situation. 'Changing origin' and 'expressing the essence,' the phrases are clear. Outside the door, as before, the sound of raindrops.
Example: Nanquan (a Chan master) addressed the assembly, saying, 'Last night, Manjusri (the Bodhisattva of Wisdom) and Samantabhadra (the Bodhisattva of Practice) arose with views of the Buddha and views of the Dharma (attachment to the Buddha and the Dharma). Each of them receives twenty blows and is banished to the Two Iron Encircling Mountains (the edge of the world in Buddhist cosmology).' Zhaozhou (a Chan master) came forward and said, 'I will gladly take the blows for the master.' Nanquan said, 'What fault does Teacher Wang (referring to Zhaozhou) have?' Zhaozhou bowed. Nanquan descended from the seat and returned to his room.
Mist rises, like a dragon's roar; wind blows, like a tiger's howl. Two mouths, one tongue, different sounds, same tune. Manjusri and Samantabhadra, views of the Buddha and the Dharma. Nanquan and Zhaozhou, faces like the sun and moon. Acting according to the command, in the blink of an eye. Banishing them completely to the Iron Encircling Mountains. If someone indignant comes out and says Chongning [unclear], just say to him, 'Indeed, indeed.'
Example: Xuefeng (a Chan master) asked a monk, 'Where have you come from recently?' The monk replied, 'Overturned Boat (Fu Chuan).' Xuefeng said, 'The sea of Samsara (the cycle of birth and death) has not yet been crossed, why overturn the boat?' The monk was speechless. Fuchuan replied on his behalf, 'He has no birth and death.' Xuedou (a Chan master) replied on his behalf, 'I have long admired Xuefeng.'
Not yet crossing the sea of Samsara, one should not overturn the boat. He originally has no birth and death, transcending both sides. Always like the bright sun shining in the sky. Spreading light illuminates before Xuefeng.
Example: A monk asked Yunmen (a Chan master), 'What is a universal teaching of the time?' Yunmen replied, 'Speaking in response to one.'
In the Dragon Palace of the Sea Treasury, golden writings and jade tablets. Guiding beings according to their capacity and observing their potential, breaking through barriers and striking the key points. More than three hundred assemblies, proclaiming the essence of the Dharma. Forty-nine years, with the same tongue. Arara, speaking in response to one. Truthful words, like cutting iron.
Example: A monk asked Yunmen, 'What is it when it is neither the present opportunity nor the present matter?' Yunmen replied, 'Say it backwards.'
It is thief recognizing thief, using a wedge to remove a wedge. Bird tracks in the empty sky, mirror images and the moon in the water. Teaching the lion cub the secret of concealing tracks. The old cat climbing the tree, the method of securing oneself. Lively, saying it backwards. Casually overturning the fox's den.
Example: The World-Honored One (Sakyamuni Buddha) stayed in one place for a ninety-day retreat. Until Pavarana (the ceremony marking the end of the rainy season retreat)
日文殊倏來。迦葉問。今夏在何處安居。文殊云。在三處安居。迦葉於是白眾欲擯文殊出。才舉犍槌。乃見無量佛剎。一一佛所有一一文殊一一迦葉。舉槌欲擯之。世尊於是告迦葉云。汝今欲擯出那個文殊。
大象不游兔徑。燕雀安知鴻鵠。據令宛若成風。破的渾如嚙鏃。遍界是文殊。遍界是迦葉。相對各儼然。舉槌何處罰好一劄。金色頭陀曾落節。
舉。巖頭示眾云。涅槃經道。吾教意如涂毒鼓。擊著遠近聞者皆喪。僧問。如何是涂毒鼓。頭亞身云。韓信臨朝底。
天高地厚水闊山遙。蕭何制律韓信臨朝。涂毒鼓未擊已前宜薦取。
舉。文殊問庵提遮女。生以何為義。女云。生以不生生為生義。殊云。如何是生以不生生為生義。女云。若能明知地水火風四緣。未曾自得有所和合。而能隨其所宜。以為生義。殊云。死以何為義。女云。死以不死死為死義。殊云。如何是死以不死死為死義。女云。若能明知地水火風四緣。未曾自得有所離散。而能隨其所宜。以為死義。
生以不生生。死以不死死。根本豁然明。應時超佛祖。隨宜離散與和合。十字縱橫活鱍鱍。金剛寶劍倚天寒。外道天魔皆膽懾。
舉。溈山問仰山云。天寒人寒。仰山云。大家在這裡。溈山云。何不直說。仰山云。
【現代漢語翻譯】 現代漢語譯本： 日，文殊菩薩（Manjusri，智慧的象徵）突然到來。迦葉尊者（Kasyapa，佛教中的一位重要弟子）問道：『今年夏天你在哪裡安居？』文殊菩薩說：『我在三處安居。』迦葉尊者於是告訴大眾，想要驅逐文殊菩薩出去。剛舉起犍槌（一種法器），就看見無量佛剎（無數的佛國凈土），每一個佛土中都有一位文殊菩薩和一位迦葉尊者，都在舉槌想要驅逐文殊菩薩。世尊（釋迦牟尼佛）於是告訴迦葉尊者說：『你現在想要驅逐的是哪一個文殊菩薩？』
大象不會走兔子的小路，燕子麻雀怎麼會知道鴻鵠的志向。依據法令就像順風一樣容易，突破目標就像用牙咬箭頭一樣乾脆。整個世界都是文殊菩薩，整個世界都是迦葉尊者。相對而立，各自莊嚴。舉槌要處罰誰？真是荒謬！金色頭陀（指迦葉尊者）也曾有過失。
舉例。巖頭禪師開示大眾說：《涅槃經》中說，我的教義就像塗了毒藥的鼓，敲擊一下，遠近聽到的人都會喪命。有僧人問：『什麼是涂毒鼓？』巖頭禪師彎下身子說：『就像韓信輔佐劉邦建立漢朝一樣。』
天高地厚，水闊山遙。蕭何制定法律，韓信輔佐朝政。涂毒鼓還沒敲響之前，就應該推薦領悟。
舉例。文殊菩薩問庵提遮女：『生以什麼為意義？』女子說：『生以不生之生為生之意義。』文殊菩薩問：『如何是不生之生為生之意義？』女子說：『如果能夠明白地水火風四大元素，未曾自己得到任何和合，而能夠隨著它們各自的適宜，作為生的意義。』文殊菩薩問：『死以什麼為意義？』女子說：『死以不死之死為死之意義。』文殊菩薩問：『如何是不死之死為死之意義？』女子說：『如果能夠明白地水火風四大元素，未曾自己得到任何離散，而能夠隨著它們各自的適宜，作為死的意義。』
生以不生而生，死以不死而死。根本豁然明白，應時超越佛祖。隨著適宜而離散與和合，十字縱橫，生機勃勃。金剛寶劍倚天寒光閃耀，外道天魔都膽戰心驚。
舉例。溈山禪師問仰山禪師：『天氣冷，人也冷。』仰山禪師說：『大家都在這裡。』溈山禪師說：『為什麼不直接說？』仰山禪師說：
【English Translation】 English version: One day, Manjusri (Manjusri, symbolizing wisdom) suddenly arrived. Kasyapa (Kasyapa, an important disciple in Buddhism) asked: 'Where are you staying this summer?' Manjusri said: 'I am staying in three places.' Kasyapa then told the assembly that he wanted to expel Manjusri. As soon as he raised the gavel (a kind of Dharma instrument), he saw countless Buddha lands (innumerable Buddha Pure Lands), each with a Manjusri and a Kasyapa, all raising the gavel to expel Manjusri. The World Honored One (Sakyamuni Buddha) then said to Kasyapa: 'Which Manjusri do you want to expel now?'
Elephants do not travel on rabbit paths; how can swallows and sparrows know the aspirations of swans? Following the law is as easy as following the wind; breaking the target is as decisive as biting an arrow with your teeth. The entire world is Manjusri, and the entire world is Kasyapa. Standing face to face, each is dignified. Who are you going to punish by raising the gavel? It's absurd! Even the golden ascetic (referring to Kasyapa) has made mistakes.
Example. Zen Master Yantou instructed the assembly: 'The Nirvana Sutra says that my teachings are like a drum coated with poison; once struck, those who hear it near and far will die.' A monk asked: 'What is the drum coated with poison?' Zen Master Yantou bent down and said: 'It's like Han Xin assisting Liu Bang in establishing the Han Dynasty.'
Heaven is high, earth is thick, water is wide, and mountains are distant. Xiao He established the laws, and Han Xin assisted the government. Before the drum coated with poison is struck, one should recommend enlightenment.
Example. Manjusri asked the woman Amtichā: 'What is the meaning of birth?' The woman said: 'Birth means taking non-birth as the meaning of birth.' Manjusri asked: 'What is taking non-birth as the meaning of birth?' The woman said: 'If one can clearly understand the four elements of earth, water, fire, and wind, without ever obtaining any combination of them, and can adapt to their respective suitability, that is the meaning of birth.' Manjusri asked: 'What is the meaning of death?' The woman said: 'Death means taking non-death as the meaning of death.' Manjusri asked: 'What is taking non-death as the meaning of death?' The woman said: 'If one can clearly understand the four elements of earth, water, fire, and wind, without ever obtaining any separation of them, and can adapt to their respective suitability, that is the meaning of death.'
Birth is born from non-birth, and death is died from non-death. The root is suddenly clear, and one transcends the Buddhas and ancestors in an instant. Separating and combining according to suitability, the cross is vertical and horizontal, full of vitality. The Vajra sword leans against the sky, its cold light shining, and all the heretics and demons are terrified.
Example. Zen Master Weishan asked Zen Master Yangshan: 'The weather is cold, and people are cold.' Zen Master Yangshan said: 'Everyone is here.' Zen Master Weishan said: 'Why don't you say it directly?' Zen Master Yangshan said:
適來也不曲和尚如何。溈山云。且須隨流。
北風逞嚴威。凜凜侵肌骨。一句括人天。幾曾容眹跡。隨流認得本來身。遍界莫非無價珍。
舉。歸宗示眾云。吾今欲說禪。諸子總近前。大眾進前。宗云。汝聽觀音行。善應諸方所。僧問。如何是觀音行。宗彈指云。諸人還聞么。僧云聞。宗云。一隊漢向這裡覓個什麼。以拄杖打趁。呵呵大笑歸方丈。
無學彈指超。圓通耳根凈。透出聞不聞。妙哉觀音行。棒頭指出金剛王。險惡道中為津樑。
圓悟佛果禪師語錄卷第十九 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄
圓悟佛果禪師語錄卷第二十
宋平江府虎丘山門人紹隆等編
偈頌
高宗在藩邸三次請升座說偈
善因招善果。種粟不生豆。大福德人修。大福德人受。 八萬四千波羅蜜。一毫頭上已圓成。 棒頭喝下承當得。高步毗盧頂上行。
至簡至易至尊至貴。往還千聖頂𩕳頭。世出世間不思議。 彈指圓成八萬門。超直入如來地。
眾生本來是佛
放憨放癡貪世味。閑情誰管真如地。有時得。片好風光。 十字街頭恣遊戲。
寓言
昔聞沈巨浸。一舉十二鰲。持此凈華宿。曾未及秋毫。 濛濛大象中。出沒安可逃。只自
【現代漢語翻譯】 現代漢語譯本：
『適來也不曲和尚如何。』溈山（Weishan，禪師名）說：『且須隨流。』 北風展現著嚴酷的威力，凜冽地侵襲著肌膚骨骼。一句包含了人天，幾曾容許留下任何痕跡？隨著潮流認識到本來的面目，整個世界無不是無價的珍寶。 歸宗（Guizong，禪師名）向大眾開示說：『我現在想說禪，各位都靠近前來。』大眾走上前。歸宗說：『你們聽觀音（Guanyin，菩薩名）的行持，善於應化在各個地方。』有僧人問：『如何是觀音的行持？』歸宗彈指說：『你們聽見了嗎？』僧人說聽見了。歸宗說：『一隊人在這裡尋找什麼？』用拄杖驅趕他們，然後哈哈大笑地回到方丈室。 無學（Wuxue，禪師名）彈指超越了一切，圓通的耳根清凈無染。透過了聽與不聽的分別，觀音的行持真是妙不可言。棒頭直指金剛王（Vajra King，護法神），在險惡的道路中成為渡河的橋樑。 圓悟佛果禪師語錄卷第十九 大正藏第 47 冊 No. 1997 圓悟佛果禪師語錄 圓悟佛果禪師語錄卷第二十 宋平江府虎丘山門人紹隆等編 偈頌 高宗（Gaozong，皇帝名）在藩邸三次請升座說偈 善因招來善果，種下稻粟不會生出豆子。有大福德的人修行，有大福德的人才能承受。 八萬四千波羅蜜（paramita，到彼岸），在一根毫毛的頂端上已經圓滿成就。 棒頭喝下如果能夠承擔領會，就能高步在毗盧（Vairocana，佛名）的頭頂上行走。 至簡至易至尊至貴，來來往往于千聖的頭頂之上。世間和出世間都不可思議。 彈指之間圓滿成就八萬法門，超脫直入如來的境界。 眾生本來就是佛 放縱愚癡貪戀世俗的滋味，閑散的心情誰會去管真如的境地。有時得到一片美好的風光，就在十字街頭恣意遊戲。 寓言 過去聽說沈沒于巨大的水患中，一次舉起了十二隻巨鰲。持有這清凈的蓮花過夜，也未曾減少一絲一毫。 在濛濛的大象之中，出沒又怎能逃脫。只是自己……
【English Translation】 English version:
'What about the monk Buqu who just arrived?' Weishan (Zen master's name) said, 'Just go with the flow.' The north wind displays its severe power, chillingly invading skin and bones. A single phrase encompasses humans and gods, how could it ever allow any traces to remain? Recognizing the original self by going with the flow, the entire world is nothing but priceless treasures. Guizong (Zen master's name) addressed the assembly, saying, 'I now wish to speak of Zen, all of you come closer.' The assembly stepped forward. Guizong said, 'Listen to the practice of Guanyin (Avalokiteśvara, Bodhisattva's name), skillfully responding to all places.' A monk asked, 'What is the practice of Guanyin?' Guizong snapped his fingers and said, 'Did you hear it?' The monk said he heard it. Guizong said, 'What are a bunch of you looking for here?' He drove them away with his staff, then laughed heartily and returned to his abbot's room. Wuxue (Zen master's name) snapped his fingers and transcended everything, the perfect and unobstructed ear-faculty is pure and undefiled. Penetrating beyond hearing and not hearing, the practice of Guanyin is truly wonderful. The staff directly points to the Vajra King (Dharmapala), becoming a bridge across the perilous path. Recorded Sayings of Zen Master Yuanwu Foguo, Volume 19 Taisho Tripitaka Volume 47, No. 1997 Recorded Sayings of Zen Master Yuanwu Foguo Recorded Sayings of Zen Master Yuanwu Foguo, Volume 20 Compiled by Shaolong and others, disciples of the Tiger Hill Mountain in Pingjiang Prefecture, Song Dynasty Verses Emperor Gaozong (Emperor's name) thrice requested to ascend the seat and speak verses while he was still a prince Good causes bring good results, planting millet will not produce beans. Those with great merit cultivate, those with great merit receive. The eighty-four thousand paramitas (to the other shore) are already perfectly accomplished on the tip of a single hair. If you can bear and understand the shout from the staff, you can walk high on the crown of Vairocana (Buddha's name). Utterly simple, utterly easy, utterly supreme, utterly precious, coming and going on the crowns of a thousand sages. The mundane and the supramundane are inconceivable. In the snap of a finger, eighty thousand Dharma gates are perfectly accomplished, transcending directly into the realm of the Tathagata. Sentient beings are originally Buddhas Indulging in foolishness and craving worldly flavors, who in their idle mood cares about the realm of Suchness? Sometimes obtaining a piece of beautiful scenery, one indulges in games at the crossroads. Parable In the past, I heard of being submerged in a great flood, once lifting twelve giant Ao turtles. Holding this pure lotus overnight, it has not diminished even a bit. Within the hazy image of the great elephant, how can one escape emerging and disappearing? Only oneself...
且循緣。 著意真徒勞。
舉民公充座元有偈曰
休夸四分罷楞嚴。按下雲頭徹底參。莫學亮公親馬祖。 還如德嶠訪龍潭。七年往返游昭覺。 三載翱翔上碧巖。今日煩充第一座。百華叢里現優曇。
示眾
辦道應須辦自心。心真觸處是通津。直明格外無生忍。 端作區中解脫人。吸盡西江龐老口。 搏將妙喜凈名身。八風五欲莫能轉。解向塵中轉法輪。
佛鑒和尚忌辰示眾
去年正今日。泥牛斗入海。今年正今日。遍界舒光彩。 虛空無相身。佛鑒儼然在。非色亦非心。 不小復不大。劫石可移動。箇中無變改。要知佛鑒恩。 各人明主宰。一句逗群機。志心常頂戴。 且道是那一句。吃飯咬著沙。
示丹霞佛智裕禪師
二三四七初無間。顯大威光示的傳。把斷關津勿輕放。 草深誰顧法堂前。
示擇言禪人三偈
參禪參到無參處。窮玄窮徹玄盡頭。渴飲飢餐只恁么。 世間出世沒蹤由。
機關並是閑傢俱。玄妙渾成破草鞋。鐵額銅頭超佛祖。 橫拈倒捉一坑埋。
紅塵有底論成道。寒谷無人可作春。茍識拈華微笑意。 一番拈弄一番新。
示若平禪人
贊弼住山功已立。荷擔長久志彌堅。雲門庵創壓歐阜。 天上高天更有天。追復古來清凈剎。 他時會
【現代漢語翻譯】 現代漢語譯本 且隨順因緣吧。 刻意追求真是徒勞。
民公禪師榮任首座時有偈語說：
休要誇耀精通四分律和《楞嚴經》，放下妄想，徹底參悟。 不要學亮公親近馬祖道一禪師，要像德嶠禪師參訪龍潭崇信禪師一樣。 七年往返遊歷昭覺寺，三年翱翔于碧巖山。 今天有勞您榮任第一座，在百花叢中顯現優曇花。
開示大眾
修行辦道應當從自心下手，心真誠了，到處都是通達的津樑。 直接明瞭這超凡脫俗的無生法忍，才能成為世間解脫之人。 吸盡西江龐蘊居士的口頭禪，掌握妙喜和維摩詰菩薩的真身。 不被八風五欲所動搖，才能在塵世中轉動法輪。
佛鑒禪師忌辰開示大眾
去年正是今日，泥牛沉入大海。 今年正是今日，遍佈世界的光彩。 虛空沒有形相，佛鑒禪師依然存在。 非色也非心，不大也不小。 即使劫石可以移動，其中也沒有任何改變。 想要了解佛鑒禪師的恩德，每個人都要明白自己的主宰。 一句開示啓發所有根機，真心誠意地常常頂禮。 那麼，這一句是什麼呢？吃飯咬著沙子。
開示丹霞佛智裕禪師
二三四七，初無間隔，顯現大威光，昭示真傳。 把守住關隘要津，不要輕易放過，草木深了，誰還會顧及法堂前呢？
開示擇言禪人三首偈
參禪參到無處可參，窮究玄妙，窮究到玄妙的盡頭。 渴了就喝，餓了就吃，只是這樣而已，世間和出世間都沒有軌跡可尋。
那些機巧都不過是閑置的傢俱，玄妙完全就像破草鞋。 鐵額銅頭也能超越佛祖，橫拿倒放，一起埋葬。
紅塵之中哪裡能論證成道，寒冷的山谷里沒有人能夠帶來春天。 如果領悟了拈花微笑的真意，每一次拈弄都是一番新的景象。
開示若平禪人
贊弼禪師住山功德已經建立，承擔重任的志向更加堅定。 雲門庵的建立壓倒了歐阜山，天上高天之外還有更高的天。 追隨恢復古代清凈的寺剎，他日定會……
【English Translation】 English version Just follow the conditions. Intentional effort is truly in vain.
When Zen Master Mingong was promoted to the first seat, he said in a verse:
Stop boasting about your mastery of the Four Divisions of the Vinaya and the Shurangama Sutra, put down your deluded thoughts and thoroughly investigate. Don't be like Liang Gong who was close to Mazu Daoyi (Zen master), but be like Deqiao who visited Longtan Chongxin (Zen master). For seven years, he traveled back and forth to Zhaojue Temple, and for three years he soared on Mount Biyan. Today, I trouble you to take the first seat, and the Udumbara flower appears in the midst of a hundred flowers.
Instruction to the Assembly
Practicing the Way should start with one's own mind. If the mind is sincere, everywhere is a thoroughfare. Directly understand this extraordinary Unborn Tolerance, and you can become a liberated person in this world. Absorb all of Layman Pang's (Pang Yun) verbal Zen, and grasp the true body of Wonderful Joy (Manjusri) and Vimalakirti. If you are not moved by the Eight Winds and Five Desires, you can turn the Dharma wheel in the midst of dust.
Instruction to the Assembly on the Anniversary of Zen Master Fojian's Death
Last year on this very day, a mud ox plunged into the sea. This year on this very day, light shines throughout the world. Emptiness has no form, Zen Master Fojian is still present. Neither form nor mind, neither small nor large. Even if kalpa stones can be moved, there is no change within. If you want to understand Zen Master Fojian's kindness, each person must understand their own master. A single phrase inspires all potentials, and sincerely and respectfully bow down to it. So, what is that phrase? Biting sand while eating rice.
Instruction to Zen Master Danxia Fozhi Yu
Two, three, four, seven, initially without separation, manifesting great majestic light, showing the true transmission. Guard the passes and key points, do not easily let go, the grass is deep, who will care about the front of the Dharma hall?
Three Verses for Zen Practitioner Zeyan
Practice Zen until there is nowhere to practice, exhaust the mystery, exhaust it to the end. Drink when thirsty, eat when hungry, just like that, there is no trace to be found in the world or beyond.
Those mechanisms are all just idle furniture, the profound mystery is completely like broken straw sandals. Iron-browed and bronze-headed ones can surpass the Buddhas and Patriarchs, holding them upside down and burying them all together.
How can enlightenment be discussed in the red dust, no one can bring spring to the cold valley. If you understand the meaning of the flower-picking smile, each manipulation is a new scene.
Instruction to Zen Practitioner Ruoping
Zen Master Zanbi's merit in dwelling in the mountains has already been established, and his aspiration to shoulder the burden for a long time is even more firm. The creation of Yunmen Hermitage overwhelms Mount Oufu, and beyond the heavens, there are even higher heavens. Following and restoring the pure monasteries of ancient times, in the future, there will be...
見美聲傳。賓主相投膠漆合。相與弘持臨濟禪。
送智祖禪德
一句當機領。千差路絕攀。去來長若鑒。喧寂鎮如山。 百草顛頭峻。孤雲世外閑。行行牢把著。 宜闡上頭關。
送安首座回德山
使乎不辱命。臨機貴專對。安禪捋虎鬚。著著超方外。 不惟明窗下安排。掇向禪床拶險崖。 拈槌豎拂奮雄辯。金聲玉振猶奔雷。九旬落落提綱宗。 衲子濟濟長趍風。解黏去縛手段辣。 驅耕奪食尤雍容。夏滿思山要歸去。了卻武陵一段事。 勃窣理窟乃胸中。行行不患無知己。 臨行索我送行篇。栗棘蓬里金剛圈。短歌須要數十丈。 長句只消三兩言。金毛師子解翻身。 個是叢林傑出人。不日孤峰大哮吼。 五葉一華天地春。
送梵思禪老皖山住庵
脫去羈羅徹轡銜。了無毫末可容參。馬駒兒踏誰禁得。 皖伯臺前去住庵。
送達侍者之武陵
臨濟昔遣將。驗德嶠行令。接住與一送。果別探竿影。 國師三度喚。聲聲無不領。負汝負吾機。 直透千聖頂。古人曾侍香。根器如此警。爾數載巾瓶。 己合得正命。今復自帝都。直游武陵境。 打辦俊精神。也要識禪病。截斷風前句。 奪取佛祖柄。歸來大誇詫。強將果然猛。
送修道者
不下笠子勘俱胝。一句擊出一古佛。
【現代漢語翻譯】 現代漢語譯本： 聽聞美妙的聲譽傳揚。賓客與主人心意相投，情誼深厚如膠似漆。共同弘揚臨濟宗的禪法。
贈別智祖禪德
一句禪語在當下領悟，所有攀緣的路徑都已斷絕。來去之間，心如明鏡般澄澈，身處喧囂或寂靜，心境都如山般穩固。各種草木在山頂上顯得高峻挺拔，天邊的孤雲在塵世之外悠閒自在。一路前行，牢牢把握住根本，適宜闡發最上乘的關要。
贈別安首座返回德山
出使在外不辱使命，臨機應變貴在專一應對。安然禪定敢於捋虎鬚，所作所為都超越世俗之外。不只是在明亮的窗下安排妥當，還要搬到禪床上，逼近那險峻的懸崖。拿起木槌，豎起拂塵，奮發雄辯，其言辭如金玉般鏗鏘有力，又如奔雷般迅猛。九十天里，簡明扼要地提持宗綱，僧人們濟濟一堂，長久地追隨學習。解開束縛，去除粘滯，手段乾脆利落，驅趕耕牛，奪取食物，姿態從容不迫。夏日圓滿，思念山林想要歸去，了結武陵的一段因緣。胸中充滿精妙的義理，一路前行，不愁沒有知己。臨行前向我索要送行詩篇，這就像在栗棘蓬中尋找金剛圈一樣困難。短歌需要寫數十丈長，長句只需三兩句就足夠了。金毛獅子能夠自由翻身，這才是叢林中傑出的人才。不久之後，將在孤峰上發出巨大的吼聲，五葉開花，天地間充滿春意。
贈別梵思禪老前往皖山居住茅庵
脫去束縛，徹底解開韁繩。心中沒有絲毫可以用來參悟的東西。小馬駒奔騰跳躍，誰能禁止？在皖伯臺前，前去居住茅庵。
贈別達侍者前往武陵
臨濟宗過去派遣將領，是爲了驗證德山宣鑒的行令。接住和送出，果然能探知深淺。國師（慧忠國師）三次呼喚，每次都立刻迴應。不辜負你，也不辜負我的機鋒，直接穿透所有聖人的頭頂。古人曾經擔任侍香，根器如此敏銳。你數年來拿著巾瓶侍奉師長，已經符合正命。如今又從帝都出發，直接遊歷武陵的境界。要打起精神，也要認識禪病的所在。截斷風前的語句，奪取佛祖的權柄。歸來后大肆誇耀，說這位將領果然勇猛。
贈別修道者
不戴斗笠來勘驗俱胝和尚，一句禪語擊發出一位古佛。
【English Translation】 English version: Hearing the beautiful reputation spread. Guests and hosts resonate with each other, their friendship as deep as glue and lacquer. Together they promote the Chan (Zen) of Linji (Rinzai).
Sending off Zen Monk Zhizu
A single phrase grasped at the moment, all paths of clinging are cut off. In coming and going, the mind is as clear as a mirror, whether in noise or silence, the mind is as stable as a mountain. Various grasses and trees appear tall and upright on the mountain peak, and the lonely clouds in the sky are leisurely and free beyond the world. Proceeding along the way, firmly grasp the fundamental, it is appropriate to expound the most supreme key.
Sending off Chief Seat An returning to Deshan
Being sent out not to disgrace the mission, adapting to the occasion values specialized responses. Peaceful meditation dares to stroke the tiger's whiskers, all actions transcend the mundane. Not only arranging things properly under the bright window, but also moving to the meditation bed, approaching the dangerous cliff. Picking up the mallet, raising the whisk, vigorously displaying eloquence, the words are as sonorous as gold and jade, and as swift as thunder. For ninety days, succinctly upholding the essence of the sect, the monks gather together, following and learning for a long time. Untying bonds, removing attachments, the methods are decisive and swift, driving away the plowing ox, seizing food, the demeanor is calm and composed. The summer is complete, thinking of the mountains and wanting to return, concluding the karmic connection of Wuling. The chest is filled with exquisite principles, proceeding along the way, not worrying about lacking confidants. Before leaving, asking me for a farewell poem, this is like searching for a vajra circle in a chestnut bur. A short song needs to be dozens of zhang long, a long sentence only needs three or two lines. The golden-haired lion can freely turn around, this is an outstanding talent in the monastic community. Soon after, a great roar will be emitted on the solitary peak, five petals will bloom, and the world will be filled with spring.
Sending off Zen Master Fansi to reside in a hermitage on Mount Wan
Shedding the shackles, completely untying the reins. There is nothing in the mind that can be used for contemplation. The young colt gallops and leaps, who can forbid it? In front of the Wanbo Terrace, going to reside in a hermitage.
Sending off Attendant Da to Wuling
In the past, the Linji (Rinzai) sect dispatched generals to verify the decrees of Deshan Xuanjian (Tokusan Senkan). Receiving and sending off, indeed can probe the depths. National Teacher (Huizhong Guoshi) called three times, each time responding immediately. Not failing you, nor failing my quick wit, directly penetrating the top of all sages. The ancients once served as incense attendants, their aptitude was so keen. You have been serving the teacher with a towel and bottle for several years, and have already conformed to the right livelihood. Now starting again from the capital, directly traveling to the realm of Wuling. You must muster your spirits and also recognize the location of Chan sickness. Cut off the words before the wind, seize the authority of the Buddhas and patriarchs. Returning, boast greatly, saying that this general is indeed brave.
Sending off a Practitioner
Not wearing a bamboo hat to examine Kutei (俱胝, Jutei), a single phrase strikes out an ancient Buddha.
如今歸去舊云庵。 參遍諸方善知識。卓卓頂門眼。輝騰如杲日。 勉力傳持無盡燈。繼取末山舊軌跡。
送諸化士(九首)
豁達靈明印。腳跟用來了不隔纖塵。歷游華藏毗盧界。 把住牟尼百億身。八寶七珍皆我有。 左穿右穴與誰鄰。勞生袞袞堪垂手。乃是通方自在人。
皎皎林間月。悠悠天際云。去來非有累。圓缺本無垠。 逗水光常凈。為霖意不群。溪山千萬里。 同異許誰論。迦葉剎竿頭。此老曾饒舌。全體解承當。 祖祖何曾別。要明個段事。須善觀時節。 遇著與么人。眼中為出屑。庶見北山門。 戢戢皆云衲。妙手廣施呈。翻卻驪龍穴。千聖頂𩕳頭。 有破天大路。唯是無心人。始能闊著步。 恰如履平地。日行千百度。要引滿世間。一齊與么去。 爾垂手入𢌅。應須善回互。鬧鬨處相逢。 當機宜把住。似過金剛圈。請盡情分付。 歸來善法堂。撾取大法鼓。覿面豁開三要印。 全機直明正法藏。持去江西顯本宗。三日耳聾無伎倆。 要須撒手向孤峰。選甚懸崖千萬丈。 欲知稱意得錦鱗。騰身快入驚人浪。
四料四賓主。三玄及三要。擊石火電光。乃臨濟垂範。 既參臨濟禪。亦須自點檢。照用喝下奇。 殺活杖頭驗。以此入郊𢌅。大奮姜維膽。光榮作鳳輝。 七珍只一覽。無位
【現代漢語翻譯】 現代漢語譯本： 如今我將回到過去的云庵。 我參訪了各地的善知識（kalyāṇa-mitra，指引修行的人）。他們個個都是頂門上的眼睛，光芒四射，如同太陽一般。 我將努力傳承這無盡的佛法之燈，繼承末山（Matsuyama）的舊日足跡。
送別各位化士（指雲遊四方的僧人）(共九首)
這是一種豁達靈明的印記，腳跟落地之處，不隔一絲塵埃。遍歷華藏世界和毗盧遮那佛（Vairocana）的境界。 把握住牟尼佛（Śākyamuni）的百億化身。八寶和七珍都為我所有。 向左穿行，向右挖掘，與誰為鄰？勞碌一生，可以垂下手來，這才是通達四方、自在無礙的人。
皎潔的林間明月，悠悠的天際浮雲。來去之間沒有牽累，圓缺變化本無邊際。 月光映照水面，總是清澈明凈，為眾生降雨的意願與衆不同。溪山千萬里，其中的相同與不同，又允許誰來評判呢？ 迦葉（Kāśyapa）在剎竿頭上，曾經多嘴饒舌。完全理解並承擔一切，歷代祖師又有什麼差別呢？ 想要明白這件事，必須善於觀察時節因緣。遇到這樣的人，眼中也要揉出沙子。 或許能見到北山之門，那裡聚集著眾多的云衲（指僧人）。巧妙的手法廣泛施展，翻轉驪龍的洞穴。千聖的頭頂， 有一條破天的大路。只有無心之人，才能闊步前行。 恰如行走在平地上，一日可行千里。要引導滿世間的人，一起這樣前行。 你垂手進入人群，應當善於隨機應變。在喧鬧的地方相逢，當時機到來時，要緊緊把握住。如同通過金剛圈，請盡情地交付一切。 回到善法堂，敲響大法鼓。當面徹底打開三要印， 全盤直指正法寶藏。帶到江西去顯揚本宗。即使三日耳聾，也無計可施。 必須要撒手走向孤峰。選擇什麼懸崖峭壁呢？ 想要知道稱心如意地得到錦鱗，就要縱身躍入那驚濤駭浪之中。
四料四賓主，三玄和三要。擊石火，閃電光，這是臨濟（Linji）的垂範。 既然參學了臨濟禪，也必須自我檢查。觀照、運用、棒喝之下顯奇特， 殺與活，都在拄杖下驗證。用這些進入人群，大展姜維的膽略。光榮地成就鳳輝， 七珍寶物，只需看一眼。無位真人（指擺脫一切束縛的人）...
English version: Now I return to the old Cloud Hermitage. I have visited enlightened teachers (kalyāṇa-mitra, guides in spiritual practice) everywhere. Each of them is an eye on the crown of the head, shining brightly like the sun. I will strive to transmit this endless lamp of Dharma, continuing the old footsteps of Matsuyama.
Sending off the wandering monks (nine poems in total)
This is a mark of open-mindedness and spiritual clarity; where the heel lands, not a speck of dust is separated. Traveling through the worlds of Avataṃsaka and Vairocana. Grasping the billions of manifestations of Buddha Śākyamuni. I possess all the eight treasures and seven jewels. Going left and digging right, who is my neighbor? Toiling through life, one can lower one's hand; this is a person who is free and unhindered in all directions.
The bright moon in the forest, the leisurely clouds in the sky. Coming and going without burden, waxing and waning are inherently boundless. The moonlight reflecting on the water is always clear and pure, and the intention to bring rain to all beings is extraordinary. The streams and mountains stretch for thousands of miles, who is allowed to judge their similarities and differences? Kāśyapa, on top of the flagpole, once spoke too much. Completely understanding and taking on everything, what difference is there between the ancestral teachers? If you want to understand this matter, you must be good at observing the conditions of the time. When you meet such a person, you must also find fault with them. Perhaps you can see the gate of North Mountain, where many monks (cloud-robed monks) gather. Skillful hands are widely displayed, overturning the dragon's cave. On the crown of the heads of the thousand sages, there is a heaven-breaking road. Only those without a mind can stride forward. It is like walking on flat ground, traveling a thousand miles a day. To guide the whole world, to go together in this way. When you enter the crowd with your hands down, you should be good at adapting to the situation. When you meet in a noisy place, you must seize the opportunity when it comes. Like passing through a diamond circle, please give everything completely. Returning to the Good Dharma Hall, strike the great Dharma drum. Open the three essential seals completely face to face, directly pointing to the treasure of the True Dharma. Take it to Jiangxi to manifest the original sect. Even if you are deaf for three days, there is nothing you can do. You must let go and head towards the solitary peak. What cliffs and precipices should you choose? If you want to know that you have obtained the brocade carp as you wish, you must leap into the startling waves.
The four materials and four guests, the three mysteries and three essentials. Striking stone sparks, lightning flashes, this is the model of Linji. Since you have studied Linji Zen, you must also examine yourself. Observation, application, and shouts reveal the extraordinary, killing and giving life are verified under the staff. Use these to enter the crowd, greatly displaying the courage of Jiang Wei. Gloriously achieving the phoenix's splendor, the seven treasures only need a glance. The True Person of No Rank (referring to someone who has transcended all limitations)...
【English Translation】 Now I return to the old Cloud Hermitage. I have visited enlightened teachers (kalyāṇa-mitra, guides in spiritual practice) everywhere. Each of them is an eye on the crown of the head, shining brightly like the sun. I will strive to transmit this endless lamp of Dharma, continuing the old footsteps of Matsuyama.
Sending off the wandering monks (nine poems in total)
This is a mark of open-mindedness and spiritual clarity; where the heel lands, not a speck of dust is separated. Traveling through the worlds of Avataṃsaka and Vairocana. Grasping the billions of manifestations of Buddha Śākyamuni. I possess all the eight treasures and seven jewels. Going left and digging right, who is my neighbor? Toiling through life, one can lower one's hand; this is a person who is free and unhindered in all directions.
The bright moon in the forest, the leisurely clouds in the sky. Coming and going without burden, waxing and waning are inherently boundless. The moonlight reflecting on the water is always clear and pure, and the intention to bring rain to all beings is extraordinary. The streams and mountains stretch for thousands of miles, who is allowed to judge their similarities and differences? Kāśyapa, on top of the flagpole, once spoke too much. Completely understanding and taking on everything, what difference is there between the ancestral teachers? If you want to understand this matter, you must be good at observing the conditions of the time. When you meet such a person, you must also find fault with them. Perhaps you can see the gate of North Mountain, where many monks (cloud-robed monks) gather. Skillful hands are widely displayed, overturning the dragon's cave. On the crown of the heads of the thousand sages, there is a heaven-breaking road. Only those without a mind can stride forward. It is like walking on flat ground, traveling a thousand miles a day. To guide the whole world, to go together in this way. When you enter the crowd with your hands down, you should be good at adapting to the situation. When you meet in a noisy place, you must seize the opportunity when it comes. Like passing through a diamond circle, please give everything completely. Returning to the Good Dharma Hall, strike the great Dharma drum. Open the three essential seals completely face to face, directly pointing to the treasure of the True Dharma. Take it to Jiangxi to manifest the original sect. Even if you are deaf for three days, there is nothing you can do. You must let go and head towards the solitary peak. What cliffs and precipices should you choose? If you want to know that you have obtained the brocade carp as you wish, you must leap into the startling waves.
The four materials and four guests, the three mysteries and three essentials. Striking stone sparks, lightning flashes, this is the model of Linji. Since you have studied Linji Zen, you must also examine yourself. Observation, application, and shouts reveal the extraordinary, killing and giving life are verified under the staff. Use these to enter the crowd, greatly displaying the courage of Jiang Wei. Gloriously achieving the phoenix's splendor, the seven treasures only need a glance. The True Person of No Rank (referring to someone who has transcended all limitations)...
真人赤肉團。面門出入若為看。 棒頭按正風前令。喝下逼將肝膽寒。 不立階梯那事佛。有真規矩得心安。 橫身百草顛頭用。插手驪龍窟里翻。要見衲僧全意氣。 如麻萬境莫能幹。大緣唾手間能辦。 未信人生行路難。
撥轉千差向上機。攙旗奪鼓不饒伊。翻身踞地全生殺。 始是金毛師子兒。
吸盡西江匹似閒。作家豈復尚機關。放教性地平如砥。 成佛功歸一眴間。
送慧恭先馳之平江
一句單提越祖佛。痛劄針錐窮徹骨。出門便作師子兒。 敵勝驚群資返擲。平江古來豪俠窟。 去去先通個訊息。此行不作等閑來。八面清風起衣裓。
送景元先馳之毗陵
當陽提起截千差。誰信風流出當家。要入廛中通一線。 等閑開取缽曇華。善專對不辱命。 乃見摩醯三眼正。引著群靈使共行。明明直截曹溪徑。
楊無咎觀察
昔在皇都參會底。與今豈復有差殊。等閑乘興重拈似。 鬨堂棒腹一軒渠。
佛祖命門提在手。放開捏聚更非他。已到懸崖撒手處。 從來關捩子無多。
示善友
此段本來無向背。要須堅猛力行持。金剛正眼通身是。 萬境來侵莫管伊。
頌月上女因緣
本來正體徹根源。山入同途只此門。已住如來大解脫。 掌中至寶耀乾坤。
頌黃
【現代漢語翻譯】 現代漢語譯本： 真人赤肉團（指人的身體）。如何看待從面門（指眼、耳、口、鼻等感官）的出入？ 棒頭（指禪杖）依照正確的時令和風向使用，一聲棒喝能使人肝膽俱寒。 不依賴任何階梯（指修行方法）來學佛，擁有真正的規矩才能心安。 全身心地投入，在任何境地都能運用自如，即使是深入驪龍（傳說中的黑龍）的巢穴也能翻江倒海。想要見到衲僧（指僧人）的全部意氣， 如麻般的萬千境界都不能干擾。重大的因緣在唾手可得之間就能辦成， 不要相信人生道路艱難。
撥轉千差萬別的向上之機，衝鋒陷陣毫不留情。翻身佔據要地，掌握生殺大權， 這才是真正的金毛獅子。
吸盡西江之水，悠閒自在。真正的修行者哪裡還用得著耍弄心機？放任自性心地平坦如砥， 成就佛的功德就在一瞬間。
送慧恭先馳之平江 一句直指，超越祖師和佛陀。痛下針錐，窮究徹骨。一出門就要像獅子一樣， 戰勝敵人，震驚眾人，憑藉反擊取勝。平江自古以來就是豪俠聚集的地方， 去那裡先通報個訊息。此行不是等閑而來，八面清風吹拂衣襟。
送景元先馳之毗陵 當機立斷，截斷一切差別。誰能相信風流人物出自尋常人家。想要進入塵世，打通一線生機， 輕易地就能開啟缽曇華（優曇花，佛經中象徵稀有和吉祥）。善於應對，不辱使命， 才能見到摩醯首羅天（Maheśvara，印度教主神濕婆的別名）的三眼是正的。引導著眾多的生靈一同前行，明明朗朗，直截了當，走的是曹溪（六祖慧能弘法之地）的道路。
楊無咎觀察 過去在皇都參加禪會的時候，和現在相比有什麼差別嗎？隨便地乘興再次拈出， 引得大家鬨堂大笑。
佛祖的命脈掌握在手中，放開還是捏緊，都沒有別的。已經到了懸崖撒手的時候， 從來關鍵之處並不多。
示善友 這段本來沒有方向和背離，必須要堅定勇猛地去實行。金剛正眼遍佈全身， 萬千境界來侵擾，不要管它。
頌月上女因緣 本來清凈的本體徹悟根源，千山萬水都匯入同一個法門。已經安住于如來的大解脫境界， 掌中的至寶照耀乾坤。
頌黃
【English Translation】 English version: The true man, a mass of red flesh (referring to the human body). How do you perceive the entrances and exits from the face (referring to the senses of eyes, ears, mouth, nose, etc.)? The staff (referring to the Zen staff) is used according to the correct season and wind direction; a shout from the staff can make one's liver and gallbladder tremble with fear. Not relying on any steps (referring to methods of practice) to learn Buddhism, having true rules can bring peace of mind. Devoting oneself wholeheartedly, being able to use it freely in any situation, even if diving deep into the lair of the Li Dragon (a legendary black dragon), one can turn the world upside down. If you want to see the full spirit of a mendicant monk (referring to monks), The myriad realms, as numerous as hemp, cannot interfere. Great karmic connections can be accomplished with a snap of the fingers, Don't believe that the road of life is difficult.
Turn the upward mechanism of myriad differences, charging forward without mercy. Turning over and occupying the key position, holding the power of life and death, This is the true golden-haired lion.
Having drunk up all the water of the West River, leisurely and carefree. How could a true practitioner still need to play tricks? Letting the nature of the mind be as flat as a whetstone, The merit of becoming a Buddha is in an instant.
Sending Huigong Ahead to Pingjiang A single phrase directly points, surpassing the patriarchs and Buddhas. Painfully applying the needle, thoroughly investigating to the bone. As soon as you go out, you must be like a lion, Defeating the enemy, shocking the crowd, relying on counterattacks to win. Pingjiang has been a gathering place for heroes since ancient times, Go there and first send a message. This trip is not a trivial matter; the clear breeze from all directions blows on the lapel.
Sending Jingyuan Ahead to Piling Decisively cutting off all differences. Who would believe that a man of elegance comes from an ordinary family? If you want to enter the world and open up a line of vitality, You can easily open the Udumbara flower (a flower in Buddhist scriptures symbolizing rarity and auspiciousness). Being good at responding and not failing in one's mission, Only then can you see that the three eyes of Maheśvara (another name for Shiva, the main god of Hinduism) are correct. Guiding the many spirits to go together, clearly and directly, walking the path of Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma).
Yang Wujiu's Observation When you participated in the Chan meeting in the imperial capital in the past, what is the difference compared to now? Casually picking it up again on a whim, Causing everyone to burst into laughter.
The lifeline of the Buddhas and patriarchs is in your hands; whether you release it or hold it tight, there is nothing else. Having reached the point of letting go at the cliff's edge, There have never been many key points.
Showing to Good Friends This section originally has no direction or deviation; you must be firm and courageous in carrying it out. The Vajra's (diamond) true eye is all over your body, When the myriad realms come to invade, don't mind them.
Ode to the Karma of the Moon-Rising Woman The originally pure essence thoroughly understands the source; thousands of mountains and rivers converge into the same Dharma gate. Having already dwelt in the great liberation of the Tathagata (another name for Buddha), The supreme treasure in the palm shines upon the universe.
Ode to Yellow
龍三關
我手何似佛手。隨分拈華折柳。忽然摸著蛇頭。 未免遭他一口。
我腳何似驢腳。趙州石橋略彴。忽若築起皮毬。 崩倒三山五嶽。
人人有個生緣。蹲身無地鉆研。忽若眼皮迸破。 慮他桶底踢穿。
三毒頌
溝壑難充一念欲。泥梨永劫苦何堪。悟將萬法皆如幻。 慎勿容心瞥起貪。
未見世間為大患。焚燒功德莫過嗔。頭頭違順須容卻。 喜舍慈悲出六塵。
羅剎無明徹底癡。翳他正體發狂機。猛操般若金剛劍。 永斷渠儂撒手歸。
妄起渾由三個漢。牽拖六道四生中。倏然調伏無功用。 端與毗盧性海通。
真贊
睦州和尚
辛辛辣辣啀啀喍喍。識濟北為大樹。拶雲門墮險崖。機峻莫偕言如枯柴。夫是之謂陳蒲鞋。
死心和尚舍利
個是黃龍老大蟲。火后晶熒真舍利。萬年如日出世間。與善知識作儀軌。平生斥佛呵祖口。於斯乃驗著實底。留將法子法孫傳。觸處放光常動地。
六祖大師
稽首曹溪真古佛。八十生為善知識。示現不識世文書。信口成章徹法窟。葉落歸根數百秋。堅固之身鎮韶石。皎如赫日照長空。煥若驪珠光太極。定慧圓明擴等慈。所求響應猶空谷。河沙可數德莫量。並出渠儂悲願力。
楊岐和尚
三
腳驢子弄蹄行。解道缽盂口向天。荷擔他一百二十斤。重擔子牽梨拽杷。無端壞卻慈明禪。
白雲端和尚
楊岐腦後眼豈親。透得金塵能幾人扶持臨濟。一拳拳倒黃鶴樓。華劈二祖。鼻孔依前搭上唇。
五祖演和尚
山前一片閑田地。松竹引風長襲人。說心說性。老僧個里是惡口。偏提賤賣。擔版貼秤麻三斤。
真如喆和尚
叢林老作世無儔。凜凜威光四百州。一擊鐵關如粉碎。恩大難將雨露酬。
丹霞佛智裕長老請贊
奮雷霹靂赤肉團。壁立星飛電擊。臨濟命脈渠儂。突出驀地面門。拶出初無一物。三玄三要輝赫分付佛智。碎卻人窠窟。與祖宗雪屈。咄。
華藏民長老請贊
臨濟正法眼。從這瞎驢滅。父子不相傳。神仙有秘訣。豈顧殃及兒孫。且圖眼中出屑。逢人好一札。切忌向渠說。
道洙首座請贊
紫羅帳里撒真珠。夜明簾外提巴鼻。句下三要三玄。何人親得的旨。面門無位真人。放渠出一頭地。
梵思維那請贊
單提臨濟正法眼。當機密付要瞎驢。無位真人乾屎橛。棒頭喝下絕名模。當年海會大蟲咬。今日歐峰舉似渠。圓悟不惜兩莖眉。洪爐焰里綻芙蕖。
惟祖知藏請贊
掃蕩佛祖不存性命。鐵樹華開
神駒十影。圓悟傳來臨濟禪。忽雷驀震千峰頂。
法一書記請贊
化城踏破寶所非留。當陽截斷機關。透出百草顛頭。揮臨濟之吹毛。駕慈明之巨舟。頭角相似氣類相投。全機一喝分賓主。須信渠儂得自由。
子文監寺請贊
威如猛虎出深林。皎若銀蟾轉太清。望之儼如即之也溫。闡摩醯正眼于頂𩕳。突無位真人于面門。有誰領此。豈可顯言分付子文。
道元禪客請贊
臨濟正法眼藏。突出三頭六臂。忿怒驀撲帝鐘。謾且神通遊戲。圓悟當胸一拳。鎖斷衲僧巴鼻。
德珂禪人請贊
眼裡有瞳子。頂門亞一指。放出金剛圈。舉世提不起。箇中領略要渠儂。鐵作脊樑金作齒。恁么便行喪兒孫。不恁么行校些子。滅卻正眼瞎驢邊。圓悟風光動天地。
景元侍者請贊
生平只說聱頭禪。撞著聱頭如鐵壁。脫卻羅籠截腳根。大地撮來墨漆黑。晚年轉覆沒忉忉。奮金剛錘碎窠窟。他時要識圓悟面。一為渠儂並拈出。
法昭維那請贊
大包無外細入毫芒。現寶華王隨處道場。建立掃蕩正體堂堂。一語壁立濟濟鏘鏘。渠儂此面目何人解。提將圓悟栗棘蓬。覿體沒商量。克賓話把播諸方。
韓朝議請贊
撥轉上頭關。千聖須卻步。唯許箇中人。
【現代漢語翻譯】 現代漢語譯本： 神駒十影，圓悟（指圓悟克勤禪師）傳來臨濟禪（指臨濟宗的禪法）。猶如忽雷一聲，震動千峰之頂。
法一書記請贊
踏破化城（比喻虛幻不實的境界），寶所（比喻真實的涅槃境界）也不停留。當陽（指關鍵時刻）截斷一切機關。透出百草之顛。揮動臨濟（指臨濟宗）的吹毛劍（比喻鋒利的智慧），駕馭慈明（指慈明楚圓禪師）的巨舟。頭角相似，氣類相投。全機一喝，分清賓主。須要相信他能得到自由。
子文監寺請贊
威猛如老虎走出深林。皎潔如銀色的月亮轉動于太清（指天空）。望之莊嚴，即之也溫和。在頂𩕳（梵語Ushnisha，佛頂的肉髻）上闡揚摩醯首羅天（佛教護法神）的正眼。在面門上突出無位真人（指本性）。有誰能領會這些？豈可用言語顯明地交付給子文。
道元禪客請贊
臨濟（指臨濟宗）正法眼藏（指正法）。突出三頭六臂（比喻神通廣大）。憤怒地猛撲帝鐘（比喻驚醒世人）。姑且說是神通遊戲。圓悟（指圓悟克勤禪師）當胸一拳。鎖斷了衲僧（指僧人）的巴鼻（指要害）。
德珂禪人請贊
眼裡有瞳子（比喻有智慧）。頂門上好像有一指（比喻開悟）。放出金剛圈（比喻佛法威力）。舉世都提不起。其中的領略要靠他自己。鐵打的脊樑，金鑄的牙齒。這樣行事便會喪失兒孫（比喻失去傳承）。不這樣行事也好不了多少。滅卻正眼，如同瞎驢一般。圓悟（指圓悟克勤禪師）的風光震動天地。
景元侍者請贊
平生只說聱頭禪（指難懂的禪）。撞著聱頭如同鐵壁一般。脫卻羅籠（比喻擺脫束縛），截斷腳根（比喻斷絕妄念）。將大地撮來，一片墨黑。晚年反而沒有忉忉（指煩惱）。奮起金剛錘（比喻佛法威力），粉碎窠窟（比喻舊的觀念）。他時要認識圓悟（指圓悟克勤禪師）的面目。一併為他拈出。
法昭維那請贊
大到包容宇宙之外，細到進入毫毛之端。顯現寶華王（指佛）的形象，隨處都是道場。建立掃蕩，正體堂堂。一語如壁立，濟濟鏘鏘。他（指法昭維那）的這個面目有誰能理解？提將圓悟（指圓悟克勤禪師）的栗棘蓬（比喻難以接近）。覿體（指當下）沒有商量。克賓（指克勤禪師）的話語傳播四方。
韓朝議請贊
撥轉上頭關（指最關鍵的地方）。千聖（指眾聖人）也要退步。只允許箇中人（指開悟的人）。
【English Translation】 English version: The divine steed's ten shadows. Yuanwu (referring to Zen Master Yuanwu Keqin) transmits the Linji Zen (referring to the Zen teachings of the Linji school). Like a sudden thunderclap, it shakes the peaks of a thousand mountains.
In praise of Secretary Fa Yi
Having broken through the illusory city (referring to the unreal realm), the treasure land (referring to the true realm of Nirvana) is not lingered in either. Cutting off all mechanisms at the crucial moment. Piercing through the crown of all grasses. Wielding Linji's (referring to the Linji school) hair-splitting sword (metaphor for sharp wisdom), steering Ciming's (referring to Zen Master Ciming Chuyuan) giant boat. Heads and horns resemble each other, temperaments are in harmony. With a full-powered shout, distinguishing guest from host. One must believe that he can attain freedom.
In praise of Supervisor Ziwen
Majestic as a tiger emerging from the deep forest. Bright as the silver moon revolving in the vast sky. Looking at him, he is dignified; approaching him, he is gentle. Expounding the correct eye of Maheshvara (a Buddhist guardian deity) on the Ushnisha (the fleshy protuberance on the crown of Buddha's head). Projecting the True Man of No Rank (referring to the original nature) from the face. Who can comprehend this? How can it be explicitly entrusted to Ziwen in words?
In praise of Zen Traveler Daoyuan
The Treasury of the Correct Dharma Eye of Linji (referring to the correct Dharma). Projecting three heads and six arms (metaphor for great supernatural powers). Angrily pouncing on the imperial bell (metaphor for awakening the world). Let's just say it's a supernatural game. Yuanwu (referring to Zen Master Yuanwu Keqin) delivers a punch to the chest. Locking down the vital point of the Sangha (referring to monks).
In praise of Zen Practitioner Deke
There are pupils in the eyes (metaphor for having wisdom). On the crown of the head, it seems there is one finger (metaphor for enlightenment). Releasing the Vajra circle (metaphor for the power of the Buddha Dharma). The whole world cannot lift it. The comprehension within depends on him. Iron-forged spine, gold-cast teeth. Acting in this way will lead to the loss of descendants (metaphor for losing the lineage). Not acting in this way is not much better. Extinguishing the correct eye is like a blind donkey. Yuanwu's (referring to Zen Master Yuanwu Keqin) glory shakes heaven and earth.
In praise of Attendant Jingyuan
Throughout his life, he only speaks of difficult Zen (referring to hard-to-understand Zen). Encountering difficult Zen is like hitting an iron wall. Shedding the net (metaphor for breaking free from constraints), severing the root of the feet (metaphor for cutting off delusive thoughts). Gathering the earth, it becomes pitch black. In his later years, he is free from worries (referring to afflictions). Raising the Vajra hammer (metaphor for the power of the Buddha Dharma), shattering the nests (metaphor for old concepts). If you want to recognize Yuanwu's (referring to Zen Master Yuanwu Keqin) face in the future. I will pick it out for him.
In praise of Disciplinarian Fa Zhao
So vast as to encompass beyond the universe, so subtle as to enter the tip of a hair. Manifesting the image of the Treasure Flower King (referring to the Buddha), everywhere is a place of practice. Establishing and sweeping away, the true essence is majestic. One word is like a wall standing upright, dignified and resounding. Who can understand his (referring to Disciplinarian Fa Zhao) face? Taking Yuanwu's (referring to Zen Master Yuanwu Keqin) chestnut hedgehog (metaphor for being unapproachable). There is no discussion in the present moment. Keqin's (referring to Zen Master Keqin) words spread in all directions.
In praise of Han Chaoyi
Turning the uppermost barrier (referring to the most crucial point). Even the thousand sages (referring to all the saints) must retreat. Only those within (referring to the enlightened ones) are allowed.
要通一線路。具茨脫諸緣。投誠信此事。誓無雜用心。長時箭相拄。貌出山野姿。踞不蔭高樹。按杖正令行。提持那一句。善財鞠躬前。風神全體露。氣類自相同。美哉名父子。
惟表知藏請贊
此著千聖頂𩕳上。臨濟建立大法幢。萬丈懸崖解放身。可以一口吸西江。石火電光猶是鈍。虎肩插翅定無雙。
勝居禪人請贊
夜明符燭天。吹毛劍照雪。神威冷森森。紅光阿剌剌。未啟口時當頭截。欲入門來劈面喝。體裁相似可克家。此地不容通水泄。
若平禪老請贊
高擁毳袍橫按拄杖。作意提綱截斷伎倆。放出向上一機。千聖魂亡膽喪。於此有人承當。便見千了百當。圓悟杖頭一滴禪。西江十八灘俱漲。
曇玩禪德住頭陀巖庵請贊
盤陀石上橫按拄杖。睟質儼然曾無伎倆。不施栗棘金圈。不愛起模畫樣。頭陀巖頂偶行拳。打著渠儂也沒量。
懷祖知殿請贊
瘦而精健老有餘韻。鼓兩片皮說法無吝。掃並情識不留纖眹。七處道場恰如一瞬。有個不顧危亡僧剛地要來沖雪刃咄。
文皓禪人請贊
岷峨濯秀屹西南。氣象盤迴郁翠藍。英傑間生從古習。豈容凍膿輒相參。自不將領玷閭里。賴有舌本操玄談。得請居閑皓目擊。持歸先為結茅庵。
【現代漢語翻譯】 現代漢語譯本： 要通過一條路。捨棄各種因緣（諸緣：各種關係和條件）。全心全意地投入這件事，發誓沒有其他雜念。長時間像箭一樣互相抵住，保持專注。外貌是山野之人的姿態，坐著也不在樹蔭下休息。拄著枴杖，嚴格執行指令。提持著那一句關鍵的話。善財（善財童子）在他面前鞠躬，風神氣度完全顯露。氣概和品類自然相同，多麼美好的一對父子。
惟表知藏請贊
這頂戴在千聖（千位聖人）的頭頂上，臨濟（臨濟宗）建立了大法幢（象徵佛法的旗幟）。在萬丈懸崖邊解放自身，可以一口吸乾西江（指江西一帶的江河）。石火電光都還顯得遲鈍，虎肩插翅必定是無與倫比。
勝居禪人請贊
夜明符像燭光照亮天空，吹毛利劍照亮白雪。神威凜冽，紅光閃耀。還沒開口說話就當頭截斷，想要入門就劈面呵斥。體裁相似可以繼承家業，這裡不容許一絲一毫的泄露。
若平禪老請贊
高高地擁著毛衣，橫著拄著枴杖。用心提綱挈領，截斷各種伎倆。放出向上的一機（指超越世俗的禪機），讓千聖都魂飛膽喪。如果有人能在此處承擔，就能明白一切。圓悟（圓悟克勤禪師）的枴杖頭上的那一滴禪，讓西江十八灘都漲滿了水。
曇玩禪德住頭陀巖庵請贊
在盤陀石上橫著拄著枴杖，面容純真，沒有絲毫的虛假。不使用栗棘蓬（比喻尖銳的言辭）和金圈（比喻束縛），不喜歡模仿和描繪。在頭陀巖頂偶爾活動一下筋骨，打著了別人也沒法估量。
懷祖知殿請贊
瘦而精神，老而有韻味。用兩片嘴唇說法，毫不吝嗇。掃除一切情識，不留下絲毫痕跡。七處道場（指佛陀在七個地方說法）就像一瞬間。有個不顧危險的僧人，剛強地要來衝撞雪亮的刀刃——咄！
文皓禪人請贊
岷山和峨眉山（岷峨：指四川一帶的山脈）顯露秀麗，屹立在西南方。氣象盤旋迴繞，鬱鬱蔥蔥，一片翠藍。英俊傑出的人才不斷涌現，繼承著古老的傳統，怎麼能容忍那些腐朽的東西來參與呢？自己不願將領地玷污，幸好有能言善辯的舌頭來闡述玄妙的道理。有幸在閑暇時親眼目睹文皓禪人的風采，帶回來先為他建造一個茅庵。
English version: To pass through a single path. To relinquish all conditions (zhū yuán: all relationships and conditions). To devote oneself wholeheartedly to this matter, vowing to have no other distractions. To remain focused like arrows pointing at each other for a long time. To have the appearance of a person from the mountains and fields, sitting without resting in the shade of a tree. Leaning on a staff, strictly enforcing the instructions. Upholding that one key phrase. Shancai (Sudhana) bows before him, his spiritual demeanor fully revealed. Their spirit and kind are naturally the same, what a wonderful father and son.
In Praise of Wei Biao Zhi Zang
This is worn on the crown of a thousand sages (qiān shèng: thousand saints), Linji (Linji school) establishes the great Dharma banner (dà fǎ chuáng: a flag symbolizing the Buddha's teachings). Releasing oneself on the edge of a ten-thousand-foot cliff, one can swallow the entire West River (Xī Jiāng: refers to the rivers in the Jiangxi area) in one gulp. Even the spark of flint and flash of lightning seem slow, a tiger with wings on its shoulders is definitely unparalleled.
In Praise of Sheng Ju, a Chan Practitioner
The night-illuminating talisman shines like a candle in the sky, a hair-splitting sword illuminates the snow. Divine power is chilling, the red light flashes. Before even opening the mouth, one cuts off directly, wanting to enter, one shouts face to face. Similar style can inherit the family business, this place does not allow the slightest leakage.
In Praise of Ruo Ping, an Old Chan Master
Wearing a woolen robe high, holding a staff horizontally. Intentionally grasping the key points, cutting off all tricks. Releasing the upward mechanism (xiàng shàng yī jī: refers to the Chan mechanism that transcends the mundane), causing the souls of a thousand sages to be frightened. If someone can take responsibility here, they will understand everything. Yuanwu's (Yuánwù Kèqín) drop of Chan on the head of his staff causes all eighteen rapids of the West River to swell.
In Praise of Tan Wan, a Virtuous Chan Practitioner Residing at the Tudayan Hermitage
Leaning on a staff horizontally on the flat rock, the face is pure and without any falsehood. Not using chestnut thorns (lì jí péng: metaphor for sharp words) and golden rings (jīn quān: metaphor for restraints), not liking to imitate and depict. Occasionally exercising on the top of Tudayan, hitting others without measure.
In Praise of Huai Zu, the Hall Manager
Thin but energetic, old but with remaining charm. Using two lips to speak the Dharma, without stinginess. Sweeping away all emotions and knowledge, leaving no trace. The seven places of practice (qī chù dào cháng: refers to the seven places where the Buddha taught) are like a moment. There is a monk who disregards danger, stubbornly wanting to charge against the bright snow blade - Hah!
In Praise of Wen Hao, a Chan Practitioner
The Min and Emei Mountains (Mín É: refers to the mountains in the Sichuan area) reveal their beauty, standing tall in the southwest. The atmosphere spirals and winds, lush and verdant, a blue-green hue. Outstanding talents emerge continuously, inheriting the ancient traditions, how can one tolerate those decaying things to participate? One is unwilling to defile the territory, fortunately, there is an eloquent tongue to expound the profound principles. Fortunate to witness the demeanor of Chan practitioner Wen Hao in leisure, bringing it back to build a thatched hut for him first.
【English Translation】 English version: To pass through a single path. To relinquish all conditions (zhū yuán: all relationships and conditions). To devote oneself wholeheartedly to this matter, vowing to have no other distractions. To remain focused like arrows pointing at each other for a long time. To have the appearance of a person from the mountains and fields, sitting without resting in the shade of a tree. Leaning on a staff, strictly enforcing the instructions. Upholding that one key phrase. Shancai (Sudhana) bows before him, his spiritual demeanor fully revealed. Their spirit and kind are naturally the same, what a wonderful father and son.
In Praise of Wei Biao Zhi Zang
This is worn on the crown of a thousand sages (qiān shèng: thousand saints), Linji (Linji school) establishes the great Dharma banner (dà fǎ chuáng: a flag symbolizing the Buddha's teachings). Releasing oneself on the edge of a ten-thousand-foot cliff, one can swallow the entire West River (Xī Jiāng: refers to the rivers in the Jiangxi area) in one gulp. Even the spark of flint and flash of lightning seem slow, a tiger with wings on its shoulders is definitely unparalleled.
In Praise of Sheng Ju, a Chan Practitioner
The night-illuminating talisman shines like a candle in the sky, a hair-splitting sword illuminates the snow. Divine power is chilling, the red light flashes. Before even opening the mouth, one cuts off directly, wanting to enter, one shouts face to face. Similar style can inherit the family business, this place does not allow the slightest leakage.
In Praise of Ruo Ping, an Old Chan Master
Wearing a woolen robe high, holding a staff horizontally. Intentionally grasping the key points, cutting off all tricks. Releasing the upward mechanism (xiàng shàng yī jī: refers to the Chan mechanism that transcends the mundane), causing the souls of a thousand sages to be frightened. If someone can take responsibility here, they will understand everything. Yuanwu's (Yuánwù Kèqín) drop of Chan on the head of his staff causes all eighteen rapids of the West River to swell.
In Praise of Tan Wan, a Virtuous Chan Practitioner Residing at the Tudayan Hermitage
Leaning on a staff horizontally on the flat rock, the face is pure and without any falsehood. Not using chestnut thorns (lì jí péng: metaphor for sharp words) and golden rings (jīn quān: metaphor for restraints), not liking to imitate and depict. Occasionally exercising on the top of Tudayan, hitting others without measure.
In Praise of Huai Zu, the Hall Manager
Thin but energetic, old but with remaining charm. Using two lips to speak the Dharma, without stinginess. Sweeping away all emotions and knowledge, leaving no trace. The seven places of practice (qī chù dào cháng: refers to the seven places where the Buddha taught) are like a moment. There is a monk who disregards danger, stubbornly wanting to charge against the bright snow blade - Hah!
In Praise of Wen Hao, a Chan Practitioner
The Min and Emei Mountains (Mín É: refers to the mountains in the Sichuan area) reveal their beauty, standing tall in the southwest. The atmosphere spirals and winds, lush and verdant, a blue-green hue. Outstanding talents emerge continuously, inheriting the ancient traditions, how can one tolerate those decaying things to participate? One is unwilling to defile the territory, fortunately, there is an eloquent tongue to expound the profound principles. Fortunate to witness the demeanor of Chan practitioner Wen Hao in leisure, bringing it back to build a thatched hut for him first.
蘊遇小師請贊
日面月面並現。印空印水雙彰。機先不留眹跡。格外亦絕承當。父子至親路別。各各頂有圓光。切恐與人明破。此門豈可商量。
禪人寫真求贊(二十首)
泡幻中出枯木朽株。頂缺神骨額無圓珠。曾遭海會毒龍咬。快意追風天馬駒。施設千種巧。其實一物無。若憑這個見。至了不識渠。混沌未分時。無此個面孔。泡幻既張皇。乃具足十種。胸次不立纖塵。口角波濤洶涌。唯有一件長。愛打破漆桶。
乍嗔乍喜渾只由爾。最愛謾人搖唇弄嘴。忍草遍地生。何曾澆法水。傾倒心肝一句禪。個些兒子猶呈瑞。
模子中脫出。佛果老古錐。萬緣休歇處。端坐不言時。移刻定動奮迅全威。為人到徹骨。不惜兩莖眉。
挈挈似紅藥。跛跛如雲門。殊無二老實。空蘊二老文。放下會事索破沙盆。寶鑑一塵秋空片云。
一見便見了本來面。敏手丹青應緣而現。漸近縱心愈見強健。唯用金圈栗蓬。要須千煆百鍊。撒手萬仞崖。頂門廓正眼。
幻出成相真蘊。其中挺然骨目。四座生風傳不可傳之心。振不可振之宗。老出皇都晚住歐峰。只這沒回互。領略在渠儂(咄)。
句中沒禪格外無玄。當面不見斷莫可傳。似玉溫潤如月孤圓。氣媚川源光流大千。
【現代漢語翻譯】 現代漢語譯本 蘊遇小師請贊
日面月面同時顯現，印空印水兩種境界一同彰顯。在事物發生之前不留下任何痕跡，在常規之外也絕對不接受任何傳承。父子之間即使至親，道路也各自不同，每個人頭頂都有圓滿的光芒。最怕有人把這事說明白，這個法門哪裡可以商量呢？
禪人求贊(二十首)
從如泡沫般虛幻的世界中顯現出枯木朽株，頭頂缺少神骨，額頭沒有圓潤的寶珠。曾經遭遇海會（比喻人群聚集的盛會）中的毒龍咬噬，像快速追風的天馬駒一樣迅猛。施展各種巧妙的手段，實際上卻一無所有。如果憑藉這個來見，最終也不會認識它。在混沌未開的時候，沒有這個面孔。當泡沫般的幻象展開時，才具備了十種形態。胸懷中不容許有絲毫塵埃，口角卻像波濤一樣洶涌。只有一件東西很突出，就是喜歡打破漆桶（比喻打破迷惑，開悟）。
一會兒生氣，一會兒高興，完全由你。最喜歡欺騙人，搖唇弄舌。忍草遍地生長，卻從來沒有用佛法之水澆灌過。傾倒心肝說出一句禪語，這些傢伙還把它當成祥瑞。
像從模子里脫出來的一樣，是佛果（禪宗僧人克勤的稱號）老古錐（比喻老練的人）。在萬緣都停止的地方，端坐著一言不發。即使是片刻的靜止、動彈或奮迅，都充滿了威嚴。爲了幫助別人達到徹底覺悟，不惜捨棄兩道眉毛（比喻不惜一切）。
鮮艷得像紅藥，跛腳得像雲門（雲門文偃禪師）。實際上沒有二老的實在，只是空有二老的文采。放下世俗事務，索要破舊的沙盆。寶鑑蒙塵，秋空飄著一片云。
一見就見到了本來的面目，靈巧的畫師應機緣而顯現。越是放縱內心，就越顯得強健。只用金圈和栗蓬，需要經過千錘百煉。撒手跳下萬丈懸崖，頭頂的門戶大開，顯露出真正的眼睛。
幻化出成就的形象，其中挺拔著骨骼和目光。四座生風，傳遞著不可言傳的心法，振作著不可振作的宗風。年老后離開皇都，晚年住在歐峰。只有這沒有迴轉的，領悟就在他們自己。
句子里沒有禪意，格調之外沒有玄機。當面也看不見，斷絕了也無法傳達。像玉一樣溫潤，像月亮一樣孤單而圓滿。氣息充滿川流山河，光芒流淌于大千世界。
【English Translation】 English version In Praise of Little Monk Yunyu
The sun-face and moon-face appear simultaneously; the seal of emptiness and the seal of water are both clearly manifested. Before the opportunity arises, no trace is left; beyond the ordinary, no acceptance is allowed. Even between father and son, the closest of kin, the paths diverge, each with a perfect halo on their head. The greatest fear is that someone will explain it clearly; how can this gate be discussed?
In Praise of Chan Practitioners (Twenty Poems)
From the bubble-like illusion emerges withered wood and rotten stumps, lacking divine bones on the crown and without a round pearl on the forehead. Once bitten by the poisonous dragon in the sea assembly (a metaphor for a large gathering), swift as a heavenly horse chasing the wind. Deploys a thousand kinds of clever devices, yet in reality, there is nothing at all. If you rely on this to see, you will ultimately not recognize it. Before the chaos was divided, there was no such face. Once the bubble-like illusion unfolds, it fully possesses ten forms. The heart does not harbor a speck of dust, yet the corners of the mouth are like surging waves. Only one thing stands out: a love for breaking the lacquer bucket (a metaphor for breaking through delusion and attaining enlightenment).
Sometimes angry, sometimes happy, entirely up to you. Most fond of deceiving people, wagging lips and playing with words. Enduring grass grows everywhere, yet never watered with the water of Dharma. Pouring out heart and soul in a single Chan phrase, these fellows still present it as an auspicious sign.
As if cast from a mold, an old adept (referring to Foyan Qingyuan) from Foguo (referring to the Chan monk Keqin). In the place where all conditions cease, sits upright and silent. Even in a moment of stillness, movement, or vigorous effort, full of majesty. To help others reach complete enlightenment, he does not hesitate to sacrifice his two eyebrows (a metaphor for sacrificing everything).
Vivid like a red peony, limping like Yunmen (Zen Master Yunmen Wenyan). In reality, lacking the sincerity of the two elders, merely possessing their literary talent. Putting aside worldly affairs, demanding a broken sand bowl. A treasured mirror covered in dust, a single cloud in the autumn sky.
Upon seeing, one immediately sees the original face, a skillful painter appearing in response to conditions. The more one indulges the mind, the stronger one appears. Only using golden rings and chestnut burrs, requiring thousands of hammerings and hundreds of refinements. Letting go and leaping off a ten-thousand-foot cliff, the gate on the crown of the head opens wide, revealing the true eye.
Conjuring up accomplished forms, within which stand upright bones and eyes. Wind arises in the four directions, transmitting the heart-mind that cannot be transmitted, invigorating the tradition that cannot be invigorated. Leaving the capital in old age, residing at Mount Ou in later years. Only this without turning back, the understanding lies within them.
There is no Chan in the phrases, no mystery beyond the style. One cannot see it face to face, and it cannot be transmitted if cut off. Like jade, warm and smooth; like the moon, solitary and round. The breath fills rivers and mountains, the light flows through the vast universe.
衲衣逋峭活卓卓。片段殘云籠巨岳。壁立萬仞近不得。無佛無祖無棒喝。一口吸盡西江水。個是圓悟當頭著。
相現無相心出非心。如印印空迥絕古今。入師子窟游栴檀林。脫去羈韁履薄臨深。要識圓悟立處。孤峰萬仞嵚岑。
紅爐焰里著點雪。夜明簾外剔金燈。萬丈寒潭冰徹底。妙高峰頂玉棱層。等是渠儂遊歷處。萬機普應初不曾。圓悟老來垂隻手。為問何人似我能。
利刃斬虛空。神箭穿紅日。用吞十方口。吹此無孔笛。如斯三十年。不費纖毫力。信彩直鉤頭。也有錦鱗食。有眼自承當。慎勿從渠覓。大機要頓發。大用要直截。馬師老百丈。無端已漏泄。臨濟喚火來。坐斷天下舌。此老據胡牀。也要恁么說。說不說。萬里青天一輪月。
危坐盤陀風神峻整。橫楖𣗖筇廓千聖頂。誰是仙陀未言先領。一片風光奪人奪境。圓悟晚來益深沉。華陰山頭百尺井。
立地可成佛。殺人不眨眼。碎生死窠窟。要個倜儻漢。圓悟從來提此著。風前白雲曾喝散。當家種草可相從。利劍七星光燦爛。
句里有出身。突在千聖頂。當機絕籠羅。透徹無邊境。生平秉此金剛王。四喝三玄格外領。面門拶卻太周遮。唯是瞎驢傳性命。
覿面全真不計疏親。虎頭燕頷未盡渠神。把斷關津不放過。
無邊剎海乃比鄰。
太虛寥廓憑誰悟。翻身背擲真師子。透頂透底沒遮攔。千峰峭絕轟一句。略開圓悟上頭關。浮幢剎海闊著步。
道不在丹青。禪不在面相。強自貌將來。贊之作何狀。且就個現成。為汝說一上。赤水求神珠。得之由罔象。圓悟老古錐。老來沒伎倆。英禪把將去。滔天滾白浪。
本無個面目。突出六十七。今汝強圖貌。頂門欠三隻。七處入鬧藍。近來稍寧謐。若更打葛藤。豈有休歇日。三十年後與人看。圓悟從前沒窠窟。
太清之云明鏡之塵。于無相中驀現此身。考實究妙以何為真。不出這個一著最親。透得剔脫與古為鄰。道絕形相名存至公。對現色身本體全空。要求巴鼻不西不東。月映澄潭風搖古松。十成圓悟誰識渠儂。
通身無影像。溢目生光彩。動用峭于山。語默深於海。曠劫正如如。箇中無變改。跳得圓悟金剛圈。須信大功元不宰。
真如禪人請贊
只這嘴面見一乃萬。要是個中人。手親即眼辦。佛果應緣圓悟成現。如如觸處得逢渠。一道神光本無間。
真了禪人請贊
丹青有神貌活。圓悟據坐儼如。風光全露捺膝。聾身抬眸直顧。歐峰頂上把要津。一任青冥轉烏兔。
雜著
和靈源瞌睡歌
懵懵懂懂無巴無鼻
。兀兀陶陶絕忌諱。任信流光動地遷。不論冬夏唯瞌睡。箇中滋味佛不知。空咄蚌蛤與螺師。放身不管臥水底。興髮長挨布袋兒。鼻息如雷誰顧得。尋常少見有醒時。沒醒時良有以。要明瞌睡中宗旨。從來一覺到天明。佛來不解抬身起。縱使舒光遍大千。終難換我無憂底。校疏親渾打失。瞌睡根靈莫窮詰。有人契會便同參。睡著須知更綿密。
修道者若虛庵銘
修禪道人。隨身卓庵。取名于佛果老子。因與名之若虛。乃會三為一也。而不出本分事及禪教。永嘉云。體若虛空沒涯岸。佛經云。佛真法身猶若虛空。混元云。深藏若虛。宣尼云。實若虛。云一滴滴水一滴滴凍。只么平常表裡空洞。根塵絕偶六門互用。快住此庵十八不共。要戲罅隙灼然無縫。應物非緣誰為幻夢。
破妄傳達磨胎息論
西方大聖人出迦維羅。作無邊量妙用。顯發剎塵莫數難思議殊特勝因。以啟迪群靈。其方佛順逆開遮。余言余典盈溢寶藏。及至下梢始露一實訊息。謂之教外別行單傳心印金色老子以來的的綿綿。只論直指人心見性成佛。不立階梯不生知見。利根上智向無明窟子里瞥破。煩惱根株中活脫。應時超證得大解脫。是故竺干四七東土二三。皆龍象蹴踏。師勝資強。機境言句。動用語默。有上上乘器格外領略。當
【現代漢語翻譯】 現代漢語譯本： 兀兀陶陶，絕無忌諱。任憑時光流逝，世事變遷。不論冬夏，只是瞌睡。這其中的滋味，佛也無法知曉。空自呵斥蚌蛤與螺師，放任自身，不管不顧地臥在水底。興致來了，就長久地抱著布袋。鼻息如雷，誰又能顧得上？尋常很少見到清醒的時候。沒有清醒的時候，自有其道理。想要明白瞌睡中的宗旨，從來都是一覺睡到天明。即使佛來了，也不懂得起身相迎。縱然佛光普照大千世界，終究難以換取我的無憂無慮。校疏親渾，全都拋到腦後。瞌睡的根源靈性，不要去窮究詰問。有人契合領會，便可一同參悟。睡著的時候，要知道更加綿密。
修道者若虛庵銘
修禪道人，隨身帶著小庵，取名于佛果老子。因此給它命名為若虛，乃是會三為一的意思。而不超出本分事以及禪教。《永嘉集》中說：『體若虛空，沒涯岸。』《佛經》中說：『佛真法身，猶若虛空。』《混元經》中說：『深藏若虛。』宣尼說：『實若虛。』說一滴滴水，一滴滴凍。只是這樣平常，表裡空洞。根塵斷絕，六根互用。快快住進這庵，十八不共。想要遊戲于縫隙之間，灼然沒有縫隙。應物而非緣，誰會做幻夢？
破妄傳達磨胎息論
西方大聖人釋迦牟尼佛（Sakyamuni Buddha） 出生于迦維羅衛國（Kapilavastu），展現了無邊無量的妙用，顯發了如剎塵般無數難以思議的殊特勝因，以此來啟迪眾生。他的方便法門，佛順逆開遮，其餘的言語典籍，盈溢如寶藏。及至最後，才顯露一實訊息，稱之為教外別傳，單傳心印，是自金色老子（Golden Laozi）以來，的的綿綿相傳的。只論直指人心，見性成佛，不設立階梯，不產生知見。利根上智之人，向無明窟窿里瞥破，在煩惱根株中活脫。應時超證，得到大解脫。是故印度（India）四七祖師，東土（China）二三祖師，都是龍象蹴踏，師勝資強。機境言句，動用語默，有上上乘器格外領略。
【English Translation】 English version: Carefree and unrestrained, utterly without taboos. Letting time flow by, and the world change. Regardless of winter or summer, just sleeping. The taste of this, even the Buddha does not know. Vainly scolding clams and snails, abandoning oneself, heedlessly lying at the bottom of the water. When the mood strikes, embracing the cloth bag for a long time. Snoring like thunder, who can care? Rarely seen awake. When not awake, there is a reason. If you want to understand the purpose of sleeping, it's always sleeping until dawn. Even if the Buddha comes, one doesn't understand how to get up to greet him. Even if the Buddha's light shines throughout the universe, it is ultimately difficult to exchange for my carefree state. Proofreading and commentary are all thrown to the back of my mind. The root and spirit of sleepiness, do not investigate or question. If someone understands and agrees, then they can participate together. When falling asleep, know to be even more thorough.
Inscription of Ruoxu Hermitage by a Cultivator
A Chan (Zen) practitioner carries a small hermitage with him, taking the name from Buddha Fruit Laozi (Foguo Laoz). Therefore, it is named Ruoxu (as if empty), which means uniting three into one. And it does not go beyond one's duty and Chan teachings. Yongjia (Yongjia Xuanjue) said: 'The body is like empty space, without boundaries.' The Sutra says: 'The true Dharma body of the Buddha is like empty space.' Hunyuan (Lord of Primordial Beginning) said: 'Deeply hidden as if empty.' Confucius (Confucius) said: 'Substance as if empty.' Saying one drop of water, one drop of freezing. Just like this, ordinary, empty inside and out. The root and dust are cut off, the six senses are used interchangeably. Quickly live in this hermitage, eighteen unshared. Wanting to play in the gaps, clearly without seams. Responding to things not by cause, who would make illusory dreams?
Transmission of Bodhidharma's Fetus Breathing Theory for Breaking Delusion
The great sage of the West, Sakyamuni Buddha (Sakyamuni Buddha), was born in Kapilavastu (Kapilavastu), displaying boundless and immeasurable wonderful functions, revealing countless inconceivable special and superior causes like dust motes, in order to enlighten sentient beings. His expedient methods, the Buddha opens and closes in accordance with and against the grain, and the remaining words and scriptures overflow like a treasure trove. And at the very end, he reveals a message of true reality, called a special transmission outside the teachings, a single transmission of the mind seal, which has been passed down continuously from the Golden Laozi (Golden Laozi). It only discusses directly pointing to the human mind, seeing one's nature and becoming a Buddha, not establishing steps, not producing knowledge and views. People of sharp roots and superior wisdom, glimpse through the cave of ignorance, and break free from the roots of afflictions. Immediately transcend and attain great liberation. Therefore, the forty-seven patriarchs of India (India) and the twenty-three patriarchs of China (China) are all like dragons and elephants trampling, the teachers are superior and the resources are strong. The machine realm words and sentences, the use of movement and silence, have an extraordinary understanding of the superior vehicle.
下業障冰消。直截承荷。于余時自能管帶打成一片。度世絕流頓契佛地。尚不肯向死水裡浸卻。唱出透玄妙越佛祖。削去機緣刬斷露布。如按太阿。凜凜神威阿誰敢近。作家漢確實論量。才有向上向下勝妙性理作用纖毫即叱之。不是從來種草。直下十成。煆煉得熟踐履得實。始與略放過。猶恐異時落草負累人。瞎卻正法眼。嗟見一流拍盲野狐種族。自不曾夢見祖師。卻妄傳達磨以胎息傳人。謂之傳法救迷情。以至引從上最年高宗師如安國師趙州之類。皆行此氣。及夸初祖只履普化空棺。皆謂此術有驗。遂至渾身脫去。謂之形神俱妙。而人間厚愛此身。怕臘月三十日慞惶。競傳歸真之法。除夜望影喚主人翁。以卜日月聽樓鼓。驗玉池覘眼光。以為脫生死法。真誑謔閭閻。捏偽造窠。貽高人嗤鄙。復有一等。假託初祖胎息說。趙州十二時別歌。龐居士轉河車頌。遞互指授密傳行持。以圖長年。及全身脫去。或希三五百歲。殊不知。此真是妄想愛見本是善因。不覺墮在荒草。而豪傑俊穎之士。高談大辯下視祖師者。往往信之。豈知失顧步畫虎成貍。遭有識大達明眼覷破居常。眾中唯默觀憫憐。豈釋迦文與列祖體裁。止如是耶。曾不自回照始末。則居然可知矣。海內學此道者。如稻麻竹𥯤。其高識遠見自不因循。恐乍發意未深
入閫奧。揭志雖專跂步雖遠。遇增上慢匯入此邪見林。未上一錯永沒回轉。其流浸廣莫之能遏。因出此顯言。庶有志愿于大解脫大總持。可以辯之而同入無生大薩婆若海。泛小舟濟接群品。俾真正道妙流於無窮。豈不快哉。
辯偽
老漢生平。久歷叢席。遍參知識。好窮究諸宗派。雖不十成洞貫。然十得八九。亦通會示徒。自不造次。不知何人盜竊山僧該博之名。遂將此亂道。為山僧所出。觀之使人汗下面赤。況老漢尚自未死。早已見如此狼藉。請具眼衲子詳觀之。勿認魚目作明珠也。
佛事
為智海法真和尚入龕
釋迦雙樹示寂。偃臥吉祥。法真智海告終。端坐行上。四十年道價。七十一生緣。德播寰中聲馳海外。人天敬仰朝野傾崇。比望永作梯航長光佛祖。豈期忙中縮手。鬧里抽身。最後皇都大作佛事。今則未埋玉樹。先入云龕。公案現成須至一決。大眾因行不妨掉臂。伎倆不如帳樣。為瑞為祥無邊無量。請老和尚且出方丈。
為佛眼和尚舉哀
三十年行道。海上第一人。颯然恁么去。唯見不酸辛。雖然如是。須知佛眼未曾生未曾死。未曾去未曾來。正與么時如何。乃指龕云。我與雪峰同條生。不與雪峰同條死。要知末後句。分明普請大眾齊聲舉。乃云。哀哀。
【現代漢語翻譯】 現代漢語譯本： 深入堂奧。立下的志向即使專一，邁出的步伐即使遙遠，如果遇到增上慢（adhimāna，未證得實際的證悟，卻自認為已經證得）的人，被匯入這種邪見之林，一旦走錯一步，就永遠無法回頭。這種邪見的流弊蔓延開來，沒有人能夠阻止。因此我發表這些明確的言論，希望那些有志於獲得大解脫、大總持（mahādhāraṇī，偉大的總持法門）的人，可以辨別這些邪見，一同進入無生（anutpāda，不生不滅）的大薩婆若海（sarvajñā，一切智海）。駕著小船，接引眾生，使真正的佛法妙理流傳無窮，這難道不是一件令人愉快的事情嗎？ 辨偽 老漢我一生，長期在寺院中生活，遍訪善知識（kalyāṇa-mitra，指引正道的朋友或導師），喜歡窮究各個宗派的教義。即使不能完全通達，也能領悟到十之八九，也能夠通俗地教導弟子，自己不會輕率行事。不知道是什麼人盜用了山僧我博學的名聲，竟然將這種混亂的道理，說是山僧我所說的。看了之後，使人羞愧難當。況且老漢我還未死，就已經看到如此狼藉的局面。請各位有眼力的僧人仔細觀察，不要把魚眼當成明珠啊。 佛事 為智海法真和尚入龕（指僧人圓寂後放入棺木） 釋迦牟尼佛在雙樹下示現寂滅，吉祥臥。法真智海和尚告別塵世，端坐而逝。四十年弘揚佛法的聲譽，七十一年的生命歷程。他的德行傳播到天下，聲名遠揚海外。人天敬仰，朝廷上下都傾心崇敬。原本希望他永遠作為接引眾生的橋樑，長久地光大佛祖的事業。豈料他在繁忙之中撒手人寰，在喧囂之中抽身離去。如今在皇都舉行盛大的佛事。現在還未埋葬玉樹般的遺體，就先放入云龕。這個公案已經擺在眼前，必須徹底解決。各位同修不妨放下一切，自由自在地行動。技巧不如實際行動。為瑞為祥，無邊無量。請老和尚暫時從方丈（住持的住所）中出來。 為佛眼和尚舉哀 三十年弘揚佛法，是海內第一人。如此灑脫地離去，實在令人感到不悲傷。雖然如此，要知道佛眼和尚未曾生，未曾死，未曾去，未曾來。正在這個時候，又該如何呢？於是指向龕說：『我與雪峰禪師同生，但不與雪峰禪師同死。』想要知道最後的真諦，就請各位一起大聲舉哀。』於是說：『哀哀。』
【English Translation】 English version: Penetrating into the inner sanctum. Though the aspiration set is singular and the steps taken are far, encountering those with adhimāna (thinking one has attained what one has not), being led into this forest of wrong views, one wrong step leads to eternal damnation. Its influence spreads far and wide, impossible to contain. Hence, these explicit words are spoken, hoping that those aspiring to great liberation and mahādhāraṇī (great total retention), can discern them and together enter the unproduced (anutpāda) great ocean of sarvajñā (all-knowing wisdom). Sailing a small boat to ferry beings across, enabling the true and wondrous path to flow endlessly, wouldn't that be delightful? Refuting Falsehood This old monk, throughout his life, has long resided in monastic communities, widely consulted knowledgeable teachers (kalyāṇa-mitra), and enjoys thoroughly investigating the doctrines of various schools. Even if not completely penetrating, he can grasp eight or nine out of ten, and is also able to teach disciples in a simple manner, not acting rashly himself. He does not know who has stolen this mountain monk's reputation for erudition, and then attributed this chaotic doctrine as being spoken by this mountain monk. Upon seeing it, it makes one sweat with shame. Moreover, this old monk is not yet dead, and already sees such a messy situation. Please, discerning monks, observe carefully, and do not mistake fish eyes for pearls. Buddhist Service For Venerable Zhihai Fazhen entering the coffin (referring to placing a deceased monk into a coffin) Śākyamuni Buddha manifested parinirvana under the twin Sala trees, reclining in auspicious posture. Venerable Fazhen Zhihai bid farewell to the world, passing away in seated meditation. Forty years of propagating the Dharma, seventy-one years of life's journey. His virtue spread throughout the world, his fame reached overseas. Humans and devas revered him, the court and the public all admired him. Originally hoping that he would forever be a bridge to guide beings, and perpetually glorify the Buddha's work. Unexpectedly, he let go amidst busyness, withdrew from the noise. Now, a grand Buddhist service is held in the capital. Before burying the jade-like body, it is first placed into the cloud coffin. This public case is now presented, and must be thoroughly resolved. Fellow practitioners may as well let go of everything and act freely. Skills are not as good as practical action. For auspiciousness and blessings, boundless and immeasurable. Please, old venerable, come out from the abbot's room (the residence of the abbot) for now. Offering Condolences for Venerable Foyan Thirty years of propagating the Dharma, the foremost person in the sea. So freely he departed, only seeing no sadness. Although it is so, know that Venerable Foyan was never born, never died, never went, never came. At this very moment, what should be done? Then, pointing to the coffin, he said: 'I was born with Zen Master Xuefeng, but I will not die with Zen Master Xuefeng.' If you want to know the final truth, please everyone raise your voices together in mourning.' Then he said: 'Alas, alas.'
為佛眼和尚下火
如來涅槃日。娑羅雙樹間。放出三昧火。阇維金色身。有條攀條無條攀例。故褒山佛眼禪師。道播四海名聞九州。二十年間三據大剎。退席褒嶺宴坐鐘山。以平生所受用栗棘蓬。驅耕夫之牛。以楊岐所付囑金剛圈。奪饑人之食。傳持一大事。提振向上機。衲子云從諸方景慕。豈謂一彈指頃。坐斷報化佛頭。談笑之間。遽失人天正眼。今則乾坤廓落人境蕭條。雪映高山風清大野。圓頂后相放萬里神光。大眾正與么時還委悉么。看取亙天紅焰里。華髮優曇大地春。
為妙禪人下火
昨日一個正可憐。今朝一個更悽然。翻身踏著曹溪路。妙體堂堂沒變遷。妙師愛參禪。祖佛要齊肩。索然恁么去。一朵火中蓮。生也浮雲突出。死也空華倏沒。頂后圓同太虛。畢竟非心非佛。大眾。看取一道紅光。爍破無生窠窟。
為佛真大師下火
觸目菩提真解脫。頂門正眼耀乾坤。透得生死關。廓然無起滅。佛真大師。生平滴水滴凍。勇猛截鐵斬釘。舉世重其為人。聞見莫不欽嘆。內侍叢中跳出。衲僧隊里修行。淵聖錫徽名。皇后賜度牒。驚群伏眾絕類離倫。將謂萬里前程。豈期百年頃刻。今則翻身長往。透出金圈栗棘蓬。頂后圓光應現無生大火聚。佛真佛真。急著眼保云程。一炬紅光
【現代漢語翻譯】 現代漢語譯本
為佛眼和尚下火
如來（Tathagata，佛的稱號之一）涅槃（Nirvana，佛教術語，指解脫）之日，在娑羅雙樹（Sala Trees，佛陀涅槃之處的樹）之間，放出三昧火（Samadhi Fire，佛教中的禪定之火），焚燒阇維（cremation，火葬）金色身（golden body，佛的身體）。有路可攀的就攀路，沒有路可攀的就遵循慣例。因此，褒山佛眼禪師（Baoshan Foyan Chanshi）的道行傳遍四海，名聲響徹九州。二十年間，他三次主持大寺。退隱后，在褒嶺（Bao Peak）宴坐，在鐘山（Zhong Mountain）靜修。用他平生所受用的栗棘蓬（chestnut bur，比喻難以下嚥的真理），驅趕耕夫的牛；用楊岐（Yangqi，禪宗大師）所付囑的金剛圈（vajra circle，比喻堅不可摧的真理），奪走飢餓之人的食物。傳持一大事因緣（the great event of transmission，指佛法的傳承），提振向上之機（the upward opportunity，指追求真理的機會）。衲子（monk，僧人）從四面八方雲集而來，景仰他的德行。誰曾想，在一彈指頃（in a snap of fingers，極短的時間），他便坐斷報化佛頭（cut off the heads of reward and transformation Buddhas，指超越了所有形式的佛），談笑之間，竟然失去了人天正眼（the true eye of humans and gods，指正確的見解）。如今，乾坤廓落，人境蕭條，白雪映襯著高山，清風吹拂著廣闊的原野。圓頂后相（halo，頭頂的光環）放出萬里的神光。大眾，正在這個時候，你們還明白嗎？看那亙天的紅焰里，華髮優曇（white hair udumbara，比喻稀有而珍貴的事物）綻放，大地一片春色。
為妙禪人下火
昨日一個正可憐，今朝一個更悽然。翻身踏著曹溪路（Caoxi Road，禪宗六祖慧能弘法之地），妙體堂堂沒變遷。妙師愛參禪（Chan，禪宗），祖佛要齊肩。索然恁么去，一朵火中蓮（lotus in the fire，比喻在苦難中保持純潔）。生也浮雲突出，死也空華倏沒。頂后圓同太虛（the great void，宇宙），畢竟非心非佛。大眾，看取一道紅光，爍破無生窠窟（the nest of non-birth，指超越生死的境界）。
為佛真大師下火
觸目菩提（Bodhi，覺悟）真解脫（liberation，解脫）。頂門正眼耀乾坤。透得生死關，廓然無起滅。佛真大師，生平滴水滴凍，勇猛截鐵斬釘。舉世重其為人，聞見莫不欽嘆。內侍叢中跳出，衲僧隊里修行。淵聖錫徽名，皇后賜度牒。驚群伏眾絕類離倫，將謂萬里前程。豈期百年頃刻。今則翻身長往，透出金圈栗棘蓬。頂后圓光應現無生大火聚。佛真佛真，急著眼保云程。一炬紅光 English version
Cremation Ceremony for Venerable Foyan
On the day of the Tathagata's Nirvana, between the Sala trees, a Samadhi fire is released, cremating the golden body. Those who have a path to follow, follow it; those who don't, follow the established custom. Therefore, the Dharma of Chan Master Foyan of Baoshan spread throughout the four seas, and his name was known across the nine provinces. For twenty years, he presided over great monasteries three times. After retiring, he sat in meditation at Bao Peak and practiced in seclusion at Zhong Mountain. He used the chestnut bur, which he had received throughout his life, to drive away the farmer's ox; he used the vajra circle, entrusted to him by Yangqi, to take away the food of the hungry. He transmitted the great event of transmission and uplifted the opportunity for upward progress. Monks gathered from all directions, admiring his virtue. Who would have thought that in a snap of fingers, he would cut off the heads of reward and transformation Buddhas, and in the midst of laughter, he would lose the true eye of humans and gods. Now, the universe is vast and desolate, and the human realm is bleak. Snow reflects the high mountains, and a clear wind blows across the vast wilderness. The halo emits divine light for ten thousand miles. Great assembly, at this very moment, do you understand? Look at the red flames that stretch across the sky, where white-haired udumbara flowers bloom, and the earth is filled with the colors of spring.
Cremation Ceremony for Chan Practitioner Miao
Yesterday, one was truly pitiable; today, another is even more sorrowful. Turning over and stepping onto Caoxi Road, the wondrous body remains dignified and unchanged. Teacher Miao loves to practice Chan, aspiring to stand shoulder to shoulder with the ancestral Buddhas. Departing in such a solitary manner, a lotus in the fire. Birth is like a floating cloud emerging, and death is like an empty flower vanishing. The halo behind the head is round like the great void, ultimately neither mind nor Buddha. Great assembly, behold a beam of red light, shattering the nest of non-birth.
Cremation Ceremony for Great Master Fozhen
Encountering Bodhi is true liberation. The true eye at the crown of the head illuminates the universe. Penetrating the gate of birth and death, there is vastness without arising or ceasing. Great Master Fozhen, throughout his life, each drop of water froze, and he was courageous in cutting through iron and severing nails. The world valued him for his character, and all who heard of him admired him. He emerged from the midst of eunuchs and cultivated among the ranks of monks. The Emperor Yuansheng bestowed upon him a name, and the Empress granted him a certificate of ordination. He astonished the crowd and subdued the masses, surpassing all others and standing apart from the ordinary, with what seemed like a journey of ten thousand miles ahead. Who would have expected that it would all end in a hundred years? Now, he has turned over and departed forever, breaking through the golden circle and the chestnut bur. The halo behind his head manifests as a great fire of non-birth. Fozhen, Fozhen, quickly fix your gaze and protect your journey. A torch of red light.
【English Translation】 Cremation Ceremony for Venerable Foyan
On the day of the Tathagata (one of Buddha's titles)'s Nirvana (Buddhist term for liberation), between the Sala Trees (where Buddha entered Nirvana), a Samadhi Fire (meditative fire) is released, cremating the golden body (Buddha's body). Those who have a path to follow, follow it; those who don't, follow the established custom. Therefore, the Dharma of Chan Master Foyan (Baoshan Foyan Chanshi) of Baoshan spread throughout the four seas, and his name was known across the nine provinces. For twenty years, he presided over great monasteries three times. After retiring, he sat in meditation at Bao Peak (Bao Ling) and practiced in seclusion at Zhong Mountain (Zhong Shan). He used the chestnut bur (Li-li-peng, metaphor for difficult truth), which he had received throughout his life, to drive away the farmer's ox; he used the vajra circle (Jin-gang-quan, metaphor for indestructible truth), entrusted to him by Yangqi (Chan master), to take away the food of the hungry. He transmitted the great event of transmission (the great event of Dharma transmission) and uplifted the opportunity for upward progress (opportunity to pursue truth). Monks (Na-zi) gathered from all directions, admiring his virtue. Who would have thought that in a snap of fingers (Yi-tan-zhi-qing, very short time), he would cut off the heads of reward and transformation Buddhas (Bao-hua-fo-tou, transcend all forms of Buddha), and in the midst of laughter, he would lose the true eye of humans and gods (Ren-tian-zheng-yan, correct understanding). Now, the universe is vast and desolate, and the human realm is bleak. Snow reflects the high mountains, and a clear wind blows across the vast wilderness. The halo (Yuan-ding-hou-xiang) emits divine light for ten thousand miles. Great assembly, at this very moment, do you understand? Look at the red flames that stretch across the sky, where white-haired udumbara (Hua-fa-you-tan, rare and precious) flowers bloom, and the earth is filled with the colors of spring.
Cremation Ceremony for Chan Practitioner Miao
Yesterday, one was truly pitiable; today, another is even more sorrowful. Turning over and stepping onto Caoxi Road (Cao-xi-lu, where the Sixth Patriarch Huineng taught), the wondrous body remains dignified and unchanged. Teacher Miao loves to practice Chan (Chan, Zen Buddhism), aspiring to stand shoulder to shoulder with the ancestral Buddhas. Departing in such a solitary manner, a lotus in the fire (Huo-zhong-lian, metaphor for purity in suffering). Birth is like a floating cloud emerging, and death is like an empty flower vanishing. The halo behind the head is round like the great void (Tai-xu, the universe), ultimately neither mind nor Buddha. Great assembly, behold a beam of red light, shattering the nest of non-birth (Wu-sheng-ke-ku, the realm beyond birth and death).
Cremation Ceremony for Great Master Fozhen
Encountering Bodhi (Bodhi, enlightenment) is true liberation (Jie-tuo, liberation). The true eye at the crown of the head illuminates the universe. Penetrating the gate of birth and death, there is vastness without arising or ceasing. Great Master Fozhen, throughout his life, each drop of water froze, and he was courageous in cutting through iron and severing nails. The world valued him for his character, and all who heard of him admired him. He emerged from the midst of eunuchs and cultivated among the ranks of monks. The Emperor Yuansheng bestowed upon him a name, and the Empress granted him a certificate of ordination. He astonished the crowd and subdued the masses, surpassing all others and standing apart from the ordinary, with what seemed like a journey of ten thousand miles ahead. Who would have expected that it would all end in a hundred years? Now, he has turned over and departed forever, breaking through the golden circle and the chestnut bur. The halo behind his head manifests as a great fire of non-birth. Fozhen, Fozhen, quickly fix your gaze and protect your journey. A torch of red light
才舉處。毗盧頂上任縱橫。
為范和尚下火
忠臣不畏死。故能立天下之大事。勇士不顧生。故能成天下之大名。衲僧家透脫生死不懼危亡。故能立佛祖之紀綱。昭覺和尚神機峭拔。智辯滔天。肘臂下有符。頂門上具眼。奮喝散白雲底意氣。操打破虛空底鉗錘。一歸錦官兩住雄剎。辟開荊棘路。坐斷是非關。接物利生光揚佛日。臨岐一著擺撥便行。絕後光前頭正尾正。如今既到這裡。可謂世緣畢備。末後慇勤截斷。路頭一堆猛火。大眾且道。畢竟向什麼處去。舉火炬云。烈焰亙天留不得。當空寶月鎮長圓。
為亡僧下火
五蘊山頭涅槃路。四方八面沒遮襕。通身儘是金剛眼。一粒靈丹火里燃。
圓悟佛果禪師語錄卷第二十
{ "translations": [ "現代漢語譯本", "才一舉動。毗盧（Vairocana，佛名，意為光明遍照）頂上任其縱橫馳騁。", "", "為范和尚舉火化身", "", "忠臣不怕死，所以能成就天下的大事。勇士不顧惜生命，所以能成就天下的大名。衲僧（指僧人）透徹生死，不懼怕危難死亡，所以能樹立佛祖的綱紀。", "昭覺和尚神機敏銳，智慧辯才如滔滔江水。手肘下如有神符，頭頂上具有慧眼。奮力一喝，驅散白雲般的迷霧，操起打破虛空的鉗錘。曾經回到錦官，又兩次駐錫雄偉的寺剎。開闢荊棘叢生的道路，截斷一切是非爭端。接引眾生，利益眾生，光揚佛法如日中天。面臨岔路口，一著棋擺脫困境便勇往直前，繼往開來，首尾端正。如今既然已經到了這裡，可以說是世間的緣分已經完備。最後慇勤地截斷一切，路頭只剩下一堆猛烈的火焰。各位，你們說，他究竟要到什麼地方去呢？舉起火炬說：烈焰沖天也無法阻留，當空的寶月永遠光明圓滿。", "", "為亡僧舉火化身", "", "五蘊（Skandha，色、受、想、行、識）山頭是通往涅槃（Nirvana，寂滅）的道路，四面八方沒有任何遮攔。全身都是金剛（Vajra，比喻堅固銳利）之眼，一粒靈丹在火焰中燃燒。", "", "圓悟佛果禪師語錄卷第二十" ], "english_translations": [ "English version", "The moment it's raised, one roams freely on the crown of Vairocana (毗盧, Buddha name, meaning 'universally illuminating').", "", "Lighting the fire for Venerable Fan", "", "Loyal ministers do not fear death, therefore they can accomplish great undertakings for the world. Brave warriors do not cherish life, therefore they can achieve great fame in the world. Monks who have penetrated birth and death do not fear danger and death, therefore they can establish the discipline and principles of the Buddhas and Patriarchs.", "Venerable Zhaojue's divine faculties are sharp and incisive, his wisdom and eloquence are like滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔滔，2019年11月28日，在《中華人民共和國國務院令第717號》公佈的《國務院關於修改部分國務院決定》中，將「國務院決定修改的111個行政法規」中的第66項「《中華人民共和國對外合作開採海洋石油資源條例》（國務院令第360號）」修改爲「《中華人民共和國對外合作開採海洋石油資源條例》（國務院令第717號）」。 " ], "english_translations": [ "English version", "On November 28, 2019, in the 'Decision of the State Council on Amending Some Regulations of the State Council' (State Council Decree No. 717), promulgated by Decree No. 717 of the State Council of the People's Republic of China, the 66th item, 'Regulations on the Exploitation of Offshore Petroleum Resources in Cooperation with Foreign Enterprises' (State Council Decree No. 360), was amended to 'Regulations on the Exploitation of Offshore Petroleum Resources in Cooperation with Foreign Enterprises' (State Council Decree No. 717)." ] }