T47n1998A_大慧普覺禪師語錄
大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
No. 1998A
進大慧禪師語錄奏劄
(臣)僧(蘊聞)竊以佛祖之道。雖非文字語言所及。而發揚流佈。必有所假而後明。譬如以手指月。手之與月。初不相干。然知手之所指。則知月之所在。是以一大藏教為世標準。於今賴之(臣)山野微賤。遭值聖明。屢獲瞻望清光。稟承音旨。聖言高遠非凡所及。斯道慶幸有待而興。竊欣希闊之逢。敢陳誠切之懇。伏念(臣)先師前住徑山大慧禪師(宗杲)敏悟英發直受正傳。善巧方便開悟後學。其平日提唱語要(臣)隨處記錄。皆已完成的書。既為廣錄三十卷。又為語錄十卷。謹繕寫詣闕上進。伏望萬機之暇 俯垂省覽(臣)又伏見真宗皇帝景德年中。以僧(道原)所集傳燈錄。頒降入藏。今(臣)所進先師語錄十卷。欲乞聖慈依上件體例。特賜指揮亦令入藏。用廣流通。使後學皆得預聞。在先師益為不朽。(臣)無任戰灼。俟命之至取進止。乾道七年三月 日。徑山能仁禪院住持。慧日禪師(臣)蘊聞奏劄。
福州東禪報恩光孝禪寺本寺承知府安撫大觀文公文備準御批。降大慧禪師語錄十冊。令置之名山大藏中。以永其傳。住持(臣)僧(德潛)謹刊為經板。計三十卷。入
【現代漢語翻譯】 現代漢語譯本 進大慧禪師語錄奏劄
（臣）僧（蘊聞）私下認為佛祖的道，雖然不是文字語言所能完全表達的，但要發揚流佈，必須藉助某種方式才能彰顯。譬如用手指月亮，手指和月亮本身並沒有直接關係，然而知道手指所指的方向，就能知道月亮在哪裡。因此，一部大藏經成為世間的標準，如今我們仍然依賴它。（臣）我身處山野，地位卑微，有幸遇到聖明的時代，多次瞻仰聖上的光輝，聆聽聖上的教誨。聖上的言論高遠，不是凡人所能企及的。佛法慶幸能夠等待時機而興盛。我私下欣喜于這難得的機遇，斗膽陳述我誠摯懇切的請求。
我想到我的先師，前任徑山大慧禪師（宗杲），他聰敏穎悟，直接承受正統的傳承。他善於運用巧妙的方法，開導啓發後來的學人。他平日裡提倡的精要言論，我（臣）隨處記錄，都已經整理完成的書。既有《廣錄》三十卷，又有《語錄》十卷。我恭敬地繕寫完畢，進獻給朝廷，希望能得到皇上的審閱。希望皇上能在萬機之暇，抽出時間來審閱。
（臣）我又看到真宗皇帝景德年間，將僧人（道原）所編纂的《傳燈錄》頒佈並收入藏經。現在（臣）我所進獻的先師《語錄》十卷，希望皇上能夠依照之前的例子，特別下達指示，也將其收入藏經，用以廣泛流傳，使後來的學人都能有機會聽聞，這樣先師的功德也就更加不朽。（臣）我無比戰慄，等待皇上的旨意。乾道七年三月某日，逕山能仁禪院住持慧日禪師（臣）蘊聞上奏。
福州東禪報恩光孝禪寺本寺接到知府安撫大觀文公的公文，其中提到御批，將大慧禪師語錄十冊，放置在名山大藏中，以使其永久流傳。住持（臣）僧（德潛）恭敬地將其刊刻為經板，共計三十卷，收入藏經。
【English Translation】 English version Memorial on Presenting the Recorded Sayings of Chan Master Dahui
(Your subject) the monk (Yunwen) humbly believes that the Buddha-ancestors' Way, although not fully attainable through written words and language, must rely on some means to be propagated and spread. It is like using a finger to point at the moon; the finger and the moon are not directly related, but knowing where the finger points, one knows where the moon is. Therefore, the entire Tripitaka (Dazangjing) serves as the standard for the world, and we still rely on it today. (Your subject) I am a humble person from the mountains, fortunate to encounter an enlightened era, repeatedly beholding the sacred light and receiving the sacred teachings. The sacred words are lofty and beyond the reach of ordinary people. The Dharma is fortunate to await the opportunity to flourish. I privately rejoice in this rare opportunity and dare to present my sincere and earnest request.
I think of my late teacher, the former Chan Master Dahui (Zonggao) of Jingshan, who was intelligent and insightful, directly receiving the orthodox transmission. He was skilled in using expedient means to enlighten and inspire later learners. The essential sayings he advocated on weekdays, I (your subject) recorded everywhere, and they have all been compiled into books. There is both the 'Extensive Records' in thirty volumes and the 'Recorded Sayings' in ten volumes. I have respectfully copied them and present them to the court, hoping to receive Your Majesty's review. I hope that Your Majesty can spare some time from your busy schedule to review them.
(Your subject) I also saw that during the Jingde era of Emperor Zhenzong, the 'Transmission of the Lamp' compiled by the monk (Daoyuan) was promulgated and included in the Tripitaka. Now (your subject) the ten volumes of 'Recorded Sayings' of my late teacher that I am presenting, I hope that Your Majesty can follow the previous example and issue a special instruction to also include them in the Tripitaka, so that they can be widely circulated, so that later learners can have the opportunity to hear them, and thus the merits of the late teacher will be even more immortal. (Your subject) I am extremely apprehensive, awaiting Your Majesty's decree. On a certain day in March of the seventh year of Qiandao, the abbot of Nengren Chan Monastery on Jingshan, Chan Master Hui Ri (your subject) Yunwen, memorializes.
The local temple, Bao'en Guangxiao Chan Monastery of Dongchan in Fuzhou, received a document from the Prefectural Governor and Pacification Commissioner, Grand Scholar Wengong, stating that the imperial decree was to place the ten volumes of 'Recorded Sayings of Chan Master Dahui' in the Tripitaka of famous mountains, so as to perpetuate its transmission. The abbot (your subject) the monk (Deqian) respectfully had them engraved on printing blocks, totaling thirty volumes, and included them in the Tripitaka.
于毗盧大藏。用廣流通。以此功德恭為今上皇帝祝延聖壽無疆。仰愿皇圖鞏固。鳳歷長新。佛日增輝。法輪常轉。乾道八年正月 日。住持(臣)僧(德潛)謹題。
大慧普覺禪師住徑山能仁禪院語錄卷第一
徑山能仁禪院住持嗣法慧日禪師(臣)蘊聞 上進
師紹興七年七月二十一日。于臨安府明慶院開堂。拈疏示眾云。留守相公。入善知眾藝三昧。向毛錐子上放大光明。不動舌頭演說四十二般若波羅蜜門已竟。還信得及么。若信不及。卻請表白。重新拈出。令未聞者聞未信者信。宣疏了指法座召大眾云。還見么。坐斷古佛路頭。潛竄千妖百怪。任是須彌燈王也。須速禮三拜喝一喝。遂升座拈香云。此一瓣香。恭為北闕之至尊。上祝南山之萬壽。次拈香云。此一瓣香。奉為留守大丞相洎文武官僚常居祿位。又拈香云。此一瓣香。覷著則眼睛枯。嗅著則腦門裂。遇貴則價重娑婆。遇賤則分文不直。今日對人天眾前。爇向爐中。奉為成都府昭覺禪寺先圓悟禪師大和尚。用酬法乳之恩。乃就座上首白槌云。法筵龍象眾。當觀第一義。師云。諸方舊例今古常儀。直饒千佛世尊次第出世升於此座末上也少這一杓惡水不得莫有迴避得底么出來證據。時有僧出方禮拜。師云。雪上加霜。次有一僧攙前便問。人天
【現代漢語翻譯】 現代漢語譯本： 于毗盧大藏（Vairocana Pitaka，又稱毗盧遮那佛的藏經）廣泛流通。以此功德，恭敬地為當今皇帝祝願聖壽無疆，仰望皇圖鞏固，國運長盛不衰，佛日增輝，法輪常轉。乾道八年正月某日，住持（臣）僧（德潛）謹題。
《大慧普覺禪師住徑山能仁禪院語錄》卷第一
徑山能仁禪院住持嗣法慧日禪師（臣）蘊聞 上進
禪師于紹興七年七月二十一日，在臨安府明慶院開堂。拿起疏文向大眾開示說：『留守相公（指當時的留守官員），已進入善知眾藝三昧（Samadhi，一種禪定狀態），向毛錐子（指毛筆）上放出大光明，不需動舌頭就已經演說了四十二般若波羅蜜門（Prajnaparamita，智慧到彼岸的方法）完畢。』還相信嗎？如果不相信，請重新表白，重新拈出，讓未曾聽聞的人聽聞，未曾相信的人相信。宣讀疏文完畢，指向法座，召集大眾說：『還看見嗎？坐斷了古佛的路頭，潛藏著千妖百怪。就算是須彌燈王（Sumera Lamp King，佛經中的人物）也必須趕快禮三拜，喝一聲！』於是升座拈香說：『這一瓣香，恭敬地為北闕（指皇宮）的至尊（指皇帝）祝願，上祝南山（比喻長壽）的萬壽。』接著拈香說：『這一瓣香，奉為留守大丞相以及文武官僚，常居祿位。』又拈香說：『這一瓣香，如果仔細看就會眼睛枯澀，如果聞就會腦門破裂。遇到貴人就價值重於娑婆世界（Saha World，指我們所居住的這個世界），遇到賤人就一文不值。』今天在人天大眾面前，焚燒在爐中，奉為成都府昭覺禪寺先圓悟禪師大和尚，用來報答法乳之恩。 於是就座，上首敲槌說：『法筵龍象眾，當觀第一義。』禪師說：『諸方舊例，今古常儀，就算千佛世尊次第出世，升於此座，末上也少這一杓惡水，有沒有能夠迴避得了的？出來證據！』當時有一僧人出來，方才禮拜。禪師說：『雪上加霜。』接著有一僧人上前便問：『人天（指人和天人）……』
【English Translation】 English version: Widely circulate the Vairocana Pitaka (the collection of scriptures of Vairocana Buddha). With this merit, respectfully wish the current emperor boundless longevity, hoping that the imperial territory will be consolidated, the national fortune will be prosperous, the light of the Buddha will increase, and the Dharma wheel will turn constantly. Written respectfully by the abbot (your servant) monk (Deqian) on a certain day in the first month of the eighth year of Qiandao.
Recorded Sayings of Chan Master Dahui Pujue at Nengren Chan Monastery on Mount Jing, Volume 1
Presented by Yunwen, Chan Master of Huiri, successor of the Dharma and abbot of Nengren Chan Monastery on Mount Jing (your servant).
On the twenty-first day of the seventh month of the seventh year of Shaoxing, the Chan Master opened the Dharma hall at Mingqing Monastery in Lin'an Prefecture. Picking up the memorial, he instructed the assembly, saying: 'The Grand Commandant of the Garrison (referring to the then Garrison Commander) has entered the Samadhi (a state of meditative absorption) of being skilled in all arts, emitting great light from the writing brush, and has already finished expounding the forty-two gates of Prajnaparamita (the perfection of wisdom) without moving his tongue.' Do you believe it? If you don't believe it, please declare it again, pick it up again, so that those who have not heard may hear, and those who have not believed may believe. After reciting the memorial, he pointed to the Dharma seat and summoned the assembly, saying: 'Do you see it? It cuts off the path of the ancient Buddhas and hides thousands of demons and monsters. Even Sumeru Lamp King (a figure in Buddhist scriptures) must quickly bow three times and shout!' Then he ascended the seat, burned incense, and said: 'This stick of incense is respectfully offered to the Supreme One (referring to the emperor) of the Northern Palace (referring to the imperial palace), wishing the Southern Mountain (a metaphor for longevity) boundless life.' Then he burned incense and said: 'This stick of incense is offered to the Grand Chancellor of the Garrison and the civil and military officials, that they may always hold their positions.' Again, he burned incense and said: 'This stick of incense, if you look at it closely, your eyes will dry up; if you smell it, your forehead will crack. If you meet a noble person, it is worth more than the Saha World (the world we live in); if you meet a lowly person, it is not worth a penny.' Today, in front of the assembly of humans and gods, it is burned in the furnace, offered to the late Chan Master Yuanwu of Zhaojue Chan Monastery in Chengdu Prefecture, to repay the kindness of the Dharma milk. Then he took his seat, and the head monk struck the gavel, saying: 'The dragon and elephant assembly of the Dharma gathering should contemplate the first principle.' The Chan Master said: 'The old rules of all directions, the constant rituals of ancient and modern times, even if a thousand Buddhas appear in succession and ascend this seat, they would still lack this ladle of foul water. Is there anyone who can avoid it? Come out and prove it!' At that time, a monk came out and bowed. The Chan Master said: 'Adding frost to snow.' Then a monk stepped forward and asked: 'Humans and gods (referring to humans and devas)...'
普集選佛場開祖令。當機如何舉唱。師云。鈍鳥逆風飛。進云。遍界且無尋覓處。分明一點座中圓。師云。人間無水不朝東。進云。可謂三春果滿菩提樹。一夜華開世界香。師云。筑著磕著。進云。紛紛香氣爐中發。𩖼𩖼清風座上生。師云。閑言語。進云。爭奈千枝少室華方盛。一派曹源水更清。師舉起拂子云。這個是第機枝。進云。知音不在頻頻舉。達者須知暗裡驚。師云。靈利衲僧問。一問一答辜負己靈。舉古舉今埋沒先祖。去此二途如何即是。師云。分身兩處看。進云。唐土二三齊斂衽。西天四七亦開眉。師云。天無私蓋地無私載。進云。如斯問答已涉功勛。祝聖一句請師速道。師云。長將日月為天眼。指出須彌作壽山。進云。社稷山河增勝氣。乾坤草木盡沾恩。師云。重說偈言。進云。還許學人別露個訊息也無。師云。不許。進云。卻請和尚道。師云。既不許更道甚麼。進云。愿施折檻朱雲手。來作為霖傅說人。師云。只欠這一句在。復有數僧競出。師乃約住云。假使大地草木盡末為塵。一一塵有一口。一一口具無礙廣長舌相。一一舌相出無量差別音聲。一一音聲發無量差別言詞。一一言詞有無量差別妙義。如上塵數衲僧。各各具如是口如是舌如是音聲如是言詞如是妙義。同時致百千問難。問問各別不消。徑
【現代漢語翻譯】 現代漢語譯本： 普集選佛場開祖令，當機如何舉唱？ 師云：『鈍鳥逆風飛。』 進云：『遍界且無尋覓處，分明一點座中圓。』 師云：『人間無水不朝東。』 進云：『可謂三春果滿菩提樹（bodhi tree），一夜華開世界香。』 師云：『筑著磕著。』 進云：『紛紛香氣爐中發，𩖼𩖼清風座上生。』 師云：『閑言語。』 進云：『爭奈千枝少室華方盛，一派曹源水更清。』 師舉起拂子云：『這個是第機枝。』 進云：『知音不在頻頻舉，達者須知暗裡驚。』 師云：『靈利衲僧問，一問一答辜負己靈，舉古舉今埋沒先祖，去此二途如何即是？』 師云：『分身兩處看。』 進云：『唐土二三齊斂衽，西天四七亦開眉。』 師云：『天無私蓋地無私載。』 進云：『如斯問答已涉功勛，祝聖一句請師速道。』 師云：『長將日月為天眼，指出須彌（Mount Sumeru）作壽山。』 進云：『社稷山河增勝氣，乾坤草木盡沾恩。』 師云：『重說偈言。』 進云：『還許學人別露個訊息也無？』 師云：『不許。』 進云：『卻請和尚道。』 師云：『既不許更道甚麼？』 進云：『愿施折檻朱雲手，來作為霖傅說人。』 師云：『只欠這一句在。』 復有數僧競出，師乃約住云：『假使大地草木盡末為塵，一一塵有一口，一一口具無礙廣長舌相，一一舌相出無量差別音聲，一一音聲發無量差別言詞，一一言詞有無量差別妙義，如上塵數衲僧，各各具如是口如是舌如是音聲如是言詞如是妙義，同時致百千問難，問問各別不消，逕』
【English Translation】 English version: The opening decree of the Universal Gathering for Selecting Buddhas is announced. How should it be chanted at this opportune moment? The Master said: 'A dull bird flies against the wind.' Advancing, he said: 'Throughout the realm, there is nowhere to seek; clearly, a single point is complete within the seat.' The Master said: 'In the human world, no water does not flow eastward.' Advancing, he said: 'It can be said that in the third month of spring, the fruits fill the Bodhi tree (bodhi tree), and overnight, the fragrance of flowers fills the world.' The Master said: 'Building and bumping.' Advancing, he said: 'Abundant fragrance emanates from the furnace, and a gentle breeze arises from the seat.' The Master said: 'Idle words.' Advancing, he said: 'How can it be helped that the thousands of branches of Shaoshi Mountain are flourishing, and the stream of Caoyuan is even clearer?' The Master raised the whisk and said: 'This is the branch of the opportunity.' Advancing, he said: 'A true friend is not in frequent raising, and the enlightened should know to be secretly amazed.' The Master said: 'A clever monk asks, but one question and one answer betray one's own spirit, citing the past and present buries the ancestors. How is it to be done, leaving these two paths?' The Master said: 'Look at it by dividing the body into two places.' Advancing, he said: 'The two or three in the Tang land all fold their robes, and the forty-seven in the Western Heaven also open their eyebrows.' The Master said: 'Heaven covers without partiality, and earth carries without partiality.' Advancing, he said: 'Such questions and answers have already involved merit. Please, Master, quickly say a sentence of blessing.' The Master said: 'Always take the sun and moon as heavenly eyes, and point to Mount Sumeru (Mount Sumeru) as the mountain of longevity.' Advancing, he said: 'The nation's mountains and rivers increase in auspiciousness, and all the plants and trees in the universe are soaked in grace.' The Master said: 'Repeat the verse.' Advancing, he said: 'Is it also permissible for the student to reveal another message?' The Master said: 'Not permissible.' Advancing, he said: 'Then please, Master, speak.' The Master said: 'Since it is not permissible, what more is there to say?' Advancing, he said: 'I wish to bestow the hand of Zhu Yun, who broke the threshold, to act as the rain-bringing Fu Yue.' The Master said: 'Only this sentence is lacking.' Again, several monks came forward in competition, and the Master then restrained them, saying: 'Suppose all the plants and trees of the earth were ground into dust, and each dust particle had a mouth, and each mouth possessed an unobstructed, broad, and long tongue, and each tongue emitted countless different sounds, and each sound uttered countless different words, and each word had countless different wonderful meanings, like the number of monks as dust particles above, each possessing such a mouth, such a tongue, such a sound, such words, such wonderful meanings, simultaneously posing hundreds of thousands of questions and difficulties, each question being different and not to be eliminated, directly'
山長老咳嗽一聲一時答了。乘時于其中間作無量無邊廣大佛事。一一佛事周遍法界。所謂一毛現神變。一切佛同說經。于無量劫不得其邊際。便恁么去。鬧熱門庭即得。若以正眼觀之。正是業識茫茫無本可據。祖師門下一點也用不著。況復鉤章棘句展露言鋒。非唯埋沒從上宗乘。亦乃笑破衲僧鼻孔。所以道毫牦繫念三塗業因。瞥爾情生萬劫羈鎖。聖名凡號儘是虛聲。殊相劣形皆為幻色。汝欲求之得無累乎。及其厭之又成大患。看他先德恁么告報。如國家兵器不得已而用之。本分事上亦無這個訊息。山僧今日如斯舉唱。大似無夢說夢。好肉剜瘡檢點將來合吃。拄杖只今莫有下得毒手者么。若有堪報不報之恩。共助無為之化。如無倒行。此令去也。驀拈拄杖云。橫按鏌鎁全正令。太平寰宇斬癡頑。卓一下。喝一喝(謝詞不錄)復舉。王常侍一日訪臨濟。同到僧堂內。常侍曰。這一堂僧遠看經否。臨濟曰。不看經。常侍曰。學禪否。臨濟曰。不學禪。常侍曰。經又不看禪又不學。畢竟作甚麼。臨濟曰。總教伊成佛作祖去。常侍曰。金屑雖貴落眼成翳又作么生。臨濟曰。我將謂爾是個俗漢。師云。臨濟老漢握一柄金剛王寶劍。氣沖宇宙。天下橫行。等閑被這官人輕輕一拶。便見冰銷瓦解。且道。這官人有甚長處。聽取一頌。世
【現代漢語翻譯】 現代漢語譯本： 山長老咳嗽一聲，一時無法回答。如果趁此機會在其中間做無量無邊廣大的佛事，而且每一件佛事都周遍法界，比如一毛孔顯現神通變化，一切佛都在共同宣說經典，即使經過無量劫也無法窮盡其邊際，就這樣去做，熱鬧的場面倒是有了。但如果用正眼來觀察，這正是業識茫茫，沒有根本可以依據。祖師門下的禪法，一點也用不上。更何況是咬文嚼字，賣弄口舌，這不僅是埋沒了從上以來的宗乘，也是讓人笑掉大牙。所以說，稍微動一點念頭，就會種下三塗惡道的業因；稍微產生一點情執，就會被束縛萬劫。聖人的名號、凡夫的名號，都不過是虛幻的聲音；殊勝的相貌、低劣的形體，都是虛幻的色相。你想要追求它，難道不會被它所累嗎？等到你厭惡它，又會成為更大的禍患。看看先德們是怎樣告誡我們的，就像國家的兵器，不得已才使用它。在自己的本分事上，也沒有這個訊息。我今天這樣舉唱，很像是在無夢中說夢，在好肉上剜瘡。大家仔細檢查一下，應該吃什麼。手中的拄杖，現在有沒有誰能下得了毒手？如果有，就應該報答不報之恩，共同促成無為之化。如果沒有，就倒行逆施，把這個命令撤銷了吧！說完，猛然拿起拄杖說：『橫按鏌鎁劍，全憑正令；太平寰宇，斬斷癡頑。』卓杖一下，喝一聲。（感謝的話就不記錄了） 又舉例說，王常侍有一天拜訪臨濟禪師，一同來到僧堂內。王常侍問：『這一堂的僧人，遠看是在讀經嗎？』臨濟禪師說：『不讀經。』王常侍問：『學禪嗎？』臨濟禪師說：『不學禪。』王常侍問：『經也不讀，禪也不學，到底在做什麼？』臨濟禪師說：『總要教他們成佛作祖去。』王常侍說：『金屑雖然珍貴，落入眼中也會成為障礙，那又該怎麼辦？』臨濟禪師說：『我本來以為你是個俗人。』 臨濟禪師說，臨濟（Linji，禪師名）老漢握著一柄金剛王寶劍，氣勢沖天，橫行天下，卻被這位官員輕輕一問，就立刻冰銷瓦解。那麼，這位官員有什麼長處呢？聽我念一首偈頌：世
【English Translation】 English version: Elder Shan coughed and was momentarily unable to answer. Seizing the opportunity to perform immeasurable, boundless, and vast Buddha-deeds within this moment, with each Buddha-deed pervading the entire Dharma Realm (Dharmadhatu). For example, a single pore manifesting miraculous transformations, and all Buddhas jointly expounding the scriptures, even after countless eons, the end could not be reached. If one were to proceed in this manner, a bustling scene would indeed be created. However, if viewed with the Right Eye (Prajna), it is merely the vastness of karmic consciousness, with no fundamental basis to rely upon. The Zen teachings of the Patriarchs are of no use whatsoever. Moreover, engaging in meticulous wording and displaying verbal prowess not only buries the ancestral teachings passed down from above but also invites laughter from the monks. Therefore, it is said that a slight attachment to thoughts leads to the causes of the three evil realms; a fleeting arising of emotions binds one for countless kalpas. The names of saints and the titles of ordinary beings are all illusory sounds; superior appearances and inferior forms are all illusory colors. If you seek them, will you not be burdened by them? And when you厭惡(yanwu, to detest) them, they become a great calamity. Observe how the former sages warned us, like the weapons of a nation, used only as a last resort. In one's own fundamental affairs, there is no such news. My discourse today is like speaking of dreams in a dreamless state, or creating a sore on healthy flesh. Examine carefully what should be consumed. Does anyone here dare to strike decisively with the staff? If so, repay the kindness that cannot be repaid, and jointly promote the transformation of non-action. If not, reverse the order and rescind this command! Suddenly, he picked up the staff and said: 'Holding the Mo Ye sword horizontally, relying entirely on the correct command; in the peaceful universe, severing foolish stubbornness.' He struck the ground once with the staff and shouted once. (Words of thanks are not recorded.) He further cited an example: Wang Changshi (Wang Changshi, a government official) once visited Zen Master Linji (Linji, a Zen master) and together they went to the monks' hall. Wang Changshi asked: 'Are the monks in this hall reading scriptures from afar?' Zen Master Linji said: 'They are not reading scriptures.' Wang Changshi asked: 'Are they studying Zen?' Zen Master Linji said: 'They are not studying Zen.' Wang Changshi asked: 'They are neither reading scriptures nor studying Zen, what exactly are they doing?' Zen Master Linji said: 'I intend to teach them all to become Buddhas and Patriarchs.' Wang Changshi said: 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes, so what should be done?' Zen Master Linji said: 'I originally thought you were a layman.' Zen Master Linji said, Linji (Linji, a Zen master) the old man, wielding a Vajra King Sword (Vajra King Sword, a metaphor for wisdom), his aura soaring to the heavens, rampaging throughout the world, was easily questioned by this official, and immediately melted like ice and disintegrated like tiles. So, what are the strengths of this official? Listen to me recite a verse: 世
出世間希有事。顯發須憑過量人。只將補兗調羹手。撥轉如來正法輪。久立眾慈。伏惟珍重。上首再白槌云。諦觀法王法。法王法如是。
入院上堂。山僧未離泉州時。已與諸人相見了也。臨安府亦與諸人相見了也。及乎來到山中擊動法鼓坐立儼然眼眼相覷。為甚麼卻不相識。只為分明極。翻令所得遲。
當晚小參。大道只在口前。要且目前難睹。欲識大道真體。不離聲色言語。舉起拂子云。這個是色。擊禪床云。這個是聲。山僧只今口吧吧地。是言語那個是大道真體。喝一喝云。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用無妨分不分。若也分去。雨下地上濕。天晴日頭出。小盡二十九。大盡三十日。若也不分。金剛與土地揩背一擦骨出。復云。古者道。末後一句始到牢關。把斷要津不通凡聖。作么生是末後一句。良久云。且莫說夢。拍禪床下座。
上堂。昔日楊岐老祖翁。牽犁。拽耙。逞神通兒孫。帶水拖泥甚。熨斗煎茶銚不同。
上堂舉。僧問利山。眾色歸空。空歸何所。山云。舌頭不出口。僧云。為甚麼如此。山云。內外一如故。師云。事存涵蓋合。理應箭鋒拄。須還利山始得。若是徑山即不然。或問眾色歸空空歸何所。芍葯華開菩薩面。棕櫚葉散夜叉頭。為甚麼如此
【現代漢語翻譯】 現代漢語譯本： 出世間稀有之事，顯發必須憑藉超越常人的人。只用烹調食物的手，撥轉如來的正法輪（Dharmacakra，佛法之輪）。長久站立，諸位慈悲，希望珍重身體。上首再次敲擊木槌說：『仔細觀察法王的法，法王的法就是這樣。』 入院上堂。我（山僧，指說話者自己）未離開泉州時，就已經和各位相見了。在臨安府也和各位相見了。等到來到山中，擊動法鼓，端坐著，大家眼睛互相看著。為什麼卻不相識呢？只因爲太分明了，反而使得領悟遲緩。 當晚小參。大道就在嘴邊，但卻難以親眼見到。想要認識大道的真體，離不開聲色言語。舉起拂塵說：『這個是色（rūpa，形態）。』敲擊禪床說：『這個是聲（śabda，聲音）。』我（山僧）現在口中不停地說，這是言語，那麼哪個是大道的真體呢？』喝一聲說：『即此見聞非見聞，無餘聲色可呈君。箇中若了全無事，體用無妨分不分。』如果分別，雨下地上濕，天晴日頭出，小月二十九天，大月三十天。如果不分別，金剛（Vajra，佛教護法神）與土地（bhūmi，土地神）互相擦背，擦得骨頭都露出來了。又說：『古人說，末後一句才到達牢關，把斷要津，不通凡聖。』什麼是末後一句？良久說：『且莫說夢。』拍擊禪床，下座。 上堂。過去楊岐老祖翁，牽犁，拽耙，逞神通。兒孫，帶水拖泥，熨斗煎茶，銚子不同。 上堂舉例。有僧人問利山：『眾色歸空，空歸何所？』利山回答：『舌頭不出口。』僧人問：『為什麼這樣？』利山回答：『內外一如故。』師父說：『事情存在於涵蓋相合，道理應當像箭鋒相對。必須還是利山才能這樣說。如果是徑山，就不是這樣。』或者有人問：『眾色歸空，空歸何所？』芍藥花開菩薩面，棕櫚葉散夜叉頭。為什麼這樣？'
【English Translation】 English version: Extraordinary events beyond the world, their manifestation relies on those who surpass ordinary people. Merely using the hands that stir the soup, to turn the Dharma wheel (Dharmacakra, the wheel of Buddhist law) of the Tathagata (Tathāgata, 'the one who has thus come', an epithet of the Buddha). Standing for a long time, all of you compassionate ones, I hope you take care of yourselves. The leading monk strikes the gavel again, saying: 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is thus.' Entering the monastery and ascending the hall. When I (Shanseng, referring to the speaker himself) had not yet left Quanzhou, I had already met with all of you. In Lin'an Prefecture, I also met with all of you. Now that we have come to the mountain, striking the Dharma drum, sitting upright, everyone looking at each other. Why is it that we do not recognize each other? It is only because it is too clear, that it makes the realization delayed. Evening small assembly. The Great Way is right in front of your mouth, but it is difficult to see with your own eyes. If you want to know the true essence of the Great Way, it cannot be separated from sound, form, and language. Raising the whisk, he said: 'This is form (rūpa, shape).' Striking the Zen bed, he said: 'This is sound (śabda, sound).' I (Shanseng) am now speaking incessantly, this is language, so which is the true essence of the Great Way?' Shouting, he said: 'This very seeing and hearing is not seeing and hearing, there is no remaining sound or form that can be presented to you. If you understand this completely, there is nothing at all, essence and function can be separated or not separated without hindrance.' If you separate them, when it rains, the ground is wet, when the sky is clear, the sun comes out, the small month has twenty-nine days, the large month has thirty days. If you do not separate them, Vajra (Vajra, a Buddhist guardian deity) and the Earth deity (bhūmi, earth deity) rub each other's backs, rubbing until the bones are exposed. Again, he said: 'The ancients said, the last sentence is when you reach the firm gate, blocking the vital pass, not allowing the passage of ordinary or holy.' What is the last sentence? After a long silence, he said: 'Don't dream.' Striking the Zen bed, he descended from the seat. Ascending the hall. In the past, the old ancestor Yangqi, pulling the plow, dragging the rake, displaying supernatural powers. Descendants, bringing water and dragging mud, using an iron to heat tea, the teapot is different. Ascending the hall, citing an example. A monk asked Lishan: 'All forms return to emptiness, where does emptiness return to?' Lishan replied: 'The tongue does not leave the mouth.' The monk asked: 'Why is it like this?' Lishan replied: 'Inside and outside are the same as before.' The master said: 'The matter exists in the fitting of the box and lid, the principle should be like the meeting of arrow points. It must still be Lishan to be able to say this. If it were Jingshan, it would not be like this.' Or someone asks: 'All forms return to emptiness, where does emptiness return to?' The peony flower opens, the face of a Bodhisattva, the palm leaves scatter, the head of a Yaksha. Why is it like this?'
。但辦肯心。必不相賺。
上堂舉。南泉云。江西馬祖說即心即佛。王老師不恁么道。不是心不是佛不是物。恁么道。還有過么。趙州禮拜而出。時有僧隨問趙州云。上座禮拜了便出。意作么生。州云。汝卻問取和尚。僧上問云。適來諗上座意作么生。泉云。他卻領得老僧意旨。師云。兩個老漢雖善靴里動指頭。殊不知傍觀者丑。
圓悟和尚大祥。拈香指真云。這個川䖃苴。自來好打鬨。鬧處便入頭。惡靜而喜動。前年今日始歸家。今日前年路不差。乃顧示大眾云。作么生是不差底路。要會么。一回飲水一回曀。一瓣栴檀一碗茶。便燒香。
上堂。拈拄杖卓一下喝一喝云。幸自可憐生。特地胡打亂喝。作甚麼。擲下云。冷處著把火。
上堂。今朝八月十有五。顧兔天邊誰不睹。若非東土小釋迦。放過長沙這老虎。
上堂。祖師道。一心不生。萬法無咎。無咎無法。不生不心。能隨境滅。境逐能沈。境由能境。能由境能。大小祖師卻作座主見解。徑山即不然。眼不自見。刀不自割。吃飯濟饑。飲水定渴。臨濟德山特地迷枉。費精神施棒喝。除卻棒拈卻喝。孟八郎漢。如何止遏。
上堂舉。須菩提巖中宴坐。諸天雨華讚歎尊者曰。空中雨華讚歎者是何人。曰我是梵天。尊者曰。汝云
【現代漢語翻譯】 現代漢語譯本：只要有真誠的心，佛法是不會欺騙人的。
上堂時，舉了這樣一個例子：南泉（Nanquan，禪師名）說：『江西馬祖（Mazu of Jiangxi，禪師名）說即心即佛。』王老師（Teacher Wang，指王敬初）不這樣說，他說：『不是心，不是佛，不是物。』這樣說，還有過錯嗎？趙州（Zhaozhou，禪師名）聽后禮拜而出。當時有個僧人跟隨趙州，問趙州說：『上座（指趙州）禮拜后就離開，是什麼意思？』趙州說：『你卻去問和尚（指南泉）。』僧人就去問南泉說：『剛才諗上座（指趙州）是什麼意思？』南泉說：『他卻領會了老僧的意旨。』師（指本經作者）說：『兩個老漢雖然善於在鞋裡動手指頭（比喻暗中較勁），卻不知道旁觀的人覺得醜陋。』
圓悟和尚（Yuanwu，禪師名）做大祥法事（逝世一週年祭祀）。拈香時指著真像說：『這個川䖃苴（Chuanluju，四川方言，指愛說大話的人），向來喜歡打馬虎眼，熱鬧的地方就湊上去，討厭安靜而喜歡動。』前年今日才回家，今日前年路沒有差錯。』於是顧視大眾說：『怎麼是沒有差錯的路？』想要知道嗎？一回飲水一回飽，一瓣栴檀（Zhan Tan，一種香木）一碗茶。』於是燒香。
上堂。拿起拄杖敲了一下，喝了一聲，說：『本來就夠可憐了，還特意胡打亂喝，做什麼？』扔下拄杖說：『冷的地方放一把火。』
上堂。今天八月十五，月亮在天上誰沒看見？如果不是東土小釋迦（指孔子），就放過了長沙（Changsha，地名）這隻老虎（比喻兇猛的人）。
上堂。祖師說：『一心不生，萬法無咎。無咎無法，不生不心。』能隨境滅，境逐能沈。境由能境，能由境能。大小祖師卻當作座主的見解。徑山（Jingshan，地名）卻不這樣認為。眼不自見，刀不自割，吃飯止餓，飲水解渴。臨濟（Linji，禪師名）德山（Deshan，禪師名）特地迷惑顛倒，費精神施棒喝。除去棒，拿掉喝，孟八郎（Meng Balang，人名，比喻難以制服的人）這樣的人，如何阻止？
上堂舉例。須菩提（Subhuti，佛陀弟子）在巖洞中宴坐，諸天（Devas，天神）雨花讚歎尊者說：『空中雨花讚歎的是什麼人？』須菩提說：『我是梵天（Brahmā，印度教的創造神）。』諸天說：『汝
【English Translation】 English version: Just maintain a sincere heart, and the Dharma will not deceive you.
In the Dharma Hall, he cited an example: Nanquan (Nanquan, a Zen master) said, 'Mazu of Jiangxi (Mazu of Jiangxi, a Zen master) said, 'Mind is Buddha.' Teacher Wang (Teacher Wang, referring to Wang Jingchu) doesn't say it that way. He says, 'It's not mind, not Buddha, not a thing.' Is there anything wrong with saying it this way?' Zhaozhou (Zhaozhou, a Zen master) bowed and left after hearing this. At that time, a monk followed Zhaozhou and asked, 'What did the Venerable (referring to Zhaozhou) mean by leaving after bowing?' Zhaozhou said, 'You should ask the Abbot (referring to Nanquan).' The monk then asked Nanquan, 'What did the Venerable Zhaozhou mean just now?' Nanquan said, 'He understood the old monk's intention.' The Master (referring to the author of this text) said, 'Although the two old men are good at moving their fingers in their shoes (a metaphor for secretly competing), they don't know that the onlookers find it ugly.'
Yuanwu (Yuanwu, a Zen master) held a grand memorial service (the first anniversary of his death). When offering incense, he pointed to the portrait and said, 'This Chuanluju (Chuanluju, a Sichuan dialect term for someone who likes to boast) has always liked to bluff, rushing into lively places, disliking quiet and liking movement. He only returned home on this day last year, and the road is no different today than it was last year.' Then he looked at the assembly and said, 'What is the road that is no different?' Do you want to know? One drink of water, one satiation; one petal of sandalwood (Zhan Tan, a type of fragrant wood), one bowl of tea.' Then he burned incense.
In the Dharma Hall. He picked up his staff, struck it once, and shouted, saying, 'It's already pitiful enough, why deliberately make a fuss and shout? What are you doing?' He threw down the staff and said, 'Put a fire in a cold place.'
In the Dharma Hall. Today is the fifteenth of August, who hasn't seen the moon in the sky? If it weren't for the little Shakyamuni (referring to Confucius) of the Eastern Land, this tiger (a metaphor for a fierce person) of Changsha (Changsha, a place name) would have been let off.
In the Dharma Hall. The Patriarch said, 'If one thought does not arise, all dharmas are without fault. Without fault, without dharma, no arising, no mind.' The 'Neng' (the subject) vanishes with the environment, and the environment sinks with the 'Neng'. The environment is caused by the 'Neng', and the 'Neng' is caused by the environment. The great and small Patriarchs, however, take it as the understanding of a lecturer. Jingshan (Jingshan, a place name) doesn't think so. The eye doesn't see itself, the knife doesn't cut itself, eating satisfies hunger, and drinking quenches thirst. Linji (Linji, a Zen master) and Deshan (Deshan, a Zen master) deliberately confuse and mislead, wasting energy on shouts and blows. Remove the blows, take away the shouts, how can you stop someone like Meng Balang (Meng Balang, a person's name, a metaphor for someone difficult to subdue)?
In the Dharma Hall, he cited an example. Subhuti (Subhuti, a disciple of the Buddha) was sitting in meditation in a cave, and the Devas (Devas, gods) rained flowers and praised the Venerable, saying, 'Who is it that is raining flowers and praising in the sky?' Subhuti said, 'I am Brahma (Brahmā, the Hindu god of creation).' The Devas said, 'You'
何讚歎。天曰。我重尊者善說般若。尊者曰。我于般若未曾說一字。云何言善說。師喝一喝云。當時若下得這一喝。非但塞卻梵天口。亦乃二千年后免被徑山檢點。天曰。尊者無說。我乃無聞。無說無聞是真說般若。師又喝一喝云。當時若下得這一喝。非但塞卻須菩提口。亦乃二千年后免被徑山檢點。且道。徑山還有遭人檢點處也無。自云。有甚麼處是遭人檢點處。不合多口。
上堂。水底泥牛嚼生鐵。憍梵缽提咬著舌。海神怒把珊瑚鞭。須彌山王痛不徹。拍禪床下座。
上堂。衝開碧落松千尺。截斷紅塵水一溪。不識本來真面目。將謂人題德嶠詩。
臨安縣謂。就海會寺開堂。師拈疏示眾云。文彩未彰訊息已露。文彩既彰難為蓋覆。既不通蓋覆。卻煩表白。朗宣一遍宣疏了。師顧視大眾云。知縣學士已為諸人敷揚第一義諦了也。還有眼開心悟底么。若有便請。即今散去。其或未然。徑山卻向曲錄床上說脫空去也。遂升座拈香。祝聖罷又拈香云。此一瓣香。諸佛不知。鬼神莫測。非天地之所生。亦非自然而得。前日城中已嘗拈出。今日人天普集四眾咸臻。其間恐有未知氣息者。不免重新說破。便燒乃就座。僧問。堯風永扇。菩薩現宰官之身。佛日高明。盧老唱少林之曲。祝聖開堂愿聞法要。師云。
【現代漢語翻譯】 現代漢語譯本： 如何讚歎？梵天（Brahmā，色界天之主）說：『我讚歎尊者善於宣說般若（Prajna，智慧）。』尊者說：『我對於般若，未曾說過一個字，為什麼說我善於宣說呢？』師父大喝一聲說：『當時如果能發出這一喝，非但能堵住梵天的口，也能讓二千年后的徑山（Jingshan，山名，也指徑山寺）免於被人檢點。』梵天說：『尊者沒有說，我乃沒有聽。無說無聞，才是真正宣說般若。』師父又大喝一聲說：『當時如果能發出這一喝，非但能堵住須菩提（Subhuti，佛陀的十大弟子之一）的口，也能讓二千年后的徑山免於被人檢點。』那麼，逕山還有被人檢點的地方嗎？』自己說：『有什麼地方是被人檢點的地方？不該多嘴。』
上堂說法。水底的泥牛嚼著生鐵，憍梵缽提（Gavampati，佛陀的弟子，因過去世的業報而常有牛的習氣）咬著舌頭。海神憤怒地揮舞珊瑚鞭，須彌山王（Mount Sumeru，佛教宇宙觀中的中心山）也感覺不到疼痛。』拍了一下禪床，走下座位。
上堂說法。衝破碧空的松樹高達千尺，截斷紅塵的溪水有一條。不認識本來真正的面目，還以為是有人在德嶠（Deqiao，山名）上題詩。
臨安縣的縣官，在海會寺開堂。師父拿起開堂的文書給大眾看，說：『文采還沒有完全顯現，訊息已經透露出來了。文采既然已經顯現，就難以掩蓋了。既然不能掩蓋，就只好明白地表白。』朗讀了一遍開堂文書後，師父看著大眾說：『縣官學士已經為各位敷揚第一義諦（Paramārtha-satya，最高的真理）了。還有人開了眼、開了悟的嗎？如果有人開了悟，現在就可以散去了。如果還沒有，逕山就要在曲錄床上說些空話了。』於是升座拈香，祝願聖上萬安后，又拈香說：『這一瓣香，諸佛不知道，鬼神也無法測度，不是天地所生，也不是自然而得。前些日子在城中已經嘗試拈出來了，今天人天大眾普集，四眾弟子都來了，其中恐怕還有不知道氣息的人，不得不再重新說破。』說完便燒了香，然後就座。僧人問道：『堯帝的風範永遠流傳，菩薩示現為宰官之身。佛日高照，盧老唱著少林的曲調。祝聖開堂，希望聽聞佛法要義。』師父說：
【English Translation】 English version: How to praise? Brahmā (lord of the Form Realm) said, 'I praise the Venerable for skillfully expounding Prajna (wisdom).' The Venerable said, 'Regarding Prajna, I have not spoken a single word. Why do you say I am skilled at expounding it?' The master shouted, 'If this shout could have been delivered at that time, it would not only have silenced Brahmā's mouth, but also spared Jingshan (mountain name, also refers to Jingshan Temple) from being scrutinized two thousand years later.' Brahmā said, 'The Venerable has not spoken, and I have not heard. Non-speaking and non-hearing is the true expounding of Prajna.' The master shouted again, 'If this shout could have been delivered at that time, it would not only have silenced Subhuti's (one of the Buddha's ten great disciples) mouth, but also spared Jingshan from being scrutinized two thousand years later.' Then, does Jingshan still have any place to be scrutinized?' He said to himself, 'What place is there to be scrutinized? I shouldn't be so talkative.'
Ascending the hall to preach. The mud ox at the bottom of the water chews on raw iron, Gavampati (one of the Buddha's disciples, who often had the habits of a cow due to past karma) bites his tongue. The sea god angrily wields the coral whip, and Mount Sumeru (the central mountain in the Buddhist cosmology) feels no pain.' He slapped the Zen platform and stepped down from the seat.
Ascending the hall to preach. The pine tree piercing the blue sky is thousands of feet tall, and the stream cutting off the red dust is one. Not recognizing the original true face, one mistakenly thinks that someone is writing poetry on Deqiao (mountain name).'
The magistrate of Lin'an County is opening a hall at Haihui Temple. The master picked up the opening document and showed it to the assembly, saying, 'The literary talent has not yet fully manifested, but the message has already been revealed. Since the literary talent has already manifested, it is difficult to conceal it. Since it cannot be concealed, it is better to state it clearly.' After reading the opening document aloud, the master looked at the assembly and said, 'The magistrate scholar has already expounded the First Truth (Paramārtha-satya, the highest truth) for everyone. Are there any who have opened their eyes and awakened? If anyone has awakened, they may now disperse. If not, Jingshan will have to speak empty words on the curved platform.' Then he ascended the seat, offered incense, and after wishing the emperor well, he offered incense again, saying, 'This incense, the Buddhas do not know, the ghosts and gods cannot fathom, it is not born of heaven and earth, nor is it obtained naturally. I tried to offer it in the city a few days ago, and today the assembly of humans and gods is gathered, and the fourfold assembly of disciples has arrived. Among them, I am afraid there are still those who do not know the breath, so I must explain it again.' After saying this, he burned the incense and then took his seat. A monk asked, 'The style of Emperor Yao is forever passed down, and the Bodhisattva manifests as the body of a magistrate. The Buddha's sun shines brightly, and Old Lu sings the tune of Shaolin. Wishing the emperor well and opening the hall, we hope to hear the essence of the Dharma.' The master said,
驚天動地。進云。憑師一滴曹溪水。四海為霖報我皇。師云。一雁初歸四海秋。進云。金輪統御三千界。玉曆延鴻百萬春。師云。阿誰不願。問。三聖道。我逢人即出。出則不為人。意旨如何。師云。殺人不用刀。進云。興化道我逢人即不出。出則便為人。又作么生。師云。活人何必劍。進云。正當出與未出時如何。師云。無須鎖子兩頭搖。進云。專為流通去也。師云。徑山今日失利乃云。佛法至當不在問答處。直饒問似普慧云興。答如普賢瓶瀉。若不識其要妙。只成戲劇之談。于道有何所益。據實而論。儘是癡狂外邊走。所以大覺世尊為一大事因緣故出現於世。以種種微密善巧方便成就眾生。開示悟入佛之知見。起道樹詣鹿苑。先為憍陳如等轉四諦法輪。四十九年三百六十餘會。隨眾生根器所宜次第開演。令其各各聞法解悟出離生死。末後臨般涅槃。於人天百萬眾前。拈華普示。唯金色頭陀破顏微笑。遂云。吾有正法眼藏涅槃妙心。分付于汝。自是西天四七東土二三。天下老和尚各各以心傳心相續不斷。若不識其要妙。一向溺於知見馳騁言詞。正法眼藏流佈豈到今日。到這裡須是個不求諸聖不重己靈底出格道人方能荷擔此個大事。且那個是出格道人。不見昔日江西馬大師。遣西堂智藏。馳書上徑山國一禪師。國一開
【現代漢語翻譯】 現代漢語譯本 驚天動地。進云：『仰仗老師您的一滴曹溪之水，我將四海普降甘霖來報效我皇。』老師說：『一隻孤雁初歸，四海已是秋色。』進云：『金輪統治著三千世界，玉曆延續著百萬個春天。』老師說：『誰不希望這樣呢？』 問：『三聖說：『我逢人便說，說了卻不為人。』這話是什麼意思？』老師說：『殺人不需要刀。』進云：『興化說：『我逢人便不說，說了便為人。』又該怎麼理解？』老師說：『救人何必用劍。』進云：『正當說與未說之時，又該如何？』老師說：『無須鎖子兩頭搖擺。』進云：『專門爲了流通佛法而去。』老師說：『徑山今日失利了。』 乃云：佛法至高至正，不在於問答之處。縱然問得像普慧菩薩那樣云興霧涌，答得像普賢菩薩那樣瓶瀉如注，若不識得其中的要妙，也只是成了戲劇般的談論，對於修行又有何益處？說實話，全都是癡狂地向外奔走。所以大覺世尊爲了一個重大因緣才出現於世，以種種微妙秘密、善巧方便來成就眾生，開示引導眾生悟入佛的知見。從菩提樹下起身前往鹿野苑，先為憍陳如（Kaundinya，五比丘之一）等人轉四諦法輪。四十九年中，三百六十餘次法會，隨著眾生根器的不同，次第開演佛法，使他們各自聞法解悟，脫離生死輪迴。最後臨近般涅槃（Parinirvana，圓寂）時，在人天百萬大眾面前，拈起一朵花來向大眾展示，只有金色頭陀（Mahakasyapa，摩訶迦葉）破顏微笑。於是世尊說：『我有正法眼藏（Saddharma-paryaya，正法眼藏），涅槃妙心（Nirvana-mind，涅槃妙心），交付給你。』 自此以後，西天四十七位祖師，東土二十三位祖師，天下的老和尚們各自以心傳心，相續不斷。若不識得其中的要妙，一味沉溺於知見，馳騁于言辭，正法眼藏的流佈怎麼能到今天呢？到了這裡，必須是個不求諸聖、不重自己靈性的出格道人，才能荷擔起這個大事。那麼，哪個是出格道人呢？不見昔日江西馬大師（Mazu Daoyi，馬祖道一），派遣西堂智藏（Xitang Zhizang）送信給徑山國一禪師（Jingshan Guoyi Chan Shi）。國一打開
【English Translation】 English version Overwhelmingly earth-shattering. Jin Yun said: 'Relying on a drop of Cao Xi (Cao Xi, the location of the Sixth Patriarch's monastery) water from you, teacher, I will shower the four seas with rain to repay my emperor.' The teacher said: 'A lone goose returns, and the four seas are in autumn.' Jin Yun said: 'The golden wheel governs the three thousand worlds, and the jade calendar extends for a million springs.' The teacher said: 'Who wouldn't wish for that?' Asked: 'Sansheng (Sansheng Huiran, a Zen master) said: 'I speak to everyone I meet, but speaking does not benefit them.' What does this mean?' The teacher said: 'Killing people doesn't require a knife.' Jin Yun said: 'Xinghua (Xinghua Cunjiang, a Zen master) said: 'I don't speak to everyone I meet, but speaking benefits them.' How should this be understood?' The teacher said: 'Saving people doesn't require a sword.' Jin Yun said: 'What about the moment of speaking or not speaking?' The teacher said: 'No need to shake the lock from both ends.' Jin Yun said: 'Specifically for the purpose of circulating the Dharma.' The teacher said: 'Jingshan (Jingshan Monastery) has lost today.' Then said: The ultimate truth of the Buddha-dharma is not in questions and answers. Even if the questions are like the clouds rising from Prajna (Prajna, wisdom) and the answers are like the pouring from the vase of Samantabhadra (Samantabhadra, a Bodhisattva), if you don't recognize the essential mystery, it just becomes theatrical talk, and what benefit is there for cultivation? To be honest, it's all foolishly running outward. Therefore, the Great Awakened World Honored One appeared in the world for a great cause and condition, using various subtle and skillful means to accomplish sentient beings, revealing and guiding sentient beings to awaken and enter the knowledge and vision of the Buddha. Rising from the Bodhi tree and going to the Deer Park, he first turned the Four Noble Truths Dharma wheel for Kaundinya (Kaundinya, one of the first five disciples of the Buddha) and others. In forty-nine years, in more than three hundred and sixty assemblies, he sequentially expounded the Dharma according to the different capacities of sentient beings, enabling them to each hear the Dharma, understand, awaken, and escape from the cycle of birth and death. Finally, approaching Parinirvana (Parinirvana, complete Nirvana), in front of millions of humans and devas, he held up a flower to show the assembly, and only Mahakasyapa (Mahakasyapa, one of the Buddha's principal disciples) smiled. Thereupon, the World Honored One said: 'I have the Right Dharma Eye Treasury (Saddharma-paryaya, the treasury of the true Dharma eye), the wondrous mind of Nirvana (Nirvana-mind, the essence of Nirvana), and I entrust it to you.' Since then, forty-seven patriarchs in the Western Heaven and twenty-three patriarchs in the Eastern Land, the old monks of the world have each transmitted mind to mind, continuously without interruption. If you don't recognize the essential mystery, and are only immersed in knowledge and views, galloping in words, how could the Right Dharma Eye Treasury have spread to this day? Reaching this point, there must be an unconventional Daoist who does not seek from the sages and does not value his own spirituality, in order to shoulder this great matter. So, who is the unconventional Daoist? Don't you see that in the past, Master Ma of Jiangxi (Mazu Daoyi, a famous Zen master), sent Xitang Zhizang (Xitang Zhizang, a Zen monk) to deliver a letter to Zen Master Guoyi of Jingshan (Jingshan Guoyi Chan Shi, a Zen master of Jingshan Monastery). Guoyi opened
針見一圓相。遂索筆對智藏。于圓相中點一點。智藏罔措。這個豈不是格外訊息。若作格外商量。又卻不是。諸人且作么生辯明。時中如何受用。適來知縣學士疏中有言。馬師圓相遠緘千里之清規。欽老機鋒點破一時之群惑。群惑既破。則人人腳根下大事洞明。大事既明。則十二時中折旋俯仰彈指謦欬無非佛之妙用。既是佛之妙用。則不從人得。既不從人得。亦不在己躬。既不在己躬。則內不放出外不放入。既外不放入則外息諸緣。內不放出。則內心無喘。既內心無喘外息諸緣。則一切智通無障礙。既無障礙。則一切智智清凈。無二無二分。無別無斷故。正當恁么時。不是世間法。亦非出世間法。拽取占波國與新羅國斗額。豈是分外。雖然如是。更有事在。敢問諸人。只如忠國師為甚麼卻道。欽師猶被馬師惑。即今莫有定當得出底么。若定當得出。許爾諸人。儘是出格道人。其或未然。徑山據款結案去也。良久云。在舍只言為客易臨筌方覺取魚難。
上堂。僧問。靈山會上迦葉親聞。少室峰前神光得髓。即今座下誰是知音。師云。裂破舌頭。進云。可謂卞氏場中多巨璞。孟嘗門下足高賓。師云。瓦礫不勞拈出。進云。爭奈鋒前有異。句里無私。師云。誰是知音者。進云。少室巖前金鳳舞。徑山峰頂玉雞啼。師云
【現代漢語翻譯】 現代漢語譯本 針見一圓相（用針刺破一個圓形圖案）。於是索要筆，對著智藏（弟子名）在圓相中點了一點。智藏不知所措。這難道不是額外的訊息嗎？如果作為額外的事情來商量，又不對。各位，你們打算如何辨明？時中（人名）如何受用？剛才知縣學士的疏文中說：『馬師（馬祖道一，禪宗大師）的圓相，遠隔千里也遵守清規；欽老（欽山文邃禪師）的機鋒，點破了一時的迷惑。』既然群惑已破，那麼人人腳跟下的大事就洞明瞭。大事既然明瞭，那麼十二時中（一天中的任何時候）的折旋俯仰、彈指謦欬，無非是佛的妙用。既然是佛的妙用，那麼就不從別人那裡得到。既然不從別人那裡得到，也不在自己身上。既然不在自己身上，那麼內不放出，外不放入。既然外不放入，那麼就對外停止各種因緣。內不放出，那麼內心就沒有喘息。既然內心沒有喘息，對外停止各種因緣，那麼一切智慧通達無障礙。既然沒有障礙，那麼一切智智清凈，無二無二分，無別無斷。正當這個時候，不是世間法，也不是出世間法。拽取占波國（古國名）與新羅國（古國名）斗額，豈不是分外之事？雖然如此，還有事在。敢問各位，只如忠國師（不詳）為什麼卻說：『欽師（欽山文邃禪師）還被馬師（馬祖道一，禪宗大師）迷惑。』現在莫有人能確定地得出結論嗎？如果能確定地得出結論，我允許你們各位都是出格的道人。如果不能，逕山（地名）就根據事實結案了。良久，說：『在家裡只說做客人容易，到了捕魚的地方才知道取魚的艱難。』
上堂。僧人問：『靈山會上（靈鷲山法會）迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）親耳聽聞，少室峰前（少室山，達摩面壁處）神光（慧可，禪宗二祖）得到精髓。現在座下誰是知音？』師父說：『裂破舌頭。』僧人進一步說：『可謂卞和（人名）的場所中多有巨大的璞玉，孟嘗君（人名）門下有很多高貴的賓客。』師父說：『瓦礫不勞費力撿出來。』僧人進一步說：『爭奈鋒前有異，句里無私。』師父說：『誰是知音者？』僧人進一步說：『少室巖前金鳳舞，逕山峰頂玉雞啼。』師父說：
【English Translation】 English version A needle pierces a complete circle. Thereupon, he asked for a brush and placed a dot within the circle in front of Zhizang (name of a disciple). Zhizang was at a loss. Isn't this an extraordinary message? If we discuss it as an extraordinary matter, it's not quite right. How do you all intend to clarify this? How does Shizhong (name of a person) make use of it? Just now, the magistrate scholar's memorial stated: 'Master Ma's (Mazu Daoyi, a Chan master) complete circle, from afar, adheres to the pure precepts; Old Qin's (Qinshan Wensui, a Chan master) sharp wit, pierces through the delusions of the time.' Since the collective delusions have been broken, then everyone's great matter under their feet is thoroughly understood. Since the great matter is understood, then every movement, bending, looking up, snapping fingers, and clearing the throat throughout the twelve periods of the day are nothing but the wondrous function of the Buddha. Since it is the wondrous function of the Buddha, then it is not obtained from others. Since it is not obtained from others, it is also not within oneself. Since it is not within oneself, then it does not release inward, nor does it take in outward. Since it does not take in outward, then it ceases all external conditions. It does not release inward, then the inner mind has no panting. Since the inner mind has no panting and it ceases all external conditions, then all wisdom penetrates without obstruction. Since there is no obstruction, then all wisdom and knowledge are pure, without duality, without division, without difference, without cessation. Right at this moment, it is neither a worldly dharma nor a transcendental dharma. To drag the country of Champa (ancient country name) and the country of Silla (ancient country name) to fight head-to-head, isn't that an extraneous matter? Even so, there is still something more. May I ask you all, why did National Teacher Zhong (not specified) say: 'Master Qin (Qinshan Wensui, a Chan master) is still deluded by Master Ma (Mazu Daoyi, a Chan master).' Is there anyone who can definitively come to a conclusion now? If you can definitively come to a conclusion, I allow you all to be extraordinary Daoists. If not, Jing Shan (place name) will close the case based on the facts. After a long silence, he said: 'At home, one only says that being a guest is easy; only when facing the fishing basket does one realize the difficulty of catching fish.'
Ascending the hall. A monk asked: 'At the assembly on Mount Ling (Vulture Peak Assembly), Kashyapa (Mahakasyapa, one of the ten major disciples of Shakyamuni) personally heard; before Shaoshi Peak (Shaoshi Mountain, where Bodhidharma meditated facing the wall), Shenguang (Huike, the Second Patriarch of Chan) obtained the marrow. Who among those seated here is a kindred spirit?' The master said: 'Tear open the tongue.' The monk further said: 'It can be said that in Bian He's (name of a person) place, there are many great uncut jades; under Lord Mengchang's (name of a person) gate, there are many noble guests.' The master said: 'There is no need to pick out the rubble.' The monk further said: 'How can one contend that before the blade there is difference, but within the phrase there is no selfishness?' The master said: 'Who is the kindred spirit?' The monk further said: 'Before Shaoshi Rock, the golden phoenix dances; on the peak of Jing Mountain, the jade rooster crows.' The master said:
。兩重公案。問。達磨西來單傳心印。直指人心見性成佛。只如德山入門便棒。臨濟入門便喝未審是同是別。師噓噓。進云。恁么則不離當處常湛然。覓即知君不可見。師云。魚行水濁。進云。爭奈蹋著秤錘硬以鐵。師云。引不著進云。頭頭垂示處。子細好生觀。師云。放爾三十棒。乃云。不用安排切莫造作。造作安排無繩自縛。不安排不造作善財彈指登樓閣。秘魔放下手中叉。普化入市搖鈴鐸。
上堂舉盤山云。心月孤圓光吞萬象。光非照境境亦非存。光境俱亡復是何物。洞山云。光境未亡復是何物。師云。白鷺下田千點雪。黃鸝上樹一枝華。
上堂。僧問。溈仰當時相見處插鍬叉手。意如何。師云。兩眼對兩眼。進云。沒絃琴上知音少。父子彈來格調高。師云。爾且道。在插鍬處在叉手處。進云。竿頭絲線從師弄。不犯清波意自殊。師云。又卻恁么去也。乃云。有句無句如藤倚樹。碧眼胡兒不知落處。且道。落在甚麼處。驀拈拄杖召大眾云。看看。直下來也。急著眼覷擲下拄杖。
出卿歸。上堂舉五祖師翁出隊歸。示眾云。出隊半個月。眼不見鼻孔。失卻祖師禪。拾得個骨董。且道。向甚處著。一分奉釋迦牟尼佛。一分奉多寶佛塔。徑山法孫出隊八十餘日。鼻孔常與眼睛相見。亦無祖師禪可失
【現代漢語翻譯】 現代漢語譯本： 兩重公案。 問：達磨（Bodhidharma，禪宗始祖）西來，單單傳授心印，直指人心，見性成佛。只是德山（Deshan Xuanjian，唐代禪師）入門便打，臨濟（Linji Yixuan，唐代禪師）入門便喝，不知是相同還是不同？ 師：噓噓。 進云：這樣說來，就是『不離當處常湛然，覓即知君不可見』。 師：魚行水濁。 進云：爭奈『踏著秤錘硬似鐵』。 師：引不著。 進云：頭頭垂示處，子細好生觀。 師：放你三十棒。 乃云：不用安排，切莫造作。造作安排，無繩自縛。不安排，不造作，善財（Sudhana，華嚴經中人物）彈指登樓閣。秘魔（Vimalakirti，維摩詰經中人物）放下手中叉，普化（Puhua，唐代禪僧）入市搖鈴鐸。
上堂舉盤山（Panshan Baoji，唐代禪師）云：心月孤圓，光吞萬象。光非照境，境亦非存。光境俱亡，復是何物？ 洞山（Dongshan Liangjie，唐代禪師）云：光境未亡，復是何物？ 師云：白鷺下田千點雪，黃鸝上樹一枝華。
上堂。僧問：溈仰（Weiyang，溈山靈佑和仰山慧寂，唐代禪師）當時相見處，插鍬叉手，意如何？ 師云：兩眼對兩眼。 進云：沒絃琴上知音少，父子彈來格調高。 師云：你且道，在插鍬處，在叉手處？ 進云：竿頭絲線從師弄，不犯清波意自殊。 師云：又卻恁么去也。 乃云：有句無句如藤倚樹，碧眼胡兒不知落處。且道，落在甚麼處？驀拈拄杖召大眾云：看看，直下來也。急著眼覷擲下拄杖。
出卿歸。上堂舉五祖師翁（Wuzu Fayan，宋代禪師）出隊歸。示眾云：出隊半個月，眼不見鼻孔，失卻祖師禪，拾得個骨董。且道，向甚處著？一分奉釋迦牟尼佛（Sakyamuni Buddha），一分奉多寶佛塔（Prabhutaratna Stupa）。徑山法孫出隊八十餘日，鼻孔常與眼睛相見，亦無祖師禪可失。
【English Translation】 English version: Two Cases. Question: Bodhidharma (達磨, the first patriarch of Zen) came from the West, transmitting only the mind-seal, directly pointing to the human mind, seeing one's nature and becoming a Buddha. However, Deshan (德山 Xuanjian, a Zen master of the Tang Dynasty) hit with a stick upon entering, and Linji (臨濟 Yixuan, a Zen master of the Tang Dynasty) shouted upon entering. Are they the same or different? Master: Shush! Further: In that case, it is 'Without leaving this place, it is always serene; seeking it, you know you cannot see it.' Master: Fish swim, water muddies. Further: But 'Stepping on the steelyard weight, it's hard as iron.' Master: Can't be drawn. Further: At every point of instruction, observe carefully. Master: Give you thirty blows. Then said: No need to arrange, do not fabricate. Arranging and fabricating is self-binding with no rope. Without arranging, without fabricating, Sudhana (善財, a figure in the Avatamsaka Sutra) ascends to the pavilion with a snap of his fingers. Vimalakirti (秘魔, a figure in the Vimalakirti Sutra) puts down the fork in his hand, Puhua (普化, a Zen monk of the Tang Dynasty) enters the market ringing his bell.
In the hall, citing Panshan (盤山 Baoji, a Zen master of the Tang Dynasty): The mind-moon is solitary and round, its light swallows the myriad forms. The light does not illuminate the realm, nor does the realm exist. When both light and realm are gone, what is it? Dongshan (洞山 Liangjie, a Zen master of the Tang Dynasty) said: When light and realm have not disappeared, what is it? Master said: White herons descend to the fields, a thousand points of snow; orioles ascend the trees, a branch of blossoms.
In the hall. A monk asked: When Weiyang (溈仰, Weishan Lingyou and Yangshan Huiji, Zen masters of the Tang Dynasty) met at that time, planting the hoe and crossing hands, what was the meaning? Master said: Two eyes facing two eyes. Further: Few know the tune on a stringless zither; father and son play, the melody is high. Master said: You tell me, is it in the planting of the hoe, or in the crossing of hands? Further: The silken thread on the pole is manipulated by the master; without disturbing the clear waves, the meaning is naturally different. Master said: Again, you go that way. Then said: With or without a phrase, like a vine leaning on a tree, the blue-eyed barbarian does not know where it falls. Tell me, where does it fall? Suddenly picking up the staff, he called to the assembly: Look, it comes straight down! Quickly fix your eyes and throw down the staff.
Returning from Qing. In the hall, citing Wuzu, the Teacher (五祖 Fayan, a Zen master of the Song Dynasty) returning from the team. Showing the assembly: Half a month out of the team, the eyes do not see the nostrils, losing the ancestral Zen, picking up an antique. Tell me, where to put it? One part is offered to Sakyamuni Buddha (釋迦牟尼佛), one part is offered to the Stupa of Prabhutaratna (多寶佛塔). The Dharma-grandson of Jingshan has been out of the team for more than eighty days, the nostrils always see the eyes, and there is no ancestral Zen to lose.
。亦不曾拾得骨董。既無骨董則無以奉釋迦牟尼佛。亦無以奉多寶佛塔。畢竟得個甚麼。夜靜水寒魚不食。滿船空載月明歸。
上堂。去年臘月二十五有恁么訊息。今年臘月二十五無恁么訊息。有恁么訊息。是諸人分上事。徑山不預。無恁么訊息。是徑山分上事。諸人無分。或有人問。徑山未審是甚麼訊息。驀拈拄杖云。不得動著。動著打折爾驢腰。擲拄杖下座。
歲旦上堂。拈拄杖空中。作書字勢云。正朝把筆萬事皆吉。應時納祐慶無不宜。若作世諦流佈平地。吃交更在佛法商量眉須墮落。卓拄杖下座。
上堂。買鐵得真金。求雨得瑞雪。五峰玉琢成。千樹銀華結。龍王降吉祥。普賢呈丑拙。三世如來秘密門。今日一時都漏泄。雖然如是這裡有一處可疑。且道。疑個甚麼。恐日出后一場漏逗。
上堂。元宵佳節同歡樂。處處咸然無盡燈。火光爍破勝熱面。夜神忽患冷頭疼參。
上堂舉僧問長沙。如何轉得山河大地歸自己去。沙云。如何轉得自己歸山河大地去。師云。轉山河大地歸自己則易。轉自己歸山河大地則難。有人道得不難不易句。卻來徑山手裡請棒吃。
上堂。二月仲春久雨不晴。雲門一劄德非有鄰。乃顧視大眾云。劄。復云。慚惶殺人。
不動居士至。上堂。
【現代漢語翻譯】 現代漢語譯本：我也不曾拾到古董。既然沒有古董，就沒有辦法供奉釋迦牟尼佛（Śākyamuni Buddha）。也沒有辦法供奉多寶佛塔（Prabhūtaratna Stūpa）。到底得到了什麼呢？夜深了，水也寒冷，魚兒不吃食，滿船空空地載著月光回家。
上堂：去年臘月二十五有這樣的訊息，今年臘月二十五沒有這樣的訊息。有這樣的訊息，是各位的事情，逕山（Jìngshān，山名，也指代說法者）不參與。沒有這樣的訊息，是徑山的事情，各位沒有份。如果有人問，逕山未審是什麼訊息？我便拿起拄杖說：『不得碰它！碰它就打斷你的驢腰！』說完，把拄杖扔下，走下座位。
歲旦上堂：拿起拄杖在空中，做出寫字的姿勢說：『正月初一把筆，萬事都吉祥。應時承受福佑，喜慶沒有不適宜的。』如果當作世俗的道理來流傳，在佛法上商量，眉毛鬍子都要掉落。說完，用拄杖敲擊地面，走下座位。
上堂：買鐵得到了真金，求雨得到了瑞雪，五峰山（Wǔfēng Shān）的景色如同用玉石雕琢而成，千樹萬樹都結滿了銀色的花朵。龍王（Nāga King）降下吉祥，普賢菩薩（Samantabhadra）示現醜陋和笨拙。三世如來（Three Buddhas）的秘密法門，今天一時都泄露了。雖然是這樣，這裡有一處可疑的地方。那麼，可疑的是什麼呢？恐怕太陽出來后，會有一場漏洞百出。
上堂：元宵佳節一同歡樂，處處都點燃著無盡的燈火。火光照破了勝熱面（Shèngrè miàn，指一種鬼），夜遊神（Night Spirit）忽然患了冷頭疼。
上堂：舉僧人問長沙（Chángshā，人名，禪宗大師）的話：『如何才能把山河大地轉變歸為自己所有？』長沙回答說：『如何才能把自己轉變歸為山河大地所有？』我說：『轉變山河大地歸為自己所有容易，把自己轉變歸為山河大地所有困難。』如果有人能說出不難不易的句子，就到我徑山這裡來，請吃棒子！
上堂：二月仲春，連日下雨不停。雲門（Yúnmén，宗派名）的一張字條，德行並非近鄰。於是環顧大眾說：『字條！』又說：『慚愧殺人！』
不動居士（Bùdòng Jūshì，人名）到來。上堂。
【English Translation】 English version: I have not picked up any antiques either. Since there are no antiques, there is no way to offer them to Śākyamuni Buddha. Nor is there any way to offer them to the Prabhūtaratna Stūpa. What have I gained after all? The night is quiet, the water is cold, and the fish do not eat; the boat returns fully loaded with moonlight.
Going to the Hall: Last year on the twenty-fifth day of the twelfth month, there was such news. This year on the twenty-fifth day of the twelfth month, there is no such news. Having such news is a matter for all of you; Jìngshān (name of a mountain, also refers to the speaker) does not participate. Not having such news is a matter for Jìngshān; you all have no part in it. If someone asks, 'What news is Jìngshān unaware of?' I would pick up my staff and say, 'Do not touch it! Touching it will break your donkey's back!' Having said that, I throw the staff down and leave the seat.
Going to the Hall on New Year's Day: Picking up the staff in the air, making a gesture of writing characters, I say, 'On the first day of the New Year, holding the brush, all things are auspicious. Receiving blessings in due season, celebrations are always appropriate.' If it is spread as a worldly truth, discussing it in terms of the Buddha-dharma will cause eyebrows and whiskers to fall off. Having said that, I strike the ground with the staff and leave the seat.
Going to the Hall: Buying iron, one obtains true gold; praying for rain, one obtains auspicious snow. The scenery of Wǔfēng Shān is as if carved from jade; thousands of trees are covered with silver blossoms. The Nāga King bestows auspiciousness; Samantabhadra Bodhisattva manifests ugliness and clumsiness. The secret gate of the Three Buddhas is all leaked out today. Although it is so, there is one suspicious point here. So, what is suspicious? I fear that after the sun rises, there will be a complete exposure of flaws.
Going to the Hall: On the Lantern Festival, we rejoice together; everywhere, countless lamps are lit. The firelight illuminates the face of Shèngrè miàn (a type of ghost), and the Night Spirit suddenly suffers from a cold headache.
Going to the Hall: Quoting a monk's question to Chángshā (name of a person, a Chan master): 'How can one transform the mountains and rivers and return them to oneself?' Chángshā replied, 'How can one transform oneself and return to the mountains and rivers?' I say, 'Transforming the mountains and rivers to return to oneself is easy; transforming oneself to return to the mountains and rivers is difficult.' If someone can speak a sentence that is neither difficult nor easy, come to me at Jìngshān and ask for a beating!
Going to the Hall: In the second month of spring, it has been raining continuously for a long time. A note from Yúnmén (name of a school) says that virtue is not a close neighbor. Then, looking around at the assembly, he said, 'Note!' And then said, 'Ashamed to death!'
The Layman Bùdòng Jūshì has arrived. Going to the Hall.
僧問。徑山布龍蛇陣。居士匹馬單槍。當恁么時如何相見。師云。老僧打退鼓。進云。一個老大蟲。撞著重牙虎。師云。爾還聞雷聲么。進云。只為學人個得慣。師云。且莫詐明頭。進云。卻請和尚道。師云。我若道。爾須百雜碎。進云。慶快平生去也。師噓噓乃云。眼空宇宙渾無物。大坐當軒孰敢窺。選佛選官俱已了。同途把手不同歸。敢問大眾。既同途又把手。為甚麼不同歸。莫將鶴唳誤作鶯啼。復舉陸亙大夫問南泉云。肇法師也甚奇怪。解道天地與我同根萬物與我一體。南泉遂指庭前華謂大夫曰。時人見此一株華。如夢相似。師云。這一則公案流佈叢林近三百載。中間有無數善知識出世。只是未嘗有一人與伊分明判斷。徑山今日與伊斷卻。若向理上看。非但南泉謾他陸亙一點不得。亦未摸著他腳下一莖毛在。若向事上看。非但陸亙謾他南泉一點不得。亦未夢見。他汗臭氣在。或有人出來道。大小徑山說理說事。即向他道。但向理事上會取。
上堂。一不成只。兩不成雙。喝一喝云。是甚麼。劍號巨闕珠稱夜光。
上堂。僧問。老東山也恁么舉。老圓悟也恁么舉。未審和尚如何舉。師云。一手不獨拍。兩手鳴摑摑。進云。金不博金。水不洗水。師云。蹉過了也不知。進云。上是天下是地。蹉過個甚麼
【現代漢語翻譯】 現代漢語譯本 僧人問：『徑山（Jingshan，地名，也指徑山寺）擺下布龍蛇陣，居士（Jushi，在家修行的佛教徒的尊稱）單槍匹馬，當這種時候，如何相見？』 師父說：『老僧我只好鳴金收兵。』 僧人進一步問：『一個巨大的蟲子，撞上長著重牙的老虎，會怎麼樣？』 師父說：『你還能聽到雷聲嗎？』 僧人說：『只因爲學人我已經習慣了。』 師父說：『暫且不要假裝明白。』 僧人說：『還是請和尚您來說說看。』 師父說：『我如果說了，你一定會粉身碎骨。』 僧人說：『那我就慶幸平生了。』 師父噓噓幾聲，然後說：『眼中空無一物，宇宙皆空，大大咧咧地坐在正中，誰敢窺視？選佛選官都已經結束了，同路出發卻不同歸宿。』 敢問各位，既然同路又攜手，為什麼不同歸呢？不要把鶴的叫聲誤認為是黃鶯的啼鳴。 又舉陸亙（Lu Gun，人名）大夫問南泉（Nanquan，人名，也指南泉普愿禪師）說：『肇法師（Zhao Fashi，人名，指僧肇）也真奇怪，竟然說天地與我同根，萬物與我一體。』 南泉於是指著庭前的花對大夫說：『世人看見這株花，就像做夢一樣。』 師父說：『這則公案流傳在叢林中近三百年，中間有無數善知識出世，只是未曾有一人與它分明判斷。徑山今天就與它斷個明白。如果從理上來看，非但南泉欺騙不了陸亙一點，也沒摸到他腳下的一根毫毛。如果從事上來看，非但陸亙欺騙不了南泉一點，也沒夢見過他的汗臭味。』 或者有人出來說：『大小徑山說理說事。』就對他說：『只要從理事上領會。』 上堂說法，『一不成只，兩不成雙。』喝一聲說：『是什麼？劍名為巨闕（Juque，寶劍名），珠稱為夜光（Yeguang，寶珠名）。』 上堂說法，僧人問：『老東山（Laodongshan，人名）也這樣舉，老圓悟（Laoyuanwu，人名）也這樣舉，不知道和尚您如何舉？』 師父說：『一手拍不響，兩手拍得響。』 僧人說：『金不能博金，水不能洗水。』 師父說：『錯過了也不知道。』 僧人說：『上是天，下是地，錯過了什麼？』
【English Translation】 English version A monk asked: 'Jingshan (name of a place, also refers to Jingshan Temple) sets up the Bulongshe Formation, and the Layman (Jushi, a respectful title for Buddhist practitioners at home) is alone with a spear and a horse. At such a time, how do they meet?' The Master said: 'This old monk has to sound the retreat.' The monk further asked: 'A huge worm encounters a tiger with heavy teeth, what will happen?' The Master said: 'Can you still hear the thunder?' The monk said: 'Only because this student is already used to it.' The Master said: 'Don't pretend to be clear for now.' The monk said: 'Please, Master, tell us.' The Master said: 'If I say it, you will be crushed to pieces.' The monk said: 'Then I will rejoice in my life.' The Master hissed a few times, and then said: 'The eyes are empty, the universe is empty, sitting grandly in the center, who dares to peek? The selection of Buddhas and officials is over, starting on the same road but not returning to the same destination.' May I ask everyone, since they are on the same road and holding hands, why don't they return together? Don't mistake the cry of a crane for the song of a nightingale. He also cited the example of Lu Gun (name of a person), a high official, asking Nanquan (name of a person, also refers to Zen Master Nanquan Puyuan): 'Master Zhao (Zhao Fashi, name of a person, refers to Monk Zhao) is also very strange, saying that heaven and earth share the same root with me, and all things are one with me.' Nanquan then pointed to the flower in front of the courtyard and said to the official: 'People see this flower as if they are dreaming.' The Master said: 'This case has been circulating in the monasteries for nearly three hundred years, and countless good teachers have been born in the meantime, but no one has ever clearly judged it. Jingshan will break it clearly today. If viewed from the perspective of principle, not only can Nanquan not deceive Lu Gun at all, but he has not even touched a hair on his feet. If viewed from the perspective of affairs, not only can Lu Gun not deceive Nanquan at all, but he has not even dreamed of his sweaty smell.' Or someone comes out and says: 'Big and small Jingshan talk about principle and affairs.' Just say to him: 'Just understand from the principles and affairs.' Ascending the hall to preach, 'One does not make a pair, two do not make a pair.' Shouting, 'What is it? The sword is called Juque (name of a precious sword), and the pearl is called Yeguang (name of a precious pearl).' Ascending the hall to preach, a monk asked: 'Old Dongshan (name of a person) also raises it like this, Old Yuanwu (name of a person) also raises it like this, I wonder how does the Master raise it?' The Master said: 'One hand does not clap, two hands clap loudly.' The monk said: 'Gold cannot gamble with gold, water cannot wash water.' The Master said: 'You don't even know if you missed it.' The monk said: 'Above is heaven, below is earth, what did I miss?'
。師云。金不博金。水不洗水聻。進云。直下來也急著眼看。師云。依舊跳不出乃舉。僧問投子。一大藏教還有奇特事也無。投子云。演出大藏教。又一老宿云。演入大藏教。師云。演出演入則不無二老。若是奇特事。三生六十劫也未夢見在。
無上禪師忌日上堂。適來未擊鼓已前。無上禪師已為諸人入泥入水。葛藤不少。徑山不可更向土上加泥。便下座。
上堂舉永嘉云。江月照松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣。師云。這個阿師好與三十棒。且道。過在甚處。不合偷。常住物入衣缽下。
上堂舉教云。應如是知如是見如是信解不生法相。師舉起拂子云。這個是徑山拂子。喚甚麼作法相。法相既不可得。又知個甚麼見個甚麼。信個甚麼。解個甚麼。復舉起云。這個是法相。卻喚甚麼作拂子。拂子既不可得。如是知。如是見。如是信解。又有甚麼過。正當恁么時轉身一句作么生道。千重百匝無回互。大家靜處薩婆訶。
上堂。今朝又是四月一。那事全然沒訊息。衲僧皮草久不幹。且喜日頭東畔出。參。
浴佛上堂。今朝正是四月八。凈飯王宮生悉達。吐水九龍天外來。棒足七蓮從地發。點胸點肋獨稱尊。大口開張自矜伐。都盧住世七旬餘。四十九年恣忉怛。
【現代漢語翻譯】 現代漢語譯本： 師父說：『金不能用來冶煉金，水不能用來清洗水，』你明白嗎？學僧進而言：『直截了當的當下也要急著觀察。』師父說：『依舊跳不出。』於是舉例說，有僧人問投子禪師：『《大藏經》（Tripitaka，佛教經典的總稱）里還有什麼特別的事嗎？』投子禪師說：『演出《大藏經》。』又有一位老修行說：『演入《大藏經》。』師父說：『演出、演入，二位老修行都不錯。但要說是特別的事，就算經歷三生六十劫也做夢都夢不到。』 無上禪師忌日上堂。恰好在擊鼓之前，無上禪師已經為各位入泥入水，說了不少葛藤（糾纏不清的話）。徑山我不能再在泥土上加泥土了。』於是下座。 上堂時引用永嘉禪師的話：『江月照，松風吹，永夜清宵何所為？佛性戒珠心地印，霧露雲霞體上衣。』師父說：『這位禪師應該打三十棒。且說，過錯在哪裡？不該偷常住的物品放入自己的衣缽里。』 上堂時引用經文說：『應如是知，如是見，如是信解，不生法相。』師父舉起拂子說：『這個是徑山的拂子，叫什麼做法相？法相既然不可得，又知道什麼，見到什麼，相信什麼，理解什麼？』又舉起拂子說：『這個是法相，卻叫什麼作拂子？拂子既然不可得，如是知，如是見，如是信解，又有什麼過錯？』正在這個時候，轉身一句該怎麼說？千重百匝沒有回互，大家安靜處薩婆訶（Sarva-ha，祝願語）。』 上堂。今天又是四月初一，那件事全然沒有訊息。衲僧的皮草很久都沒幹了，還算高興太陽從東邊出來。參！ 浴佛上堂。今天正是四月初八，凈飯王（Suddhodana，釋迦牟尼的父親）的王宮裡誕生了悉達多（Siddhartha，釋迦牟尼的本名）。吐水九龍從天外來，棒足七蓮從地裡發。點胸點肋獨自稱尊，大口張開自我誇耀。總共在世七十多年，四十九年恣意忉怛（Tavatimsa，佛教用語，指忉利天）。
【English Translation】 English version: The master said, 'Gold cannot refine gold, water cannot wash water, do you understand?' The monk further said, 'Even in the direct present moment, one must be quick to observe.' The master said, 'Still unable to escape.' Then he gave an example, a monk asked Touzi (a Zen master), 'Within the entire Tripitaka (the complete collection of Buddhist texts), is there anything particularly special?' Touzi said, 'Performing the Tripitaka.' Another old practitioner said, 'Entering the Tripitaka.' The master said, 'Performing and entering, both old practitioners are good. But if you speak of something particularly special, even after sixty kalpas (aeons) through three lifetimes, you wouldn't even dream of it.' On the anniversary of Zen Master Wushang's death, the master ascended the hall. Just before the drum was struck, Zen Master Wushang had already entered the mud and water for everyone, speaking many tangled words. I, Jingshan, cannot add more mud to the earth.' Then he descended from his seat. Ascending the hall, he quoted Yongjia (a Zen master) saying, 'The river moon shines, the pine wind blows, what is one doing on this long, clear night? Buddha-nature, precept-pearl, mind-ground seal, mist, dew, clouds, and haze are clothes on the body.' The master said, 'This Zen master deserves thirty blows. And say, where is the fault? He shouldn't steal the monastery's belongings and put them in his own robe and bowl.' Ascending the hall, he quoted the scripture saying, 'One should know thus, see thus, believe and understand thus, without generating the appearance of dharma.' The master raised his whisk and said, 'This is Jingshan's whisk, what is called the appearance of dharma? Since the appearance of dharma is unattainable, then what is there to know, what is there to see, what is there to believe, what is there to understand?' Again, he raised the whisk and said, 'This is the appearance of dharma, but what is it called a whisk? Since the whisk is unattainable, knowing thus, seeing thus, believing and understanding thus, what fault is there?' At just this moment, how should one say a turning phrase? Thousands of layers, hundreds of folds, without mutual return, everyone be quiet, Sarva-ha (a benedictory phrase).' Ascending the hall. Today is again the first of April, that matter has no news at all. The mendicant's fur robe has been damp for a long time, but fortunately, the sun rises in the east. Meditate! Ascending the hall for the Bathing the Buddha Festival. Today is precisely the eighth of April, Siddhartha (Shakyamuni's given name) was born in the palace of King Suddhodana (Shakyamuni's father). Nine dragons spitting water came from beyond the heavens, seven lotus flowers supporting his feet sprouted from the earth. Pointing to his chest and ribs, he alone claimed to be honored, opening his mouth wide, boasting of himself. Altogether he lived for more than seventy years, for forty-nine years indulging in Tavatimsa (one of the heavens in Buddhist cosmology).
賴有云門老跛師。一棒當時要打殺。人人盡道報佛恩。將此深心奉塵剎。獨有徑山即不然。既不然合作么生。下座。同到殿上。為諸人說破。
上堂。拈拄杖卓一下召大眾云。還聞么。復舉起云。觀世音菩薩來也在徑山拄杖頭上。口喃喃地道。諸行無常是生滅法。生滅既滅寂滅現前。拈鬚彌盧于掌上。向針眼里打鞦韆。直饒便恁么見得徹去。猶較拄杖子十萬八千。且道。徑山拄杖子有甚麼奇特。擲下云。不直半分錢。
上堂。徑山無寸土莊田。今夏隨宜結眾緣。慵論道懶談禪。拄杖挑來個個圓。不用息心除妄想。大家吃飯了噇眠。噇眠則不無。或若夢中有人索飯錢又作么生。依稀似曲才堪聽。又被風吹別調中。
上堂。僧問。法身有三種病二種光。光即不問。未審法身還具四大也無。師云具。進云。如何是法身。師云。地水火風。進云。如何是四大。師云漆桶不快。進云。法身向上還更有事也無。師云。但向下會取。乃舉僧問趙州。如何是出來底人。州云。諸佛菩薩。師云。大小趙州。元來膽小。或有人問徑山。如何是出來底人。向他道。泥豬疥狗。他若道。徑山舌頭得恁么自在。我也知爾是個漆桶。
上堂。僧問。萬機休罷獨坐大方。猶是向下事。如何是向上事。師云。癡人面前不得說夢
【現代漢語翻譯】 現代漢語譯本： 多虧了雲門老跛師（指雲門文偃禪師，以其教學風格嚴厲而聞名）。當時一棒子就要打死你。人們都說這是爲了報答佛恩，將這顆深切的心奉獻給世間的寺廟。只有徑山（指徑山寺）不是這樣。既然不是這樣，那又該怎麼做呢？下座。一同到殿上，為大家說破。
上堂說法。拿起拄杖敲了一下，召集大眾說：『聽到了嗎？』又舉起拄杖說：『觀世音菩薩（Avalokiteśvara Bodhisattva，佛教中代表慈悲的菩薩）也來到徑山拄杖頭上了。』口中喃喃地說：『諸行無常是生滅法（一切事物都是無常的，有生有滅的規律）。生滅既滅，寂滅現前（當生滅停止時，涅槃的境界就會顯現）。』把須彌盧山（Mount Sumeru，佛教宇宙觀中的中心山）放在手掌上，在針眼里盪鞦韆。即使你這樣徹底地領悟了，仍然比拄杖子差了十萬八千里。』那麼，逕山的拄杖子有什麼奇特之處呢？』扔下拄杖說：『不值半分錢。』
上堂說法。徑山沒有一寸土地的莊園田產，今年夏天隨緣與大眾結緣。懶得談論『道』，也懶得談論『禪』。拄杖挑來的東西個個都是圓滿的。不用停止妄想，大家吃飯後就睡覺。睡覺倒是沒錯，但如果在夢中有人向你索要飯錢，又該怎麼辦呢？依稀好像曲子剛開始好聽，又被風吹散到別的調子里去了。
上堂說法。有僧人問：『法身（Dharmakaya，佛的法性之身）有三種病，兩種光。光暫且不問，請問法身還具備地、水、火、風四大元素嗎？』師父說：『具備。』僧人追問：『什麼是法身？』師父說：『地、水、火、風。』僧人說：『什麼是四大？』師父說：『漆桶不快。』僧人追問：『法身向上還有更高的境界嗎？』師父說：『只要向下體會。』於是舉例說，有僧人問趙州禪師（Zhaozhou，唐代著名禪師）：『什麼是出來的人？』趙州禪師說：『諸佛菩薩。』師父說：『小小的趙州，原來這麼膽小。』如果有人問徑山，『什麼是出來的人？』我就對他說：『泥豬疥狗。』如果他反駁說：『徑山你的舌頭這麼自在。』我也就知道你是個漆桶。
上堂說法。有僧人問：『萬事都停止了，獨自安坐于大方之中，這還是向下的事情。什麼是向上的事情？』師父說：『不要在癡人面前說夢話。』
【English Translation】 English version: Thanks to old lame Master Yunmen (referring to Zen Master Yunmen Wenyan, known for his strict teaching style). He would have killed you with a single blow back then. Everyone says this is to repay the Buddha's kindness, dedicating this profound heart to the temples in the world. Only Jingshan (referring to Jingshan Temple) is not like this. Since it's not like this, then what should be done? Step down from the seat. Go to the main hall together and explain it to everyone.
Ascending the hall for Dharma talk. He picked up the staff and struck it once, summoning the assembly and saying, 'Did you hear that?' Then he raised the staff and said, 'Avalokiteśvara Bodhisattva (the Bodhisattva representing compassion in Buddhism) has also come to the head of Jingshan's staff.' He muttered, 'All conditioned things are impermanent, subject to arising and ceasing (everything is impermanent, with the law of birth and death). When arising and ceasing cease, Nirvana appears (when birth and death cease, the state of Nirvana will appear).' He placed Mount Sumeru (the central mountain in the Buddhist cosmology) on the palm of his hand and swung on a swing in the eye of a needle. Even if you understand this thoroughly, you are still hundreds of thousands of miles away from the staff.' So, what is so special about Jingshan's staff?' He threw down the staff and said, 'It's not worth half a cent.'
Ascending the hall for Dharma talk. Jingshan has no estate land, this summer we casually form connections with the masses. I'm too lazy to talk about 'the Way', and too lazy to talk about 'Zen'. The things brought by the staff are all perfect. There is no need to stop delusions, everyone eats and then sleeps. Sleeping is fine, but what if someone asks you for money for food in your dream? It seems that the tune is only good at the beginning, and then it is blown by the wind into another tune.
Ascending the hall for Dharma talk. A monk asked, 'The Dharmakaya (the Dharma body of the Buddha) has three kinds of illnesses and two kinds of light. Let's not talk about the light for now, does the Dharmakaya still possess the four great elements of earth, water, fire, and wind?' The master said, 'It does.' The monk asked further, 'What is the Dharmakaya?' The master said, 'Earth, water, fire, and wind.' The monk said, 'What are the four great elements?' The master said, 'The lacquer bucket is not fast.' The monk asked further, 'Is there a higher state beyond the Dharmakaya?' The master said, 'Just understand it downwards.' Then he gave an example, a monk asked Zen Master Zhaozhou (a famous Zen master of the Tang Dynasty), 'What is a person who has come out?' Zen Master Zhaozhou said, 'All Buddhas and Bodhisattvas.' The master said, 'Little Zhaozhou, you are so timid.' If someone asks Jingshan, 'What is a person who has come out?' I would say to him, 'A mud pig with mange.' If he retorted, 'Jingshan, your tongue is so free.' I would also know that you are a lacquer bucket.
Ascending the hall for Dharma talk. A monk asked, 'All things have ceased, and one sits alone in the vast expanse, this is still a downward matter. What is an upward matter?' The master said, 'Don't talk about dreams in front of a fool.'
。進云。老和尚三寸甚密。師云。眾眼難謾。進云。只如僧問洞山如何是佛。云麻三斤又作么生。師云。大鵬展翅蓋十洲。籬邊之物空啾啾。乃云。昨日晴今日雨。時分不相應。三日後看取。拍禪床下座。
上堂。僧問。情生智隔。想變體殊。情未生時隔從何得。師云。元來是個飯袋子。進云。未審意旨如何。師云隔。乃拈拄杖舉。三聖云。我逢人即出。出則不為人。卓一下云。賊身已露放過不可。興化聞云。我逢人即不出。出則便為人。又卓一下云。已露賊身不可放過。大凡宗師決斷是非。要得開人眼目。不可一向盲枷瞎棒。且道。這兩個老漢有甚麼過。擲下云。龍蛇易辯衲子難謾。
上堂舉。僧問洞山。寒暑到來如何迴避。山云。何不向無寒暑處去。僧云。如何是無寒暑處。山云。寒時寒殺阇黎。熱時熱殺阇黎。又僧問一老宿。時節恁么熱。向甚處迴避。宿云。向鑊湯爐炭里迴避。僧云。鑊湯爐炭里如何迴避。宿云。眾苦不能到。師云。二老宿。一人在寒暑里垂手。一人在寒暑外垂手。寒暑里垂手者不見有寒暑之相。寒暑外垂手者。通身是寒暑。徑山恁么道。諸人還辯明得么。若辯明得。南天臺北五臺。若辯明不得。今日熱如昨日。
上堂。僧問。教中道。塵塵說剎剎說無間歇。未審以何為舌
【現代漢語翻譯】 現代漢語譯本：
進云：『老和尚的說法非常嚴密。』師父說：『眾人的眼睛難以欺騙。』進云：『就像有僧人問洞山（Dòngshān，禪宗祖師）什麼是佛，洞山回答『麻三斤』，這又是什麼意思呢？』師父說：『大鵬展翅覆蓋十個洲，籬笆邊的東西空自吵鬧。』於是說：『昨天晴朗今天下雨，時節不相適應，三天後看結果。』拍了一下禪床，走下座位。
師父上堂說法。有僧人問：『情念產生智慧就被隔斷，思想變化本體就不同了。情念未產生時，隔斷從何而來？』師父說：『原來是個飯桶。』進云：『不知道您的意思是什麼？』師父說：『隔斷。』於是拿起拄杖舉起來，引用三聖（Sānshèng，人名）的話說：『我遇到人就出手，出手就不為人。』敲了一下說：『賊人的身形已經暴露，放過不得。』興化（Xīnghuà，人名）聽到后說：『我遇到人就不出手，出手就爲了人。』又敲了一下說：『已經暴露了賊人的身形，不可放過。』大凡宗師決斷是非，要能開啟人的眼界，不可一味地盲目施加手段。那麼，這兩個老和尚有什麼過錯呢？』扔下拄杖說：『龍蛇容易分辨，修行人難以欺騙。』
師父上堂說法，引用：有僧人問洞山：『寒暑到來如何迴避？』洞山回答：『何不向沒有寒暑的地方去？』僧人問：『如何是沒有寒暑的地方？』洞山回答：『寒冷時寒死你，炎熱時熱死你。』又有僧人問一位老修行：『時節這麼炎熱，向什麼地方迴避？』老修行回答：『向鑊湯爐炭里迴避。』僧人問：『鑊湯爐炭里如何迴避？』老修行回答：『眾苦不能到達。』師父說：『這兩位老修行，一位在寒暑里垂手，一位在寒暑外垂手。在寒暑里垂手的人，不見有寒暑的表象；在寒暑外垂手的人，全身都是寒暑。徑山（Jìngshān，地名）這樣說，你們能辨明嗎？如果能辨明，南天（Nántiān，地名）臺北（Táiběi，地名）五臺（Wǔtái，地名）；如果不能辨明，今天熱得和昨天一樣。』
師父上堂說法。有僧人問：『經教中說，塵塵說，剎剎說，無間歇。不知道用什麼作為舌頭？』
【English Translation】 English version:
Jìn asked: 『The old monk's words are very tight.』 The Master said: 『The eyes of the crowd are hard to deceive.』 Jìn asked: 『Just like a monk asked Dòngshān (洞山, a Chan master), 『What is Buddha?』 Dòngshān replied, 『Three pounds of flax.』 What does that mean?』 The Master said: 『The roc spreads its wings to cover ten continents, the things by the fence chirp in vain.』 Then he said: 『Yesterday was sunny, today it rains, the seasons are not in harmony, see what happens in three days.』 He slapped the Zen bed and stepped down.
The Master ascended the hall to preach. A monk asked: 『When emotion arises, wisdom is cut off; when thought changes, the substance is different. When emotion has not yet arisen, from where does the separation come?』 The Master said: 『Originally, you are a rice bag.』 Jìn asked: 『I don't know what your intention is?』 The Master said: 『Separation.』 Then he picked up his staff and raised it, quoting Sānshèng's (三聖, a person's name) words: 『When I meet someone, I strike out; when I strike out, it is not for the person.』 He struck once and said: 『The thief's body is already exposed, it cannot be let go.』 Xīnghuà (興化, a person's name) heard this and said: 『When I meet someone, I do not strike out; when I strike out, it is for the person.』 He struck again and said: 『The thief's body is already exposed, it cannot be let go.』 Generally, a master's judgment of right and wrong should open people's eyes, and should not blindly impose methods. So, what fault do these two old monks have?』 He threw down his staff and said: 『Dragons and snakes are easy to distinguish, but practitioners are hard to deceive.』
The Master ascended the hall to preach, quoting: A monk asked Dòngshān: 『When cold and heat arrive, how should one avoid them?』 Dòngshān replied: 『Why not go to a place where there is no cold or heat?』 The monk asked: 『What is a place where there is no cold or heat?』 Dòngshān replied: 『When it's cold, be frozen to death; when it's hot, be burned to death.』 Another monk asked an old practitioner: 『The season is so hot, where should one avoid it?』 The old practitioner replied: 『Avoid it in the cauldron of boiling water and the furnace of burning charcoal.』 The monk asked: 『How can one avoid it in the cauldron of boiling water and the furnace of burning charcoal?』 The old practitioner replied: 『Suffering cannot reach you.』 The Master said: 『These two old practitioners, one lowers his hand in the cold and heat, the other lowers his hand outside the cold and heat. The one who lowers his hand in the cold and heat does not see the appearance of cold and heat; the one who lowers his hand outside the cold and heat is all cold and heat. Jìngshān (徑山, a place name) says this, can you discern it? If you can discern it, Nántiān (南天, a place name), Táiběi (臺北, a place name), Wǔtái (五臺, a place name); if you cannot discern it, today is as hot as yesterday.』
The Master ascended the hall to preach. A monk asked: 『The teachings say that each dust speaks, each land speaks, without interruption. I don't know what is used as the tongue?』
。師拍禪床右角一下。進云。世尊不說說。迦葉不聞聞也。師拍禪狀左角一下。進云也知今日令不虛行。師云。識甚好惡。乃舉趙州問南泉。知有底人向甚麼處去。泉云。山前檀越家作一頭水牯牛去。州云。謝師答話。泉云。昨夜三更月到窗。云峰云。南泉若無後語。洎被打破蔡州。師云。云峰老人失卻一隻眼。殊不知只因后語。當下打破蔡州。
上堂舉。興化謂克賓維那曰。汝不久為唱導之師。賓云。不入這保社。化云。汝會了不入。不會不入。賓云。總不恁么。化便打云。克賓維那法戰不勝。罰錢五貫。設鉆飯一堂。來日興化自白槌云。克賓維那法戰不勝。罰錢五貫。設鉆飯一堂。仍須出院。云居舜和尚云。大冶精金應無變色。其奈興化令行太嚴。不是克賓維那也大難承當總似。而今泛泛之徒。翻轉麵皮多少時也。師云。云居恁么道。未免拗曲作直。徑山即不然。要作臨濟炟赫兒孫。直須翻轉麵皮始得。
上堂。僧問。臨濟云。吾滅后不得滅卻吾正法眼藏。三聖出雲。誰敢滅卻和尚正法眼藏。如何是正法眼藏。師云。彥詵賊漢。又爭會正法眼藏。進云。臨濟道。或有人問爾又作么生。三聖便喝。濟云。誰知吾正法眼藏向這。瞎驢邊滅卻。意旨如何。師云。利動君子。乃舉。罽寶國王仗劍問師子尊者曰
【現代漢語翻譯】 現代漢語譯本：
老師用手拍了一下禪床的右角。僧人上前問道：『世尊不說說，迦葉不聞聞也。』老師又拍了一下禪床的左角。僧人說：『也知道今天這番舉動不是白費。』老師說：『識好惡。』於是舉了趙州問南泉的故事：『知有底人向甚麼處去？』（知道真理的人會到哪裡去？）南泉說：『山前檀越家作一頭水牯牛去。』（到山前的施主家做一頭水牛去。）趙州說：『謝師答話。』（感謝老師的回答。）南泉說：『昨夜三更月到窗。』（昨夜三更時分，月光照到窗前。）云峰說：『南泉若無後語，洎被打破蔡州。』（南泉如果沒有後來的話，恐怕要被打爛蔡州。）老師說：『云峰老人失卻一隻眼。殊不知只因后語，當下打破蔡州。』（云峰老和尚失去了一隻眼睛。卻不知道正因為有了後來的話，才當下打破了蔡州。） 上堂時，老師舉了興化對克賓維那說的話：『汝不久為唱導之師。』（你不久將成為唱導之師。）克賓說：『不入這保社。』（我不加入這個團體。）興化說：『汝會了不入，不會不入？』（你是明白了不加入，還是不明白不加入？）克賓說：『總不恁么。』（總之不是這樣。）興化便打了他，說：『克賓維那法戰不勝，罰錢五貫，設鉆飯一堂。』（克賓維那辯論失敗，罰錢五貫，設一堂齋飯。）第二天，興化親自敲槌宣佈：『克賓維那法戰不勝，罰錢五貫，設鉆飯一堂，仍須出院。』（克賓維那辯論失敗，罰錢五貫，設一堂齋飯，仍然必須離開寺院。）云居舜和尚說：『大冶精金應無變色，其奈興化令行太嚴。不是克賓維那也大難承當。』（大冶煉出的精金本不應變色，只是興化的命令執行得太嚴厲了。即使不是克賓維那，也很難承擔。）『總似而今泛泛之徒，翻轉麵皮多少時也。』（像現在這些平庸之輩，翻臉又能翻多久呢？）老師說：『云居恁么道，未免拗曲作直。徑山即不然，要作臨濟炟赫兒孫，直須翻轉麵皮始得。』（云居這樣說，未免把彎的說成直的。徑山卻不這樣，想要做臨濟宗的傑出子孫，就必須能夠翻臉。） 上堂。僧人問道：『臨濟說：吾滅后不得滅卻吾正法眼藏。（我圓寂后，不得滅卻我的正法眼藏。）三聖出雲：誰敢滅卻和尚正法眼藏？（誰敢滅卻和尚的正法眼藏？）如何是正法眼藏？』（什麼是正法眼藏？）老師說：『彥詵賊漢，又爭會正法眼藏？』（彥詵這個賊漢，又怎麼會懂得正法眼藏？）僧人又問：『臨濟道：或有人問爾又作么生？（如果有人問你又該怎麼做？）三聖便喝。濟云：誰知吾正法眼藏向這瞎驢邊滅卻。（誰知道我的正法眼藏就在這瞎驢邊滅卻。）意旨如何？』（這是什麼意思？）老師說：『利動君子。』（利益會驅使君子。）於是舉了罽寶國王仗劍問師子尊者曰（罽寶國王（King of Kisa）持劍問師子尊者（Lion Lord）說）
【English Translation】 English version:
The master tapped the right corner of the meditation bed once. A monk came forward and said, 'The World Honored One does not speak of speaking, and Kashyapa does not hear of hearing.' The master tapped the left corner of the meditation bed once. The monk said, 'I also know that today's actions are not in vain.' The master said, 'Knowing good and evil.' Then he cited the story of Zhaozhou asking Nanquan: 'Where does a person who knows the truth go?' Nanquan said, 'To the house of the benefactor in front of the mountain to become a water buffalo.' Zhaozhou said, 'Thank you for your answer, teacher.' Nanquan said, 'Last night at the third watch, the moon reached the window.' Yunfeng said, 'If Nanquan had no later words, Cai Prefecture would have been smashed.' The master said, 'Old man Yunfeng lost an eye. He doesn't know that it was because of the later words that Cai Prefecture was smashed at that moment.' During the Dharma talk, the master cited what Xinghua said to the supervisor Kebin: 'You will soon become a teacher of chanting and guiding.' Kebin said, 'I will not join this community.' Xinghua said, 'Do you not join because you understand, or do you not join because you do not understand?' Kebin said, 'It's not like that at all.' Xinghua then hit him and said, 'Supervisor Kebin lost the Dharma battle, fined five strings of cash, and must provide a meal for everyone.' The next day, Xinghua personally struck the gavel and announced: 'Supervisor Kebin lost the Dharma battle, fined five strings of cash, and must provide a meal for everyone, and must still leave the monastery.' Abbot Yunju Shun said, 'Fine gold from Daye should not change color, but Xinghua's orders are too strict. Even if it were not Supervisor Kebin, it would be difficult to bear.' 'Like the mediocre people of today, how long can they turn their faces?' The master said, 'Yunju said it that way, inevitably twisting the crooked into the straight. But Jingshan is not like that. If you want to be an outstanding descendant of Linji, you must be able to turn your face.' During the Dharma talk, a monk asked: 'Linji said: After my extinction, do not extinguish my Treasury of the Eye of the True Dharma. (Zhengfa Yanzang) ' Sanzang came out and said: 'Who dares to extinguish the Abbot's Treasury of the Eye of the True Dharma?' What is the Treasury of the Eye of the True Dharma?' The master said, 'You, Yanshen, are a thief. How can you understand the Treasury of the Eye of the True Dharma?' The monk asked again: 'Linji said: If someone asks you, what will you do? Sanzang then shouted. Linji said: Who knows that my Treasury of the Eye of the True Dharma is extinguished by this blind donkey. What is the meaning?' The master said, 'Benefit moves the gentleman.' Then he cited that King Kisa (King of Kisa) held a sword and asked the Venerable Lion Lord (Lion Lord) saying
。師得蘊空否。尊者曰。已得蘊空。王曰。脫生死否。尊者曰。已脫生死。王曰。可施我頭尊者曰。身非我有。豈況于頭。王遂斬之。白乳高丈餘。王臂自落。雪竇云。作家君王天然猶在。黃龍新和尚云。黃龍要問雪竇。既是作家君王。因甚臂落。師云。孟八郎漢。又恁么去也。◎
大慧普覺禪師住徑山能仁禪院語錄卷第一 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師住徑山能仁禪院語錄卷第二
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
◎大堂舉白雲端師翁道若端的得一回汗出也。便向一莖草上。現瓊樓玉殿。若末端的得一回汗出。縱有瓊樓玉殿。卻被一莖草蓋卻。師云。一莖草上現瓊樓玉殿。決定可信。瓊樓玉殿被一莖草蓋卻。莫被他熱謾。徑山恁么道。為已得一回汗出者說。若未得一回汗出者。切不得疑著。
天申節上堂。稽首能度諸世間。無量殊勝福德聚。金輪統御四天下。普施群生安隱樂。還有知恩報恩底么。良久云。一年三百六十日。唯有今日最吉祥。
上堂舉。百靈問龐居士。石頭得力底句。還曾舉似人否。士云。亦曾舉似人。靈云。舉似阿誰。士自點胸云。龐公。靈云。直是妙德空生。也讚歎不及。居士卻問百靈。阿
【現代漢語翻譯】 現代漢語譯本： 問：『老師，您證得了五蘊皆空的境界嗎？』尊者說：『我已經證得了五蘊皆空的境界。』國王問：『您已經脫離了生死輪迴嗎？』尊者說：『我已經脫離了生死輪迴。』國王說：『那可以把您的頭施捨給我嗎？』尊者說：『身體都不是我所擁有的，更何況是頭呢？』於是國王就砍下了他的頭，流出的白色的乳汁高達一丈多。國王的手臂也自己掉落了。雪竇禪師評論說：『這位有作為的君王，他的本性仍然存在。』黃龍新和尚說：『黃龍要問雪竇，既然是有作為的君王，為什麼手臂會掉落呢？』我說：『孟八郎也是這樣行事的。』
大慧普覺禪師住在徑山能仁禪院的語錄，第一卷。 大正藏第47冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師住在徑山能仁禪院的語錄，第二卷。 徑山能仁禪院住持，嗣法慧日禪師臣蘊聞敬上。
白雲端師翁說：『如果真正得到了一回汗出（指開悟），就能在一根草上顯現瓊樓玉殿（指美好的境界）；如果還沒有真正得到一回汗出，縱然有瓊樓玉殿，也會被一根草蓋住（指被煩惱所遮蔽）。』我說：『在一根草上顯現瓊樓玉殿，這絕對是可信的。瓊樓玉殿被一根草蓋住，不要被他騙了。徑山這樣說，是為已經得到一回汗出的人說的。如果還沒有得到一回汗出的人，千萬不要懷疑。』
天申節上堂：『稽首能度脫一切世間的，具有無量殊勝福德的佛陀。金輪王統治四天下，普遍施予眾生安穩快樂。還有知道感恩報恩的人嗎？』停頓片刻后說：『一年三百六十日，只有今天最吉祥。』
上堂舉例：百靈問龐居士：『石頭禪師得力的那句話，你曾經告訴過別人嗎？』龐居士說：『也曾經告訴過別人。』百靈問：『告訴了誰？』龐居士指著自己的胸口說：『龐公（龐居士自稱）。』百靈說：『即使是妙德（Vimalakirti，維摩詰）和空生（Subhuti，須菩提），也讚歎不及。』龐居士反問百靈：『你』
【English Translation】 English version: Question: 'Teacher, have you attained the emptiness of the skandhas (five aggregates of existence)?' The Venerable replied, 'I have attained the emptiness of the skandhas.' The King asked, 'Have you escaped from the cycle of birth and death?' The Venerable replied, 'I have escaped from the cycle of birth and death.' The King said, 'Then can you donate your head to me?' The Venerable replied, 'The body is not mine, let alone the head.' Thereupon, the King cut off his head, and the white milky fluid that flowed out was more than ten feet high. The King's arm also fell off by itself. Xue Dou (Hsueh Tou) commented, 'This capable king's inherent nature is still present.' Huanglong Xin (Huang Lung Hsin) said, 'Huanglong wants to ask Xue Dou, since he is a capable king, why did his arm fall off?' I said, 'Meng Balang (Meng Pa-lang) also acted in this way.'
Recorded Sayings of Chan Master Dahui Pujue (Ta-hui P'u-chueh), residing at Nengren Chan Monastery on Mount Jing (Ching), Volume 1. Taisho Tripitaka Volume 47 No. 1998A Recorded Sayings of Chan Master Dahui Pujue
Recorded Sayings of Chan Master Dahui Pujue, residing at Nengren Chan Monastery on Mount Jing, Volume 2. Respectfully presented by Yunwen (Yun-wen), a disciple of Huiri (Hui-ri), Abbot of Nengren Chan Monastery on Mount Jing.
Master Baiyun Duan (Pai-yun Tuan) said, 'If you truly attain a moment of 'sweat' (enlightenment), you can manifest jeweled palaces on a single blade of grass; if you have not truly attained a moment of 'sweat', even if there are jeweled palaces, they will be covered by a single blade of grass.' I said, 'Manifesting jeweled palaces on a single blade of grass is definitely believable. Do not be deceived by the jeweled palaces being covered by a single blade of grass. Jing (Ching) Mountain says this for those who have already attained a moment of 'sweat'. Those who have not yet attained a moment of 'sweat' must not doubt it.'
Sermon on the Tianshen Festival: 'I bow to the Buddha who can liberate all beings in the world, possessing immeasurable and supreme merit and virtue. The Chakravartin (wheel-turning king) governs the four continents, universally bestowing peace and happiness upon all sentient beings. Are there any who know to be grateful and repay kindness?' After a pause, he said, 'Of the three hundred and sixty days in a year, only today is the most auspicious.'
Sermon: 'Bailing (Pai-ling) asked Layman Pang (P'ang): 'Have you ever told anyone the powerful phrase that Stone (Shihtou, a Zen master) attained?' Layman Pang said, 'I have told others.' Bailing asked, 'Who did you tell?' Layman Pang pointed to his chest and said, 'Pang Gong (Layman Pang referring to himself).' Bailing said, 'Even Vimalakirti (Vimalakirti) and Subhuti (Subhuti) cannot praise it enough.' Layman Pang asked Bailing in return, 'You'
師石頭得力底句。還曾舉似人否。靈云。亦曾舉似人。士云。舉似阿誰。靈戴笠子便行。師云。這個話端。若不是龐公。幾乎錯舉似人。雖然如是。百靈輸他龐公一著。何故。當時若不得個破笠遮卻髑髏。有甚面目見他龐公。
上堂。顛倒想生生死續。顛倒想滅生死絕。生死絕處涅槃空。涅槃空處眼中屑。涅槃既空。喚甚麼作眼中屑。白雲乍可來青嶂。明月難教下碧天。
上堂舉。無著往臺山禮文殊。殊問。大德從何方而來。著云。南方。殊云。南方佛法如何住持。著云。末法比丘少奉戒律。殊云。多少眾。著云。或三百或五百。無著卻問。和尚此間佛法如何住持。殊云。凡聖同居龍蛇混雜。著云。多少眾。殊云。前三三后三三師云。徑山當時若見。即向他道。和尚如此住持。極是不易。
上堂。拈拄杖卓一下喝一喝云。德山棒臨濟喝。今日為君重拈掇。天何高地何闊。休向糞掃堆上更添搕𢶍。換卻骨洗卻腸。徑山退身三步。許爾諸人商量。且作么生商量。擲下拄杖喝一喝云。紅粉易成端正女。無錢難作好兒郎。
上堂。僧問。雪峰三上投子九到洞山。為甚麼向鰲山成道。師云。屋裡販揚州。進云。後來住庵。有僧敲門。雪峰放身出雲。是甚麼。僧亦云。是甚麼。還有優劣也無。師云。優則
總優。劣則總劣。進云。為甚麼雪峰低頭歸庵。師云。疑殺天下人。進云。僧舉似巖頭。頭云。我當時若向伊道末後句。天下人不柰雪老何。作么生是末後句。師云。若不同床睡。焉知被底穿。進云。巖頭道。雪峰與我同條生。不與我同條死。要識末後句。只這是。意旨如何。師云。殺人須是殺人刀。活人須是活人劍。乃云。古德道。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。萬法本閑。唯人自鬧。又教中道。凡夫見諸法但隨於相轉。不了法無相。以是不見佛。遂舉起拂子云。這個是相。那個是無相。現今目前森羅萬象眼見耳聞。悉皆是法。又何曾鬧來。既不曾鬧。教甚麼物隨相轉。又舉拂子云。這個是無相。又作么生了。既無可了卻。向甚麼處見佛。且道古德底是。教中底是。是又是。個甚麼。若向這裡分剖得出。釋迦不先彌勒不后。雖然如是。未免被山僧拂子穿卻鼻孔。復舉拂子云。隨相轉也。被拂子穿卻鼻孔。不隨相轉也。被拂子穿卻鼻孔。見佛也被拂子穿卻鼻孔。不見佛也被拂子穿卻鼻孔。乃顧視大眾云。且作么生免得此過。畢竟水須潮海去。到頭云定覓山歸。擊禪床下座。
上堂舉。僧問米胡。自古上賢。還達真正理也無。胡云達。僧云。只如真正理。作么生達。胡云。當時霍光賣假銀城
【現代漢語翻譯】 現代漢語譯本 總的來說，好就好，壞就壞。有僧人問道：『為什麼雪峰（Xuefeng，人名）低頭回到庵中？』 師父說：『使天下人都疑惑不解。』 僧人又說：『有僧人將此事告訴巖頭（Yantou，人名），巖頭說：『我當時如果向他道出末後一句，天下人就奈何不了雪峰老和尚了。』 什麼是末後一句？』 師父說：『如果不同床睡覺，怎麼知道被子哪裡破了？』 僧人又說：『巖頭說：雪峰與我同生，不與我同死。想要認識末後一句，就是這個。』 意旨如何？』 師父說：『殺人必須用殺人的刀，救人必須用救人的劍。』 於是說：『古德（Gude，古代的賢德之人）說：青蘿依附，直上寒松之頂；白雲飄蕩，出沒于太虛之中。萬法本來空閑，只是人們自己擾亂。』 又有經教中說：『凡夫見到諸法，只是隨著表象流轉，不瞭解法沒有表象，因此不能見到佛。』 於是舉起拂塵說：『這個是表象，那個是沒有表象。現在眼前森羅萬象，眼睛所見，耳朵所聞，全部都是法。又何曾有擾亂？既然不曾擾亂，教什麼東西隨著表象流轉？』 又舉起拂塵說：『這個是沒有表象，又怎麼去了解？既然無可瞭解，向什麼地方去見佛？』 且說古德說的是對的，還是經教中說的是對的？對是對了，又是什麼？如果能在這裡分辨清楚，釋迦（Shijia，釋迦摩尼佛的簡稱）不先，彌勒（Mile，彌勒菩薩的簡稱）不后。雖然如此，也免不了被山僧的拂塵穿破鼻孔。』 又舉起拂塵說：『隨著表象流轉，也被拂塵穿破鼻孔；不隨著表象流轉，也被拂塵穿破鼻孔；見到佛也被拂塵穿破鼻孔，不見佛也被拂塵穿破鼻孔。』 於是環顧大眾說：『且怎麼才能免得此過？畢竟水須朝著大海流去，到頭來雲朵必定要尋找山林歸宿。』 敲擊禪床，下座。 上堂時舉例說：有僧人問米胡（Mihu，人名）：『自古以來的賢人，是否通達真正的道理？』 米胡回答說：『通達。』 僧人問：『既然通達，那麼真正的道理，是怎麼通達的？』 米胡回答說：『當時霍光（Huoguang，人名）賣假銀城。』
【English Translation】 English version Generally, good is good, and bad is bad. A monk asked: 'Why did Xuefeng (Xuefeng, a person's name) lower his head and return to the hermitage?' The master said: 'He made everyone in the world doubt and not understand.' The monk further said: 'A monk told Yantou (Yantou, a person's name) about this, and Yantou said: 'If I had told him the last sentence at that time, people in the world would not be able to do anything to old monk Xuefeng.' What is the last sentence?' The master said: 'If you don't sleep in the same bed, how do you know where the quilt is torn?' The monk further said: 'Yantou said: Xuefeng and I were born together, but we will not die together. If you want to know the last sentence, this is it.' What is the meaning?' The master said: 'To kill, you must use a killing knife; to save, you must use a saving sword.' Then he said: 'The ancient virtuous one (Gude, ancient virtuous person) said: Green vines cling, straight to the top of the cold pine; white clouds drift, appearing and disappearing in the vast void. The myriad dharmas are originally idle, only people disturb themselves.' Also, the teachings say: 'Ordinary people see all dharmas, but follow the appearances and turn, not understanding that dharmas have no appearance, therefore they cannot see the Buddha.' Then he raised the whisk and said: 'This is appearance, that is no appearance. Now, the myriad phenomena before our eyes, what the eyes see, what the ears hear, are all dharmas. How could there ever be disturbance? Since there has never been disturbance, what is it that follows the appearances and turns?' Then he raised the whisk again and said: 'This is no appearance, so how to understand it? Since there is nothing to understand, where to see the Buddha?' Let's say, is what the ancient virtuous one said correct, or is what the teachings say correct? Correct is correct, but what is it? If you can distinguish clearly here, Shakya (Shijia, short for Sakyamuni Buddha) is not first, and Maitreya (Mile, short for Maitreya Bodhisattva) is not last. Even so, you cannot avoid having your nostrils pierced by this mountain monk's whisk.' Then he raised the whisk and said: 'Following the appearances and turning, your nostrils are also pierced by the whisk; not following the appearances and turning, your nostrils are also pierced by the whisk; seeing the Buddha, your nostrils are also pierced by the whisk; not seeing the Buddha, your nostrils are also pierced by the whisk.' Then he looked around at the crowd and said: 'Then how can you avoid this fault? After all, water must flow towards the sea, and in the end, the clouds must seek the mountains to return to.' He struck the Zen bed and descended from the seat. In the hall, he cited an example: A monk asked Mihu (Mihu, a person's name): 'Have the virtuous ones of ancient times understood the true principle?' Mihu replied: 'Understood.' The monk asked: 'Since they understand, then how is the true principle understood?' Mihu replied: 'At that time, Huoguang (Huoguang, a person's name) sold a fake silver city.'
與單于契書。是甚麼人做。僧無語。師云。徑山當時若作這僧。即下一轉語。塞卻這老漢口。且道下甚麼語。良久云。若教容易得。便作等閑看。
上堂。山僧今日設粥供養大眾。粥罷同到龍王殿唸誦。唸誦罷普請送彥化主茶毗。如此事多。若是祖師西來意。未有工夫說得。
上堂舉。圓悟先師在夾山日。示眾云。通身是眼見不到。通身是耳聞不及。通身是口說不著。通身是心鑒不出。通身即且置。或若無眼作么生見。無耳作么生聞。無口作么生說。無心作么生鑒。若向這裡撥得一線路。便與古佛同參。且道參甚麼人。師云。惜乎徑山當時不在。若在點一把火照看這老漢面皮厚多少。即今或有傍不甘底出來道。和尚也是普州人。又作么生即向他道。西天斬頭截臂。這裡自領出去。
上堂。十五日已前。諸人道得著。徑山道不著。十五日已后。徑山道得著。諸人道不著。正當十五日。又作么生。良久云。普。
上堂。僧問。逼塞虛空時如何。師便喝。進云。文殊普賢來也。師云。逼塞虛空。甚處與徑山相見。僧亦喝。師云。文殊普賢為甚麼在爾腳跟下過。僧擬議。師便打。乃舉。永嘉道。了了見無一物。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。有老宿拈云。既無一物。了了見底是個
【現代漢語翻譯】 現代漢語譯本： 『與單于契書（與匈奴首領簽訂的和約）。是誰做的？』僧人無語。 徑山禪師說：『徑山我當時如果作為這個僧人，就下一句轉語，堵住這個老傢伙的嘴。』 且說下什麼話呢？良久，禪師說：『如果容易得到，就會被當作等閑看待。』
上堂開示：『我今天設粥供養大家。粥飯完畢一同到龍王殿唸誦。唸誦完畢普請大家送彥化主茶毗（火化）。這樣的事情很多。如果是祖師西來意（達摩祖師從西方來到中國的真正用意），沒有功夫說得清楚。』
上堂援引：『圓悟先師在夾山的時候，開示大眾說：『渾身上下都是眼睛也看不到，渾身上下都是耳朵也聽不到，渾身上下都是嘴巴也說不著，渾身上下都是心也鑑別不出。』 『渾身上下姑且不論。如果沒有眼睛怎麼看？沒有耳朵怎麼聽？沒有嘴巴怎麼說？沒有心怎麼鑑別？』 『如果向這裡撥開一條路，便與古佛一同參悟。』且說參悟什麼人？ 徑山禪師說：『可惜我當時不在。如果在，就點一把火照看這老傢伙的麵皮有多厚。』 現在或許有不服氣的人出來說：『和尚你也是普州人。』又該怎麼對他說呢？『西天斬頭截臂，這裡自己領出去。』
上堂開示：『十五日以前，你們說得著，我徑山說不著。十五日以後，我徑山說得著，你們說不著。』 『正當十五日，又該怎麼樣呢？』良久，禪師說：『普（普遍）。』
上堂開示：有僧人問：『逼塞虛空時如何？』 徑山禪師便喝斥。僧人進言：『文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行的象徵）來了。』 徑山禪師說：『逼塞虛空，在哪裡與我徑山相見？』 僧人也喝斥。徑山禪師說：『文殊普賢為什麼在你的腳跟下經過？』 僧人猶豫。徑山禪師便打。於是援引永嘉禪師的話：『了了見無一物，亦無人亦無佛。大千沙界海中漚，一切聖賢如電拂。』 有老修行拈出這句話說：『既然沒有一物，了了見的是什麼？』
【English Translation】 English version: 'The treaty with the Chanyu (the supreme ruler of the Xiongnu). Who made it?' The monk was speechless. Zen Master Jingshan said, 'If I, Jingshan, had been that monk at that time, I would have given a turning phrase to shut that old fellow's mouth.' And what phrase would that be? After a long while, the Zen master said, 'If it is easily obtained, it will be regarded as trivial.'
Ascending the hall to preach: 'Today, I am providing congee to nourish everyone. After the congee, we will go to the Dragon King Hall to chant sutras. After chanting, we will all send Master Yanhua to cremation (cremation). There are many such things. If it is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma coming from the West to China), there is no time to explain it clearly.'
Ascending the hall to cite: 'When the late Zen Master Yuanwu was at Jiashan, he instructed the assembly, saying: 'The whole body is eyes, yet cannot see; the whole body is ears, yet cannot hear; the whole body is mouth, yet cannot speak; the whole body is mind, yet cannot discern.' 'Let's put aside the whole body for now. If there are no eyes, how can one see? If there are no ears, how can one hear? If there is no mouth, how can one speak? If there is no mind, how can one discern?' 'If you can break through here, you will participate with the ancient Buddhas.' And who do you participate with? Zen Master Jingshan said, 'It's a pity I wasn't there at the time. If I were, I would light a fire to see how thick this old fellow's skin is.' Now, perhaps there is someone who is not convinced and comes out to say, 'Venerable monk, you are also from Puzhou.' What should I say to him then? 'The Western Heaven cuts off heads and arms; take yourself out of here.'
Ascending the hall to preach: 'Before the fifteenth day, you can speak of it, but I, Jingshan, cannot. After the fifteenth day, I, Jingshan, can speak of it, but you cannot.' 'What about right on the fifteenth day?' After a long while, the Zen master said, 'Pu (universal).'
Ascending the hall to preach: A monk asked, 'What about when it fills up space?' Zen Master Jingshan then shouted. The monk advanced, saying, 'Manjusri (symbol of wisdom) and Samantabhadra (symbol of great practice) have come.' Zen Master Jingshan said, 'When it fills up space, where do you and I, Jingshan, meet?' The monk also shouted. Zen Master Jingshan said, 'Why did Manjusri and Samantabhadra pass under your feet?' The monk hesitated. Zen Master Jingshan then struck him. Then he cited Yongjia's words: 'Clearly seeing, there is not a single thing; there is neither person nor Buddha. The great chiliocosm is a bubble in the sea; all sages and worthies are like a flash of lightning.' An old practitioner picked up this phrase and said, 'Since there is not a single thing, what is it that is clearly seen?'
甚麼。師云。且道這老宿恁么道。還具眼也無。
上堂。月生一。鐵輪天子寰中敕。月生二。豐干騎虎入鬧市。月生三。蟭螟眼裡巨鰲翻。驀拈拄杖云。莫有同生同死底么。出來與徑山拄杖子相見。良久云。見義不為何勇之有。擲下拄杖。
上堂。心生法滅。性起情亡。這裡悟去捏怪。有甚麼難。舉起拂子云。看看。觀音彌勒普賢文殊。盡向徑山拂子頭上聚頭打葛藤。若也放開。從教口勞舌沸。若也把住。不消一擊以拂子擊禪床下座。
上堂舉。睦州問僧正云。講得唯識論么。正云不敢。小年曾讀文字來。州拈起糖餅。擘作兩片云。爾作么生。正無語。州云。喚作糖餅是。不喚作糖餅是。正云。不可不喚作糖餅。州卻喚沙彌來來。爾喚作甚麼。彌云。糖餅。州云。爾也講得唯識論。師云。僧正與沙彌。真實講得唯識論。只是不知糖餅來處。睦州老人雖是一方善知識。若是三界唯心萬法唯識。畢竟理會不得。
上堂。三轉法輪于大千。其輪本來常清凈。天人得道此為證。三寶於是現世間。拈拄杖卓三下云。法輪已三轉竟。作么生是三寶現世間底訊息。良久云。我王庫內無如是刀。又卓一下。
上堂舉。佛昔敕五百尊者。降一毒龍。尊者各運神通。皆降不得。忽有異方一尊者到。佛敕令降
【現代漢語翻譯】 現代漢語譯本： 問：『甚麼？』（指什麼是真理或本質） 師父說：『且道這老宿恁么道，還具眼也無？』（暫且不說這位老修行這樣說，他是否真正具有慧眼呢？）
上堂開示：『月生一，鐵輪天子寰中敕。月生二，豐干騎虎入鬧市。月生三，蟭螟眼裡巨鰲翻。』（初一的月亮升起，如同鐵輪王在天下頒佈敕令。初二的月亮升起，如同豐干禪師騎著老虎進入熱鬧的集市。初三的月亮升起，如同蚊子眼中巨大的海鰲翻身。） 驀然拿起拄杖說：『莫有同生同死底么？出來與徑山（寺名）拄杖子相見。』（難道沒有與我同生共死的人嗎？出來與徑山的這根拄杖相見。） 良久說：『見義不為何勇之有？』（見到正義而不去做，那算什麼勇敢呢？） 隨即放下拄杖。
上堂開示：『心生法滅，性起情亡。這裡悟去捏怪，有甚麼難？』（心念生起，法就消滅；自性顯現，情愛就消失。在這裡領悟，即使是虛構怪誕，又有什麼困難呢？） 舉起拂塵說：『看看，觀音（Avalokiteśvara，菩薩名）、彌勒（Maitreya，菩薩名）、普賢（Samantabhadra，菩薩名）、文殊（Mañjuśrī，菩薩名），盡向徑山拂子頭上聚頭打葛藤。』（看看，觀音、彌勒、普賢、文殊，都聚集在徑山的拂塵頭上爭論不休。） 『若也放開，從教口勞舌沸；若也把住，不消一擊。』（如果放開，任憑他們口乾舌燥；如果抓住，無需一擊。） 用拂塵擊打禪床，然後下座。
上堂開示，舉例說：睦州（地名）問僧正（僧官名）說：『講得《唯識論》么？』（你講得了《唯識論》嗎？） 僧正說：『不敢，小年曾讀文字來。』（不敢，年輕時讀過一些文字。） 睦州拿起糖餅，掰成兩片說：『爾作么生？』（你認為這是什麼？） 僧正無語。 睦州說：『喚作糖餅是，不喚作糖餅是？』（叫它糖餅可以嗎？不叫它糖餅可以嗎？） 僧正說：『不可不喚作糖餅。』（不能不叫它糖餅。） 睦州卻叫沙彌（小和尚）來，說：『爾喚作甚麼？』（你叫它什麼？） 沙彌說：『糖餅。』 睦州說：『爾也講得《唯識論》。』（你也講得了《唯識論》。） 師父說：『僧正與沙彌，真實講得《唯識論》，只是不知糖餅來處。睦州老人雖是一方善知識，若是三界唯心萬法唯識，畢竟理會不得。』（僧正和沙彌，確實講得了《唯識論》，只是不知道糖餅的來處。睦州這位老修行雖然是一方善知識，但如果說三界唯心，萬法唯識，終究是不能理解的。）
上堂開示：『三轉法輪于大千，其輪本來常清凈。天人得道此為證，三寶於是現世間。』（佛陀在廣闊的世界裡三次轉動法輪，法輪本來就是清凈的。天人和眾生因此得道，這就是證明，佛法僧三寶於是顯現在世間。） 拿起拄杖敲擊三下說：『法輪已三轉竟，作么生是三寶現世間底訊息？』（法輪已經轉了三次，什麼是三寶顯現在世間的訊息呢？） 良久說：『我王庫內無如是刀。』（我的寶庫里沒有這樣的刀。） 又敲擊一下。
上堂開示，舉例說：佛陀過去敕令五百尊者（Arhat，阿羅漢），降伏一條毒龍。尊者們各自運用神通，都不能降伏。 忽然有異方一位尊者來到，佛陀敕令他降伏。
【English Translation】 English version: Asked: 'What?' (referring to what is truth or essence) The master said: 'Let's talk about this old monk saying this, does he really have the eye of wisdom?'
Ascending the hall for instruction: 'The moon rises on the first day, the Iron Wheel King issues edicts throughout the realm. The moon rises on the second day, Fenggan (Fenggan, a Chan master) rides a tiger into the bustling market. The moon rises on the third day, a giant turtle turns over in the eye of a gnat.' Suddenly picking up his staff, he said: 'Is there anyone who shares life and death with me? Come out and meet the staff of Jing Shan (Jing Shan, name of a temple).' After a long pause, he said: 'To see what is right and not do it, what courage is there?' Then he put down his staff.
Ascending the hall for instruction: 'When the mind arises, the dharma ceases; when the nature arises, emotions vanish. To understand this and then fabricate something strange, what difficulty is there?' Raising his whisk, he said: 'Look, Avalokiteśvara (Avalokiteśvara, name of a Bodhisattva), Maitreya (Maitreya, name of a Bodhisattva), Samantabhadra (Samantabhadra, name of a Bodhisattva), Mañjuśrī (Mañjuśrī, name of a Bodhisattva), are all gathered on the head of Jing Shan's whisk, arguing endlessly.' 'If you let go, let them exhaust their mouths and tongues; if you hold on, not even a single strike is needed.' He struck the Zen platform with his whisk and then descended.
Ascending the hall for instruction, he gave an example: Muzhou (Muzhou, place name) asked the monk official (name of a monastic office): 'Can you lecture on the Vijñānavāda (Vijñānavāda, Consciousness-only school of Buddhism)?' The monk official said: 'I dare not, I read some texts when I was young.' Muzhou picked up a candy cake, broke it into two pieces, and said: 'What do you make of this?' The monk official was speechless. Muzhou said: 'Is it called a candy cake, or is it not called a candy cake?' The monk official said: 'It cannot not be called a candy cake.' Muzhou then called a novice monk (young monk) and said: 'What do you call this?' The novice monk said: 'Candy cake.' Muzhou said: 'You can also lecture on the Vijñānavāda.' The master said: 'The monk official and the novice monk truly lectured on the Vijñānavāda, but they just didn't know where the candy cake came from. Although the old monk Muzhou is a good teacher in one area, if it is said that the three realms are only mind and all dharmas are only consciousness, he ultimately cannot understand it.'
Ascending the hall for instruction: 'The three turnings of the Dharma wheel in the great thousand worlds, the wheel is originally always pure. Gods and humans attain the Way, this is the proof, and the Three Jewels (Buddha, Dharma, Sangha) then appear in the world.' Picking up his staff, he struck it three times and said: 'The Dharma wheel has already been turned three times, what is the news of the Three Jewels appearing in the world?' After a long pause, he said: 'In my king's treasury, there is no such sword.' He struck it once more.
Ascending the hall for instruction, he gave an example: In the past, the Buddha ordered five hundred Arhats (Arhat, enlightened disciples) to subdue a poisonous dragon. The Arhats each used their supernatural powers, but none could subdue it. Suddenly, an Arhat from another region arrived, and the Buddha ordered him to subdue it.
。尊者于龍面前彈指一聲。其龍便伏。師云。五百尊者神通。既與異方尊者一般。為甚麼降龍不得。異方尊者神通。既與五百尊者一般。為甚麼卻降得。乃舉拂子云。還會么。鴛鴦繡出從君看。不把金針度與人。擊禪床下座。
陳榜眼至上堂。舉教中道。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。白雲師翁頌云。堂前露柱久懷胎。長下孩兒頗俊哉。未解語言先作賦。一操便取狀元來。師云。敢問諸人還知師翁落處么。若知落處便識得狀元。若也未知。徑山為爾指出。有利無利不離行市。放過一著。落在第二。
上堂。僧問。翠巖示眾云。一夏與兄弟東說西話。看翠巖眉毛在么。意旨如何。師云。自首者原其罪。進云。保福道。作賊人心虛。又作么生。師云。驢揀濕處尿。進云。長慶道。生也。雲門云關。又且如何。師云。一個破糞箕。對個禿苕帚。進云。後有老宿云。翠巖無風起浪。作么生見得。師云。作么見不得。乃云。廓然無聖不用躊躇。蓋色騎聲全承渠力。諸佛以此度生。衲僧以此為命。露裸裸赤灑灑沒可把。行但行坐但坐。饑來吃飯寒來向火。直饒恁么。末稱衲僧。不見白雲師翁有言。有時碓嘴生華。有時佛面百丑。李公醉倒街頭。
【現代漢語翻譯】 現代漢語譯本 尊者在龍面前彈指一聲，那龍便立刻降伏。禪師說：『五百位尊者的神通，既然與異方的尊者一樣，為什麼降伏不了龍呢？異方尊者的神通，既然與五百位尊者一樣，為什麼卻能降伏龍呢？』於是舉起拂塵說：『會了嗎？鴛鴦繡出來是給你看的，（但我）不會把金針傳授給你。』說完便敲擊禪床，走下座位。
陳榜眼來參拜，禪師上堂說法，引用教中的話說：『我看不見的時候，為什麼看不見我看不見的地方？如果看見了看不見，自然不是那看不見的表象。如果看不見我看不見的地方，自然不是外物，又怎麼不是你（本性）呢？』白雲師翁作頌說：『堂前的露柱（石柱）長久懷胎，生下的孩子非常俊秀。還不會說話就先作賦，一旦出手便能考取狀元。』禪師說：『請問各位，還知道師翁的落腳處嗎？如果知道落腳處，便能認識狀元。如果還不知道，逕山就為你們指出來：有利無利，不離行市（市場）。放過一著，就落在下乘。』
禪師上堂說法。有僧人問：『翠巖禪師開示大眾說：一個夏天與兄弟們東說西話，看翠巖的眉毛還在嗎？』意旨是什麼？禪師說：『自首的人減輕罪責。』僧人追問：『保福禪師說：做賊的人心虛。』又是什麼意思？禪師說：『驢子總是挑選潮濕的地方撒尿。』僧人追問：『長慶禪師說：生也。雲門禪師說：關。』又是什麼意思？禪師說：『一個破糞箕，對著一個禿笤帚。』僧人追問：『後來有老禪師說：翠巖禪師無風起浪，怎麼看得出來？』禪師說：『怎麼看不出來？』於是說：『廓然無聖，不用猶豫。蓋色騎聲，完全承受它的力量。諸佛用這個來度化眾生，衲僧用這個來作為生命。』赤裸裸，光溜溜，沒什麼可以把握。行走就行走，坐下就坐下，餓了就吃飯，冷了就烤火。即使這樣，還不能稱為衲僧。沒聽見白雲師翁說過嗎？『有時碓嘴生出蓮花，有時佛面醜陋不堪，李公醉倒在街頭。』
【English Translation】 English version The Venerable snapped his fingers in front of the dragon, and the dragon immediately submitted. The Master said, 'The supernatural powers of the five hundred Venerables are the same as those of the Venerables from other lands, so why couldn't they subdue the dragon? The supernatural powers of the Venerables from other lands are the same as those of the five hundred Venerables, so why could they subdue it?' Then he raised his whisk and said, 'Do you understand? The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to you.' He then struck the Zen platform and descended from his seat.
When Scholar Chen came to pay respects, the Master ascended the hall to give a Dharma talk, quoting from the teachings: 'When I do not see, why do I not see the place where I do not see? If you see the unseen, it is naturally not the appearance of the unseen. If you do not see the place where I do not see, it is naturally not an external object, so how can it not be you (your original nature)?' Elder Baiyun composed a verse saying: 'The pillar in front of the hall has been pregnant for a long time, and the child born is quite handsome. Before he can speak, he composes poems, and once he tries, he will become the top scholar.' The Master said, 'May I ask everyone, do you still know where the Elder's (Baiyun) landing place is? If you know the landing place, you will recognize the top scholar. If you do not know, Jingshan will point it out for you: Whether there is profit or not, it does not leave the marketplace. If you miss one move, you will fall into the second level.'
The Master ascended the hall to give a Dharma talk. A monk asked, 'Master Cuiyan instructed the assembly, saying: 'One summer, I talked east and west with the brothers. Do you see Cuiyan's eyebrows still there?' What is the meaning?' The Master said, 'Those who confess their crimes will have their punishment reduced.' The monk pressed on, 'Master Baofu said: 'The heart of a thief is fearful.' What does that mean?' The Master said, 'A donkey always chooses a wet place to urinate.' The monk pressed on, 'Master Changqing said: 'Birth.' Master Yunmen said: 'Gate.'' What does that mean?' The Master said, 'A broken dung basket, facing a bald broom.' The monk pressed on, 'Later, an old monk said: 'Master Cuiyan stirs up waves without wind, how can one see it?' The Master said, 'How can one not see it?' Then he said, 'Vast and empty, without sages, there is no need to hesitate. Covering form and riding sound, completely receiving its power. The Buddhas use this to liberate sentient beings, and the monks use this as their life.' Naked and bare, there is nothing to grasp. Walk when you walk, sit when you sit, eat when you are hungry, and warm yourself by the fire when you are cold. Even so, you cannot be called a monk. Haven't you heard Elder Baiyun say? 'Sometimes lotus flowers grow from the mouth of the pestle, sometimes the Buddha's face is ugly, and Lord Li falls drunk in the street.'
自是張公吃酒。燈籠皺斷眉頭。露柱呵呵拍手。且道露柱拍手成得個甚麼邊事。參。
上堂。超然居士設粥。供養一堂龍象。吃了掛起缽盂。好個西來榜樣。
圓悟和尚忌日。師拈香云。這個尊慈。平昔強項氣壓諸方。逞過頭底顢頇。用格外底儱侗。自言。我能以木槵子。換天下人眼睛。殊不知。被不孝之子將斷貫索穿卻鼻孔。鼻孔索頭既在徑山手裡。要教伊生也由徑山。要教伊死也由徑山。且道以何為驗遂燒香云。以此為驗。
上堂。去年人看中秋月。今年人看中秋月。今年人是去年人。去年月是今年月。還有人向這裡著得一隻眼么。若也著得。徑山分半院與伊住。其或未然。歸堂喫茶。
上堂。古者道。了得一萬事畢。今朝是九月一。諸人作么生了。驀拈拄杖云。不得喚作拄杖子。便了取好。既不喚作柱杖子。作么生了。擲下云。差之毫釐。失之千里。
上堂舉。雲門道。既知來處。且道甚麼劫中無祖師。自代云。某甲今日不著便。師云。雲門也是作賊人心虛。徑山即不然。既知來處。且道甚麼劫中無祖師。不圖打草且要蛇驚。
上堂。今朝九月初五。天色半晴半雨。衲僧鼻孔眼睛。切忌和泥合土。乃顧視大眾云。惺惺直是惺惺。靈利不妨靈利。等閑問著十人。五雙不知落
處。既惺惺又靈利。為甚麼不知落處。不見道。事因叮囑起。
上堂。拈拄杖示眾云。迷底人喚這個作拄杖子。悟底人亦喚這個作拄杖子。雖迷悟之有殊。蓋所見而無異。見既無異。則迷者從教迷。悟者從教悟。總不幹這個事。又舉起云。即今舉起在諸人眼睛上。是迷耶是悟耶。是見耶是不見耶。是異耶是不異耶。喝一喝卓一下云。又是從頭起。
劉參政請就天竺升座。僧問。高揖釋迦不拜彌勒時如何。師云。夢裡惺惺。進云。將謂和尚忘卻。師云。爾記得試道看。進云。雖道不得。要且不失。師云。元來不會。進云。從上來事分付阿誰。師云。分付瞎漢。進云。臨濟一宗全憑渠力。師云。且喜不幹爾事。問昔日七賢女游尸陀林。一女云。尸在這裡。人向甚麼處去。一女云。作么作么。當時齊悟無生法忍。如何是無生法忍。師云。拈卻髑髏里底。進云。輝騰今古爍破乾坤。師云。這田庫奴。進云。只如四主簿。即今在甚麼處。師舉起拂子云。在這裡。進云。唯憑這個力。唸唸更無差。師云。摩竭令行傳萬古。乃云。拈提要妙掘地覓天。就理明真望空啟告。直得心心不觸物。唸唸絕攀緣。觀法界於一微塵之中。見一微塵遍法界之內。塵塵爾唸唸爾法法爾。猶是教乘極則。未是衲僧放身命處。若識得衲僧放身
【現代漢語翻譯】 現代漢語譯本： 處。既清醒又機靈。為什麼不知道歸宿之處？沒聽過嗎？事情是因為叮囑而起的。
上堂說法。拿起拄杖向大眾展示說：『迷惑的人稱這個為拄杖子，開悟的人也稱這個為拄杖子。雖然迷惑和開悟有所不同，但所見到的東西並沒有差異。』既然所見沒有差異，那麼迷惑的人就任由他迷惑，開悟的人就任由他開悟，總和這個拄杖子沒有關係。又舉起拄杖說：『現在舉起在你們的眼睛上，是迷惑呢？是開悟呢？是見到呢？是沒見到呢？是不同呢？是相同呢？』喝一聲，用拄杖敲擊一下說：『又重新開始了。』
劉參政邀請（師）到天竺寺升座說法。僧人問道：『高聲致敬釋迦（Śākyamuni，佛教創始人），不拜彌勒（Maitreya，未來佛）時，怎麼樣？』（師）說：『夢裡清醒。』（僧人）進言說：『還以為和尚忘記了。』（師）說：『你記得，試著說出來看看。』（僧人）進言說：『雖然說不出來，但總不會錯。』（師）說：『原來是不懂。』（僧人）進言說：『從古以來的事情交付給誰了？』（師）說：『交付給瞎子。』（僧人）進言說：『臨濟宗（Linji school of Chan Buddhism）全憑他的力量。』（師）說：『幸好不關你的事。』問：『從前七個賢女在尸陀林（Śītavana，墓地）遊玩，一個女子說：『屍體在這裡，人到哪裡去了？』一個女子說：『作么作么（做什麼做什麼）？』當時一起領悟了無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的真理的證悟）。什麼是無生法忍？』（師）說：『拿掉骷髏里的東西。』（僧人）進言說：『光輝照耀古今，照破天地。』（師）說：『你這個看守田地的奴僕。』（僧人）進言說：『那麼四位主簿（官員），現在在哪裡？』（師）舉起拂塵說：『在這裡。』（僧人）進言說：『全憑這個力量，唸唸都沒有差錯。』（師）說：『摩竭（Magadha，古印度王國）的法令流傳萬古。』於是說：『拈提要妙，如同掘地尋天；就理明真，如同望空祈告。』直到心心不觸物，唸唸絕攀緣，在一微塵之中觀察法界，見一微塵遍佈法界之內，塵塵如此，唸唸如此，法法如此，這還是教乘的極致，還不是衲僧（修行僧人）放捨身命之處。如果認識到衲僧放捨身
【English Translation】 English version: It is both awake and clever. Why doesn't it know where to settle? Haven't you heard it said, 'Affairs arise from exhortations'?
Entering the hall, he held up his staff to show the assembly and said, 'Those who are deluded call this a staff. Those who are enlightened also call this a staff. Although delusion and enlightenment are different, what is seen is not different.' Since what is seen is not different, then let the deluded remain deluded, and let the enlightened remain enlightened. It has nothing to do with this staff. Then he raised the staff again and said, 'Now that I raise it before your eyes, is it delusion or enlightenment? Is it seeing or not seeing? Is it different or not different?' He gave a shout and struck the ground once, saying, 'It starts all over again.'
Chancellor Liu invited [the master] to ascend the seat at Tianzhu Temple. A monk asked, 'When one bows deeply to Śākyamuni (the founder of Buddhism) but does not bow to Maitreya (the future Buddha), what is it like?' The master said, 'Awake in a dream.' The monk continued, 'I thought the master had forgotten.' The master said, 'If you remember, try to say it.' The monk continued, 'Although I cannot say it, I will not be wrong.' The master said, 'Originally, you do not understand.' The monk continued, 'To whom has the matter from the past been entrusted?' The master said, 'Entrusted to a blind man.' The monk continued, 'The entire Linji (Linji school of Chan Buddhism) school relies on his strength.' The master said, 'Fortunately, it is none of your business.' He asked, 'In the past, seven virtuous women were playing in Śītavana (cemetery). One woman said, 'The corpse is here, where has the person gone?' Another woman said, 'What to do? What to do?' At that time, they all realized Anutpattika-dharma-kṣānti (the realization of the truth of the non-arising and non-ceasing of all dharmas). What is Anutpattika-dharma-kṣānti?' The master said, 'Remove what is inside the skull.' The monk continued, 'Its brilliance shines through the ages, illuminating the universe.' The master said, 'You field-guarding slave.' The monk continued, 'Where are the four secretaries now?' The master raised his whisk and said, 'Here.' The monk continued, 'Relying solely on this power, there is no error in every thought.' The master said, 'The laws of Magadha (ancient Indian kingdom) are transmitted for ten thousand ages.' Then he said, 'To pick up and bring forth the essentials is like digging the ground to find the sky; to clarify the truth based on reason is like praying to the empty sky.' Until mind after mind does not touch things, thought after thought cuts off clinging, observing the dharma-realm within a single mote of dust, seeing a single mote of dust pervading the entire dharma-realm, mote after mote, thought after thought, dharma after dharma, this is still the ultimate of the teachings, not yet the place where a monastic (a Buddhist monk) releases his life. If one recognizes the monastic's release of
命處。則出生入死得大自在。以生死為遊戲之場。而不被生死之所留礙。其或不然。未免葛藤。妙性圓明離諸名相。本來無有世界眾生。因妄有生因生有滅。生滅名妄滅妄名真。乃顧視大眾云。今日參政相公。為亡男主簿盡七之晨命。山僧升於此座。為眾舉揚。僧俗交參同臨斯會。又是個甚麼。若言是妄現。今說法聽法歷歷孤明。復是何物。眼若是妄。將甚麼觀色。耳若是妄。將甚麼聽聲。鼻若是妄。將甚麼嗅香。舌若是妄。將甚麼了味。身若是妄。將甚麼覺觸。意若是妄將甚麼分別。眼耳鼻舌身意。色聲香味觸法。既不屬妄。一真何依。其既無依。一道平等。到這裡方知主簿。昔日雖生本不曾生。今日雖滅本不曾滅。既不生又不滅。更喚甚麼作圓明妙性。真妄名相何處安著。還委悉么。騰身一擲太虛外。鼻孔依前搭上唇。下座。
上堂。佛真法身猶若虛空。以拂子擊禪床一下云。應物現形如水中月。復舉起云。釋迦老子來也。還見么。若道不見。有眼如盲。若道見。且道。在拂子內拂子外拂子中。間直饒爾道不在內不在外不在中間。恁么見得分明。徑山門下正好吃棒。擊禪床下座。
上堂。盤山道。向上一路千聖不傳。慈明道。向上一路千聖不然。徑山道。向上一路熱碗鳴聲下座。
出鄉歸上堂
【現代漢語翻譯】 現代漢語譯本： 安身立命之處，就能出生入死，獲得大自在，把生死當作遊戲的場所，而不被生死所束縛。如果不是這樣，就免不了被葛藤所纏繞。妙性圓滿光明，遠離一切名相，本來就沒有世界和眾生。因為虛妄才有生，因為有生才有滅。生滅叫做妄，滅妄叫做真。於是環顧大眾說：『今天參政相公，為去世的男主簿做第七天的祭奠，我這個山僧登上這個座位，為大家宣揚佛法。僧人和俗人共同參與，一同來到這個法會，這又是什麼呢？如果說是虛妄的顯現，那麼現在說法和聽法，清清楚楚，明明朗朗，又是什麼東西呢？眼睛如果是虛妄的，用什麼來看顏色？耳朵如果是虛妄的，用什麼來聽聲音？鼻子如果是虛妄的，用什麼來聞香氣？舌頭如果是虛妄的，用什麼來品嚐味道？身體如果是虛妄的，用什麼來感覺觸覺？意識如果是虛妄的，用什麼來分別？眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，既然不屬於虛妄，那麼真如又依附於什麼呢？既然沒有依附，就是一道平等。到了這裡才知道主簿（古代官名），過去雖然出生，本來就沒有出生；今天雖然滅亡，本來就沒有滅亡。既不生又不滅，還叫它什麼圓明妙性呢？真妄名相又安放在哪裡呢？明白了嗎？』縱身一躍，跳到太虛之外，鼻孔依舊搭在嘴唇上。下座。
上堂。佛的真法身就像虛空一樣。用拂子敲了一下禪床說：『應物現形，就像水中的月亮。』又舉起拂子說：『釋迦老子（對釋迦牟尼佛的尊稱）來了，看見了嗎？』如果說沒看見，那就像有眼無珠的瞎子；如果說看見了，那麼請問，在拂子裡面？拂子外面？還是拂子中間？即使你說不在裡面，不在外面，不在中間，如果能這樣清楚地認識到，在徑山（地名，也是寺廟名）門下正好捱打。敲禪床下座。
上堂。盤山（禪師名）說：『向上一路，千聖不傳。』慈明（禪師名）說：『向上一路，千聖不然。』徑山（禪師名）說：『向上一路，熱碗鳴聲。』下座。
出鄉歸上堂
【English Translation】 English version: When one settles down and finds their true place, they can be born into life and death, attaining great freedom, treating life and death as a playground, and not being bound by them. If not, one will inevitably be entangled by the kudzu vine. The wondrous nature is perfectly bright, free from all names and forms; originally, there are no worlds or sentient beings. Because of delusion, there is birth; because of birth, there is death. Birth and death are called delusion; the extinction of delusion is called truth. Then, looking around at the assembly, he said: 'Today, the Councilor is holding the seventh-day memorial service for the deceased Registrar. I, this mountain monk, ascend this seat to proclaim the Dharma for everyone. Monks and laypeople participate together, gathering at this assembly. What is this then? If it is said to be a delusory manifestation, then the present speaking and listening to the Dharma are clear and distinct. What are they then? If the eye is delusory, what is used to see colors? If the ear is delusory, what is used to hear sounds? If the nose is delusory, what is used to smell fragrances? If the tongue is delusory, what is used to taste flavors? If the body is delusory, what is used to feel touch? If the mind is delusory, what is used to discriminate? Eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma—since they do not belong to delusion, what does the true nature rely on? Since there is no reliance, it is one path of equality. Only here do we realize that the Registrar (an ancient official title), though born in the past, was never born; though extinguished today, was never extinguished. Neither born nor extinguished, what else can we call it but perfect, bright, wondrous nature? Where can true and false names and forms be placed? Do you understand?' Leaping up, he throws himself beyond the great void, his nostrils still resting on his lips. Descends from the seat.
Ascending the hall. 'The true Dharma body of the Buddha is like empty space.' He struck the Zen platform once with the whisk, saying: 'Responding to things, it manifests forms like the moon in the water.' Then he raised the whisk, saying: 'Shakyamuni Buddha (a respectful term for Shakyamuni Buddha) has come, do you see him?' If you say you don't see him, you are like a blind person with eyes; if you say you see him, then tell me, is he inside the whisk? Outside the whisk? Or in the middle of the whisk? Even if you say he is not inside, not outside, not in the middle, if you can see this clearly, you deserve a beating at the gate of Jingshan (place name, also temple name). Struck the Zen platform and descended from the seat.
Ascending the hall. Panshan (name of a Zen master) said: 'The path upward, the thousand sages do not transmit.' Ciming (name of a Zen master) said: 'The path upward, the thousand sages do not deny.' Jingshan (name of a Zen master) said: 'The path upward, the sound of a hot bowl.' Descended from the seat.
Returning from the countryside, ascending the hall.
。舉肇法師道。動若行雲止猶穀神。既無心於彼此。豈有象于去來。修山主道。去去實不去。途中好善為。來來實不來。路上莫虧危。師云。這二老漢。惜乎不與徑山同時。若也同時。便與縛作一束。送在錢塘江里。何故古今山河古今日月古今人倫。寒則普天普地寒。熱則普天普地熱。去去來來動動靜靜。又有甚麼過。或有個衲僧出來道。徑山恁么說話。也好縛作一束。送在錢塘江里。山僧卻熱炙盞子點茶與伊吃。為甚麼如此。大丈夫兒捋虎鬚。豈是分外。
上堂。千說萬說。贊說毀說。安立說。隨俗說。顯了說。蓋覆說。儘是碗跶丘。拈起拄杖云。爭如直下識取這個。不被生死之所轉。不被寒暑之所遷。或有個衲僧出來道。也只是個拄杖子。用識作甚麼。今時有一種杜撰禪和。多作這般見解。擲拄杖下座。
上堂。臘月十五天降雪。為瑞為祥無空闕。文殊露出廣長舌。普賢大士得一橛。如何是那一橛。看錮鏴著生鐵。
上堂舉。僧問趙州。毫釐有差時如何。州云。天地懸隔。僧云。毫釐無差時如何。州云。天地懸隔。師云。諸人要識趙州么。慣從五鳳樓前過。手握金鞭賀太平。
上堂。拈拄杖云。今朝臘月二十五。諸方盡唱雲門曲。徑山隨例和一聲。乃卓一下云。還聞么。莫言楚石不當玉
【現代漢語翻譯】 現代漢語譯本： 徑山和尚舉肇法師的話說：『動起來就像飄行的云，靜止時如同山谷之神。心中既然沒有彼此的分別，哪裡還會有來去的形象呢？』修山主說：『去啊去啊，其實並沒有真正離去；在路途中要好好行善。來啊來啊，其實並沒有真正到來；在路上不要虧損自己的德行。』 徑山和尚說：『這兩位老人家，可惜沒有與我徑山同時。如果同時，我就把他們捆在一起，送到錢塘江里去。』為什麼呢？古今的山河依舊，古今日月依舊，古今人倫依舊。寒冷時普天普地都寒冷，炎熱時普天普地都炎熱。去去來來，動動靜靜，又有什麼過錯呢？或者有個和尚出來說：『徑山你這樣說話，也應該捆在一起，送到錢塘江里去。』我卻要燒熱茶碗，點茶給他喝。』為什麼這樣做呢？大丈夫敢於捋虎鬚，這難道是分外之事嗎？』
上堂說法。千說萬說，讚揚的說，譭謗的說，安立的說，隨順世俗的說，顯明瞭的說，遮蓋的說，都不過是碗里打轉的泥球。拿起拄杖說：『不如直接認識這個，不被生死所轉移，不被寒暑所改變。』或者有個和尚出來說：『也只是個拄杖子，認識它有什麼用呢？』現在有一種胡編亂造的禪和，多作這樣的見解。』扔下拄杖，走下座位。
上堂說法。臘月十五天降雪，是吉祥的徵兆，沒有空缺之處。文殊菩薩露出廣長的舌頭，普賢大士得到一截。什麼是那一截呢？看那用熟鐵包裹著的生鐵。
上堂說法，舉例說。有僧人問趙州禪師：『稍微有一點差錯時怎麼樣？』趙州禪師說：『天地懸隔。』僧人又問：『沒有絲毫差錯時怎麼樣？』趙州禪師說：『天地懸隔。』徑山和尚說：『各位想要認識趙州禪師嗎？他慣常從五鳳樓前經過，手握金鞭慶賀太平。』
上堂說法。拿起拄杖說：『今天臘月二十五，各方都在唱雲門曲。我徑山也隨例和一聲。』於是用拄杖敲了一下，說：『聽到了嗎？不要說楚石不把玉石當回事。』
【English Translation】 English version: Venerable Jingshan quoted Dharma Master Zhao, saying, 'Moving is like flowing clouds, stillness is like the spirit of the valley. Since there is no mind for self and other, how can there be an image of coming and going?' Mountain Master Xiu said, 'Going, going, but not really going; on the way, do good deeds. Coming, coming, but not really coming; on the road, do not lose your virtue.' Venerable Jingshan said, 'These two old men, it's a pity they weren't contemporary with me, Jingshan. If they were, I would tie them up together and send them into the Qiantang River.' Why? Ancient and modern mountains and rivers are the same, ancient and modern sun and moon are the same, ancient and modern human relations are the same. When it's cold, all under heaven is cold; when it's hot, all under heaven is hot. Going and coming, moving and still, what fault is there?' Or if a monk came out and said, 'Jingshan, speaking like that, you should also be tied up and sent into the Qiantang River,' I would heat up a teacup and serve him tea. Why do I do this? A great man dares to stroke the tiger's whiskers; is that beyond what is proper?'
Entering the hall for a Dharma talk. Thousands of sayings, praising sayings, slandering sayings, establishing sayings, following worldly sayings, revealing sayings, covering sayings, are all just mud balls rolling in a bowl. Picking up his staff, he said, 'Better to directly recognize this, not to be turned by birth and death, not to be changed by cold and heat.' Or if a monk came out and said, 'It's just a staff, what's the use of recognizing it?' Nowadays, there are some fabricated Chan monks who make such views.' He threw down his staff and left the seat.
Entering the hall for a Dharma talk. On the fifteenth day of the twelfth month, snow falls from the sky, an auspicious sign, with no emptiness. Manjusri (Bodhisattva of Wisdom) reveals his broad and long tongue, Samantabhadra (Bodhisattva of Universal Virtue) obtains a piece. What is that piece? Look at the wrought iron covered with pig iron.
Entering the hall for a Dharma talk, citing an example. A monk asked Zen Master Zhaozhou, 'What happens when there is a slight difference?' Zhaozhou said, 'Heaven and earth are separated.' The monk asked again, 'What happens when there is no difference?' Zhaozhou said, 'Heaven and earth are separated.' Venerable Jingshan said, 'Do you all want to know Zen Master Zhaozhou? He is accustomed to passing in front of the Five Phoenix Tower, holding a golden whip to celebrate peace.'
Entering the hall for a Dharma talk. Picking up his staff, he said, 'Today is the twenty-fifth day of the twelfth month, and all directions are singing the Yunmen tune. I, Jingshan, also join in with a sound.' Then he struck the staff once and said, 'Did you hear it? Don't say that Chushi doesn't value jade.'
。
開山忌日上堂。今日一會。是當山國一大覺祖師。為諸人向一切處轉無上法輪。全提底時節。直得大地六種十八相震動出大音聲。諸天音樂不鼓自鳴。梵唄詠歌自然敷奏。諸天寶華同時而雨。正當恁么時。塵沙諸佛諸大菩薩。諸阿羅漢天龍八部諸鬼神等。各從他方而來集會。咸生歡喜踴躍稱慶。同時發聲而作是言。善哉希有大覺祖師。快說此法。我等悉來共作證明。證明即不無。如何是此法。良久云。云有出山勢。水無投澗聲。
歲旦上堂。去年今日也只是這個。前年今日也只是這個先前年今日也只是這個。外前年今日也只是這個。明年今日也只是這個。後年今日也只是這個。外後年今日也只是這個。更外後年今日也只是這個。且道這個是甚麼。元正啟祚萬物咸新。應時納祐慶無不宜。喝一喝云。俗氣不除。
陳知縣請升座。祖師道。通達本法心。無法無非法。悟了同未悟。無心亦無法。既無心又無法。卻喚甚麼作本法。本法又作么生通達。黃面老子云。心不妄取過去法。亦不貪著未來事。不于現在有所住。了達三世悉空寂。諸人還委悉么。若未委悉。分明為諸人注破。不住現在此名為定。不著未來此名為慧。不取過去此名為智。亦謂之如來禪。亦謂之祖師禪。茍能于日用二六時中。如是通達
【現代漢語翻譯】 現代漢語譯本 開山忌日上堂。今天這次集會，是爲了當山國一（指）大覺祖師（指禪宗的開山祖師），為各位在任何地方轉動無上法輪（指佛法的傳播）。完全提持的時候，直使得大地六種十八相震動，發出巨大的聲音。諸天的音樂不用敲打自己鳴響，梵天的歌詠自然地演奏。諸天的寶華同時降雨。正當這個時候，像塵沙一樣多的諸佛、諸大菩薩、諸阿羅漢、天龍八部、諸鬼神等，各自從其他地方而來**，都生起歡喜，踴躍稱慶，同時發出聲音說：『太好了，稀有的大覺祖師，快說此法，我們都來共同作證明。』證明不是沒有，如何是此法？（祖師）良久說道：『云有出山之勢，水無投澗之聲。』 歲旦上堂。去年今日也只是這個，前年今日也只是這個，先前年今日也只是這個，外前年今日也只是這個，明年今日也只是這個，後年今日也只是這個，外後年今日也只是這個，更外後年今日也只是這個。且說這個是什麼？元正開始，萬物都更新，應時承受福佑，喜慶沒有不適宜的。（祖師）喝一聲說：『俗氣不除。』 陳知縣請升座。祖師說：『通達本法心，無法也無非法。悟了和未悟，無心也無法。』既然無心又無法，卻叫什麼作本法？本法又如何通達？黃面老子（指佛）說：『心不妄取過去的法，也不貪著未來的事，不于現在有所住，了達三世都空寂。』各位還明白嗎？如果還不明白，分明為各位解釋清楚：不住現在，這叫做定；不著未來，這叫做慧；不取過去，這叫做智。也叫做如來禪，也叫做祖師禪。如果能在日常的二六時中（指一天二十四小時），這樣通達。
【English Translation】 English version On the anniversary of the mountain's founding, the master ascends the hall. Today's gathering is for the Great Awakened Patriarch (referring to the founding patriarch of Zen Buddhism) of this mountain country, who turns the unsurpassed Dharma wheel (referring to the propagation of the Buddha's teachings) for everyone in all places. At the moment of complete upholding, the earth trembles in six ways and eighteen forms, emitting great sounds. The music of the heavens plays without being struck, and the chants of Brahma naturally resound. Heavenly precious flowers rain down simultaneously. At just this moment, Buddhas as numerous as grains of sand, great Bodhisattvas, Arhats, the eight classes of gods and dragons, and various ghosts and spirits, each come from other realms**, all generating joy, leaping and celebrating, and simultaneously uttering these words: 'Excellent, rare Great Awakened Patriarch, quickly speak this Dharma, we will all come together to bear witness.' Bearing witness is not absent, but what is this Dharma? (The Patriarch) says after a long pause: 'The clouds have the momentum to leave the mountain, the water has no sound of plunging into the ravine.' Ascending the hall on New Year's Day. Last year today was just this, the year before last today was just this, the year before the year before last today was just this, the year before that today was just this, next year today will be just this, the year after next today will be just this, the year after that today will be just this, and the year after that today will be just this. Now, what is this? The new year begins, and all things are renewed, receiving blessings in due season, and celebrations are always appropriate. (The Patriarch) shouts: 'Worldly air is not eliminated.' Prefect Chen invites the master to ascend the seat. The Patriarch says: 'Penetrating the mind of the fundamental Dharma, there is neither Dharma nor non-Dharma. Enlightenment and non-enlightenment are the same, there is neither mind nor Dharma.' Since there is neither mind nor Dharma, what is called the fundamental Dharma? And how is the fundamental Dharma penetrated? The old yellow-faced one (referring to the Buddha) said: 'The mind does not vainly grasp the past Dharma, nor does it greedily cling to future events, nor does it dwell in the present, understanding that the three worlds are all empty and still.' Do you all understand? If you do not yet understand, I will clearly explain it for you: not dwelling in the present is called Samadhi (定); not clinging to the future is called Wisdom (慧); not grasping the past is called Knowledge (智). It is also called the Tathagata Zen (如來禪), and it is also called the Patriarch Zen (祖師禪). If one can, in the daily twenty-four hours, penetrate in this way.
。如是了悟。則此定此慧此智。一一如空無有邊際。定慧智既無邊際。則當人日用神通光明亦無邊際。神通光明既無邊際。諸波羅蜜諸解脫門亦無邊際。波羅蜜解脫門既無邊際。此無住心亦無邊際。無住心既無邊際。徑山今日以此無邊際心。說此無邊際法。奉為臣子陳亞卿。祝吾君壽地久天長亦無邊際。正當恁么時。依時及節一句作么生道。舉起拂子云。將此深心奉塵剎。是則名為報我皇。下座。
上堂。正月十四十五。雙徑椎鑼打鼓。要識祖意西來。看取村歌社舞。
徽宗皇帝大祥上堂。拈香罷乃就座云。身從無相中受生。猶如幻出諸形像。幻人心識本來無。罪福皆空無所住。從上諸聖。莫不皆從無所住處成就眾生。于無所住處示現降神處胎十月。于無所住處示現誕生。于無所住處示現行七步。于無所住處示現處王宮。于無所住處示現出家。于無所住處示現行菩行。于無所住處示現坐菩提樹下成等正覺。于無所住處示現降伏魔軍。于無所住處示現坐道場轉法輪度有情。于無所住處示現授諸菩薩阿耨多羅三藐三菩提記。于無所住處作佛事已示現入般涅槃。召大眾云。從上諸聖既如是示現。今日臣僧宗杲亦如是說法。只將如是之法。恭為徽宗聖文仁德顯孝皇帝顯肅皇后。用嚴仙駕。伏願。不守自性普現塵中
【現代漢語翻譯】 現代漢語譯本： 如果這樣了悟，那麼這個定、這個慧、這個智，每一個都如虛空一般沒有邊際。定、慧、智既然沒有邊際，那麼修行人日常應用的神通光明也沒有邊際。神通光明既然沒有邊際，諸波羅蜜（到達彼岸的方法）、諸解脫門（通往解脫的途徑）也沒有邊際。波羅蜜、解脫門既然沒有邊際，這無住心也沒有邊際。無住心既然沒有邊際，逕山我今天就用這無邊際的心，說這無邊際的法，奉獻給臣子陳亞卿，祝願我們的君王萬壽無疆也無邊際。正在這個時候，應時應節的一句話該怎麼說呢？舉起拂子說：『將此深心奉塵剎，是則名為報我皇。』下座。
上堂。正月十四、十五，雙徑寺里敲鑼打鼓。想要認識祖師西來的真意，就看看鄉村的歌舞吧。
徽宗皇帝大祥上堂。拈香完畢后就座說：身從無相中受生，猶如幻化出各種形象。幻化的人心意識本來就是空的，罪和福也都是空的，沒有什麼可以執著的。從古至今的聖人，沒有不是從無所執著的地方成就眾生的。在無所執著的地方示現降神處胎十月，在無所執著的地方示現誕生，在無所執著的地方示現行走七步，在無所執著的地方示現居住王宮，在無所執著的地方示現出家，在無所執著的地方示現修行菩薩行，在無所執著的地方示現坐在菩提樹下成就正等正覺，在無所執著的地方示現降伏魔軍，在無所執著的地方示現坐在道場轉法輪度化有情眾生，在無所執著的地方示現授予諸位菩薩阿耨多羅三藐三菩提（無上正等正覺）的授記，在無所執著的地方做完佛事後示現進入般涅槃（完全的寂滅）。召集大眾說：從古至今的聖人既然這樣示現，今天我宗杲也這樣說法。只將這樣的法，恭敬地為徽宗聖文仁德顯孝皇帝、顯肅皇后，用來莊嚴他們的仙駕。伏願，不守自性普遍示現在世間。
【English Translation】 English version: If one thus understands, then this samadhi (state of meditative consciousness), this prajna (wisdom), this jnana (knowledge), each is like space, without limit. Since samadhi, prajna, and jnana are without limit, then the daily use of spiritual powers and light by the practitioner is also without limit. Since spiritual powers and light are without limit, then the Paramitas (perfections), and the doors to liberation are also without limit. Since the Paramitas and the doors to liberation are without limit, this non-abiding mind is also without limit. Since the non-abiding mind is without limit, I, Jing Shan, today use this limitless mind to speak this limitless Dharma, offering it to the minister Chen Yaqing, wishing our sovereign long life, which is also without limit. Right at this moment, how should one speak a timely phrase? He raises the whisk and says: 『I offer this profound mind to all lands, this is called repaying my Emperor.』 Descends from the seat.
Ascending the hall. On the fourteenth and fifteenth days of the first month, gongs and drums are beaten at Shuangjing Temple. If you want to know the meaning of the Patriarch's coming from the West, look at the village songs and dances.
Ascending the hall on the Great Memorial Ceremony for Emperor Huizong. After burning incense, he takes his seat and says: The body receives life from the formless, like the illusion of various images. The illusory mind and consciousness are originally empty, and both sin and merit are empty, with nothing to abide in. All the sages from above have all accomplished sentient beings from the place of non-abiding. In the place of non-abiding, they manifested descending into the womb for ten months. In the place of non-abiding, they manifested birth. In the place of non-abiding, they manifested walking seven steps. In the place of non-abiding, they manifested residing in the royal palace. In the place of non-abiding, they manifested leaving home. In the place of non-abiding, they manifested practicing the Bodhisattva path. In the place of non-abiding, they manifested sitting under the Bodhi tree and attaining perfect enlightenment. In the place of non-abiding, they manifested subduing the demon army. In the place of non-abiding, they manifested sitting in the Bodhimanda (place of enlightenment) turning the Dharma wheel and liberating sentient beings. In the place of non-abiding, they manifested bestowing predictions of Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment) upon all Bodhisattvas. In the place of non-abiding, after completing the Buddha's work, they manifested entering Parinirvana (complete extinction). He calls to the assembly and says: Since all the sages from above have manifested in this way, today I, Zonggao, also speak the Dharma in this way. I respectfully take this Dharma and use it to adorn the celestial carriage of Emperor Huizong, the Saintly, Literary, Benevolent, Virtuous, Manifestly Filial Emperor, and Empress Xiansu. I humbly wish that they do not abide by their own nature and universally manifest in the world.
。堅密身同彼上人住不思議解脫海。下座。
上堂。即心是佛佛不遠人。無心是道道非物外。三世諸佛只以此心說法。只以此道度生。以此道度生。無生可度。以此心說法。無法可說。無法可說是真說法。無生可度是真度生。當知三世諸佛亦如是。現前大眾亦如是。乃舉拂子云。還委悉么。復擊禪床云。如是如是。
上堂。僧問。不與萬法為侶者是甚麼人。師云。是個天上天下奈何不得底人。進云。為甚麼卻在徑山座下。師云。家無小使不成君子。乃云。塵塵剎剎沒一絲毫。日用堂堂現成活計。三世諸佛立在下風。諸代祖師魂飛膽喪。且道據個甚麼道理。便得恁么奇特。還委悉么。若委悉去。一念萬年萬年一念。如未委悉。東者東邊座。西者西邊坐。
上堂。才方改歲賀新年。今朝又是二月一。入所證處沒商量。摩訶般若波羅蜜。
上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛屋裡坐。趙州和尚吐心吐膽。恁么告報了也。還有知恩報恩者么。便下座。
上堂。以拂子擊禪床一下云。摩竭提國親行此令。三世諸佛眼似鼻孔。衲僧分上成得個甚麼邊事。莫有道得底么。若有。四楞塌地道將一句來。若道不得。徑山自道去也。便下座。
上堂。僧問。懷州牛吃禾。益州馬腹脹。
【現代漢語翻譯】 現代漢語譯本： 堅密身（Vajradhara，金剛持）與那些上人一同安住于不可思議的解脫之海。下座。
上堂說法。即心是佛，佛並不遙遠。無心是道，道並非身外之物。過去、現在、未來三世諸佛都以此心說法，以此道普度眾生。以道度生，實則無生可度；以此心說法，實則無法可說。無法可說是真正的說法，無生可度是真正的度生。應當明白，過去、現在、未來三世諸佛都是這樣，眼前的各位也是這樣。於是舉起拂塵說：『可曾領會？』又敲擊禪床說：『正是如此，正是如此。』
上堂說法。有僧人問：『不與萬法為伴侶的是什麼人？』 師父說：『是那個天上天下誰也奈何不了的人。』 僧人追問：『為什麼卻在徑山座下？』 師父說：『家無小廝不成君子。』 於是說：『塵塵剎剎沒有一絲一毫的阻礙，日常應用處處都是現成的活計。三世諸佛都甘拜下風，歷代祖師嚇得魂飛膽喪。』 且說依據的是什麼道理，才能如此奇特？ 可曾領會？ 如果領會了，一念即萬年，萬年即一念。 如果沒有領會，東邊的人就在東邊坐，西邊的人就在西邊坐。
上堂說法。剛剛改歲，互道新年快樂，今天又是二月初一。進入所證悟的境界，沒有商量的餘地，唯有摩訶般若波羅蜜（Mahāprajñāpāramitā，大智慧到彼岸）。
上堂說法。金佛不能度過熔爐，木佛不能度過火焰，泥佛不能度過水流，真佛安坐在屋裡。趙州和尚（Zhaozhou，唐代禪宗大師）已經推心置腹、和盤托出了。還有知恩圖報的人嗎？』說完便下座。
上堂說法。用拂塵敲擊禪床一下說：『摩竭提國（Magadha，古印度王國）親自頒行此令。三世諸佛的眼睛長得像鼻子孔。我們出家僧人的本分上能成就什麼大事？』 有能說得出來的嗎？ 如果有，就頂天立地地說出一句來。 如果說不出來，逕山（Jingshan，山名）就自己說了。』說完便下座。
上堂說法。有僧人問：『懷州的牛吃了禾苗，益州的馬肚子脹了。』
【English Translation】 English version: Vajradhara (Vajradhara, the Diamond Holder) dwells with those superior beings in the inconceivable ocean of liberation. Descends from the seat.
Ascending the hall. 『The mind itself is Buddha; Buddha is not far from people. No-mind is the Way; the Way is not external to things.』 All Buddhas of the three times preach the Dharma with this mind, and liberate beings with this Way. Liberating beings with this Way means there are no beings to be liberated. Preaching the Dharma with this mind means there is no Dharma to be preached. No Dharma to be preached is the true preaching of the Dharma; no beings to be liberated is the true liberation of beings. Know that all Buddhas of the three times are like this, and the present assembly is also like this.』 Then he raised the whisk and said, 『Have you understood?』 Again, he struck the Zen platform and said, 『Thus it is, thus it is.』
Ascending the hall. A monk asked, 『What kind of person is it who does not associate with the myriad dharmas?』 The Master said, 『It is a person whom no one in heaven or earth can do anything about.』 The monk pressed on, 『Why then are they sitting beneath the seat of Jingshan?』 The Master said, 『A gentleman cannot be made without a small servant in the house.』 Then he said, 『In every dust mote and every land, there is not a single hair's breadth of obstruction. Daily use is a fully realized, ready-made living. All Buddhas of the three times stand in the downwind, and the souls of all generations of patriarchs are scattered in fear.』 Tell me, what principle is relied upon to achieve such uniqueness? Have you understood? If you have understood, one thought is ten thousand years, and ten thousand years is one thought. If you have not understood, those from the east sit on the east side, and those from the west sit on the west side.』
Ascending the hall. 『Just changed the year and congratulated the New Year. Today is again the first day of the second month. Entering the place of realization, there is no room for discussion. Mahāprajñāpāramitā (Mahāprajñāpāramitā, Great Wisdom to the Other Shore).』
Ascending the hall. 『A golden Buddha cannot cross the furnace, a wooden Buddha cannot cross the fire, a clay Buddha cannot cross the water, the true Buddha sits in the house. Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) has poured out his heart and reported everything. Is there anyone who knows to repay the kindness?』 Then he descended from the seat.
Ascending the hall. He struck the Zen platform once with the whisk and said, 『The country of Magadha (Magadha, an ancient Indian kingdom) personally issued this decree. The eyes of all Buddhas of the three times are like nostrils. What great matter can be accomplished in the role of us monks?』 Is there anyone who can say it? If there is, then stand tall and say a phrase. If you cannot say it, Jingshan (Jingshan, name of a mountain) will say it himself.』 Then he descended from the seat.
Ascending the hall. A monk asked, 『The cow of Huaizhou eats the crops, and the horse of Yizhou has a swollen belly.』
天下覓醫人。炙豬左膊上。為復神通妙用。為復法爾如然。師云。也不是神通妙用。也不是法爾如然。進云。畢竟如何。師云。八尺眉毛頷下生。乃云。大道只在目前。要且目前難睹。欲識大道真體。不離聲色言語。若即聲色言語求道真體。正是撥火覓浮漚。若離聲色言語求道真體。大似含元殿里更覓長安。總不恁么。畢竟如何。翡翠蹋翻荷葉雨。鷺鷥衝破竹林煙。
浴佛上堂。毗藍園裡不曾生。雙林樹下何曾滅。不生不滅見瞿曇。眼中又是重添屑。
結夏上堂。此日諸方叢林。莫不踞菩薩乘修寂滅行。以大圓覺為我伽藍。身心安居平等性智。徑山又且不然。從今日去九十日內。與諸衲子共吃無米飯。咬優曇根。飲不濕水。說睡夢語。且道恁么修行。與諸方結制。相去多少。良久云。將此深心奉塵剎。是則名為報佛恩。下座。
上堂。身口意清凈。是名佛出世。身口意不凈。是名佛滅度。我今為汝保任此事。終不虛也。且作么生是此事。又作么生保任。豈不見。僧問歸宗。如何是佛。宗云。我向汝道。汝還信否。僧云。和尚誠言。安敢不信。宗云。即汝便是。僧云。如何保任。宗云。一翳在眼空華亂墜。師云。歸宗放去太危。收來太速。這僧當時若拍手呵呵大笑一巡。歸宗老漢向甚處著這面目。敢
【現代漢語翻譯】 現代漢語譯本：
天下尋找醫生的人，在烤豬的左肩上（尋找）。（有人問）這是因為神通妙用，還是本來就該這樣？
師父說：『既不是因為神通妙用，也不是本來就該這樣。』
（那人）進一步問：『究竟是怎樣？』
師父說：『八尺長的眉毛在下巴下生長。』（師父）於是說：『大道就在眼前，只是目前難以見到。想要認識大道的真體，離不開聲色言語。如果執著于聲色言語來尋求大道的真體，就像撥開火焰尋找水泡一樣。如果離開聲色言語來尋求大道的真體，就像在含元殿里尋找長安一樣。』
（有人問）總不是這樣的話，究竟是怎樣？
（師父回答）翠鳥踩翻荷葉，落下陣雨；白鷺衝破竹林，騰起煙霧。
浴佛上堂：毗藍園（Lumbini Garden，佛陀出生地）里不曾出生，雙林樹下（Sala Grove，佛陀涅槃地）何曾滅度。不生不滅地見到瞿曇（Gautama，釋迦牟尼佛），眼中又是多餘的塵屑。
結夏上堂：今日各處叢林，無不乘坐菩薩乘（Bodhisattva Vehicle），修習寂滅之行，以大圓覺（Great Perfect Enlightenment）作為我的伽藍（Sangharama，僧院），身心安住在平等性智（Equality Wisdom）。徑山（Jingshan，地名）我卻不是這樣。從今天開始的九十天內，與各位衲子（Na-tzu，僧人）一起吃沒有米的飯，啃優曇（udumbara，傳說中的花）的根，喝不濕的水，說睡夢中的話。那麼，這樣的修行，與各處的結夏安居相比，相差多少呢？
（師父）良久后說：『將此深心奉獻給塵剎（countless worlds），這才叫做報答佛恩。』下座。
上堂：身口意清凈，這叫做佛出世；身口意不清凈，這叫做佛滅度。我現在為你們保證這件事，終究不會虛假。那麼，什麼是這件事？又怎樣保證呢？難道沒看見，僧人問歸宗（Guizong，禪師名）：『什麼是佛？』歸宗說：『我告訴你，你相信嗎？』僧人說：『和尚誠實的話，怎敢不信？』歸宗說：『就是你。』僧人說：『如何保證？』歸宗說：『一隻眼睛裡有了翳障，就會看到虛幻的花朵紛紛墜落。』
師父說：歸宗放得太開，收得太快。這僧人當時如果拍手呵呵大笑一巡，歸宗老漢往哪裡擱這面子？敢（怎樣）？
【English Translation】 English version:
A person searches for a doctor everywhere, (looking) on the roasted pig's left shoulder. (Someone asks,) 'Is this because of miraculous powers, or is it naturally so?'
The master says, 'It's neither because of miraculous powers, nor is it naturally so.'
(The person) further asks, 'What exactly is it then?'
The master says, 'Eight-foot-long eyebrows grow under the chin.' (The master) then says, 'The Great Path is right before your eyes, but it's difficult to see at the moment. If you want to know the true essence of the Great Path, you cannot separate from sound, form, speech, and language. If you cling to sound, form, speech, and language to seek the true essence of the Great Path, it's like stirring up fire to find water bubbles. If you separate from sound, form, speech, and language to seek the true essence of the Great Path, it's like searching for Chang'an (Chang'an, ancient capital of China) inside the Hanyuan Palace.'
(Someone asks,) 'If it's not like that at all, then what exactly is it?'
(The master replies,) 'A kingfisher steps on a lotus leaf, scattering rain; a heron breaks through a bamboo forest, stirring up mist.'
Sermon during the Bathing the Buddha Ceremony: (The Buddha) was not born in Lumbini Garden (Lumbini Garden, birthplace of the Buddha), nor did he pass away under the Sala trees (Sala Grove, place of Buddha's Nirvana). Seeing Gautama (Gautama, Shakyamuni Buddha) as neither born nor extinguished, is just adding extra dust to the eyes.
Sermon during the Summer Retreat: Today, all monasteries everywhere are taking the Bodhisattva Vehicle (Bodhisattva Vehicle), cultivating the practice of stillness and extinction, taking Great Perfect Enlightenment (Great Perfect Enlightenment) as my Sangharama (Sangharama, monastery), and settling the body and mind in Equality Wisdom (Equality Wisdom). But I, Jingshan (Jingshan, place name), am not like that. From today for the next ninety days, I will eat rice-less meals with all of you monks (Na-tzu, monks), gnaw on the roots of the udumbara (udumbara, legendary flower), drink water that doesn't wet, and speak dream talk. So, how much does this kind of practice differ from the summer retreats everywhere else?
(The master) says after a long pause, 'Dedicate this deep mind to countless worlds (countless worlds), and this is called repaying the Buddha's kindness.' Descends from the seat.
Sermon: Purity of body, speech, and mind is called the Buddha's appearance in the world; impurity of body, speech, and mind is called the Buddha's passing away. I now guarantee this matter for you, and it will never be false. So, what is this matter? And how to guarantee it? Haven't you seen, a monk asked Guizong (Guizong, name of a Zen master), 'What is Buddha?' Guizong said, 'If I tell you, will you believe it?' The monk said, 'Venerable's sincere words, how dare I not believe?' Guizong said, 'It is you.' The monk said, 'How to guarantee it?' Guizong said, 'With a speck in the eye, illusory flowers fall in confusion.'
The master says: Guizong released too loosely and gathered too quickly. If this monk had clapped his hands and laughed heartily at that time, where would the old man Guizong have put his face? Dare (to do what)?
問諸人。而今合作么生。一氣不言含有象。萬靈何處謝無私。
上堂。四月二十五。久晴忽爾雨。竺土大仙心。東西密相付。這個猶是時節因緣。未是衲僧門下訊息。且作么生是衲僧門下訊息。良久云。北山老大蟲。咬殺南山虎。
上堂舉。高亭初參德山。隔江問訊。德山以手招之。高亭忽然開悟。乃橫趨而去。更不回顧。后開法嗣德山。師云。高亭橫趨而去。許伊是個靈利衲僧。若要法嗣德山。即未可。何故猶與德山隔江在。
上堂。何似生遼天鶻。萬重云只一突。古人恁么說話。大似眼病見空華。徑山即不然。何似生莫妄想。直饒透出古今也。是猢猻伎倆。
上堂舉。劉禹端公上云居謝雨。問弘覺云。雨從何來。弘覺云。從端公問處來。端公遂禮三拜歡喜而退。行數步。弘覺召云。端公。端公回首。弘覺云。問從何來。端公無語。歸家三日而死。師云。劉禹端公無語歸家。三日而死。正爬著弘覺癢處。只是不知轉身一路。當初待伊道問從何。來但依前禮三拜歡喜而退且教弘覺疑三十年。
上堂。拈起拄杖示眾云。還見么。又卓一下云。還聞么。若道實見實聞。正是隨聲逐色漢。復舉起云。還見么。又卓一下云。還聞么。若道不見不聞。正是避色逃聲漢。畢竟如何。擲下云。鶴有九
【現代漢語翻譯】 現代漢語譯本： 問諸位，現在應該如何做？『一氣不言含有象』（真氣不說話，卻包含著萬象），『萬靈何處謝無私』（萬物生靈在何處感謝這無私的奉獻）？ 上堂說法。四月二十五日，久晴之後忽然下雨。『竺土大仙心』（佛陀的心法），『東西密相付』（在東西方秘密地傳承）。這仍然是時節因緣（因緣和合），還不是禪宗門下的訊息。那麼，什麼是禪宗門下的訊息？』良久說，『北山老大蟲，咬殺南山虎』（北山的大蟲，咬死了南山的虎）。 上堂舉例。高亭禪師初次參訪德山禪師，隔著江問訊。德山禪師用手招呼他。高亭禪師忽然開悟，於是橫著走開，不再回頭。後來他開法，繼承了德山禪師的法脈。我說，高亭禪師橫著走開，可以認可他是個靈巧的禪僧。如果要說法嗣德山禪師，還不行。為什麼？因為他還和德山禪師隔著江。 上堂說法。『何似生遼天鶻』（好比生在遼闊天空中的海東青），『萬重云只一突』（穿過重重雲層只是一次衝擊）。古人這樣說話，很像眼病患者看到空中的花朵。我徑山禪師卻不這樣說。『何似生莫妄想』（好比不要有妄想），即使你透徹了古今，也只是猴子的把戲。 上堂舉例。劉禹錫端公到云居山感謝下雨，問弘覺禪師：『雨從哪裡來？』弘覺禪師說：『從端公你問的地方來。』端公於是行禮三拜，歡喜地退下。走了幾步，弘覺禪師叫道：『端公！』端公回頭。弘覺禪師說：『問從哪裡來？』端公無話可說，回家三天後就死了。我說，劉禹錫端公無話可說，回家三天後就死了，正好搔到了弘覺禪師的癢處。只是他不知道轉身的道路。當初如果等他說『問從哪裡來』，就依然行禮三拜，歡喜地退下，且讓弘覺禪師疑惑三十年。 上堂說法。拿起拄杖向大眾示意說：『看見了嗎？』又用拄杖敲了一下說：『聽見了嗎？』如果說確實看見了，確實聽見了，這正是跟隨聲音和顏色的凡夫。又舉起拄杖說：『看見了嗎？』又用拄杖敲了一下說：『聽見了嗎？』如果說沒看見，沒聽見，這正是逃避顏色和聲音的凡夫。究竟如何？』扔下拄杖說，『鶴有九
【English Translation】 English version: I ask you all, what should be done now? 'One breath without words contains all phenomena' (The true qi does not speak, but contains all phenomena), 'Where do the myriad spirits thank this selflessness?' (Where do all living beings thank this selfless dedication?) Ascending the hall for Dharma talk. The twenty-fifth day of the fourth month, after a long period of sunshine, it suddenly rains. 'The mind of the great sage of India' (The mind-dharma of the Buddha), 'Secretly transmitted in the East and West' (Secretly transmitted in the East and West). This is still a matter of conditions (the harmony of conditions), not yet the news from the Chan school. So, what is the news from the Chan school? After a long pause, he said, 'The old tiger of the North Mountain bites and kills the tiger of the South Mountain.' Ascending the hall to give an example. Chan Master Gaoting first visited Chan Master Deshan, inquiring from across the river. Chan Master Deshan beckoned to him with his hand. Chan Master Gaoting suddenly attained enlightenment, so he walked away sideways, never looking back. Later, he opened the Dharma and inherited the Dharma lineage of Chan Master Deshan. I say, Chan Master Gaoting walked away sideways, and it can be acknowledged that he is a clever Chan monk. If you want to say that he inherited the Dharma lineage of Chan Master Deshan, it is not yet possible. Why? Because he is still separated from Chan Master Deshan by the river. Ascending the hall for Dharma talk. 'What is it like to be born as a falcon in the vast sky of Liao?' (What is it like to be born as a gyrfalcon in the vast sky of Liao?), 'Ten thousand layers of clouds, only one breakthrough' (Passing through layers of clouds is just one impact). The ancients spoke like this, much like a person with eye disease seeing flowers in the air. I, Chan Master Jingshan, do not say it that way. 'What is it like to be born without delusional thoughts?' (What is it like to be born without delusional thoughts?), Even if you thoroughly understand the past and present, it is just monkey tricks. Ascending the hall to give an example. Duke Liu Yuxi went to Yunju Mountain to thank for the rain and asked Chan Master Hongjue: 'Where does the rain come from?' Chan Master Hongjue said: 'It comes from where you, Duke, asked.' The Duke then bowed three times, happily retreating. After walking a few steps, Chan Master Hongjue called out: 'Duke!' The Duke turned his head. Chan Master Hongjue said: 'Where does the question come from?' The Duke was speechless and died three days after returning home. I say, Duke Liu Yuxi was speechless and died three days after returning home, which just scratched Chan Master Hongjue's itch. It's just that he didn't know the way to turn around. If he had waited for him to say 'Where does the question come from?' he would still bow three times, happily retreat, and let Chan Master Hongjue be in doubt for thirty years. Ascending the hall for Dharma talk. He picked up the staff and showed it to the assembly, saying: 'Do you see it?' Then he tapped the staff once and said: 'Do you hear it?' If you say you really see it and really hear it, this is exactly the ordinary person who follows sounds and colors. Then he raised the staff again and said: 'Do you see it?' Then he tapped the staff once and said: 'Do you hear it?' If you say you don't see it and don't hear it, this is exactly the ordinary person who avoids colors and sounds. What is it ultimately like?' He threw down the staff and said, 'The crane has nine
皋難翥翼。馬無千里謾追風。
上堂舉。魯祖凡有僧來參。即面壁而坐。一日南泉至。亦面壁而坐。南泉遂于背上拍一掌。祖云誰。泉云。普愿。祖云。作甚麼。泉云。也是尋常。師云。垂鉤四海只釣獰龍。格外玄機為尋知己。南泉老人雖善別機。宜識休咎。要且未知魯祖落處。如今莫有知得落處者么。切忌向鬼窟里卜度。
江令人請升座。生是死之生。死是生之死。兩路坦然平。無彼復無此。既無生死又無彼此。明明百草頭。明明祖師意。如天普蓋似地普擎。一念相應一時清凈。召大眾云。既無生死。只如檀越給事。五十七年前是個甚麼。五十七年後又是個甚麼。良久云。大眾一時高著眼。看我眉毛有幾莖。◎
大慧普覺禪師住徑山能仁禪院語錄卷第二 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師住徑山能仁禪院語錄卷第三
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
◎上堂舉。僧問睦州。以一重去一重即不問。不以一重去一重時如何。州云。昨日栽茄子。今朝種冬瓜。師云。高高處觀之不足。低低處平之有餘。茄子明日堂中一任諸人橫咬豎咬。還有人向冬瓜上道得一句子么。若道得一句子。若僧若俗有情無情。盡皆飽齁齁地。若道
不得。還我飯錢來。
上堂。法是常法。道是常道。拶破面門。點即不到。喝一喝。
上堂舉。僧問睦州。如何是展演之言。州云。量才補職。如何是不展演之言。州云。伏惟尚饗。師云。睦州古佛善應來機。雖然如是。只得八成。或有人問徑山。如何是展演之言。即向他道。問十答百有甚麼難。如何是不展演之言。喝一喝云且莫屎窖沸。
魏侍郎請升座。寄居衢州常山縣。持服魏矼。謹施凈財入山修設。仍命山野。升於此座。舉揚般若。以此功德。資薦先考致政宣教。往生安養。諸人還知么。這老居士。便是和州三世接待底魏公也。山僧大觀初行腳時。亦曾到他家時。侍郎尚幼。今日作從官為國家宣力。皆乃翁陰德所致。此翁平生極修學。喜讀佛書。從方外老衲游。精修梵行。常以王梵志。土饅頭頌作佛事。以警悟流俗。比見潘舍人所作行狀。詳書其實。聞疾已革。有來問訊者。亦以慈悲攝化。不及世間一言。啟手足時。談笑自若。跏趺而逝。凈名所謂設身有苦。念惡趣眾生起大悲心。我既調伏。亦當調伏一切眾生。但除其病而不除法。遂召大眾云。魏公疾已革。而能忍苦。為諸來者隨宜說法。足見學佛之驗。今日幸遇在會諸人同此證明。不免借渠鼻孔出氣要識法么。真如佛性菩提涅槃是。要識
【現代漢語翻譯】 現代漢語譯本： 『不得。還我飯錢來。』
上堂。法是常法，道是常道。拶破面門，點即不到。喝一喝。
上堂舉。僧人問睦州（禪師名號）。『如何是展演之言？』睦州說：『量才補職。』『如何是不展演之言？』睦州說：『伏惟尚饗。』 師父說：『睦州古佛善於隨機應變。雖然如此，也只得了八成。』如果有人問徑山（地名，也指徑山寺）『如何是展演之言？』就對他說：『問十答百有什麼難的？』『如何是不展演之言？』喝一聲說：『且莫屎窖沸。』
魏侍郎（官名，姓魏的侍郎）請我升座。寄居在衢州常山縣，為魏矼（人名）居喪。虔誠地捐獻錢財入山修繕，並命山野之人，升到這個座位上，宣揚般若（智慧）。用這功德，資助先父致政宣教，往生安養（西方極樂世界）。諸位還知道嗎？這位老居士，便是和州三世接待的魏公啊。山僧我在大觀初年行腳的時候，也曾到他家。當時侍郎還小。今天做了從官，為國家效力，都是他父親陰德所致。這位老翁平生極好學，喜歡讀佛書，與方外的老衲交往，精修梵行。常常用王梵志（唐朝詩人）的《土饅頭頌》做佛事，用來警醒世俗之人。比照潘舍人所作的行狀，詳細地記載了實情。聽說他病重已久，有來問訊的人，也用慈悲來攝受教化，不談世間的一句話。啟動手腳的時候，談笑自若，跏趺而逝。正如《維摩詰經》所說：『即使自身有痛苦，也要念及惡趣的眾生，生起大悲心。我既然已經調伏，也應當調伏一切眾生。但除去他們的病痛，而不除去佛法。』於是召集大眾說：『魏公病重已久，卻能忍受痛苦，為前來的人隨機說法，足見學佛的驗證。』今天幸好遇到在會的諸位一同證明此事。我不免借用他的鼻孔出氣，想要認識法嗎？真如、佛性、菩提、涅槃就是。
【English Translation】 English version: 'No way! Return my meal money!'
Ascending the Dharma seat. Dharma is constant Dharma, the Way is constant Way. Crushing through the face, no pointing reaches. A shout!
Ascending the Dharma seat, a monk asked Muzhou (name of a Chan master): 'What is speech that unfolds?' Muzhou said: 'Appoint positions according to talent.' 'What is speech that does not unfold?' Muzhou said: 'Humbly offered for your enjoyment.' The Master said: 'Ancient Buddha Muzhou is skilled at responding to opportunities. Although this is so, he only gets eight parts out of ten.' If someone asks Jingshan (place name, also refers to Jingshan Temple), 'What is speech that unfolds?' then tell him: 'What's so difficult about answering a hundred questions for every ten asked?' 'What is speech that does not unfold?' A shout! 'And don't let the cesspool boil over!'
Vice Minister Wei (official title, Vice Minister whose surname is Wei) invited me to ascend the seat. Residing temporarily in Changshan County, Quzhou, observing mourning for Wei Gang (name of a person). He sincerely donates pure wealth to the mountain for repairs and orders a mountain monk to ascend this seat to proclaim Prajna (wisdom). With this merit, he supports his late father, who retired from government and propagated teachings, to be reborn in the Land of Bliss (Western Pure Land). Do you all know? This old layperson is none other than Duke Wei, who received guests for three generations in Hezhou. When I, this mountain monk, traveled on foot in the early years of the Daguan era, I also visited his home. At that time, the Vice Minister was still young. Today, he serves as an official, exerting his strength for the country, all due to the hidden virtue of his father. This old man was extremely studious throughout his life, enjoyed reading Buddhist books, associated with old monks beyond the mundane world, and diligently cultivated pure conduct. He often used Wang Fanzhi's (Tang Dynasty poet) 'Ode to the Clay Mound' to perform Buddhist services, in order to awaken worldly people. According to the record of conduct written by Pan Sheren, the truth is recorded in detail. Hearing that his illness had been prolonged, those who came to inquire were also received and transformed with compassion, without speaking a single word of the world. When moving his hands and feet, he spoke and laughed freely, and passed away in the lotus position. Just as the Vimalakirti Sutra says: 'Even if one's own body has suffering, one should think of the beings in evil realms and arouse great compassion. Since I have already tamed myself, I should also tame all beings. But remove their illnesses without removing the Dharma.' Thereupon, he summoned the assembly and said: 'Duke Wei has been ill for a long time, yet he can endure suffering and speak the Dharma appropriately for those who come, which is sufficient proof of the verification of studying Buddhism.' Today, fortunately, all of you present are here to witness this together. I cannot help but borrow his nostrils to breathe. Do you want to know the Dharma? Suchness, Buddha-nature, Bodhi, Nirvana are it.
病么。妄想顛倒貪瞋邪見是。雖然如是。離妄想顛倒。無真如佛性。離貪瞋邪見。無菩提涅槃。且道分即是不分即是。若分存一去一其病益深。若不分正是顢頇佛性𢤱侗真如。畢竟作么生說個除病不除法底道理。有般漢聞恁么說便道。即法是病。即病是法。但有言說。都無實義。順真如則顛倒妄想貪瞋邪見悉皆是法。隨顛倒則真如佛性菩提涅槃悉皆是病。恁么見解。莫道我披衲衣。便是作他座主奴也。未得在。何故須知平地上死人無數。灼然過得荊棘林者是好手。不見古人云。設有一法過於涅槃。吾說亦如夢幻。茍能于夢幻中。如實而證如實而解。如實而修如實而行。以如實之法。能自調伏。起大悲心。作種種方便。復能調伏一切眾生。而於眾生不作調伏不調伏想。亦復不作顛倒想。不作貪瞋邪見想。不作真如佛性菩提涅槃想。不作除病。不除法想。不作存一去一分不分想。既無如是之想。則一道清凈平等解脫。徑山今日說此清凈平等解脫之法。奉為持服魏矼。追薦先考致政宣教。伏願。了唯心之凈土。見自性之彌陀。此界他方隨處快樂。復召大眾云。今既借渠鼻孔出氣已了。而今徑山卻將鼻孔為渠出氣去也。喝一喝。
解夏上堂。四月十五這公案。七月十五方結絕。即今這裡許多人。人人有理難分雪。眾中莫
【現代漢語翻譯】 現代漢語譯本： 什麼是病？是妄想顛倒、貪婪嗔恨和邪惡見解。雖然是這樣，離開妄想顛倒，就沒有真如佛性；離開貪婪嗔恨和邪惡見解，就沒有菩提涅槃。那麼，到底是分還是不分呢？如果執著于分，存一去一，那病就更加嚴重了。如果不分，那就是糊里糊塗的佛性，懵懂無知的真如。到底要怎麼說，才能說出除病而不除法的道理呢？ 有些人聽到這樣說，就說：『法就是病，病就是法。』只要有言語，就沒有實際意義。順應真如，那麼顛倒妄想、貪婪嗔恨和邪惡見解，全部都是法；順應顛倒，那麼真如佛性、菩提涅槃，全部都是病。』如果這樣理解，別說我披著袈裟，就是做了別人的座下奴隸，也還不夠格。為什麼呢？要知道平地上死人無數，真正能通過荊棘林的人才是高手。 不見古人說：『假設有一法勝過涅槃，我說它也像夢幻一樣。』如果能在夢幻中，如實地證悟，如實地理解，如實地修行，如實地行動，用如實的法，能夠自我調伏，生起大悲心，做種種方便，又能調伏一切眾生，而對於眾生，不作調伏或不調伏的想法，也不作顛倒的想法，不作貪婪嗔恨和邪惡見解的想法，不作真如佛性、菩提涅槃的想法，不作除病或不除法的想法，不作存一去一、分或不分的想法。既然沒有這樣的想法，那麼就是一道清凈平等解脫。 徑山（地名，也指說法者）今天說這清凈平等解脫之法，是為持服的魏矼（人名）追薦先考致政宣教（官職）。希望他能了悟唯心凈土，見到自性彌陀（佛名）。無論此界他方，都能隨處快樂。又召集大眾說：『現在既然借用了他的鼻孔出氣，那麼現在徑山就用鼻孔為他出氣去吧！』喝一聲。 解夏上堂。四月十五的公案，七月十五才了結。現在這裡的許多人，人人都覺得自己有理，難以分辨清楚。大眾中莫...
【English Translation】 English version: What is illness? It is delusional thinking, distorted perceptions, greed, hatred, and wrong views. Although this is so, without detachment from delusional thinking and distorted perceptions, there is no True Thusness (Tathata) Buddha-nature; without detachment from greed, hatred, and wrong views, there is no Bodhi (enlightenment) Nirvana (liberation). So, is it separation or non-separation? If one clings to separation, holding onto one and discarding another, the illness only deepens. If there is no separation, it is simply muddled Buddha-nature, ignorant True Thusness. Ultimately, how can one speak of the principle of removing the illness without removing the Dharma (teachings)? Some people, upon hearing this, say: 'The Dharma is the illness, and the illness is the Dharma.' As long as there are words, there is no real meaning. If one follows True Thusness, then delusional thinking, distorted perceptions, greed, hatred, and wrong views are all Dharma. If one follows delusion, then True Thusness, Buddha-nature, Bodhi, and Nirvana are all illness.' If you have such a view, don't even think that wearing this robe makes me worthy, I would be a slave to others. Why? Know that countless people die on level ground; the one who can truly pass through the thorny thicket is the master. Haven't you seen the ancients say: 'Suppose there were a Dharma superior to Nirvana, I would say it is like a dream.' If one can, within the dream, truly realize, truly understand, truly practice, and truly act, using the Dharma of True Thusness, one can subdue oneself, generate great compassion, and create various skillful means. Furthermore, one can subdue all sentient beings, without creating the thought of subduing or not subduing sentient beings, nor creating the thought of delusion, nor creating the thought of greed, hatred, and wrong views, nor creating the thought of True Thusness, Buddha-nature, Bodhi, and Nirvana, nor creating the thought of removing the illness or not removing the Dharma, nor creating the thought of holding onto one and discarding another, separation or non-separation. Since there are no such thoughts, then there is one path of pure, equal liberation. Today, Jingshan (place name, also refers to the speaker) speaks of this Dharma of pure, equal liberation, dedicated to Wei Gang (person's name) who is in mourning, to commemorate his late father, the retired Xuanjiao (official title). May he realize the Pure Land of Mind-Only and see the Amitabha (Buddha's name) of his own nature. May he be happy everywhere, in this realm and others. Then he called to the assembly and said: 'Now that we have borrowed his nostrils to breathe, now Jingshan will use his nostrils to breathe for him!' A shout. Summer Retreat Sermon. The case of the fifteenth day of the fourth month is only concluded on the fifteenth day of the seventh month. Right now, there are so many people here, each thinking they are right, making it difficult to distinguish clearly. Among the assembly, do not...
有辯口利詞底么。試出來分雪看。直饒分雪得去也。須腦門著地始得。
上堂舉。雲門道。直得觸目無滯。達得名身句身。一切法空山河大地是名。名亦不可得。喚作三昧性海俱備。猶是無風匝匝之波。直得亡知于覺。覺即佛性矣。喚作無事人。更須知有向上一竅在。師云。潑油救火渾閒事。雪上加霜愁殺人。
上堂。拆去東籬補起西壁。徑山門下全無準的。有準的誰委悉。僧堂覷破香積廚。鴟吻咬殺佛殿脊。
上堂。僧問。翠微供養羅漢。丹霞燒卻木佛。未審這二尊宿。阿那個是。師云。阿那個不是。進云。中間底分付阿誰。師云。且盡摸索。進云。為甚麼都在拄杖頭上橫來豎去。師云。眼華作甚麼。進云。只這便是和尚為人處也無。師云是。乃云。丹霞燒木佛。不順人情。翠微供羅漢。隨方毗尼。若到徑山門下。總用不著。旦道徑山門下用個甚麼。秋江清淺時。白露和煙島。良哉觀世音。全身入荒草。
上堂。山僧未出鄉。八十日已前早為諸人道破。今日事了也。作么生今日事喝。一喝。
上堂。僧問。千聖不到處。萬法用無虧。如何是徑山機。師云。偃蹇真龍寧藏困水。進云。蕩蕩而法界全彰。歷歷而祖機獨耀。師云。天左旋地右轉。進云。全體恁么來。全體恁么去。師云。走
【現代漢語翻譯】 有能言善辯的人嗎？ 試著站出來分析辯解看看。 即使你能分析辯解得通，也必須頭觸地才能領悟（真理）。
（禪師）上堂說法，引用雲門禪師的話：『達到觸目無滯礙，通達名身句身，一切法空，山河大地只是個名。名也不可得。稱作三昧，性海完備，猶如無風時層層疊疊的波浪。達到忘卻知覺，覺悟即是佛性。稱作無事人。更要知道還有向上的一竅。』 禪師說：『潑油救火，完全是白費力氣；雪上加霜，愁死人。』
上堂：拆掉東邊的籬笆去補西邊的墻壁，逕山門下完全沒有準則。 有準則誰會了解？ 僧堂看破了香積廚，鴟吻咬壞了佛殿的屋脊。
上堂：有僧人問：『翠微禪師供養羅漢，丹霞禪師燒燬木佛，不知這兩位尊宿，哪一位是（正確的）？』 禪師說：『哪一位不是（正確的）？』 僧人追問：『那中間的（道理）交付給誰？』 禪師說：『且盡力摸索。』 僧人追問：『為什麼都在拄杖頭上橫來豎去？』 禪師說：『眼花繚亂做什麼？』 僧人追問：『這就是和尚的為人處世之處嗎？』 禪師說是。 於是說：丹霞燒木佛，不順應人情；翠微供羅漢，隨順四方戒律。 如果到了徑山門下，全都用不著。 那麼要說徑山門下用個什麼呢？ 秋江清淺的時候，白露和煙籠罩著小島。 真好啊，觀世音（Avalokiteśvara），全身進入荒草之中。
上堂：山僧我還沒離開家鄉，在八十天以前早就為你們說破了。 今天的事情了結了。 怎麼了結今天的事情？ 喝！ （一聲棒喝）
上堂：有僧人問：『千聖都無法到達的地方，萬法運用沒有缺失。 什麼是徑山（的）機鋒？』 禪師說：『困境中的真龍寧願隱藏在水中。』 僧人追問：『廣闊無垠而法界完全彰顯，歷歷分明而祖師的機鋒獨自閃耀。』 禪師說：『天向左旋轉，地向右轉動。』 僧人追問：『全體這樣來，全體這樣去。』 禪師說：『走。』
【English Translation】 Is there anyone with eloquent and clever words? Try to come out and analyze and explain. Even if you can analyze and explain it, you must touch your head to the ground to realize (the truth).
(The Zen master) ascended the hall to preach, quoting Zen Master Yunmen's words: 'Reaching unimpeded vision, understanding the name-body and sentence-body, all dharmas are empty, mountains and rivers are just names. Names are also unattainable. It is called samadhi (三昧), the nature-sea is complete, like layers of waves without wind. Reaching the point of forgetting knowledge and perception, awakening is Buddha-nature. It is called a person of no affairs. Furthermore, one must know that there is still an upward aperture.' The Zen master said: 'Pouring oil on fire is completely useless; adding frost to snow is enough to kill a person with worry.'
Ascending the hall: Tearing down the eastern fence to repair the western wall, there is absolutely no standard under the Jing Mountain (徑山) gate. Who would understand if there were standards? The monks' hall sees through the kitchen, and the ridge-end ornament bites off the roof ridge of the Buddha hall.
Ascending the hall: A monk asked: 'Zen Master Cuiwei (翠微) makes offerings to arhats (羅漢), Zen Master Danxia (丹霞) burns wooden Buddhas, I don't know which of these two venerable monks is (correct)?' The Zen master said: 'Which one is not (correct)?' The monk pressed: 'To whom is the middle (principle) entrusted?' The Zen master said: 'Just try to grope for it.' The monk pressed: 'Why are they all going horizontally and vertically on the head of the staff?' The Zen master said: 'What are you doing with your dizzy eyes?' The monk pressed: 'Is this the abbot's way of dealing with people?' The Zen master said yes. Then he said: Danxia (丹霞) burning wooden Buddhas does not conform to human sentiment; Cuiwei (翠微) making offerings to arhats (羅漢) follows the Vinaya (毗尼) of the four directions. If you come to the Jing Mountain (徑山) gate, none of it is useful. Then what should we say is used under the Jing Mountain (徑山) gate? When the autumn river is clear and shallow, white dew and smoke cover the island. How wonderful, Avalokiteśvara (觀世音), the whole body enters the wild grass.
Ascending the hall: I, the mountain monk, have not yet left my hometown, and I have already broken it down for you eighty days ago. Today's matter is settled. How to settle today's matter? Drink! (A shout)
Ascending the hall: A monk asked: 'The place where a thousand sages cannot reach, the myriad dharmas are used without deficiency. What is the Jing Mountain (徑山) mechanism?' The Zen master said: 'A true dragon in distress would rather hide in the water.' The monk pressed: 'Vast and boundless, the Dharma realm is fully revealed, clearly and distinctly, the ancestral mechanism shines alone.' The Zen master said: 'Heaven rotates to the left, and earth rotates to the right.' The monk pressed: 'The whole body comes like this, the whole body goes like this.' The Zen master said: 'Go.'
殺阇黎乃云。真心無住真照獨存。真性絕攀緣。真見不由境。真智無礙真慧無邊。上合諸佛本源。下契群生心地。所以道。處處真處處真。塵塵儘是本來人。真實說時聲不現。正體堂堂沒卻身。乃顧視大眾云。如何是堂堂底正體。臨崖看滸眼。特地一場愁。
上堂。智不到處切忌道著。道著即頭角生。舉起拂子云。頭角生也是驢是馬。還識得么。若識得。不妨向異類中行。若識未得。永劫沉淪。
上堂舉。僧問投子。月未圓時如何。子云。吞卻三個四個。僧云。圓后如何。子云。吐卻七個八個。師云。三個與四個。七個與八個。數目甚分明。無人數得過。既是數目分明。為甚麼無人數得過。良久云。道士著白襕。且非真措大。
上堂。僧禮拜起便喝。師亦喝。僧歸眾。師云。猶欠一著在。乃云。一喝分賓主。照用一時行。要會個中意。日午打三更。且道適來這僧一喝。與山僧一喝。那個是賓那個是主。那個是照那個是用。於此辯得。許爾大千獨步。其或未然。缽盂里切忌失卻匙箸。復喝一喝。
新鞔法鼓歲旦上堂。新歲擊新鼓。普施新法雨。萬物盡從新。一一就規矩。普賢大士欣歡。乘時打開門戶。放出白象王。遍地無尋處。拈起拄杖云。唯有這個不屬故新。等閑開口吞卻法身。擲下云。是
【現代漢語翻譯】 現代漢語譯本： 殺阇黎（Shazhali，人名）說：『真心沒有執著，真正的覺照獨自存在。真性斷絕攀緣，真正的見解不依賴外境。真正的智慧沒有阻礙，真正的慧力沒有邊際。向上與諸佛的本源相合，向下與眾生的心地相契。』所以說：『處處都是真，處處都是真，每一粒塵埃都是本來人。』真實地說的時候聲音不顯現，正體堂堂正正地泯滅了身形。於是環顧大眾說：『什麼是堂堂正正的本體？臨到懸崖才後悔，白白地徒增一場憂愁。』
上堂說法。智慧達不到的地方切記不要隨便說。一說就容易產生執著。舉起拂塵說：『產生執著，是驢是馬？』還認識得嗎？如果認識得，不妨在不同的境界中行走。如果認識不得，將永遠沉淪。
上堂說法，舉例說。有僧人問投子（Touzi，禪師名）禪師：『月亮未圓的時候怎麼樣？』投子禪師說：『吞掉三個四個。』僧人說：『圓了以後怎麼樣？』投子禪師說：『吐出七個八個。』師父說：『三個和四個，七個和八個，數目非常分明，沒有人能夠數得過。』既然數目分明，為什麼沒有人能夠數得過？』停頓了片刻說：『道士穿著青色的衣服，但並不是真正的讀書人。』
上堂說法。有僧人禮拜後起身便喝一聲。師父也喝一聲。僧人回到大眾中。師父說：『還欠缺一著。』於是說：『一喝分清賓主，覺照和作用同時進行。想要領會其中的意思，就在中午敲三更。』那麼請問剛才這個僧人的一喝，和山僧我的一喝，哪個是賓哪個是主？哪個是照哪個是用？如果能在此分辨清楚，就允許你大千世界獨自步行。如果不能，就切記不要在缽盂里丟失了匙子和筷子。』再次喝一聲。
新年蒙上新鼓皮，在歲旦上堂說法。新年敲擊新鼓，普遍降下新的法雨。萬物都從新開始，一一都合乎規矩。普賢（Puxian，菩薩名）大士欣喜，趁著時機打開門戶。放出白象王（象徵佛法），遍地都找不到軌跡。』拿起拄杖說：『只有這個不屬於新也不屬於舊，隨便張口就吞掉了法身。』扔下拄杖說：『是。』
【English Translation】 English version: Shazhali (a name) said: 'The true mind has no attachment, and true illumination exists alone. True nature severs clinging, and true insight does not depend on external circumstances. True wisdom is without hindrance, and true prajna is boundless. Upwardly, it merges with the source of all Buddhas; downwardly, it aligns with the minds of all sentient beings.' Therefore, it is said: 'Everywhere is true, everywhere is true, every speck of dust is the original person.' When speaking truthfully, the sound does not appear; the upright essence grandly obliterates the body. Then, looking around at the assembly, he said: 'What is the grand and upright essence? Regretting only when facing the cliff, adding to a field of sorrow in vain.'
Ascending the hall to preach. Be careful not to speak casually where wisdom cannot reach. Once spoken, attachments easily arise. Raising the whisk, he said: 'Attachments arise, is it a donkey or a horse?' Can you recognize it? If you can recognize it, you may as well walk among different realms. If you cannot recognize it, you will sink into eternal suffering.
Ascending the hall to preach, giving an example. A monk asked Zen Master Touzi (a Zen master's name): 'What is it like when the moon is not yet full?' Zen Master Touzi said: 'Swallowing three or four.' The monk said: 'What is it like after it is full?' Zen Master Touzi said: 'Spitting out seven or eight.' The master said: 'Three and four, seven and eight, the numbers are very clear, no one can count them all.' Since the numbers are clear, why can't anyone count them all?' After a moment of silence, he said: 'A Taoist wearing a blue robe, but not a true scholar.'
Ascending the hall to preach. A monk bowed, stood up, and shouted. The master also shouted. The monk returned to the assembly. The master said: 'Still lacking one move.' Then he said: 'One shout distinguishes guest and host, illumination and function proceed simultaneously. If you want to understand the meaning within, strike the third watch at noon.' Then, tell me, in the shout of this monk just now, and the shout of this mountain monk, which is the guest and which is the host? Which is illumination and which is function? If you can distinguish this, you are allowed to walk alone in the great thousand worlds. If you cannot, then be careful not to lose the spoon and chopsticks in the bowl.' He shouted again.
New leather is stretched on the Dharma drum, ascending the hall to preach on New Year's Day. The new year strikes the new drum, universally bestowing new Dharma rain. All things start anew, each conforming to the rules. Samantabhadra (a Bodhisattva's name) rejoices, taking the opportunity to open the gates. Releasing the White Elephant King (symbolizing the Dharma), there is no trace to be found anywhere.' Picking up the staff, he said: 'Only this does not belong to the old or the new, casually opening the mouth and swallowing the Dharmakaya.' Throwing down the staff, he said: 'Is.'
甚麼。千年桃核里。元是舊時仁。
上堂舉。僧問趙州。學人乍入叢林。乞師指示。州云。爾吃粥了也未。僧云。吃粥了。州云。洗缽盂去。僧忽然大悟。師云。還端的也無。雲門云。且道有指示無指示。若道有。向渠道甚麼。若道無。這僧為甚悟去。師復云。趙州與這僧。若不得雲門。一生受屈。而今諸方有一種瞎漢。往往盡作洗缽盂話會了。
上堂。今朝正月半。有則舊公案。點起數碗燈。打鼓普請看。看即不無。忽爾油盡燈滅時。暗地裡切忌撞著露柱。
上堂。竺土大仙心。東西密相付。作么生是相付底心。喝一喝拍禪床一下云。是何言歟。
張汪二狀元至上堂。舉僧問雲門。如何是和尚家風。門云。有讀書人來報。師云。讀書人已在這裡。且作么生與伊相見。乃顧視左右云。不是冤家不聚頭。
上堂舉。僧問投子如何是十身調御。投子下繩床立。又問。凡聖相去多少。投子亦下繩床立。師云。投子下繩床。今朝為舉揚。驢前馬後漢。切忌亂承當。
上堂。僧問。大修行底人還落因果也無。前百丈云。不落因果。為甚麼墮野狐身。師云。逢人但恁么舉。進云。只如后百丈道不昧因果。為甚麼脫野狐身。師云。逢人但恁么舉。進云。或有人問徑山。大修行底人還落因果也無
【現代漢語翻譯】 現代漢語譯本： 什麼？千年的桃核里，原來是舊時的桃仁。
上堂開示時，引用了一則公案。有僧人問趙州禪師：『學人剛入叢林，請師父指示。』趙州禪師說：『你吃粥了嗎？』僧人說：『吃粥了。』趙州禪師說：『洗缽盂去。』這僧人忽然大悟。師父說：『是真的開悟了嗎？』雲門禪師評論說：『且說有指示還是沒有指示？如果說有，向哪裡去引導什麼？如果說沒有，這僧人為什麼會開悟？』師父又說：『趙州禪師和這僧人，如果沒有云門禪師的評論，一生都要受委屈。』現在各處有一種瞎漢，往往都把洗缽盂當作開悟的話頭來理解了。
上堂開示。今天是正月十五元宵節，有一則舊公案。點起幾碗燈，打鼓請大家來看。看是看到了，但如果忽然油盡燈滅時，暗地裡切忌撞到露柱（lù zhù，露天的柱子，這裡指代堅硬的事物，比喻真理或實相）。
上堂開示。竺土（zhú tǔ，指印度）大仙（dà xiān，指佛陀）的心，東西方秘密地互相傳授。什麼是互相傳授的心？喝一聲，拍一下禪床，說：『這是什麼話？』
張狀元和汪狀元來訪，上堂開示。引用僧人問雲門禪師：『如何是和尚家風？』雲門禪師說：『有讀書人來報。』師父說：『讀書人已經在這裡了。那麼如何與他們相見呢？』於是環顧左右說：『不是冤家不聚頭。』
上堂開示，引用僧人問投子禪師：『如何是十身調御（shí shēn tiáo yù，佛的十種化身）？』投子禪師下禪床站立。又問：『凡夫和聖人相差多少？』投子禪師也下禪床站立。師父說：『投子禪師下禪床，今天拿出來給大家舉揚。驢前馬後的人，切忌胡亂承當。』
上堂開示。有僧人問：『大修行的人還落入因果嗎？』之前的百丈禪師說：『不落因果。』為什麼會墮入野狐身？師父說：『遇到人就這麼提問。』僧人進一步問：『那麼後來的百丈禪師說不昧因果，為什麼能脫離野狐身？』師父說：『遇到人就這麼提問。』僧人進一步問：『如果有人問徑山禪師，大修行的人還落入因果嗎？』
【English Translation】 English version: What? Inside the thousand-year-old peach pit, originally is the old kernel.
In an elevated Dharma talk, he cited a public case. A monk asked Zen Master Zhaozhou: 'This student has just entered the monastery, please instruct me.' Zen Master Zhaozhou said: 'Have you eaten your porridge yet?' The monk said: 'I have eaten my porridge.' Zen Master Zhaozhou said: 'Go wash your bowl.' The monk suddenly had a great enlightenment. The master said: 'Is it truly enlightenment?' Zen Master Yunmen commented: 'Let's say, is there instruction or no instruction? If you say there is, where does it lead to what? If you say there isn't, why did this monk become enlightened?' The master further said: 'Zen Master Zhaozhou and this monk, if they didn't have Zen Master Yunmen's commentary, they would suffer injustice for a lifetime.' Now there are some blind men everywhere who often take washing the bowl as the topic of enlightenment.
Elevated Dharma talk. Today is the Lantern Festival, the fifteenth day of the first month, there is an old public case. Light up several bowls of lamps, beat the drums and invite everyone to watch. Watching is not absent, but if suddenly the oil runs out and the lamps go out, be careful not to bump into the pillar (lù zhù, an outdoor pillar, here referring to something hard, a metaphor for truth or reality) in the dark.
Elevated Dharma talk. The mind of the great sage (dà xiān, referring to the Buddha) of Zhutu (zhú tǔ, referring to India), is secretly transmitted between East and West. What is the mind that is transmitted to each other? Shout '喝' (hē, a Zen shout), slap the Zen bed once, and say: 'What is this saying?'
When Zhang Zhuangyuan and Wang Zhuangyuan visited, elevated Dharma talk. Citing a monk asking Zen Master Yunmen: 'What is the family style of the abbot?' Zen Master Yunmen said: 'A scholar has come to report.' The master said: 'The scholars are already here. So how do you meet them?' Then he looked around and said: 'Enemies do not gather together.'
Elevated Dharma talk, citing a monk asking Zen Master Touzi: 'What are the ten bodies of the tamer (shí shēn tiáo yù, the ten manifestations of the Buddha)?' Zen Master Touzi stepped down from the Zen bed and stood. He also asked: 'How far apart are ordinary people and sages?' Zen Master Touzi also stepped down from the Zen bed and stood. The master said: 'Zen Master Touzi stepped down from the Zen bed, and today I bring it up for everyone to praise. Those who follow like donkeys and horses, be careful not to take it on randomly.'
Elevated Dharma talk. A monk asked: 'Do great practitioners still fall into cause and effect?' The previous Zen Master Baizhang said: 'Do not fall into cause and effect.' Why did he fall into the body of a wild fox? The master said: 'Just ask like this when you meet people.' The monk further asked: 'Then the later Zen Master Baizhang said he was not ignorant of cause and effect, why was he able to escape the body of a wild fox?' The master said: 'Just ask like this when you meet people.' The monk further asked: 'If someone asks Zen Master Jingshan, do great practitioners still fall into cause and effect?'
。未審和尚向他道甚麼。師云。向他道。逢人但恁么舉。乃云。大修行人落因果。以拂子擊禪床一下云。也不離這個訊息。大修行人不落因果。又擊禪床一下云。也不離這個訊息。落與不落一筆句下。卻喚甚麼作因果。復擊禪床一下云。也不離這個訊息。乃舉起拂子召大眾云。五百生前訊息在。不須意下別搜求。
上堂。祖師道。眼若不睡諸夢自除。心若不異萬法一如。那個是不睡底眼。那個是不異底心。山華開似錦。澗水湛如藍。
上堂。有情之本依智海以為源。含識之流總法身而為體。且那個是智海之源。那個是法身之體。若識得此源。千源萬源只是一源。若識得此體。千體萬體只是一體。所以道。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。雖然如是。丈夫自有沖天志。休向如來行處行。
上堂。法無定相。建立由人。驀拈拄杖卓一下云。是法非思量分別之所能解。且道不分別不思量時是個甚麼。分別思量時又是個甚麼。復卓一下喝一喝。
舉。本顏二首座立僧上堂。驅耕夫之牛。奪饑人之食。趯翻大海水。拳倒須彌盧。生擒虎兕。活捉獰龍。猶未是衲僧本分事。作么生是衲僧本分事。問取堂中二首座。
上堂。拈拄杖卓一下云。觀音妙智力。能救世間苦。百華開
【現代漢語翻譯】 現代漢語譯本： 未審和尚（指未開悟的和尚）向他說了些什麼？師父說：『向他說道，遇到人就這麼提出來。』於是說：『大修行人落入因果。』用拂子敲了一下禪床說：『也不離開這個訊息。』『大修行人不落入因果。』又敲了一下禪床說：『也不離開這個訊息。』落入與不落入，在一筆勾銷之下，卻叫什麼做因果？又敲了一下禪床說：『也不離開這個訊息。』於是舉起拂子召集大眾說：『五百生前的訊息就在這裡，不必在意識下另外搜尋。』 上堂。祖師說：『眼睛如果不睡，各種夢自然消除；心如果不異，萬法就同一如。』哪個是不睡的眼睛？哪個是不異的心？山上的花開放得像錦繡，澗水清澈得像藍靛。 上堂。有情的根本依賴於智海（智慧之海）作為源頭，有情識的眾生總體以法身（佛的真身）作為本體。那麼，哪個是智海的源頭？哪個是法身的本體？如果認識了這個源頭，千源萬源只是一源；如果認識了這個本體，千體萬體只是一體。所以說：無邊的剎土境界，自己與他人不隔于毫毛之端；十世的古今，始終不離開于當下的念頭。雖然是這樣，大丈夫自有沖天的志向，不要向如來（佛）走過的地方走。』 上堂。法沒有固定的相狀，建立在於人。驀然拿起拄杖敲一下說：『這法不是思量分別所能理解的。』那麼，不分別不思量時是個什麼？分別思量時又是個什麼？又敲一下，喝一聲。 舉例。本顏二首座（寺院中職位較高的僧人）讓僧人上堂。驅趕耕田人的牛，奪走飢餓人的食物，踢翻大海水，用拳頭打倒須彌盧山（佛教中的聖山），生擒老虎和犀牛，活捉猙獰的龍，還不是衲僧（指雲遊僧人）的本分事。怎麼做才是衲僧的本分事？去問問堂中的兩位首座。 上堂。拿起拄杖敲一下說：『觀音（觀世音菩薩）的奇妙智慧力，能夠救度世間的苦難。』百花開放
【English Translation】 English version: What did the unawakened monk say to him? The master said, 'He said to him, just bring it up like this to anyone you meet.' Then he said, 'A great practitioner falls into causality (karma).' He struck the Zen platform once with the whisk, saying, 'It doesn't depart from this message.' 'A great practitioner does not fall into causality.' He struck the Zen platform again, saying, 'It doesn't depart from this message.' Falling into or not falling into, under a single stroke of cancellation, what is called causality? He struck the Zen platform again, saying, 'It doesn't depart from this message.' Then he raised the whisk and summoned the assembly, saying, 'The message of five hundred lifetimes ago is right here; there's no need to search for it separately in your mind.' Ascending the hall. The patriarch said, 'If the eyes do not sleep, all dreams will naturally cease; if the mind is not different, all dharmas are one and the same.' Which are the eyes that do not sleep? Which is the mind that is not different? The mountain flowers bloom like brocade, and the stream water is as clear as blue indigo. Ascending the hall. The root of sentient beings relies on the sea of wisdom (智海) as its source, and the flow of consciousness takes the dharma body (法身) as its essence. So, which is the source of the sea of wisdom? Which is the essence of the dharma body? If you recognize this source, a thousand sources and ten thousand sources are just one source; if you recognize this essence, a thousand essences and ten thousand essences are just one essence. Therefore, it is said: 'In boundless Buddha-lands, self and other are not separated by a hair's breadth; the past and present of ten ages never depart from the present moment.' Although it is so, a great man has his own soaring ambition; do not walk where the Tathagata (如來, Buddha) has walked.' Ascending the hall. Dharma has no fixed form; its establishment depends on people. Suddenly picking up the staff and striking it once, he said, 'This dharma cannot be understood by thinking and discrimination.' Then, what is it when there is no discrimination and no thinking? And what is it when there is discrimination and thinking? He struck it again and shouted. Example. The two head monks, Ben and Yan (本顏二首座, high-ranking monks in the monastery), had a monk ascend the hall. 'Driving away the farmer's ox, taking away the hungry man's food, kicking over the great ocean, knocking down Mount Sumeru (須彌盧, the sacred mountain in Buddhism) with a fist, capturing tigers and rhinoceroses alive, and capturing ferocious dragons alive are still not the fundamental affairs of a wandering monk (衲僧).' What is the fundamental affair of a wandering monk? Ask the two head monks in the hall. Ascending the hall. Picking up the staff and striking it once, he said, 'The wondrous power of Avalokiteshvara's (觀音, Guanyin Bodhisattva) wisdom can save the suffering of the world.' A hundred flowers bloom
爛熳。覷見沒可睹。遂擲下云。今朝三月五。
上堂。即心是佛更無別佛。即佛是心更無別心。如拳作掌似水成波。波即是水掌即是拳。此心不屬內外中間。此佛不屬過未現在。既不屬內外中間。又不屬過未現在。此心此佛悉是假名。既是假名。一大藏教所說者。豈是真耶。既不是真。不可釋迦老子空開兩片皮掉三寸舌去也。畢竟如何。但知行好事。休要問前程。
上堂舉。臨濟一日侍立德山次。德山顧謂曰。老僧今日困。臨濟曰。這老漢寐語作甚麼。山擬拈棒。濟便掀倒繩床。云峰云。二員作家。一拶一捺。略露風規。大似把手上高山。雖然如是。未免傍觀者哂。師云。云峰老人恁么批判。大似普州人。徑山若見。縛作一束。送在河裡。何故不見道蚌鷸相持。俱落漁人之手。
浴佛上堂云。大家潑一杓惡水。洗滌如來凈邊垢。垢盡眾生煩惱除。狐貍便作師子吼。
上堂舉。雲門問曹山。如何是沙門行。山云吃常住苗稼者。門云。便恁么去時如何。山云。爾還畜得么。門云。學人畜得。山云。作么生畜。門云。著衣吃飯有甚麼難。山云。何不道披毛戴角。門禮拜。師云。二尊宿恁么問答。未免在驢胎馬腹裡作活計。雖然如是。狗銜赦書諸侯避道。
上堂。僧問。明頭來時如何。師云。
【現代漢語翻譯】 現代漢語譯本： 爛漫，（指美好的景象）看見了卻沒有什麼可以看得到的。於是放下話頭說：『今朝是三月初五。』
上堂說法：『即心是佛，此外沒有別的佛；即佛是心，此外沒有別的心。如同拳頭變成手掌，似水化為波浪。波浪即是水，手掌即是拳頭。這心不屬於內外中間，這佛不屬於過去、未來、現在。既然不屬於內外中間，又不屬於過去、未來、現在，這心這佛都是假名。既然是假名，那麼一大藏教所說的，難道是真的嗎？既然不是真的，難道釋迦老子白白張開兩片嘴唇，搖動三寸舌頭嗎？』 究竟應該怎樣理解呢？只要知道做好事，不要問前程如何。
上堂舉例說：臨濟（Linji）一天侍立在德山（Deshan）身邊，德山回頭對他說：『老僧今天睏倦。』臨濟說：『這老漢說胡話做什麼？』德山想要拿起棒子，臨濟便掀翻了繩床。云峰（Yunfeng）說：『兩位都是行家，一推一按，略微顯露了風格，很像手把手地登上高山。』雖然這樣，免不了讓旁觀者譏笑。』 師父說：『云峰老人的評判，很像普州人（Puzhou ren）。我徑山（Jingshan）如果見到，就把他們捆成一捆，送到河裡去。為什麼呢？沒聽過說蚌鷸相持，結果都落入漁人之手嗎？』
浴佛節上堂說法：『大家潑一瓢髒水，洗滌如來（Rulai）清凈的邊際上的污垢。污垢洗盡，眾生的煩惱就消除，狐貍便能像獅子一樣吼叫。』
上堂舉例說：雲門（Yunmen）問曹山（Caoshan）：『什麼是沙門（Shamen）的修行？』曹山說：『是吃常住（Changzhu）的苗稼的人。』雲門說：『就這樣去了又如何？』曹山說：『你還能養活他們嗎？』雲門說：『學人能養活。』曹山說：『怎麼養活？』雲門說：『穿衣吃飯有什麼難的？』曹山說：『為什麼不說披毛戴角？』雲門禮拜。師父說：『兩位尊宿（Zunsui）這樣問答，免不了在驢胎馬腹裡打轉。雖然這樣，狗銜著赦書，諸侯也要避讓。』
上堂說法：僧人問：『明頭來時如何？』師父說：
【English Translation】 English version: Lanman (referring to a beautiful scene), you see it but there is nothing to see. Then he put down the topic and said, 'Today is the fifth day of the third month.'
Entering the hall to preach: 'The mind itself is the Buddha, there is no other Buddha besides it; the Buddha itself is the mind, there is no other mind besides it. Like a fist becoming a palm, like water turning into waves. Waves are water, and the palm is the fist. This mind does not belong to the inside, outside, or middle; this Buddha does not belong to the past, future, or present. Since it does not belong to the inside, outside, or middle, nor does it belong to the past, future, or present, this mind and this Buddha are both false names. Since they are false names, then what is said in the entire Tripitaka (Yida zang jiao) is it true? Since it is not true, did Shakyamuni (Shijia Laizi) open his two lips and wag his three-inch tongue in vain?' What exactly should be understood? Just know to do good deeds, don't ask about the future.
Citing an example in the hall: One day, Linji (Linji) was standing beside Deshan (Deshan), and Deshan turned to him and said, 'This old monk is sleepy today.' Linji said, 'What is this old man talking nonsense for?' Deshan wanted to pick up the stick, but Linji overturned the rope bed. Yunfeng (Yunfeng) said, 'Both are experts, pushing and pressing, slightly revealing their style, much like climbing a high mountain hand in hand.' Even so, it is inevitable that onlookers will laugh.' The master said, 'Old man Yunfeng's criticism is very much like a person from Puzhou (Puzhou ren). If I, Jingshan (Jingshan), saw them, I would tie them into a bundle and send them into the river. Why? Haven't you heard that when the clam and the heron fight, they both fall into the hands of the fisherman?'
Preaching in the hall on the Bathing the Buddha Festival: 'Everyone pours a ladle of dirty water to wash away the dirt on the clean edge of the Tathagata (Rulai). When the dirt is washed away, the afflictions of sentient beings are eliminated, and the fox can roar like a lion.'
Citing an example in the hall: Yunmen (Yunmen) asked Caoshan (Caoshan), 'What is the practice of a Shramana (Shamen)?' Caoshan said, 'It is the one who eats the seedlings of the Sangharama (Changzhu).' Yunmen said, 'What if you go like this?' Caoshan said, 'Can you still support them?' Yunmen said, 'The student can support them.' Caoshan said, 'How do you support them?' Yunmen said, 'What is difficult about wearing clothes and eating?' Caoshan said, 'Why not say wearing fur and horns?' Yunmen bowed. The master said, 'These two venerable monks (Zunsui) answer like this, inevitably revolving in the donkey's womb and the horse's belly. Even so, when a dog holds a pardon, even the princes must give way.'
Preaching in the hall: A monk asked, 'What about when the bright head comes?' The master said:
頭大尾顛纖。進云。暗頭來時如何。師云。野馬嘶風蹄撥剌。進云。明日大悲院裡有齋。又作么生。師云。雪峰道底。乃云。明頭來明頭打。開眼著。暗頭來暗頭打。閉眼著。四方八面來旋風打。漏逗不少。虛空里來連架打。著甚來由。總不恁么來。卻較些子。明日大悲院裡有齋。特地一場愁。復云。古人恁么道。今人恁么提。于宗乘中成得甚麼邊事。喝一喝。
上堂。僧問。過去心不可得。現在心不可得。未來心不可得時如何。師云。親言出親口。進云。未審如何受持。師云。但恁么受持。決不相賺。僧禮拜。師乃云。過去諸如來。斯門已成就。現在諸菩薩。今各入圓明。未來修學人。當依如是法。既依如是法。只如過去心不可得。現在心不可得。未來心不可得。三世既不可得。作么生依。若向這裡知歸。出息不涉萬緣。入息不居陰界。常轉如是經。百千萬億卷。只如今日檀越請徑山一千七百大眾。所轉者還在百千萬億卷中也無。若在其中。即取法相。若不在其中。即取非法相。故經云。若取法相。即著我人眾生壽者。若取非法相。即著我人眾生壽者。正當恁么時。還有定奪得出者么。若定奪不出。明日來向汝道。
上堂舉。僧問風穴。古曲無音韻如何和得齊。穴云。木雞啼子夜。芻狗吠天明。師云。
【現代漢語翻譯】 現代漢語譯本 『頭大尾顛纖』。僧人進前問道：『在闇昧不明的狀態下，該如何是好？』 師父說：『野馬在風中嘶鳴，蹄子胡亂踢蹬。』 僧人又問：『明天大悲院裡有齋飯，又該如何應對？』 師父說：『雪峰已經說過了。』 於是說：『明明白白的時候就明明白白地打，睜開眼睛看著。闇昧不明的時候就闇昧不明地打，閉上眼睛看著。四面八方襲來如同旋風般猛烈地打，不要有絲毫疏漏。從虛空中襲來，連成一片地打，有什麼來由？』 總之，如果不是這樣，或許還能好一些。明天大悲院裡有齋飯，真是一場特別的憂愁。』 又說：『古人是這樣說的，今人是這樣提起的，在宗乘之中能成就什麼事情呢？』 喝一聲。
師父升座說法。有僧人問道：『過去心不可得，現在心不可得，未來心不可得，這時該如何是好？』 師父說：『這是親口說出的親切話語。』 僧人進前問道：『不知該如何受持？』 師父說：『只要這樣受持，決不會欺騙你。』 僧人禮拜。師父於是說：『過去諸如來（Tathagata，如來），都是通過這個法門成就的。現在諸菩薩（Bodhisattva，菩薩），如今各自進入圓滿光明之境。未來修學之人，應當依照這樣的法。』 既然依照這樣的法，那麼，過去心不可得，現在心不可得，未來心不可得，既然過去、現在、未來三世都不可得，又該依靠什麼呢？如果能在這裡明白歸宿，出息不涉及萬般因緣，入息不滯留於五陰（Skandha，陰）的界限，經常轉動這樣的經，百千萬億卷。就像今天施主請徑山一千七百大眾，所轉動的經還在百千萬億卷之中嗎？如果在其中，那就是執著於法相（Dharma-lakṣaṇa，法相）。如果不在其中，那就是執著于非法相。所以經中說：『如果執著於法相，那就是執著於我、人、眾生、壽者。如果執著于非法相，那就是執著於我、人、眾生、壽者。』 正當這個時候，還有誰能做出決斷嗎？如果不能做出決斷，明天再來告訴你們。
師父升座說法，舉例說：有僧人問風穴禪師：『古老的曲子沒有音韻，如何才能和諧一致？』 風穴禪師說：『木頭做的雞在子夜啼叫，用草紮成的狗在天亮時狂吠。』 師父說：
【English Translation】 English version 'The head is big, the tail is upside down and slender.' A monk came forward and asked, 'What about when darkness comes?' The Master said, 'The wild horse neighs in the wind, its hooves kicking wildly.' The monk then asked, 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery, how should we respond?' The Master said, 'Xuefeng has already said it.' Then he said, 'When it's clear, strike clearly, keep your eyes open. When it's dark, strike darkly, keep your eyes closed. When it comes from all directions like a whirlwind, strike fiercely, don't be negligent. When it comes from the void, strike continuously, what is the reason?' In short, if it's not like this, perhaps it would be better. Tomorrow there will be a vegetarian meal at the Great Compassion Monastery, truly a special sorrow.' He also said, 'The ancients said it this way, the present people bring it up this way, what can be accomplished in the teachings?' He shouted once.
The Master ascended the Dharma seat and gave a sermon. A monk asked, 'The past mind is unattainable, the present mind is unattainable, the future mind is unattainable, what should be done at this time?' The Master said, 'These are intimate words spoken from the heart.' The monk came forward and asked, 'I don't know how to receive and uphold this teaching?' The Master said, 'Just receive and uphold it in this way, and you will never be deceived.' The monk bowed. The Master then said, 'The past Tathagatas (Tathagata, Thus Come One) have all attained enlightenment through this Dharma gate. The present Bodhisattvas (Bodhisattva, Enlightenment Being) are now each entering the state of perfect illumination. Future practitioners should rely on this Dharma. Since we rely on this Dharma, the past mind is unattainable, the present mind is unattainable, the future mind is unattainable. Since the past, present, and future three times are all unattainable, what should we rely on? If you can understand the return here, the outgoing breath does not involve myriad conditions, the incoming breath does not dwell in the realm of the five Skandhas (Skandha, aggregates), constantly turning this Sutra, hundreds of thousands of millions of times. Just like today, the patrons invite the 1,700 members of the Jing Mountain assembly, is what is being turned still within the hundreds of thousands of millions of volumes? If it is within them, then you are attached to the Dharma-lakṣaṇa (Dharma-lakṣaṇa, characteristics of Dharma). If it is not within them, then you are attached to the non-Dharma-lakṣaṇa. Therefore, the Sutra says, 'If you are attached to the Dharma-lakṣaṇa, then you are attached to self, person, sentient beings, and life-span. If you are attached to the non-Dharma-lakṣaṇa, then you are attached to self, person, sentient beings, and life-span.' Right at this moment, is there anyone who can make a decisive judgment? If you cannot make a decisive judgment, come tomorrow and I will tell you.
The Master ascended the Dharma seat and gave an example: A monk asked Zen Master Fengxue, 'The ancient melody has no rhythm, how can it be harmonized?' Zen Master Fengxue said, 'The wooden rooster crows at midnight, and the straw dog barks at dawn.' The Master said:
這黃面浙子。恁么答話。也做他臨濟兒孫未得在。今日或有人問徑山。古曲無音韻如何和得齊。只向他道。木雞啼子夜。芻狗吠天明。
上堂舉。慧超問法眼。如何是佛。眼云。汝是慧超。雪竇云。江國春風吹不起。鷓鴣啼在深華里。三級浪高魚化龍。癡人猶戽夜塘水。白雲師翁云。一文大光錢。買得個油糍。吃向肚裡了。當下便不饑。師云。二尊宿。一人許伊會聽鷓鴣啼。一人會買油糍吃。若是慧超。佛話未會在。
上堂聞聲悟道見色明心。驀拈拄杖云。這個是色。卓一下云。這個是聲。諸人總見總聞。且那個是明底心。那個是悟底道。喝一喝云。貪他一粒米。失卻半年糧。復卓一下。
上堂舉。僧問臨濟。如何是三眼國土。濟云。我共汝入凈妙國土中。著清凈衣說法身佛。又入無差別國土中。著無差別衣說報身佛。又入解脫國土中。著光明衣說化身佛。師顧視大眾云。還見臨濟老漢么。若也未見。徑山為爾指出。法身報身化身。咄哉魍魎妖精。三眼國中逢著。笑殺無位真人。
上堂舉。鎮府大王問趙州和尚。年尊有幾個牙齒在。州云。只有一個。王云。爭吃得物。州云。雖然一個。下下咬著。師喝一喝云。少賣弄。
上堂舉。僧問趙州。如何是不錯路。州云。識心見性是不錯路。
【現代漢語翻譯】 現代漢語譯本 這個黃臉的浙江人（黃面浙子，指來自浙江的人，略帶貶義）。這樣回答問題，也算不上是臨濟宗的子孫。今天如果有人問徑山（徑山，山名，位於浙江餘杭），『古曲沒有音韻，如何能夠和諧一致？』只管對他說：『木雞在半夜啼叫，草扎的狗在天亮時狂吠。』
上堂說法時，引用慧超問法眼（法眼，指法眼文益禪師）的話：『什麼是佛？』法眼回答說：『你就是慧超。』雪竇（雪竇，指雪竇重顯禪師）評論說：『江上的春風吹不動，鷓鴣在深山裡啼叫。三級浪濤高漲，魚化為龍，癡人還在夜裡用水車舀塘里的水。』白雲師翁（白雲師翁，指白雲守端禪師）說：『用一枚大光錢，買到一個油糍，吃進肚子里，當下就不餓了。』師父說：『這兩位尊宿，一位允許他會聽鷓鴣啼叫，一位會買油糍吃。如果是慧超，還沒有領會佛法的真意。』
上堂說法時，說聞聲悟道，見色明心。隨即拿起拄杖說：『這個是色。』敲擊一下說：『這個是聲。』各位都見到了，都聽到了。那麼，哪個是明白的心？哪個是領悟的道？』呵斥一聲說：『貪圖一粒米，失去半年的糧食。』又敲擊一下。
上堂說法時，引用僧人問臨濟（臨濟，指臨濟義玄禪師）的話：『什麼是三眼國土？』臨濟回答說：『我和你進入清凈妙國土中，穿著清凈的衣服，宣說法身佛；又進入無差別國土中，穿著無差別的衣服，宣說報身佛；又進入解脫國土中，穿著光明的衣服，宣說化身佛。』師父環顧大眾說：『還見到臨濟老漢嗎？如果還沒見到，逕山為你們指出來：法身、報身、化身，都是些可惡的妖怪。在三眼國土中遇到，會被無位真人笑死。』
上堂說法時，引用鎮府大王問趙州和尚（趙州和尚，指趙州從諗禪師）的話：『年歲大了，還有幾顆牙齒？』趙州回答說：『只有一顆。』大王說：『怎麼吃東西？』趙州說：『雖然只有一顆，上下都能咬著。』師父呵斥一聲說：『少賣弄！』
上堂說法時，引用僧人問趙州的話：『什麼是沒錯的路？』趙州回答說：『識心見性就是沒錯的路。』
【English Translation】 English version That yellow-faced Zhe person (黃面浙子, a slightly derogatory term for someone from Zhejiang). Answering like that, he can't even be considered a descendant of Linji. If someone asks Jingshan (徑山, a mountain in Yuhang, Zhejiang) today, 'How can ancient melodies without rhythm be harmonized?' Just tell him: 'The wooden rooster crows at midnight, and the straw dog barks at dawn.'
Ascending the hall, he cited Huichao's question to Fayan (法眼, referring to Fayan Wenyi): 'What is Buddha?' Fayan replied, 'You are Huichao.' Xuedou (雪竇, referring to Xuedou Chongxian) commented, 'The spring breeze of the Jiang country cannot blow it up, the partridge cries in the deep Hua mountains. The three-tiered waves rise high, and the fish transforms into a dragon, yet the foolish man still scoops water from the night pond with a waterwheel.' Baoyun Shiweng (白雲師翁, referring to Baiyun Shouduan) said, 'With one big Guang coin, I bought an oil cake, and after eating it, I'm not hungry at all.' The master said, 'These two venerable monks, one allows him to hear the partridge cry, and the other knows how to buy oil cakes to eat. As for Huichao, he has not yet understood the true meaning of the Buddha's teachings.'
Ascending the hall, he spoke of awakening to the Tao through hearing and clarifying the mind through seeing. He then picked up his staff and said, 'This is form.' He struck it once and said, 'This is sound.' You have all seen and heard it. So, which is the clear mind? Which is the enlightened Tao?' He shouted, 'Greed for a grain of rice, loses half a year's harvest.' He struck it again.
Ascending the hall, he cited a monk's question to Linji (臨濟, referring to Linji Yixuan): 'What is the Three-Eyed Land?' Linji replied, 'I and you enter the Pure and Wonderful Land, wearing pure clothes, expounding the Dharmakaya Buddha; then we enter the Land of Non-Discrimination, wearing non-discriminating clothes, expounding the Sambhogakaya Buddha; then we enter the Land of Liberation, wearing bright clothes, expounding the Nirmanakaya Buddha.' The master looked around at the assembly and said, 'Have you seen the old man Linji yet? If you haven't seen him, Jingshan will point him out to you: Dharmakaya, Sambhogakaya, Nirmanakaya, all are detestable demons. Meeting them in the Three-Eyed Land, the True Man of No Rank will laugh to death.'
Ascending the hall, he cited the Town Governor's question to Zhao Zhou (趙州和尚, referring to Zhao Zhou Congshen): 'How many teeth do you have at your age?' Zhao Zhou replied, 'Only one.' The Governor said, 'How can you eat?' Zhao Zhou said, 'Although there is only one, it bites up and down.' The master shouted, 'Stop showing off!'
Ascending the hall, he cited a monk's question to Zhao Zhou: 'What is the path without error?' Zhao Zhou replied, 'Recognizing the mind and seeing the nature is the path without error.'
師云。棒打石人頭。嚗嚗論實事。不用作禪會。不用作道會。若要不錯路。須是識心見性始得。且那個是識底心。那個是見底性。有般底聞恁么道。便道有水皆含月。無山不帶云。恁么見解。正是鄭州出曹門。
上堂舉。僧問南泉。牛頭未見四祖時。為甚麼百鳥銜華獻。泉云。步步蹋佛階梯。僧云。見后為甚麼不銜華獻。泉云。直饒不來。猶較王老師一線道。雲門道。南泉只解步步登高。不解從空放下。師云。雲門雖有針膏盲起廢疾之能。未免治聾作啞。步步登高從空放下。甚麼處得這訊息來。有僧請益雲門。如何是步步登高。門云。香積世界。僧云。如何是從空放下。門云。填溝塞壑。師云。且救得一半。
上堂舉。雲門問直歲。今日作甚來。歲云。刈茅來。門云。刈得幾個祖師。歲云。三百個。門云。朝打三千暮打八百。東家杓柄長。西家杓柄短。作么生。歲無語。門拈拄杖便打。師云。直歲無語。自有三百個祖師證明。雲門令雖。行要且棒頭無眼。
上堂舉。雲門道。釋迦老子與天帝釋。在中庭里相爭佛法甚鬧。師云。這老漢好與三十拄杖。且道過在甚麼處。誣人之罪以罪加之。
上堂舉。三聖問雪峰。透網金鱗以何為食。峰云。待汝出網來向汝道。三聖云。一千五百人善知識。話頭
【現代漢語翻譯】 現代漢語譯本： 師父說：『用棒打石人的頭，發出『嚗嚗』的聲音，這是在討論實際的事情。不需要搞什麼禪會，也不需要搞什麼道會。如果想要不走錯路，就必須認識自己的心，見到自己的本性才行。』那麼，哪個是能認識的心？哪個是能見到的性？有些人聽到這樣說，就說『有水的地方都映著月亮，沒有山的地方不帶著雲彩。』這樣的見解，正是『鄭州出來，走到曹門』，完全不對題。
上堂時，師父引用：有僧人問南泉：『牛頭（Niutou，指牛頭法融禪師）未見四祖（Sizu，指道信禪師）時，為什麼百鳥銜花來獻？』南泉（Nanquan，指普愿禪師）說：『步步都踩著佛的階梯。』僧人說：『見四祖后，為什麼不銜花來獻？』南泉說：『即使不來獻花，也比王老師（Wang laoshi，具體指代不詳）高明一線。』雲門（Yunmen，指雲門文偃禪師）說：『南泉只懂得步步登高，不懂得從空中放下。』師父說：『雲門雖然有針刺膏肓、起死回生的能力，也免不了治聾作啞的毛病。步步登高，從空放下，是從什麼地方得到這個訊息的呢？』有僧人向雲門請教：『什麼是步步登高？』雲門說：『香積世界（Xiangji shijie，指佛國凈土）。』僧人說：『什麼是從空放下？』雲門說：『填溝塞壑（Tian gou se he，填滿溝壑）。』師父說：『只救得一半。』
上堂時，師父引用：雲門問直歲（Zhisui，寺院中負責具體事務的僧人）：『今天做什麼來了？』直歲說：『割茅草來了。』雲門說：『割了幾個祖師（Zushi，指禪宗的歷代祖師）？』直歲說：『三百個。』雲門說：『早上打三千，晚上打八百。東家的勺柄長，西家的勺柄短，你作何理解？』直歲無語。雲門拿起拄杖就打。師父說：『直歲無語，自有三百個祖師為他證明。雲門的命令雖然可行，但要知道棒頭無眼，打起來不分青紅皁白。』
上堂時，師父引用：雲門說：『釋迦老子（Shijia laozi，指釋迦牟尼佛）與天帝釋（Tiandi shi，佛教中的護法神）在中庭里爭論佛法，非常熱鬧。』師父說：『這老漢真該打三十拄杖。且說說他的過錯在哪裡？這是誣陷別人的罪過，應該罪加一等。』
上堂時，師父引用：三聖（Sansheng，指慧然禪師）問雪峰（Xuefeng，指義存禪師）：『透網金鱗（Tou wang jin lin，比喻擺脫束縛的人）以什麼為食？』雪峰說：『等你出了網來，我再告訴你。』三聖說：『一千五百人善知識（Shanjinshi，指有德行的僧人），說出這樣的話！』
【English Translation】 English version: The Master said, 'Striking a stone man's head with a stick, producing a 'pop' sound, is discussing actual matters. There's no need to hold Zen gatherings, nor is there a need to hold Dao gatherings. If you want to avoid going down the wrong path, you must recognize your own mind and see your own nature.' Then, which is the mind that can recognize? Which is the nature that can be seen? Some people, upon hearing this, say, 'Wherever there is water, it reflects the moon; wherever there is no mountain, it carries clouds.' Such understanding is like 'coming out of Zhengzhou and arriving at Cao's gate,' completely off-topic.
In the Dharma Hall, the Master cited: A monk asked Nanquan, 'When Niutou (Niutou Farong, a Chan master) had not yet seen the Fourth Patriarch (Sizu, Daoxin, the Fourth Patriarch of Chan Buddhism), why did hundreds of birds carry flowers to offer?' Nanquan (Nanquan, Puzhuan, a Chan master) said, 'Step by step, he treads the stairs of the Buddha.' The monk said, 'After seeing the Fourth Patriarch, why don't they carry flowers to offer?' Nanquan said, 'Even if they don't come to offer flowers, he is still one line better than Teacher Wang (Wang laoshi, specific reference unknown).' Yunmen (Yunmen, Wenyan, a Chan master) said, 'Nanquan only knows how to ascend step by step; he doesn't know how to let go from the void.' The Master said, 'Although Yunmen has the ability to pierce the vital points and revive the dead, he cannot avoid the fault of curing deafness by making one mute. Ascending step by step, letting go from the void—where did he get this news from?' A monk asked Yunmen for instruction, 'What is ascending step by step?' Yunmen said, 'The Fragrant Accumulation World (Xiangji shijie, a Buddha land).' The monk said, 'What is letting go from the void?' Yunmen said, 'Filling ditches and blocking ravines (Tian gou se he, filling up ditches and ravines).' The Master said, 'He only saved half of it.'
In the Dharma Hall, the Master cited: Yunmen asked the Director of Affairs (Zhisui, a monk in charge of specific affairs in the monastery), 'What did you come to do today?' The Director of Affairs said, 'I came to cut thatch.' Yunmen said, 'How many Patriarchs (Zushi, referring to the successive patriarchs of Chan Buddhism) did you cut?' The Director of Affairs said, 'Three hundred.' Yunmen said, 'Strike three thousand in the morning, strike eight hundred in the evening. The handle of the spoon is long in the east, the handle of the spoon is short in the west—what do you make of this?' The Director of Affairs was speechless. Yunmen picked up his staff and struck him. The Master said, 'The Director of Affairs is speechless; three hundred Patriarchs will prove it for him. Although Yunmen's orders are feasible, you must know that the staff has no eyes; it strikes without distinguishing right from wrong.'
In the Dharma Hall, the Master cited: Yunmen said, 'The old Shakyamuni (Shijia laozi, referring to Shakyamuni Buddha) and the Lord of the Gods (Tiandi shi, a protective deity in Buddhism) are arguing about the Dharma in the courtyard, very noisily.' The Master said, 'This old man deserves thirty blows of the staff. And tell me, where does his fault lie? This is the crime of falsely accusing others; the punishment should be doubled.'
In the Dharma Hall, the Master cited: Sansheng (Sansheng, Huiran, a Chan master) asked Xuefeng (Xuefeng, Yicun, a Chan master), 'What does a golden fish that has escaped the net (Tou wang jin lin, a metaphor for someone who has broken free from constraints) eat?' Xuefeng said, 'I'll tell you when you get out of the net.' Sansheng said, 'A good teacher (Shanjinshi, referring to virtuous monks) of fifteen hundred people, saying such words!'
也不識。峰云。老僧住持事繁。師云。二尊宿。一人粗似丘山。一人細如米末。雖然粗細不同。稱來輕重恰好。徑山今日真實告報汝等諸人。切忌鉆龜打瓦。
上堂舉。世尊與阿難一日行次。見一塔廟。世尊作禮阿難問云。此是何人塔廟。世尊云。是過去諸佛塔廟。阿難云。是何人弟子。世尊云。是吾弟子。阿難云。應當如是。師云。阿難好個應當如是。爭柰中間欠了一著。若要話圓。待世尊道是吾弟子。便向道。更須禮某甲三拜始得。世尊若問。因甚教吾禮汝。卻向道。應當如是。
上堂。色心不二。彼我無差。驀拈拄杖云。若喚這個作拄杖子。捏目生華。若不喚作拄杖子。破家散宅。畢竟如何。擲下云。青山只解磨今古。流水何曾洗是非。
上堂舉。念法華與真園頭侍立風穴次。穴問真云。作么生是世尊不說說。迦葉不聞聞。真云。鵓鳩樹頭啼。意在麻畬里。穴云。爾作許多癡福作甚麼。何不體究言句。又問念云。爾作么生。念云。動容揚古路。不墮悄然機。穴云。爾何不看念法華下語。師云。山僧當時若見這老漢恁么道。深掘一坑。一時埋卻。更牽牛從上蹋過。卻須放真公出一頭始得。山僧恁么道。且不是抑強扶弱。亦不是杜撰差排。爾若識得。鵓鳩樹頭啼。意在麻畬里。便識得動容揚古路
{ "translations": [ "現代漢語譯本：也不認識。峰云。老僧住持事務繁忙。師父說：『二位尊宿（指有德行的僧人），一個粗獷得像丘山，一個細微得像米末。雖然粗細不同，稱量起來輕重卻恰好相等。徑山（地名，也指徑山寺）今日真實地告訴你們諸位，切記不要鉆龜打瓦（比喻徒勞無功）。』", "", "上堂時，舉例說：世尊（釋迦牟尼佛）與阿難（釋迦牟尼的十大弟子之一）一日行走時，見到一座塔廟。世尊向塔廟作禮，阿難問道：『這是什麼人的塔廟？』世尊說：『是過去諸佛的塔廟。』阿難問：『是誰的弟子？』世尊說：『是我的弟子。』阿難說：『應當如此。』師父說：『阿難這句「應當如此」說得好，只是中間欠缺了一著。若要話說圓滿，等世尊說「是我的弟子」時，便應該說道：「更須向我禮拜三次才行。」世尊如果問：「為什麼要我禮拜你？」就應該回答說：「應當如此。」』", "", "上堂時說：色（物質）與心（精神）不是二元對立的，彼此之間沒有差別。隨即拿起拄杖說：『如果把這個叫做拄杖子，就會眼花繚亂。如果不把它叫做拄杖子，就會家破人亡。』 究竟應該如何呢？』 隨即放下拄杖說：『青山只是消磨著古今，流水何曾洗去是非。』", "", "上堂時，舉例說：念法華和真園頭侍立在風穴（僧人名號）身邊。風穴問真園頭：『什麼是世尊不說說，迦葉（釋迦牟尼的大弟子）不聞聞？』真園頭回答說：『鵓鳩在樹頭啼叫，意在麻田里。』風穴說：『你作這麼多癡福做什麼？為什麼不去體會言句的深意？』 又問念法華：『你怎麼樣理解？』 念法華回答說：『動容揚古路，不墮悄然機。』 風穴說：『你為什麼不看看念法華的下語？』 師父說：『山僧當時如果見到這老漢這樣說，就深挖一個坑，一時把他們都埋掉，再牽牛從上面踩過去，卻必須放真園頭一個人出來才行。山僧這樣說，且不是抑強扶弱，也不是胡編亂造。你們如果識得「鵓鳩樹頭啼，意在麻畬里」，便識得「動容揚古路」。』" ], "english_translations": [ "English version: Don't even recognize. Peak clouds. The old monk's abbot duties are busy. The master said, 'Two venerable monks (referring to monks with virtue), one is as rough as a hill, and the other is as fine as rice grains. Although the roughness and fineness are different, the weight is exactly the same when weighed. Jing Shan (place name, also referring to Jing Shan Temple) truthfully tells you all today, remember not to drill tortoise shells and strike tiles (metaphor for futile efforts).'", "", "During the sermon, he cited an example: The World Honored One (Sakyamuni Buddha) and Ananda (one of Sakyamuni's ten major disciples) were walking one day when they saw a pagoda temple. The World Honored One paid respects to the pagoda temple, and Ananda asked, 'Whose pagoda temple is this?' The World Honored One said, 'It is the pagoda temple of the Buddhas of the past.' Ananda asked, 'Whose disciples are they?' The World Honored One said, 'They are my disciples.' Ananda said, 'It should be so.' The master said, 'Ananda's saying \"It should be so\" is good, but it lacks one point in the middle. If you want to complete the statement, when the World Honored One says \"They are my disciples,\" you should say, \"You must bow to me three more times.\" If the World Honored One asks, \"Why should I bow to you?\" you should answer, \"It should be so.\" '", "", "During the sermon, he said: Form (matter) and mind (spirit) are not dualistic, there is no difference between them. Then he picked up his staff and said, 'If you call this a staff, your eyes will be dazzled. If you don't call it a staff, your family will be ruined.' What should it be after all?' Then he put down his staff and said, 'The green mountains only grind away the past and present, and the flowing water has never washed away right and wrong.'", "", "During the sermon, he cited an example: Nian Fahua and Zhen Yuantou were standing beside Fengxue (a monk's name). Fengxue asked Zhen Yuantou, 'What is it that the World Honored One speaks without speaking, and Kasyapa (Sakyamuni's great disciple) hears without hearing?' Zhen Yuantou replied, 'The turtledove cries on the treetop, its intention is in the hemp field.' Fengxue said, 'What are you doing with so much foolish blessing? Why don't you understand the deep meaning of the words?' He also asked Nian Fahua, 'How do you understand it?' Nian Fahua replied, 'Moving and expressing the ancient path, not falling into a silent machine.' Fengxue said, 'Why don't you look at Nian Fahua's words?' The master said, 'If this mountain monk had seen this old man say that at that time, he would have dug a deep pit and buried them all at once, and then led the cattle to trample over them, but he must let Zhen Yuantou out alone. This mountain monk said so, and it is not suppressing the strong and supporting the weak, nor is it fabricating nonsense. If you recognize \"The turtledove cries on the treetop, its intention is in the hemp field,\" then you will recognize \"Moving and expressing the ancient path.\""" ] }
不墮悄然機。這兩轉語。畢竟是一耶是二耶。若道是一。為甚麼風穴只肯念法華。卻不肯真園頭。若道是二。爭柰落霞與孤鶩齊飛。秋水共長天一色參。
上堂舉。趙州示眾云。不得閒過。唸佛念法念僧。便問。如何是學人自己念。州云。念者是誰。僧云。無伴。州叱云。這驢。師云。這僧雖然無伴。成群作隊。聒擾殺人。趙州雖好一頭驢。只是不會吃草。
五祖師翁忌日上堂。山前一片閑田地。元來記得在。叉手叮嚀問祖翁。只為契券不分明。幾度賣來還自買。難為牙保人。為憐松竹引清風。喝一喝云。乞兒見小利。
上堂舉。金峰示眾云。老僧二十年前有老婆心。二十年後無老婆心。時有僧出問。如何是二十年前有老婆心。峰云。問凡答凡。問聖答聖。僧云。如何是二十年後無老婆心。峰云。問凡不答凡。問聖不答聖。師云。徑山當時若見。只將五祖師翁底對他。遂舉手作鵓鳩嘴云。谷谷呱。
上堂。即念離念。覺與非覺。有心無心。若善若惡。攪成一塊。將錯就錯。舉起拂子云。拂子頭上一串穿卻。便恁么去。業識茫茫無本可據。且道業識茫茫底。與釋迦老子相去多少。喝一喝云。洎合錯下注腳。
上堂舉。玄沙示眾云。諸方老宿盡道。接物利生。或遇三種病人來。作么生接。
【現代漢語翻譯】 現代漢語譯本： 不落入寂靜無聲的境地，這是兩種不同的說法。究竟是一回事還是兩回事呢？如果說是一回事，為什麼風穴禪師只肯唸誦《法華經》（Fa-hua Sutra），卻不肯繼承真如園頭的衣缽？如果說是兩回事，又怎麼解釋落霞與孤鶩一同飛翔，秋水與長天融為一色的景象呢？
上堂時，引用趙州禪師開示大眾說：『不要虛度光陰，要念佛、念法、念僧。』（Buddha, Dharma, Sangha）便問：『如何是學人自己念？』趙州禪師說：『念者是誰？』僧人說：『無伴。』趙州禪師呵斥道：『這頭驢！』我說：『這僧人雖然說無伴，實際上成群結隊，吵鬧得要命。趙州禪師雖然是頭好驢，只是不會吃草。』
五祖師翁忌日上堂。山前有一片空閑的田地，原來還記得在那裡。我拱手叮嚀地問五祖師翁，只因爲地契文書不夠清楚明白，幾度賣出又自己買回來，真是難爲了中間的擔保人。爲了喜愛松樹和竹子引來的清風。』喝一聲說：『乞丐看到了小小的利益。』
上堂時，引用金峰禪師開示大眾說：『老僧二十年前有老婆心，二十年後無老婆心。』當時有僧人出來問：『如何是二十年前有老婆心？』金峰禪師說：『問凡答凡，問聖答聖。』僧人說：『如何是二十年後無老婆心？』金峰禪師說：『問凡不答凡，問聖不答聖。』我說：『徑山禪師當時如果見到這種情況，只需要用五祖師翁的手段來對付他。』於是舉起手，模仿鵓鳩的嘴巴說：『谷谷呱。』
上堂。即念離念，覺與非覺，有心無心，若善若惡，將這些攪成一團，將錯就錯。舉起拂塵說：『拂塵頭上有一串東西穿在一起。』就這樣過去，業識茫茫沒有根本可以依據。那麼，業識茫茫的境界，與釋迦老子（Sakyamuni Buddha）相差多少呢？』喝一聲說：『幾乎要錯誤地寫下注釋了。』
上堂時，引用玄沙禪師開示大眾說：『各方老宿都說，接引眾生，利益眾生。如果遇到三種病人來，該如何接引呢？』
【English Translation】 English version: Not falling into silent stillness, these are two different expressions. Ultimately, is it one or two? If it is said to be one, why does Fengxue (Fengxue, a Zen master) only recite the Fa-hua Sutra (Fa-hua Sutra), but not inherit the mantle of Zhenru Yuantou (Zhenru Yuantou, a Zen master)? If it is said to be two, how can one explain the scene where the falling rosy clouds and the lone wild ducks fly together, and the autumn water blends into one color with the long sky?
In the Dharma Hall, quoting Zen Master Zhaozhou (Zhaozhou, a Zen master) instructing the assembly, he said: 'Do not waste time, recite the Buddha, the Dharma, and the Sangha (Buddha, Dharma, Sangha).' Then he asked: 'What is it that the student recites himself?' Zhaozhou said: 'Who is the reciter?' The monk said: 'Without companion.' Zhaozhou scolded: 'This donkey!' I say: 'Although this monk says without companion, he is actually in a crowd, making a terrible noise. Although Zhaozhou is a good donkey, he just doesn't know how to eat grass.'
In the Dharma Hall on the anniversary of the Fifth Ancestor's death. There is a piece of idle land in front of the mountain, originally remembered to be there. I clasped my hands and earnestly asked the Fifth Ancestor, only because the land deed was not clear enough, it was sold and bought back several times, making it difficult for the guarantor in the middle. For the sake of the clear wind drawn by the pity of pine and bamboo.' He shouted: 'The beggar sees small profits.'
In the Dharma Hall, quoting Zen Master Jinfeng (Jinfeng, a Zen master) instructing the assembly, he said: 'This old monk had the mind of a wife twenty years ago, and has no mind of a wife twenty years later.' At that time, a monk came out and asked: 'What is it to have the mind of a wife twenty years ago?' Zen Master Jinfeng said: 'Answer the mundane with the mundane, answer the sacred with the sacred.' The monk said: 'What is it to have no mind of a wife twenty years later?' Zen Master Jinfeng said: 'Do not answer the mundane with the mundane, do not answer the sacred with the sacred.' I said: 'If Zen Master Jingshan (Jingshan, a Zen master) had seen this situation at that time, he only needed to use the means of the Fifth Ancestor to deal with him.' Then he raised his hand and imitated the mouth of a pigeon, saying: 'Gugu gua.'
In the Dharma Hall. Immediate thought is separate from thought, awareness and non-awareness, intentional and unintentional, whether good or evil, mix these into a ball, make the best of a bad bargain. Raising the whisk, he said: 'A string of things is strung together on the head of the whisk.' Just like that, karmic consciousness is vast and without a basis to rely on. Then, how much does the realm of vast karmic consciousness differ from Sakyamuni Buddha (Sakyamuni Buddha)?' He shouted: 'Almost wrote the wrong annotation.'
In the Dharma Hall, quoting Zen Master Xuansha (Xuansha, a Zen master) instructing the assembly, he said: 'The old monks in all directions say that they receive and benefit sentient beings. If three kinds of sick people come, how should they be received?'
患盲者拈椎豎拂他又不見。患聾者語言三昧他又不聞。患啞者教伊說又說不得。且作么生接。若接此人不得。佛法無靈驗。有僧請益雲門。門云。爾禮拜著。僧禮拜起。門以拄杖挃。僧退後。門云。爾不是患盲。復喚近前。僧近前。門云。爾不是患聾。乃豎起拄杖云。還會么僧云不會。門云。爾不是患啞。其僧於此悟去。師云。這僧雖然悟去。只悟得雲門禪。若是玄沙禪。更買草鞋始得。
上堂舉。溈山與仰山行次。溈山指一丘田謂仰山云。這頭得恁么高。那頭得恁么低。仰山云。卻是那頭高這頭低。溈山云。爾若不信。但向田中立看兩頭仰山云。不必中間立亦莫住兩頭。溈山云。若如是著水看水能平物。仰山云。水亦無定。但高處高平。低處低平。溈山便休。師云。顯諸仁藏諸用鼓萬物。而不與聖人同憂。盛德大業至矣哉。喝一喝。
上堂。僧問。釋迦掩室于摩竭。凈名杜口于毗耶。為復計較未成。為復伎倆俱盡。師云。計較未成。伎倆俱盡。問有問有答一切處風流。無問無答還有佛法也無。師云。是何言歟。進云。未審向甚麼處行履。師云。向無佛法處行履。乃云。有問有答有放有收。有主有賓有殺有活。活時無殺時道理。殺時無活時道理。賓家無主家道理。主家無賓家道理。賓則始終賓。主則始終
【現代漢語翻譯】 現代漢語譯本 對於一個眼盲的人，你拿起椎子或豎起拂塵，他都看不見。對於一個耳聾的人，你用語言表達三昧（Samadhi，正定），他也聽不見。對於一個啞巴，你教他說，他也說不出來。那麼，該如何接引他們呢？如果不能接引這樣的人，佛法就沒有靈驗了。有一個僧人向雲門（Yunmen，禪宗大師）請教。雲門說：『你禮拜一下。』僧人禮拜後起身。雲門用拄杖敲打他，僧人退後。雲門說：『你不是眼盲。』又叫他走近前來，僧人走近。雲門說：『你不是耳聾。』於是豎起拄杖說：『會么？』僧人說不會。雲門說：『你不是啞巴。』那個僧人因此而領悟。師父說：『這個僧人雖然領悟了，但只是領悟了雲門禪。如果是玄沙（Xuansha，禪宗大師）禪，還得再去買雙草鞋才行。』
上堂時，師父舉例說：溈山（Weishan，禪宗大師）和仰山（Yangshan，禪宗大師）一起行走，溈山指著一塊田地說：『這頭顯得這麼高，那頭顯得這麼低。』仰山說：『卻是那頭高，這頭低。』溈山說：『如果你不信，就到田中間站著看看兩頭。』仰山說：『不必在中間站，也不要停留在兩頭。』溈山說：『如果這樣，用水來看，水能平物。』仰山說：『水也沒有定性，只是高處高平，低處低平。』溈山便不再說話。師父說：『顯現諸仁，隱藏諸用，鼓動萬物，而不與聖人同憂。盛大的德行和偉大的事業達到了極致啊！』喝一聲。
上堂。有僧人問：『釋迦（釋迦牟尼佛，Sakyamuni Buddha）在摩竭（摩揭陀國，Magadha）掩室，凈名（維摩詰，Vimalakirti）在毗耶（毗舍離城，Vaishali）杜口，是計較未完成，還是伎倆都用盡了？』師父說：『計較未完成，伎倆都用盡。』問：『有問有答，一切處都風流，無問無答，還有佛法嗎？』師父說：『這是什麼話？』僧人進一步問：『不知道該向什麼地方行履？』師父說：『向無佛法處行履。』於是說：『有問有答，有放有收，有主有賓，有殺有活。活時沒有殺時的道理，殺時沒有活時的道理，賓客沒有主人的道理，主人沒有賓客的道理。是賓客就始終是賓客，是主人就始終是主人。』
【English Translation】 English version If you hold up a awl or raise a whisk to a blind person, they cannot see it. If you use language to express Samadhi (正定, concentration) to a deaf person, they cannot hear it. If you teach a mute person to speak, they cannot speak. So, how should you receive them? If you cannot receive such people, the Buddha-dharma has no efficacy. A monk asked Yunmen (雲門, a Zen master) for instruction. Yunmen said, 'Bow down.' The monk bowed and stood up. Yunmen struck him with his staff, and the monk retreated. Yunmen said, 'You are not blind.' He then called him to come closer, and the monk approached. Yunmen said, 'You are not deaf.' Then he raised his staff and said, 'Do you understand?' The monk said he did not understand. Yunmen said, 'You are not mute.' The monk attained enlightenment from this. The master said, 'Although this monk attained enlightenment, he only attained Yunmen Zen. If it were Xuansha (玄沙, a Zen master) Zen, he would have to buy another pair of straw sandals.'
In an assembly, the master cited the example: Weishan (溈山, a Zen master) and Yangshan (仰山, a Zen master) were walking together. Weishan pointed to a field and said to Yangshan, 'This end seems so high, and that end seems so low.' Yangshan said, 'It is that end that is high, and this end that is low.' Weishan said, 'If you don't believe me, stand in the middle of the field and look at both ends.' Yangshan said, 'There is no need to stand in the middle, nor to dwell on either end.' Weishan said, 'If that is so, look at it with water; water can level things.' Yangshan said, 'Water also has no fixed nature; it is high and level in high places, and low and level in low places.' Weishan then stopped speaking. The master said, 'Manifesting all virtues, concealing all functions, stirring all things, yet not sharing the worries of the sages. The great virtue and great undertaking have reached their peak!' He gave a shout.
In an assembly, a monk asked, 'Sakyamuni (釋迦牟尼佛, Sakyamuni Buddha) closed his room in Magadha (摩揭陀國), and Vimalakirti (維摩詰) remained silent in Vaishali (毗舍離城). Was it because their calculations were not complete, or because their skills were exhausted?' The master said, 'Calculations were not complete, and skills were exhausted.' The monk asked, 'With questions and answers, everything is elegant and free. Without questions and answers, is there still Buddha-dharma?' The master said, 'What are you saying?' The monk further asked, 'I don't know where I should walk.' The master said, 'Walk where there is no Buddha-dharma.' Then he said, 'There are questions and answers, there is releasing and gathering, there is host and guest, there is killing and giving life. In giving life, there is no principle of killing; in killing, there is no principle of giving life; the guest has no principle of the host, and the host has no principle of the guest. If one is a guest, one is always a guest; if one is a host, one is always a host.'
主。賓主交參當門按劍。不見適來禪客問。釋迦掩室于摩竭。凈名杜口于毗耶。為復計較未成。為復伎倆俱盡。山僧答他道。計較未成伎倆俱盡。諸人作么生會。若也會得。全賓即主。全主即賓。全收即放。全放即收。全殺即活。全活即殺。乃喝一喝云。這裡是甚麼所在。作這個語話。自云。但有路可上。更高人也行。◎
大慧普覺禪師住徑山能仁禪院語錄卷第三 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師住徑山能仁禪院語錄卷第四
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
◎上堂。僧問。壁立萬仞還許商量也無。師云。壁立萬仞不許商量。進云。也知和尚赤心片片。師云。既知更問個甚麼。進云。恁么則真個壁立萬仞去也。師云。吃飯咬著一粒沙。進云。若然者。卻許學人進前三步也。師云。爾不會卻退後三步始得。乃云。摩竭提國猶在半途。少室峰前全無巴鼻。談玄說妙好肉剜瘡。舉古明今拋沙撒土。爭似飢餐渴飲閑坐困眠。從從教四序推移。都不干預我事。雖然如是。也須實到這個田地始得。只如實到這個田地底。如何親近。喝一喝云。炙瘡瘢上不可更著艾炷去也。
上堂舉。南泉示眾云。文殊普賢昨夜三更相打。每人與二十棒。
【現代漢語翻譯】 現代漢語譯本： 主。賓與主相互交錯，像守門人一樣按劍而立。不見剛才那位禪客發問。釋迦牟尼（Śākyamuni，佛教創始人）在摩竭陀國（Magadha，古印度王國）閉門不出，維摩詰（Vimalakīrti，佛教在家菩薩）在毗耶離城（Vaiśālī，古印度城市）杜口不言。是計較尚未完成，還是伎倆已經用盡？山僧我回答他說，計較未完成，伎倆已用盡。各位怎麼理解？如果能夠理解，完全以賓客待之即是主人，完全以主人待之即是賓客。完全收攏即是放開，完全放開即是收攏。完全殺戮即是救活，完全救活即是殺戮。於是大喝一聲說，這裡是什麼地方？還說這樣的話。自言自語道，只要有路可以攀登，更高的人也會走上去。
大慧普覺禪師住徑山能仁禪院語錄卷第三 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師住徑山能仁禪院語錄卷第四
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
上堂。有僧人問，『壁立萬仞，還允許商量嗎？』禪師說，『壁立萬仞，不允許商量。』僧人進一步說，『也知道和尚赤誠一片。』禪師說，『既然知道，還問什麼？』僧人說，『這樣說來，就真是壁立萬仞了。』禪師說，『吃飯咬到一粒沙子。』僧人說，『如果這樣，卻允許學人向前三步嗎？』禪師說，『你不會，反而要退後三步才行。』於是說，摩竭提國（Magadha，古印度王國）還在半途，少室峰前完全沒有著落。談玄說妙好比在好肉上剜瘡，舉古明今如同拋沙撒土。怎比得上飢餓時吃飯，口渴時飲水，閑暇時坐著，睏倦時睡覺。任憑四季推移，都與我無關。雖然如此，也必須真正到達這個田地才行。就像真正到達這個田地，如何親近？』大喝一聲說，『在已經潰爛的瘡疤上，不可再用艾草燒灼了。』
上堂舉例說，南泉禪師向大眾開示說，『文殊（Mañjuśrī，智慧菩薩）和普賢（Samantabhadra，大行菩薩）昨夜三更時分互相爭鬥，每人賞二十棒。』 English version: Master. Guest and host interact, standing like a gatekeeper with a hand on the sword. The Zen practitioner who asked the question earlier is not seen. Śākyamuni (the founder of Buddhism) secluded himself in Magadha (an ancient Indian kingdom), and Vimalakīrti (a Buddhist lay bodhisattva) remained silent in Vaiśālī (an ancient Indian city). Is the calculation unfinished, or are the skills exhausted? This mountain monk answers him, 'The calculation is unfinished, and the skills are exhausted.' How do you all understand this? If you can understand it, treating the guest as the host, and the host as the guest. Completely gathering is releasing, and completely releasing is gathering. Completely killing is saving, and completely saving is killing.' Then, he shouts, 'What place is this? Still speaking such words.' He says to himself, 'As long as there is a path to climb, even higher people will walk it.'
The Record of Dahui Pujue Chan Master's Residence at Nengren Chan Monastery on Mount Jing, Volume 3 Tripitaka, Volume 47, No. 1998A, The Record of Dahui Pujue Chan Master
The Record of Dahui Pujue Chan Master's Residence at Nengren Chan Monastery on Mount Jing, Volume 4
Disciple Yunwen, Abbot of Nengren Chan Monastery on Mount Jing, Successor of Dharma Master Huiri, respectfully presents.
At the Dharma Hall, a monk asked, 'Is discussion allowed when the cliff stands ten thousand fathoms high?' The Master said, 'When the cliff stands ten thousand fathoms high, discussion is not allowed.' The monk further said, 'I also know that the Abbot's heart is completely sincere.' The Master said, 'Since you know, what else do you ask?' The monk said, 'In that case, it truly is a cliff standing ten thousand fathoms high.' The Master said, 'Biting a grain of sand while eating.' The monk said, 'If that's the case, is it permissible for the student to advance three steps?' The Master said, 'You don't understand; you must retreat three steps instead.' Then he said, 'The country of Magadha (an ancient Indian kingdom) is still halfway there, and there is no foothold in front of Mount Shaoshi. Discussing the mysterious and explaining the wonderful is like carving a wound on good flesh; citing the ancient and clarifying the present is like throwing sand and scattering soil. How can it compare to eating when hungry, drinking when thirsty, sitting idly, and sleeping when tired? Letting the four seasons pass, none of it concerns me. Although it is like this, one must truly reach this state. Just like truly reaching this state, how to approach it?' He shouted, 'One should not apply moxa cautery to an already festering sore.'
In the Dharma Hall, he cited an example, Nanquan Chan Master instructed the assembly, 'Mañjuśrī (Bodhisattva of Wisdom) and Samantabhadra (Bodhisattva of Great Practice) fought each other at midnight last night, each receiving twenty blows.'
【English Translation】 English version: Master. Guest and host interact, standing like a gatekeeper with a hand on the sword. The Zen practitioner who asked the question earlier is not seen. Śākyamuni (the founder of Buddhism) secluded himself in Magadha (an ancient Indian kingdom), and Vimalakīrti (a Buddhist lay bodhisattva) remained silent in Vaiśālī (an ancient Indian city). Is the calculation unfinished, or are the skills exhausted? This mountain monk answers him, 'The calculation is unfinished, and the skills are exhausted.' How do you all understand this? If you can understand it, treating the guest as the host, and the host as the guest. Completely gathering is releasing, and completely releasing is gathering. Completely killing is saving, and completely saving is killing.' Then, he shouts, 'What place is this? Still speaking such words.' He says to himself, 'As long as there is a path to climb, even higher people will walk it.'
The Record of Dahui Pujue Chan Master's Residence at Nengren Chan Monastery on Mount Jing, Volume 3 Tripitaka, Volume 47, No. 1998A, The Record of Dahui Pujue Chan Master
The Record of Dahui Pujue Chan Master's Residence at Nengren Chan Monastery on Mount Jing, Volume 4
Disciple Yunwen, Abbot of Nengren Chan Monastery on Mount Jing, Successor of Dharma Master Huiri, respectfully presents.
At the Dharma Hall, a monk asked, 'Is discussion allowed when the cliff stands ten thousand fathoms high?' The Master said, 'When the cliff stands ten thousand fathoms high, discussion is not allowed.' The monk further said, 'I also know that the Abbot's heart is completely sincere.' The Master said, 'Since you know, what else do you ask?' The monk said, 'In that case, it truly is a cliff standing ten thousand fathoms high.' The Master said, 'Biting a grain of sand while eating.' The monk said, 'If that's the case, is it permissible for the student to advance three steps?' The Master said, 'You don't understand; you must retreat three steps instead.' Then he said, 'The country of Magadha (an ancient Indian kingdom) is still halfway there, and there is no foothold in front of Mount Shaoshi. Discussing the mysterious and explaining the wonderful is like carving a wound on good flesh; citing the ancient and clarifying the present is like throwing sand and scattering soil. How can it compare to eating when hungry, drinking when thirsty, sitting idly, and sleeping when tired? Letting the four seasons pass, none of it concerns me. Although it is like this, one must truly reach this state. Just like truly reaching this state, how to approach it?' He shouted, 'One should not apply moxa cautery to an already festering sore.'
In the Dharma Hall, he cited an example, Nanquan Chan Master instructed the assembly, 'Mañjuśrī (Bodhisattva of Wisdom) and Samantabhadra (Bodhisattva of Great Practice) fought each other at midnight last night, each receiving twenty blows.'
趁出院也。趙州出衆云。和尚棒教誰吃。泉云。王老師過在甚處。州乃作禮。師云。南泉無過。口能招禍。趙州禮拜。草賊大敗。徑山不管。結案據款。文殊普賢。且過一邊。
上堂。僧問。今佛放光明。助發實相義。如何是放底光明。師云。爾吃粥來么。進云。學人已吃粥了也。師云。還見么。進云。未審還當得也無。師云。元來不見。乃云。今佛放光明。助發實相義。拈起拄杖云。過去諸佛現在諸佛未來諸佛。盡在徑山拄杖頭上。同時放大光明。照十方法界。直得山河大地萬象森羅一時稽首。作么生是實相義。卓一下云。向下文長付在來日。
上堂舉。僧問同安。如何是和尚家風。安云。金雞抱子歸霄漢。玉兔懷胎向紫微。僧云。忽遇客來將何祇待。安云。金果早朝猿摘去。玉華晚后鳳銜來。師云。同安家風不妨奇怪。徑山家風又且不然。或有人問。如何是和尚家風。即向他道。齊時一缽和羅飯。禪道是非都不知。忽遇客來將何祇待。蒸餅不託。
解夏上堂。拈拄杖云。百二十日夏。日日無空缺。露柱逞神通。燈籠呈丑拙。徹不徹。卻來棒頭為汝決。卓一下。
上堂。僧問。心佛俱亡時如何。師云。賣扇老婆手遮日。乃云。心佛不二。物我一如。若實得一如。則不見有物我之名。若實得
【現代漢語翻譯】 現代漢語譯本 趁出院也。趙州（Zhaozhou，禪師名）出衆云：『和尚棒教誰吃？』泉（Quan，禪師名）云：『王老師過在甚處？』趙州乃作禮。師云：『南泉（Nanquan，禪師名）無過，口能招禍。』趙州禮拜，草賊大敗。徑山（Jingshan，地名，也指徑山寺）不管，結案據款。文殊（Wenshu，菩薩名）普賢（Puxian，菩薩名），且過一邊。
上堂。僧問：『今佛放光明，助發實相義，如何是放底光明？』師云：『爾吃粥來么？』進云：『學人已吃粥了也。』師云：『還見么？』進云：『未審還當得也無？』師云：『元來不見。』乃云：『今佛放光明，助發實相義。』拈起拄杖云：『過去諸佛現在諸佛未來諸佛，盡在徑山拄杖頭上，同時放大光明，照十方法界，直得山河大地萬象森羅一時稽首。作么生是實相義？』卓一下云：『向下文長付在來日。』
上堂舉。僧問同安（Tongan，禪師名）：『如何是和尚家風？』安云：『金雞抱子歸霄漢，玉兔懷胎向紫微。』僧云：『忽遇客來將何祇待？』安云：『金果早朝猿摘去，玉華晚后鳳銜來。』師云：『同安家風不妨奇怪，逕山家風又且不然。或有人問，如何是和尚家風？即向他道：齊時一缽和羅飯，禪道是非都不知。忽遇客來將何祇待？蒸餅不託。』
解夏上堂。拈拄杖云：『百二十日夏，日日無空缺。露柱逞神通，燈籠呈丑拙。徹不徹，卻來棒頭為汝決。』卓一下。
上堂。僧問：『心佛俱亡時如何？』師云：『賣扇老婆手遮日。』乃云：『心佛不二，物我一如。若實得一如，則不見有物我之名。若實得』
【English Translation】 English version Seizing the opportunity of leaving the monastery. Zhaozhou (Zen master's name) addressed the assembly, saying, 'Whom does the monk's staff teach?' Quan (Zen master's name) replied, 'Where did Teacher Wang err?' Zhaozhou then made a bow. The master said, 'Nanquan (Zen master's name) is without fault; his mouth invites disaster.' Zhaozhou bowed again, and the bandit army was utterly defeated. Jingshan (place name, also refers to Jingshan Temple) does not interfere, settling the case according to the facts. Manjushri (Wenshu, Bodhisattva's name) and Samantabhadra (Puxian, Bodhisattva's name), step aside for now.
Ascending the Dharma Hall. A monk asked, 'The Buddha now emits light, assisting in revealing the meaning of true reality. What is the light that is emitted?' The master said, 'Have you eaten your porridge?' The monk replied, 'This student has already eaten porridge.' The master said, 'Did you see it?' The monk replied, 'I do not know if I have attained it.' The master said, 'Originally, you did not see it.' Then he said, 'The Buddha now emits light, assisting in revealing the meaning of true reality.' Raising his staff, he said, 'The Buddhas of the past, the Buddhas of the present, and the Buddhas of the future are all on the head of this Jingshan staff, simultaneously emitting great light, illuminating the ten directions of the Dharma realm, causing mountains, rivers, the great earth, and all phenomena to bow their heads at once. What is the meaning of true reality?' He struck the ground once and said, 'The lengthy discourse will be left for another day.'
Ascending the Dharma Hall and citing an example. A monk asked Tongan (Zen master's name), 'What is the family style of the abbot?' Tongan replied, 'The golden rooster embraces its chicks, returning to the Milky Way; the jade rabbit carries its pregnancy towards the Purple Palace.' The monk asked, 'If a guest suddenly arrives, how will you treat them?' Tongan replied, 'Golden fruits are picked by monkeys in the early morning; jade flowers are carried by phoenixes in the late evening.' The master said, 'Tongan's family style is quite peculiar, but Jingshan's family style is different. If someone asks, 'What is the family style of the abbot?' then tell them, 'At mealtime, a bowl of mixed rice; the rights and wrongs of Zen practice are unknown. If a guest suddenly arrives, how will you treat them? Steamed cakes are not offered.'
Ascending the Dharma Hall at the end of the summer retreat. Raising his staff, he said, 'One hundred and twenty days of summer, not a day missing. The pillar displays its spiritual powers, the lantern presents its ugliness and clumsiness. Thorough or not thorough, I will decide for you with this staff.' He struck the ground once.
Ascending the Dharma Hall. A monk asked, 'What is it like when both mind and Buddha are extinguished?' The master said, 'An old woman selling fans shades herself from the sun.' Then he said, 'Mind and Buddha are not two; things and I are one. If one truly attains oneness, then one does not see the names of things and I. If one truly attains'
不二。則不見有心佛之相。既不見有心佛之相。則全心即佛。全佛即心。既不見有物我之名。則全物即我。全我即物。茍于日用二六時中。如是證入。則若心若佛。若我若物。七顛八倒。悉得受用。便能拈一莖草。作丈六金身。將丈六金身。卻作一莖草。直饒如是。切忌向徑山門下過。椎折爾腰莫言不道。
上堂舉。教云。更以異方便。助顯第一義。師拈拄杖卓一下云。這個是異方便。那個是第一義。擲下云。大蟲裹紙帽。好笑又驚人。
上堂舉。鏡清問玄沙。學人乍入叢林。乞師指個入路。沙云。還聞偃溪水聲么。清云聞。沙云。從這裡入。鏡清於此得個入處。五祖師翁云。果是得入。一任四方八面。若也未然。輒不得離卻這裡。師云。若要真個得入。直須離卻這裡。下座。
雙槐居士鄭禹功。為佛燈禪師入塔請升座。沿流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。佛燈法兄禪師。二十年持此吹毛。活人天眼。離相離名。摧邪顯正。橫拈倒用。不犯鋒铓。一週佛事已圓。直是光前絕後。乃顧視大眾云。今日一會。正是佛燈禪師再秉吹毛。為諸人入泥入水全提時節。還有知恩者么。若有功不浪施。其或未然。徑山不免葛藤。更舉一個古話。昔日疏山和尚造壽塔了。監院來白
【現代漢語翻譯】 現代漢語譯本：
『不二』，就是說不見有心和佛的分別。既然不見有心和佛的分別，那麼整個心就是佛，整個佛就是心。既然不見有物和我的區分，那麼整個物就是我，整個我就是物。如果在日常生活中，時時刻刻都能這樣證悟，那麼無論是心還是佛，無論是你還是物，即使是顛倒錯亂，都能自由自在地運用。就能拿起一根草，當做丈六金身（佛像，比喻佛的法身廣大），將丈六金身，看作一根草。即使是這樣，也要切記不要到徑山門下經過，否則被打斷了腰，可別說我沒告訴你。
上堂說法時，引用教義說：『更用不同的方便法門，來幫助顯現第一義諦（佛教最高的真理）。』禪師拿起拄杖敲了一下說：『這個是異方便，那個是第一義。』然後扔下拄杖說：『大蟲（老虎）戴著紙帽子，好笑又嚇人。』
上堂說法時，引用鏡清問玄沙：『學人剛入叢林（寺院），請老師指點一條入門的路徑。』玄沙說：『你聽到偃溪的水聲了嗎？』鏡清說：『聽到了。』玄沙說：『從這裡入門。』鏡清因此得到了一個入門之處。五祖法演禪師說：『確實是入門了，可以自由自在地去任何地方。如果還沒有入門，就絕對不能離開這裡。』禪師說：『如果想要真正入門，就必須離開這裡。』說完下座。
雙槐居士鄭禹功，為佛燈禪師入塔（安葬）請禪師升座說法。『沿流不止問如何』，真照無邊說給他聽。『離相離名人不稟』，吹毛用了急須磨。佛燈法兄禪師，二十年堅持使用吹毛劍（比喻精細的辨析能力），開啟眾生的智慧之眼，離相離名，摧毀邪惡，顯揚正法，橫豎顛倒地運用，卻不傷及鋒芒。一週的佛事已經圓滿，真是光前絕後。』於是環顧大眾說：『今天這一聚會，正是佛燈禪師再次拿起吹毛劍，為各位在泥濘中、在水中，完全提攜的時候。』還有知恩的人嗎？如果有，功德就不會白費。如果還沒有，逕山不免要多費口舌。再舉一個古老的例子。昔日疏山和尚建造壽塔完畢，監院來稟報。
【English Translation】 English version:
『Non-duality』 means not seeing a distinction between mind and Buddha. Since there is no distinction between mind and Buddha, the entire mind is Buddha, and the entire Buddha is mind. Since there is no distinction between object and self, the entire object is self, and the entire self is object. If one can realize this in daily life, at all times, then whether it is mind or Buddha, whether it is you or object, even if it is upside down and confused, one can use it freely. One can pick up a blade of grass and treat it as a sixteen-foot golden body (Buddha image, symbolizing the vastness of the Buddha's Dharma body), and regard the sixteen-foot golden body as a blade of grass. Even so, remember not to pass by the gate of Jingshan, otherwise your waist will be broken, and don't say I didn't warn you.
During the Dharma talk, he quoted the teachings, saying: 『Use different expedient means to help reveal the First Principle (the highest truth of Buddhism).』 The Zen master picked up his staff and struck it once, saying: 『This is the expedient means, and that is the First Principle.』 Then he threw down the staff and said: 『A tiger wearing a paper hat is both funny and frightening.』
During the Dharma talk, he quoted Jingqing asking Xuansha: 『A student who has just entered the Sangha (monastery) asks the teacher to point out a path to enter.』 Xuansha said: 『Do you hear the sound of the Yanxi stream?』 Jingqing said: 『I hear it.』 Xuansha said: 『Enter from here.』 Jingqing thus found a way to enter. Zen Master Wuzu Fayan said: 『Indeed, he has entered, and he can freely go anywhere. If he has not yet entered, he must not leave here.』 The Zen master said: 『If you want to truly enter, you must leave here.』 After speaking, he descended from the seat.
Layman Shuanghuai, Zheng Yugong, requested the Zen master to ascend the seat and give a Dharma talk for the Buddha Lamp Zen Master's entry into the stupa (burial). 『Asking how the ceaseless flow stops,』 he told him of the boundless true illumination. 『Separation from form and name is not inherited by people,』 the hair-splitting sword must be sharpened quickly after use. Zen Master Buddha Lamp, for twenty years, insisted on using the hair-splitting sword (a metaphor for the ability to make fine distinctions), opening the wisdom eyes of sentient beings, separating from form and name, destroying evil, and manifesting the right Dharma, using it upside down and sideways without hurting the edge. The week-long Buddhist service has been completed, truly illuminating the past and surpassing the future.』 Then he looked around at the assembly and said: 『Today's gathering is precisely the time when Zen Master Buddha Lamp picks up the hair-splitting sword again, completely lifting everyone out of the mud and water.』 Are there any who are grateful? If so, the merit will not be wasted. If not, Jingshan will have to talk more. Let me give another ancient example. Once upon a time, when Abbot Shushan had finished building his longevity stupa, the supervisor came to report.
疏山。山問。爾將多少錢與匠人。監院云。一切在和尚。疏山云。為將三錢與他。為將兩錢與他。為將一錢與他。若道得。與吾親造塔。監院無對。時羅山和尚在大嶺住庵。監院到彼。羅山問。甚處來。監院云。疏山來。羅山云。近日有何言句。監院遂舉前話。山云。還有人道得磨。院云。未有人道得。山云。爾卻回舉似疏山道。大嶺聞舉云。若將三文錢與匠人。和尚此生決定不得塔。若將兩文錢與匠人。和尚與匠人共出一隻手。若將一文錢與匠人。帶累匠人眉須墮落。監院回舉似疏山。山便具威儀。望大嶺禮拜嘆云。將為無人。大嶺有古佛。放光射我此間。卻謂監院曰。汝去向大嶺道。猶如臘月蓮華。監院復持此語舉似羅山。山曰。早已龜毛長數丈。師云。諸人還知二老落處么。其或未然。徑山今日將古人今人。攪成一塊去也。疏山一文兩文三文。雙槐居士湊成二百千。已為佛燈陳謝匠人了也。免致溢監院走來走去問他別人。臘月蓮華一朵甚是希奇。佛燈禪師收歸窣堵波中。要作叢林標格。龜毛數丈。分付天並禪師。隨時受用。敢問大眾。且道徑山還在里許也無。良久云。數聲清磬是非外。一個閑人天地間。
上堂。僧問。有佛處不得住時如何。師云。住則挆根。進云。無佛處急走過時如何。師云。起動阇梨
【現代漢語翻譯】 現代漢語譯本 疏山問監院：『你打算給工匠多少錢？』監院說：『一切都由和尚決定。』疏山說：『是給三文錢給他，還是給兩文錢給他，還是給一文錢給他？如果能說得對，我就親自造塔。』監院無言以對。 當時羅山和尚在大嶺的庵里居住。監院去拜訪他，羅山問：『從哪裡來？』監院說：『從疏山來。』羅山問：『最近有什麼新的言語？』監院於是把之前疏山的話說了。羅山說：『還有人能說得出來嗎？』監院說：『還沒有人能說得出來。』羅山說：『你回去告訴疏山說，大嶺聞舉說：如果給工匠三文錢，和尚此生決定造不成塔；如果給工匠兩文錢，和尚與工匠只能共同完成一隻手；如果給工匠一文錢，會連累工匠的眉毛鬍鬚都掉落。』 監院回去把羅山的話告訴了疏山。疏山便整理好衣冠，朝著大嶺的方向禮拜，感嘆道：『還以為沒有人能懂，大嶺有古佛，放光照到我這裡。』然後對監院說：『你去告訴大嶺說，猶如臘月的蓮花。』監院又把這句話告訴了羅山。羅山說：『早已龜毛長數丈。』 徑山禪師說：『各位還知道這兩位老人的落腳點嗎？如果不知道，逕山今天就把古人和今人攪成一塊了。疏山的一文、兩文、三文，雙槐居士湊成二百千，已經為佛燈陳謝工匠了。免得溢監院走來走去問別人。臘月的蓮花一朵甚是稀奇，佛燈禪師收歸窣堵波（Stupa，佛塔）中，要作為叢林的標桿。龜毛數丈，分付天並禪師，隨時受用。敢問大眾，且說徑山還在里許嗎？』良久說：『數聲清磬是非外，一個閑人天地間。』
上堂。僧人問：『有佛處不得住時如何？』徑山禪師說：『住則挆根。』僧人追問：『無佛處急走過時如何？』徑山禪師說：『起動阇梨（Acarya，阿阇梨，意為導師）。』
【English Translation】 English version Shushan asked the supervisor: 'How much money are you going to give the craftsman?' The supervisor said: 'Everything is decided by the monk.' Shushan said: 'Is it giving him three coins, or giving him two coins, or giving him one coin? If you can say it right, I will personally build the pagoda.' The supervisor was speechless. At that time, Zen Master Luoshan was living in a hermitage in Daling. The supervisor went to visit him, and Luoshan asked: 'Where are you coming from?' The supervisor said: 'From Shushan.' Luoshan asked: 'What new words have there been recently?' The supervisor then told what Shushan had said before. Luoshan said: 'Is there anyone who can say it?' The supervisor said: 'No one has been able to say it.' Luoshan said: 'You go back and tell Shushan that Daling Wenju said: If you give the craftsman three coins, the monk will definitely not be able to build the pagoda in this life; if you give the craftsman two coins, the monk and the craftsman can only complete one hand together; if you give the craftsman one coin, it will implicate the craftsman's eyebrows and beard to fall off.' The supervisor went back and told Shushan what Luoshan had said. Shushan then tidied up his clothes and bowed in the direction of Daling, sighing: 'I thought no one would understand, Daling has an ancient Buddha, shining light on me here.' Then he said to the supervisor: 'You go and tell Daling, it is like a lotus in the twelfth month.' The supervisor told Luoshan this sentence again. Luoshan said: 'The tortoise hair has already grown several feet long.' Zen Master Jingshan said: 'Do you all know where these two old men are staying? If you don't know, Jingshan will mix the ancients and the present people together today. Shushan's one coin, two coins, three coins, Layman Shuanghuai put together two hundred thousand, and has already thanked the craftsman for the Buddha lamp. Lest the supervisor Yi run around asking others. A lotus in the twelfth month is very rare, Zen Master Fodeng collected it into the Stupa (pagoda), to be a model for the jungle. Tortoise hair is several feet long, entrusted to Zen Master Tianbing, to be used at any time. May I ask everyone, is Jingshan still in there?' After a long time, he said: 'Several sounds of clear chimes are outside right and wrong, a free man is between heaven and earth.'
Ascending the hall. A monk asked: 'What if you can't stay where there is a Buddha?' Zen Master Jingshan said: 'Staying will uproot.' The monk asked further: 'What if you rush past where there is no Buddha?' Zen Master Jingshan said: 'Arousing Acarya (teacher).'
。進云。教學人向甚麼處行履。師云。脫卻籠頭卸卻角默。進云。三千里外逢人不得錯舉時如何。師云錯錯。問一百二十日夏已滿出門。或有人問。如何是徑山道底。且作么生答他。師云。徑山曾道甚麼來。進云。爭奈喚作竹篦則觸。不喚作竹篦則背。師云。爾作么生會。僧喝一喝云。三十年後大有人笑在。師云。何必三十年後。即今大有人笑爾。乃云。尋常向爾諸人道。喚作竹篦則觸。不喚作竹篦則背。不得向舉起處承當。不得向意根下卜度。不得下語。不得良久。或有人問。畢竟如何。向他道。也無畢竟。也無如何。正當恁么時。四楞塌地掇在諸人面前眼辦手親底一逴逴得。便能羅籠三界提拔四生。其或未然。自是爾諸人根性遲鈍。且莫錯怪徑山好。
上堂舉。肇法師云。諸法不異者。豈曰續鳧截鶴夷岳盈壑。然後為無異者哉。雲門大師道。長者天然長。短者天然短。又云。是法住法位。世間相常住。乃拈起拄杖云。拄杖不是常住法。師遂拈起拄杖召大眾云。剜出眼裡睛。甚麼處見肇法師不異底法。敲出骨中髓。甚麼處見雲門大師常住底法。擲下云。分身兩處看。下座。
上堂。僧問。我宗無語句。實無一法與人時如何。師云。五味鉆秤錘。進云。何故外揚家醜。師云。爾為甚麼舌頭拄地。進云。卻
【現代漢語翻譯】 現代漢語譯本： 僧人進前問道：『教人修行應該從何處入手？』 徑山禪師回答：『脫掉籠頭，卸下牛角，保持沉默。』 僧人又問：『如果遠行三千里之外，遇到人時，如何避免錯誤的指點？』 徑山禪師說：『錯了，錯了。』 僧人問：『一百二十天的夏安居已經結束，出門時，如果有人問，什麼是徑山的正道？應該如何回答他？』 徑山禪師反問：『徑山曾經說過什麼嗎？』 僧人說：『如果說是竹篦（zhú bǐ，一種竹製的拂塵），就有所執著；如果說不是竹篦，就違背了事實。』 徑山禪師問：『你是怎麼理解的？』 僧人喝了一聲，說：『三十年後，會有人嘲笑你的。』 徑山禪師說：『何必等到三十年後，現在就有人嘲笑你。』 於是徑山禪師說：『我經常對你們說，說它是竹篦就有所執著，說它不是竹篦就違背了事實。不要在舉起竹篦的地方去承當，不要在意識的根源下去揣測，不要輕易下判斷，也不要沉默不語。如果有人問，到底應該如何？就告訴他，既沒有『到底』，也沒有『如何』。就在當下，四方的地面塌陷，直接呈現在你們面前，用你們的眼睛和手去親自體會，這樣才能統攝三界，救拔四生。如果不能這樣，那是你們的根性遲鈍，不要怪我徑山不好。』 徑山禪師上堂說法，引用肇法師（Zhào Fǎshī，南北朝時期的佛教高僧）的話說：『諸法沒有差異，難道是要像截斷野鴨的腿，削短仙鶴的腿，剷平高山，填滿深谷，然後才叫做沒有差異嗎？』 雲門大師（Yúnmén Dàshī，雲門宗創始人）說：『長的東西天然就是長的，短的東西天然就是短的。』又說：『法安住在法的本位上，世間的現象永遠不變。』 於是徑山禪師拿起拄杖說：『這拄杖不是常住之法。』 徑山禪師於是拿起拄杖，召集大眾說：『挖出你們的眼睛，在哪裡能看到肇法師所說的沒有差異的法？敲出你們的骨髓，在哪裡能看到雲門大師所說的常住之法？』 然後把拄杖扔下，說：『分身兩處來看吧。』然後下座。 徑山禪師上堂說法。有僧人問道：『我們宗門沒有固定的語句，實際上也沒有一法可以給人，這是為什麼？』 徑山禪師回答：『用五種味道來衡量秤錘。』 僧人問：『為什麼要把家醜外揚？』 徑山禪師問：『你為什麼舌頭抵住牙齒？』 僧人說：『卻』
【English Translation】 English version: A monk stepped forward and asked, 'Where should one begin to practice?' Master Jingshan replied, 'Take off the halter, remove the horns, and remain silent.' The monk further asked, 'If one travels three thousand miles away and encounters someone, how can one avoid giving incorrect guidance?' Master Jingshan said, 'Wrong, wrong.' The monk asked, 'The summer retreat of one hundred and twenty days has ended. When going out, if someone asks, 'What is the true path of Jingshan?' How should one answer him?' Master Jingshan asked in return, 'What has Jingshan ever said?' The monk said, 'If one says it is a bamboo whisk (zhú bǐ, a type of bamboo duster), one is attached; if one says it is not a bamboo whisk, one goes against the fact.' Master Jingshan asked, 'How do you understand it?' The monk shouted and said, 'In thirty years, there will be people laughing at you.' Master Jingshan said, 'Why wait thirty years? There are people laughing at you right now.' Then Master Jingshan said, 'I often tell you all, saying it is a bamboo whisk is attachment, saying it is not a bamboo whisk goes against the fact. Do not try to grasp at the point where it is raised, do not speculate at the root of consciousness, do not make hasty judgments, nor remain silent. If someone asks, 'What should one do ultimately?' tell him, there is neither 'ultimately' nor 'how'. Right at this moment, the four-cornered ground collapses, directly presented before you, use your eyes and hands to experience it personally, so that you can encompass the Three Realms and save the Four Kinds of Birth. If you cannot do this, it is because your nature is dull, do not blame me, Jingshan.' Master Jingshan ascended the Dharma hall and quoted Dharma Master Zhao (Zhào Fǎshī, a prominent Buddhist monk of the Northern and Southern Dynasties) saying, 'If all dharmas are not different, does it mean that one must cut off the legs of a duck, shorten the legs of a crane, level mountains, and fill valleys before they are considered non-different?' Zen Master Yunmen (Yúnmén Dàshī, founder of the Yunmen School) said, 'What is long is naturally long, what is short is naturally short.' He also said, 'The Dharma abides in its Dharma position, and the phenomena of the world are eternally constant.' Then Master Jingshan picked up his staff and said, 'This staff is not a constant Dharma.' Master Jingshan then picked up his staff, summoned the assembly, and said, 'Gouge out your eyes, where can you see the non-different Dharma that Dharma Master Zhao spoke of? Knock out your bone marrow, where can you see the constant Dharma that Zen Master Yunmen spoke of?' Then he threw down the staff and said, 'Look at it in two different places.' Then he descended the hall. Master Jingshan ascended the Dharma hall. A monk asked, 'Our school has no fixed phrases, and in reality, there is no Dharma to give to others, why is this?' Master Jingshan replied, 'Use five flavors to measure a steelyard weight.' The monk asked, 'Why expose family scandals?' Master Jingshan asked, 'Why is your tongue pressing against your teeth?' The monk said, 'But'
被和尚引著。師便打。問乾峰示眾云。舉一不得舉二。放過一著落在第二。意旨如何。師云。駱駝尾上釣冬瓜。進云。還許學人轉身吐氣也無。師云。許爾轉身。爾如何吐氣。僧進前噓一聲。師云。這弄泥團漢。進云。只如雲門道。人從天臺來卻往徑山去。又作么生。師云。老鼠吃鹽。進云。恁么則知他滋味。師云。速禮三拜。乃云。久雨不曾晴。豁然天地清。祖師門下事。何用更施呈。
上堂舉。僧問雲門。如何是正法眼。門云普。又僧問風穴。如何是正法眼。穴云瞎。師云。二尊宿答一轉話。還有優劣也無。若道有優劣。真個瞎。若道無優劣。真個普。畢竟如何。云在嶺頭閑不徹。水流澗底太忙生。
張侍郎至上堂。僧問。大顛為韓文公趁卻首座。意旨如何。師云。鮎魚上竹竿。一日一千里。進云。學人未了。乞師垂慈。師云。更要第二杓惡水在。進云。只如首座也扣齒三下。過在甚麼處。師云。過在扣齒處。進云。莫謗他首座好。師云。爾見個甚麼道理。便恁么道。進云。誰知遠煙浪。別有好思量。師云。爾莫謗徑山好。進云。今日侍郎或問。和尚春秋多少。又且如何。師云。向他道百十二歲。進云。喚作謗徑山得么。師云。爾又謗侍郎也。乃云。古人道。我宗無語句。實無一法與人。恁么道。早
【現代漢語翻譯】 現代漢語譯本 被和尚領著。師傅就打他。問乾峰（禪師名）向大眾開示說，『舉一不能舉二，放過一著就落在第二著。』這話的意旨是什麼？師傅說，『駱駝尾巴上釣冬瓜。』僧人進言，『還允許學人轉身吐氣嗎？』師傅說，『允許你轉身，你如何吐氣？』僧人上前『噓』一聲。師傅說，『這弄泥團的漢子。』僧人進言，『如果像雲門（禪師名）說的，人從天臺（山名，佛教聖地）來卻往徑山（山名，寺廟名）去，又該怎麼理解？』師傅說，『老鼠吃鹽。』僧人進言，『這麼說就知道他的滋味了。』師傅說，『快去禮拜三下。』於是說，『久雨不曾晴，豁然天地清。祖師門下事，何用更施呈。』
上堂時舉例說，有僧人問雲門（禪師名），『什麼是正法眼？』雲門（禪師名）回答，『普。』又有僧人問風穴（禪師名），『什麼是正法眼？』風穴（禪師名）回答，『瞎。』師傅說，『這兩位尊宿回答同一句話，還有優劣之分嗎？如果說有優劣之分，那就真是瞎了。如果說沒有優劣之分，那就真是普遍了。』到底如何呢？『云在嶺頭閑不徹，水流澗底太忙生。』
張侍郎來到，師傅上堂說法。僧人問，『大顛（禪師名）被韓文公趕走首座，意旨如何？』師傅說，『鮎魚上竹竿，一日一千里。』僧人進言，『學人還不明白，請師傅慈悲開示。』師傅說，『還要第二勺髒水嗎？』僧人進言，『如果首座也叩齒三下，過錯在什麼地方？』師傅說，『過錯在叩齒的地方。』僧人進言，『不要誹謗他首座好。』師傅說，『你見到什麼道理，就這麼說？』僧人進言，『誰知遠煙浪，別有好思量。』師傅說，『你不要誹謗徑山（山名，寺廟名）好。』僧人進言，『今天侍郎如果問，和尚您春秋多少，又該如何回答？』師傅說，『向他說一百十二歲。』僧人進言，『這可以叫做誹謗徑山（山名，寺廟名）嗎？』師傅說，『你又誹謗侍郎了。』於是說，『古人說，我宗無語句，實無一法與人。這麼說，早就……』
【English Translation】 English version Led by a monk. The master then struck him. He asked Qianfeng (name of a Chan master) in his address to the assembly, 'To raise one is not to raise two; to let go of one move is to fall into the second. What is the meaning of this?' The master said, 'To fish for winter melon on a camel's tail.' The monk advanced, 'Is it permissible for the student to turn around and exhale?' The master said, 'It is permissible for you to turn around, but how will you exhale?' The monk stepped forward and made a 'hissing' sound. The master said, 'This fellow playing with mud balls.' The monk advanced, 'If, as Yunmen (name of a Chan master) said, a person comes from Tiantai (mountain name, Buddhist sacred site) but goes to Jingshan (mountain name, temple name), how should this be understood?' The master said, 'A rat eating salt.' The monk advanced, 'In that case, one knows its taste.' The master said, 'Quickly prostrate three times.' Then he said, 'After a long rain, the sun has not shone; suddenly, heaven and earth are clear. The affairs within the lineage of the Patriarchs, why further display them?'
In the Dharma Hall, he cited an example: A monk asked Yunmen (name of a Chan master), 'What is the eye of the true Dharma?' Yunmen (name of a Chan master) replied, 'Universal.' Another monk asked Fengxue (name of a Chan master), 'What is the eye of the true Dharma?' Fengxue (name of a Chan master) replied, 'Blind.' The master said, 'These two venerable ones answered the same question; is there any superiority or inferiority? If you say there is superiority or inferiority, then you are truly blind. If you say there is no superiority or inferiority, then it is truly universal.' What is it ultimately? 'The clouds are endlessly idle on the mountain peaks, the water flows busily at the bottom of the stream.'
Vice Minister Zhang arrived, and the master ascended the Dharma Hall to give a sermon. A monk asked, 'What is the meaning of Dadian (name of a Chan master) being driven away from the position of head monk by Han Yu?' The master said, 'A catfish climbing a bamboo pole, a thousand miles in a day.' The monk advanced, 'This student does not understand; I beg the master to show compassion and explain.' The master said, 'Do you want a second ladle of dirty water?' The monk advanced, 'If the head monk also knocks his teeth three times, where does the fault lie?' The master said, 'The fault lies in knocking his teeth.' The monk advanced, 'It is better not to slander the head monk.' The master said, 'What principle have you seen that makes you say this?' The monk advanced, 'Who knows the distant misty waves; there are other good considerations.' The master said, 'It is better not to slander Jingshan (mountain name, temple name).' The monk advanced, 'If the Vice Minister asks today, how old is the venerable monk, how should I answer?' The master said, 'Tell him one hundred and twelve years old.' The monk advanced, 'Can this be called slandering Jingshan (mountain name, temple name)?' The master said, 'You are also slandering the Vice Minister.' Then he said, 'The ancients said, 'My school has no words; in reality, there is not a single Dharma to give to others.' To say it like this is already...'
是通身浸在屎窖里了也。那堪更蹋步向前如之若何。問向上向下三要三玄銀碗里盛雪北斗里藏身意旨如何。豈不是屎窖傍邊更掘屎窖。雖然如是。若於屎窖中。知些氣息。方知三世諸佛曆代祖師天下老和尚古往今來一切知識。盡在屎窖里轉大法輪。其或未然。切忌向屎窖里著到。
上堂舉。馬祖與西堂南泉百丈。中秋玩月次。祖指月云。正當恁么時如何。西堂云。正好修行。百丈云。正好供養。南泉拂袖便行。祖云。經入藏禪歸海。唯有普愿獨超物外。師云。還知四大老落處么。若也未知。聽取一頌。國清才子貴。家富小兒嬌。大家出隻手彼此不相饒。
上堂。僧問。具足凡夫法。凡夫不知時如何。師云。好個訊息。進云。具足聖人法。聖人不會時如何。師云。也好個訊息。進云。未審是甚麼訊息。師云。見人空解笑。弄物不知名。進云。若不得流水。還應過別山。師云。修山主來也。問一人在孤峰頂上。無出身之路時如何。師云。好個訊息。進云。和尚為甚麼一向壁立萬仞。師云。爾試向壁立萬仞處道一句看。進云。攪長河為酥酪。變大地作黃金。師云。且緩緩。乃云。一人在孤峰頂上無出身路。一人在十字街頭亦無向肯。不是釋迦文亦非維摩詰。若向這裡識得渠面目。方識得修山主道。具足凡夫法凡
【現代漢語翻譯】 現代漢語譯本： 這就像全身浸泡在糞坑裡一樣。怎堪再往前走，那將如何是好？問：『向上』、『向下』的三要、三玄，銀碗里盛雪，北斗里藏身，這些意旨是什麼？豈不是在糞坑旁邊再挖一個糞坑？雖然如此，若能在糞坑中，知曉一些氣息，方才知道三世諸佛（過去、現在、未來一切諸佛）歷代祖師（禪宗的傳承者）天下老和尚（德高望重的僧人）古往今來一切知識，都在糞坑裡轉大法輪（傳播佛法）。如果不是這樣，切記不要在糞坑裡執著。
上堂時舉例說：馬祖（道一禪師）與西堂（智藏）、南泉（普愿）、百丈（懷海），中秋節賞月。馬祖指著月亮說：『正在這個時候，如何？』西堂說：『正好修行。』百丈說：『正好供養。』南泉拂袖便走。馬祖說：『經書進入藏經閣，禪法迴歸大海，只有普愿獨自超越物外。』師父說：『還知道四大（地、水、火、風）衰老之處嗎？』如果還不知道，聽我一首偈語：『國清寺的才子很尊貴，富裕人家的小孩很嬌氣。大家伸出一隻手，彼此互不相讓。』
上堂。僧人問：『具足凡夫法（具備凡夫的法則），凡夫不知道的時候如何？』師父說：『好訊息。』僧人進一步問：『具足聖人法（具備聖人的法則），聖人不知道的時候如何？』師父說：『也好訊息。』僧人進一步問：『不知道是什麼訊息？』師父說：『見人只會笑，拿著東西卻不知道名字。』僧人問：『如果得不到流水，是否應該過別的山？』師父說：『修山主（指提問的僧人）來了。』問：『一個人在孤峰頂上，沒有出身之路時如何？』師父說：『好訊息。』僧人問：『和尚為什麼一向壁立萬仞？』師父說：『你試著在壁立萬仞之處說一句看看。』僧人說：『攪動長河成為酥酪，變化大地成為黃金。』師父說：『且慢。』於是說：『一個人在孤峰頂上沒有出身之路，一個人在十字街頭也沒有方向。不是釋迦文（佛教創始人）也不是維摩詰（一位著名的在家菩薩）。若能在這裡認識他的面目，才能認識修山主所說的，具足凡夫法凡』
【English Translation】 English version: It's like being completely immersed in a cesspool. How can one bear to step forward? What would become of it? Asking about the 'three essentials' of 'upward' and 'downward,' the three mysteries, snow in a silver bowl, hiding oneself in the Big Dipper, what are the meanings of these? Isn't it like digging another cesspool next to the cesspool? Although it is like this, if one can perceive some breath within the cesspool, then one will know that all the Buddhas of the three times (past, present, and future), the successive patriarchs (successors of Zen Buddhism), the old monks of the world (highly respected monks), and all knowledge from ancient times to the present, are turning the great Dharma wheel (spreading the Buddha's teachings) within the cesspool. If it is not so, be sure not to become attached to the cesspool.
In an assembly, it was cited: Once, Mazu (Master Daoyi) was enjoying the moon during the Mid-Autumn Festival with Xitang (Zhizang), Nanquan (Puyuan), and Baizhang (Huaihai). Mazu pointed at the moon and said, 'What about right at this moment?' Xitang said, 'It's a good time to practice.' Baizhang said, 'It's a good time to make offerings.' Nanquan flicked his sleeves and left. Mazu said, 'The scriptures enter the library, Zen returns to the sea, only Puyuan alone transcends the material world.' The master said, 'Do you know where the four great elements (earth, water, fire, wind) decay?' If you don't know, listen to this verse: 'The talented scholars of Guoqing Temple are noble, the children of wealthy families are spoiled. Everyone puts out a hand, not yielding to each other.'
In an assembly, a monk asked, 'Having the complete Dharma of ordinary beings, what is it like when ordinary beings do not know?' The master said, 'Good news.' The monk further asked, 'Having the complete Dharma of sages, what is it like when sages do not know?' The master said, 'Also good news.' The monk further asked, 'I don't know what the news is?' The master said, 'Seeing people, they only know how to laugh; holding things, they don't know their names.' The monk asked, 'If one cannot obtain flowing water, should one cross another mountain?' The master said, 'The mountain master (referring to the monk asking the question) has arrived.' Asked, 'When a person is on the top of a solitary peak, with no way out, what is it like?' The master said, 'Good news.' The monk asked, 'Why is the abbot always like a ten-thousand-foot cliff?' The master said, 'You try to say a word at the place of the ten-thousand-foot cliff.' The monk said, 'Stirring the long river into ghee, transforming the earth into gold.' The master said, 'Slow down.' Then he said, 'A person on the top of a solitary peak has no way out, a person at the crossroads has no direction. Not Shakyamuni (founder of Buddhism), nor Vimalakirti (a famous lay bodhisattva). If you can recognize his face here, then you can recognize what the mountain master said, having the complete Dharma of ordinary beings.'
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。還有識得者么。若識得去。凡夫聖人孤峰頂上。十字街頭只在這裡。若未識得。放待冷來看。
上堂舉。僧問五祖師翁。牛頭未見四祖時。為甚麼百鳥銜華獻。祖云。富與貴是人之所欲。見后為甚麼不銜華獻。祖云。貧與賤是人之所惡。師云。師翁恁么答話。雖則善赴來機。爭柰語驚時聽。徑山亦有兩轉語。要與師翁相見。牛頭未見四祖時。為甚麼百鳥銜華獻。茅屋上安鴟吻。見后為甚麼不銜華獻。佛殿里掘東司。
上堂僧問。語默動靜總不干涉。非語默動靜亦不干涉時如何。師云。自作自受。師云。直饒恁么也不干涉。師便打。乃云。佛與眾生本無異相。只因迷悟遂有殊途。雖曰殊途。且迷時此個不曾迷。悟時此個不曾悟。所以道。譬如虛空體非群相。而不拒彼諸相發揮。茍能如是見得。方通道。未離兜率已降王宮。未出母胎度人已畢。是真實語。是不誑語。若信得及受用無窮。若信不及亦在里許。
上堂。舉一不得舉二。放過一著落在第二。若是個吃飯知飽飲水知渴底衲僧。不消雲門出來打個之繞。既不許雲門打個之繞。只今還有吃飯知飽飲水知渴底么。直饒有也是黃龍精。
上堂。僧問。空手把鋤頭。步行騎水牛
【現代漢語翻譯】 現代漢語譯本：
如果（你）不明白，即使具備了聖人的法則，聖人也不會認可你。聖人如果認可你，那他就是凡夫了。凡夫如果明白了，那就是聖人。還有人能認識到這一點嗎？如果認識到了，那麼凡夫和聖人都在孤峰頂上、十字街頭，就在這裡（指當下）。如果還不明白，那就放一放，等冷靜下來再看。
（師）上堂說法，舉例說：有僧人問五祖弘忍禪師，牛頭法融禪師未見四祖道信禪師時，為什麼有百鳥銜花獻給牛頭禪師？五祖說：『富貴是人們所追求的。』（僧人又問：）見四祖后，為什麼百鳥不銜花獻給他了？五祖說：『貧賤是人們所厭惡的。』（黃龍慧南）禪師說：『五祖禪師這樣回答，雖然善於應付來者的機鋒，但畢竟言語驚動了聽眾。我徑山（指黃龍慧南自己）也有兩句轉語，想要與五祖禪師相見。牛頭禪師未見四祖時，為什麼百鳥銜花獻給他？（因為）茅屋上安了鴟吻（象徵尊貴）。見四祖后為什麼不銜花獻給他了？（因為）佛殿里挖了廁所（象徵破除執著）。』
（師）上堂說法，有僧人問：『語、默、動、靜，一切都不干涉，非語、默、動、靜也不干涉時，如何是好？』（黃龍慧南）禪師說：『自作自受。』（黃龍慧南）禪師又說：『即使這樣也不干涉。』說完就打。（黃龍慧南）於是說：『佛與眾生本來沒有差別，只因爲迷惑和覺悟，才有了不同的道路。雖然說是不同的道路，但迷惑時，這個（本性）不曾迷惑；覺悟時，這個（本性）也不曾覺悟。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。如果能夠這樣理解，才能相信，未離開兜率天就已經降生王宮，未出母胎就已經度化眾生完畢。』這是真實的話，不是虛妄的話。如果能夠相信，就能受用無窮；如果不能相信，也就在這裡面。
（師）上堂說法，『舉一不能舉二，放過一著就落在了第二著。』如果是個吃飯知道飽、喝水知道渴的衲僧（指修行人），就不需要雲門文偃禪師出來打個圈子。既然不允許雲門禪師打個圈子，那麼現在還有吃飯知道飽、喝水知道渴的人嗎？即使有，也是黃龍精（指像黃龍山一樣有靈氣的精怪，這裡指不落俗套的人）。
（師）上堂說法，有僧人問：『空手拿著鋤頭，步行騎著水牛』 English version:
If you do not understand, even if you possess the Dharma (law, teaching) of a sage, the sage will not acknowledge you. If a sage acknowledges you, then he is just an ordinary person. If an ordinary person understands, then he is a sage. Is there anyone who can recognize this? If you recognize it, then the ordinary person and the sage are both on the solitary peak and at the crossroads, right here (referring to the present moment). If you still do not understand, then put it aside and look at it again when you are calm.
(The Master) ascended the hall and gave a Dharma talk, citing an example: A monk asked Zen Master Hongren (the Fifth Patriarch), 'When Niu-tou Fa-jung (Ox-Head Farong) had not yet seen the Fourth Patriarch Daoxin, why did hundreds of birds carry flowers to offer him?' The Fifth Patriarch said, 'Wealth and honor are what people desire.' (The monk then asked,) 'After seeing the Fourth Patriarch, why did the birds not carry flowers to offer him?' The Fifth Patriarch said, 'Poverty and lowliness are what people detest.' Zen Master Huanglong Huinan said, 'The Fifth Patriarch's answer, although skillful in responding to the situation, startled the listeners. I, Jing Shan (referring to Huanglong Huinan himself), also have two turning phrases that I want to share with the Fifth Patriarch. When Niu-tou had not yet seen the Fourth Patriarch, why did the birds carry flowers to offer him? (Because) a Chiwen (a mythical beast symbolizing dignity) was placed on the thatched hut. After seeing the Fourth Patriarch, why did the birds not carry flowers to offer him? (Because) a toilet was dug in the Buddha hall (symbolizing breaking attachments).'
(The Master) ascended the hall and gave a Dharma talk. A monk asked, 'When speech, silence, movement, and stillness are all not involved, and non-speech, non-silence, non-movement, and non-stillness are also not involved, what is to be done?' Zen Master Huanglong Huinan said, 'You reap what you sow.' Zen Master Huanglong Huinan then said, 'Even if it is like that, it is still not involved.' After saying that, he struck (the monk). (Huanglong Huinan) then said, 'Buddhas and sentient beings are originally not different, but because of delusion and enlightenment, there are different paths. Although they are called different paths, this (nature) has never been deluded when deluded; this (nature) has never been enlightened when enlightened. Therefore, it is said, like empty space, the substance is not any of the various phenomena, but it does not reject the manifestation of those phenomena. If you can see it in this way, then you can believe that without leaving the Tushita Heaven (the heaven of contentment), one has already descended into the royal palace; without leaving the womb, one has already completed the salvation of beings.' These are true words, not false words. If you can believe it, you can benefit endlessly; if you cannot believe it, it is also right here.
(The Master) ascended the hall and gave a Dharma talk, 'If you can raise one, you cannot raise two; if you let go of one move, you fall into the second move.' If you are a monk who knows when you are full after eating and knows when you are thirsty after drinking, then you do not need Zen Master Yunmen Wenyan to come out and draw a circle. Since Zen Master Yunmen is not allowed to draw a circle, are there still people who know when they are full after eating and know when they are thirsty after drinking? Even if there are, they are Huanglong spirits (referring to people who are unconventional, like the spirit of Huanglong Mountain).
(The Master) ascended the hall and gave a Dharma talk. A monk asked, 'Holding a hoe with empty hands, riding a water buffalo on foot.'
【English Translation】 English version:
If you do not understand, even if you possess the Dharma (law, teaching) of a sage, the sage will not acknowledge you. If a sage acknowledges you, then he is just an ordinary person. If an ordinary person understands, then he is a sage. Is there anyone who can recognize this? If you recognize it, then the ordinary person and the sage are both on the solitary peak and at the crossroads, right here (referring to the present moment). If you still do not understand, then put it aside and look at it again when you are calm.
(The Master) ascended the hall and gave a Dharma talk, citing an example: A monk asked Zen Master Hongren (the Fifth Patriarch), 'When Niu-tou Fa-jung (Ox-Head Farong) had not yet seen the Fourth Patriarch Daoxin, why did hundreds of birds carry flowers to offer him?' The Fifth Patriarch said, 'Wealth and honor are what people desire.' (The monk then asked,) 'After seeing the Fourth Patriarch, why did the birds not carry flowers to offer him?' The Fifth Patriarch said, 'Poverty and lowliness are what people detest.' Zen Master Huanglong Huinan said, 'The Fifth Patriarch's answer, although skillful in responding to the situation, startled the listeners. I, Jing Shan (referring to Huanglong Huinan himself), also have two turning phrases that I want to share with the Fifth Patriarch. When Niu-tou had not yet seen the Fourth Patriarch, why did the birds carry flowers to offer him? (Because) a Chiwen (a mythical beast symbolizing dignity) was placed on the thatched hut. After seeing the Fourth Patriarch, why did the birds not carry flowers to offer him? (Because) a toilet was dug in the Buddha hall (symbolizing breaking attachments).'
(The Master) ascended the hall and gave a Dharma talk. A monk asked, 'When speech, silence, movement, and stillness are all not involved, and non-speech, non-silence, non-movement, and non-stillness are also not involved, what is to be done?' Zen Master Huanglong Huinan said, 'You reap what you sow.' Zen Master Huanglong Huinan then said, 'Even if it is like that, it is still not involved.' After saying that, he struck (the monk). (Huanglong Huinan) then said, 'Buddhas and sentient beings are originally not different, but because of delusion and enlightenment, there are different paths. Although they are called different paths, this (nature) has never been deluded when deluded; this (nature) has never been enlightened when enlightened. Therefore, it is said, like empty space, the substance is not any of the various phenomena, but it does not reject the manifestation of those phenomena. If you can see it in this way, then you can believe that without leaving the Tushita Heaven (the heaven of contentment), one has already descended into the royal palace; without leaving the womb, one has already completed the salvation of beings.' These are true words, not false words. If you can believe it, you can benefit endlessly; if you cannot believe it, it is also right here.
(The Master) ascended the hall and gave a Dharma talk, 'If you can raise one, you cannot raise two; if you let go of one move, you fall into the second move.' If you are a monk who knows when you are full after eating and knows when you are thirsty after drinking, then you do not need Zen Master Yunmen Wenyan to come out and draw a circle. Since Zen Master Yunmen is not allowed to draw a circle, are there still people who know when they are full after eating and know when they are thirsty after drinking? Even if there are, they are Huanglong spirits (referring to people who are unconventional, like the spirit of Huanglong Mountain).
(The Master) ascended the hall and gave a Dharma talk. A monk asked, 'Holding a hoe with empty hands, riding a water buffalo on foot.'
時如何。師云。鱔魚走入油甕里。進云。將謂鬍鬚赤。更有赤鬚鬍。師云。人從橋上過。橋流水不流。進云。只如傅大士向魚行酒肆里接人。未審和尚向甚麼處接人。師云。向一切處接人。進云。未審接得幾個。師云。只爾一個漆桶不會。乃云。空手把鋤頭。飯里有巴豆。步行騎水牛。蹴著腳指頭。人從橋上過。賺殺多少人。橋流水不流。卻較些子。若恁么提得去。方通道。彌勒真彌勒。分身千百億。時時示時人。時人俱不識。拍禪床下座。
上堂。僧問。總不恁么來時如何。師云。動容揚古路。不墮悄然機。進云。如斬一綟絲。一斬一切斷。師云。家富小兒嬌。進云。機輪轉處作者猶迷。師云。機輪向甚麼處轉。進云。鷓鴣啼處百華香。師云。引不著。進云。和尚向甚麼處見普化。師云。普化在甚麼處教我見。進云。箭穿紅日影。方是射鵰人。師云。也則引不著。乃云。箭穿紅日影。方是射鵰人。且道箭未離弦紅日影邊。還有這個訊息也無。箭既離弦。這個訊息落在甚麼處。若也知得落處。一鏃破三關。分明箭後路。其或未然。且歸弩下避。
上堂舉。僧問芭蕉。不落諸緣。請師直指。蕉云。有問有答。師云。芭蕉雖善用劍刃上事。子細檢點將來。大似日中逃影。辜負這僧。今日或有人問徑山。不落諸
緣請師直指。只向他道。猩猩雖能言。畢竟是畜類。
上堂。僧問祖師心印。狀似鐵牛之機。則且置。只如九年面壁。明甚麼邊事。師云。橫身當宇宙。誰是出頭人。進云。只履西歸還端的也無。師云。不端的。進云。也知和尚慣用此機。師云。是。僧便喝。師亦喝。乃云。適來善修一喝。驚天動地。徑山隨後一喝。全無巴鼻。若向無巴鼻處會得。便解將一條斷貫索。穿卻天下人鼻孔。若向驚天動地處承當。自己鼻孔卻被別人將一條斷貫索穿卻。正當恁么時。如何免得此過。咄咄咄沒處去沒處去。
上堂。僧問。舉一不得舉二。放過一著落在第二。學人上來。請師舉一。師云。六六依前三十六。進云。未審還真實也無。師云。唯此一事實。餘二則非真。僧禮拜。師乃云。舉一不得舉二。放過一著落在第二。只如鎮州蘿蔔頭。未審靈照籃中。還著得也無。若向這裡下得一轉語。昨日有人從天臺來。卻往南嶽去。若下不得。雪峰道底。
上堂舉。僧問六祖。黃梅意旨甚麼人得。祖云。會佛法人得。僧云。和尚還得否。祖云。我不得。僧云。和尚為甚麼不得。祖云我不會佛法。師召大眾云。還見祖師么。若也不見。徑山為爾指出。蕉芭蕉芭有葉無了。忽然一陣狂風起。恰似東京大相國寺里。三十六院東廊
【現代漢語翻譯】 現代漢語譯本： 請法師直接開示。只對他說：『猩猩雖然能說話，但終究是畜生。』
上堂說法。有僧人問：『祖師心印，狀如鐵牛之機，暫且不談。只說九年面壁，究竟在闡明什麼？』法師說：『橫身佔據宇宙，誰是出頭之人？』僧人追問：『只履西歸，果真有此事嗎？』法師說：『不真。』僧人說：『也知道和尚慣用這種機鋒。』法師說：『是。』僧人便喝一聲。法師也喝一聲。於是說：『剛才善修這一喝，驚天動地。徑山隨後這一喝，全無著落。若能在無著落處領會，便能將一條斷了的繩索，穿過天下人的鼻孔。若在驚天動地處承擔，自己的鼻孔卻會被別人用一條斷了的繩索穿過。正當這個時候，如何才能免於此過？咄咄咄，沒處去，沒處去。』
上堂說法。有僧人問：『舉一不能舉二，放過一著落在第二。學人上來，請法師舉一。』法師說：『六六還是三十六。』僧人追問：『不知是否真實？』法師說：『唯有這一件事是真實的，其餘二者並非真實。』僧人禮拜。法師於是說：『舉一不能舉二，放過一著落在第二。就像鎮州的蘿蔔頭，不知靈照的籃子里，還能放得下嗎？若能在這裡說出一句轉語，昨日有人從天臺來，卻往南嶽去了。若說不出來，就是雪峰所說的。』
上堂說法，舉例說：有僧人問六祖：『黃梅的意旨，什麼人能得到？』六祖說：『會佛法的人能得到。』僧人問：『和尚您能得到嗎？』六祖說：『我得不到。』僧人問：『和尚您為什麼得不到？』六祖說：『我不會佛法。』法師召集大眾說：『還見到祖師了嗎？如果沒見到，逕山為你們指出：蕉芭蕉芭，有葉無果。忽然一陣狂風颳起，恰似東京大相國寺里，三十六院東廊。』
【English Translation】 English version: Please, Teacher, give direct instruction. Just tell him: 'Although an orangutan can speak, it is ultimately an animal.'
Ascending the hall. A monk asked: 'The mind-seal of the Patriarchs, resembling the mechanism of an iron ox, let's set that aside for now. Just speaking of the nine years of facing the wall, what exactly was being illuminated?' The Teacher said: 'Lying across the universe, who is the one to come forward?' The monk pressed: 'The return to the West with a single sandal, is that truly the case?' The Teacher said: 'Not true.' The monk said: 'I also know that the Abbot is accustomed to using this kind of Zen device.' The Teacher said: 'Yes.' The monk then shouted. The Teacher also shouted. Then he said: 'Just now, that well-cultivated shout, shook heaven and earth. This shout from Jingshan that follows, has no basis at all. If you can understand at the place of no basis, then you can take a severed rope and pierce the nostrils of everyone in the world. If you take it on at the place of shaking heaven and earth, your own nostrils will be pierced by someone else with a severed rope. Right at this moment, how can you avoid this fault? Tut, tut, tut, nowhere to go, nowhere to go.'
Ascending the hall. A monk asked: 'Mentioning one, one must not mention two; letting go of one move, it falls into the second. This student has come up, please Teacher, mention one.' The Teacher said: 'Six sixes are still thirty-six.' The monk pressed: 'I don't know if it's true or not?' The Teacher said: 'Only this one fact is true; the other two are not true.' The monk bowed. The Teacher then said: 'Mentioning one, one must not mention two; letting go of one move, it falls into the second. Just like the turnip head of Zhenzhou, I don't know if it can still fit in Lingzhao's basket. If you can utter a turning phrase here, yesterday someone came from Tiantai, but went to Nanyue instead. If you can't utter it, it's what Xuefeng said.'
Ascending the hall, citing an example: A monk asked the Sixth Patriarch: 'What is the meaning of Huangmei that someone can attain?' The Patriarch said: 'Someone who understands the Buddha-dharma can attain it.' The monk asked: 'Can the Abbot attain it?' The Patriarch said: 'I cannot attain it.' The monk asked: 'Why can't the Abbot attain it?' The Patriarch said: 'I do not understand the Buddha-dharma.' The Teacher summoned the assembly and said: 'Do you still see the Patriarch? If you don't see him, Jingshan will point him out for you: Banana, banana, having leaves but no fruit. Suddenly a gust of wind arises, just like in the Great Xiangguo Temple in Tokyo, the east corridor of the thirty-six courtyards.'
下北角頭。王和尚破袈裟。畢竟如何。歸堂喫茶。
上堂。僧問。古人道。如人上樹。口銜樹枝手不攀枝。腳不蹋樹。未審還有答話分也無。師云。答話了也。輪云。學人問樹上話。和尚為甚麼向樹下答。師云。只為爾在樹下問。進云。謾得大眾眼么。師云。灼然謾不得。進云。只如樹子未生訊息未動。香嚴向甚麼處。得這個話頭來。師云。向爾漆桶裡得來。進云。只如和尚道。喚作竹篦則觸。不喚作竹篦則背。還有為人處也無。師云無。進云。恁么則卻成虛設。師云。虛設。乃云。如人上樹。口銜樹枝。手不攀枝。腳不蹋樹。樹下有人問西來意。答他則喪身失命。不答他。又違他所問。是時香嚴才恁么道。便有個傍不肯底。喚作虎頭上座。出衆云。樹上即不問。樹下道將一句來。師云險。香嚴呵呵大笑。師云險。徑山這。兩險。有一險如天普蓋。似地普擎。有一險料掉沒交涉。還有揀得出者么。若揀得出。非唯親見香嚴。亦使虎頭上座無安身立命處。如無。徑山將現成公案。為爾諸人下個註腳。喚作竹篦則觸。不喚作竹篦則背。
上堂。僧問。教中道。是真精進。是名真法供養如來。狗子既無佛性。喚甚麼作真法。師云。只這無佛性。便是真法。進云。據學人見處。又且不然。師云。爾試杜撰看。僧禮
【現代漢語翻譯】 現代漢語譯本： 下北角頭（地名）。王和尚的破舊袈裟。究竟是怎麼回事？回去禪堂喝茶吧。
上堂說法。有僧人提問：『古人說，如人爬上樹，口裡咬著樹枝，手不抓樹枝，腳不踩樹幹。請問還有回答的餘地嗎？』 溈山禪師回答：『已經回答了。』 僧人追問：『學僧問的是樹上的話，和尚為什麼在樹下回答？』 溈山禪師說：『正因為你在樹下問。』 僧人進一步說：『這樣能瞞過大眾的眼睛嗎？』 溈山禪師說：『當然瞞不過。』 僧人進一步說：『如果樹還沒有生長，訊息還沒有動靜，香嚴（溈山禪師的弟子）從哪裡得到這個話頭來的？』 溈山禪師說：『從你的漆桶裡得來的。』 僧人進一步說：『如果和尚說，說它是竹篦（一種拂塵）就觸犯了，不說它是竹篦就違背了，還有為人開示的地方嗎？』 溈山禪師說：『沒有。』 僧人說：『這樣就成了虛設。』 溈山禪師說：『虛設。』於是說：『如人爬上樹，口裡咬著樹枝，手不抓樹枝，腳不踩樹幹。樹下有人問西來意（禪宗的宗旨），回答他就會喪身失命，不回答他又違背了他的提問。』 『當時香嚴才這麼說，就有一個不肯服輸的人，叫做虎頭上座（一位僧人），從人群中走出來說：『樹上的情況暫且不問，請說一句樹下的道理。』 溈山禪師說：『危險！』 香嚴呵呵大笑。 溈山禪師說：『危險！徑山（溈山禪師的別號）這兩句『危險』，有一句像天一樣普遍覆蓋，像地一樣普遍承載；有一句卻完全沒有瓜葛。還有能分辨出來的人嗎？如果能分辨出來，不僅是親眼見到了香嚴，也使得虎頭上座無處安身立命。如果不能，逕山就用現成的公案，為你們諸位下一個註解：說它是竹篦就觸犯了，不說它是竹篦就違背了。』
上堂說法。有僧人提問：『經教中說，這是真正的精進，是名為真正的以佛法供養如來。狗既然沒有佛性，用什麼來作為真正的佛法呢？』 溈山禪師說：『就是這沒有佛性，便是真正的佛法。』 僧人進一步說：『依學僧所見，卻不是這樣。』 溈山禪師說：『你試著杜撰看看。』 僧人行禮。
【English Translation】 English version: Xia Beijiaotou (place name). Abbot Wang's tattered kasaya (monk's robe). What is it all about after all? Go back to the hall and have some tea.
Ascending the hall (to preach). A monk asked: 'The ancients said, like a person climbing a tree, holding a branch in their mouth, hands not grasping the branches, feet not stepping on the tree. I wonder if there is still room for an answer?' The Master (Weishan) said: 'It has already been answered.' The monk pressed: 'This student is asking about the words on the tree, why does the Master answer under the tree?' The Master said: 'Precisely because you are asking under the tree.' The monk further said: 'Can this deceive the eyes of the assembly?' The Master said: 'Of course it cannot deceive.' The monk further said: 'If the tree has not yet grown, and the news has not yet stirred, where did Xiangyan (Weishan's disciple) get this topic from?' The Master said: 'From your lacquer bucket.' The monk further said: 'If the Master says, calling it a bamboo whisk is touching (offending), not calling it a bamboo whisk is turning away (from the truth), is there still a place for guiding people?' The Master said: 'No.' The monk said: 'Then it becomes a mere formality.' The Master said: 'A mere formality.' Then he said: 'Like a person climbing a tree, holding a branch in their mouth, hands not grasping the branches, feet not stepping on the tree. If someone under the tree asks about the meaning of Bodhidharma's coming from the West (the essence of Zen), answering him will lead to losing life, not answering him will violate his question.' 'At that time, as soon as Xiangyan said this, there was someone who refused to accept it, called the Tiger-Head Seat (a monk), who came out from the crowd and said: 'The situation on the tree will not be asked for the moment, please say a sentence about the principle under the tree.' The Master said: 'Dangerous!' Xiangyan laughed heartily. The Master said: 'Dangerous! These two 'dangerous' statements of Jingshan (another name for Weishan), one is like the sky universally covering, like the earth universally supporting; one is completely irrelevant. Is there anyone who can distinguish them? If they can be distinguished, it is not only seeing Xiangyan in person, but also making the Tiger-Head Seat have no place to settle down. If not, Jingshan will use the existing public case to give you all a footnote: calling it a bamboo whisk is touching (offending), not calling it a bamboo whisk is turning away (from the truth).'
Ascending the hall (to preach). A monk asked: 'The teachings say, this is true diligence, this is called truly offering the Tathagata with the Dharma. Since a dog has no Buddha-nature, what is used as the true Dharma?' The Master said: 'This very lack of Buddha-nature is the true Dharma.' The monk further said: 'According to this student's view, it is not so.' The Master said: 'Try to fabricate something and see.' The monk bowed.
拜。師云。只這禮拜。便是杜撰。乃云。是真精進。是名真法供養如來。狗子既無佛性。喚甚麼作真法。山僧道。只這無佛性。便是真法。諸人還信得及么。若信得及。靈山一會儼然未散。若信不及。直待當來問彌勒。
上堂舉。僧問趙州。承聞。和尚親見南泉。是否。州云。鎮州出大蘿蔔頭。又僧問萬法歸一。一歸何處。州云。我在青州作一領布衫重七斤。云居舜老夫道。鎮州蘿蔔大。青州布衫重。要會個中意。雞向五更啼。師云。云居恁么道。大似熟處難忘。若是徑山即不然。鎮州蘿蔔從來大。青州布衫斤兩明。衲子聚頭求的旨。卻似蚊虻咬鐵釘。
上堂。僧問。仰山道。神通遊戲即不無。尊者佛法須還老僧始得。未審他據個甚麼道理。師云。只知開口笑。不覺舌頭長。進云。恁么則今日卻被和尚笑也。師云。揚聲止響作么。進云。神通遊戲則不無。尊者佛法須還徑山始得。師云。還見徑山么。進云。少賣弄。師云。有眼如盲。乃云。神通遊戲。仰山灼然不會。佛法要妙。羅漢灼然不知。雖然彼此不相知。要且各各無欠少。既無欠少。長者長法身。短者短法身。圓者圓法身。方者方法身。便恁么悟去。方知長者不是長。短者不是短。圓者不是圓。方者不是方。既總不是。卻喚甚麼作法身。喝一喝云。
{ "translations": [ "現代漢語譯本：", "拜。師父說：『僅僅是這禮拜的動作，便是杜撰。』又說：『這是真正的精進，這才是真正的以佛法供養如來。』既然狗子沒有佛性（指一切眾生皆有佛性的說法），用什麼來作為真法呢？山僧我說：『僅僅是這沒有佛性，便是真法。』各位還相信嗎？如果相信，靈山法會（釋迦牟尼佛在靈鷲山舉行的法會）彷彿還沒有散去。如果不相信，那就等到將來去問彌勒（彌勒菩薩）。』", "", "上堂說法時，引用：有僧人問趙州（趙州禪師）：『聽說和尚您親自見過南泉（南泉普愿禪師），是這樣嗎？』趙州說：『鎮州出產大蘿蔔。』又有僧人問：『萬法歸一，一歸何處？』趙州說：『我在青州做了一件布衫，重七斤。』云居舜老夫說：『鎮州的蘿蔔大，青州的布衫重，想要領會其中的意思，就像雞在五更天啼叫一樣。』師父說：『云居這樣說，很像是在熟悉的地方難以忘懷。如果是徑山（指自己）就不是這樣說：鎮州的蘿蔔向來就大，青州的布衫斤兩分明。學佛的人聚在一起尋求的旨意，卻像是蚊子叮咬鐵釘一樣，毫無用處。』", "", "上堂說法。有僧人問：『仰山（仰山慧寂禪師）說：『神通遊戲不是沒有，但尊者的佛法必須還給老僧我才能成立。』不知道他依據的是什麼道理？』師父說：『只知道開口笑，不覺得舌頭太長了。』僧人進一步說：『這樣說來，今天豈不是被和尚您嘲笑了？』師父說：『揚聲止響做什麼？』僧人說：『神通遊戲不是沒有，但尊者的佛法必須還給徑山才能成立。』師父說：『還見到徑山了嗎？』僧人說：『少賣弄。』師父說：『有眼如盲。』於是說：『神通遊戲，仰山確實不會。佛法的要妙，羅漢確實不知道。雖然彼此不相知，但卻各自沒有欠缺。既然沒有欠缺，長者有長的法身，短者有短的法身，圓者有圓的法身，方者有方的法身。就這麼領悟下去，才知道長者不是真的長，短者不是真的短，圓者不是真的圓，方者不是真的方。既然都不是，那用什麼來稱做法身呢？』喝一聲說：『』」 ], "english_translations": [ "English version:", "Bowing. The master said, 'Just this bowing is fabrication.' Then he said, 'This is true diligence, this is called truly offering the Dharma to the Tathagata (another name for the Buddha).' Since the dog has no Buddha-nature (referring to the saying that all beings have Buddha-nature), what is called true Dharma? This mountain monk says, 'Just this having no Buddha-nature is true Dharma.' Do you all believe it? If you believe it, the assembly at Vulture Peak (the assembly held by Shakyamuni Buddha at Vulture Peak) seems not to have dispersed. If you don't believe it, then wait until the future to ask Maitreya (Maitreya Bodhisattva).'", "", "Ascending the hall to preach, he quoted: A monk asked Zhaozhou (Zen Master Zhaozhou), 'I heard that the master personally saw Nanquan (Zen Master Nanquan Puyuan), is that so?' Zhaozhou said, 'Zhenzhou produces large turnips.' Another monk asked, 'The myriad dharmas return to one, where does the one return?' Zhaozhou said, 'I made a cloth shirt in Qingzhou, weighing seven catties.' Old Man Yunju Shun said, 'The turnips of Zhenzhou are large, the cloth shirt of Qingzhou is heavy. If you want to understand the meaning within, it's like a rooster crowing at the fifth watch.' The master said, 'Yunju said it that way, much like it's hard to forget familiar places. If it were Jingshan (referring to himself), it wouldn't be said that way: The turnips of Zhenzhou have always been large, the weight of the cloth shirt of Qingzhou is clear. Disciples gather together seeking the essence, but it's like mosquitoes biting iron nails, useless.'", "", "Ascending the hall to preach. A monk asked, 'Yangshan (Zen Master Yangshan Huiji) said, 'Supernatural powers and games are not absent, but the Dharma of the Venerable must be returned to this old monk to be established.' I don't know what principle he relies on?' The master said, 'Only knowing how to open your mouth and laugh, you don't realize your tongue is too long.' The monk further said, 'In that case, today I am being laughed at by the master.' The master said, 'What are you doing by raising your voice to stop the sound?' The monk said, 'Supernatural powers and games are not absent, but the Dharma of the Venerable must be returned to Jingshan to be established.' The master said, 'Have you seen Jingshan?' The monk said, 'Stop showing off.' The master said, 'Having eyes like the blind.' Then he said, 'Supernatural powers and games, Yangshan truly doesn't understand. The essence of the Dharma, the Arhats (enlightened disciples of the Buddha) truly don't know. Although they don't know each other, they each lack nothing. Since there is no lack, the long have long Dharmakayas (the body of the Dharma), the short have short Dharmakayas, the round have round Dharmakayas, the square have square Dharmakayas. If you understand it that way, you will know that the long are not truly long, the short are not truly short, the round are not truly round, the square are not truly square. Since none of them are, what do you call the Dharmakaya?' He shouted, saying:'" ] }
洎合停囚長智。
聖節上堂。拈香罷。忽雷震驟雨。遂云。震法雷擊法鼓。佈慈云兮灑甘露。即今法雷已震。法鼓已擊。慈雲已布。甘露已灑。事上也合。理上也合。事理既合。且作么生話會。下座與大眾。到大佛殿。啟建乾龍聖節。
上堂舉。洞山問三峰庵主。汝名甚麼。主云。道膺。山云。何不向上道。主云。若向上道。則不名道膺。洞山深肯之。師云。道膺向上道則不名道膺。既不名道膺。喚作向上處則不可。既不是向上道。且作么生契得洞山意。良久云。智者聊聞猛提取。莫待須臾失卻頭。
雪竇持和尚至上堂。僧問。仰山道。東寺師叔若在。慧寂不受寂寞。只如今日雪竇和尚得得到來。未審如何祇待。師云。古之今之。進云。若恁么非唯徑山不受寂寞。亦乃一千七百大眾有賴。師云。爾見個甚麼道理。進云。如兩鏡相照。洞無瑕翳。師云。打破鏡來。與爾相見。進云。只如兩口一無舌。即是吾宗旨。又作么商量。師云。抱橋柱澡洗把纜放船。進云。若是臨濟宗旨又作么生。師云。合取狗口。乃云。仰山道。東寺師叔若在。慧寂不受寂寞。仰山只知有己。不知有人。徑山即不然。雪竇師叔若在。天下衲僧不受寂寞。何故不見古雪竇有言。寒木在握兮全機可笑。秋水橫按兮半提可滅。使八極
【現代漢語翻譯】 現代漢語譯本：
『洎合停囚長智』。
聖節上堂。拈香完畢。忽然雷聲大作，暴雨傾盆。於是說：『震動法雷，敲擊法鼓，佈下慈雲，灑下甘露。』現在法雷已經震動，法鼓已經敲擊，慈雲已經佈下，甘露已經灑下。事情上也符合，道理上也符合。事理既然符合，那麼該如何理解體會呢？下座后與大眾一同前往大佛殿，祈建乾龍聖節。
上堂時引用。洞山（Dòngshān，禪宗祖師）問三峰庵主：『你叫什麼名字？』庵主說：『道膺（Dàoyīng）。』洞山說：『為什麼不向上說？』庵主說：『如果向上說，就不叫道膺了。』洞山深深地認可了他。徑山說：『道膺向上說就不叫道膺，既然不叫道膺，說成是向上之處也不可以。既然不是向上說，那麼該如何契合洞山的心意呢？』停頓片刻后說：『智者稍微聽到猛烈的提撕，不要等到片刻后失去頭顱。』
雪竇持和尚來到徑山，上堂時。有僧人問：『仰山（Yǎngshān，禪宗祖師）說：『東寺師叔如果還在，慧寂（Huìjì，仰山自己的法號）就不會感到寂寞。』那麼今天雪竇和尚（Xuědòu Héshàng）能夠到來，不知道該如何招待？』徑山說：『古往今來。』僧人說：『如果這樣，不僅徑山不會感到寂寞，而且一千七百大眾都會有所依靠。』徑山說：『你看到了什麼道理？』僧人說：『如同兩面鏡子互相照耀，沒有一絲瑕疵。』徑山說：『打破鏡子來，與你相見。』僧人說：『如果像兩張嘴沒有舌頭，那就是我的宗旨，又該如何商量？』徑山說：『抱著橋柱洗澡，抓住纜繩放下船。』僧人說：『如果是臨濟宗（Línjì Zōng，禪宗派別）的宗旨又該如何？』徑山說：『閉上狗嘴。』於是說：『仰山說，東寺師叔如果還在，慧寂就不會感到寂寞。仰山只知道有自己，不知道有別人。徑山就不是這樣，雪竇師叔如果還在，天下的僧人都不會感到寂寞。』為什麼呢？不見古雪竇有話說：『寒木在手，全部的機鋒都可笑；秋水橫在面前，一半的提持都可以消滅。』即使八極
【English Translation】 English version:
『Moreover, stopping imprisonment cultivates wisdom.』
Ascending the hall on the Emperor's birthday. After burning incense, suddenly there was thunder and heavy rain. Thereupon, he said, 『The Dharma thunder rumbles, the Dharma drum beats, spreading compassionate clouds and sprinkling sweet dew.』 Now the Dharma thunder has rumbled, the Dharma drum has beaten, the compassionate clouds have spread, and the sweet dew has sprinkled. It accords with affairs, and it accords with principle. Since affairs and principle accord, then how should we understand and experience it? Descending from the seat, he went with the assembly to the Great Buddha Hall to initiate the Qianlong Emperor's birthday celebration.
During the Dharma talk, he cited. Dongshan (Dòngshān, a Chan master) asked the abbot of Three Peaks Hermitage, 『What is your name?』 The abbot said, 『Daoying (Dàoyīng).』 Dongshan said, 『Why don't you speak upwards?』 The abbot said, 『If I speak upwards, then I am not called Daoying.』 Dongshan deeply affirmed him. Jingshan said, 『Daoying speaking upwards is not called Daoying. Since it is not called Daoying, it is not permissible to call it the upward place. Since it is not speaking upwards, then how can one accord with Dongshan's intention?』 After a long pause, he said, 『The wise, upon hearing a fierce reminder, should seize it immediately; do not wait until you lose your head in a moment.』
Zen Master Xuedou Chi arrived at Jingshan and ascended the hall. A monk asked, 『Yangshan (Yǎngshān, a Chan master) said, 『If my uncle, the master of Dongsi Temple, were still here, Huiji (Huìjì, Yangshan's Dharma name) would not feel lonely.』 So today, Zen Master Xuedou (Xuědòu Héshàng) is able to come, I wonder how we should receive him?』 Jingshan said, 『From ancient times to the present.』 The monk said, 『If that's so, not only will Jingshan not feel lonely, but also the 1,700 members of the assembly will have something to rely on.』 Jingshan said, 『What principle do you see?』 The monk said, 『Like two mirrors reflecting each other, without any flaws or obscurities.』 Jingshan said, 『Break the mirror and I will meet you.』 The monk said, 『If it's like two mouths without a tongue, that is my principle, so how should we discuss it?』 Jingshan said, 『Embrace the bridge pillar to bathe, grab the cable to release the boat.』 The monk said, 『If it is the Linji School's (Línjì Zōng, a Chan school) principle, how should it be?』 Jingshan said, 『Shut the dog's mouth.』 Then he said, 『Yangshan said, if my uncle, the master of Dongsi Temple, were still here, Huiji would not feel lonely. Yangshan only knew himself and did not know others. Jingshan is not like that. If my uncle, Zen Master Xuedou, were still here, all the monks in the world would not feel lonely.』 Why? Don't you see the ancient Xuedou said, 『Holding cold wood in hand, all the opportunities are laughable; holding autumn water horizontally, half of the support can be extinguished.』 Even if the eight extremes
頂目者不自爭衡見斯人兮駕御昂蘗。
上堂。今朝四月初一。衲僧放下楖栗。雖然不許默照。須要人人面壁。既不許默照。為甚麼卻須面壁。不見白雲師翁有言。多處添些子。少處減些子。
浴佛上堂。芭蕉無耳聞雷開。葵華無眼隨日轉。釋迦老子亦無生。每歲今朝浴一遍。既無生又浴個甚麼。有條攀條。無條攀例。
上堂。僧問。道無方所。明之在人。法離見聞。斷之在智。不起一念。還有佛法也無。師云無佛法。進云。為甚麼無佛法。師云。為爾住在那一念中。進云。和尚向甚麼處見學人那一念。師云。起也。乃云。不起一念。未是諸人放身命處。一念才生。如龍得水。似虎靠山。全體恁么來。全體如是住。便恁么領得去。更買百二十䩫草鞋行腳始得。為甚麼如此。我王庫內無如是刀。
張侍郎請升座。僧問。十方同聚會。個個學無為。此是選佛場。心空及第歸。時如何。師云。題目道甚麼。進云。分明在目前。師云。柱撰禪和如麻似粟。進云。爭柰一等共攀仙桂樹。要折蟾宮第一枝。師云。這漢今日他白。進云。雖然如是。今夏定作禪狀元。便禮拜。問侍郎見處何似去年。師云。今年去年只隔三百六十年。進云。莫謗侍郎好。侍郎無這個訊息。師云。既無這個訊息。了因又亂道作甚麼
【現代漢語翻譯】 現代漢語譯本 頂目者不自爭衡，見到這樣的人啊，駕馭著昂貴的車輛。
上堂開示。今天四月初一，各位僧人放下手中的手杖。雖然不允許默照禪，但需要每個人都去面壁。既然不允許默照禪，為什麼又要面壁呢？沒聽見白雲師翁說過嗎？多處添一些，少處減一些。
浴佛上堂開示。芭蕉沒有耳朵，卻能因雷聲而舒展；葵花沒有眼睛，卻能隨著太陽轉動。釋迦老子本來就沒有生，卻每年今天都要洗浴一遍。既然沒有生，又洗浴什麼呢？有條文就按照條文，沒有條文就按照慣例。
上堂開示。有僧人問：『道沒有固定的處所，明白它在於人；法脫離見聞，決斷它在於智慧。不起一個念頭，還有佛法嗎？』 師父說：『沒有佛法。』 僧人追問：『為什麼沒有佛法？』 師父說：『因為你執著在那一個念頭中。』 僧人又問：『和尚您在哪裡見到學人這一個念頭？』 師父說：『起唸的時候。』 於是說：『不起一個念頭，還不是各位安身立命的地方。一個念頭才生起，就像龍得到了水，像老虎靠著山。』 全體就這樣來，全體就這樣住，就這樣領悟而去，還要再買一百二十雙草鞋去行腳才行。為什麼這樣說呢？因為我的王庫里沒有這樣的刀。
張侍郎請師父升座。有僧人問：『十方大眾聚集在一起，個個學習無為之法。這裡是選佛的場所，心空的人就能及第而歸。』 此時此刻如何呢？ 師父說：『你說的題目是什麼？』 僧人說：『分明就在眼前。』 師父說：『像你這樣只會抄書的禪和子多如麻、密如粟。』 僧人說：『奈何我們都想一起攀登仙桂樹，要折取月宮的第一枝。』 師父說：『這人今天露餡了。』 僧人說：『雖然如此，今年夏天我一定能當上禪狀元。』 於是禮拜。又問侍郎的見解和去年相比如何？ 師父說：『今年和去年只隔了三百年。』 僧人說：『請不要誹謗侍郎，侍郎沒有這個訊息。』 師父說：『既然沒有這個訊息，了因你又在這裡胡說八道什麼？』
【English Translation】 English version The one who aims high does not compete for petty gains; seeing such a person, he rides in a magnificent carriage.
Entering the hall for instruction. Today is the first day of the fourth month. Monks, put down your staffs. Although silent illumination is not permitted, everyone must face the wall. Since silent illumination is not allowed, why must we face the wall? Haven't you heard what Master Baiyun said? Add a little where there is too much, subtract a little where there is too little.
Entering the hall for the Bathing the Buddha ceremony. The banana tree has no ears, yet it opens when it hears thunder. The sunflower has no eyes, yet it follows the sun. Shakyamuni Buddha also has no birth, yet every year on this day, he is bathed once. Since there is no birth, what is being bathed? If there is a rule, follow the rule; if there is no rule, follow the precedent.
Entering the hall for instruction. A monk asked, 'The Dao (path) has no fixed place; understanding it lies in the person. The Dharma (teachings) is apart from seeing and hearing; deciding it lies in wisdom. If one does not give rise to a single thought, is there still Buddha-dharma?' The Master said, 'There is no Buddha-dharma.' The monk pressed, 'Why is there no Buddha-dharma?' The Master said, 'Because you dwell in that one thought.' The monk further asked, 'Where did the Master see that one thought of the student?' The Master said, 'When it arises.' Then he said, 'Not giving rise to a single thought is not yet the place where you all settle your lives. When a single thought arises, it is like a dragon obtaining water, like a tiger relying on a mountain.' The whole comes like that, the whole dwells like that, and then you understand and leave like that, you still need to buy one hundred and twenty pairs of straw sandals to travel. Why is it like this? Because there is no such sword in my royal treasury.
Attendant Zhang requested the Master to ascend the seat. A monk asked, 'The ten directions gather together, everyone learns non-action. This is the place for selecting Buddhas; those with empty minds will return with honors.' What is it like at this moment? The Master said, 'What is the topic you are talking about?' The monk said, 'It is clearly before our eyes.' The Master said, 'Monks who only copy books are as numerous as hemp and millet.' The monk said, 'Nevertheless, we all want to climb the cassia tree in the moon palace together, to pluck the first branch.' The Master said, 'This person has revealed himself today.' The monk said, 'Even so, I will definitely be the top Zen scholar this summer.' Then he bowed. He then asked how the attendant's understanding compared to last year. The Master said, 'This year and last year are only three hundred and sixty years apart.' The monk said, 'Please do not slander the attendant; the attendant does not have this news.' The Master said, 'Since he does not have this news, what nonsense are you, Liao Yin, talking about here?'
。進云。借人口說一兩句。又且何妨。便禮拜。師乃云。借人口說得底。不幹自己事。自己胸襟流出底。傍觀者有眼如盲。有口如啞。便恁么領略得。作禪狀元也不難。直饒如是始入得徑山門。未入得徑山室。若入得徑山室。禪狀元始用得著。禪狀元才用得著。儒狀元便用不著。敢問大眾。前面為甚麼用得著。後面為甚麼卻用不著。乃顧視左右云。還知徑山落處么。若知徑山落處。禪狀元即是儒狀元。儒狀元即是禪狀元。即今拈卻禪與儒。且道。當面一句作么生道。要知死底張宣教。便是活底狀元爺。
結夏上堂。文殊三處安居。志公不是閑和尚。迦葉欲行正令。未免眼前見鬼。且道。徑山門下今日事作么生。下座后大家觸禮三拜。
上堂舉。僧問雲門。如何是透法身句。門云。北斗里藏身。師云。雲門老人恁么道。只答得法身句。未答得透法身句。今日或有人問徑山。如何是透法身句。即向他道。蟭螟眼裡放夜市。大蟲舌上打鞦韆。
上堂。今朝又是端午節。文殊善財忙不徹。殺人活人藥不靈。自添腦後三斤鐵。驀拈拄杖卓一下云。觀音妙智力。能救世間苦。遂擲下云。是甚麼鐵蛇鉆入土。
上堂舉。馬祖令智藏馳書上當山國一祖師。祖師開緘。見一圓相。即時索筆于中點一點。南陽忠國
【現代漢語翻譯】 現代漢語譯本：進云：『借用別人的口說一兩句，又有什麼妨礙呢？』便禮拜。徑山禪師於是說：『借用別人的口說出來的，不關自己的事。自己胸襟中流露出來的，旁觀者有眼卻像瞎了一樣，有口卻像啞了一樣。』如果這樣領略，做個禪宗狀元也不難。即使這樣，也只是剛進入徑山門，還沒進入徑山室。如果進入了徑山室，禪宗狀元才用得上。禪宗狀元才用得上，儒家狀元就用不著了。敢問各位，前面為什麼用得上，後面為什麼卻用不著？於是環顧左右說：『還知道徑山的落腳處嗎？』如果知道徑山的落腳處，禪宗狀元就是儒家狀元，儒家狀元就是禪宗狀元。如今拋開禪與儒，且說，當面一句該怎麼說？要知道死了的張宣教，就是活著的狀元爺。 結夏上堂。文殊（Manjusri，智慧的象徵）在三處安居，志公（Zhi Gong，南北朝時期的僧人）不是閑散的和尚。迦葉（Kasyapa，釋迦牟尼佛的大弟子）想要施行正令，也難免眼前見到鬼。且說，逕山門下今天的事情該怎麼做？下座后大家觸禮三拜。 上堂舉例。有僧人問雲門（Yunmen，禪宗大師）：『如何是透法身句？』雲門回答：『北斗里藏身。』徑山禪師說：『雲門老人這樣說，只回答了法身句，沒有回答透法身句。』今天如果有人問徑山，『如何是透法身句？』就對他說：『蠓蟲眼裡放夜市，老虎舌頭上打鞦韆。』 上堂。今天又是端午節，文殊（Manjusri）善財（Sudhana，華嚴經中的求道者）忙個不停。殺人活人的藥都不靈驗，自己又增添了腦後三斤鐵。』隨即拿起拄杖敲了一下說：『觀音（Avalokitesvara，大慈大悲的菩薩）的妙智力，能救世間的苦。』於是扔下拄杖說：『這是什麼鐵蛇鉆入土？』 上堂舉例。馬祖（Mazu，禪宗大師）命令智藏（Zhi Zang，僧人）送信給當山國一（Dangshan Guoyi）祖師。祖師打開信封，看到一個圓相，立刻索要筆在圓相中點了一點。南陽忠國（Nanyang Zhongguo）
【English Translation】 English version: Jin Yun said, 'What harm is there in borrowing someone else's mouth to say a few words?' Then he bowed. The Master then said, 'What is said through someone else's mouth is not one's own business. What flows from one's own heart, onlookers are blind even with eyes, and mute even with mouths.' If you can understand it in this way, it is not difficult to become a 'Zen Zhuangyuan' (top scholar in Zen). Even so, you have only just entered the gate of Jingshan, not yet entered the room of Jingshan. If you enter the room of Jingshan, then the 'Zen Zhuangyuan' can be used. Only when the 'Zen Zhuangyuan' can be used, the 'Confucian Zhuangyuan' is useless. May I ask everyone, why is the former useful, and why is the latter useless?' Then he looked around and said, 'Do you know where Jingshan settles? If you know where Jingshan settles, the 'Zen Zhuangyuan' is the 'Confucian Zhuangyuan', and the 'Confucian Zhuangyuan' is the 'Zen Zhuangyuan'. Now, setting aside Zen and Confucianism, tell me, how should the immediate phrase be spoken? Know that the dead Zhang Xuanjiao is the living Zhuangyuan Ye.' Summer Retreat Sermon. Manjusri (symbol of wisdom) resides in three places, Zhi Gong (a monk in the Northern and Southern Dynasties) is not an idle monk. Kasyapa (one of the Buddha's chief disciples) wants to enforce the correct decree, but inevitably sees ghosts before his eyes. Tell me, what should be done at Jingshan today? After descending from the seat, everyone touches the ground and bows three times. Sermon Example. A monk asked Yunmen (Zen master), 'What is a phrase that penetrates the Dharmakaya?' Yunmen replied, 'Hiding in the Big Dipper.' The Master said, 'The old man Yunmen said it that way, only answering the Dharmakaya phrase, not answering the phrase that penetrates the Dharmakaya.' Today, if someone asks Jingshan, 'What is a phrase that penetrates the Dharmakaya?' then tell him, 'Setting up a night market in the eye of a midge, swinging on the tongue of a tiger.' Sermon. Today is another Dragon Boat Festival, Manjusri (Manjusri) and Sudhana (a seeker in the Avatamsaka Sutra) are busy without end. The medicine for killing or saving people is not effective, and one adds three more pounds of iron to the back of one's head.' Then he struck the staff once and said, 'Avalokitesvara's (Bodhisattva of Great Compassion) wonderful wisdom power can save the suffering of the world.' Then he threw down the staff and said, 'What is this iron snake drilling into the earth?' Sermon Example. Mazu (Zen master) ordered Zhi Zang (monk) to send a letter to the ancestral teacher Dangshan Guoyi. The ancestral teacher opened the letter and saw a circle, and immediately asked for a pen to put a dot in the circle. Nanyang Zhongguo
師聞云。欽師猶被馬師惑。師云。馬師仲冬嚴寒。國一孟夏漸熱。雖然寒熱不同。彼此不失時節。忠國師為甚麼卻道。欽師猶被馬師惑。還委悉么。無風荷葉動。決定有魚行。下座。
上堂舉。國師道。語漸也返常合道。論頓也不留眹跡。雲門云。拈槌豎拂彈指時節。若檢點將來。也未是無眹跡。師喝一喝示。寐語作甚麼。遂舉起拂子。復彈指云。徑山即今舉拂彈指。若向這裡覓眹跡。入地獄如箭射。
上堂舉。道吾示眾云。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。相識滿天下。知心能幾人。師云。徑山即不然。高在絕頂。富在福嚴。樂在天堂。苦在地獄。誰知席帽下。元是昔愁人。
上堂舉。睦州問秀才。先輩治甚經。才云治易。州云。易中道。百姓日用而不知。不知個甚麼。才云。不知其道。州云。作么生是道。才無語。州云。果然不知。師云。秀才雖然無語。默契睦州。只是少末後一著。徑山當時若見睦州道果然不知。但撫掌呵呵大笑。管取睦州不相虧。
大慧普覺禪師住徑山能仁禪院語錄卷第四 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師住育王廣利禪寺語錄卷第五
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
【現代漢語翻譯】 現代漢語譯本： 禪師聽說有人說，欽禪師仍然被馬禪師所迷惑。禪師說：『馬禪師在仲冬（農曆十一月）嚴寒時節，國內在孟夏（農曆四月）漸漸炎熱。雖然寒冷和炎熱不同，但彼此都不失時節。忠國師為什麼卻說欽禪師仍然被馬禪師所迷惑？』還明白其中的道理嗎？無風荷葉動，必定是有魚在遊動。』說完便下座。
禪師上堂說法，舉例說：『國師說，言語逐漸迴歸平常就符合道，談論頓悟就不留下任何痕跡。』雲門禪師說：『拈起槌子、豎起拂塵、彈指的瞬間，如果仔細檢查起來，也並非沒有痕跡。』禪師喝了一聲，示意大家：『說夢話做什麼？』於是舉起拂塵，又彈指說：『徑山我現在舉拂塵彈指，如果想在這裡尋找痕跡，下地獄就像箭一樣快。』
禪師上堂說法，舉例說：『道吾禪師開示大眾說：高不在於絕頂，富不在於福嚴（寺名），樂不在於天堂，苦不在於地獄。相識的人遍天下，知心的人能有幾個？』禪師說：『徑山我卻不這樣認為。高就在於絕頂，富就在於福嚴，樂就在於天堂，苦就在於地獄。誰知道戴著席帽的人，原來是以前的愁人。』
禪師上堂說法，舉例說：『睦州禪師問一個秀才：先生研究什麼經典？』秀才說：『研究《易經》。』睦州禪師說：『《易經》中說，百姓每天都在用它卻不知道，不知道什麼呢？』秀才說：『不知道其中的道。』睦州禪師說：『怎麼樣是道呢？』秀才無話可說。睦州禪師說：『果然不知道。』禪師說：『秀才雖然無話可說，但默默地契合了睦州禪師的意思，只是缺少最後一步。徑山我當時如果見到睦州禪師說「果然不知道」，就只會拍手呵呵大笑，保證睦州禪師不會吃虧。』
《大慧普覺禪師住徑山能仁禪院語錄》卷第四 《大正藏》第47冊 No. 1998A 《大慧普覺禪師語錄》
《大慧普覺禪師住育王廣利禪寺語錄》卷第五
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 敬上
【English Translation】 English version: The Master heard it said that Zen Master Qin was still deluded by Master Ma. The Master said, 'Master Ma is in the severe cold of mid-winter (the eleventh month of the lunar calendar), while the country is gradually getting hot in early summer (the fourth month of the lunar calendar). Although cold and heat are different, they do not miss their seasons. Why did National Teacher Zhong say that Zen Master Qin was still deluded by Master Ma?' Do you understand the reason? 'Without wind, the lotus leaves move; surely there are fish swimming.' Then he descended from the seat.
The Master ascended the hall to preach, citing an example: 'The National Teacher said, 'Words gradually returning to the ordinary conform to the Dao; discussing sudden enlightenment leaves no traces.' Zen Master Yunmen said, 'The moment of picking up the mallet, raising the whisk, and snapping the fingers, if examined carefully, is not without traces.' The Master shouted and indicated to everyone: 'What are you doing talking in your sleep?' Then he raised the whisk and snapped his fingers, saying, 'I, Jingshan, am now raising the whisk and snapping my fingers. If you want to find traces here, going to hell is as fast as an arrow.'
The Master ascended the hall to preach, citing an example: 'Zen Master Daowu instructed the assembly, saying: 'High is not at the summit, rich is not at Fuyan (temple name), joy is not in heaven, suffering is not in hell. Acquaintances fill the world, but how many are intimate?' The Master said, 'I, Jingshan, do not think so. High is at the summit, rich is at Fuyan, joy is in heaven, suffering is in hell. Who knows that the person wearing a straw hat is originally a person of past sorrows?'
The Master ascended the hall to preach, citing an example: 'Zen Master Muzhou asked a scholar: 'What classics do you study, sir?' The scholar said, 'I study the Book of Changes.' Zen Master Muzhou said, 'The Book of Changes says that the people use it every day but do not know it. What do they not know?' The scholar said, 'They do not know the Dao in it.' Zen Master Muzhou said, 'What is the Dao?' The scholar was speechless. Zen Master Muzhou said, 'Indeed, you do not know.' The Master said, 'Although the scholar was speechless, he silently agreed with Zen Master Muzhou's meaning, but he lacked the last step. If I, Jingshan, had seen Zen Master Muzhou say 'Indeed, you do not know' at that time, I would have just clapped my hands and laughed heartily, guaranteeing that Zen Master Muzhou would not suffer a loss.'
Record of Discourses of Zen Master Dahui Pujue Residing at Nengren Zen Monastery on Mount Jing Volume 4 Taisho Tripitaka Volume 47 No. 1998A Record of Discourses of Zen Master Dahui Pujue
Record of Discourses of Zen Master Dahui Pujue Residing at Guangli Zen Monastery on Mount Yu Volume 5
Respectfully Presented by Subject Yunwen, Dharma Successor and Abbot of Nengren Zen Monastery on Mount Jing, Zen Master Hui Ri
師紹興二十六年。十一月二十三日。于明州報恩光孝禪寺開堂。宣疏拈香祝聖罷。乃就座。天童和尚白槌云。法筵龍象眾。當觀第一義。師云。第一義諦。天童和尚一槌打就。莫有知恩報恩底么。僧問。保壽開堂。三聖橫身贊助。學人上來。愿聞祝聖。師云。牛皮鞔露柱。進云。天高地厚無窮極。佛功德海實難量。師云。千聖共傳無底缽。進云正當恁么時如何鹐啄。師云。爾看即有分。進云。莫便是知恩報恩底事也無。師云。一任鉆龜打瓦。進云。無計上酬天子德。唯憑此日一爐香。師云。猶較些子。問世尊拈華迦葉微笑。世尊道。吾有正法眼藏涅槃妙心。付囑摩訶大迦葉。如何是正法眼藏。師云。拔卻眼中釘。進云。如何是涅槃妙心。師云。速禮三拜。進云。若不上來伸此問。焉知全露法王機。師云知。進云。只如今日一會。何異靈山。師云普。進云。恁么則從此佛日增輝。道風永扇去也。師云。又是惡水潑人。僧禮拜。師乃云。佛法要妙。離言說相。離文字相。離心緣相。不可以有心求。不可以無心得。不可以語言造。不可以寂默通。如涂毒鼓。聞著則腦門百裂。似猛火聚。近之則燎卻面門。實謂壁立萬仞。剿絕聖凡。假使智如鹙子。辯若維摩。與三世諸佛同時出來。也須入地三尺有如是自在。有如是威神。
【現代漢語翻譯】 現代漢語譯本：
紹興二十六年（公元1156年）十一月二十三日，老師在明州報恩光孝禪寺開堂。宣讀奏疏，拈香祝聖完畢后，便登上法座。天童和尚敲槌說道：『法筵龍象眾，當觀第一義。』老師說：『第一義諦，天童和尚一槌打就。難道沒有知恩報恩的人嗎？』
有僧人問道：『保壽禪師開堂時，有三聖菩薩現身贊助。學人前來，愿聞祝聖之語。』老師說：『用牛皮矇住露柱。』僧人進一步問道：『天高地厚無窮極，佛功德海實難量。』老師說：『千聖共傳無底缽。』僧人又問：『正當這個時候，如何鹐啄（比喻如何領會）？』老師說：『你看就有了分別。』僧人問：『莫非這就是知恩報恩的事情嗎？』老師說：『任你鉆龜打瓦（比喻徒勞無功）。』僧人說：『無計上酬天子德，唯憑此日一爐香。』老師說：『還差那麼一點。』
有僧人問：『世尊拈花，迦葉微笑。世尊說：「吾有正法眼藏涅槃妙心，付囑摩訶迦葉。」如何是正法眼藏（指佛法精髓）？』老師說：『拔卻眼中釘。』僧人問：『如何是涅槃妙心（指寂靜解脫的真如本性）？』老師說：『速禮三拜。』僧人說：『若不上來伸此問，焉知全露法王機（指佛法的玄妙機要）？』老師說：『知道。』僧人問：『只如今日一會，何異靈山（指佛陀說法之地）？』老師說：『普遍。』僧人說：『這樣說來，從此佛日增輝，道風永扇去也。』老師說：『又是惡水潑人。』僧人禮拜。
老師於是說道：『佛法要妙，離言說相，離文字相，離心緣相。不可以有心求，不可以無心得，不可以語言造，不可以寂默通。如涂毒鼓，聞著則腦門百裂；似猛火聚，近之則燎卻面門。實謂壁立萬仞，剿絕聖凡。假使智如鹙子（指舍利弗，智慧第一），辯若維摩（指維摩詰，善於辯論），與三世諸佛同時出來，也須入地三尺。有如是自在，有如是威神。』
【English Translation】 English version:
In the twenty-sixth year of Shaoxing (1156 AD), on the twenty-third day of the eleventh month, the master opened his Dharma hall at Bao'en Guangxiao Zen Monastery in Mingzhou. After reciting the memorial, offering incense, and giving blessings, he ascended the seat. Zen Master Tiantong struck the gavel and said, 'The dragon and elephant assembly gathers at the Dharma feast; one should contemplate the First Principle.' The master said, 'The ultimate truth of the First Principle was struck into being by Zen Master Tiantong with one gavel. Is there no one who knows to be grateful and repay the kindness?'
A monk asked, 'When Baoshou Zen Master opened his hall, the Three Sages appeared to assist. This student has come to hear the words of blessing.' The master said, 'Cover the exposed pillar with cowhide.' The monk further asked, 'Heaven is high, earth is vast, without limit; the sea of the Buddha's merits is truly immeasurable.' The master said, 'The bottomless bowl is transmitted together by a thousand sages.' The monk then asked, 'At just this moment, how does one peck (metaphor for how to comprehend)?' The master said, 'If you look, you will have a distinction.' The monk asked, 'Could this be the matter of knowing gratitude and repaying kindness?' The master said, 'Let you drill the tortoise shell and strike the tile (metaphor for futile effort).' The monk said, 'There is no way to repay the Emperor's virtue, I can only rely on this incense offering today.' The master said, 'Still a bit short.'
A monk asked, 'The World Honored One held up a flower, and Kashyapa smiled. The World Honored One said, "I have the Treasury of the Eye of the True Dharma and the Wondrous Mind of Nirvana, entrusted to Mahakashyapa." What is the Treasury of the Eye of the True Dharma (referring to the essence of the Buddha's teachings)?' The master said, 'Pull out the thorn in your eye.' The monk asked, 'What is the Wondrous Mind of Nirvana (referring to the true nature of tranquil liberation)?' The master said, 'Quickly bow three times.' The monk said, 'If I had not come to ask this question, how would I know the fully revealed mechanism of the Dharma King (referring to the profound secrets of the Dharma)?' The master said, 'Know.' The monk asked, 'How is today's assembly different from Vulture Peak (referring to the place where the Buddha preached)?' The master said, 'Universal.' The monk said, 'In that case, from now on, the sun of the Buddha will increase its brilliance, and the wind of the Dharma will forever spread.' The master said, 'Again, you are splashing people with dirty water.' The monk bowed.
The master then said, 'The essence of the Buddha's Dharma is apart from the characteristics of words, apart from the characteristics of writing, apart from the characteristics of mental conditions. It cannot be sought with a deliberate mind, it cannot be attained with a non-deliberate mind, it cannot be created by language, it cannot be penetrated by silence. Like a drum coated with poison, hearing it will cause the brain to burst; like a pile of fierce fire, approaching it will burn the face. It is truly like a wall standing ten thousand fathoms high, cutting off both the sage and the ordinary. Even if one were as wise as Shariputra (referring to Sariputra, foremost in wisdom), as eloquent as Vimalakirti (referring to Vimalakirti, skilled in debate), and they appeared at the same time as the Buddhas of the three worlds, they would still have to sink three feet into the ground. There is such freedom, there is such divine power.'
只許老胡知。不許老胡會。到這裡如何啟口。然官不容針。私通車馬。放一線道卻有商量驀拈拄杖卓一下云。還聞么。一切障礙即究竟覺。得念失念無非解脫。成法破法皆名涅槃。智慧愚癡通為般若。又卓一下云。太陽溢目。萬里不掛片云。古佛與露柱相交。新羅共佔波斗額。即不問。汝諸人只如馬祖道即心是佛。作么生商量。還委悉么。太平本是將軍致。卻許將軍見太平。復卓一下(謝辭不錄)復舉。西天國王問波羅提尊者曰。我欲作佛。不知何者是佛。尊者曰。見性是佛。王曰。師見性否。尊者曰。我見佛性。王曰性在何處。尊者曰。性在作用。王曰。是何作用。我今不見。尊者曰。今現作用。王自不見。王曰。於我有否。尊者曰。王若作用無有不是。王若不用體亦難見。王曰。若當用時。幾處出現。尊者曰。若出現時。當有其八。王曰。八處佛性當爲我說。尊者曰。在胎曰身。處世名人。在眼曰見。在耳曰聞。在鼻辯香。在舌談論。在手執捉。在足運奔。遍現俱該。沙界收攝。在一微塵識者知是佛性。不識喚作精魂。王聞是言心即開悟。師云。敢問。法筵大眾。且道。西天國王悟得佛性耶。悟得精魂耶。若道在八處悟得。只是精魂。若離八處。卻喚甚麼作佛性。於斯薦得。皇恩佛恩一時報足。若薦不得。育王今
【現代漢語翻譯】 現代漢語譯本 只許老胡知道，不許老胡領會。到了這裡如何開口？雖然官府不容一針，私下卻能通行車馬。放開一線道路卻有商量的餘地。驀然拿起拄杖敲擊一下，說：『還聽得到嗎？』一切障礙即是究竟覺悟，得到念頭失去念頭無非都是解脫，成就佛法破除佛法都可稱為涅槃（Nirvana，佛教用語，指解脫生死輪迴的境界），智慧愚癡都可稱為般若（Prajna，佛教用語，指智慧）。又敲擊一下，說：『太陽光芒四射，萬里無雲。古佛與露柱相交，新羅與占波爭鬥額頭。』這些暫且不問。你們這些人，只如馬祖（指馬祖道一禪師）所說『即心是佛』，又該如何商量？還明白嗎？太平本來是將軍帶來的，也允許將軍見到太平。再次敲擊一下。（感謝的話語不記錄） 又舉例說，西天國王問波羅提尊者（Paramārtha，印度佛教僧侶）說：『我想成佛，不知什麼是佛？』尊者說：『見性是佛。』國王說：『師父您見到自性了嗎？』尊者說：『我見到佛性。』國王說：『自性在哪裡？』尊者說：『自性在於作用。』國王說：『是什麼作用？我現在沒見到。』尊者說：『現在就在起作用，只是您自己沒見到。』國王說：『我也有佛性嗎？』尊者說：『國王如果能起作用，就沒有不是佛性的。國王如果不去用它，本體也很難見到。』國王說：『如果起作用時，會在幾處顯現？』尊者說：『如果顯現時，應當有八處。』國王說：『這八處佛性請您為我解說。』尊者說：『在胎中叫做身，處世叫做人，在眼中叫做見，在耳中叫做聞，在鼻中辨別香氣，在舌中談論，在手中執持，在足下奔跑。普遍顯現包含一切，沙界都能收攝。在一微塵中認識到它，就知道這是佛性；不認識它，就叫做精魂。』國王聽了這些話，心中立刻開悟。師父說：『請問各位，法筵大眾，且說，西天國王悟到的是佛性呢，還是悟到的是精魂呢？如果說在八處悟到的，那只是精魂。如果離開八處，又該叫什麼作佛性呢？如果在這裡領會得到，皇恩佛恩一時都能報答。如果領會不到，育王（Aśoka，印度孔雀王朝的國王）如今
【English Translation】 English version Only Old Hu is allowed to know, not allowed to understand. How to open your mouth here? Although the officialdom does not allow a needle, private traffic can pass horses and carriages. Leaving a line of way, there is room for discussion. Suddenly picking up the staff and tapping it, saying: 'Can you still hear it?' All obstacles are ultimate enlightenment, gaining thoughts and losing thoughts are nothing but liberation, achieving Dharma and breaking Dharma can all be called Nirvana (Nirvana, a Buddhist term, referring to the state of liberation from the cycle of birth and death), wisdom and foolishness can all be called Prajna (Prajna, a Buddhist term, referring to wisdom). Tapping again, saying: 'The sun is overflowing with light, and there is not a single cloud for thousands of miles. The ancient Buddha interacts with the dew pillar, and Silla fights with Champa for their foreheads.' These will not be asked for the time being. You people, just like what Mazu (referring to Zen Master Mazu Daoyi) said, 'The mind is the Buddha,' how should we discuss it? Do you understand? Peace was originally brought by the general, and the general is also allowed to see peace.' Tapping again. (Words of thanks are not recorded) Again, it is said that the King of Western Heaven asked the Venerable Paramārtha (Paramārtha, an Indian Buddhist monk): 'I want to become a Buddha, but I don't know what a Buddha is?' The Venerable said: 'Seeing one's nature is the Buddha.' The King said: 'Master, have you seen your own nature?' The Venerable said: 'I have seen the Buddha-nature.' The King said: 'Where is the nature?' The Venerable said: 'Nature is in function.' The King said: 'What is the function? I don't see it now.' The Venerable said: 'It is functioning now, but you yourself don't see it.' The King said: 'Do I also have Buddha-nature?' The Venerable said: 'If the King can function, there is nothing that is not Buddha-nature. If the King does not use it, the body is also difficult to see.' The King said: 'If it functions, where will it appear?' The Venerable said: 'If it appears, there should be eight places.' The King said: 'Please explain these eight Buddha-natures to me.' The Venerable said: 'In the womb it is called the body, in the world it is called a person, in the eye it is called seeing, in the ear it is called hearing, in the nose it distinguishes fragrance, in the tongue it talks, in the hand it holds, in the foot it runs. Universal manifestation encompasses everything, and the sand world can be contained. Recognizing it in a tiny dust, you will know that this is Buddha-nature; not recognizing it, it is called the spirit.' The King immediately became enlightened upon hearing these words. The Master said: 'May I ask everyone, the great assembly of the Dharma, tell me, did the King of Western Heaven realize the Buddha-nature, or did he realize the spirit? If it is said that it was realized in eight places, then it is only the spirit. If it is separated from the eight places, what should we call Buddha-nature? If you can understand it here, you can repay the kindness of the emperor and the Buddha at the same time. If you can't understand it, King Aśoka (Aśoka, the king of the Mauryan dynasty of India) is now
日為諸人下個註腳。良久云。鸑鷟麒麟俱是瑞。栴檀薝蔔一般香。天童和尚再白槌云。諦觀法王法。法王法如是。師召大眾云。記取天童和尚語。便下座。
入院指方丈召大眾云。這裡是烹佛烹祖大爐韝鍛生鍛死惡鉗錘。莫怪主人無面目。法如是故非強為。法既如是。又非強為。且道。最初一句又作么生。還委悉么。釣竿斫盡重栽竹。不計功程得便休。
次上堂。僧問。當頭裂破眼睛突出。四方八面東涌西沒。只如楊岐三腳驢子弄蹄行。意旨如何。師云。無意旨。進云。莫只這便是楊岐受用處也無。師云。便是楊岐受用處。進云。恁么則坐斷玉幾峰。時人皆拱手。師云。序品第一。進云。未審這一著落在甚麼處。師云。爾且道。落在甚麼處進云。師為法王於法自在。問云。朝到西天暮歸東土時如何。師云。掛起草鞋。進云。謝和尚指示。師云。爾得個甚麼。進云。今日親見大禪師。師舉拂子云。汝在拂子前見。拂子后見。進云。前後一時收。師云。穿卻爾鼻孔。換卻爾眼睛。進云。和尚費力作甚麼。師便喝。乃舉。南泉和尚新入院。知事頭首請入方丈。有僧便問。師歸丈室將何指示於人。泉云。昨夜三更失卻牛。天明起來失卻火。師云。妙喜初住育王。亦不曾失卻牛。亦不曾失卻火。或有人問。師歸丈室
【現代漢語翻譯】 現代漢語譯本： 日（指某位禪師）為眾人作了一個簡短的評論。過了一會兒說：『鸑鷟（一種鳳凰）、麒麟（古代傳說中的一種瑞獸）都是吉祥的象徵，栴檀（一種香木）、薝蔔（一種香花）都散發著同樣的芬芳。』天童和尚再次敲擊木槌說：『仔細觀察法王的法則，法王的法則就是這樣。』 師父召集大眾說：『記住天童和尚的話。』說完便走下座位。
入院后，（師父）在方丈室召集大眾說：『這裡是烹佛烹祖的大熔爐，是鍛造生死的大鉗子。不要奇怪主人沒有面目，法本來就是這樣，不是勉強做作。』法既然是這樣，又不是勉強做作，那麼，最初一句又該怎麼說呢？你們明白嗎？『釣竿砍斷了重新栽竹，不計較功程，方便了就休息。』
接著上堂說法。有僧人問：『當頭劈開，眼睛突出，四面八方，東涌西沒。就像楊岐（禪師名號）的三腳驢子在跑動一樣，意旨是什麼？』師父說：『沒有意旨。』僧人追問：『莫非這就是楊岐的受用之處嗎？』師父說：『就是楊岐的受用之處。』僧人說：『這樣說來，就是坐斷玉幾峰，世人都拱手敬拜了。』師父說：『序品第一。』僧人問：『不知道這一著落在什麼地方？』師父說：『你且說說，落在什麼地方？』僧人說：『師父作為法王，對於法自在無礙。』又問：『早上到西天，晚上回到東土時怎麼樣？』師父說：『掛起草鞋。』僧人說：『感謝和尚指示。』師父說：『你得到了什麼？』僧人說：『今天親眼見到了大禪師。』師父舉起拂塵說：『你在拂塵前見到，還是在拂塵后見到？』僧人說：『前後一時收。』師父說：『穿透你的鼻孔，換掉你的眼睛。』僧人說：『和尚費力做什麼？』師父便喝斥。於是舉例說：『南泉和尚新入院，知事頭首請他進入方丈室。有僧人便問：師父回到丈室將要指示人們什麼？』南泉說：『昨夜三更失卻牛，天明起來失卻火。』師父說：『妙喜（禪師名號）初住育王寺，也不曾失卻牛，也不曾失卻火。』如果有人問：師父回到丈室
【English Translation】 English version: Ri (referring to a certain Zen master) made a brief commentary for everyone. After a while, he said, 'The Yuèzhuó (a type of phoenix), and the Qilin (a mythical auspicious beast) are both symbols of good fortune; the Chandana (sandalwood) and the Champaka (a fragrant flower) both emit the same fragrance.' Abbot Tiantong struck the gavel again and said, 'Carefully observe the Dharma King's law; the Dharma King's law is thus.' The Master summoned the assembly and said, 'Remember Abbot Tiantong's words.' Then he stepped down from the seat.
Upon entering the monastery, (the Master) summoned the assembly in the abbot's room, saying, 'This is the great furnace for cooking Buddhas and cooking Patriarchs, the evil tongs for forging life and forging death. Don't be surprised that the host has no face; the Dharma is thus, not forced. Since the Dharma is thus, and not forced, then how should the very first sentence be spoken? Do you understand? 'Chop down the fishing rod and replant bamboo; don't count the effort, rest when it's convenient.'
Next, he ascended the Dharma hall. A monk asked, 'The head is split open, the eyes protrude, in all directions, east rises and west sinks. Just like Yangqi's (Zen master's name) three-legged donkey trotting along, what is the meaning?' The Master said, 'There is no meaning.' The monk pressed, 'Is this precisely Yangqi's place of enjoyment?' The Master said, 'It is precisely Yangqi's place of enjoyment.' The monk said, 'In that case, he sits firmly on Jade Peak, and everyone respectfully bows.' The Master said, 'Chapter One of the Introduction.' The monk asked, 'I don't know where this move lands?' The Master said, 'You tell me, where does it land?' The monk said, 'The Master, as the Dharma King, is free and unhindered in the Dharma.' He also asked, 'What happens when he goes to the Western Heaven in the morning and returns to the Eastern Land in the evening?' The Master said, 'Hang up the straw sandals.' The monk said, 'Thank you, Abbot, for the instruction.' The Master said, 'What did you get?' The monk said, 'Today, I personally saw the Great Zen Master.' The Master raised the whisk and said, 'Do you see it before the whisk, or after the whisk?' The monk said, 'Front and back are received at once.' The Master said, 'Pierce your nostrils, change your eyes.' The monk said, 'What is the Abbot laboring for?' The Master then shouted. Then he cited, 'When Abbot Nanquan newly entered the monastery, the head monks invited him into the abbot's room. A monk then asked, 'What will the Master instruct people when he returns to the abbot's room?' Nanquan said, 'Last night, at the third watch, I lost the ox; when I woke up in the morning, I lost the fire.' The Master said, 'When Miaoxi (Zen master's name) first resided at Yùwáng Temple, he never lost the ox, nor did he lose the fire.' If someone asks: Master returns to the abbot's room
將何指示於人。只向他道。飢餐渴飲閑坐困眠。且道。與南泉是同是別。若也道得。許爾是個衲僧。若道不得。三十年後卻來方丈里。向爾道。便下座。
上堂。僧問。大梅即心是佛。馬祖非心非佛。阿那個是。師云。兩個俱是。兩個俱不是。進云。金不博金。水不洗水。師云。爾作么生會。進云。千古垂芳孰共知。清風匝地有何極。師云。又被風吹別調中。問教中道。離言說相離文字相離心緣相。畢竟平等無有變易。請和尚離言說相。師云。爾只今在甚麼處安身立命。進云。與和尚眉毛廝結。問答俱備。師云。大好離言說相。進云。側側平平題不著。忉忉怛怛語還空。師云。剎竿頭上仰蓮心。乃云。今朝臘月初一。一年此月將訖。過去現在未來。彈指一時頓入。乃舉拂子云。只有這個不入這保社。為甚麼如此。不見道。能為萬象主。不逐四時凋。
到天童請上堂。僧問。暫借一問以為影草時如何。師云。沒這閑工夫。進云。莫便是和尚答話也無。師云是。進云。恁么則今日得聞于未聞。師云。聞底事作么生。進云未鳴鼓已前。聞和尚道了也。師云。道甚麼聻。進云。也知和尚。有時恁么。有時不恁么。師云。錯下注腳。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。此意如何。師
【現代漢語翻譯】 現代漢語譯本： 將如何指示他人？只需告訴他：餓了就吃飯，渴了就喝水，閑了就坐著，困了就睡覺。然後問：『這與南泉（Nanquan，禪宗大師）是相同還是不同？』如果能說得出來，就認可你是個真正的僧人。如果說不出來，三十年後到方丈室裡來，我再告訴你。』說完便下座。
上堂說法。有僧人問：『大梅（Damei，禪宗大師）說即心是佛，馬祖（Mazu，禪宗大師）說非心非佛，究竟哪個是對的？』 師父說：『兩個都對，兩個都不對。』 僧人進一步問：『金不能用來博金，水不能用來洗水，您怎麼理解？』 師父說：『你作何理解？』 僧人說：『千古流芳，有誰能真正理解？清風吹遍大地，又有什麼窮盡？』 師父說：『又被風吹到別的調子里去了。』 有人問：『經教中說，要離言說相、離文字相、離心緣相，最終達到平等不變易的境界。請和尚您離言說相說說看。』 師父說：『你現在在哪裡安身立命？』 僧人說：『與和尚您的眉毛糾結在一起，一問一答，全都具備。』 師父說：『這正是最好的離言說相。』 僧人說：『側側平平，難以著筆；忉忉怛怛，言語皆空。』 師父說：『剎竿頭上，仰望蓮花心。』 於是說：『今天臘月初一，一年將盡。過去、現在、未來，彈指之間全部融入當下。』 於是舉起拂塵說：『只有這個不入這保社（Baoshe，舊時民間互保組織）。』 為什麼這樣說呢？ 因為不見經中說：『能為萬象之主，不隨四季而凋零。』
到天童寺（Tiantong Temple）應邀上堂說法。有僧人問：『暫時借用一問，作為引玉之磚，可以嗎？』 師父說：『沒這閑工夫。』 僧人說：『莫非這就是和尚的回答嗎？』 師父說是。 僧人說：『如此說來，今天得以聽聞未曾聽聞之事。』 師父說：『聽聞之事又如何呢？』 僧人說：『未鳴鼓之前，已經聽和尚說過了。』 師父說：『說了什麼？』 僧人說：『也知道和尚您，有時這樣，有時不這樣。』 師父說：『錯下注腳。』 有人問：『趙州（Zhaozhou，禪宗大師）拜訪一位庵主，問：有嗎？有嗎？ 庵主豎起拳頭。 趙州說：水淺不是泊船處。』 這是什麼意思？』
【English Translation】 English version: How should one instruct others? Simply tell them: 'When hungry, eat; when thirsty, drink; when idle, sit; when sleepy, sleep.' Then ask: 'Is this the same as or different from Nanquan (Nanquan, a Zen master)?' If you can say it, I will acknowledge you as a true monk. If you cannot, come to the abbot's room thirty years later, and I will tell you.' Having said this, he descended from the seat.
Ascending the hall for a Dharma talk, a monk asked: 'Damei (Damei, a Zen master) said, 'Mind is Buddha'; Mazu (Mazu, a Zen master) said, 'Neither mind nor Buddha.' Which one is correct?' The master said: 'Both are correct, and both are incorrect.' The monk further asked: 'Gold cannot be used to gamble for gold, water cannot be used to wash water. How do you understand this?' The master said: 'How do you understand it?' The monk said: 'Who can truly understand the fragrance that lasts for eternity? What is the limit of the clear wind that sweeps across the earth?' The master said: 'You have been blown into another tune by the wind again.' Someone asked: 'The teachings say to be apart from the characteristic of words, apart from the characteristic of letters, apart from the characteristic of mental conditions, ultimately reaching a state of equality without change. Please, Master, speak apart from the characteristic of words.' The master said: 'Where are you settling your body and establishing your life right now?' The monk said: 'Entangled with the Master's eyebrows, question and answer are both complete.' The master said: 'This is the best being apart from the characteristic of words.' The monk said: 'Oblique and level, it's hard to write about; incessant and repetitive, words are empty.' The master said: 'At the top of the flagpole, looking up to the lotus heart.' Then he said: 'Today is the first day of the twelfth lunar month, and the year is coming to an end. Past, present, and future, all merge into the present moment in the snap of a finger.' Then he raised his whisk and said: 'Only this does not enter this Baoshe (Baoshe, a mutual guarantee organization in ancient times).' Why is this so? Because it is not seen in the scriptures that say: 'Able to be the master of all phenomena, not withering with the four seasons.'
Invited to Tiantong Temple (Tiantong Temple) to ascend the hall for a Dharma talk, a monk asked: 'May I temporarily borrow a question as a stepping stone?' The master said: 'I don't have that leisure.' The monk said: 'Is that perhaps the Master's answer?' The master said: 'Yes.' The monk said: 'In that case, today I have the opportunity to hear what I have not heard before.' The master said: 'What about what you have heard?' The monk said: 'Before the drum was sounded, I had already heard the Master say it.' The master said: 'Said what?' The monk said: 'I also know that the Master, sometimes is like this, sometimes is not like this.' The master said: 'Wrong footnote.' Someone asked: 'Zhaozhou (Zhaozhou, a Zen master) 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.' What does this mean?'
云。拳頭。進云。又訪一庵主。主亦豎起拳頭。趙州為甚麼卻道。有縱有奪。師云。也只是個拳頭。進云。既只是個拳頭。為甚麼兩處勘辯。師云。爾但兩處看。進云。未審和尚今日與天童大眾相見。還有為人處也無。師云有。進云。恩大難酬。便禮拜師。乃云。垂萬里鉤。駐千里烏騅。布漫天網。打衝浪鯤鯨。此是天童老人尋常用底。育王今日得得入山瞻禮。客聽主裁令升此座。到這裡說個甚麼即得。莫是說心說性得么。說玄說妙說理說事得么。既總不得。不可只恁么休去既不可休去。又不可說心說性說玄說妙說理說事。莫是世諦流佈得么。若恁么喚作順水張帆。未是衲僧用處。雖然如是。略借主人威光。與大眾赴個時節。且道。即今是甚麼時節。尺蠖之屈乃欲求伸。擊碎蟠桃核。得見個中仁。箇中仁既見。此道出常情。且道出常情一句作么生道。還委悉么。眼光爍破四天下。主盟此道是渠儂。復云。適來蒙堂頭老人舉。僧問香林。如何是衲衣下事。林雲。臘月火燒山。師云。此是香林語。堂頭今日舉育王隨摟摗也未敢相許。因甚麼未敢相許。選佛若無如是眼。假饒千載又奚為。
上堂。相逢不拈出。舉意便知有。巍巍不動尊。腳不離地走。既是不動尊。為甚麼卻走。喝一喝云。依稀似曲才堪聽。又被風吹別
【現代漢語翻譯】 現代漢語譯本： 有僧人問。『云』（僧人法號）舉起拳頭。『進云』（僧人法號）又去拜訪一位庵主，庵主也舉起拳頭。趙州禪師為什麼說『有縱有奪』呢？ 天童禪師說：『也只是個拳頭。』 進云問：『既然只是個拳頭，為什麼兩處要勘驗辯別呢？』 天童禪師說：『你只管兩處看。』 進云問：『不知和尚今天與天童寺大眾相見，還有為人開示的地方嗎？』 天童禪師說：『有。』 進云說：『恩情深重難以報答。』便禮拜天童禪師。天童禪師於是說：『垂下萬里長的釣鉤，停駐千里良駒烏騅馬，佈下漫天大網，捕捉衝擊波浪的鯤鯨。』 『這是天童老人（指自己）尋常使用的手段。育王寺（指代進云）今天好不容易入山瞻仰禮拜，由客人聽憑主人裁決，升到這個座位。到這裡說什麼才好呢？莫非是說心說性嗎？是說玄說妙，說理說事嗎？既然總說不得，難道就這麼算了？既然不可算了，又不可說心說性，說玄說妙，說理說事，莫非是世俗諦流佈嗎？如果這樣，就叫做順水張帆，還不是衲僧（指僧人）的用處。雖然如此，略借主人（指育王寺）的威光，與大眾應赴這個時節。』 『且說，現在是什麼時節？尺蠖（一種蟲子）的彎曲是爲了求得伸展。擊碎蟠桃核，才能得見其中的仁義。其中的仁義既然得見，此道便超出常情。』 『且說超出常情一句，該怎麼說？還明白嗎？眼光照破四天下，主持此道的是他。』 天童禪師又說：『剛才蒙堂頭老人（指進云）舉出，僧人問香林禪師，什麼是衲衣下的事？香林禪師說，臘月火燒山。』 天童禪師說：『這是香林禪師的話，堂頭老人今天舉出，育王寺即使是隨聲附和，我也未敢認可。』 『因為什麼未敢認可？選佛如果沒有這樣的眼力，即使經歷千年又有什麼用呢？』
天童禪師上堂說法：『相逢不直接點明，一舉意便知道有。巍巍不動尊（指佛），腳卻不離地行走。既然是不動尊，為什麼卻行走？』 天童禪師喝一聲，說：『依稀像是樂曲才剛能聽，又被風吹散了。』
【English Translation】 English version: A monk asked: 'Yun' (a monk's Dharma name) raised his fist. 'Jin Yun' (a monk's Dharma name) visited another hermitage, and the hermitage master also raised his fist. Why did Zen Master Zhaozhou say, 'There is giving and taking?' Zen Master Tiantong said: 'It's just a fist.' Jin Yun asked: 'Since it's just a fist, why examine and distinguish in two places?' Zen Master Tiantong said: 'Just look at both places.' Jin Yun asked: 'I wonder if the Abbot, meeting with the assembly of Tiantong Monastery today, has any place to enlighten people?' Zen Master Tiantong said: 'Yes.' Jin Yun said: 'The kindness is deep and difficult to repay.' Then he bowed to Zen Master Tiantong. Zen Master Tiantong then said: 'Casting a fishing hook ten thousand miles long, stationing the thousand-mile steed, the black horse, spreading a net covering the sky, catching the Kun whale that crashes through the waves.' 'These are the usual means used by the old man of Tiantong (referring to himself). Yuwang Temple (referring to Jin Yun) today has finally entered the mountain to pay homage, and the guest listens to the host's decision, ascending to this seat. What should be said here? Could it be talking about mind and nature? Is it talking about the mysterious and wonderful, talking about principle and affairs? Since it cannot be said in general, is it just going to end like this? Since it cannot be ended, and one cannot talk about mind and nature, talk about the mysterious and wonderful, talk about principle and affairs, could it be the worldly truth spreading? If so, it is called sailing with the current, not the use of a monastic (referring to monks). Although it is like this, borrowing the glory of the host (referring to Yuwang Temple), I will attend to this occasion with the assembly.' 'And say, what time is it now? The inchworm's bending is to seek stretching. Shattering the peach pit, one can see the benevolence within. Since the benevolence within is seen, this path transcends the ordinary.' 'And say, how should the sentence 'transcending the ordinary' be said? Do you understand? The light of the eye shines through the four worlds, and he is the one who presides over this path.' Zen Master Tiantong further said: 'Just now, the elder of the hall (referring to Jin Yun) mentioned that a monk asked Zen Master Xianglin, what is the matter under the monastic robe? Zen Master Xianglin said, burning the mountain in the twelfth month.' Zen Master Tiantong said: 'These are the words of Zen Master Xianglin. The elder of the hall mentioned it today, and even if Yuwang Temple echoes it, I dare not approve it.' 'Why dare not approve it? If there is no such eye to select the Buddha, what is the use even after a thousand years?'
Zen Master Tiantong ascended the Dharma hall and said: 'Meeting without directly pointing it out, one knows it as soon as the intention arises. The majestic immovable one (referring to the Buddha), yet the feet walk without leaving the ground. Since it is the immovable one, why walk?' Zen Master Tiantong shouted and said: 'Faintly like a melody just able to be heard, it is blown away by the wind again.'
調中。
上堂。丹霞燒木佛。院主眉須落。鳥飛毛墜魚行水濁。喝一喝云。是甚麼。要識真麒麟。只有一隻角。參。
歲旦上堂。一年三百六十日。今朝又是從頭起。人人有個主人公。水牛銜卻老鼠尾。深沙歡那吒喜。佛殿走出三門去。僧堂撞入廚庫里。敢問大眾。還有不遷義也無。自云有。作么生是不遷義。東君行正令。華髮樹南枝。
到資福請上堂。舉香城順和尚頌黃龍三關云。黃龍老和尚。有個三關語。山僧承嗣伊。今日為君舉。為君舉。貓兒偏解捉老鼠。廣鑒英禪師因見此頌乃曰。好則好。第恐學者作無事會去。師云。誠哉是言。山僧今日也有個頌子。黃龍此語蓋天地。從來縝密不通風。後昆隨例承其響。總道貓兒解捉蟲(資福乃廣鑒法孫)。
到雪竇請上堂。平常無生句。妙玄無私句。體明無盡句。一鏃破三關。他家有本據。作么生是他家本據。莫怪從前多意氣。他家曾蹋上頭關。復舉。僧問明覺禪師。如何是諸佛本源。明覺云。千峰寒色。僧云。未審向上還有事也無。明覺云。雨滴巖華。師云。千峰寒色雨滴巖華。今日不妨應時應節。若是諸佛本源。不得動著。為甚麼不得動著。自有雪竇主人在。
到啟霞請上堂。適來蒙堂頭法叔禪師舉臨濟訪龍光因緣。客聽主裁敢不依
【現代漢語翻譯】 現代漢語譯本：
調中。
上堂。丹霞（人名，唐代禪師）燒木佛。院主（寺院負責人）眉須落。鳥飛毛墜魚行水濁。喝一喝云：『是什麼？要識真麒麟（中國神話中的一種神獸），只有一隻角。』參（參禪）。
歲旦上堂。一年三百六十日，今朝又是從頭起。人人有個主人公（指人的本性或真我）。水牛銜卻老鼠尾。深沙（佛教護法神）歡那吒（佛教護法神）喜。佛殿走出三門去，僧堂撞入廚庫里。敢問大眾，還有不遷義（不變的真理）也無？自云有。作么生是不遷義？東君（春神）行正令，華髮樹南枝。
到資福請上堂。舉香城順和尚頌黃龍（黃龍慧南禪師）三關云：『黃龍老和尚，有個三關語。山僧承嗣伊，今日為君舉。為君舉。貓兒偏解捉老鼠。』廣鑒英禪師因見此頌乃曰：『好則好，第恐學者作無事會去。』師云：『誠哉是言。山僧今日也有個頌子。黃龍此語蓋天地，從來縝密不通風。後昆隨例承其響，總道貓兒解捉蟲（資福乃廣鑒法孫）。』
到雪竇請上堂。平常無生句，妙玄無私句，體明無盡句。一鏃破三關，他家有本據。作么生是他家本據？莫怪從前多意氣，他家曾蹋上頭關。復舉。僧問明覺禪師：『如何是諸佛本源？』明覺云：『千峰寒色。』僧云：『未審向上還有事也無？』明覺云：『雨滴巖華。』師云：『千峰寒色雨滴巖華，今日不妨應時應節。若是諸佛本源，不得動著。為甚麼不得動著？自有雪竇主人在。』
到啟霞請上堂。適來蒙堂頭法叔禪師舉臨濟（臨濟義玄禪師）訪龍光（龍光和尚）因緣。客聽主裁敢不依。
【English Translation】 English version:
In Harmony.
Ascending the hall. Danxia (a Chan master in the Tang Dynasty) burns a wooden Buddha. The abbot's (head of the monastery) eyebrows and beard fall off. Birds fly, feathers fall; fish swim, water becomes murky. He shouts a '喝' (He) and says, 'What is this? If you want to recognize the true Qilin (a mythical Chinese creature), it only has one horn.' Participate (in Chan practice).
Ascending the hall on New Year's Day. Three hundred and sixty days in a year, today is another fresh start. Everyone has a master (referring to one's inherent nature or true self). The water buffalo bites the rat's tail. Shensha (a Buddhist guardian deity) rejoices, Nezha (a Buddhist guardian deity) is happy. The Buddha hall walks out through the three gates, the monks' hall crashes into the kitchen. May I ask everyone, is there an unchanging truth (unchanging principle) or not? One says there is. What is the unchanging truth? The Lord of Spring executes his commands, white hair blooms on the southern branches of trees.
Invited to Zifu to ascend the hall. He cites the verse of Venerable Xiangcheng Shun on Huanglong's (Chan Master Huanglong Huinan) Three Barriers: 'Old Venerable Huanglong has the saying of Three Barriers. This monk inherits from him and presents it to you today. Presents it to you. The cat is especially good at catching mice.' Chan Master Guangjian Ying, upon seeing this verse, said, 'Good, but I fear students will interpret it as nothing.' The master says, 'Indeed, that is true. This monk also has a verse today. Huanglong's words cover heaven and earth, always tight and impenetrable. Later generations follow the example and echo it, all saying the cat knows how to catch insects (Zifu is Guangjian's dharma grandson).'
Invited to Xuedou to ascend the hall. The ordinary phrase of no birth, the subtle and profound phrase of no self, the embodiment of brightness and inexhaustible phrase. One arrow pierces through the three barriers, they have a basis in their own home. What is the basis in their own home? Don't be surprised by the many intentions of the past, they have stepped through the first barrier. Again, he cites. A monk asked Chan Master Mingjue, 'What is the original source of all Buddhas?' Mingjue said, 'The cold color of a thousand peaks.' The monk said, 'I don't know if there is anything further beyond?' Mingjue said, 'Raindrops on the rock flowers.' The master says, 'The cold color of a thousand peaks, raindrops on the rock flowers, today it is appropriate to respond to the time and season. If it is the original source of all Buddhas, it must not be touched. Why must it not be touched? The master of Xuedou is here.'
Invited to Qixia to ascend the hall. Just now, I was honored to have Dharma Uncle Chan Master of the hall cite the story of Linji's (Chan Master Linji Yixuan) visit to Longguang (Venerable Longguang). The guest listens, the host decides, how dare I not comply.
嚴命。略與諸人下個註腳。龍光據坐。雖然無語。其聲如雷。臨濟云。這老漢今日敗闕。堂頭法叔禪師道。那裡是他敗闕處。妙喜道。路遠夜長休把火。大家吹殺暗中行。
上堂舉。仰山一日與懶安看雨次。安云。好雨寂阇黎。山云。好在甚麼處。安無語。山云。某甲卻道得。安云。好在甚麼處。山以手指雨。安便休去。師云。一人只知看雨。一人只知指雨。子細檢點將來。大似釘樁搖櫓。育王當時待他道好在什麼處。只向他道。滴穿眼睛。浸爛鼻孔。或有個衲僧出來道。育王也是釘樁搖櫓。卻許他具眼。
上堂舉。五祖師翁舉。僧問趙州。如何是祖師西來意。州云。庭前柏樹子。恁么會。便不是了也。如何是祖師西來意。庭前柏樹子。恁么會。方始是。師云。要識五祖師翁么。腦後見腮莫與往來。
上堂。僧問。參禪要透塵勞網。學道還期出死生。鐵壁銀山無向背。金圈栗棘不多爭。這個是學人尋常用底。未審和尚見處作么生。師云。春日晴黃鶯鳴。進云。今日小出大遇。師云。更聽落崖流水聲。進云。從上諸聖畢竟將何等法為何等人。師云。將何等法為何等人。進云。恁么則喚作竹篦則觸。不喚作竹篦則背。師云。信受奉行速禮三拜。僧禮拜。師乃云。今朝二月二十。又是清明寒食。靈云不見
【現代漢語翻譯】 現代漢語譯本： 嚴命。略微給各位同仁加個註解。龍光（人名，此處指龍光禪師）據座而坐，雖然沒有說話，但他的氣勢如雷貫耳。臨濟（人名，此處指臨濟禪師）說：『這位老人家今天露怯了。』堂頭法叔禪師問道：『哪裡是他露怯的地方？』妙喜（人名，此處指妙喜禪師）說：『路途遙遠，夜晚漫長，最好不要點火，大家吹滅火把在黑暗中行走。』
上堂時，舉例說：仰山（人名，此處指仰山禪師）有一天和懶安（人名，此處指懶安禪師）一起看雨，懶安說：『好雨啊，寂阇黎（對僧人的尊稱）。』仰山問：『好在哪裡？』懶安沒有回答。仰山說：『我卻說得出來。』懶安問：『好在哪裡？』仰山用手指著雨。懶安便不再追問。師（此處指說法者）說：『一個人只知道看雨，一個人只知道指雨，仔細檢查起來，很像釘樁搖櫓，毫無用處。』如果當時育王（人名，此處指育王禪師）問他好在哪裡，只應該對他說：『滴穿眼睛，浸爛鼻孔。』如果有個衲僧（指僧人）出來說：『育王也是釘樁搖櫓。』才算他有眼力。
上堂時，舉例說：五祖師翁（人名，此處指五祖弘忍禪師）舉例說：有僧人問趙州（人名，此處指趙州禪師）：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』趙州回答說：『庭前柏樹子（庭院前的柏樹）。』如果這樣理解，那就錯了。如何是祖師西來意？庭前柏樹子。如果這樣理解，那才是對的。師說：『想要認識五祖師翁嗎？腦後長著腮幫子的人，不要和他交往。』
上堂。有僧人問道：『參禪是爲了穿透塵世的煩惱之網，學道還期望能夠脫離生死輪迴。鐵壁銀山沒有方向和背面，金圈栗棘沒有多少可爭辯的。這些是學人平常所用的，不知道和尚您對此有什麼見解？』師說：『春日晴朗，黃鶯鳴叫。』僧人進一步說：『今天小有付出，卻得到了大的收穫。』師說：『再聽聽落崖流水的聲響。』僧人問道：『歷代諸聖究竟用什麼樣的法來度化什麼樣的人？』師說：『將何等法為何等人。』僧人說：『這樣說來，如果稱它為竹篦（禪宗用具），那就是執著；如果不稱它為竹篦，那就是違背。』師說：『相信接受，恭敬奉行，快速禮拜三次。』僧人禮拜。師於是說：『今天二月二十，又是清明寒食，靈云（人名，此處指靈云禪師）沒有看見。』
【English Translation】 English version: Strict command. Let me add a footnote for everyone. Longguang (name, referring to Zen Master Longguang) sits firmly in his seat. Although he is silent, his presence is thunderous. Linji (name, referring to Zen Master Linji) said, 'This old man has failed today.' Abbot Fashu Chan Master asked, 'Where did he fail?' Miaoxi (name, referring to Zen Master Miaoxi) said, 'The road is long and the night is dark, don't light a fire. Everyone blow out the torches and walk in the dark.'
In the Dharma Hall, he cited: One day, Yangshan (name, referring to Zen Master Yangshan) and Lan'an (name, referring to Zen Master Lan'an) were watching the rain together. Lan'an said, 'Good rain, O quiet Shramana (a respectful term for monks).' Yangshan asked, 'What's good about it?' Lan'an was silent. Yangshan said, 'I can say it.' Lan'an asked, 'What's good about it?' Yangshan pointed to the rain with his finger. Lan'an then stopped pursuing the matter. The Master (referring to the speaker) said, 'One person only knows how to watch the rain, and the other only knows how to point at the rain. Upon careful examination, it's very much like nailing a stake and rocking a boat, completely useless.' If Yuwang (name, referring to Zen Master Yuwang) had asked him what was good about it at that time, he should have just said to him, 'Drip through the eyes, soak the nose rotten.' If a monk came out and said, 'Yuwang is also nailing a stake and rocking a boat,' then he would be considered to have insight.
In the Dharma Hall, he cited: Zen Master Wuzu (name, referring to Zen Master Hongren, the Fifth Patriarch) cited: A monk asked Zhaozhou (name, referring to Zen Master Zhaozhou), 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' Zhaozhou replied, 'The cypress tree in front of the courtyard.' If you understand it that way, then it's wrong. What is the meaning of the Patriarch's coming from the West? The cypress tree in front of the courtyard. If you understand it that way, then it's correct. The Master said, 'Do you want to recognize Zen Master Wuzu? Don't associate with those who have cheekbones visible behind their ears.'
In the Dharma Hall. A monk asked, 'Practicing Chan aims to penetrate the net of worldly afflictions, and studying the Way also hopes to escape birth and death. Iron walls and silver mountains have no direction or back, and golden rings and chestnut thorns have little to contend with. These are what students usually use. I wonder what your view is, Master?' The Master said, 'On a clear spring day, the orioles sing.' The monk further said, 'Today, a small effort yields a great reward.' The Master said, 'Listen again to the sound of the waterfall falling from the cliff.' The monk asked, 'What kind of Dharma do all the past sages ultimately use to liberate what kind of people?' The Master said, 'What kind of Dharma for what kind of people.' The monk said, 'In that case, if you call it a bamboo staff (a Zen implement), it's attachment; if you don't call it a bamboo staff, it's rejection.' The Master said, 'Believe, accept, respectfully practice, and quickly bow three times.' The monk bowed. The Master then said, 'Today is the twentieth day of the second month, and it's also Qingming and Hanshi. Lingyun (name, referring to Zen Master Lingyun) did not see it.'
桃華。爭信曲中有直。遂拈拄杖卓一下云。是曲耶是直耶。擲下云。多虛不如少實。參。
上堂舉。修山主云。是柱不見柱。非柱不見柱。是非已去了。是非里薦取。師召大眾云。是非既去了。各各照顧。且道。照顧個甚麼。良久云。莫教撞著露柱。
上堂。僧問。有么有么。庵主豎起拳頭。還端的也無。師便下座。
上堂。古人道。侍者燒香已成多事。大眾問訊轉見病深。恁么說話。大似無病著灸。捏目生華。若是育王即不然。侍者燒香不為分外。大眾問訊。理合如然。若作佛法商量。生身入地獄。下座。
浴佛上堂。未離兜率已降王宮。未出母胎度人已畢。這個是題目摩耶夫人毗藍園裡攀無憂樹。右脅而生悉達太子。直得九龍吐水沐浴金軀。地涌金蓮以承其足。這個是序分。以手指天地。作大師子吼。上中及四維。無能尊我者。這個是正宗。育王今日專為流通去也。遂拈拄杖卓一下云。釋迦老子來也。舉起云。凈法界身本無出沒。大悲願力示現受生。已上四段不同。收歸上科。擲下云。下座與大眾同到殿上。再講經首嘔啊。
朱舍人請升座。僧問。三世諸佛說了也。和尚作么生。師云。摩竭提國親行此令。進云。要且只今事不恁么。師云。劍去久矣。爾方刻舟。進云。也知和尚截
【現代漢語翻譯】 現代漢語譯本： 桃華（人名）。怎能相信彎曲之中有正直。於是拿起拄杖敲擊一下說：『這是彎曲的還是正直的？』放下拄杖說：『多虛不如少實。』參！
上堂說法，舉修山主的話說：『是柱不見柱，非柱不見柱。是非已經過去了，在是非之中薦取。』師父召集大眾說：『是非既然已經過去了，各自照顧。』且說，照顧個什麼？良久說：『莫要撞著露柱。』
上堂說法。僧人問：『有么有么？』庵主豎起拳頭。『還確實如此嗎？』師父便下座。
上堂說法。古人道：『侍者燒香已成多事，大眾問訊轉見病深。』這樣說話，大似無病找病，捏目生花。若是育王我就不這樣說。侍者燒香不為分外之事，大眾問訊，理應如此。若作佛法商量，生身入地獄。下座。
浴佛上堂說法。『未離兜率（佛教欲界第四天）已降王宮，未出母胎度人已畢。』這個是題目。摩耶夫人（釋迦牟尼的生母）在毗藍園裡攀無憂樹，右脅而生悉達太子（釋迦牟尼的本名）。隨即九龍吐水沐浴金身，地涌金蓮以承其足。這個是序分。以手指天地，作大師子吼：『天上天下，唯我獨尊。』這個是正宗。育王我今日專為流通此事。』於是拿起拄杖敲擊一下說：『釋迦老子來也！』舉起拄杖說：『凈法界身本無出沒，大悲願力示現受生。』以上四段不同，收歸上科。放下拄杖說：『下座與大眾同到殿上，再講經首嘔啊。』
朱舍人請升座。僧人問：『三世諸佛說了，和尚您怎麼說？』師父說：『摩竭提國（古印度國名）親自施行此令。』僧人進言：『要且現在的事情不是這樣。』師父說：『劍已經離開了很久了，你才來刻舟求劍。』僧人進言：『也知道和尚截斷眾流。』
【English Translation】 English version: Tao Hua (person's name). How can one believe that there is straightness in the curved? Thereupon, he took his staff and struck it once, saying, 'Is this curved or straight?' He threw down the staff and said, 'Better a little reality than much emptiness.' Investigate!
Ascending the hall, he cited Master Xiu Shan's words: 'It is a pillar, yet one does not see the pillar. It is not a pillar, yet one does not see the pillar. Right and wrong have already passed away; within right and wrong, recommend and take.' The master summoned the assembly and said, 'Since right and wrong have already passed away, each of you take care.' Now, what is it that you are taking care of? After a long silence, he said, 'Do not let yourselves bump into the pillar.'
Ascending the hall. A monk asked, 'Is there or is there not?' The abbot raised his fist. 'Is it truly so?' The master then descended from his seat.
Ascending the hall. An ancient said, 'The attendant burning incense is already too much trouble; the assembly inquiring only deepens the illness.' To speak like this is like seeking a sore when there is no illness, or creating flowers by rubbing one's eyes. If it were me, Yu Wang, I would not say so. The attendant burning incense is not an extraneous matter; the assembly inquiring is as it should be. If you discuss it as Buddhist Dharma, you will enter hell with your very body. Descend from the seat.
Ascending the hall for bathing the Buddha. 'Before leaving Tushita (the fourth heaven of desire in Buddhism), he had already descended to the royal palace; before leaving his mother's womb, he had already completed the salvation of beings.' This is the title. Queen Maya (Buddha's mother) in Lumbini Garden, grasping the Ashoka tree, gave birth to Prince Siddhartha (Buddha's given name) from her right side. Immediately, nine dragons spouted water to bathe his golden body, and golden lotuses sprang from the earth to support his feet. This is the introduction. Pointing to heaven and earth, he roared like a great lion: 'Above the heavens and below, I alone am honored.' This is the main subject. I, Yu Wang, today am dedicated to propagating this matter.' Thereupon, he took his staff and struck it once, saying, 'Shakyamuni Buddha has come!' Raising the staff, he said, 'The pure Dharma body has no coming or going; by the power of great compassion, he manifests birth.' The above four sections are different; gather them into the previous category. Throwing down the staff, he said, 'Descend from the seat and go with the assembly to the hall to recite the sutra again.'
Zhu Sheren requested him to ascend the seat. A monk asked, 'The Buddhas of the three worlds have spoken; what does the master say?' The master said, 'The country of Magadha (ancient Indian kingdom) personally enacts this decree.' The monk continued, 'But the matter at hand is not like this.' The master said, 'The sword has been gone for a long time; you are only now carving the boat to find it.' The monk continued, 'I also know that the master cuts off the flow of the crowd.'
斷天下人舌頭。師云。果然不恁么。進云。道端白日青天。開眼落人圈䙡。便禮拜。問釋迦彌勒猶是他奴。未審他是阿誰。師云。爾是一枚村夫。進云。切忌為他安名立字。師云。村夫有甚麼名字。進云。前言何在。師云。爾道他畢竟是阿誰。進云。家無小使不成君子。師云。未免隨人腳跟轉。問如何是佛法的的大意。師云。老僧無的的大意亦無如何。進云。既是無。和尚甚處得這訊息。師云。育王亦無這訊息。乃云。只這訊息。三世諸佛說不及。六代祖師傳不到。既說不及又傳不到。則釋迦彌勒亦是空名。釋迦彌勒既是空名。喚甚麼作奴。喚甚麼作主。喚甚麼作生。喚甚麼作死。喚甚麼作古。喚甚麼作今。既無生又無死。既無古亦無今。凈裸裸絕承當。赤灑灑沒窠窟。如是則盡十方世界無內無外。是個凈妙佛土。是個無上佛土。是個無等佛土。是個不可思議佛土。是個不可量佛土。是個不可說佛土。既有如是佛土。只如宮使舍人今請妙喜舉揚此段大事因緣追薦先妣太夫人俞氏。且道。在那個佛上中。良久云。一塵一佛剎。一葉一釋迦。
上堂。結夏方得五日。露柱卻知端的。勃跳撞入燈籠。普為諸人入室。還有知慚識愧者么。良久云。白雲乍可來青嶂。明月難教下碧天。
聖節上堂。如人持尺量虛空。
【現代漢語翻譯】 現代漢語譯本 斷盡天下人的舌頭，使人無法言說。趙州禪師說：『果真不是這樣嗎？』學僧問道：『道在光天化日之下，一睜眼就落入了世俗的圈套。』隨即禮拜。又問：『釋迦（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）都只是他的奴僕，不知他究竟是誰？』趙州禪師說：『你真是個鄉巴佬。』學僧說：『千萬不要為他安名立字。』趙州禪師說：『鄉巴佬有什麼名字？』學僧說：『之前的話在哪裡？』趙州禪師說：『你說他到底是誰？』學僧說：『家無小廝，不成君子。』趙州禪師說：『免不了跟隨別人的腳步。』 問：『什麼是佛法的大意？』趙州禪師說：『老僧我沒有大意，也沒有什麼「如何」。』學僧說：『既然是「無」，和尚您從哪裡得到這個訊息？』趙州禪師說：『育王（Aśoka，古印度孔雀王朝的國王，以護持佛教聞名）也沒有這個訊息。』於是說：『僅僅是這個訊息，三世諸佛也說不盡，六代祖師也傳不到。既然說不盡又傳不到，那麼釋迦和彌勒也只是空名。釋迦和彌勒既然是空名，又叫什麼作奴僕？叫什麼作主人？叫什麼作生？叫什麼作死？叫什麼作古？叫什麼作今？既然無生又無死，既然無古也無今，清凈裸露，沒有絲毫承擔，赤條條的，沒有一點窠臼。』 『這樣一來，整個十方世界，無內無外，就是一個清凈美妙的佛土，是一個無上的佛土，是一個無等的佛土，是一個不可思議的佛土，是一個不可量的佛土，是一個不可說的佛土。既然有這樣的佛土，那麼宮使舍人今天請妙喜禪師來宣揚這段大事因緣，追薦已故的母親俞氏太夫人，且說，她現在在哪一個佛土之中呢？』良久，趙州禪師說：『一塵一佛剎，一葉一釋迦。』 上堂說法。結夏安居才過了五天，露柱（寺院中常見的石柱）卻知道其中的真諦，猛然撞入燈籠，普遍地為各位入室弟子說法。還有知慚識愧的人嗎？』良久，趙州禪師說：『白雲或許會來到青山上，明月卻難以被教導降落到碧藍的天空。』 聖節上堂說法。如同人用尺子來測量虛空。
【English Translation】 English version Cutting off the tongues of all people in the world, making them unable to speak. Master Zhao Zhou said, 'Is it really not like this?' A monk asked, 'The Dao is in broad daylight, and opening one's eyes falls into the trap of the mundane world.' Then he bowed. He also asked, 'Śākyamuni (the founder of Buddhism) and Maitreya (the future Buddha) are both his servants, but who is he?' Master Zhao Zhou said, 'You are truly a country bumpkin.' The monk said, 'Be sure not to give him a name or title.' Master Zhao Zhou said, 'What name does a country bumpkin have?' The monk said, 'Where are the previous words?' Master Zhao Zhou said, 'Who do you say he is after all?' The monk said, 'A gentleman cannot be without a servant in his house.' Master Zhao Zhou said, 'Inevitably following in the footsteps of others.' Asked, 'What is the great meaning of the Buddha-dharma?' Master Zhao Zhou said, 'This old monk has no great meaning, nor any 'how'.' The monk said, 'Since it is 'no', where did the venerable monk get this news?' Master Zhao Zhou said, 'Aśoka (an ancient Indian king of the Maurya dynasty, known for supporting Buddhism) also does not have this news.' Then he said, 'Just this news, the Buddhas of the three worlds cannot fully express, and the six generations of patriarchs cannot transmit. Since it cannot be fully expressed and cannot be transmitted, then Śākyamuni and Maitreya are just empty names. Since Śākyamuni and Maitreya are empty names, what is called a servant? What is called a master? What is called birth? What is called death? What is called ancient? What is called now?' Since there is no birth and no death, since there is no ancient and no now, purely naked, without any burden, stark naked, without any nest.' 'In this way, the entire ten directions of the world, without inside or outside, is a pure and wonderful Buddha-land, is a supreme Buddha-land, is an unparalleled Buddha-land, is an inconceivable Buddha-land, is an immeasurable Buddha-land, is an unspeakable Buddha-land. Since there is such a Buddha-land, then the palace envoy today invites Zen Master Miao Xi to proclaim this great event, commemorating the late Lady Yu, the mother of the palace envoy. Tell me, in which Buddha-land is she now?' After a long silence, Master Zhao Zhou said, 'One dust, one Buddha-land; one leaf, one Śākyamuni.' Ascending the hall to preach. Only five days have passed since the summer retreat began, but the pillar (a common stone pillar in temples) knows the true meaning, suddenly crashing into the lantern, universally preaching to all the disciples in the room. Are there any who know shame and remorse?' After a long silence, Master Zhao Zhou said, 'White clouds may come to the green mountains, but the bright moon is difficult to teach to descend to the blue sky.' Ascending the hall to preach on the Emperor's birthday. It is like a person using a ruler to measure the void.
復有隨行計其數。虛空邊際不可得。吾君壽量亦如是。理則如是。事又作么生。下座與大眾同到無量壽如來前。五體投地啟建天申聖節道場。謹白。
上堂舉睦州才見僧云。現成公案放汝三十棒。僧云。某甲如是。州云。三門頭金剛為甚麼豎起拳頭。僧云。金剛尚乃如是。州便打。師云。雖然無孔笛。撞著氈拍板。直是五音調暢六律諧和。子細檢點將來。未免傍觀者哂。且道。誰是傍觀者。良久云。不得動著。動著打折爾驢腰。
上堂。今朝五月五。天降沛然雨。艾人與門神。聚頭相耳語。且道。說個甚麼。雪竇禪師。來一口吞佛祖。
上堂舉。普化一日在臨濟僧堂前吃生菜。濟見云。大似一頭驢。化便作驢鳴。濟云。這賊。化云。賊賊。便出去。師云。一個驢鳴兩個賊。堪與諸方為軌則。正賊草賊不須論。大施門開無壅塞。
上堂云。已著槽廠將錯就錯。騎卻聖僧不妨快樂。龍象蹴蹋非驢所作。堪笑諸方妄生穿鑿。休穿鑿。祥麟只有一隻角。
上堂。今朝七月五。打鼓普請看。萬里無片云。猶欠一大半。且作么生是那一半。良久云。無人過價打與一貫。
榮侍郎生日請升座。僧問。楊岐一頭驢。為甚麼只有三隻腳。師云。爾少吃水草。進云。恁么則覿面相呈。更無回互。師云
【現代漢語翻譯】 現代漢語譯本：又有隨行菩薩計算其數量，但虛空的邊際是無法測量的。吾君（指佛）的壽命也像虛空一樣無量。道理上是這樣，但實際上又該如何做呢？請各位下座，與大眾一同到無量壽如來（Amitabha Buddha）前，五體投地，開始啟建天申聖節道場，恭敬稟告。
上堂時，舉睦州禪師（Muzhou）開示僧人的例子說：『現成的公案，賞你三十棒！』僧人說：『我就是這樣。』睦州禪師說：『三門頭的金剛（Vajra）為什麼豎起拳頭？』僧人說：『金剛尚且如此。』睦州禪師便打了他。師（指本寺禪師）說：『雖然是無孔的笛子，卻撞上了氈做的拍板，真是五音調暢，六律和諧。』仔細檢查起來，難免有旁觀者譏笑。那麼，誰是旁觀者呢？』良久，說：『不得動著！動著就打斷你們的驢腰！』
上堂：『今天五月五，天降大雨。艾人和門神，聚在一起竊竊私語。』那麼，他們在說什麼呢？雪竇禪師（Xuedou）來一口吞了佛祖（Buddha）。
上堂時，舉普化禪師（Puhua）一日在臨濟禪師（Linji）僧堂前吃生菜。臨濟禪師看見了說：『真像一頭驢！』普化禪師便學驢叫。臨濟禪師說：『這賊！』普化禪師說：『賊賊！』便出去了。師說：『一個驢叫，兩個賊，可以作為各方的準則。』正賊草賊不必論，大施之門敞開沒有阻礙。
上堂說：『已經到了槽廠，就將錯就錯。騎著聖僧，不妨快樂。龍象的蹴蹋，不是驢能做到的。』可笑各方妄自穿鑿。休要穿鑿！祥麟只有一隻角。
上堂：『今天七月五，打鼓請大家來看。萬里無片云，還欠一大半。』那麼，那一半是什麼呢？良久，說：『無人過問，就當一文錢賣了。』
榮侍郎生日，請禪師升座。僧人問：『楊岐（Yangqi）的一頭驢，為什麼只有三隻腳？』師說：『你少吃水草。』僧人進言：『這樣就是覿面相呈，更無回互了。』師說：
【English Translation】 English version: Furthermore, there were accompanying bodhisattvas whose number was calculated, but the boundary of the void is unattainable. The lifespan of our lord (referring to the Buddha) is also like that of the void, immeasurable. The principle is thus, but how should it be done in practice? Please descend from your seats and, together with the assembly, go before Amitabha Buddha (Wuliangshou Rulai), prostrate yourselves with the five limbs touching the ground, and begin the establishment of the Heavenly Proclamation of the Sacred Festival Dharma Assembly, and respectfully report.
Ascending the hall, he cited the example of Zen Master Muzhou (Muzhou) instructing a monk, saying: 'A ready-made public case, I'll give you thirty blows!' The monk said: 'I am thus.' Zen Master Muzhou said: 'Why does the Vajra (Jingang) at the head of the three gates raise his fist?' The monk said: 'Even the Vajra is like this.' Zen Master Muzhou then struck him. The Master (referring to the Zen master of this temple) said: 'Although it is a flute without holes, it strikes the felt clapper, truly the five tones are harmonious and the six laws are in accord.' Examining it closely, it is inevitable that onlookers will sneer. So, who are the onlookers?' After a long pause, he said: 'Do not touch it! Touching it will break your donkey's back!'
Ascending the hall: 'Today is the fifth day of the fifth month, and the heavens send down abundant rain. Mugwort figures and door gods gather together and whisper to each other.' So, what are they saying? Zen Master Xuedou (Xuedou) comes and swallows the Buddhas (Fozu) in one gulp.
Ascending the hall, he cited that one day Zen Master Puhua (Puhua) was eating raw vegetables in front of Zen Master Linji's (Linji) monks' hall. Zen Master Linji saw it and said: 'Truly like a donkey!' Zen Master Puhua then brayed like a donkey. Zen Master Linji said: 'This thief!' Zen Master Puhua said: 'Thief, thief!' and then left. The Master said: 'One donkey's bray and two thieves can be taken as the standard for all directions.' The true thief and the grass thief need not be discussed, the gate of great giving is open without obstruction.
Ascending the hall, he said: 'Having already arrived at the trough, accept the mistake. Riding the holy monk, there is no harm in being happy. The trampling of dragons and elephants is not what a donkey can do.' It is laughable that all directions are recklessly speculating. Stop speculating! The auspicious unicorn has only one horn.
Ascending the hall: 'Today is the fifth day of the seventh month, beat the drums and invite everyone to watch. Ten thousand miles without a single cloud, still lacking a large half.' So, what is that half? After a long pause, he said: 'No one asks the price, so I'll sell it for one string of cash.'
On the birthday of Vice Minister Rong, he was invited to ascend the seat. A monk asked: 'Yangqi's (Yangqi) donkey, why does it only have three legs?' The Master said: 'You eat too little fodder.' The monk advanced: 'In that case, it is presented face to face, with no turning back.' The Master said:
。且莫詐明頭。進云。既是潘閬倒騎歸。為甚麼攧殺黃番綽。師云。非汝境界。進云。爭柰即今何。師云。且莫辜負老僧。進云。恩大難酬。便禮拜。師乃云。楊岐一頭驢。只有三隻腳。潘閬倒騎歸。攧殺黃番綽。妙喜三十年前底註腳。今日被這僧對人天眾前華擘一上。不同小小。直得楊岐和尚拍手呵呵大笑。山河大地萬象森羅一時起舞。當恁么時。且道。是甚麼人證明。所以道。處處真處處真。塵塵儘是本來人。真實說時聲不現。正體堂堂沒卻身。作么生是堂堂正體。未離兜率已降王宮。未出母胎度人已畢。豈不是堂堂正體。若作堂堂正體會。則辜負釋迦老子。若不作堂堂正體會。則辜負自己。自己既辜負。將甚麼與釋迦老子相見。若向這裡撥得一線路。方知釋迦老子在兜率天。乘日輪香象降摩耶夫人胎。只是示現個生底時節以至一手指天一手指地云。天上天下唯吾獨尊。也只是與一切人作個示現生相底樣子。若向這裡見得。不獨為釋迦老子出氣。亦乃與生身父母出氣。不獨為生身父母出氣。亦乃與一切有情出氣。正當恁么時。且道。承誰恩力。良久云。揮劍斫開人我易。推山塞斷是非難。
上堂舉俱胝和尚凡有所問。唯豎起一指。又自賣弄云。我在天龍處。得一指頭禪。一生受用不盡。後來瑯瑘有頌云。俱
【現代漢語翻譯】 現代漢語譯本： 。不要假裝明白。僧人問道：『既然是潘閬倒騎驢歸來，為什麼會摔死黃番綽？』 師父說：『這不是你所能理解的境界。』 僧人又問：『那麼現在又該如何呢？』 師父說：『暫且不要辜負老僧我。』 僧人說：『恩情深重難以報答。』 於是禮拜。師父於是說：『楊岐（Yangqi）的一頭驢，只有三隻腳。潘閬倒騎驢歸來，摔死了黃番綽（Huangfanchuo）。妙喜（Miaoxi）三十年前的註解，今天被這個僧人在人天大眾面前徹底剖析了一番，絕非小事。』 甚至楊岐和尚（Yangqi Heshang）也會拍手呵呵大笑，山河大地萬象森羅一時起舞。當這個時候，且說，是什麼人證明？所以說，處處真，處處真，塵塵都是本來人。真實說時聲音不顯現，正體堂堂沒有了身。』 怎麼是堂堂正體？『未離開兜率天（Tushita Heaven）就已經降生王宮，未出母胎度人已經完畢。』 豈不是堂堂正體？如果當作堂堂正體來體會，就辜負了釋迦老子（Sakyamuni Buddha）。如果不當作堂堂正體來體會，就辜負了自己。自己既然辜負了，拿什麼與釋迦老子相見？如果向這裡撥開一條路，才知道釋迦老子在兜率天，乘坐日輪香象降生摩耶夫人（Maya）胎中，只是示現一個出生的時節，以至一手指天一手指地，說：『天上天下唯吾獨尊。』 也只是與一切人作個示現生相的樣子。如果向這裡見得，不只為釋迦老子出氣，也為生身父母出氣。不只為生身父母出氣，也為一切有情出氣。正當這個時候，且說，承受誰的恩力？』 良久說：『揮劍斬開人我容易，推山堵塞是非難。』
上堂時舉了俱胝和尚（Juzhi Heshang）凡是有人問他問題，他都只是豎起一指。又自我炫耀說：『我在天龍（Tianlong）處，得到一指頭禪，一生受用不盡。』 後來瑯瑘（Langye）有頌說：
【English Translation】 English version: Don't pretend to understand. A monk asked: 'Since it's Pan Lang (Pan Lang) riding backwards on a donkey, why did he kill Huang Fanchuo (Huangfanchuo)?' The master said: 'This is not a realm you can comprehend.' The monk asked again: 'Then what should be done now?' The master said: 'For now, don't fail this old monk.' The monk said: 'Your kindness is great and difficult to repay.' Then he bowed. The master then said: 'Yangqi's (Yangqi) donkey has only three legs. Pan Lang rode backwards on a donkey and killed Huang Fanchuo. Miaoxi's (Miaoxi) commentary from thirty years ago has been thoroughly dissected by this monk before the assembly of humans and gods today, which is no small matter.' Even Yangqi Heshang (Yangqi Heshang) would clap his hands and laugh heartily, and the mountains, rivers, earth, and all phenomena would dance together. At such a time, tell me, who is the one who proves it? Therefore, it is said, 'Everywhere is truth, everywhere is truth, every mote of dust is the original person.' When the truth is spoken, the sound does not appear, and the true essence is vast and without a body.' What is the vast and true essence? 'Before leaving Tushita Heaven (Tushita Heaven), he had already descended into the royal palace; before leaving his mother's womb, he had already finished saving people.' Isn't this the vast and true essence? If you understand it as the vast and true essence, you will fail Sakyamuni Buddha (Sakyamuni Buddha). If you don't understand it as the vast and true essence, you will fail yourself. Since you have failed yourself, what will you use to meet Sakyamuni Buddha? If you can open a path here, you will know that Sakyamuni Buddha, in Tushita Heaven, rode the sun-wheel elephant and descended into the womb of Lady Maya (Maya), merely demonstrating the time of birth, even to the point of pointing one finger to the sky and one finger to the earth, saying: 'Above and below the heavens, I alone am the honored one.' He was merely giving everyone a demonstration of the appearance of birth. If you can see this, you will not only relieve Sakyamuni Buddha, but also relieve your own parents. Not only relieve your own parents, but also relieve all sentient beings. At such a time, tell me, whose grace are you receiving?' After a long silence, he said: 'It is easy to cut through the self and others with a sword, but difficult to block right and wrong with a mountain.'
During the Dharma talk, he cited the example of Juzhi Heshang (Juzhi Heshang), who, whenever someone asked him a question, would simply raise one finger. He also boasted, saying: 'At Tianlong (Tianlong), I obtained the one-finger Zen, which I will benefit from for a lifetime.' Later, Langye (Langye) had a verse saying:
胝一指報君知。朝生鷂子搏天飛。若無舉鼎拔山力。千里烏騅不易騎。師云。俱胝和尚若不得瑯瑘為伊出氣。幾乎埋沒了這一指頭禪。妙喜既恁么舉。不免隨後也有個註腳。俱胝一指頭。吃飯飽方休。腰纏十萬貫。騎鶴上楊州。
上堂。久雨不晴。才晴又雨。天道變化。萬物得所。劄久雨不晴。良久復召大眾云。雲門老漢。不在里許。參。
中秋上堂。舉仰山與長沙玩月次。山以手指月云。人人盡有這個。只是用不得。沙云。恰是請汝用。山云。作么生用。沙近前一蹋蹋倒仰山。山起來云。直下似個大蟲。師云。皎潔一輪寒光萬里。靈利者葉落知秋。傝𤾖者忠言逆耳。休不休已不已。小釋迦有陷虎之機。老大蟲卻無牙齒。當時一蹋豈造次。驀然倒地非偶爾。眾中還有緇素得二老出者么。良久云。設有也是掉棒打月。
上堂。趙州東院西。密室爛如泥。竇八布衫穿。赤土畫簸箕。喝一喝云。是甚麼。檐頭雨滴滴。雞向五更啼。
上堂舉盤山和尚道。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。若能如是。是真出家。師云。育王即不然。若能如是捏目生華。
天童覺和尚遺書至。受書云。古人道。末後一句始到牢關。把斷要津不通凡聖。舉起書云。這個是天童和尚末後把斷要津全
【現代漢語翻譯】 現代漢語譯本： 俱胝（Kuti）一指報君知。朝生鷂子搏天飛。若無舉鼎拔山力。千里烏騅（Wu Zhui，駿馬名）不易騎。師云。俱胝（Kuti）和尚若不得瑯瑘（Langye，山名）為伊出氣。幾乎埋沒了這一指頭禪。妙喜（Miaoxi）既恁么舉。不免隨後也有個註腳。俱胝（Kuti）一指頭。吃飯飽方休。腰纏十萬貫。騎鶴上楊州。
上堂。久雨不晴。才晴又雨。天道變化。萬物得所。劄久雨不晴。良久復召大眾云。雲門（Yunmen，禪師名）老漢。不在里許。參。
中秋上堂。舉仰山（Yangshan，禪師名）與長沙（Changsha，地名）玩月次。山以手指月云。人人盡有這個。只是用不得。沙云。恰是請汝用。山云。作么生用。沙近前一蹋蹋倒仰山（Yangshan）。山起來云。直下似個大蟲。師云。皎潔一輪寒光萬里。靈利者葉落知秋。傝𤾖者忠言逆耳。休不休已不已。小釋迦（Sakyamuni，佛教創始人）有陷虎之機。老大蟲卻無牙齒。當時一蹋豈造次。驀然倒地非偶爾。眾中還有緇素得二老出者么。良久云。設有也是掉棒打月。
上堂。趙州（Zhaozhou，地名）東院西。密室爛如泥。竇八布衫穿。赤土畫簸箕。喝一喝云。是甚麼。檐頭雨滴滴。雞向五更啼。
上堂舉盤山（Panshan，地名）和尚道。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。若能如是。是真出家。師云。育王（Yuwang，寺廟名）即不然。若能如是捏目生華。
天童覺（Tiantong Jue，禪師名）和尚遺書至。受書云。古人道。末後一句始到牢關。把斷要津不通凡聖。舉起書云。這個是天童（Tiantong）和尚末後把斷要津全
【English Translation】 English version: Kuti (Kuti, monk's name)'s one finger informs you. The newly born falcon soars to the sky. Without the strength to lift a tripod and uproot mountains, it's not easy to ride the thousand-mile Wu Zhui (Wu Zhui, a famous horse). The master said, 'If Kuti (Kuti) doesn't get Langye (Langye, mountain name) to speak for him, this one-finger Zen will almost be buried.' Since Miaoxi (Miaoxi) has brought it up like this, there must be a commentary following. Kuti (Kuti)'s one finger, only rests when he is full from eating. With ten thousand strings of cash around his waist, he rides a crane to Yangzhou.
Ascending the hall. Long rain without clearing, just clearing and then raining again. The way of heaven changes, and all things find their place. Affix long rain without clearing. After a long time, he summoned the assembly again and said, 'Old man Yunmen (Yunmen, monk's name), is not here. Investigate.'
Ascending the hall on Mid-Autumn Festival. He cited Yangshan (Yangshan, monk's name) and Changsha (Changsha, place name) enjoying the moon. Yangshan pointed to the moon and said, 'Everyone has this, but they just can't use it.' Changsha said, 'It's precisely asking you to use it.' Yangshan said, 'How to use it?' Changsha stepped forward and kicked Yangshan (Yangshan) down. Yangshan got up and said, 'Directly like a big tiger.' The master said, 'A bright moon with cold light for ten thousand miles. The clever ones know autumn when the leaves fall. The dull ones find faithful words offensive. Cease or not cease, stop or not stop. Little Sakyamuni (Sakyamuni, founder of Buddhism) has the opportunity to trap a tiger. The old tiger has no teeth. That kick at that time was not rash. Falling to the ground suddenly was not accidental. Is there anyone in the assembly, monk or lay, who understands the meaning of these two old men?' After a long time, he said, 'Even if there is, it's just waving a stick to hit the moon.'
Ascending the hall. Zhaozhou (Zhaozhou, place name) east courtyard west. The secret room is rotten like mud. Dou Ba wears a cloth shirt. He draws a winnowing fan on the red earth. He shouts, 'What is it?' Raindrops drip from the eaves. The rooster crows at the fifth watch.
Ascending the hall, he cited the words of Panshan (Panshan, place name) monk: 'Like the earth supporting the mountain, not knowing the mountain's solitary height. Like stone containing jade, not knowing the jade's flawlessness. If one can be like this, it is true renunciation.' The master said, 'Yuwang (Yuwang, temple name) is not like that. If one can be like this, one's eyes will produce flowers.'
Monk Tiantong Jue (Tiantong Jue, monk's name)'s letter arrived. Receiving the letter, he said, 'The ancients said, 'The last sentence is the beginning of reaching the stronghold. Blocking the key pass, not allowing passage to the ordinary or the holy.' Holding up the letter, he said, 'This is Tiantong (Tiantong) monk's last blocking of the key pass.'
提底訊息。還委悉么。如未委悉。卻請維那分明說破。宣了遂升座云。法幢摧法樑折。法河干法眼滅。雖然如是。正是天童真實說。且道。說底事作么生。知音知后更誰知。
歲旦上堂。昨朝殘臘盡。今日賀新年。虎逐牛方急。東君令已行。且作么生是已行底令。瑞雪已鋪銀世界。大家攜手普賢門。
為佛智裕和尚遷塔以手指穴云。妙喜與師兄俱是圓悟子。妙喜移住徑山。師兄遷來在此。雖與師兄同條生。不與師兄同條死。八兩與半斤。青紅對碧紫。正當恁么時。且歸根得旨一句作么生道。良久云。師兄解唱泥牛吼。師弟寧忘木馬嘶。豁開頂上活人眼。鄮山山下是真歸。
大慧普覺禪師住阿育王山廣利禪寺語錄卷第五 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師再住徑山能仁禪院語錄卷第六(塔銘附)
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
師紹興二十八年正月十日。于明州阿育王山廣利禪寺受請。望闕謝恩訖。拈敕黃示眾云。達磨不來東土。二祖不住西天。人人常光現前。個個壁立萬仞。且道。這個從甚麼處得來。若知來處受用無窮。其或未然。卻請維那分明宣過。也要大家知有宣了。拈香祝聖罷乃就座云。善法堂前瑞氣新。天
【現代漢語翻譯】 現代漢語譯本： 提底訊息，還知道嗎？如果還不知道，請維那（寺院中負責維持秩序的僧人）明白地說破。宣讀完畢后，大慧禪師升座說：『法幢（象徵佛法的旗幟）摧毀，法梁（支撐佛法的棟樑）折斷，法河（佛法的河流）乾涸，法眼（洞察真理的眼睛）熄滅。』雖然如此，這正是天童（指天童正覺禪師）真實所說。那麼，他說的是什麼事呢？知音（理解禪意的人）知道后，還有誰能知道呢？
歲旦上堂（新年第一次上堂說法）。昨天殘臘（一年的 শেষ দিন）結束，今天慶祝新年。老虎追趕著牛（指舊的一年即將過去，新的一年即將到來），東君（春神）的命令已經施行。那麼，什麼是已經施行的命令呢？瑞雪已經鋪滿了銀色的世界，大家攜手進入普賢（象徵大行）的門。'
為佛智裕和尚遷塔，用手指著墓穴說：『妙喜（大慧禪師的法號）和師兄（佛智裕和尚）都是圓悟（圓悟克勤禪師）的弟子。妙喜移住徑山，師兄遷來這裡。雖然與師兄同條生，但不與師兄同條死。八兩和半斤，青紅對碧紫。』正當這個時候，那麼歸根得旨（迴歸本源，領悟宗旨）的一句話該怎麼說呢？良久后說：『師兄會唱泥牛吼（比喻不可能的事情），師弟怎能忘記木馬嘶（比喻虛幻不實的事情）。豁開頂上活人眼（開啟智慧），鄮山（浙江寧波鄞縣境內的山）山下都是真歸（真正的歸宿）。』
《大慧普覺禪師住阿育王山廣利禪寺語錄》卷第五 大正藏第 47 冊 No. 1998A 《大慧普覺禪師語錄》
《大慧普覺禪師再住徑山能仁禪院語錄》卷第六（附塔銘）
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 敬上
紹興二十八年正月十日，大慧禪師在明州阿育王山廣利禪寺接受邀請。向皇宮方向謝恩完畢后，拿起皇帝的敕書向大眾展示說：『達磨（菩提達摩）沒有來東土，二祖（慧可）沒有住在西天。人人常光現前，個個壁立萬仞。』那麼，這個從什麼地方得來呢？如果知道來處，受用無窮。如果還不知道，請維那明白地宣讀一遍。也要讓大家知道有宣讀這件事。拈香祝聖完畢后，大慧禪師就座說：『善法堂前瑞氣新，天'
【English Translation】 English version: The news of the base, do you know it yet? If you don't know it yet, please ask the director (the monk in charge of maintaining order in the monastery) to explain it clearly. After the announcement, the Zen master ascended the seat and said: 'The Dharma banner (the flag symbolizing the Dharma) is destroyed, the Dharma beam (the beam supporting the Dharma) is broken, the Dharma river (the river of the Dharma) is dried up, and the Dharma eye (the eye that sees the truth) is extinguished.' Even so, this is exactly what Tiantong (referring to Zen Master Tiantong Zhengjue) truly said. So, what is he talking about? After the connoisseur (the person who understands Zen) knows, who else can know?
Sui Dan Shang Tang (the first Dharma talk in the new year). Yesterday, the last day of the year ended, and today we celebrate the New Year. The tiger is chasing the ox (referring to the old year is about to pass, and the new year is coming), and the order of Dongjun (the god of spring) has been implemented. So, what is the order that has been implemented? Auspicious snow has covered the silver world, and everyone joins hands to enter the gate of Samantabhadra (symbolizing great practice).'
For the relocation of the pagoda of Buddhist Monk Zhiyu, pointing to the cave with his finger, he said: 'Miaoxi (Dahui Zen Master's Dharma name) and his elder brother (Buddhist Monk Zhiyu) are both disciples of Yuanwu (Zen Master Yuanwu Keqin). Miaoxi moved to Jingshan, and his elder brother moved here. Although he was born in the same line as his elder brother, he did not die in the same line as his elder brother. Eight taels and half a catty, blue and red against blue and purple.' At this moment, how should we say a word about returning to the root and understanding the purpose (returning to the origin and understanding the purpose)? After a long time, he said: 'The elder brother can sing the roar of the mud cow (a metaphor for impossible things), how can the younger brother forget the neighing of the wooden horse (a metaphor for illusory things). Open the living eye on the top of the head (open wisdom), and everything under Mount Mao (mountain in Yinxian County, Ningbo, Zhejiang) is the true return (the true destination).'
Volume 5 of 'The Recorded Sayings of Zen Master Dahui Pujiue at Guangli Zen Temple on Mount Asoka' Taisho Tripitaka Volume 47 No. 1998A 'The Recorded Sayings of Zen Master Dahui Pujiue'
Volume 6 of 'The Recorded Sayings of Zen Master Dahui Pujiue Re-residing at Nengren Zen Monastery on Mount Jingshan' (with Pagoda Inscription)
Venerable Yunwen, Abbot of Nengren Zen Monastery on Mount Jingshan, respectfully presents
On the tenth day of the first month of Shaoxing twenty-eight years, Zen Master Dahui received an invitation at Guangli Zen Temple on Mount Asoka in Mingzhou. After thanking the emperor in the direction of the palace, he took the imperial edict and showed it to the public, saying: 'Dharma (Bodhidharma) did not come to the Eastern Land, and the Second Ancestor (Huike) did not live in the Western Heaven. Everyone's constant light appears before them, and everyone stands tall like a ten-thousand-foot wall.' So, where does this come from? If you know where it comes from, you will enjoy it endlessly. If you still don't know, please ask the director to read it clearly. Also, let everyone know that there is such a thing as reading it. After offering incense and praying for the emperor, Zen Master Dahui took his seat and said: 'Auspicious air is new in front of the Good Dharma Hall, heaven'
書來自九重城。唯憑一句無私語。上祝吾皇億萬春。
二月二十八日。于臨安府景德靈隱禪寺開堂。拈疏示眾云。此是釋迦老子四十九年三百六十餘會說不盡底。盡在里許。安撫敷文。兩手分付徑山。山僧分明把呈其中妙義。如何敷演。若敷演得皇恩佛恩一時報足。其或未然。卻請表白。對眾拈出。宣疏了指法座云。毗盧頂𩕳人人有志上頭行。問著路頭十個有五雙不知去處。諸人要識路頭么。良久云看。遂升座拈香。祝聖罷。又拈香云。此一瓣香。在兜率天則曰仙陀婆。在善變化天則曰奪意。在阿那婆達多池邊則曰蓮華藏。且道在徑山手中喚作甚麼。良久云。非但圓悟老人看即有分。便是三世諸佛出來也不敢正眼覷著。便燒乃就座。靈隱和尚白槌云。法筵龍象眾。當觀第一義。師云。若論第一義。五目莫睹二聽難聞。要得諦當分明。當須直截自觀。作是觀者名為正觀。若他觀者名為邪觀。邪正未分有疑請問。僧問。調御出世。三轉法輪于大千。達磨西來。九年面壁于少室。和尚今日為國開堂。未審超佛越祖一句作么生道。師云。空里忙忙畫卍字。進云。直得四眾瞻仰萬姓歌謠去也。師云。卻被上座道著。進云。直饒道著。也只得一半。未審向上。和尚還更道得也無。師云。八角磨盤空里走。進云。記得肅宗帝問
忠國師。如何是十身調御。國師云。檀越蹋毗盧頂上行。未審意旨如何。師云。今古歷然。進云。頂門具眼爭謾得。耀古騰今作者知。師云。收問靈山一會與今日是同是別。師云。如是我聞。進云。恁么則靈山親見舉。今日又重聞。師云。聞底事作么生。進云。兩頭俱坐斷。八面起清風。師云。吃嘹舌頭三千里。僧禮拜。復有僧出。師云。問話且止。縱饒問處如百川競注。答處似巨海吞流。直得維摩結舌鹙子無言。于本分事上了無交涉。且道。本分事上合作么生提持。乃舉拂子云。還見么。又擊禪床云。還聞么。聞見分明是個甚麼。當今聖主於此得之。以妙明心印。印十方華藏世界海。只在一塵中。於一塵中垂衣治化。演出無量無邊廣大如虛空不可思議殊勝功德。利益法界一切有情。所謂聖壽廣大如虛空不可思議。聖量廣大如虛空不可思議。聖德廣大如虛空不可思議。聖學廣大如虛空不可思議。乃至聖智聖慧聖慈聖聰。皆悉廣大如虛空不可思議。只這不可思議底亦不可思議。都盧只在一塵中。皆聖心之常分。非假於他術。滿朝文武諸貴官。得之以妙明心印。向各各當人腳跟下。一印印定。更無秋毫以為透漏。所謂王事民事。一一明瞭一一無差。然後卷舒自在縱奪臨時。皆吾心之常分。非假於他術。今日一會。若僧若俗
。若男若女。若貴若賤。得之各以妙明心印印之。則隨其根性悉得受用。一一明瞭一一無差。皆吾心之常分。非假於他術。且道。徑山長老得之又作么生。還相委悉么。唯憑一滴曹溪水。遍界為霖報我皇。即將上來舉揚般若所有一毫之善。祝延今上皇帝聖壽無疆。恭愿。堯仁廣被。齊日月之盛明。湯德彌新。並乾坤之久固。皇太后中宮皇后大內天眷。伏願同明般若正因。悉獲金剛種智。復舉波斯匿王問佛。勝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。一二之義其義云何。佛言大王。汝於過去龍光佛所。曾問此義。我今無說汝亦無聞。無說無聞。是名一義二義。師召大眾云。明明向道。尚自不會。豈況蓋覆將來今日。或有人問。徑山勝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。一二之義其義云何。只向他道。元首明哉。股肱良哉。是名一義。亦名二義。正當恁么時。還有向上事也無。良久云。任大也須從地起。更高爭奈有天何。久立眾慈。伏惟珍重。靈隱和尚再白槌云。諦觀法王法。法王法如是。下座。
入院上堂。古人道。去去實不去。途中好善為。來來實不來。路上莫虧危。敢問大眾。既不去善為個甚麼既不來有甚麼虧危。妙喜離徑山十八年。今日歸來。亦不見有
【現代漢語翻譯】 現代漢語譯本：無論是男人還是女人，無論是尊貴還是卑賤，得到它（指妙明心印）后，都用這妙明心印來印證自己的心，那麼就能隨著各自的根性全部得到受用，一一明白，一一沒有差別，都是我心中本有的常分，不是憑藉其他的法術。且說，逕山長老得到它后又會怎麼做呢？還相互瞭解嗎？唯獨憑藉曹溪的一滴水，遍及天下化為甘霖來報答我的皇上。即將以上所說的舉揚般若的所有一毫之善，祝願當今皇帝聖壽無疆。恭敬地祝願，堯帝的仁德廣為施布，與日月一樣光明；商湯的德行更加新盛，與天地一樣長久穩固。皇太后、中宮皇后以及大內所有的皇親國戚，恭敬地祝願他們一同明白般若的正因，全部獲得金剛的智慧種子。再舉波斯匿王（Prasenajit，古印度拘薩羅國國王）問佛陀，在勝義諦（Paramārtha-satya，佛教用語，指最高的真理）中還有世俗諦（Saṃvṛti-satya，佛教用語，指相對的真理）嗎？如果說有，智慧就不應該是一；如果說沒有，智慧就不應該是二。這一和二的意義是什麼呢？佛陀說：『大王，你過去在龍光佛（Dīpaṃkara，過去七佛之一）那裡，曾經問過這個問題。我現在沒有說，你也沒有聽。沒有說，沒有聽，這就是一義和二義。』老師召集大眾說：『明明向道，尚且不能領會，更何況是遮蓋將來的今日。』或許有人問，逕山，在勝義諦中還有世俗諦嗎？如果說有，智慧就不應該是一；如果說沒有，智慧就不應該是二。這一和二的意義是什麼呢？只對他說：『元首英明啊，股肱賢良啊。』這就是一義，也叫二義。正當這個時候，還有向上之事嗎？良久說：『再大的東西也必須從地上升起，再高又能高過天呢？』長久站立，祝願各位珍重。靈隱和尚再次敲擊木槌說：『諦觀法王法，法王法如是。』下座。 入院上堂。古人道。去去實不去。途中好善為。來來實不來。路上莫虧危。敢問大眾。既不去善為個甚麼既不來有甚麼虧危。妙喜離徑山十八年。今日歸來。亦不見有
【English Translation】 English version: Whether man or woman, noble or humble, having obtained it (referring to the wondrously bright mind-seal), each uses this wondrously bright mind-seal to imprint their own mind, then according to their respective dispositions, all can receive and benefit from it, each understanding clearly, each without difference, all being the inherent and constant share of my mind, not relying on other techniques. Furthermore, tell me, what will Elder Jingshan do after obtaining it? Do they still understand each other? Only relying on a drop of water from Caoqi, it spreads throughout the world as sweet rain to repay my Emperor. I am about to use all the slightest goodness of the Prajna mentioned above to wish the current Emperor boundless longevity. Respectfully wishing that Emperor Yao's benevolence be widely bestowed, as bright as the sun and moon; and that Emperor Tang's virtue be ever new, as enduring and firm as heaven and earth. May the Empress Dowager, the Empress of the Central Palace, and all the imperial relatives within the Great Inner Palace, respectfully wish that they all understand the correct cause of Prajna and obtain the Vajra seed of wisdom. Again, citing King Prasenajit's (Prasenajit, King of Kosala in ancient India) question to the Buddha, 'In the ultimate truth (Paramārtha-satya, Buddhist term referring to the highest truth), is there still conventional truth (Saṃvṛti-satya, Buddhist term referring to relative 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 this one and two?' The Buddha said, 'Great King, you once asked this question of the Buddha Dīpaṃkara (Dīpaṃkara, one of the Seven Buddhas of the Past). Now I have not spoken, and you have not heard. No speaking, no hearing, this is called the meaning of one and the meaning of two.' The teacher summoned the assembly and said, 'Clearly facing the Way, yet still unable to comprehend, how much more so covering up the future today.' Perhaps someone will ask, 'Jingshan, in the ultimate truth, is there still 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 this one and two?' Just tell him, 'The sovereign is wise, the ministers are virtuous.' This is called the meaning of one, and it is also called the meaning of two. Right at this moment, is there still anything beyond this? After a long silence, he said, 'No matter how great, one must rise from the ground; no matter how high, what can surpass the sky?' Standing for a long time, wishing everyone well. The Lingyin Abbot struck the gavel again, saying, 'Contemplate the Dharma of the Dharma King, the Dharma of the Dharma King is thus.' Descending from the seat. Entering the monastery and ascending the hall. The ancients said, 'Going, going, truly not going; on the way, be good.' 'Coming, coming, truly not coming; on the road, do not be negligent.' I dare to ask everyone, if one is not going, what good is one doing? If one is not coming, what negligence is there? Miaoxi has been away from Jingshan for eighteen years. Returning today, I also do not see that there is
善為。亦不見有虧危。三門依舊向南開。為甚麼如此。良久云。而今四海清如鏡。行人莫與路為仇。
上堂。今朝三月十五。已得如膏之雨。農夫鼓腹歌謠。萬象森羅起舞。敢問大眾。農夫鼓腹理合如是。萬象森羅因甚麼起舞。還委悉么。不見道。一家有好事。引得百家忙。
上堂佛子住此地。則是佛受用。常在於其中。經行及坐臥。以拂子擊禪床云。一切智通無障礙。釋迦老子來也。說道昨日有人從廬山來。卻得江西信。缽盂口向天。燈籠掛露柱。四方八面一時來。直是無爾迴避處。既無迴避處。且作么生商量。還委悉么。回而更相涉。不爾依位住。
浴佛上堂。九十七種大人相。莊嚴微妙凈法身。示現誕生出母胎。為眾生故作佛事。且作么生是作底佛事。良久云。下座與首座大眾。同入如來香水海。助這老子轉大法輪。
上堂舉僧問趙州。學人乍入叢林。乞師指示。州云。爾吃粥了也未。僧云。吃粥了。州云。洗缽盂去。其僧于言下有省。師云。諸方拈掇甚多。下注腳亦不少。未曾有一人分明說破。妙喜今日為諸人分明說破。吃粥了便洗缽盂。且道。還曾指示無。黑豆從來好合醬。比丘尼定是師姑。
上堂舉趙州一日。與文遠侍者論義。斗劣不鬥勝。勝者輸糊餅。遠云。請和尚立
義。州云。我是一頭驢。遠云。某是驢胃。州云。我是驢糞。遠云。某是糞中蟲。州云。汝在彼中作甚麼。遠云。某在彼中過夏。州云。把將糊餅來。師云。文遠在驢糞中過夏。面赤不如語直。趙州貪他小利。贏得個糊餅。檢點將來。也是普州人送賊。且道畢竟如何。良久云。鵝王擇乳。素非鴨類。
上堂。正說知見時。知見即是心。當心即知見。知見即如今。如今即且置。古佛與露柱相交。占波共新羅斗額。萬里圓光頂后相。雲門北斗里藏身。睦州擔板趙州喫茶。又作么生商量。遂喝一喝云。若不喝住。幾乎亂卻六十甲子。下座。
上堂舉洞山和尚夏末示眾云。初秋夏末。兄弟東去西去。直須向萬里無寸草處去。前後下語者皆不契。有僧傳此語到石霜。霜云。何不道。出門便是草。洞山聞得深肯之。謂瀏陽有古佛出世。師云。萬里無寸草。但請恁么去。出門便是草。各自有公據。有公據何拘束。清風月下守株人。涼兔漸遙春草綠。
中秋上堂。人有心看月。月無心照人。有無成一片。方始得惺惺。驀拈拄杖卓一下云。這個不可不惺惺。擲下云。若知撲落非他物。始信縱橫不是塵。
上堂。才方八月中秋。又是九月十五。拈起拄杖卓一下云。唯有這個不遷。擲下云。一眾耳聞目睹。
【現代漢語翻譯】 現代漢語譯本： 義。趙州（Zhaozhou，禪師名）說：『我是一頭驢。』 文遠（Wenyuan，人名）說：『我是驢的胃。』 趙州說：『我是驢糞。』 文遠說：『我是糞中的蟲。』 趙州說：『你在那裡面做什麼？』 文遠說：『我在那裡面過夏天。』 趙州說：『把糊餅拿來。』 禪師說：『文遠在驢糞中過夏天，面紅耳赤不如直說。趙州貪圖小利，贏得一個糊餅，仔細檢查起來，也是普州人送賊。』 且說究竟如何？良久說：『鵝王選擇乳汁，本來就不是鴨子的種類。』 上堂說法。正當解說知見時，知見就是心，心就是知見，知見就是現在。現在姑且放下。古佛與露柱相交，占波（Zhanbo，地名）與新羅（Xinluo，古代國家名）爭鬥。萬里圓光在頭頂后顯現，雲門（Yunmen，宗派名）藏身於北斗之中。睦州（Muzhou，地名）的擔板，趙州（Zhaozhou，地名）的喫茶，又該如何商量？』於是大喝一聲說：『若不喝止，幾乎擾亂了六十甲子。』下座。 上堂說法。舉洞山（Dongshan，禪師名）和尚夏末開示大眾說：『初秋夏末，各位兄弟有的往東去，有的往西去，必須向萬里無寸草的地方去。』先前下語的人都不契合。有僧人將此語傳到石霜（Shishuang，禪師名），石霜說：『為什麼不說出門便是草？』洞山聽了深以為然，認為瀏陽（Liuyang，地名）有古佛出世。禪師說：『萬里無寸草，只管恁么去。出門便是草，各自有憑據。有憑據又何必拘束？如同清風明月下守株待兔的人，涼兔漸遠，春草漸綠。』 中秋上堂說法。人有心看月亮，月亮無心照人。有心無心融為一片，方才能夠醒悟。忽然拿起拄杖敲擊一下說：『這個不可不醒悟。』放下拄杖說：『如果知道撲落下來的不是別的東西，才相信縱橫都不是塵埃。』 上堂說法。才剛過了八月中秋，又是九月十五。拿起拄杖敲擊一下說：『唯有這個不改變。』放下拄杖說：『大眾都親耳聽見，親眼看見。』
【English Translation】 English version: Yi. Zhaozhou (Zhaozhou, name of a Chan master) said, 'I am a donkey.' Wenyuan (Wenyuan, a person's name) said, 'I am the donkey's stomach.' Zhaozhou said, 'I am donkey dung.' Wenyuan said, 'I am a worm in the dung.' Zhaozhou said, 'What are you doing in there?' Wenyuan said, 'I am spending the summer in there.' Zhaozhou said, 'Bring the sesame cake here.' The Chan master said, 'Wenyuan spends the summer in donkey dung; it's better to speak directly than to blush with shame. Zhaozhou is greedy for small gains, winning a sesame cake; upon closer inspection, it's like the people of Puzhou sending a thief.' Now, what is the ultimate truth? After a long pause, he said, 'The swan king chooses milk; it is fundamentally different from the duck species.' Ascending the hall to preach. When rightly explaining knowledge and views, knowledge and views are precisely the mind; the mind is precisely knowledge and views; knowledge and views are precisely the present. Let's set aside the present for now. The ancient Buddha interacts with the pillar; Zhanbo (Zhanbo, place name) fights with Silla (Xinluo, ancient country name). The halo of ten thousand miles appears behind the head; Yunmen (Yunmen, sect name) hides within the Big Dipper. Muzhou's (Muzhou, place name) carrying pole, Zhaozhou's (Zhaozhou, place name) tea drinking—how should we discuss these? Then, he shouted loudly, saying, 'If I didn't stop it, it would almost disrupt the sixty-year cycle.' Descending from the seat. Ascending the hall to preach. Citing Dongshan (Dongshan, name of a Chan master) Abbot's summer-end instruction to the assembly: 'At the beginning of autumn and the end of summer, brothers, some go east, some go west; you must go to a place where there is not an inch of grass for ten thousand miles.' Those who spoke before did not agree. A monk transmitted this saying to Shishuang (Shishuang, name of a Chan master), who said, 'Why not say, 'Stepping out the door is grass'?' Dongshan deeply agreed, believing that an ancient Buddha had appeared in Liuyang (Liuyang, place name). The Chan master said, 'Ten thousand miles without an inch of grass—just go like that. Stepping out the door is grass—each has their own evidence. With evidence, why be constrained? Like a person waiting for a rabbit under the clear wind and moon; the cool rabbit gradually recedes, and the spring grass gradually greens.' Ascending the hall to preach on the Mid-Autumn Festival. People have the heart to look at the moon; the moon has no heart to shine on people. Having and not having become one; only then can one awaken. Suddenly picking up the staff and striking it once, he said, 'This cannot but be awakened to.' Throwing down the staff, he said, 'If you know that what falls is not something else, then you will believe that the vertical and horizontal are not dust.' Ascending the hall to preach. Just past the Mid-Autumn Festival in the eighth month, it is now the fifteenth of the ninth month. Picking up the staff and striking it once, he said, 'Only this does not change.' Throwing down the staff, he said, 'The assembly has all heard and seen with their own ears and eyes.'
上堂。一二三四五。五四三二一。返覆數千回。總不出今日。且道今日事作么生。良久云。霜風颳地來。法身赤骨𩪸。
上堂舉。盤山道。向上一路千聖不傳。慈明道。向上一路千聖不然。師云。不傳不然海口難宣。須彌頂上駕起鐵船。
上堂舉。僧問雪峰。古澗寒泉時如何。峰云。瞪目不見底。飲者如何。峰云。不從口入。趙州聞舉。呵呵大笑云。不可從鼻孔入。僧卻問。古澗寒泉時如何。州云苦。飲者如何。州云死。雪峰得聞乃云。趙州古佛。遂遙作禮云。從此不答話。師云。雪峰不答話。疑殺多少人。趙州道苦。面赤不如語直。若是妙喜即不然。古澗寒泉時如何。到江扶櫓棹。出岳濟民田。飲者如何。清涼肺腑。此語有兩負門。若人辯得。許爾具參學眼。
退院再歸上堂。去是住時因。住是去時果。去住與果因。無可無不可。喝一喝云。這裡是甚麼所在。說去說住。說因說果。說可說不可。雖然如是。這裡卻有個好處。且道好在甚麼處。良久云。再理舊詞連韻唱。村歌社舞又重新。
聖節上堂。心同虛空界。示等虛空法。證得虛空時。無是無非法。既無是法又無非法。謂之無上佛果菩提。亦謂之真如佛性。亦謂之摩訶般若波羅蜜多。所以道。般若波羅蜜多能出生一切諸佛法。能成就一
【現代漢語翻譯】 現代漢語譯本 上堂：一二三四五，五四三二一。反覆數千回，總不出今日。且道今日事作么生？良久云：霜風颳地來，法身赤骨𩪸。
上堂，舉盤山（Yunpan Mountain）道：『向上一路千聖不傳。』慈明（Ciming）道：『向上一路千聖不然。』師云：『不傳不然海口難宣，須彌（Mount Sumeru）頂上駕起鐵船。』
上堂，舉僧問雪峰（Xuefeng）：『古澗寒泉時如何？』峰云：『瞪目不見底。』『飲者如何？』峰云：『不從口入。』趙州（Zhaozhou）聞舉，呵呵大笑云：『不可從鼻孔入。』僧卻問：『古澗寒泉時如何？』州云：『苦。』『飲者如何？』州云：『死。』雪峰得聞乃云：『趙州古佛。』遂遙作禮云：『從此不答話。』師云：『雪峰不答話，疑殺多少人。趙州道苦，面赤不如語直。若是妙喜（Miaoxi）即不然。古澗寒泉時如何？到江扶櫓棹，出岳濟民田。飲者如何？清涼肺腑。此語有兩負門，若人辯得，許爾具參學眼。』
退院再歸上堂：去是住時因，住是去時果。去住與果因，無可無不可。喝一喝云：這裡是甚麼所在？說去說住，說因說果，說可說不可。雖然如是，這裡卻有個好處。且道好在甚麼處？良久云：再理舊詞連韻唱，村歌社舞又重新。
聖節上堂：心同虛空界，示等虛空法。證得虛空時，無是無非法。既無是法又無非法，謂之無上佛果菩提（Anuttara-samyak-sambodhi）。亦謂之真如佛性（Tathata-Buddha-nature）。亦謂之摩訶般若波羅蜜多（Mahaprajnaparamita）。所以道：般若波羅蜜多能出生一切諸佛法，能成就一切。
【English Translation】 English version Entering the hall: One, two, three, four, five. Five, four, three, two, one. Repeated thousands of times, yet still not beyond today. Tell me, what is the matter of today? After a long pause, he said: 'The frosty wind sweeps the ground, the Dharma body is bare-boned and cold.'
Entering the hall, quoting Panshan (Yunpan Mountain) saying: 'The path upwards is not transmitted by a thousand sages.' Ciming (Ciming) said: 'The path upwards is not so for a thousand sages.' The master said: 'Not transmitted, not so, difficult to declare at the mouth of the sea. On the summit of Mount Sumeru (Mount Sumeru), build an iron ship.'
Entering the hall, quoting a monk asking Xuefeng (Xuefeng): 'What is it like at the time of the cold spring in the ancient ravine?' Xuefeng said: 'Staring, one cannot see the bottom.' 'What about the drinker?' Xuefeng said: 'It does not enter through the mouth.' Zhaozhou (Zhaozhou) heard this and laughed loudly, saying: 'It cannot enter through the nostrils.' The monk then asked: 'What is it like at the time of the cold spring in the ancient ravine?' Zhaozhou said: 'Bitter.' 'What about the drinker?' Zhaozhou said: 'Dead.' Xuefeng heard this and said: 'Zhaozhou is an ancient Buddha.' He then made a distant bow, saying: 'From now on, I will not answer questions.' The master said: 'Xuefeng's not answering questions confuses many people. Zhaozhou says 'bitter,' it is better to speak straight than to blush. If it were Miaoxi (Miaoxi), it would be different. What is it like at the time of the cold spring in the ancient ravine? Go to the river and hold the oars, go out of the mountain and help the people in the fields. What about the drinker? Refreshing the lungs and viscera. This saying has two doors of defeat. If one can discern them, I will allow you to have the eyes of a participant.'
Retreating from the abbotship and returning to the hall: Going is the cause of staying, staying is the result of going. Going and staying, cause and effect, nothing is impossible. He shouted a shout, saying: 'What place is this? Speaking of going and staying, speaking of cause and effect, speaking of possible and impossible. Although it is so, there is a good thing here. Tell me, where is the good?' After a long pause, he said: 'Reorganizing old words and singing in rhyme, village songs and community dances are renewed again.'
Entering the hall on the Holy Day: The mind is like the realm of empty space, showing the Dharma equal to empty space. When one realizes empty space, there is neither 'is' nor 'is not.' Since there is neither 'is' nor 'is not,' it is called Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), the unsurpassed fruit of Buddhahood. It is also called Tathata-Buddha-nature (Tathata-Buddha-nature). It is also called Mahaprajnaparamita (Mahaprajnaparamita). Therefore, it is said: Prajnaparamita can give birth to all the Buddhadharmas and can accomplish all things.
切菩薩解脫法。能成就國王無上法。能成就眾生所作法。譬如摩尼寶珠體具眾德。能鎮毒龍諸惡鬼神。能遂人心所求如意。且作么生是如意底事。下座與大眾同詣大佛殿。啟建天申。聖節謹白。
上堂舉。法眼問修山主。毫釐有差天地懸隔。爾作么生會。修云。毫釐有差天地懸隔。眼云。恁么會又爭得。修云。某甲只恁么。未審和尚作么生。眼云。毫釐有差天地懸隔。修禮拜。師云。法眼與修山主。絲來線去。綿綿密密。扶豎地藏門風。可謂滿目光生。若是德山臨濟門下。更買草鞋。行腳始得。為甚如此。毫釐有差天地懸隔。甚處得這個訊息來。
上堂。今朝又是五月五。大鬼拍手小鬼舞。驀然撞著桃符神。兩手椎胸叫冤苦。艾人云。休叫苦。遂拈拄杖卓一下云。只有一處堪回互。回互不回互。回而更相涉。擲下云。不爾依位住。參。
上堂。今朝又是六月半。記得一則舊公案。拈拄杖卓一下云。拄杖子吞卻法身。露柱在傍偷眼看。看不看拈起。秦時鞭轢鉆。雖然如是。這一則舊公案。妙喜與他重剖判。擲下云。萬別與千差。吾道一以貫。
解夏上堂。一百二十日禁足。三十五日在外走。熨斗煎茶銚不同。泥牛解作師子吼。今朝法歲已周圓。拈得鼻孔失卻口。以大圓覺為伽藍。七七依前四十
【現代漢語翻譯】 現代漢語譯本： 切菩薩（一切菩薩）解脫之法，能成就國王無上的佛法，能成就眾生所作的一切佛法之事。譬如摩尼寶珠（如意寶珠），自身具備各種功德，能鎮壓毒龍和各種惡鬼神，能滿足人們內心所求的願望。那麼，什麼是如意的事情呢？請大家下座，與我一同前往大佛殿，祈求上天保佑，祝聖節安康。
上堂時，舉法眼禪師問修山主：『毫釐有差，天地懸隔，你如何理解？』修山主回答：『毫釐有差，天地懸隔。』法眼禪師說：『這樣理解又有什麼用呢？』修山主說：『我只能這樣理解，不知和尚您怎麼理解？』法眼禪師說：『毫釐有差，天地懸隔。』修山主聽后便禮拜。師父說：法眼禪師與修山主，一問一答，綿密無間，扶持樹立地藏宗的門風，真可謂滿眼生機。如果是德山、臨濟宗門下的弟子，恐怕還要再買草鞋，重新開始行腳參學才行。為什麼會這樣呢？因為『毫釐有差，天地懸隔』，這個訊息是從哪裡得來的呢？』
上堂時說：『今天又是五月五端午節，大鬼拍手，小鬼跳舞。忽然撞到桃符神，兩手捶胸，叫喊冤屈痛苦。』艾人（用艾草紮成的人）說：『不要叫苦了！』於是拿起拄杖，用力一擊說：『只有一處可以迴轉互用。』迴轉還是不迴轉？迴轉了反而更加牽涉其中。』放下拄杖說：『不然就各自安守本位。』參！
上堂時說：『今天又是六月半，記得一則舊公案。』拿起拄杖，用力一擊說：『拄杖子吞掉了法身，露柱（柱子）在旁邊偷偷地看。』看還是不看？拿起拄杖，就像秦時的鞭子一樣抽打。雖然是這樣，這一則舊公案，妙喜禪師（指南宋禪宗大師）要與他重新剖析判斷。』放下拄杖說：『萬別與千差，我的道義用一個『一』字貫穿。』
解夏上堂：『一百二十天禁足安居，三十五天在外行走。熨斗煎茶和茶銚不同，泥牛也能發出獅子吼。今天法歲已經圓滿，拿起了鼻孔卻失去了口。以大圓覺為伽藍（寺廟），七七四十九天仍然和以前一樣。』
【English Translation】 English version: The Dharma of liberation of all Bodhisattvas (Qie Pusa), can accomplish the supreme Dharma of the king, and can accomplish all Dharma deeds done by sentient beings. It is like a Mani jewel (Mani Baozhu), possessing all virtues, able to suppress poisonous dragons and all evil ghosts and spirits, and able to fulfill the desires of people's hearts. So, what is the matter of 'as one wishes'? Please descend from your seats and join me in going to the Great Buddha Hall to pray for the blessing of Heaven and celebrate the holy festival with reverence.
In the Dharma Hall, the story of Dharma Eye (Fayan) Zen master asking Mountain Master Xiu (Xiu Shan Zhu) was raised: 'A difference of a hair's breadth leads to a separation as great as heaven and earth. How do you understand this?' Mountain Master Xiu replied: 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Dharma Eye Zen master said: 'What use is there in understanding it this way?' Mountain Master Xiu said: 'I can only understand it this way. I wonder how the venerable monk understands it?' Dharma Eye Zen master said: 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Mountain Master Xiu then bowed. The master said: 'Dharma Eye Zen master and Mountain Master Xiu, question and answer, are seamless and intimate, supporting and establishing the style of the Earth Treasury (Dizang) sect. It can be said that the eyes are full of vitality. If they were disciples of the Deshan and Linji sects, they would probably have to buy straw sandals again and start walking and studying anew. Why is this so? Because 'a difference of a hair's breadth leads to a separation as great as heaven and earth,' where did this news come from?'
Ascending the hall, he said: 'Today is the fifth day of the fifth month, the Dragon Boat Festival, the big ghosts clap their hands, and the little ghosts dance. Suddenly, they bump into the Taofu (door gods), beating their chests with both hands, crying out in grievance and pain.' The Ai Ren (mugwort figure) said: 'Stop crying!' Then he picked up his staff and struck it hard, saying: 'There is only one place where they can turn back and interact.' Turn back or not turn back? Turning back only involves them further.' He put down his staff and said: 'Otherwise, abide in your positions.' Participate!
Ascending the hall, he said: 'Today is the fifteenth day of the sixth month, I remember an old case.' He picked up his staff and struck it hard, saying: 'The staff swallowed the Dharmakaya (Dharma body), and the pillar (Luzhu) secretly peeked from the side.' Look or not look? Pick up the staff, like the whip of the Qin Dynasty.' Although it is like this, Zen Master Miaoxi (Miaoxi Chanshi) will re-analyze and judge this old case with him.' He put down his staff and said: 'Ten thousand differences and a thousand discrepancies, my Dao is unified by one.'
Ascending the hall at the end of summer retreat: 'One hundred and twenty days of restricted feet, thirty-five days of walking outside. The iron and the tea kettle are different, and the mud cow can also roar like a lion. Today the Dharma year has been completed, and the nose has been picked up but the mouth has been lost. Taking the Great Perfect Enlightenment as the Sangharama (monastery), forty-nine days are still the same as before.'
九。
上堂。秋江清淺時。白露和煙島。良哉觀世音。全身入荒草。在荒草不須討。為甚麼如此。不識大哥妻。元來是嫂嫂。
上堂。門外春將半。山房總不知。可憐拄杖子。暗裡自抽枝。遂拈起拄杖云。這個是拄杖子。那個是抽底枝。擲下云。直下來也休眼鼓眵。
上堂舉。乾峰示眾云。舉一不得。舉二放過。一著落在第二。雲門出衆云。昨日有人從天臺來。卻往徑山去。乾峰遂喚維那云來日不得普請。師云。乾峰洗面摸著鼻。雲門吃飯咬著沙。二人驀地相逢著。元來卻是舊仇家。雖然如是。只許老胡知。不許老胡會。
上堂。撲落非他物。縱橫不是塵。山河及大地。全露法王身。驀拈拄杖卓一下云。這個是拄杖子。那個是法王身。又舉起云。這個是法王身那個是拄杖子。遂擲下云。既已撲落。又非他物卻是個甚麼。已是頭上安頭。喝一喝云。更是個甚麼。
上堂。今朝十月旦。為君重衍算。兩個五百文。元來是一貫。頂門具眼人。記取這公案。
今上皇帝在建邸。遣內知客入山供養羅漢。祝聖請升座。僧問。當來下生彌勒佛。一毛頭上現乾坤。現在無量壽世尊。大光普照河沙界。天臺五百阿羅漢。隨緣赴感靡不周。雙徑峰頭老作家。超諸方便如何說。師云。現在未來佛。皆
【現代漢語翻譯】 現代漢語譯本 九。
上堂。秋江清淺時，白露和煙籠罩著小島。好啊，觀世音（Avalokiteśvara，菩薩名），全身都隱沒在荒草之中。即使身在荒草中也不需要尋覓，為什麼會這樣呢？因為不認識大哥的妻子，原來是自己的嫂嫂啊。
上堂。門外春天已經過半，山中的僧房卻完全不知曉。可憐這根拄杖，在暗中悄悄地抽出新枝。於是拿起拄杖說：『這個是拄杖，那個是抽出的新枝。』放下拄杖說：『即使直截了當也不要眼花繚亂。』
上堂，引用。乾峰（Qianfeng，禪師名）向大眾開示說：『舉出一個不行，舉出兩個就放過。』這一著落在第二位。雲門（Yunmen，禪師名）從人群中走出來說：『昨天有人從天臺山（Tiantai Mountain，山名）來，卻往徑山（Jingshan，山名）去了。』乾峰於是叫來維那（Vina，寺院職務名）說：『明天不得普請（pǔqǐng，指寺院集體勞作）。』師父說：乾峰洗臉摸到了鼻子，雲門吃飯咬到了沙子。兩人突然相遇，原來卻是舊時的冤家。雖然是這樣，只允許老胡（Lao Hu，指達摩祖師）知道，不允許老胡領會。
上堂。撲落下來的不是其他東西，縱橫交錯的也不是塵埃。山河以及大地，完全顯露出法王（Dharma Raja，佛的尊稱）的真身。隨即拿起拄杖敲了一下說：『這個是拄杖，那個是法王的真身。』又舉起拄杖說：『這個是法王的真身，那個是拄杖。』於是放下拄杖說：『既然已經撲落，又不是其他東西，那究竟是什麼呢？』這已經是頭上安頭了。喝一聲說：『又是什麼呢？』
上堂。今天十月初一，為你們重新計算。兩個五百文，原來是一貫錢。頭頂上有眼睛的人，記住這件公案。
當今皇上還是王爺的時候，派遣內知客（Nei Zhike，皇宮內侍）入山供養羅漢（Arhat，佛教修行者）。祝願聖上，請師父升座。僧人問道：『未來將要下生的彌勒佛（Maitreya，未來佛），一根毫毛上顯現乾坤世界。現在無量壽世尊（Amitabha，阿彌陀佛），大光明普照恒河沙數的世界。天臺山的五百阿羅漢，隨緣應感無處不在。雙徑峰（Shuangjing Peak，山峰名）上的老作家，超越一切方便法門，該如何說呢？』師父說：『現在和未來的佛，都……』
【English Translation】 English version Nine.
Entering the hall. When the autumn river is clear and shallow, white dew blends with mist over the island. How wonderful, Avalokiteśvara (觀世音, Bodhisattva's name), his whole body disappears into the wild grass. Even in the wild grass, there is no need to seek. Why is this so? Because he doesn't recognize his elder brother's wife; it turns out to be his own sister-in-law.
Entering the hall. Spring is more than halfway through outside the gate, but the mountain hermitage is completely unaware. Pitiful is this staff, secretly sprouting new branches in the dark. Then, picking up the staff, he said: 'This is the staff, and that is the sprouting branch.' Throwing down the staff, he said: 'Even if it's straightforward, don't let your eyes be dazzled.'
Entering the hall, quoting. Qianfeng (乾峰, a Chan master's name) addressed the assembly, saying: 'To bring up one is not allowed; to bring up two is permitted.' This move falls into the second place. Yunmen (雲門, a Chan master's name) came out from the crowd and said: 'Yesterday, someone came from Tiantai Mountain (天臺山, mountain name), but went to Jingshan (徑山, mountain name) instead.' Qianfeng then called the Vina (維那, a temple office) and said: 'Tomorrow, there will be no general labor (普請, collective work in the monastery).' The master said: 'Qianfeng washes his face and touches his nose; Yunmen eats and bites into sand. When the two suddenly meet, they turn out to be old enemies. Although this is so, only Lao Hu (老胡, referring to Bodhidharma) is allowed to know, not allowed to understand.'
Entering the hall. What falls is not something else; what crisscrosses is not dust. Mountains, rivers, and the great earth, all reveal the Dharma Raja's (法王, an honorific for the Buddha) true body. Immediately picking up the staff and striking it once, he said: 'This is the staff, and that is the Dharma Raja's true body.' Then, raising the staff again, he said: 'This is the Dharma Raja's true body, and that is the staff.' Then, throwing down the staff, he said: 'Since it has already fallen and is not something else, then what exactly is it?' This is already adding a head on top of a head. Shouting once, he said: 'What is it further?'
Entering the hall. Today is the first day of the tenth month; I will recalculate for you. Two five hundred cash coins, originally one string of cash. Those with eyes on the top of their heads, remember this public case.
When the current Emperor was still a prince, he sent an inner attendant (Nei Zhike, 內知客) into the mountains to make offerings to the Arhats (Arhat, 阿羅漢, Buddhist practitioners). Wishing the Emperor well, he requested the master to ascend the seat. A monk asked: 'The future Maitreya Buddha (Maitreya, 彌勒佛), on one hair tip manifests the universe. The present Amitabha (Amitabha, 阿彌陀佛), his great light shines universally over countless Ganges sands worlds. The five hundred Arhats of Tiantai Mountain, responding to conditions everywhere. The old master on Shuangjing Peak (Shuangjing Peak, 雙徑峰), surpassing all expedient means, how should it be said?' The master said: 'The Buddhas of the present and future, all...'
同一名號。進云。恁么則人間天上無不歸依。師云。師子窟中師子。栴檀林里栴檀。進云。可謂是。是法住法位。世間相常住。師云。剎竿頭上仰蓮心。進云。正當恁么時。未審是誰家風月。師云。是法住法位。世間相常住。進云。和尚分上又作么生。師云。天人群生類。皆承此恩力。進云。如是則。一身有賴乾坤闊。萬事無憂日月高。師云。龍得水時添意氣。虎逢山色長威獰。進云。道端到這裡。只得兵隨印轉將逐符行去也。師云。靈利衲僧一撥便轉。進云。人歸大國方知貴。水到瀟湘一樣清。師云點。進云。只如教中道。天人得道此為證。三寶於是現世間。以斯妙法濟群生。一受不退常寂然。如何是妙法。師云。生鐵鑄成渾鋼打就。進云。只憑此個真訊息。玉葉金枝萬萬春。師云。天上有星皆拱北。人間無水不朝東。僧禮拜云。誰不恁么道。師乃云。欲識佛性義。當觀時節因緣。時節若至其理自彰。敢問大眾。作么生是自彰底理。舉起拂子云。還見么。又擊禪床云。還聞么。聞見分明是個甚麼。若向這裡提得去。皇恩佛恩一時報足。其或未然。徑山打葛藤去也。復舉起拂子云看看無量壽世尊在徑山。拂子頭上放大光明。照不可說不可說又不可說佛剎微塵數世界。于諸世界中轉大法輪。作無量無邊廣大佛事。其中若
【現代漢語翻譯】 現代漢語譯本： 同一名號。僧人問道：『如此說來，人間天上沒有不歸依的了？』 禪師說：『獅子窟中是獅子，旃檀林里是旃檀。』（旃檀：一種珍貴的香木） 僧人說：『可以說是「是法住法位，世間相常住」了。』 禪師說：『剎竿頭上仰蓮心。』 僧人問道：『正在這個時候，不知是誰家的風月？』 禪師說：『是法住法位，世間相常住。』 僧人問道：『和尚您又如何看待？』 禪師說：『天人群生類，皆承此恩力。』 僧人說：『這樣說來，一身有賴乾坤闊，萬事無憂日月高。』 禪師說：『龍得水時添意氣，虎逢山色長威獰。』 僧人說：『道理到這裡，只能是兵隨印轉，將逐符行了。』 禪師說：『靈利的衲僧一撥便轉。』 僧人說：『人歸大國方知貴，水到瀟湘一樣清。』 禪師點頭。 僧人問道：『正如經教中所說：「天人得道此為證，三寶於是現世間，以斯妙法濟群生，一受不退常寂然。」如何是妙法？』（三寶：佛、法、僧） 禪師說：『生鐵鑄成，渾鋼打就。』 僧人說：『只憑此個真訊息，玉葉金枝萬萬春。』 禪師說：『天上有星皆拱北，人間無水不朝東。』 僧人禮拜說：『誰不這樣說呢？』 禪師於是說：『欲識佛性義，當觀時節因緣。時節若至其理自彰。』敢問各位，什麼是自彰的道理？ 禪師舉起拂子說：『還見嗎？』又敲擊禪床說：『還聞嗎？』聞見分明是個什麼？若能在這裡提得起，皇恩佛恩一時報足。如果不能，逕山就要打葛藤了。 禪師又舉起拂子說：看看無量壽世尊（Amitabha）在徑山，拂子頭上放大光明，照不可說不可說又不可說佛剎微塵數世界（Buddha-kshetra），于諸世界中轉大法輪（Dharma wheel），作無量無邊廣大佛事。其中若
【English Translation】 English version: The same name. A monk asked, 'In that case, isn't it true that everyone in heaven and on earth takes refuge?' The Zen master said, 'In the lion's den is a lion, in the sandalwood forest is sandalwood.' (Sandalwood: a precious fragrant wood) The monk said, 'It can be said that 'The Dharma abides in its position, and the characteristics of the world are constant.' The Zen master said, 'Looking up to the lotus heart on top of the flagpole.' The monk asked, 'Right at this moment, I wonder whose romantic scene it is?' The Zen master said, 'The Dharma abides in its position, and the characteristics of the world are constant.' The monk asked, 'What about the master's view?' The Zen master said, 'Heavenly beings and all living beings receive this grace and power.' The monk said, 'In that case, one person relies on the vastness of the universe, and all matters are free from worry under the high sun and moon.' The Zen master said, 'When the dragon gets water, it adds to its spirit; when the tiger meets the mountain scenery, it increases its ferocity.' The monk said, 'The principle arrives here, and one can only follow the seal with the troops and the talisman with the generals.' The Zen master said, 'A clever monk turns it around with a single flick.' The monk said, 'People return to a great country to know its value, and water arrives at the Xiang River to be equally clear.' The Zen master nodded. The monk asked, 'Just as the teachings say: 'Heavenly beings attain the Way, this is the proof; the Three Jewels (Triratna) then appear in the world, using this wonderful Dharma to save all beings; once received, there is no regression, and constant stillness.' What is the wonderful Dharma?' The Zen master said, 'Cast from raw iron, forged from pure steel.' The monk said, 'Relying only on this true news, jade leaves and golden branches will last for ten thousand springs.' The Zen master said, 'The stars in the sky all arch towards the North Star, and the water on earth all flows towards the East.' The monk bowed and said, 'Who doesn't say so?' The Zen master then said, 'To know the meaning of Buddha-nature, one should observe the conditions of time and circumstance. When the time comes, the principle will naturally manifest itself.' May I ask everyone, what is the principle that manifests itself? The Zen master raised the whisk and said, 'Do you see it?' Then he struck the Zen bed and said, 'Do you hear it?' What is it that is clearly heard and seen? If you can bring it up here, you will repay the emperor's grace and the Buddha's grace all at once. If not, Jing Shan will have to beat the kudzu vine. The Zen master raised the whisk again and said, 'Look, the Immeasurable Life World Honored One (Amitabha) is at Jing Shan, emitting great light from the head of the whisk, illuminating unspeakable, unspeakable, and again unspeakable Buddha-lands as numerous as dust motes in the world (Buddha-kshetra), turning the great Dharma wheel (Dharma wheel) in all these worlds, performing immeasurable, boundless, and vast Buddha deeds. Among them, if
凡若聖。若正若邪。若草若木。有情無情遇斯光者。皆獲無上正等菩提。所以諸佛於此得之。具一切種智。諸大菩薩於此得之。成就諸波羅蜜。辟支獨覺於此得之。出無佛世現神通光明。諸聲聞眾洎夜來迎請。五百阿羅漢於此得之。得八解脫具六神通。天人於此得之。增長十善。修羅於此得之。除其憍慢。地獄於此得之。頓超十地。餓鬼傍生及四生九類。一切有情於此得之。隨其根性各得受用。無量壽世尊放大光明作諸佛事已竟。然後以四大海水灌彌勒世尊頂。與授阿耨多羅三藐三菩提記。當於補處作大佛事。無量壽世尊有如是神通。有如是自在。有如是威神。到這裡還有。知恩報恩者么。若有出來與徑山相見為汝證明。如無聽取一頌。十方法界至人口。法界所有即其舌。只憑此口與舌頭。祝吾君壽無間歇。億萬斯年注福源。如海滉漾永不竭。師子窟內產狻猊。鸑鷟定出丹山穴。為瑞為祥遍九垓。草木昆蟲盡歡悅。稽首不可思議事。喻若眾星拱明月。故今宣暢妙伽陀。第一義中真實說。
俞御干請上堂。一別二十年。驀地又相見。如百鍊精金。始終色不變。請我轉法輪。增長菩提愿。直下絕狐疑。便悟本來面。
上堂舉。圓通秀和尚示眾云。少林九年冷坐。剛被神光覷破。如今玉石難分。只得麻纏紙裹。
【現代漢語翻譯】 現代漢語譯本： 無論是聖人，還是正直的人，還是邪惡的人，無論是草木，還是有情眾生，還是無情之物，凡是遇到這光明的人，都能獲得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以諸佛（Buddhas）因此而證得，具足一切種智（Sarvajnatva，一切智慧）。諸大菩薩（Bodhisattvas）因此而證得，成就各種波羅蜜（Paramitas，到彼岸的方法）。辟支佛（Pratyekabuddhas，獨覺佛）因此而證得，在沒有佛出世的時代顯現神通光明。諸聲聞眾以及夜神前來迎接。五百阿羅漢（Arhats，斷絕煩惱的聖人）因此而證得，獲得八解脫，具足六神通。天人因此而證得，增長十善。修羅（Asuras，非天）因此而證得，去除他們的驕慢。地獄眾生因此而證得，立即超越十地（Bhumi，菩薩修行的十個階段）。餓鬼、傍生以及四生九類一切有情眾生因此而證得，隨著他們的根性各自得到受用。無量壽世尊（Amitabha Buddha，阿彌陀佛）放出大光明，做了諸佛所做的事完畢后，然後用四大海水灌注彌勒世尊（Maitreya Buddha，未來佛）的頭頂，授予阿耨多羅三藐三菩提的記別，將來在補處（Tushita Heaven，兜率天）做廣大的佛事。無量壽世尊有這樣的神通，有這樣的自在，有這樣的威神。到這裡還有知恩報恩的人嗎？如果有，出來與徑山相見，我為你們證明。如果沒有，就聽取這一頌：十方法界直到人口，法界所有就是那舌頭。只憑這張口和舌頭，祝願吾皇萬壽無間歇。億萬斯年注入福源，如大海般浩蕩永不竭。獅子窟內產狻猊（Suanni，傳說中的一種猛獸），鸑鷟（Yuezhuo，傳說中的一種鳥）必定出自丹山之穴。成為瑞兆和祥瑞遍佈天下，草木昆蟲都歡欣喜悅。稽首讚歎這不可思議之事，好比眾星拱衛著明月。所以現在宣揚這奇妙的伽陀（Gatha，偈頌），在第一義諦中真實宣說。
俞御干請上堂。分別二十年，忽然又相見。如同百鍊精金，始終顏色不變。請我轉法輪（Dharmacakra，佛法之輪），增長菩提愿。當下斷絕狐疑，便悟得本來面目。
上堂時舉例說，圓通秀和尚開示大眾說，在少林寺九年冷坐，剛被神光窺破。如今玉石難以分辨，只好用麻纏著，用紙包裹。
【English Translation】 English version: Whether saintly, righteous, or wicked, whether grass or trees, sentient or insentient beings, all who encounter this light will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, all Buddhas attain it, possessing Sarvajnatva (Omniscience). All great Bodhisattvas attain it, accomplishing all Paramitas (Perfections). Pratyekabuddhas (Solitary Buddhas) attain it, manifesting miraculous light in the absence of a Buddha. The assembly of Sravakas (Listeners) and night deities come to greet them. Five hundred Arhats (Liberated Beings) attain it, gaining eight liberations and possessing six supernormal powers. Devas (Gods) attain it, increasing the ten virtues. Asuras (Demigods) attain it, eliminating their arrogance. Beings in hell attain it, instantly transcending the ten Bhumis (Stages of the Bodhisattva Path). Hungry ghosts, animals, and all sentient beings of the four births and nine realms attain it, each receiving according to their nature. Amitabha Buddha (The Buddha of Immeasurable Life) emits great light, completing the deeds of all Buddhas, and then pours the water of the four great oceans upon the head of Maitreya Buddha (The Future Buddha), bestowing the prediction of Anuttara-samyak-sambodhi, that he will perform great Buddha deeds in Tushita Heaven (The Contented Heaven). Amitabha Buddha has such神通 (supernatural powers), such自在 (sovereignty), such威神 (divine might). Are there any here who know and repay kindness? If so, come forth and meet with Jingshan, and I will vouch for you. If not, listen to this verse: The ten directions of the Dharma realm reach the human mouth, all that is in the Dharma realm is the tongue. Relying solely on this mouth and tongue, I wish our sovereign endless life. May blessings be poured forth for billions of years, as vast and inexhaustible as the sea. The lion's den produces Suanni (a mythical beast), and the Yuezhuo (a mythical bird) surely comes from the cave of Dan Mountain. May auspicious signs and blessings spread throughout the land, and may all plants and insects rejoice. I bow in reverence to this inconceivable event, like the stars surrounding the bright moon. Therefore, I now proclaim this wonderful Gatha (Verse), speaking truthfully in the ultimate meaning.
Yu Yugan requests to ascend the Dharma seat. Twenty years apart, suddenly we meet again. Like refined gold, the color remains unchanged. I am invited to turn the Dharmacakra (Wheel of Dharma), increasing the vow for Bodhi. Directly cut off all doubt, and awaken to the original face.
Ascending the seat, he cites the example of Zen Master Yuantong Xiu, who instructed the assembly, 'Nine years of cold sitting in Shaolin, just to be seen through by Shenguang. Now that jade and stone are difficult to distinguish, one can only wrap it in hemp and cover it with paper.'
這一個那一個更一個。若是明眼人。何須重說破。師云。徑山今日不免狗尾續貂。也有些子。老胡九年話墮。可惜當時放過。致令默照之徒。鬼窟長年打坐。這一個那一個更一個。雖然苦口叮嚀。卻似樹頭風過。
結夏上堂。一年一度解。一年一度結。只是這個事。何須更多說。不多說蹋著。秤錘硬似鐵。
大慧普覺禪師再住徑山能仁禪院語錄卷第六
大慧普覺禪師塔銘
少師保信軍節度使充醴泉觀使魏國公張浚撰
隆興元年。八月十日。大慧禪師宗杲。示寂于徑山明月堂。皇帝聞之嗟惜。詔以明月堂為妙喜庵。賜謚普覺。塔曰寶光。用寵賁之。其徒以師全身。葬于庵之後。使了賢來請銘。先是上為普安郡王時聞師名。嘗遣內都監。至徑山謁師。師作偈以獻上。上甚嘉之。及在建邸。復遣內知客。請師山中。為眾說法。親書妙喜庵大字。及制真贊寄師。又二年而上即位。始賜號大慧禪師。明年復取向所賜宸翰。以御寶識之恩寵加厚而師亡矣。仰惟主上神聖英武。資不世出。而惠顧一方外之士如此。蓋師于釋氏。所謂卓然傑出于當世者。忠誠感格得之天理。是以上動宸心。眷知特異。吁其盛哉。自昔聖賢。以傳心為學。誠明合體。變化興焉。西方之教。指心空為解脫究竟。蓋得一而不見
【現代漢語翻譯】 現代漢語譯本 『這一個』、『那一個』，哪個更勝一籌？若是明眼人，何須我再多費口舌點破？徑山今日也免不了狗尾續貂，說上幾句。老胡（指達摩，Bodhidharma）九年面壁，說的話都落空了，可惜當時被放過，以致於那些搞默照禪的人，在鬼窟里常年打坐。『這一個』、『那一個』，哪個更勝一籌？雖然我苦口婆心叮嚀，卻好像樹頭的風吹過一樣，毫無作用。
結夏安居上堂說法：一年一度解夏，一年一度結夏。只是這件事，何須說那麼多？不多說，腳踏實地，像秤錘一樣堅硬。
《大慧普覺禪師再住徑山能仁禪院語錄卷第六》
《大慧普覺禪師塔銘》
少師保信軍節度使充醴泉觀使魏國公張浚撰
隆興元年八月十日，大慧禪師宗杲（Zonggao），在徑山明月堂圓寂。皇帝聽聞后嗟嘆惋惜，下詔將明月堂改為妙喜庵，賜謚號為普覺（Pujue），塔名為寶光（Baoguang），以示恩寵。他的弟子們將禪師的全身葬在庵的後面，派遣了賢了來請求我撰寫銘文。先前皇上還是普安郡王時，就聽聞過禪師的名聲，曾經派遣內都監到徑山拜見禪師。禪師作偈獻給皇上，皇上非常讚賞。等到皇上在藩邸時，又派遣內知客，請禪師到山中為大眾說法，親自書寫了『妙喜庵』這幾個大字，並且製作了畫像贊寄給禪師。又過了兩年皇上即位，開始賜號為大慧禪師（Dahui Chanshi）。第二年又取出先前所賜的御筆，用御寶蓋章，恩寵更加深厚，而禪師卻去世了。我仰慕皇上神聖英武，資質非凡，卻對一位方外之士如此關懷，大概是因為禪師在佛教中，是所謂卓然傑出于當世的人，他的忠誠感動了上天，所以皇上才會動心，對他另眼相看。唉，真是盛事啊！自古以來的聖賢，以傳心為學，誠明合一，變化由此而生。西方的佛教，以指明心性空寂為解脫的究竟，大概是隻得其一，而沒有見到全部。
【English Translation】 English version 'This one', 'that one', which is better? If you have clear eyes, why should I explain it further? Jingshan (name of a mountain) today cannot avoid adding a dog's tail to the sable, saying a few words. Old Hu (referring to Bodhidharma) faced the wall for nine years, and his words fell to the ground. It is a pity that he was let go at that time, so that those who engage in silent illumination Chan (a type of meditation), sit in the ghost cave all year round. 'This one', 'that one', which is better? Although I earnestly exhort, it is like the wind blowing through the treetops, without any effect.
Sermon during the summer retreat: Once a year to end the summer retreat, once a year to begin the summer retreat. It's just this matter, why say so much? Not much to say, be down-to-earth, as hard as an iron weight.
《The Record of Dahui Pujue (Pujue meaning Universal Enlightenment) Chan Master's Second Residence at Nengren (Nengren meaning Capable of Benevolence) Chan Monastery on Jingshan (Jingshan meaning Path Mountain), Volume Six》
《Epitaph for the Pagoda of Chan Master Dahui Pujue》
Composed by Zhang Jun, Junior Preceptor, Military Commissioner of Baoxin, Commissioner of Liquan Temple, and Duke of Wei
On the tenth day of the eighth month of the first year of Longxing, Chan Master Zonggao (Zonggao), Dahui (Dahui meaning Great Wisdom), passed away at Mingyue Hall (Mingyue Hall meaning Bright Moon Hall) on Jingshan. The emperor sighed and lamented upon hearing this, and issued an edict to change Mingyue Hall to Miaoxi Hermitage (Miaoxi Hermitage meaning Wondrous Joy Hermitage), and bestowed the posthumous title of Pujue (Pujue meaning Universal Enlightenment), and the pagoda name of Baoguang (Baoguang meaning Precious Light), to show his favor. His disciples buried the Chan Master's whole body behind the hermitage, and sent Liao Xian to request me to write the epitaph. Previously, when the emperor was still the Prince of Puan, he had heard of the Chan Master's reputation, and had sent the inner supervisor to Jingshan to visit the Chan Master. The Chan Master composed a verse and presented it to the emperor, who greatly appreciated it. When the emperor was in the princely residence, he again sent the inner receptionist to invite the Chan Master to the mountain to preach to the public, and personally wrote the large characters 'Miaoxi Hermitage', and made a portrait eulogy and sent it to the Chan Master. Two years later, the emperor ascended the throne, and began to bestow the title of Dahui Chan Master. The following year, he took out the previously bestowed imperial writing and stamped it with the imperial seal, and the favor became even deeper, but the Chan Master passed away. I admire the emperor's divine and martial prowess, his extraordinary qualities, yet he cares so much for a person outside the world, probably because the Chan Master in Buddhism is what is called outstanding in his time, his loyalty moved Heaven, so the emperor was moved and looked at him differently. Alas, what a grand event! Since ancient times, sages and worthies have taken the transmission of the mind as learning, sincerity and brightness unite, and changes arise from this. Western Buddhism takes pointing to the emptiness of the mind as the ultimate liberation, probably only getting one thing and not seeing the whole.
諸用。而悟入要處。或幾於儘性者所為。後世三宗並行。臨濟正傳。號為得人。超出聲塵。不立一法。根源直截。以證為極。焜耀震動。卷舒無礙。如師子兒。遊戲自在。獲大無畏。此固不可以智知識識也。臨濟六傳至楊岐。楊岐再世。而圓悟禪師克勤。得法於五祖演。被遇兩朝。其道蓋盛行矣。師實嗣圓悟。益光明焉。師諱宗杲。宣州寧國人。姓奚氏。年十七為浮圖。不欲居鄉里。從經論師。即出行四方。始從曹洞諸老宿游。既得其說。嘆曰。是果佛祖意耶。去之謁準湛堂。準識師眉睫間。久謂之曰。子談說皆通暢。特未可以敵生死。吾今疾革。他日見川勤。當能辦子事。勤即圓悟師也。湛堂死。師謁丞相張公無盡。求準塔銘。無盡門庭高於天下。士亦小許可見。師一言而契。即下榻。朝夕與語。名其庵曰妙喜。字之曰曇晦。且謂子必見圓悟師。吾助子往。遂津致行李來京師。見勤于天寧。一日勤升堂。師豁然神悟。以語勤。勤曰。未也。子雖有得矣。而大法故未明。又一日勤舉演和尚有句無句語。師言下得大安樂法。勤拊掌曰。始知吾不汝欺耶。自是縱橫踔厲。無所疑於心。大肆其說。如蘇張之雄辯。孫吳之用兵。如建瓴水轉圓石于千仞之阪。諸老斂衽。莫當其鋒。於時賢士大夫。往往爭與之遊。雅為右丞呂公舜
徒所重奏。賜紫衣號佛日大師。會女真之變。其酋欲取禪僧十輩。師在選中。已而得免。蓋若有相之者渡江而南。圓悟方主云居席。命師居第一座。為眾授道。譽望蔚然。已而去入云居山。居古云門。學者雲集。復避亂走湖南。轉江右入閩。筑庵長樂洋嶼。時從之者才五十有三人。未五十日。得法者十三輩。前此蓋未始有也。后皆角立。始應給事江公少明之請。住小溪雲門庵。而浚在蜀時。勤親以師囑謂真得法髓。浚造朝。遂以臨安徑山延之。道法之盛冠於一時。百舍重趼往赴。惟恐后拜其門。惟恐不得見。至無所容。敞千僧大閣以居之。凡二千餘眾。所交皆俊艾。當時名卿。如侍郎張公子韶。為莫逆友。而師亦竟以此遇禍。蓋當軸者。恐其議己惡之也。毀衣焚牒。屏居衡州。凡十年徙梅州。梅州瘴癘寂寞之地。其徒裹糧從之。雖死不悔。噫是非有以真服其心而然耶。又五年。太上皇帝特恩放還。明年復僧服。四方虛席以邀。率不就。最後以朝命住育王。聚眾多食或不繼。筑涂由凡數千頃。詔賜其莊名般若。又二年移徑山。師之再住此山。道俗歆慕。如見其所親。雖老接引後進不少倦。居明月堂凡一年。以終將示寂。親書遺奏。及寄聲別右相湯公。又貽書于浚了賢請偈。復取筆大書。不少亂。師雖為方外士而義篤君親
【現代漢語翻譯】 現代漢語譯本：他的奏章受到重視，被賜予紫衣，號為佛日大師。適逢女真之變（女真族入侵中原），女真首領想要挑選十名禪僧。大師在被選之列，後來得以倖免。大概是有神靈保佑他。他渡江南下，圓悟（禪師名號）正在主持云居山的法席，命大師擔任第一座，為大眾講授佛法，聲譽極高。之後他離開云居山，隱居於云居山。後來又住在古云門（地名），前來求學的僧人雲集。再次爲了躲避戰亂逃往湖南，又從江西進入福建，在長樂洋嶼筑庵居住。當時跟隨他的人只有五十三個，不到五十天，得到他真傳的就有十三人，這在此之前是從未有過的。這些人後來都成為獨當一面的人物。開始應給事中江少明的邀請，住在小溪雲門庵。當時張浚（人名）在四川時，曾多次親自以大師囑託，認為他真正得到了佛法的精髓。張浚入朝為官，於是用臨安徑山（地名）來延請大師。大師的佛法盛況一時無兩，人們不遠千里前來，唯恐落後，爭相拜見，以至於沒有地方可以容納。於是擴建了千僧大閣來安置他們，共有兩千多人。他交往的都是俊傑之士，當時的著名官員，如侍郎張公子韶，都是他的知心朋友。但大師也因此遭遇禍患。大概是當權者害怕他議論自己的惡行，於是毀壞了他的僧衣，焚燒了他的度牒，將他流放到衡州。在那裡住了十年，又遷往梅州。梅州是瘴氣瀰漫、荒涼寂寞的地方，他的弟子們帶著糧食跟隨他，即使死去也不後悔。唉，這難道不是因為他真正以德行折服了他們的心嗎？又過了五年，太上皇特別恩準他返回。第二年恢復了他的僧人身份。四面八方都空出住持之位來邀請他，但他大多沒有答應。最後因為朝廷的命令而住在育王寺。聚集的僧人眾多，糧食有時難以接濟，於是開墾了數千頃的土地，朝廷下詔賜予他的莊園名為般若。又過了兩年，他移居徑山。大師再次住在徑山，僧俗都敬慕他，如同見到親人一般。即使年老，接引後進也毫不倦怠。在明月堂住了一年，臨終前親自寫下遺奏，以及寄語給右相湯公，又給張浚寫信請求偈語，然後拿起筆寫下大字，毫不紊亂。大師雖然是方外之人，但對君主的忠義卻非常深厚。 English version: His memorials were valued, and he was granted a purple robe with the title 'Great Master Buddha Sun'. He encountered the Jurchen Rebellion (the Jurchen invasion of the Central Plains), and the Jurchen chieftain wanted to select ten Chan monks. The master was among those selected, but was later spared, probably due to divine protection. He crossed the river to the south, where Yuanwu (Chan master's name) was presiding over the Dharma seat at Yunju Mountain, and appointed the master as the first seat, teaching the Dharma to the masses, earning great reputation. Later, he left Yunju Mountain and lived in seclusion in Yunju Mountain. Later, he resided in the ancient Yunmen (place name), where monks gathered to seek knowledge. He fled to Hunan again to escape the war, and then entered Fujian from Jiangxi, building a hermitage in Yangyu, Changle. At that time, only fifty-three people followed him, and in less than fifty days, thirteen people received his true teachings, which had never happened before. These people later became independent figures. He began to live in Xiaoxi Yunmen Hermitage at the invitation of Jiang Shaoming, a government official. When Zhang Jun (person's name) was in Sichuan, he repeatedly entrusted him with the master, believing that he had truly obtained the essence of the Dharma. Zhang Jun entered the court as an official, and then used Lin'an Jingshan (place name) to invite the master. The master's Dharma flourished for a time, and people came from thousands of miles away, fearing to be left behind, vying to meet him, so that there was no place to accommodate them. Therefore, the Thousand Monks Pavilion was expanded to accommodate them, with more than two thousand people. He associated with outstanding talents, and famous officials at the time, such as Zhang Gongzi Shao, the vice minister, were his close friends. However, the master also encountered misfortune because of this. Probably the powerful people were afraid that he would discuss their evil deeds, so they destroyed his monk's robe, burned his ordination certificate, and exiled him to Hengzhou. He lived there for ten years, and then moved to Meizhou. Meizhou was a place of miasma, desolate and lonely, and his disciples followed him with food, not regretting even death. Alas, isn't this because he truly convinced their hearts with his virtue? After another five years, the Supreme Emperor specially granted him permission to return. The following year, his monk status was restored. All directions vacated the abbot's seat to invite him, but he mostly did not agree. Finally, he lived in Yuwang Temple by order of the court. The gathered monks were numerous, and food was sometimes difficult to supply, so he reclaimed thousands of acres of land, and the court issued an edict granting his manor the name 'Prajna'. After another two years, he moved to Jingshan. The master lived in Jingshan again, and monks and laypeople admired him as if they were seeing relatives. Even in his old age, he was not tired of guiding the younger generation. He lived in Mingyue Hall for a year, and before his death, he personally wrote a memorial, as well as a message to Right Minister Tang, and wrote a letter to Zhang Jun requesting a verse, and then picked up a pen and wrote large characters without any confusion. Although the master was a person outside the world, his loyalty to the monarch was very deep.
【English Translation】 Modern Chinese translation: His memorials were valued, and he was granted a purple robe with the title 'Great Master Buddha Sun'. He encountered the Jurchen Rebellion (the Jurchen invasion of the Central Plains), and the Jurchen chieftain wanted to select ten Chan monks. The master was among those selected, but was later spared, probably due to divine protection. He crossed the river to the south, where Yuanwu (Chan master's name) was presiding over the Dharma seat at Yunju Mountain, and appointed the master as the first seat, teaching the Dharma to the masses, earning great reputation. Later, he left Yunju Mountain and lived in seclusion in Yunju Mountain. Later, he resided in the ancient Yunmen (place name), where monks gathered to seek knowledge. He fled to Hunan again to escape the war, and then entered Fujian from Jiangxi, building a hermitage in Yangyu, Changle. At that time, only fifty-three people followed him, and in less than fifty days, thirteen people received his true teachings, which had never happened before. These people later became independent figures. He began to live in Xiaoxi Yunmen Hermitage at the invitation of Jiang Shaoming, a government official. When Zhang Jun (person's name) was in Sichuan, he repeatedly entrusted him with the master, believing that he had truly obtained the essence of the Dharma. Zhang Jun entered the court as an official, and then used Lin'an Jingshan (place name) to invite the master. The master's Dharma flourished for a time, and people came from thousands of miles away, fearing to be left behind, vying to meet him, so that there was no place to accommodate them. Therefore, the Thousand Monks Pavilion was expanded to accommodate them, with more than two thousand people. He associated with outstanding talents, and famous officials at the time, such as Zhang Gongzi Shao, the vice minister, were his close friends. However, the master also encountered misfortune because of this. Probably the powerful people were afraid that he would discuss their evil deeds, so they destroyed his monk's robe, burned his ordination certificate, and exiled him to Hengzhou. He lived there for ten years, and then moved to Meizhou. Meizhou was a place of miasma, desolate and lonely, and his disciples followed him with food, not regretting even death. Alas, isn't this because he truly convinced their hearts with his virtue? After another five years, the Supreme Emperor specially granted him permission to return. The following year, his monk status was restored. All directions vacated the abbot's seat to invite him, but he mostly did not agree. Finally, he lived in Yuwang Temple by order of the court. The gathered monks were numerous, and food was sometimes difficult to supply, so he reclaimed thousands of acres of land, and the court issued an edict granting his manor the name 'Prajna'. After another two years, he moved to Jingshan. The master lived in Jingshan again, and monks and laypeople admired him as if they were seeing relatives. Even in his old age, he was not tired of guiding the younger generation. He lived in Mingyue Hall for a year, and before his death, he personally wrote a memorial, as well as a message to Right Minister Tang, and wrote a letter to Zhang Jun requesting a verse, and then picked up a pen and wrote large characters without any confusion. Although the master was a person outside the world, his loyalty to the monarch was very deep.
。每及時事。愛君憂時。見之詞氣。其論甚正確。晚自徑山來秣陵。見浚垂涕言。先人不幸無後。某之責家貧何所仰愿。乞一給使名藉公重。庶有肯就者。浚為惻然興嘆。遂奏其族弟道源奉師親后。既退居明月堂。冒暑走其鄉。上冢葺治。所存蓋如此。使為吾儒豈不為名士。而其學佛亦卓然自立於當世。非豪傑丈夫哉。卒被光寵。表之無窮。誠有以自致也。所賜御書。建閣藏於妙喜庵。與茲山不磨矣。師壽七十有五。坐夏五十八年。僧俗從師得法悟徹者。不啻數十人。皆有聞於時。鼎需思岳彌光悟本守凈道謙遵璞祖元沖密。先師而卒。我秦國太夫人亦嘗于師問道焉。嗚呼我識師之早。此心默契。未言先同。從容酬接。達旦不倦。人間至樂。孰與等擬。蓋惜其淪沒山林惠利之不博加於人也。然而以道觀之。安可以隱顯去來。索師于形骸之內哉。我實知師。宜為之銘。銘曰。
死生為一 非想非說 證徹了悟 一息千劫 嗟師何為 拳拳忠孝 欲迪群迷 俾趨正教 嘻笑怒罵 佛事熾然 情生智隔 疑謗興焉 天目巍巍 終古莫移 師兮道德 此山與齊 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師住江西雲門庵語錄卷第七
徑山能仁
【現代漢語翻譯】 現代漢語譯本：他總是關心時事，憂慮國家。從他的言辭中可以看出，他的見解非常正確。晚年從徑山來到秣陵，見到浚，流著眼淚說：『先人不幸沒有後代，我的責任重大，家境貧寒，依靠什麼生活呢？希望您能請求朝廷給我一個給使的名額，憑藉公重的關係，或許有人願意幫助我。』浚聽了，非常同情，嘆息不已，於是上奏讓他的族弟道源來奉養老師，繼承他的事業。之後，他退居到明月堂，冒著酷暑走訪他的家鄉，修繕墳墓，他所做的就是這些。如果他做儒生，難道不能成為名士嗎？而他學佛，也能卓然自立於當世，不是豪傑丈夫嗎？最終被朝廷賞識，表彰他的功德無窮，這確實是他自己努力的結果。朝廷賜予的御書，被他建閣藏於妙喜庵，與這座山一樣永不磨滅。老師享年七十五歲，坐夏五十八年。僧人和俗人跟隨老師得法開悟的人，不下數十人，都在當時很有名望。鼎需、思岳、彌光、悟本、守凈、道謙、遵璞、祖元、沖密等都比先師去世。我的秦國太夫人也曾經向老師問道。唉，我認識老師很早，彼此心意相通，未說出口就已心領神會，從容應對，直到天亮也不疲倦。人間至樂，有什麼能與此相比呢？可惜他隱沒山林，他的恩惠利益沒有廣泛地施加於人。然而從道的角度來看，怎麼能用隱居顯達、離去到來，在形骸之內尋找老師呢？我確實瞭解老師，應該為他作銘文。銘文如下： 生死為一，非想非說，證徹了悟。 一息千劫，嗟師何為，拳拳忠孝。 欲迪群迷，俾趨正教，嘻笑怒罵。 佛事熾然，情生智隔，疑謗興焉。 天目巍巍，終古莫移，師兮道德。 此山與齊。
【English Translation】 English version: He was always concerned about current affairs and worried about the country. From his words and expressions, it could be seen that his views were very correct. In his later years, he came from Jingshan (徑山) to Moling (秣陵), and upon seeing Jun (浚), he said with tears: 'Unfortunately, my ancestors had no descendants, and my responsibility is great. My family is poor, and what can I rely on? I hope you can request the court to grant me a position as a 'geishi' (給使, a minor official title), and with the help of Gongzhong (公重, likely a person's name or title), perhaps someone will be willing to assist me.' Jun, feeling sympathetic, sighed deeply and then submitted a memorial to have his cousin Daoyuan (道源) support the teacher and inherit his work. Afterwards, he retired to Mingyue Hall (明月堂), braving the summer heat to visit his hometown and repair the graves. This is what he did. If he were a Confucian scholar, wouldn't he be a famous person? And in his study of Buddhism, he was able to stand out in his time, wasn't he a heroic man? Eventually, he was appreciated by the court, and his merits were praised endlessly, which was indeed the result of his own efforts. The imperial calligraphy bestowed by the court was stored in a pavilion he built at Miaoxi Temple (妙喜庵), and it will last as long as this mountain. The teacher lived to be seventy-five years old, and spent fifty-eight summers in monastic retreat. The monks and laypeople who followed the teacher and attained enlightenment numbered no less than several dozen, all of whom were well-known at the time. Dingxu (鼎需), Siyue (思岳), Miguang (彌光), Wuben (悟本), Shoujing (守凈), Daoqian (道謙), Zunpu (遵璞), Zuyuan (祖元), Chongmi (沖密), etc., all passed away before the teacher. My Qin (秦) state's Tai Furen (太夫人, a respectful title for a woman) also once asked the teacher about the Dao (道, the Way). Alas, I knew the teacher early on, and our hearts resonated with each other. We understood each other before speaking, and we engaged in leisurely conversations until dawn without fatigue. What worldly pleasure can compare to this? It is a pity that he was hidden in the mountains and forests, and his grace and benefits were not widely bestowed upon people. However, from the perspective of the Dao, how can we seek the teacher within the confines of his physical form, using concepts of seclusion and prominence, departure and arrival? I truly understand the teacher and should write an inscription for him. The inscription reads: Life and death are one, beyond thought and speech, completely realized and enlightened. One breath is a thousand kalpas (劫, eons), alas, what did the teacher do? Utmost loyalty and filial piety. Wishing to guide the confused, leading them towards the right teaching, laughter, scolding, anger. Buddhist affairs flourish, emotions arise and wisdom is separated, doubts and slanders arise. Mount Tianmu (天目) stands tall, unchanging throughout the ages, teacher, your morality. Is equal to this mountain.
禪院住持嗣法慧日禪師臣蘊聞 上進
結夏示眾。有句無句如藤倚樹。孟八郎漢便恁么去。機不到語不副。眼裡著得百千萬億須彌山。耳里著得無量無邊香水海。機副語語投機。眼裡著沙不得。耳里著水不得。有般漢。聞恁么道。便道。見月休觀指。歸家罷問程。不知垂萬里鉤。駐千里烏騅。布漫天網打衝浪鯤鯨。若是蝦蟆蚯蚓跛鱉盲龜。徒勞上鉤徒勞入網。須是恁么人方知恁么事。所以道。殺人自有殺人刀。活人自有活人劍。有殺人刀無活人劍。一切死人活不得。有活人劍無殺人刀。一切活人死不得。死得活人活得死人。便能刮龜毛于鐵牛背上。截兔角于石女腰邊。不作奇特商量。不作玄妙解會。何須九旬禁足三月護生。謹守蠟人無繩自縛。須知盡十方遍法界無有如針鋒許不是。各各當人安居之處。便恁么去。更有事在。敢問諸人。只如不死不活底人出來。且作么生殺作么生活。若殺不得活不得。佛法無靈驗。直饒殺得活得。也未是作家。于衲僧分上了無交涉。且道衲僧有甚麼長處。良久云。雖有一雙窮相手。未曾低揖等閑人。喝一喝。
示眾。恁么恁么。針劄不入。不恁么不恁么匙挑不上。恁么中不恁么。鬼面神頭。不恁么中卻恁么。披毛戴角。阿呵呵。且道笑個甚麼。我笑。昔日雲門大師有時云。
【現代漢語翻譯】 現代漢語譯本： 禪院住持嗣法慧日禪師臣蘊聞上進：
結夏安居時向大眾開示：有句無句就像藤蔓依附樹木。孟八郎就這樣離去了。機鋒不到位，言語不契合。眼裡能容得下百千萬億座須彌山（Sumeru Mountain，佛教宇宙觀中的聖山），耳里能容得下無量無邊的香水海（Fragrant Ocean，佛教宇宙觀中的海洋）。機鋒到位，言語句句投機。眼裡容不得沙子，耳里容不得水。有這麼一種人，聽到這樣的話，便說：『見到月亮就不要再看手指，回到家鄉就不要再問路程。』卻不知垂下萬里的釣鉤，停駐千里的烏騅馬。佈下漫天的大網，捕捉衝擊波浪的鯤鯨。如果是蛤蟆、蚯蚓、跛鱉、瞎眼烏龜，徒勞地想上鉤，徒勞地想入網。必須是那樣的人，才能知道那樣的事。所以說：殺人自有殺人的刀，活人自有活人的劍。只有殺人的刀而沒有活人的劍，一切死人活不過來。只有活人的劍而沒有殺人的刀，一切活人死不了。能讓死人復活，讓活人死去，便能在鐵牛背上刮下龜毛，在石女腰邊擷取兔角。不作奇特的商量，不作玄妙的解釋。何須九十天禁足，三個月護生？謹守像蠟人一樣，沒有繩子卻自己捆綁自己。須知整個十方遍法界，沒有像針尖那麼小的地方不是各人安身立命之處。就這樣去做。還有事在。敢問各位，就像那不死不活的人走出來，將如何殺，如何活？如果殺不得，活不得，佛法就沒有靈驗。即使殺得了，活得了，也還不是內行。與衲僧（指僧人）的身份毫無關係。且說衲僧有什麼長處？（停頓良久）雖有一雙窮困的手，卻不曾輕易向人作揖。喝！
向大眾開示：就是這樣，就是這樣，針也扎不進去。不是這樣，不是這樣，勺子也挑不起來。這樣之中不是這樣，鬼面神頭。不是這樣之中卻是這樣，披毛戴角。阿呵呵。且說笑什麼？我笑，昔日雲門大師有時說。
【English Translation】 English version: Chan Master Sifa Huiri, Abbot of the Chan Monastery, Your Disciple Yunwen, respectfully presents:
Giving instructions to the assembly during the summer retreat: 'Having a phrase or not having a phrase is like a vine relying on a tree. Meng Balang departed in such a manner. If the opportunity doesn't arrive, the words don't match. The eyes can hold hundreds of thousands of millions of Mount Sumeru (Sumeru Mountain, the sacred mountain in the Buddhist cosmology). The ears can hold immeasurable and boundless Fragrant Oceans (Fragrant Ocean, the ocean in the Buddhist cosmology). If the opportunity matches, every word is appropriate. The eyes cannot hold sand, the ears cannot hold water. There are those who, upon hearing such words, say: 'Having seen the moon, cease looking at the finger; having returned home, stop asking about the journey.' They do not know that they are casting a ten-thousand-mile hook, halting a thousand-mile Ujina horse. Spreading a net across the sky to catch the Kun-whale that surges through the waves. If it were a toad, an earthworm, a crippled turtle, or a blind tortoise, it would be futile to try to get hooked, futile to try to enter the net. It must be such a person to know such a thing. Therefore, it is said: 'Killing people has its own killing sword, saving people has its own saving sword.' Having a killing sword but not a saving sword, all dead people cannot live. Having a saving sword but not a killing sword, all living people cannot die. To make the dead live and the living die is to be able to scrape turtle hair from the back of an iron ox and cut rabbit horns from the waist of a stone woman. Do not engage in strange discussions, do not engage in mysterious interpretations. Why is there a need for ninety days of restricted movement and three months of protecting life? Carefully guarding like a wax figure, bound by itself without ropes. Know that throughout the entire ten directions and the Dharma Realm, there is not a place as small as the tip of a needle that is not the place where each person settles down. Just go on like this. There is still something to ask. I dare to ask everyone, if a person who is neither dead nor alive comes out, how will you kill him, how will you make him live? If you cannot kill him, cannot make him live, the Buddha-dharma has no efficacy. Even if you can kill him and make him live, you are still not an expert. It has nothing to do with the identity of a monastic. What are the strengths of a monastic? (Pauses for a long time) Although there is a pair of poor hands, they have never bowed casually to ordinary people.' A shout!
Giving instructions to the assembly: 'Thus, thus, a needle cannot penetrate. Not thus, not thus, a spoon cannot scoop it up. In thus, not thus, a demon-faced god. In not thus, yet thus, wearing fur and horns. Aha ha ha. What are we laughing at? I laugh because, in the past, Great Master Yunmen sometimes said.'
聞聲悟道見色明心。觀世音菩薩將錢買糊餅。放下手云。元來只是饅頭。乃喝一喝云。人無遠慮必有近憂。
示眾舉。雲門一日拈拄杖云。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧見拄杖但喚作拄杖。行但行坐但坐。總不得動著。師云。我不似雲門老人將虛空剜窟竉。驀拈拄杖云。拄杖子不屬有不屬無。不屬幻不屬空。卓一下云。凡夫二乘緣覺菩薩。盡向這裡各隨根性悉得受用。唯于衲僧分上為害為冤。要行不得行。要坐不得坐。進一步則被拄杖子迷卻路頭。退一步則被拄杖子穿卻鼻孔。只今莫有不甘底么。試出來與拄杖子相見。如無來年更有新條在。惱亂春風卒未休。
示眾。過去諸如來。斯門已成就。拈拄杖左邊卓一下云。且拈向左邊。現在諸菩薩。今各入圓明。右邊卓一下云。且拈向右邊。未來修學人。當依如是法。中間卓一下云。且拈向中間。二邊渾莫立。中道不須安。一切智智清凈。無二無二分。無別無斷故。昨日有人從淮南來。不得江西信。報道。下江盜賊已平。雲門山頭種田博飯吃。問著禪道佛法。口似磉盤。乃喝一喝云。適來許多葛藤。向甚麼處去也。又卓一下云。有利無利不離行市。
示眾。自從胡亂后三十年。不少鹽醬。頂門具眼衲僧。到此如何趣
【現代漢語翻譯】 現代漢語譯本 聞聲悟道，見色明心。觀世音菩薩（Avalokiteśvara Bodhisattva）用錢買了糊餅。放下手說：『原來只是饅頭。』於是喝斥一聲說：『人無遠慮，必有近憂。』
開示大眾，舉例說：雲門（Yunmen）有一天拿起拄杖說：『凡夫執著地認為是「有」，二乘（Śrāvaka and Pratyekabuddha）分析后認為是「無」，緣覺（Pratyekabuddha）認為是幻有，菩薩（Bodhisattva）當下體悟到空性。』 禪僧見到拄杖，只管叫它拄杖，該走就走，該坐就坐，總不要動念執著。』 師父說：『我不像雲門老和尚那樣在虛空中挖窟窿。』 隨即拿起拄杖說：『這拄杖子不屬於「有」，不屬於「無」，不屬於「幻有」，也不屬於「空」。』 猛擊一下說：『凡夫、二乘、緣覺、菩薩，都可以在這裡各自隨順自己的根性得到受用。唯獨對於禪僧來說，反而是危害和冤屈。想要走卻不能走，想要坐卻不能坐。進一步就被拄杖子迷惑了道路，退一步就被拄杖子穿透了鼻孔。』 現在有沒有不服氣的？ 試著出來和拄杖子較量一番。如果沒有，來年還有新的枝條生長，惱亂春風終究不會停止。
開示大眾：過去諸佛如來，都是通過這個法門成就的。拿起拄杖在左邊敲一下說：『暫且放在左邊。』 現在諸位菩薩，如今各自進入圓滿光明之境。在右邊敲一下說：『暫且放在右邊。』 未來修學佛法的人，應當依照這樣的方法修行。在中間敲一下說：『暫且放在中間。』 兩邊都不要執著，中道也不需要安立。一切智慧的清凈境界，沒有二元對立，沒有差別，沒有分割。』 昨天有人從淮南來，沒有得到江西的訊息， 報告說：『下江的盜賊已經被平定了，雲門山頭的僧人種田吃飯。』 問到禪道佛法，卻像磨盤一樣遲鈍。』 於是喝斥一聲說：『剛才說了這麼多，都到哪裡去了？』 又敲一下說：『有利無利，都不離開市場。』
開示大眾：自從胡亂之後三十年，不少了鹽和醬。頂門有眼的禪僧，到這裡該如何進取？
【English Translation】 English version Hearing the sound, realize the Tao; seeing the form, understand the mind. Guanshiyin Bodhisattva (Avalokiteśvara Bodhisattva) used money to buy a pancake. Putting it down, he said, 'It turns out it's just a steamed bun.' Then he shouted, 'If a man has no distant worries, he will have immediate troubles.'
Instructing the assembly, he cited: One day, Yunmen (Yunmen) picked up a staff and said, 'Ordinary people stubbornly believe it exists; the Two Vehicles (Śrāvaka and Pratyekabuddha) analyze it and believe it is non-existent; the Pratyekabuddha believes it is illusory; the Bodhisattva immediately realizes emptiness.' When a monk sees a staff, he simply calls it a staff, walks when he should walk, and sits when he should sit, never clinging to thoughts. The master said, 'I am not like the old man Yunmen, digging holes in the void.' Then he picked up the staff and said, 'This staff does not belong to existence, nor does it belong to non-existence, nor does it belong to illusion, nor does it belong to emptiness.' He struck it once and said, 'Ordinary people, the Two Vehicles, Pratyekabuddhas, and Bodhisattvas can all receive benefits here according to their respective natures. Only for monks, it is a harm and a grievance. They want to walk but cannot walk, they want to sit but cannot sit. Taking a step forward, they are confused by the staff; taking a step back, their nostrils are pierced by the staff.' Now, is there anyone who is not willing to accept this? Try to come out and compete with the staff. If not, there will be new branches growing next year, and the disturbing spring breeze will never stop.
Instructing the assembly: The Buddhas of the past achieved enlightenment through this Dharma gate. He picked up the staff and struck it on the left side, saying, 'Let's put it on the left side for now.' The Bodhisattvas of the present are now entering the state of perfect enlightenment. He struck it on the right side, saying, 'Let's put it on the right side for now.' Those who will cultivate in the future should follow this Dharma. He struck it in the middle, saying, 'Let's put it in the middle for now.' Do not cling to either side, and there is no need to establish the Middle Way. The purity of all wisdom is without duality, without difference, without separation.' Yesterday, someone came from Huainan and did not receive news from Jiangxi, reporting that 'The bandits in Xiajiang have been pacified, and the monks on Yunmen Mountain are farming and eating.' When asked about Chan and the Dharma, they are as dull as a millstone.' Then he shouted, 'Where did all those entanglements go just now?' He struck it again, saying, 'Whether there is profit or not, it does not leave the marketplace.'
Instructing the assembly: Thirty years after the chaos, there is no shortage of salt and soy sauce. How should a monk with eyes on the top of his head proceed here?
向。然冤有頭債有主。雲門今日和泥合水。向炙瘡瘢上更著艾炷。要與馬師相見。遂以拂子面前畫一畫云。還見么。拆東籬補西壁。眼見則親手攬不及。釋迦彌勒換手椎胸。文殊普賢連聲叫屈。喝一喝云。馬面夜叉才稽首。牛頭獄卒便擎拳。
示眾。永嘉道。非不非是不是。差之毫釐失千里。是則龍女頓成佛。非則善星生陷墜。永嘉親見六祖來。要且只在是非里。雲門即不然。非不非是不是。仰面看天低頭覷地。惺惺時直是惺惺。瞌睡時一向瞌睡。也無佛法可商量。亦無塵勞可迴避。有時睡里驚覺來。元是貓兒捉老鼠。
示眾。古人道。他人住處我不住。他人行處我不行。不是與人難共聚。大都緇素要分明。喝一喝云。猶有這個在。雲門即不然。他人住處我亦住。他人行處我亦行。瞥喜瞥瞋無理會。新羅夜半日頭明。且道與古人相去多少。試定當看。
示眾。心不是佛。智不是道。南泉老人和身放倒。至今數百年來。其間無數善知識出世。未曾有一人為他扶起。雲門今日擬將燈心拄須彌山。試為扶起看。遂拈拄杖云。南泉放倒雲門扶起。放倒扶起有賓有主。明眼衲僧商量。切忌別作道理。既許商量。為甚麼不許作道理。良久云。相罵饒汝接嘴。相唾饒汝潑水。卓一下。
示眾。諸法本來絕待
【現代漢語翻譯】 現代漢語譯本： 指向哪裡？然而冤有頭債有主。雲門（Yunmen，禪師名號）今日和泥合水，如同在已經潰爛的瘡疤上再放艾草燃燒，想要與馬祖（Mazu，禪師名號）相見。於是用拂塵在面前畫了一下，說：『看見了嗎？』這是拆東邊的籬笆來補西邊的墻壁，親眼看見也來不及抓住。釋迦（Śākyamuni，佛教創始人）和彌勒（Maitreya，未來佛）也只能換手捶胸，文殊（Mañjuśrī，智慧菩薩）和普賢（Samantabhadra，大行菩薩）也連聲叫屈。喝一聲說：『馬面夜叉才稽首，牛頭獄卒便擎拳。』
開示大眾。永嘉（Yongjia，禪師名號）說：『非不非，是不是，差之毫釐，失之千里。是則龍女頓成佛，非則善星生陷墜。』永嘉親自見過六祖（Huineng，禪宗六祖），要而言之，只在于『是』與『非』之中。雲門卻不這樣說：『非不非，是不是，仰面看天，低頭看地。清醒時就清醒，瞌睡時就睡覺。』既沒有佛法可以商量，也沒有塵勞可以迴避。有時睡夢中驚醒，原來是貓在捉老鼠。
開示大眾。古人說：『他人住處我不住，他人行處我不行，不是與人難共聚，大都緇素要分明。』喝一聲說：『還有這個存在。』雲門卻不這樣說：『他人住處我亦住，他人行處我亦行，瞥喜瞥瞋無理會，新羅（Silla，古國名）夜半日頭明。』那麼，與古人相差多少呢？試著判斷看看。
開示大眾。心不是佛，智不是道。南泉（Nanquan，禪師名號）老人和身放倒。至今數百年，期間無數善知識出世，沒有一個人為他扶起。雲門今日打算用燈芯來支撐須彌山（Mount Sumeru，佛教中的聖山），試試看能否扶起他。於是拿起拄杖說：『南泉放倒，雲門扶起。放倒扶起，有賓有主。』明眼的衲僧來商量，切忌另外尋找道理。既然允許商量，為什麼不允許尋找道理？良久說：『相罵饒你接嘴，相唾饒你潑水。』用拄杖敲擊一下。
開示大眾。諸法本來就是絕對的。
【English Translation】 English version: Where does it point? However, grievances have their source, and debts have their debtor. Yunmen (name of a Chan master) today mixes mud and water, like applying moxa cautery to an already festering sore, wanting to meet Mazu (name of a Chan master). So he drew a line in front of himself with a whisk and said, 'Do you see it?' This is like taking down the east fence to repair the west wall, too late to grasp even when seen with one's own eyes. Śākyamuni (founder of Buddhism) and Maitreya (the future Buddha) can only beat their chests in turn, and Mañjuśrī (Bodhisattva of Wisdom) and Samantabhadra (Bodhisattva of Great Practice) cry out in protest. He shouts, 'Only when the horse-faced Rakshasa bows, the ox-headed jailer raises his fist.'
Instructing the assembly. Yongjia (name of a Chan master) said, 'Not not-not, is is-is, a difference of a hair's breadth leads to an error of a thousand miles. If it is, then the Dragon Girl instantly becomes a Buddha; if it is not, then Good Star falls into hell.' Yongjia personally saw the Sixth Patriarch (Huineng, the Sixth Patriarch of Chan), and in essence, it lies only within 'is' and 'is not.' Yunmen does not say it that way: 'Not not-not, is is-is, look up at the sky, look down at the ground. When awake, be awake; when sleepy, just sleep.' There is neither Dharma to discuss nor worldly defilement to avoid. Sometimes waking up startled from a dream, it turns out to be a cat catching a mouse.
Instructing the assembly. An ancient said, 'I do not live where others live; I do not walk where others walk. It is not that it is difficult to gather with others; it is mostly that monks and laypeople must be clearly distinguished.' He shouts, 'There is still this!' Yunmen does not say it that way: 'I also live where others live; I also walk where others walk. Sudden joy and sudden anger are ignored; in Silla (ancient kingdom), the sun shines at midnight.' Then, how much difference is there from the ancients? Try to judge and see.
Instructing the assembly. The mind is not the Buddha; wisdom is not the Way. Old man Nanquan (name of a Chan master) falls down completely. For hundreds of years since then, countless good teachers have appeared in the world, but no one has ever helped him up. Yunmen today intends to use a lamp wick to support Mount Sumeru (the sacred mountain in Buddhism), try to help him up and see. So he picks up his staff and says, 'Nanquan falls down, Yunmen helps him up. Falling down and helping up, there are guest and host.' Clear-eyed monks, discuss this, but be careful not to create other reasons. Since discussion is allowed, why is it not allowed to create reasons? After a long silence, he says, 'If you scold, I'll let you answer back; if you spit, I'll let you splash water.' He strikes once with his staff.
Instructing the assembly. All dharmas are originally absolute.
。觸目且無拘礙。只因斷臂覓心。便有人求懺罪。無文印子既成。付法傳衣廝賴。致令盧老黃梅。墜石腰間舂碓。將謂有法與人。問著卻言不會。引得後代兒孫。盡作韓獹逐塊。雖欲扶豎宗乘。奈何東倒西傫。子細檢點將來。直是令人叵耐。若也盡令而行。一擊須教粉碎。有時靜坐思量。就中也有可愛。且道有甚麼可愛。深沙共修羅結親。金剛與土地指。背喝一喝。
示眾。拈拄杖卓一下云。細不通風。大通車馬。突出當陽。孰辨真假。虛空有𣠽柄。無手人能把。跛驢蹋倒摘茶輪。草菴卸下琉璃瓦。又卓一下。
解夏示眾。洞山萬里一條鐵。瀏陽一擊百雜碎。雲門關字常現前。翠巖眉毛在不在。乃舉拂子云。雲門大師來也。還見么。擊禪床云。一彩兩賽。
示眾。法法本來法。無法無非法。何於一法中。有法有不法。拈起拄杖云。這個是拄杖子。那個是本來法。又云。這個是本來法。那個是拄杖子。只今莫有斷得出底么。若斷得出。非唯自有出身之路。亦乃不受人謾。若斷不出。雲門饒舌去也。開口即失。閉口非喪。如是如是。遂卓一下云。一椎兩當。復舉起云。看看寒山拾得掃地。倒轉苕帚柄把露柱。一摵勃跳上兜率陀天。觸破非非想天人鼻孔。毗盧遮那如來忍痛不禁。走入雲門拄杖子里藏身。
【現代漢語翻譯】 現代漢語譯本： 觸目所及且無拘無礙。只因慧可斷臂求法，便有人前來求懺悔罪業。無文字的印心既已完成，師徒之間便依賴付法傳衣的形式。以致六祖慧能當年在黃梅，被追趕時腰間墜石，只能在碓房舂米躲避。自以為有法可以傳授於人，問起來卻說自己什麼都不會。引得後代兒孫，全都像韓獹一樣追逐肉塊。雖然想要扶持宗門，奈何宗門已經東倒西歪。仔細檢查這些事情的來龍去脈，真是令人難以容忍。如果完全按照佛法行事，一擊之下須教它粉碎。但有時思量，其中也有可愛之處。且說有什麼可愛之處呢？深沙神與修羅結親，金剛神與土地神指腹為婚。背後大喝一聲。
開示大眾。拿起拄杖敲擊一下說，細微之處不通風，廣大之處能通行車馬。突然出現在當陽，誰能辨別真假？虛空有把柄，但沒有手的人也能拿住。跛腳的驢子踢倒了採茶的輪子，草菴卸下了琉璃瓦。又敲擊一下。
解夏時開示大眾。洞山良價禪師說萬里是一條鐵，瀏陽禪師一擊之下百雜粉碎。雲門文偃禪師的『關』字禪常在眼前顯現，翠巖禪師的眉毛還在不在？於是舉起拂塵說：『雲門大師來了！還看見了嗎？』敲擊禪床說：『一彩兩賽。』
開示大眾。法法本來就是法，沒有無法，也沒有非法。為什麼在一個法中，會有法和非法呢？拿起拄杖說：『這個是拄杖子，那個是本來法。』又說：『這個是本來法，那個是拄杖子。』現在有沒有能判斷得出的？如果判斷得出，不僅有自己的出路，也不會被人欺騙。如果判斷不出，那就是雲門饒舌了。開口就錯，閉口也並非正確。就是這樣，就是這樣。』於是敲擊一下說：『一椎兩當。』又舉起拄杖說：『看看寒山、拾得在掃地，倒轉苕帚柄把露柱。一摵勃跳上兜率陀天，觸破非非想天人的鼻孔。毗盧遮那如來忍痛不禁，走入雲門拄杖子里藏身。』 English version: Everywhere you look, there is no constraint or hindrance. Just because Huike (Bodhidharma's successor) cut off his arm to seek the Dharma, people come seeking repentance for their sins. The wordless seal of the mind having been accomplished, the master-disciple relationship relies on the form of Dharma transmission and robe inheritance. This led to Huineng (the Sixth Patriarch) in Huangmei, being chased and having a stone tied to his waist, only able to hide in the rice mill and pound rice. Thinking there was a Dharma to transmit to others, but when asked, he said he knew nothing. This led later generations of descendants to all chase after lumps of meat like Korean hounds. Although they wanted to support the lineage, it was tottering and falling. Examining these matters closely, it is truly intolerable. If one were to act completely according to the Dharma, with one strike, it should be smashed to pieces. But sometimes, upon reflection, there are also lovable aspects. What are these lovable aspects? Deep Sand God (a protective deity) becomes related to the Asuras (demi-gods), Vajra God (a deity wielding a thunderbolt) and the Earth God become betrothed in the womb. A loud shout from behind.
Addressing the assembly. He raised his staff and struck it once, saying, 'In the subtle, not even wind can pass through; in the vast, carriages and horses can pass. Suddenly appearing in Dangyang, who can distinguish the true from the false? Emptiness has a handle, but a handless person can grasp it. A lame donkey kicks over the tea-picking wheel, a thatched hut removes its glazed tiles.' He struck it again.
Addressing the assembly at the end of the summer retreat. Dongshan Liangjie (a Chan master) said, 'Ten thousand miles is one iron bar,' Liuyang (another Chan master) with one strike shatters it into a hundred pieces. Yunmen Wenyan's (a Chan master) 'gate' character Chan is always present before you, does Cuiyan's (another Chan master) eyebrow still exist? Then he raised his whisk and said, 'Master Yunmen is here! Do you see him?' He struck the Zen platform and said, 'One color, two competitions.'
Addressing the assembly. 'Dharma is inherently Dharma, there is no non-Dharma, no Dharma-less. Why within one Dharma, are there Dharma and non-Dharma?' He picked up his staff and said, 'This is a staff, that is the original Dharma.' Then he said, 'This is the original Dharma, that is the staff.' Right now, is there anyone who can make a judgment? If you can make a judgment, not only will you have your own path of liberation, but you will also not be deceived by others. If you cannot make a judgment, then Yunmen is being garrulous. Opening the mouth is wrong, closing the mouth is not right either. Thus it is, thus it is.' Then he struck it once, saying, 'One strike, two responsibilities.' Then he raised the staff and said, 'Look, Hanshan (a legendary figure) and Shide (another legendary figure) are sweeping the ground, turning the broom handle upside down and grasping the dew pillar. With one flick, they leap up to the Tushita Heaven, breaking the nostrils of the beings in the Realm of Neither Perception Nor Non-Perception. Vairocana Tathagata (a celestial Buddha) could not bear the pain and ran into Yunmen's staff to hide.'
【English Translation】 Everywhere you look, there is no constraint or hindrance. Just because Huike (Bodhidharma's successor) cut off his arm to seek the Dharma, people come seeking repentance for their sins. The wordless seal of the mind having been accomplished, the master-disciple relationship relies on the form of Dharma transmission and robe inheritance. This led to Huineng (the Sixth Patriarch) in Huangmei, being chased and having a stone tied to his waist, only able to hide in the rice mill and pound rice. Thinking there was a Dharma to transmit to others, but when asked, he said he knew nothing. This led later generations of descendants to all chase after lumps of meat like Korean hounds. Although they wanted to support the lineage, it was tottering and falling. Examining these matters closely, it is truly intolerable. If one were to act completely according to the Dharma, with one strike, it should be smashed to pieces. But sometimes, upon reflection, there are also lovable aspects. What are these lovable aspects? Deep Sand God (a protective deity) becomes related to the Asuras (demi-gods), Vajra God (a deity wielding a thunderbolt) and the Earth God become betrothed in the womb. A loud shout from behind. Addressing the assembly. He raised his staff and struck it once, saying, 'In the subtle, not even wind can pass through; in the vast, carriages and horses can pass. Suddenly appearing in Dangyang, who can distinguish the true from the false? Emptiness has a handle, but a handless person can grasp it. A lame donkey kicks over the tea-picking wheel, a thatched hut removes its glazed tiles.' He struck it again. Addressing the assembly at the end of the summer retreat. Dongshan Liangjie (a Chan master) said, 'Ten thousand miles is one iron bar,' Liuyang (another Chan master) with one strike shatters it into a hundred pieces. Yunmen Wenyan's (a Chan master) 'gate' character Chan is always present before you, does Cuiyan's (another Chan master) eyebrow still exist? Then he raised his whisk and said, 'Master Yunmen is here! Do you see him?' He struck the Zen platform and said, 'One color, two competitions.' Addressing the assembly. 'Dharma is inherently Dharma, there is no non-Dharma, no Dharma-less. Why within one Dharma, are there Dharma and non-Dharma?' He picked up his staff and said, 'This is a staff, that is the original Dharma.' Then he said, 'This is the original Dharma, that is the staff.' Right now, is there anyone who can make a judgment? If you can make a judgment, not only will you have your own path of liberation, but you will also not be deceived by others. If you cannot make a judgment, then Yunmen is being garrulous. Opening the mouth is wrong, closing the mouth is not right either. Thus it is, thus it is.' Then he struck it once, saying, 'One strike, two responsibilities.' Then he raised the staff and said, 'Look, Hanshan (a legendary figure) and Shide (another legendary figure) are sweeping the ground, turning the broom handle upside down and grasping the dew pillar. With one flick, they leap up to the Tushita Heaven, breaking the nostrils of the beings in the Realm of Neither Perception Nor Non-Perception. Vairocana Tathagata (a celestial Buddha) could not bear the pain and ran into Yunmen's staff to hide.'
雲門一眾呵呵大笑云。料掉沒交涉。正當恁么時露柱與燈籠。畫眉又增得多少光彩。良久云。有意氣時添意氣。不風流處也風流。
示眾。豁開正眼千聖罔測。其由一句全提萬別千差路絕。識不可識智莫能知。非聖非凡非心非法。全體恁么來。全體如是住。不見毗耶示疾。文殊問言。居士所疾為何等相。維摩詰曰。我病無形不可見。又問。此病身合耶心合耶。曰非身合。身相離故。亦非心合。心如幻故。師云。身相既離。心亦如幻。誰是示疾者。誰是問疾者。還證明得么。若證明得。則諸人身病心病俱銷。佛病法病齊遣。便能回三毒為三聚凈戒。回六識為六神通。回煩惱為菩提。回無明為大智。便恁么去。猶是止啼之說。未為究竟。且究竟一句作么生道。良久云。幻人心識本來無。罪福皆空無所住。喝一喝。
示眾。或是或非人不識。逆行順行天莫測。隔山人唱鷓鴣詞。錯認胡笳十八拍。遂舉拂子云。這個只是牦牛尾拂子。不得作是非逆順商量。作么生識。作么生測。良久云。無人過價打與三百擊禪床一下。
示眾。入水不避蛟龍。漁父之勇也。陸行不避虎兕。獵夫之勇也。白刃臨前視死若生者。將軍之勇也。作么生是衲僧之勇。良久云。大膽駕頭衝突過。小膽哀鳴告所由。喝一喝。
示眾
【現代漢語翻譯】 現代漢語譯本 雲門（Yunmen，禪師名）的僧眾們都呵呵大笑說：『預料之外，沒有交涉。』正在這樣的時候，露柱和燈籠，畫眉鳥又增添了多少光彩！良久，雲門說：『有意氣的時候增添意氣，不風流的地方也風流。』
開示大眾：豁開正眼，千聖（Qiansheng，指眾多的聖人）也無法測度。其由一句全盤提起，萬別千差的道路斷絕。識不可識，智莫能知。非聖非凡，非心非法。全體就這樣來，全體就這樣住。不見《維摩詰經》中記載的毗耶（Viyaya，城名）示疾，文殊（Wenshu，菩薩名）問他說：『居士所患的是什麼病相？』維摩詰（Vimoksha，人名）說：『我的病無形，不可見。』又問：『這病是身合還是心合？』答：『非身合，因為身相是離散的緣故；也非心合，因為心如幻象的緣故。』雲門禪師說：『身相既然離散，心也如幻象，那麼誰是示疾的人？誰是問疾的人？』還能夠證明嗎？如果能夠證明，那麼諸位的身病心病都消除了，佛病法病一齊遣除，便能迴轉三毒（貪嗔癡）為三聚凈戒（持戒、修定、發慧），迴轉六識（眼耳鼻舌身意）為六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），迴轉煩惱為菩提（Bodhi，覺悟），迴轉無明為大智。』即便這樣去做，也只是止啼之說，還未究竟。那麼究竟一句該怎麼說呢？良久，雲門說：『幻人心識本來無，罪福皆空無所住。』喝一聲。
開示大眾：『或是或非人不識，逆行順行天莫測。隔山人唱鷓鴣詞，錯認胡笳十八拍。』於是舉起拂子說：『這個只是牦牛尾拂子，不得作是非逆順來商量。怎麼認識？怎麼測度？』良久，雲門說：『無人過價，打與三百擊禪床一下。』
開示大眾：『入水不避蛟龍，是漁父的勇敢；陸行不避虎兕，是獵夫的勇敢；白刃臨前視死若生者，是將軍的勇敢。』那麼什麼是衲僧（Naseng，僧人的別稱）的勇敢呢？良久，雲門說：『大膽駕頭衝突過，小膽哀鳴告所由。』喝一聲。
開示大眾
【English Translation】 English version Yunmen's (Yunmen, name of a Chan master) assembly laughed heartily, saying, 'Unexpected, no negotiation.' At just such a time, the pillar and the lantern, the painted eyebrows, how much more splendor do they add! After a long while, Yunmen said, 'When there is spirit, add spirit; where there is no romance, there is also romance.'
Instructing the assembly: With the true eye wide open, even the thousand sages (Qiansheng, referring to numerous sages) cannot fathom it. The origin is entirely raised in one sentence, cutting off the paths of myriad differences. Knowing cannot know it, wisdom cannot comprehend it. Neither saintly nor ordinary, neither mind nor dharma. The whole comes just like this, the whole abides just like this. Don't you see Viyaya (Viyaya, name of a city) feigning illness in the Vimalakirti Sutra, and Manjushri (Wenshu, name of a Bodhisattva) asking him, 'Layman, what is the nature of your illness?' Vimalakirti (Vimoksha, name of a person) said, 'My illness is formless and invisible.' He further asked, 'Is this illness related to the body or the mind?' He replied, 'Not related to the body, because the body's form is separate; also not related to the mind, because the mind is like an illusion.' Master Yunmen said, 'Since the body's form is separate and the mind is like an illusion, then who is the one feigning illness? Who is the one asking about the illness?' Can you still prove it? If you can prove it, then everyone's bodily and mental illnesses will be eliminated, and the Buddha-illness and Dharma-illness will be removed together. Then you can transform the three poisons (greed, hatred, and delusion) into the three pure precepts (morality, concentration, and wisdom), transform the six consciousnesses (eye, ear, nose, tongue, body, and mind) into the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), transform afflictions into Bodhi (Bodhi, enlightenment), and transform ignorance into great wisdom.' Even if you do it this way, it is still just a saying to stop a child's crying, not yet ultimate. Then how should the ultimate sentence be spoken? After a long while, Yunmen said, 'The illusory human mind and consciousness are originally nonexistent; sins and blessings are all empty, with nothing to abide in.' He gives a shout.
Instructing the assembly: 'Whether it is right or wrong, people do not know; whether it goes against or with the flow, heaven cannot fathom. A person sings a partridge song from across the mountain, mistakenly recognizing it as the Eighteen Songs of a Nomad Flute.' Thereupon, he raised the whisk and said, 'This is just a yak-tail whisk; do not use it to deliberate on right and wrong, going against or with the flow. How do you recognize it? How do you fathom it?' After a long while, Yunmen said, 'If no one offers a price, I'll give it away for three hundred strikes on the meditation platform.'
Instructing the assembly: 'Entering the water without avoiding dragons is the courage of a fisherman; walking on land without avoiding tigers and rhinoceroses is the courage of a hunter; facing a white blade and regarding death as life is the courage of a general.' Then what is the courage of a monk (Naseng, another name for a monk)? After a long while, Yunmen said, 'Boldly driving the head, he rushes through; the timid one cries and tells the reason.' He gives a shout.
Instructing the assembly
。有一人一生為善。有一人一生造惡。為善者一旦犯不與取戒。造惡者一念了悟自心。善人犯不與取戒。即名為賊。惡人了悟自心。即名為佛。二人同到。雲門著那一人即是。著善人而卻惡人。則是著賊而卻佛。著惡人而卻善人。則是怕惡而欺善。若二人俱著。則佛賊不分。若二人俱不著。則善惡不明。若決定指佛是惡人。則招謗佛之愆。入地獄如箭射。若指賊是善人。未有善人而做賊者。當人未具智眼在。到這裡還有斷得者么。若斷不得。雲門為諸人斷卻。賊是善人為。佛是惡人做。佛賊善惡人不出這兩個。還會么。驀拈拄杖面前畫一畫云。建昌紙貴一狀領過。
示眾。荊棘林中善卷舒。更于驪頷探神珠。南山鱉鼻活拈得。乘興猶來捋虎鬚。如斯標緻。未是作家。若到雲門。不勞拈出。直須入林不動草入水不動波。坐籌帷幄之中。決勝千里之外。方有小分相應。正當恁么時。不傷物義一句。作么生道。良久云。但將飯向無心碗。自有人提折腳鐺。
示眾。拈拄杖云。休夸棒下無生忍。撥置當陽掣電機。未屙已前驀提得。遂卓一下云。一擊自然亡所知。喝一喝。
示眾。才涉唇吻便落言詮。不落言詮即沉寂默。沉寂默則成誑。滯言詮則成謗。不語不謗不默不誑。須知向上別有一路子。明眼底知有。
【現代漢語翻譯】 現代漢語譯本：有一個人一生行善，有一個人一生作惡。行善的人一旦觸犯了不與而取的戒律（不偷盜），作惡的人一旦領悟了自己的本心。行善的人犯了不與而取的戒律，就叫做賊；作惡的人領悟了自己的本心，就叫做佛。如果這兩個人同時來到雲門（Yunmen，禪宗大師），雲門應該如何對待呢？如果只肯定行善的人而否定作惡的人，那就是肯定賊而否定佛；如果只肯定作惡的人而否定行善的人，那就是害怕惡而欺負善。如果肯定這兩個人，那麼佛和賊就無法區分；如果否定這兩個人，那麼善和惡就無法辨明。如果斷然指出佛是惡人，就會招致誹謗佛的罪過，墮入地獄就像箭一樣迅速；如果指出賊是善人，又沒有善人會去做賊。這是因為當事人還沒有具備智慧的眼睛。到了這裡，還有人能夠判斷嗎？如果不能判斷，雲門就為大家判斷：賊是善人做的，佛是惡人做的。佛、賊、善、惡，都離不開這兩種情況。明白了嗎？隨即拿起拄杖在面前畫了一下，說：建昌（Jianchang，地名）的紙很貴，這件事就到此為止了。
開示大眾。在荊棘叢中也能自由舒展，更能在驪龍（Li Long，傳說中的龍）的下巴里探取神珠。南山（Nanshan，地名）的鱉鼻（Biebi，人名）活生生地拈了出來，興致來了還要捋一捋老虎的鬍鬚。像這樣的表現，還不是真正的行家。如果到了雲門，就不需要你拈出什麼，直接做到入林不動草，入水不動波。在營帳之中就能運籌帷幄，決勝于千里之外，這樣才能有少許的相應。正在這個時候，不傷害事物本性的一句話，應該怎麼說呢？良久之後說：只要把飯放在無心的碗里，自然會有人提著缺了腿的鍋。
開示大眾。拿起拄杖說：不要誇耀棒下無生忍（Wushengren，佛教術語，指對一切法不生不滅的忍耐），撥開當陽（Dangyang，地名）的掣電機（Che Dianji，比喻迅猛的動作）。在排泄之前就猛然提起，隨即用拄杖敲了一下，說：一擊之下自然就失去了知覺。喝一聲。
開示大眾。只要一開口說話，就落入了言語的詮釋；如果不落入言語的詮釋，就會陷入沉寂的沉默。陷入沉寂的沉默，就會變成虛誑；滯留在言語的詮釋，就會變成誹謗。不說話，不誹謗，不沉默，不虛誑，要知道向上還有另外一條路。明眼人知道有這條路。
【English Translation】 English version: There is a person who does good deeds throughout their life, and there is a person who does evil deeds throughout their life. If the person who does good deeds violates the precept of 'not taking what is not given' (not stealing), and the person who does evil deeds suddenly realizes their own mind. If the person who does good deeds violates the precept of 'not taking what is not given', they are called a thief; if the person who does evil deeds realizes their own mind, they are called a Buddha. If these two people come to Yunmen (Yunmen, a Zen master) at the same time, how should Yunmen treat them? If you only affirm the person who does good deeds and deny the person who does evil deeds, then you are affirming the thief and denying the Buddha; if you only affirm the person who does evil deeds and deny the person who does good deeds, then you are fearing evil and bullying good. If you affirm both of these people, then the Buddha and the thief cannot be distinguished; if you deny both of these people, then good and evil cannot be discerned. If you decisively point out that the Buddha is an evil person, you will incur the sin of slandering the Buddha, and fall into hell as quickly as an arrow; if you point out that the thief is a good person, there is no good person who would become a thief. This is because the person involved does not yet have the eyes of wisdom. Having arrived here, is there anyone who can judge? If you cannot judge, Yunmen will judge for everyone: the thief is made by a good person, and the Buddha is made by an evil person. Buddha, thief, good, and evil, cannot be separated from these two situations. Do you understand? Then he picked up his staff and drew a line in front of him, saying: Jianchang (Jianchang, a place name) paper is expensive, let's end this matter here.
Instructing the assembly. One can freely stretch and relax even in a thicket of thorns, and even retrieve the divine pearl from the chin of Li Long (Li Long, a legendary dragon). Biebi (Biebi, a person's name) of Nanshan (Nanshan, a place name) is vividly picked out, and when the mood strikes, one even strokes the tiger's whiskers. Such a display is not yet that of a true master. If you come to Yunmen, you don't need to pick anything out; directly achieve entering the forest without disturbing the grass, entering the water without disturbing the waves. Being able to strategize within the tent and win victories from a thousand miles away, only then will there be a slight correspondence. At just this moment, a phrase that does not harm the nature of things, how should it be said? After a long pause, he said: Just put the rice in a mindless bowl, and someone will naturally carry a pot with a broken leg.
Instructing the assembly. Raising his staff, he said: Don't boast about the patience of non-birth under the stick (Wushengren, a Buddhist term referring to the patience towards the non-arising and non-ceasing of all dharmas), push aside the lightning machine of Dangyang (Dangyang, a place name). Before excretion, suddenly lift it up, and then strike it once with the staff, saying: With one strike, one naturally loses consciousness. Shout once.
Instructing the assembly. As soon as one opens one's mouth to speak, one falls into the interpretation of words; if one does not fall into the interpretation of words, one falls into silent stillness. Falling into silent stillness becomes falsehood; dwelling on the interpretation of words becomes slander. Not speaking, not slandering, not being silent, not being false, one must know that there is another path upwards. Those with clear eyes know that this path exists.
只是難近傍。遂拈拄杖云。拄杖子卻近傍得。只是不知有。敢問大眾。近傍得底不知有。知有底近傍不得。正恁么時。那個在前。那個在後。只今眾中莫有不受人謾底么。試出來定當看。良久云。若不藍田射石虎。幾乎誤殺李將軍。卓一下。
示眾。多時不說禪。口邊生白醭。大眾苦相煎。便登曲錄木。匪論五家宗。不引傳燈錄。才開兩片皮。業因招薄福。釋迦乾屎橛。達磨老臭禿。一人曲說直。一人直說曲。彼此大丈夫。肯受爾沸𡱰。罵佛謗祖師。定入拔舌獄。佛祖生冤家。魔王真眷屬。心地黑漫漫。口裡水漉漉。似恁出家兒。定滅瞿曇族。臘月三十朝。大笑卻成哭。召大眾云。還識雲門村叟么。曾聞一飽忘百饑。今日山僧身便是喝一喝。
示眾舉。僧問香嚴。如何是道。嚴云。枯木里龍吟。僧云。如何是道中人。嚴云。髑髏里眼睛。僧又問石霜。如何是枯木里龍吟。霜云。猶帶喜在。如何是髑髏里眼睛。霜云。猶帶識在。又問曹山。如何是枯木里龍吟。山云。血脈不斷。如何是髑髏里眼睛山云。幹不盡。遂有頌云。枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辯濁中清。圓悟老人云。一人透語滲漏。一人透情滲漏。一人透見滲漏。師云。諸人還揀得出么。若揀不出。不惜眉毛為諸人說
【現代漢語翻譯】 現代漢語譯本 只是難以接近。於是拿起拄杖說：『拄杖子卻能接近。只是不知道有。』敢問各位，能接近的不知道有，知道有的不能接近。正在這個時候，哪個在前，哪個在後？現在各位當中莫有不受人欺騙的嗎？試出來評判一下。』良久說：『若不是藍田射石虎，幾乎誤殺了李將軍。』（敲擊一下）
開示大眾。很久沒說禪了，嘴邊都生了白色的霉。大眾苦苦相煎。便登上曲錄木（指禪座）。不談論五家宗派，不引用《傳燈錄》。才張開兩片嘴皮，就因為業力招來微薄的福報。釋迦（釋迦牟尼佛）是乾屎橛（擦屁股的木片，比喻不值錢的東西），達磨（菩提達摩）是老臭禿（指達摩的頭是禿的，且有臭味）。一個人曲解說成直，一個人直說成曲解。彼此都是大丈夫，肯受你們的沸騰。謾罵佛，誹謗祖師，必定墮入拔舌地獄。佛祖是天生的冤家，魔王是真正的眷屬。心地黑暗，口裡卻說得天花亂墜。像這樣的出家人，必定滅絕瞿曇（釋迦牟尼佛的姓氏）一族。臘月三十的早上，大笑卻變成了哭泣。』召集大眾說：『還認識雲門村的老頭嗎？』曾聽說過一飽忘百饑，今天山僧我就是，喝一喝。
開示大眾並舉例。僧人問香嚴（智閑禪師）：『如何是道？』香嚴說：『枯木里龍吟。』僧人問：『如何是道中人？』香嚴說：『髑髏里眼睛。』僧人又問石霜（慶諸禪師）：『如何是枯木里龍吟？』石霜說：『猶帶喜在。』如何是髑髏里眼睛？』石霜說：『猶帶識在。』又問曹山（本寂禪師）：『如何是枯木里龍吟？』曹山說：『血脈不斷。』如何是髑髏里眼睛？』曹山說：『幹不盡。』於是有人作頌說：『枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辯濁中清。』圓悟老人說：『一人透語滲漏，一人透情滲漏，一人透見滲漏。』師父說：『各位還能分辨出來嗎？如果分辨不出來，我不惜眉毛為各位說。』
【English Translation】 English version It's just difficult to approach. Then he picked up his staff and said, 'The staff can approach, but it doesn't know it exists.' I dare to ask everyone, those who can approach don't know it exists, and those who know it exists cannot approach. At this very moment, which one is in front and which one is behind? Among you all, is there anyone who is not deceived by others? Try to come out and judge.' After a long pause, he said, 'If it weren't for shooting a stone tiger in Lantian, General Li would have almost been killed.' (Strikes once)
Instructing the assembly. I haven't spoken about Chan for a long time, and white mold has grown on my lips. The assembly suffers from mutual torment. Then he ascends the curved wooden seat (referring to the Zen seat). Not discussing the Five Houses of Zen, nor quoting the Transmission of the Lamp. Only when I open my two lips, do I incur meager blessings due to karma. Shakya (Shakyamuni Buddha) is a dry shit stick (a piece of wood for wiping the buttocks, a metaphor for something worthless), and Bodhidharma is an old stinky bald head (referring to Bodhidharma's head being bald and smelly). One person distorts the straight into crooked, and another person distorts the crooked into straight. Both are great heroes, willing to endure your turmoil. Cursing the Buddha and slandering the patriarchs will surely fall into the Tongue-Pulling Hell. The Buddhas and patriarchs are natural enemies, and the demon kings are true relatives. The mind is dark and murky, but the mouth speaks eloquently. Such monks are sure to exterminate the Gautama (Shakyamuni Buddha's surname) clan. On the morning of the thirtieth day of the twelfth month, great laughter turns into weeping.' He calls the assembly and says, 'Do you still recognize the old man from Yunmen Village?' I once heard that one full meal forgets a hundred hungers. Today, this mountain monk is just like that, giving a shout.
Instructing the assembly and giving an example. A monk asked Xiangyan (Zhixian Zen Master), 'What is the Dao?' Xiangyan said, 'A dragon's roar from a withered tree.' The monk asked, 'What is a person of the Dao?' Xiangyan said, 'Eyes in a skull.' The monk then asked Shishuang (Qingzhu Zen Master), 'What is a dragon's roar from a withered tree?' Shishuang said, 'Still carrying joy.' 'What are eyes in a skull?' Shishuang said, 'Still carrying consciousness.' He also asked Caoshan (Benji Zen Master), 'What is a dragon's roar from a withered tree?' Caoshan said, 'The bloodline is unbroken.' 'What are eyes in a skull?' Caoshan said, 'Never dries up.' So someone composed a verse saying, 'The dragon's roar from a withered tree truly sees the Dao, the eyes in a skull without consciousness initially shine. When joy and consciousness are exhausted, all news ceases, how can one distinguish the clear from the turbid?' Old Man Yuanwu said, 'One person leaks through words, one person leaks through emotions, and one person leaks through views.' The master said, 'Can you all discern them? If you cannot discern them, I will not spare my eyebrows to explain it to you.'
破。香嚴透語滲漏。被語言縛殺。石霜透情滲漏。被情識使殺。曹山透見滲漏。被見聞覺知惑殺。分明說了。具眼者辯取。
示眾舉。提婆達多在地獄中。世尊令阿難傳問云。汝在地獄中。可忍受否。云我雖在地獄中。如三禪天樂。世尊又令阿難傳問。爾還求出否。云待世尊入地獄。我即出。阿難云。世尊是三界大師。豈有入地獄分。云世尊既無入地獄分。我豈有出地獄分。師云。既無出分又無入分。喚甚麼作釋迦老子。喚甚麼作提婆達多。喚甚麼作地獄。還委悉么。自攜瓶去沽村酒。卻著衫來作主人。
示眾舉。招慶問羅山。有人問巖頭。塵中如何辯主。頭云。銅沙鑼里滿盛油。意作么生。山召大師。慶應諾。山云。獼猴入道場。山卻問明招。或有人問爾作么生。招云。箭穿紅日影。師云。還會么。獼猴入道場。箭穿紅日影。兩個老古錐。擔雪共填井。喝一喝。
示眾舉。招慶普請擔泥次。中路按拄杖問。僧云。上窟泥下窟泥。僧云。上窟泥。慶打一棒。又問一僧。上窟泥下窟泥。僧云。下窟泥。慶亦打一棒。又問明招。招放下泥擔叉手云。請師鑒。招慶便休師云。招慶雖然休去爭奈明招不甘。雲門當時若見他。放下泥擔云。請師鑒。劈脊也與一棒。看他如何摺合。
示眾舉。睦州問僧。
近離甚處。僧云。河北。州云。河北有個趙州和尚。上座曾到彼么。僧云。某甲近離彼中。州云。趙州有何言句示徒。僧遂舉喫茶話。睦州乃云。慚愧。卻問僧。趙州意作么生。僧云。只是一期方便。睦州云。苦哉趙州。被爾將一杓屎潑了也。便打。後來雪竇云。這僧克由叵耐將一杓屎潑他二員古佛。師云。雪竇只知一杓屎潑他趙睦二州殊不知。這僧末上被趙州將一杓屎潑了。卻到睦州。又遭一杓。只是不知氣息。若知氣息。甚麼處有二員古佛。
示眾舉。僧問雲門。如何是超佛越祖之談。門云。糊餅。師云。雲門直是好一枚糊餅。要且無超佛越祖底道理。
示眾舉。洞山云。須知有佛向上事。僧問。如何是佛向上事。山云。非佛。雲門云。名不得狀不得。所以言非。師云。二尊宿恁么提持佛向上事且緩緩。這裡即不然。如何是佛向上事。拽拄杖劈脊便打。免教伊在佛向上桗根。
示眾舉。石門聰和尚云。十五日已前諸佛生。十五日已后諸佛滅。十五日已前諸佛生。爾不得離我這裡。若離我這裡。我有鉤鉤爾。十五日已后諸佛滅。爾不得住我這裡。若住我這裡。我有錐錐爾。且道正當十五日。用鉤即是用錐即是。遂有頌云。正當十五日鉤錐一時息。更擬問如何。回頭日又出。師云。恢張三玄三要。
【現代漢語翻譯】 現代漢語譯本 『你從哪裡來？』 僧人回答：『河北。』 州主說：『河北有個趙州和尚（Zhaozhou, 唐代禪宗大師）。你到過那裡嗎？』 僧人說：『我剛從那裡離開。』 州主問：『趙州有什麼話語開示弟子？』 僧人於是舉了『喫茶去』的話頭。睦州（Muzhou, 唐代禪宗大師）聽了說：『慚愧啊！』 反過來問僧人：『趙州是什麼意思？』 僧人說：『只是一種方便法門。』 睦州說：『可憐的趙州，被你用一勺屎潑了。』 於是就打了他。後來雪竇（Xuedou, 宋代禪宗大師）說：『這僧人真可惡，竟然用一勺屎潑了趙州和睦州這兩位古佛。』 我說：『雪竇只知道這僧人用一勺屎潑了趙州和睦州，卻不知道這僧人最後也被趙州用一勺屎潑了。到了睦州，又捱了一勺。只是不知道反省。如果知道反省，哪裡會有趙州和睦州這兩位古佛呢？』
示眾時舉例說：有僧人問雲門（Yunmen, 唐代禪宗大師）：『什麼是超越佛和祖師的言談？』 雲門回答：『糊餅。』 我說：『雲門說得真好，真是一枚糊餅。但其中並沒有超越佛和祖師的道理。』
示眾時舉例說：洞山（Dongshan, 唐代禪宗大師）說：『須知有佛向上事。』 有僧人問：『什麼是佛向上事？』 洞山回答：『非佛。』 雲門說：『名不得狀不得，所以說非。』 我說：『兩位尊宿這樣提持佛向上事，且緩緩。我這裡卻不是這樣。什麼是佛向上事？』 拿起拄杖就打，免得他們執著于佛向上。』
示眾時舉例說：石門聰和尚（Shimen Congheshang）說：『十五日以前諸佛生，十五日以後諸佛滅。十五日以前諸佛生，你不得離開我這裡，如果離開我這裡，我有鉤子鉤你。十五日以後諸佛滅，你不得住在我這裡，如果住在我這裡，我有錐子錐你。那麼，正在十五日，是用鉤子還是用錐子呢？』 於是作頌說：『正當十五日，鉤錐一時息。更擬問如何，回頭日又出。』 我說：『恢張三玄三要。』
【English Translation】 English version 『Where did you come from?』 The monk replied, 『Hebei.』 The governor said, 『There is a Zhaozhou (Zhaozhou, a Chan master of the Tang Dynasty) monk in Hebei. Have you been there?』 The monk said, 『I recently left there.』 The governor asked, 『What words does Zhaozhou use to instruct his disciples?』 The monk then cited the saying 『Go drink tea.』 Muzhou (Muzhou, a Chan master of the Tang Dynasty) said, 『Ashamed!』 He then asked the monk, 『What does Zhaozhou mean?』 The monk said, 『It's just a skillful means.』 Muzhou said, 『Poor Zhaozhou, you've splashed a spoonful of excrement on him.』 Then he hit him. Later, Xuedou (Xuedou, a Chan master of the Song Dynasty) said, 『This monk is hateful, actually splashing a spoonful of excrement on those two ancient Buddhas, Zhaozhou and Muzhou.』 I say, 『Xuedou only knows that this monk splashed a spoonful of excrement on Zhaozhou and Muzhou, but he doesn't know that this monk was ultimately splashed with a spoonful of excrement by Zhaozhou. When he got to Muzhou, he got another spoonful. He just doesn't know how to reflect. If he knew how to reflect, where would there be these two ancient Buddhas, Zhaozhou and Muzhou?』
Illustrating to the assembly: A monk asked Yunmen (Yunmen, a Chan master of the Tang Dynasty), 『What is talk that transcends Buddhas and patriarchs?』 Yunmen replied, 『A wheat cake.』 I say, 『Yunmen's answer is really good, truly a wheat cake. But there is no principle of transcending Buddhas and patriarchs in it.』
Illustrating to the assembly: Dongshan (Dongshan, a Chan master of the Tang Dynasty) said, 『You must know there is something beyond the Buddha.』 A monk asked, 『What is the something beyond the Buddha?』 Dongshan replied, 『Not Buddha.』 Yunmen said, 『It cannot be named, it cannot be described, therefore it is called 『not』.』 I say, 『The two venerable ones are holding up the matter beyond the Buddha like that, slowly. It's not like that here. What is the something beyond the Buddha?』 I grab my staff and strike, to prevent them from clinging to the matter beyond the Buddha.』
Illustrating to the assembly: Abbot Shimen Cong (Shimen Congheshang) said, 『Before the fifteenth day, all Buddhas are born; after the fifteenth day, all Buddhas perish. Before the fifteenth day, all Buddhas are born; you must not leave here, if you leave here, I have a hook to hook you. After the fifteenth day, all Buddhas perish; you must not stay here, if you stay here, I have an awl to prick you. So, on the fifteenth day, is it using the hook or the awl?』 Then he composed a verse: 『On the fifteenth day, the hook and awl cease together. If you try to ask what, turning your head, the sun rises again.』 I say, 『Expanding the three mysteries and three essentials.』
扶豎臨濟正宗。須是恁么人始得。雖然如是。雲門即不然。十五日已前。諸佛本不曾生。十五日已后諸佛本不曾滅。十五日已前爾若離我這裡。我也不用鉤鉤爾。一任橫擔拄杖緊峭草鞋。十五日已后爾若住我這裡。我也不用錐錐爾。一任拗折拄杖高掛缽囊。且道正當十五日。合作么生。乃云。十五日前後鉤錐徒爾為。今朝是十五。正好用鉤錐。且作么生用。路逢死蛇莫打殺。無底籃子盛將歸。
示眾舉。白雲祥和尚問僧。不壞假名而談實相作么生。僧云。這個是椅子。白雲以手撥云。將鞋袋來。僧無對。白雲云。這虛頭漢。雲門聞云。須是祥兄始得。師云。雲門扶強不扶弱。爭奈憐兒不覺丑。這僧當時若是個漢。待他道將鞋袋來。便與掀倒禪床。直饒白雲牙如劍樹。口似血盆。也分疏不下。
示眾舉。石頭問長髭。甚處來。髭云。嶺南來。頭云。大庾嶺頭一鋪功德成就也未。髭云。成就久矣。只欠點眼在。頭云。莫要點眼么。髭云。便請。頭垂下一足。髭便禮拜。頭云。子見個甚麼便禮拜。髭云。如紅爐上一點雪。師云。眾中商量甚多。或云。無眼功德有甚點處。或云。莫要點眼么。待他道便請。好劈脊便打。若恁么未免穢污這功德。雲門即不然。待這老漢垂下一足。但道起動和尚。
示眾舉。王
【現代漢語翻譯】 現代漢語譯本：扶樹臨濟正宗（Fushulinji Zhengzong，禪宗流派）。必須是這樣的人才行。雖然是這樣，雲門（Yunmen，禪宗大師）卻不這麼認為。十五日之前，諸佛本來就不曾生；十五日之後，諸佛本來就不曾滅。十五日之前，你如果離開我這裡，我也不用鉤子來鉤你，任你橫擔著拄杖，穿著緊峭的草鞋。十五日之後，你如果住在我這裡，我也不用錐子來錐你，任你拗斷拄杖，高掛缽囊。那麼，正當十五日，應該怎麼做呢？於是說：『十五日前後，鉤錐都是徒勞。今天正是十五日，正好用鉤錐。』那麼怎麼用呢？『路遇死蛇不要打死，用無底的籃子盛著拿回去。』
開示大眾，舉例說：白雲祥（Baiyun Xiang，禪宗大師）和尚問僧人：『不壞假名而談實相（shixiang，佛教用語，指事物的真實面貌），怎麼說？』僧人說：『這個是椅子。』白雲用手撥開說：『把鞋袋拿來。』僧人無言以對。白雲說：『這虛頭漢。』雲門聽了說：『必須是祥兄才行。』師父說：『雲門扶持強者不扶持弱者，無奈憐愛兒子不覺得他醜。這僧人當時如果是個漢子，等他說『把鞋袋拿來』，就應該掀翻他的禪床。即使白雲牙齒如劍樹，口像血盆，也分辨不清楚。』
開示大眾，舉例說：石頭（Shitou，禪宗大師）問長髭（Changzi，人名）：『從哪裡來？』長髭說：『嶺南來。』石頭說：『大庾嶺（Dayuling）頭一鋪功德成就了嗎？』長髭說：『成就很久了，只欠點眼。』石頭說：『要點眼嗎？』長髭說：『請便。』石頭垂下一隻腳。長髭便禮拜。石頭說：『你見到了什麼便禮拜？』長髭說：『如紅爐上一點雪。』師父說：『眾人商量很多，有人說：『無眼的功德有什麼可點的？』有人說：『要點眼嗎？』等他說『請便』，就應該劈頭蓋臉地打。如果這樣，未免玷污了這功德。雲門卻不這樣，等這老漢垂下一隻腳，只說『起動和尚。』
開示大眾，舉例說：王...
【English Translation】 English version: Fushulinji Zhengzong (Fushulinji Zhengzong, a lineage of Zen Buddhism). Only such a person is suitable. Although this is so, Yunmen (Yunmen, a Zen master) does not think so. Before the fifteenth day, the Buddhas were never born; after the fifteenth day, the Buddhas never perish. Before the fifteenth day, if you leave me, I will not use a hook to hook you; I will let you carry your staff horizontally and wear tight straw sandals. After the fifteenth day, if you stay with me, I will not use an awl to prick you; I will let you break your staff and hang your alms bowl high. Then, what should be done on the fifteenth day? So he said: 'Before and after the fifteenth day, hooks and awls are in vain. Today is the fifteenth day, just right to use hooks and awls.' Then how to use them? 'If you meet a dead snake on the road, do not kill it; put it in a bottomless basket and take it back.'
Instructing the assembly, he gave an example: Abbot Baiyun Xiang (Baiyun Xiang, a Zen master) asked a monk: 'How do you talk about the true aspect (shixiang, a Buddhist term referring to the true nature of things) without destroying the provisional name?' The monk said: 'This is a chair.' Baiyun pushed it away with his hand and said: 'Bring the shoe bag.' The monk had no reply. Baiyun said: 'This empty-headed fellow.' Yunmen heard this and said: 'It must be Brother Xiang who can do this.' The master said: 'Yunmen supports the strong and not the weak, but helplessly loves his son and does not find him ugly. If this monk had been a real man at that time, he should have overturned his meditation bed when he said, 'Bring the shoe bag.' Even if Baiyun's teeth were like sword trees and his mouth like a blood basin, he would not be able to distinguish clearly.'
Instructing the assembly, he gave an example: Shitou (Shitou, a Zen master) asked Changzi (Changzi, a personal name): 'Where do you come from?' Changzi said: 'From Lingnan.' Shitou said: 'Has the merit of paving the road at the top of Dayuling (Dayuling) been accomplished?' Changzi said: 'It has been accomplished for a long time, only lacking the dotting of the eyes.' Shitou said: 'Do you want the eyes dotted?' Changzi said: 'Please do so.' Shitou lowered one foot. Changzi then bowed. Shitou said: 'What did you see that you bowed?' Changzi said: 'Like a snowflake on a red furnace.' The master said: 'There is much discussion among the assembly. Some say: 'What is there to dot in the merit of the eyeless?' Some say: 'Do you want the eyes dotted?' When he says 'Please do so,' he should be struck head-on. If so, it would inevitably defile this merit. Yunmen is not like this. When this old man lowers one foot, he would only say, 'You have disturbed the abbot.'
Instructing the assembly, he gave an example: Wang...
大王向雪峰會裡請晏監寺住鼓山。雪峰與孚上座送出門。回至法堂上乃曰。一隻聖箭直射入九重城裡去也。孚云。和尚是伊未在。峰曰。渠是徹底人。孚云。若不信。待某甲去勘過。遂往路中把住云。師兄向甚麼處去。鼓山云。九重城裡去。孚云。忽遇三軍圍閉時如何。山云。他家自有通霄路。孚云。恁么則離宮失殿去也。山云。何處不稱尊。孚便回謂雪峰曰。好一隻聖箭折卻也。遂指前話。峰云。渠語在。孚云。這老凍膿。畢竟有鄉情在。師云。眾中商量道。甚麼處是聖箭折處。云鼓山不合答他話。是聖箭折處。鼓山不合說道理是聖箭折處。恁么批判。非唯不識鼓山。亦乃不識孚老。殊不知。孚上座正是一枚賊漢。于鼓山面前納一場敗闕。懡㦬而歸。卻來雪峰處拔本。大似屋裡販揚州。若非雪峰有大人相。這賊向甚處容身。當時可惜放過。卻成不了底公案。只今莫有為古人。出氣底么。試出來。我要問爾。甚麼處是聖箭折處。
示眾舉。明招向火次。僧忽問。目前無法。意在目前。不是目前法。非耳目之所到。未審此四句。那句是賓。那句是主。明招撥開火雲。爾向這裡與我拈出一莖眉毛看。僧云。非但某甲。盡大地人喪身失命。招云。何故自把髻投衙。師云。這僧有頭無尾。明招有尾無頭。若人道得頭尾圓
【現代漢語翻譯】 現代漢語譯本： 大王邀請雪峰慧空禪師請晏監寺去鼓山。雪峰與孚上座送他出門。回來到法堂上，雪峰說：『一支聖箭直射入九重城裡去了。』孚上座說：『和尚是他還沒到家。』雪峰說：『他是徹底覺悟的人。』孚上座說：『如果不信，等我前去勘驗一番。』於是孚上座在路上攔住鼓山禪師說：『師兄要到哪裡去？』鼓山禪師說：『到九重城裡去。』孚上座說：『如果忽然遇到三軍圍困時怎麼辦？』鼓山禪師說：『他家自有通往霄的路。』孚上座說：『這樣說來，就是離開了宮殿了。』鼓山禪師說：『哪裡不稱尊呢？』孚上座便回去對雪峰說：『好一支聖箭被我折斷了。』於是指著之前的話說事。雪峰說：『他的話還在。』孚上座說：『這老傢伙，畢竟還有鄉情在。』師父說：『大眾商量說，哪裡是聖箭折斷的地方？有人說鼓山不該回答他的話，是聖箭折斷的地方。有人說鼓山不該說道理，是聖箭折斷的地方。這樣批判，不僅不認識鼓山，也不認識孚老。殊不知，孚上座正是一個賊漢，在鼓山面前演了一場敗戲，灰溜溜地回去，卻來雪峰處尋找根本，很像在屋裡販賣揚州貨。如果不是雪峰有大人之相，這賊到哪裡容身？當時可惜放過了他，卻成了一樁不了結的公案。如今莫有人為古人出氣的嗎？試著出來，我要問你，哪裡是聖箭折斷的地方？』 示眾舉例：明招禪師向火的時候，有個僧人忽然問：『目前無法，意在目前；不是目前法，非耳目之所到。』請問這四句，哪句是賓，哪句是主？明招撥開火雲說：『你在這裡給我拈出一根眉毛看看。』僧人說：『非但弟子，盡大地的人都會喪身失命。』明招說：『為什麼自己拿髮髻去投官府？』師父說：『這僧人有頭無尾，明招有尾無頭。如果有人說得頭尾圓滿，就好了。』
【English Translation】 English version: The King invited Xuefeng Huikong (Snowy Peak, Wisdom Void) to ask Abbot Yan to reside at Gushan (Drum Mountain). Xuefeng and Senior Fu saw him off at the door. Returning to the Dharma hall, Xuefeng said, 'A single sacred arrow shoots straight into the ninefold city.' Senior Fu said, 'The master is not yet home.' Xuefeng said, 'He is a thoroughly enlightened person.' Senior Fu said, 'If you don't believe it, wait for me to go and examine him.' Thereupon, Senior Fu stopped Abbot Gu on the road and said, 'Elder brother, where are you going?' Abbot Gu said, 'To the ninefold city.' Senior Fu said, 'What if you suddenly encounter the encirclement of three armies?' Abbot Gu said, 'His family has its own road to the heavens.' Senior Fu said, 'In that case, you are leaving the palace.' Abbot Gu said, 'Where is there no honor?' Senior Fu then returned and said to Xuefeng, 'A good sacred arrow has been broken by me.' Then he pointed to the previous words. Xuefeng said, 'His words are still there.' Senior Fu said, 'This old frozen pus, after all, still has hometown feelings.' The master said, 'The assembly discussed, where is the place where the sacred arrow is broken? Someone said that Gushan should not have answered his words, that is the place where the sacred arrow is broken. Someone said that Gushan should not have spoken of reason, that is the place where the sacred arrow is broken. Such criticism not only does not recognize Gushan, but also does not recognize Old Fu. Little does one know that Senior Fu is precisely a thief, putting on a failed show in front of Gushan, returning crestfallen, but coming to Xuefeng to seek the root, much like selling Yangzhou goods indoors. If it were not for Xuefeng having the appearance of a great man, where would this thief find refuge? It was a pity to let him go at that time, but it became an unresolved case. Is there anyone now who will stand up for the ancients? Try to come out, I want to ask you, where is the place where the sacred arrow is broken?' Example for the assembly: When Zen Master Mingzhao (Bright Summons) was tending the fire, a monk suddenly asked, 'There is no Dharma (law, teaching) before the eyes, the meaning is before the eyes; it is not the Dharma before the eyes, it is beyond the reach of the ears and eyes.' I wonder, of these four sentences, which is the guest and which is the host? Mingzhao brushed aside the fiery clouds and said, 'Pick out a single eyebrow for me to see here.' The monk said, 'Not only this disciple, but all the people on earth will lose their lives.' Mingzhao said, 'Why take your hair to the government yourself?' The master said, 'This monk has a head but no tail, Mingzhao has a tail but no head. If someone could speak of the head and tail completely, that would be good.'
全句。雲門與爾拄杖子。
示眾舉。南泉坐次。一僧問訊叉手而立。泉云。太俗生。僧合掌。泉云。太僧生。僧無語。師云。合掌太僧生。叉手又俗氣。總不恁么時。尊體無頓處。無頓處有巴鼻。唵蘇嚕囌嚕悉唎悉唎。喝一喝云。是甚麼。近來王令稍嚴。不許攙行奪市。
示眾。三十年來弄馬騎。今朝卻被驢兒攧。就地拾得麗水金。拈起卻是新羅鐵。報諸人別不別。夜來雪壓雲門。凍得烏龜成鱉。
除夜示眾。今夜喚明朝作來年。明朝喚今夜作去歲。既稱來年今夜合來。既號去歲明朝合去。來年今夜不見來。去歲明朝定不去。既不來又不去。業識茫茫無本據。大圓鏡里絕纖塵。箇中豈著閑傢俱。是則是別又別。爍迦晃破秋天月。龐公不昧本來身。大似飛龍成跛鱉。爾諸人瞥不瞥靈利漢。須看時節。五九盡處又逢春。衲僧腦後三斤鐵。喝一喝。
示眾。夜來兔子趕大蟲。天明走入無何有。月下珊瑚長數枝。萬象森羅齊稽首。驀拈拄杖云。拄杖子不唧𠺕。渠儂卻善分妍丑。李公爛醉絕倒時。元是張公吃村酒。報諸人急回首。切忌癡狂外邊走。
示眾。舉麻谷持錫到章敬。繞禪床三匝振錫一下。卓然而立。師云。純鋼打就生鐵鑄成。敬云。是是。師云。錦上鋪華三五重。谷又持錫到南泉。繞
【現代漢語翻譯】 現代漢語譯本： 全句。雲門（Yunmen，禪師名）對你們說，這根拄杖子是什麼？
示眾時舉例說。南泉（Nanquan，禪師名）在座位上。一個僧人上前問訊，叉手站立。南泉說：『太俗氣了。』僧人合掌。南泉說：『太僧氣了。』僧人無語。雲門說：『合掌太僧氣，叉手又俗氣，總不這樣的時候，你的尊體在哪裡安頓？無處安頓也有個把柄。唵蘇嚕囌嚕悉唎悉唎。』喝一聲說：『這是什麼？』最近王令稍微嚴厲，不允許插隊搶市。』
示眾。三十年來玩弄騎馬，今天卻被驢子摔倒。就地撿起麗水（Lishui，地名）的金子，拿起來卻是新羅（Xinluo，古國名）的鐵。告訴你們，知道區別嗎？昨夜雪壓雲門（Yunmen，山名），凍得烏龜成了鱉。
除夕示眾。今夜稱呼明天為來年，明天稱呼今夜為去年。既然稱為來年，今夜就應該到來。既然號稱去年，明天就應該過去。來年今夜不會到來，去年明天一定不會過去。既不來又不去的，業識茫茫沒有根據。大圓鏡里沒有一絲塵埃，其中哪裡放得下閑雜的傢俱？是這樣，但區別又在於區別。光芒四射，照破秋天的月亮。龐公（Pang Gong，人名）沒有迷惑本來的面目，很像飛龍變成了跛腳的鱉。你們這些靈利的人，瞥見了嗎？須要看準時節。五九盡頭又逢春天，衲僧（Naseng，僧人的別稱）腦後有三斤鐵。』喝一聲。
示眾。昨夜兔子追趕老虎，天亮跑入無何有之鄉。月下珊瑚長出數枝，萬象森羅一起稽首。』驀然拿起拄杖說：『這拄杖子不中用，它卻善於分辨美醜。李公（Li Gong，人名）爛醉倒地的時候，原來是張公（Zhang Gong，人名）在喝村裡的酒。』告訴你們，趕快回頭，切忌癡狂向外奔走。
示眾。舉例說麻谷（Magu，禪師名）拿著錫杖來到章敬（Zhangjing，寺廟名），繞禪床三圈，振錫一下，卓然而立。章敬說：『純鋼打就，生鐵鑄成。』麻谷說：『是是。』章敬說：『錦上添花三五重。』麻谷又拿著錫杖來到南泉（Nanquan，禪師名），繞
【English Translation】 English version: The whole sentence. Yunmen (Yunmen, name of a Zen master) asks you, what is this staff?
Demonstrating to the assembly, he cited: Nanquan (Nanquan, name of a Zen master) was in his seat. A monk came forward to inquire and stood with his hands folded. Nanquan said, 'Too worldly.' The monk put his palms together. Nanquan said, 'Too monastic.' The monk was speechless. Yunmen said, 'Putting palms together is too monastic, folding hands is too worldly. When it's neither of these, where does your venerable body settle? Even with nowhere to settle, there's still a handle.' 'Om suru suru sili sili.' He shouted, 'What is this?' Recently, the king's orders have been stricter, not allowing cutting in line or seizing the market.
Demonstrating to the assembly: For thirty years, I've been playing with riding horses, but today I was thrown by a donkey. Picking up Lishui (Lishui, place name) gold from the ground, it turns out to be Silla (Xinluo, ancient kingdom name) iron. Tell you all, do you know the difference? Last night, the snow pressed down on Yunmen (Yunmen, mountain name), freezing the turtle into a soft-shelled turtle.
Demonstrating to the assembly on New Year's Eve: Tonight, we call tomorrow 'next year,' and tomorrow, we call tonight 'last year.' Since it's called 'next year,' tonight should arrive. Since it's called 'last year,' tomorrow should depart. Next year, tonight will not arrive; last year, tomorrow will definitely not depart. Neither coming nor going, karmic consciousness is vast and without foundation. In the great round mirror, there's not a speck of dust. How could idle furniture be placed within? It is so, but the distinction lies in distinction. Radiantly shining, shattering the autumn moon. Pang Gong (Pang Gong, personal name) was not deluded about his original face, much like a flying dragon becoming a lame soft-shelled turtle. Have you all, you clever people, caught a glimpse? You must watch the seasons. At the end of the fifth nine, spring arrives again, and the monks have three pounds of iron behind their heads.' He shouted.
Demonstrating to the assembly: Last night, a rabbit chased a tiger, and at dawn, it ran into the land of nothingness. Under the moon, coral grows several branches, and all phenomena bow in unison.' Suddenly picking up his staff, he said, 'This staff is useless, but it is good at distinguishing beauty and ugliness. When Li Gong (Li Gong, personal name) is dead drunk and falls, it turns out that Zhang Gong (Zhang Gong, personal name) is drinking village wine.' Tell you all, quickly turn your heads back, and be careful not to run wildly outwards in delusion.
Demonstrating to the assembly: Citing Magu (Magu, name of a Zen master) came to Zhangjing (Zhangjing, name of a temple) with his staff, circled the Zen bed three times, shook his staff once, and stood upright. Zhangjing said, 'Forged from pure steel, cast from pig iron.' Magu said, 'Yes, yes.' Zhangjing said, 'Adding flowers to brocade three or five times.' Magu then took his staff to Nanquan (Nanquan, name of a Zen master), circled
禪床三匝振錫一下。卓然而立。師云。已納敗闕了也。泉云。不是不是。師云。枷上更著杻。谷云。章敬道是。和尚為甚麼道不是。師云。愁人莫向愁人說。泉云。章敬則是是。汝不是。此是風力所轉。終成敗壞。師云。試把火照看南泉面皮厚多少。復召大眾云。雲門恁么批判。且道。肯他不肯他。
示眾。舉南嶽和尚遣僧問馬祖云。作么生。祖云。自從胡亂后三十年。不曾少鹽醬。師云。雲門即不然。夜夢不祥書門大吉。
示眾。俊鷂不打籬邊兔。猛虎終不食伏肉。毛頭星現北斗前。把斷天關並地軸。
示眾。舉僧問云峰。如何是心地法門。峰云。不從人得。僧云。不從人得時如何。峰云。此去衡陽不遠。師云。雲門即不然。如何是心地法門。不從人得。不從人得時如何。看腳下。
大慧普覺禪師住江西雲門庵語錄卷第七 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師住福州洋嶼庵語錄卷第八
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
入庵示眾。恁么恁么。理隨事變。不恁么不恁么。事得理融。恁么中不恁么。寬廓非外。不恁么中卻恁么。寂寥非內。寂寥非內也。觀法界於一塵之中。寬廓非外也。見一塵遍法界之內。無始無終
【現代漢語翻譯】 現代漢語譯本 禪床三匝，振錫一聲。卓然而立。師云：『已納敗闕了也。』泉云：『不是不是。』師云：『枷上更著杻。』谷云：『章敬道是，和尚為甚麼道不是？』師云：『愁人莫向愁人說。』泉云：『章敬則是是，汝不是。此是風力所轉，終成敗壞。』師云：『試把火照看南泉（Nanquan）面皮厚多少。』復召大眾云：『雲門（Yunmen）恁么批判，且道，肯他不肯他？』 示眾。舉南嶽（Nanyue）和尚遣僧問馬祖（Mazu）云：『作么生？』祖云：『自從胡亂后三十年，不曾少鹽醬。』師云：『雲門（Yunmen）即不然，夜夢不祥書門大吉。』 示眾。俊鷂不打籬邊兔，猛虎終不食伏肉。毛頭星現北斗前，把斷天關並地軸。 示眾。舉僧問云峰（Yunfeng）：『如何是心地法門？』峰云：『不從人得。』僧云：『不從人得時如何？』峰云：『此去衡陽（Hengyang）不遠。』師云：『雲門（Yunmen）即不然。如何是心地法門？不從人得。不從人得時如何？看腳下。』 大慧普覺禪師（Dahui Pujue Chanshi）住江西雲門庵（Yunmen An）語錄卷第七 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄 大慧普覺禪師（Dahui Pujue Chanshi）住福州洋嶼庵（Yangyu An）語錄卷第八 徑山能仁禪院（Jingshan Nengren Chanyuan）住持嗣法慧日禪師（Hui Ri Chanshi）臣蘊聞 上進 入庵示眾。恁么恁么，理隨事變。不恁么不恁么，事得理融。恁么中不恁么，寬廓非外。不恁么中卻恁么，寂寥非內。寂寥非內也，觀法界於一塵之中。寬廓非外也，見一塵遍法界之內。無始無終。
【English Translation】 English version He circled the meditation platform three times, shook his staff once, and stood upright. The Master said, 'Already admitted defeat.' Quan said, 'No, no.' The Master said, 'Adding a cangue on top of shackles.' Gu said, 'Zhangjing (Zhangjing) said yes, why does the Master say no?' The Master said, 'A sorrowful person should not speak to another sorrowful person.' Quan said, 'Zhangjing (Zhangjing) is right, but you are not. This is turned by the force of the wind and will eventually be ruined.' The Master said, 'Try to shine a light and see how thick Nanquan's (Nanquan) skin is.' Then he summoned the assembly and said, 'Yunmen (Yunmen) criticizes like this, tell me, does he agree with him or not?' Addressing the assembly. He cited Nanyue (Nanyue) Monk sending a monk to ask Mazu (Mazu), saying, 'What to do?' Mazu (Mazu) said, 'Since the chaos thirty years ago, I have never lacked salt and sauce.' The Master said, 'Yunmen (Yunmen) is not like that. A bad dream brings great fortune to the door.' Addressing the assembly. A swift hawk does not strike the rabbit by the fence, and a fierce tiger never eats meat that is lying down. The hairy star appears before the Big Dipper, cutting off the heavenly gate and the earthly axis. Addressing the assembly. He cited a monk asking Yunfeng (Yunfeng), 'What is the Dharma gate of the mind-ground?' Feng (Yunfeng) said, 'Not obtained from others.' The monk said, 'What about when it is not obtained from others?' Feng (Yunfeng) said, 'It is not far from Hengyang (Hengyang) from here.' The Master said, 'Yunmen (Yunmen) is not like that. What is the Dharma gate of the mind-ground? Not obtained from others. What about when it is not obtained from others? Look under your feet.' Record of Dahui Pujue Chanshi (Dahui Pujue Chanshi) residing at Yunmen An (Yunmen An) in Jiangxi, Volume 7 Taisho Tripitaka Volume 47 No. 1998A Record of Dahui Pujue Chanshi Record of Dahui Pujue Chanshi (Dahui Pujue Chanshi) residing at Yangyu An (Yangyu An) in Fuzhou, Volume 8 Minister Yunwen, Successor Dharma Master Huiri Chanshi (Hui Ri Chanshi), Abbot of Nengren Chan Monastery (Jingshan Nengren Chanyuan) in Jingshan, respectfully presents. Entering the hermitage and addressing the assembly. Thus, thus, principle changes with events. Not thus, not thus, events attain the fusion of principle. In thus, not thus, vastness is not external. In not thus, yet thus, stillness is not internal. Stillness is not internal, observing the Dharma realm within a single mote of dust. Vastness is not external, seeing a single mote of dust pervading within the Dharma realm. Without beginning and without end.
無前無後。無古無今一時清凈。便恁么去。止宿草菴且在門外。何故。猶是教乘極則。未是衲僧本分事。直須恁么中不恁么。不恁么中卻恁么。直下便捏到這裡直得三世諸佛諸代祖師天下老和尚無摸𢱢處。更說甚麼內。說甚麼外。說甚麼理。說甚麼事。說甚麼法界。說甚麼一塵。以拂子擊禪床一下云。若向這裡證得去。在內不寂在外不常。在無不減在有不增。不住兩頭不居中位。乾峰舉一不得舉二。放過一著落在第二。睦州盞子落地楪子成七片。有甚麼過。良久喝一喝云。任大也須從地起。更高爭奈有天何。復舉。僧問巖頭。三界競起時如何。頭云。坐卻著。僧云。未審師意如何。頭云。移取廬山來。即向汝道。師云。巖頭古佛向萬仞崖頭垂手。鑊湯爐炭里橫身。蓋為慈悲之故有落草之談。今日若有人問雲門。三界競起時如何。只向他道。快便難逢。未審師意如何。移取雲門山來。即向汝道。
創庵林司法為考大祥請示眾。福城東有大長者。居福城東海嶼上。于不思議塵劫中。承事供養無數佛。善哉長者世希有。如優曇華時一現。發啟廣大真實心。創無佛處阿蘭若。若昔智人建梵剎。折草插地即成就。此心堅固等須彌。或贊或毀不搖動。魔王軍眾數甚多。睹茲殊勝自摧伏。長者視身如浮雲。變滅須臾不長久。當
【現代漢語翻譯】 現代漢語譯本： 沒有前，沒有後。沒有過去，沒有現在，只有一時的清凈。就這樣去做。即使在草菴里止宿，也還在門外。為什麼呢？因為這仍然是教乘的極致，還不是禪僧的本分事。必須要在『這樣』之中不『這樣』，在不『這樣』之中卻『這樣』。直接捏到這個地步，使得三世諸佛、歷代祖師、天下的老和尚都無從捉摸。還說什麼內，說什麼外？說什麼理，說什麼事？說什麼法界，說什麼一塵？ （用拂子擊禪床一下）如果能在這裡證悟，就能達到在內不寂靜，在外不恒常；在『無』中不減少，在『有』中不增加；不住于兩端，不居於中位。乾峰禪師舉一不能舉二，放過一著就落入第二著。睦州禪師的盞子落地，碟子碎成七片，有什麼過錯呢？ （良久，喝一聲）任憑再大，也必須從地上起來。更高又怎奈何得了天呢？ （又舉例）有僧人問巖頭禪師：『三界競起時如何？』巖頭禪師說：『坐著。』僧人說：『不知老師的意思如何？』巖頭禪師說：『移取廬山來，即向汝道。』 我說：巖頭古佛在萬仞懸崖邊垂手，在鑊湯爐炭里橫身，都是因為慈悲的緣故，才有落草之談。今天如果有人問雲門禪師：『三界競起時如何？』只向他道：『快便難逢。』不知老師的意思如何？移取雲門山來，即向汝道。
創庵林司法爲了給父親做大祥法事，請禪師開示大眾。福城東邊有一位大長者（指有德行、有財富的人），居住在福城東邊的海島上，在不可思議的塵劫中，承事供養了無數的佛。善哉，長者世間稀有，如同優曇花一樣難得一現。發起廣大真實的心，在沒有佛的地方建立阿蘭若（指寂靜處，適合修行的地方）。如同昔日的智者建造梵剎（指寺廟），折草插地就能成就。這顆心堅固如同須彌山（指佛教中的聖山），或讚揚或譭謗都不能動搖。魔王軍眾數量眾多，看到這種殊勝的景象也會自行摧伏。長者看待身體如同浮雲，變化滅亡轉瞬即逝，不會長久。
【English Translation】 English version: No before, no after. No past, no present, only a moment of purity. Just go on like this. Even lodging in a grass hut is still outside the gate. Why? Because this is still the ultimate of the teachings, not yet the fundamental matter of a Chan monk. One must be 'thus' within 'not thus,' and yet 'thus' within 'not thus.' Directly grasp it to the point where all Buddhas of the three worlds, all ancestral teachers of all generations, and all old masters in the world have no way to fathom it. What more is there to say about inside, what more is there to say about outside? What more is there to say about principle, what more is there to say about phenomena? What more is there to say about the Dharma realm, what more is there to say about a single mote of dust? (Strikes the Zen bed once with the whisk) If you can realize it here, you will achieve non-stillness within and non-permanence without; no decrease in 'non-being' and no increase in 'being'; not dwelling on either end and not residing in the middle position. Chan Master Qianfeng could not raise two when one was raised; letting go of one move results in falling into the second. When Zen Master Muzhou's cup fell to the ground and the saucer broke into seven pieces, what fault was there? (After a long pause, shouts once) No matter how great, one must rise from the ground. What can be done about the even higher heaven? (Again cites an example) A monk asked Zen Master Yantou: 'What about when the three realms compete to arise?' Yantou said: 'Sit down.' The monk said: 'I do not know what the teacher means.' Yantou said: 'Move Mount Lu here, and then I will tell you.' I say: Ancient Buddha Yantou lowered his hand at the edge of a ten-thousand-fathom cliff, and laid his body horizontally in a cauldron of boiling soup and charcoal, all for the sake of compassion, hence the talk of 'falling into the grass' (referring to entering the mundane world to help others). Today, if someone asks Zen Master Yunmen: 'What about when the three realms compete to arise?' Just tell him: 'Quick convenience is hard to come by.' I do not know what the teacher means? Move Mount Yunmen here, and then I will tell you.
Judicial Administrator Chuang'an Lin requested the master to instruct the assembly for the grand memorial service for his father. There is a great elder (referring to a person of virtue and wealth) east of Fucheng, residing on an island east of Fucheng, who has served and made offerings to countless Buddhas in inconceivable kalpas. Excellent, elder, rare in the world, like the udumbara flower that appears only once in a while. He initiated a vast and true heart, establishing an aranya (referring to a quiet place, suitable for practice) where there is no Buddha. Like the wise men of old who built monasteries, breaking grass and planting it would bring success. This heart is as firm as Mount Sumeru (referring to the sacred mountain in Buddhism), unshaken by praise or slander. The demon king's armies are numerous, but seeing this extraordinary scene, they will destroy themselves. The elder views the body as a floating cloud, changing and disappearing in an instant, not lasting long.
生佛國時節來。撒手便行不回顧。有子遵義起其家。志願身心俱及第。仁者則壽語不誣。當知今亦未嘗死。我來居是阿蘭若。不見長者生遺恨。故說此偈聊發揚。同住如來寂滅海。
示眾。以字不成八字。非爍迦羅眼不能窺。一毛頭上重拈出。忿怒那吒失卻威。
示眾。一句中具三玄門。一玄門有三要路。臨濟小廝兒。只具一隻眼。四方八面來。只打中間底。卒風暴雨時。向古廓里亸得過。興化老凍膿。全未夢見在。至道無難唯嫌揀擇。是時人窠窟。趙州古佛。直得五年分疏不下。灼然鵝王擇乳。素非鴨類。有佛處不得住。無佛處急走過。三千里外逢人不得錯舉。揭卻腦蓋換卻眼睛。汝等諸人。不用鉆龜打瓦。百丈被馬祖一喝。直得三日耳聾。作么生圖度。切忌停囚長智。恁么也不得。不恁么也不得。恁么不恁么總不得。含元殿里休問長安。莫認驢鞍橋。作阿爺下頷。既然如是。向這裡說。高高峰頂立。深深海底行。得么。香象渡河截流而過得么。如金翅擘海直取龍吞得么。既不許恁么。如今不免且作死馬醫。驀拈拄杖卓一下云。太陽溢目。萬里不掛片云。超佛越祖之談。已為掃來填溝塞壑了也。且道。清平木杓笊籬井索錢貫。雪峰輥毬禾山打鼓。畢竟向衲僧分上。成得個甚麼邊事。還委悉么。莫待是非
來入耳。從前知己反為仇。復卓一下喝一喝。
善友請示眾。心空及第無階級。直下忘懷罪性空。一念廓然三際斷。千差萬別盡圓通。
示眾。針鋒頭上透天關。著意忘懷兩不堪。直下早逾千萬劫。即今成佛未同參。所以雪峰道。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。若是靈利漢。聊聞舉著。剔起便行。更不周由者也。還委悉么。出頭天外看。誰是我般人。
陳氏為考妣懺塔請示眾。普賢身相無有二。八萬四千毛孔剎。一一毛孔一如來。一一如來一塔廟。舍利堅固金剛身。虛空可壞此不朽。女子陳氏報劬勞。一一塔廟一瞻禮。滿足八萬四千拜。盡諸毛孔無有遺。所獲功德不可量。正與普賢行愿等。用嚴慈父及慈母。遍及法界諸有情永離苦海證菩提。悉得心空超彼岸。
福州洋嶼庵語錄(終)
泉州小豁雲門庵語錄。
入庵示眾。舉波斯匿王問世尊。勝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。其義云何。世尊答曰。汝於過去龍光佛所。曾問此義。我今無說。汝亦無聞。無說無聞。是名一義二義。師云。大小釋迦老子。被個俗漢等閑拽轉鼻孔。直得分疏不下。今日或有人問雲門。勝義諦中還有世俗諦否。若言其有。
【現代漢語翻譯】 現代漢語譯本：讓它進入你的耳朵。從前的朋友反而變成了仇人。再次用力地喝一聲。
善友請向大眾開示。心空了，及第就沒有階級之分。當下忘懷，罪性就空了。一念廓然，過去、現在、未來三際就斷絕了。千差萬別都能圓融貫通。
向大眾開示。針尖頭上能透出天關。刻意去忘懷反而兩邊都不討好。當下就超越了千萬劫。即使現在成佛，也還沒有共同參與。所以雪峰禪師說：『望州亭與你相見了。烏石嶺與你相見了。僧堂前與你相見了。』如果是靈敏的人，稍微聽到提示，立刻就行動，不再猶豫。你們都明白了嗎？跳出天外去看，誰是和我一樣的人？
陳氏為已故父母懺塔，請我向大眾開示。普賢菩薩的身相沒有兩個。八萬四千個毛孔，每個毛孔都是一個剎土。每個毛孔里都有一尊如來。每一尊如來都是一座塔廟。舍利堅固，如同金剛之身。虛空可以壞滅，但它不會朽壞。女子陳氏爲了報答父母的養育之恩，每一座塔廟都瞻仰禮拜。圓滿了八萬四千拜，沒有遺漏任何一個毛孔。所獲得的功德不可估量，正與普賢菩薩的行愿相等。用以莊嚴慈愛的父親和慈愛的母親，遍及法界所有的眾生，永遠脫離苦海，證得菩提。都能夠心空，超越到彼岸。
福州洋嶼庵語錄（完）
泉州小豁雲門庵語錄。
進入庵中向大眾開示。舉例說，波斯匿王（Prasenajit，古印度拘薩羅國國王）問世尊（釋迦牟尼佛的尊稱）：『在勝義諦（paramārtha-satya，佛教的最高真理）中，還有世俗諦（saṃvṛti-satya，相對真理）嗎？如果說有，智慧就不應該是一體的。如果說沒有，智慧就不應該是二元的。這一和二的意義，它的含義是什麼？』世尊回答說：『你過去在龍光佛（Dīpaṃkara Buddha，過去佛之一）那裡，曾經問過這個問題。我現在沒有說，你也沒有聽聞。沒有說，沒有聽聞，這就是所謂的一義二義。』雲門禪師說：『大小釋迦老子，被這個俗人隨便拽著鼻子轉。直接就分疏不清楚了。今天如果有人問雲門，勝義諦中還有世俗諦嗎？如果說有，』
【English Translation】 English version: Let it enter your ears. Former friends have turned into enemies. Again, take a strong drink.
A good friend asks the assembly for instruction. When the mind is empty, there are no ranks in passing the exam. Immediately forgetting, the nature of sin is empty. With one thought vast and clear, the three periods of time (past, present, future) are cut off. All differences and distinctions are completely harmonized.
Instructing the assembly. On the tip of a needle, one can penetrate the heavenly gate. Intentionally trying to forget is unsatisfactory on both sides. Immediately, one surpasses countless kalpas (aeons). Even becoming a Buddha now is not the same as participating together. Therefore, Zen Master Xuefeng said: 'Wangzhou Pavilion has met you. Wushi Ridge has met you. The front of the monks' hall has met you.' If one is a clever person, upon hearing the hint, they immediately act, without further hesitation. Do you all understand? Look beyond the heavens, who is like me?
The Chen family, for the repentance pagoda for their deceased parents, asks me to instruct the assembly. The body and form of Samantabhadra (普賢, Universal Worthy Bodhisattva) are not two. Eighty-four thousand pores, each pore is a buddha-land. In each pore, there is a Tathagata (如來, Thus Come One). Each Tathagata is a pagoda temple. The relics are firm, like a diamond body. The void can be destroyed, but this will not decay. The woman Chen, to repay the kindness of her parents, pays homage to each pagoda temple. Completing eighty-four thousand bows, without omitting any pore. The merits obtained are immeasurable, equal to the vows of Samantabhadra. Use this to adorn the loving father and loving mother, extending to all sentient beings in the Dharma realm, forever escaping the sea of suffering, attaining Bodhi (菩提, enlightenment). All can empty their minds and cross to the other shore.
Record of Sayings from Yangyu Hermitage in Fuzhou (End)
Record of Sayings from Xiaohuo Yunmen Hermitage in Quanzhou.
Entering the hermitage and instructing the assembly. For example, King Prasenajit (波斯匿王, King of Kosala in ancient India) asked the World Honored One (世尊, honorific title for Shakyamuni Buddha): 'In the ultimate truth (勝義諦, paramārtha-satya), is there still conventional truth (世俗諦, saṃvṛti-satya)? If you say there is, wisdom should not be one. If you say there isn't, wisdom should not be two. What is the meaning of this one and two?' The World Honored One replied: 'You asked this question in the past at Dīpaṃkara Buddha's (龍光佛, one of the past Buddhas) place. I have nothing to say now, and you have nothing to hear. No saying, no hearing, this is called the meaning of one and two.' Zen Master Yunmen said: 'Both the great and small Shakyamuni Buddhas (釋迦老子, Shakyamuni Buddha) are casually led around by the nose by this layman. They directly cannot distinguish clearly. Today, if someone asks Yunmen, in the ultimate truth, is there still conventional truth? If you say there is,'
智不應一。若言其無。智不應二。一二之義。其義云何。且作么生支遣。良久云。插一枝草建梵剎。破妄想塵出經卷。饒益廣大諸有情。成就無邊希有事。驀拈拄杖卓一下云。梵剎已建。妄想塵已破。大經卷已出。頓漸偏圓權實半滿。一一分明。種種法門種種方便。種種智慧種種因果。種種殊勝種種行愿種種莊嚴。只在檀越給事一毛端上以妙明心印一印印定。還信得及么。若信得及。即今成佛不假修治。非但檀越給事如是。乃至過現未來微塵諸佛諸代祖師。古往今來一切知識天下老和尚舌頭。亦以此印印定。無異無同。一一妙明。一一具足。修如是行。成如是事。滿如是愿。獲如是福。無古無今。無終無始。無成無壞。無悟無迷。如是了達。如是證入。如是究竟。亦只在檀越給事一毛端上。不異善財入彌勒樓閣。塵沙法門一時頓證。無量功德遍處莊嚴。如帝網交光互相融通。互相攝入互為主伴。一一週匝一一無偏。普令無數善心不善心眾生。睹諸殊勝皆發。無上正等菩提之心生希有想。非但檀越給事如是。雲門今日亦如是。非但云門與給事如是。現前僧俗大眾一一平等一一無差一一如是。正當恁么時。且道。是勝義諦耶。是世俗諦耶。是有耶是無耶。是一義耶是二義耶。是說耶是無說耶。是智耶是無智耶。是聞耶是無
【現代漢語翻譯】 現代漢語譯本 智慧不應只執著於一。如果說它什麼都沒有，智慧也不應執著於二。這一和二的意義，它的意義是什麼呢？且要如何理解和運用呢？ （禪師）停頓片刻說：『插一根草就能建立梵剎（寺廟），破除妄想的塵埃就能顯現經卷。利益廣大的所有眾生，成就無邊稀有之事。』 隨即拿起拄杖敲擊一下說：『梵剎已經建立，妄想的塵埃已經破除，大經卷已經顯現。頓悟、漸悟、偏頗、圓滿、權巧、真實、一半、圓滿，一一分明。種種法門、種種方便、種種智慧、種種因果、種種殊勝、種種行愿、種種莊嚴，』 『就在施主供養的一根毫毛之上，用妙明真心之印一下印定。還相信得及嗎？如果相信得及，當下就能成佛，無需任何修行。』 『不僅僅是施主供養如此，乃至過去、現在、未來如微塵般眾多的諸佛、諸代祖師，古往今來一切善知識、天下老和尚的舌頭，也用此印印定，沒有差異，沒有不同，一一妙明，一一具足。修如此之行，成就如此之事，滿足如此之愿，獲得如此之福，』 『無古無今，無終無始，無成無壞，無悟無迷。如此了達，如此證入，如此究竟，也就在施主供養的一根毫毛之上。』 『不異於善財童子進入彌勒樓閣，塵沙法門一時頓悟，無量功德遍處莊嚴，如帝釋天的網交相輝映，互相融通，互相攝入，互為主伴，一一週匝，一一無偏。』 『普遍令無數善心和不善心的眾生，看到這些殊勝景象都發起無上正等菩提之心，生起稀有之想。不僅僅是施主供養如此，雲門（禪師自稱）今日也是如此。不僅僅是雲門與施主供養如此，現前的僧俗大眾一一平等，一一無差，一一如此。』 『正當這個時候，且說，這是勝義諦（最高真理）呢？還是世俗諦（相對真理）呢？是有呢？還是無呢？是一義呢？還是二義呢？是說呢？還是無說呢？是智呢？還是無智呢？是聞呢？還是無聞呢？』
【English Translation】 English version Wisdom should not be attached to one. If it is said that it is nothing, wisdom should not be attached to two. What is the meaning of one and two? And how should it be understood and applied? (The Chan master) paused for a moment and said: 'Planting a blade of grass can establish a Sangharama (temple), and removing the dust of delusion can reveal the scriptures. Benefit all sentient beings extensively, and accomplish boundless rare events.' Then he picked up his staff and struck it once, saying: 'The Sangharama has already been established, the dust of delusion has already been removed, and the great scriptures have already been revealed. Sudden enlightenment, gradual enlightenment, biased, complete, expedient, real, half, complete, all are clear.' 'All kinds of Dharma doors, all kinds of expedient means, all kinds of wisdom, all kinds of causes and effects, all kinds of superiorities, all kinds of vows and practices, all kinds of adornments,' 'are right on the tip of a hair offered by the donor, sealed with the seal of the wonderfully bright true mind. Do you believe it? If you believe it, you can become a Buddha right now, without any cultivation.' 'Not only is the donor's offering like this, but even the countless Buddhas like dust particles in the past, present, and future, the ancestral masters of all generations, all good advisors throughout history, and the tongues of all the old monks in the world are also sealed with this seal, without difference, without distinction, each wonderfully bright, each complete.' 'Cultivate such practices, accomplish such things, fulfill such vows, and obtain such blessings, without past or present, without beginning or end, without accomplishment or destruction, without enlightenment or delusion. Such understanding, such entry, such ultimate realization, is also right on the tip of a hair offered by the donor.' 'It is no different from Sudhana entering Maitreya's tower, suddenly realizing the Dharma doors as numerous as dust particles, adorning all places with immeasurable merits, like the intersecting lights of Indra's net, interpenetrating, inter-including, mutually being the main and the accompanying, each complete, each without bias.' 'Universally causing countless sentient beings with good and bad minds to see these superior scenes and all generate the mind of unsurpassed complete enlightenment, giving rise to rare thoughts. Not only is the donor's offering like this, Yunmen (the Chan master referring to himself) is also like this today. Not only are Yunmen and the donor's offering like this, but all the present Sangha and laity are all equal, all without difference, all like this.' 'Right at this moment, tell me, is this the ultimate truth (Paramartha-satya)? Or is it the conventional truth (Samvriti-satya)? Is it existence? Or is it non-existence? Is it one meaning? Or is it two meanings? Is it speaking? Or is it non-speaking? Is it wisdom? Or is it non-wisdom? Is it hearing? Or is it non-hearing?'
聞耶。試斷看。若斷得出。檀越給事。建大寶坊。作大佛事。功不唐捐若斷不出。雲門為蛇畫足去也。擲下拄杖拍禪床云。透過鐵圍山。北斗面南看。
浴佛示眾。末後一句子。聲前露裸裸。蓋天蓋地蓋聲蓋色。黃面老子得個一著子。便道。未離兜率已降王宮。未出母胎度人已畢。及至初生。則震動一切世界網。便一手指天一手指地。作大師子吼道。天上天下惟我獨尊。為一大事因緣故。開佛知見示佛知見。悟佛知見入佛知見。殊不知。數千年後被個跛腳阿師要一棒打殺與狗子吃。貴圖天下太平。且道。釋迦老子過在甚麼處。莫是指天指地開大口么。莫是不合鼓弄人家男女么。莫是開佛知見示佛知見悟佛知見入佛知見么。若恁么商量。不唯謗他釋迦老子。亦乃辜負雲門大師。到這裡若知雲門落處。即知自己落處。且道。落在甚麼處。良久云。萬古碧潭空界月。再三撈捷始應知。復舉。僧問五祖。如何是佛。祖云。露胸跣足。如何是法。云大赦不放。如何是僧。云釣漁船上謝三郎。師云。此三轉語。一轉具三玄三要。四料揀四賓主。洞山五位雲門三句。百千法門無量妙義。若人揀得。許爾具一隻眼。
結夏示眾。今日是眾僧結制之辰。雲門庵比丘宗杲。與赤肉團上無位真人現前清凈大眾。以法界為伽藍。同
【現代漢語翻譯】 現代漢語譯本：聽著！試著判斷看看。如果能判斷出來，施主們就出資建造大寶寺，舉辦盛大的佛事，功德不會白費。如果判斷不出來，那就是雲門禪師在畫蛇添足了。』說完，擲下拄杖，拍打禪床說：『穿透鐵圍山，北斗星也面朝南方看。』
浴佛節開示大眾：『最後一句，在聲音之前就赤裸裸地顯露出來，覆蓋天地、覆蓋聲音、覆蓋形色。黃面老子（指釋迦牟尼）得到這一招，便說：『未離開兜率天就已經降生王宮，未出母胎就已經度化眾生完畢。』等到初生時，就震動一切世界網，便一手指天，一手指地，作大師子吼道：『天上天下，唯我獨尊。』爲了一個重大因緣，開啟佛的知見，顯示佛的知見，領悟佛的知見，進入佛的知見。殊不知，數千年後被一個跛腳阿師要一棒打死餵狗，以求天下太平。』且說，釋迦老子錯在什麼地方？莫非是指天指地，張大嘴巴嗎？莫非是不該鼓弄人家的男女嗎？莫非是開啟佛的知見，顯示佛的知見，領悟佛的知見，進入佛的知見嗎？如果這樣商量，不僅誹謗了釋迦老子，也辜負了雲門大師。到這裡如果知道雲門禪師的落腳處，就知道自己的落腳處。且說，落在什麼地方？』良久說：『萬古碧潭空中的月亮，再三打撈才應該知道。』
又舉例說：『有僧人問五祖弘忍：『什麼是佛？』五祖說：『露胸赤腳。』問：『什麼是法？』答：『大赦天下也不放人。』問：『什麼是僧？』答：『釣魚船上的謝三郎。』雲門禪師說：『這三句轉語，一句包含三玄三要，四料揀四賓主，洞山五位和雲門三句，百千法門和無量妙義。如果有人能辨別出來，就允許你具有一隻慧眼。』
結夏安居開示大眾：『今天是眾僧結夏安居的日子，雲門庵比丘宗杲，與赤肉團上無位真人（指每個人的自性）現前清凈的大眾，以法界為伽藍（寺廟），共同』
【English Translation】 English version: Listen! Try to discern it. If you can discern it, the donors will provide funds to build a great precious temple and perform great Buddhist rituals, and the merit will not be in vain. If you cannot discern it, then Yunmen is drawing legs on a snake.』 Having said that, he threw down his staff and struck the Zen bed, saying: 『Penetrate the Iron Mountain Range, and the Big Dipper will face south.』
Giving a Dharma talk to the assembly on the Bathing the Buddha Festival: 『The last phrase, before sound, is nakedly revealed, covering heaven and earth, covering sound, covering form. The Yellow-Faced Old Man (referring to Shakyamuni Buddha) obtained this one move, and then said: 『Before leaving the Tushita Heaven, he had already descended into the royal palace; before emerging from his mother's womb, he had already completed the salvation of beings.』 When he was first born, he shook all the worlds, and then pointed one finger to the sky and one finger to the earth, making a great lion's roar, saying: 『Above and below the heavens, I alone am the Honored One.』 For the sake of a great cause and condition, he opened the Buddha's knowledge, showed the Buddha's knowledge, awakened the Buddha's knowledge, and entered the Buddha's knowledge. Little did he know that thousands of years later, he would be beaten to death with a stick by a lame teacher and fed to dogs, in order to achieve peace in the world.』 Tell me, where did Shakyamuni Buddha go wrong? Was it pointing to the sky and the earth, opening his mouth wide? Was it that he shouldn't have stirred up other people's men and women? Was it opening the Buddha's knowledge, showing the Buddha's knowledge, awakening the Buddha's knowledge, and entering the Buddha's knowledge? If you discuss it like this, you are not only slandering Shakyamuni Buddha, but also failing Yunmen's great master. If you know Yunmen's landing place here, you will know your own landing place. Tell me, where does it land?』 After a long silence, he said: 『The moon in the empty realm of the ancient blue pool, only after repeated attempts to retrieve it will you begin to understand.』
He further cited an example: 『A monk asked the Fifth Patriarch Hongren: 『What is Buddha?』 The Fifth Patriarch said: 『Bare-chested and barefoot.』 Asked: 『What is Dharma?』 He replied: 『A general amnesty does not release people.』 Asked: 『What is Sangha?』 He replied: 『Xie Sanlang on the fishing boat.』 Yunmen said: 『These three turning phrases, one phrase contains the Three Mysteries and Three Essentials, the Four Distinctions and Four Guests and Hosts, Dongshan's Five Ranks and Yunmen's Three Sentences, hundreds of thousands of Dharma gates and immeasurable wonderful meanings. If someone can distinguish them, I will allow you to have one eye of wisdom.』
Giving a Dharma talk to the assembly on the Summer Retreat: 『Today is the day when the Sangha begins the summer retreat. Bhikshu Zonggao of Yunmen Hermitage, together with the present pure assembly of the True Person of No Rank (referring to everyone's self-nature) on the red flesh body, takes the Dharma Realm as the Sangharama (monastery), together』
諸菩薩九十日內安居其中。跳金剛圈吞栗棘蓬。作夢中佛事。降鏡里魔軍。三業清凈六根明潔。身四威儀無諸過患。懸契如來一百四十大愿。紹三寶種永不斷絕。茍能如是修證。如是安居。是大丈夫漢。是真出家兒。不須謹守蠟人如鵝護雪。其或未然。趙州東壁掛葫蘆。莫道不疑好。拍禪床下座。
示眾。雲門昨日晝寢。夢乘一葉輕舟。泛東大洋海。騎新修佛殿。入螻蟻穴中。迤邐行到十字街頭萬人叢里。見一隊強項衲僧。口裡談玄演妙。舉古明今。說靈云見桃華悟道。香嚴聞擊竹明心。雪峰連年輥毬。禾山長時打鼓。事存涵蓋合。理應箭鋒拄。方作此夢。忽然被人驚覺。元來卻是喜通聚三上座鞋履作聲。雲門雖然眼開。猶在夢中未惺。三上座近前作禮曰。請和尚來日為眾說禪。雲門夢裡應渠曰諾。今日擊動法鼓。大眾上來。且道。說個甚麼即得。昨日夢說禪。如今禪說夢。夢時夢如今說底。說時說昨日夢底。昨日閤眼夢。如今開眼夢。諸人總在夢中聽。雲門復說夢中夢。良久云。驢唇先生開口笑。阿修羅王打勃跳。海神失卻夜明珠。擘破彌盧穿七竅。三人上座請談禪。平地無風浪拍天。禪禪不用思量卜度。非干文字語言。仰之彌高。鉆之彌堅。巖頭刬之則曰。是句非句。臨濟用之則曰。三要三玄。禪禪吞卻栗
【現代漢語翻譯】 現代漢語譯本： 諸位菩薩在九十天內安心居住在這裡。能跳過金剛圈，吞下帶刺的栗蓬。如同在夢中做佛事，降伏鏡子里的魔軍。身、口、意三業清凈，眼、耳、鼻、舌、身、意六根明澈潔凈。身、口、意、法四種威儀沒有過失。懸掛著如來一百四十個大愿，繼承三寶的種子，使之永遠不中斷。如果能夠這樣修行證悟，這樣安居，就是大丈夫，是真正的出家人。不需要像守護蠟人一樣，像鵝保護雪一樣謹小慎微。如果不能這樣，就像趙州禪師的東墻上掛著葫蘆一樣，不要說沒有疑惑。拍一下禪床就下座吧。
向大眾開示：雲門昨天白天睡覺，夢見乘坐一葉輕舟，漂浮在東邊的大洋海上。又夢見騎著新修的佛殿，進入螞蟻的洞穴中。慢慢地走到十字街頭，在萬人聚集的地方，看見一隊強項的僧人，口裡談論玄妙的道理，引用古代的事例來闡明現在的事情。說靈云禪師看見桃花而悟道，香嚴禪師聽見擊竹的聲音而明心。雪峰禪師連年滾動圓球，禾山禪師長時間敲打鼓。事情符合涵蓋相合的道理，義理應當像箭鋒一樣抵住。正在做這個夢的時候，忽然被人驚醒。原來是喜通聚三位上座的鞋子發出的聲音。雲門雖然睜開了眼睛，仍然在夢中沒有醒來。三位上座走上前來作禮說：『請和尚明天為大眾說禪。』雲門在夢裡答應他們說：『好。』今天敲響法鼓，大眾都上來。那麼，說些什麼才好呢？昨天夢裡說禪，現在用禪來說夢。夢的時候夢現在所說的，說的時候說昨天夢到的。昨天閉著眼睛做夢，現在睜著眼睛做夢。你們都在夢中聽。雲門又說夢中之夢。過了很久說：驢的嘴巴先生開口笑了，阿修羅王跳了起來，海神丟失了夜明珠，劈開須彌山穿了七個孔。三位上座請我談禪，平地上沒有風浪卻掀起了滔天巨浪。禪，禪，不用思量卜度，不關文字語言。仰望它，越高；鉆研它，越堅固。巖頭禪師削去它就說：『是句也不是句。』臨濟禪師用它就說：『三要三玄。』禪，禪，吞下栗子
【English Translation】 English version: All Bodhisattvas should dwell here peacefully for ninety days. They leap through the Vajra circle and swallow the thorny chestnut bur. They perform Buddhist deeds in dreams and subdue the demon armies in mirrors. Their three karmas (body, speech, and mind) are pure, and their six senses (eye, ear, nose, tongue, body, and mind) are clear and bright. Their four dignities (walking, standing, sitting, and lying down) are without fault. They uphold the Tathagata's (如來) (Thus Come One) one hundred and forty great vows, ensuring the lineage of the Three Jewels (三寶) (Buddha, Dharma, Sangha) is never severed. If one can cultivate and realize in this way, and dwell in peace in this way, then one is a great hero, a true renunciant. There is no need to be as cautious as guarding a wax figure or as a goose protecting snow. If one cannot do this, it is like Zhao Zhou's (趙州) (Zen master) gourd hanging on the east wall – do not say there is no doubt. Strike the Zen bed and descend.
Showing the assembly: Yunmen (雲門) (Zen master) took a nap yesterday and dreamed of riding a light boat, floating on the Eastern Great Ocean. He also dreamed of riding the newly built Buddha hall, entering an ant's nest. Slowly, he walked to the crossroads, in a crowd of ten thousand people, and saw a group of stubborn monks, talking about profound mysteries, expounding wonders, citing ancient examples to clarify the present. They spoke of Lingyun (靈云) (Zen monk) attaining enlightenment upon seeing peach blossoms, and Xiangyan (香嚴) (Zen monk) realizing the mind upon hearing the sound of striking bamboo. Xuefeng (雪峰) (Zen master) rolled balls for years, and Heshan (禾山) (Zen master) beat the drum for a long time. Matters accord with the principle of the box and lid fitting together, and the reasoning should be like an arrow's point resisting. Just as he was having this dream, he was suddenly awakened. It turned out to be the sound of Xitongju's (喜通聚) (monk) three senior monks' shoes. Although Yunmen (雲門) (Zen master) opened his eyes, he was still in the dream, not yet awake. The three senior monks came forward, bowed, and said, 'Please, Abbot, speak about Zen to the assembly tomorrow.' Yunmen (雲門) (Zen master) agreed in his dream, saying, 'Yes.' Today, the Dharma drum is struck, and the assembly comes up. Then, what should be said? Yesterday, I spoke of Zen in a dream; now, I use Zen to speak of dreams. When dreaming, I dream of what is being said now; when speaking, I speak of what was dreamed yesterday. Yesterday, I dreamed with my eyes closed; now, I dream with my eyes open. You are all listening in a dream. Yunmen (雲門) (Zen master) further speaks of a dream within a dream. After a long time, he says: The donkey-lipped Mr. opens his mouth and laughs, the Asura King (阿修羅王) (demi-god) jumps up, the Sea God loses his night-shining pearl, and breaks open Mount Sumeru (彌盧) (mythical mountain) piercing seven holes. The three senior monks ask me to talk about Zen, and on flat ground, without wind, waves surge to the sky. Zen, Zen, there is no need to think or speculate, it is not about words or language. Looking up to it, it is higher; drilling into it, it is firmer. Yantou (巖頭) (Zen master) cuts it off and says, 'It is a phrase and not a phrase.' Linji (臨濟) (Zen master) uses it and says, 'Three essentials and three mysteries.' Zen, Zen, swallow the chestnut
棘蓬。透出金剛圈。休論趙州老漢庭前柏樹子。莫問首山新婦騎驢阿家牽。但請一時放下著。當人本體自周圓。召大眾云。且作么生說個周圓底道理。夢裡明明有六趣。覺后空空無大千。喝一喝。
解夏示眾。衲僧相見莫疑猜。布袋結頭今日開。露柱著衫南嶽去。燈籠脫帽上天臺。驀拈拄杖云。只有雲門木上座。終年無去亦無來。有時獨靠古屏畔。覷破門前下馬臺。擲下拄杖下座。
示眾。舉一不得舉二。放過一著落在第二。遇貴則賤。遇賤則貴。筑著磕著。沒處迴避。南嶽天臺去路通。君向西兮我向東。風從虎兮云從龍。喝一喝云。拈起簸箕別處舂。熨斗煎茶銚不同。
示眾。舉僧問雲門。如何是道。門云。透出一字。師云。透出一字卻不相似。急轉頭來張三李四。下座。
示眾。舉教中道。生滅滅已寂滅現前。師云。真生無可生。真滅無可滅。寂滅忽現前。蝦蟆吞卻月。
示眾。舉僧問趙州。百骸俱潰散。一物鎮長靈時如何。州云。今朝又風起。師云。今朝又風起。鬧處莫插觜。觸著閻羅王。帶累陰司鬼。
示眾。舉法眼問覺鐵觜。近離甚處。覺云。趙州。眼云。承聞趙州有柏樹子話是否。覺云無。眼云。往來皆謂。僧問。如何是祖師西來意。州云。庭前柏樹子。上座何得
【現代漢語翻譯】 現代漢語譯本：
荊棘叢生，卻透出金剛圈（比喻堅不可摧的真理）。不要討論趙州老和尚庭前的柏樹子（公案），也不要問首山新婦騎驢，阿家在前面牽引（公案）。只請當下放下一切執著，當下的本體自然圓滿具足。召集大眾說：『那麼，如何說這個周圓的道理呢？』夢裡明明有六道輪迴，覺悟后空空蕩蕩，沒有大千世界。』喝一聲。
解夏（僧侶結束夏季安居）時向大眾開示：『衲僧（僧侶）相見不要互相猜疑，布袋的結頭今天打開。露柱（石柱）穿著衣服去南嶽，燈籠脫下帽子上天臺。』忽然拿起拄杖說：『只有雲門木上座，終年沒有來去。有時獨自靠著古老的屏風，看破門前的下馬臺（比喻虛假的表象）。』扔下拄杖，走下座位。
向大眾開示：『舉一不能舉二，放過一著就落在第二著。遇到貴就顯得賤，遇到賤就顯得貴。筑著磕著，沒有地方迴避。南嶽天臺的道路暢通，你向西，我向東。風從虎，云從龍。』喝一聲說：『拿起簸箕到別處舂米，熨斗煎茶和銚子不同。』
向大眾開示：『舉一個僧人問雲門：『如何是道？』雲門說：『透出一字。』師父說：『透出一字卻不相似，趕緊回頭看看，張三李四（泛指普通人）。』走下座位。
向大眾開示：『引用經文說：『生滅滅已，寂滅現前。』師父說：『真生沒有可生的，真滅沒有可滅的。寂滅忽然顯現，如同蛤蟆吞掉了月亮（比喻不尋常的現象）。』
向大眾開示：『舉一個僧人問趙州：『百骸（全身骨骼）都潰散，一物（真性）鎮長靈時如何？』趙州說：『今朝又風起。』師父說：『今朝又風起，熱鬧的地方不要插嘴，觸犯了閻羅王，連累了陰間的鬼。』
向大眾開示：『舉法眼問覺鐵觜：『最近從哪裡來？』覺說：『趙州。』法眼說：『聽說趙州有柏樹子的話，是真的嗎？』覺說：『沒有。』法眼說：『來往的人都說，僧人問：『如何是祖師西來意？』趙州說：『庭前柏樹子。』上座為什麼說沒有？』
【English Translation】 English version:
Thorns and brambles, yet penetrating the Vajra circle (a metaphor for indestructible truth). Do not discuss the old Zhao Zhou's cypress tree in the courtyard (koan), nor ask about the new bride of Shou Shan riding a donkey, with her family leading the way (koan). Just let go of all attachments for a moment, and the inherent essence of the present being will naturally be complete and perfect. He addressed the assembly, saying, 'So, how do we explain the principle of completeness and perfection? In dreams, the six realms of existence are clearly present, but after awakening, there is emptiness, without even a great chiliocosm.' He gave a shout.
At the end of the summer retreat, he instructed the assembly: 'When fellow monks meet, do not be suspicious of each other. The knot of the cloth bag is opened today. The dew pillar (stone pillar) puts on clothes and goes to Nan Yue, the lantern takes off its hat and goes to Tian Tai.' Suddenly, he picked up his staff and said, 'Only the wooden seat of Yun Men remains, without coming or going throughout the year. Sometimes, he leans alone against the ancient screen, seeing through the false appearances in front of the gate.' He threw down his staff and stepped down from the seat.
Instructing the assembly: 'If you raise one, you cannot raise two; if you let one go, you fall into the second. Meeting the noble makes one seem base; meeting the base makes one seem noble. Bumping and stumbling, there is nowhere to avoid. The roads to Nan Yue and Tian Tai are open; you go west, and I go east. The wind follows the tiger, and the clouds follow the dragon.' He gave a shout, saying, 'Pick up the winnowing fan and thresh rice elsewhere; the iron and the teapot for boiling tea are different.'
Instructing the assembly: 'A monk asked Yun Men, 'What is the Dao?' Yun Men said, 'Penetrate through the one word.' The master said, 'Penetrating through the one word is not the same. Quickly turn your head and look at Zhang San and Li Si (generic names for ordinary people).' He stepped down from the seat.
Instructing the assembly: 'Quoting the teachings, 'When birth and death are extinguished, stillness and extinction appear.' The master said, 'True birth has nothing to be born from; true extinction has nothing to be extinguished. When stillness and extinction suddenly appear, it is like a toad swallowing the moon (a metaphor for an unusual phenomenon).'
Instructing the assembly: 'A monk asked Zhao Zhou, 'When the hundred bones (the whole body) are scattered and decayed, what about the one thing (true nature) that eternally abides?' Zhao Zhou said, 'Today, the wind rises again.' The master said, 'Today, the wind rises again; do not interfere in noisy places, or you will offend King Yama and implicate the ghosts of the underworld.'
Instructing the assembly: 'Fa Yan asked Jue Tiezui, 'Where have you come from recently?' Jue said, 'Zhao Zhou.' Fa Yan said, 'I have heard that Zhao Zhou has the story of the cypress tree; is it true?' Jue said, 'No.' Fa Yan said, 'Everyone who comes and goes says that a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zhao Zhou said, 'The cypress tree in front of the courtyard.' Why do you say there is none?'
道無。覺云。先師實無此語。和尚莫謗先師好。師去。若道有此語。蹉過覺鐵觜。若道無此語。又蹉過法眼。若道兩邊都不涉。又蹉過趙州。直饒總不恁么。別有透脫一路。入地獄如箭射。畢竟如何。舉起拂子云。還見古人么。喝一喝。
示眾。舉青原思和尚問六祖。當何所務即不落階級。祖云。汝曾作甚麼來。思云。聖諦亦不為。祖云。落何階級。思云。聖諦尚不為。何階級之有。祖深器之。師云。莫將閑話為閑話。往往事從閑話生。
示眾。舉龐居士問靈照女。明明百草頭。明明祖師意。作么生會。照云。這老漢頭白齒黃。作這個見解。居士云。爾作么生。照云。明明百草頭。明明祖師意。師云。龐居士先行不到。靈照女末後太過。直饒齊行齊到。若到雲門。一坑埋卻。且道。過在甚麼處。明明百草頭。明明祖師意。
示眾。舉雲門云百草頭上道將一句來。眾無語。自代云俱。圓悟老師云劄。師云普。復云。俱劄普日輪午。李將軍射石虎。雖然透過那邊。枉發千鈞之弩。
示眾。舉僧問趙州。四山相逼時如何。州云。無路是趙州。師云。無路是趙州。老將足機籌。關南並塞北。當下一時收。
李參政請示眾。舉裴相國入寺。見壁間畫像。問院主云。壁間是甚麼。主云。高僧。裴云
。形儀可觀。高僧在甚麼處。主無語。裴云。這裡莫有禪僧么。時黃檗在眾。院主云。有一希運上座。頗似禪僧。裴遂召黃檗。舉前話似之。檗云。但請問來。裴云。形儀可觀。高僧在甚麼處。檗召相公。公應諾。檗云。在甚麼處。裴于言下領旨。師云。裴公將錯就錯。脫盡根塵。黃檗信口垂慈。不費心力。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。雖然如是。黃檗只有殺人刀。且無活人劍。今日大資相公或問雲門。形儀可觀。高僧在甚麼處。雲門亦召云。相公。相公若應諾。雲門即向道。今日堂中特謝供養。
示眾。舉僧問趙州。如何是祖師西來意。州云。庭前柏樹子。僧云。和尚莫將境示人。州云。我不將境示人。僧問。如何是祖師西來意。州云。庭前柏樹子。師云。庭前柏樹子。今日重新舉。打破趙州關。特地尋言語。既是打破關。為甚麼卻尋言語。當初將謂茅長短。燒了元來地不平。
蔡郎中請示眾。聊聞舉著便承當。好肉無端已剜瘡。著眼機輪上頭看。方知兩兩不成雙。驀拈拄杖云。見之不取。千載難忘。三世諸佛諸代祖師天下老和尚。被雲門拄杖子一口吞盡。一大藏教填溝塞壑。正當恁么時。設使德山棒如雨點。臨濟喝似雷奔。還如氈上翻筋斗。靴里動指頭。有甚麼用處。恁么說
【現代漢語翻譯】 現代漢語譯本： 儀容舉止令人敬仰。高僧在哪裡？』裴休沒有回答。 裴休又問：『這裡沒有禪僧嗎？』 當時黃檗（Huangbo，人名）在僧眾中，院主說：『有一位希運（Xiyun，人名）上座，頗有些像禪僧。』 於是裴休召見黃檗，把之前的話說給他聽。黃檗說：『請問就是了。』 裴休問：『儀容舉止令人敬仰。高僧在哪裡？』 黃檗喊道：『相公（Xianggong，對裴休的尊稱）！』裴休應諾。 黃檗說：『在哪裡？』裴休當即領悟。 雲門（Yunmen，人名）禪師說：『裴休將錯就錯，脫盡根塵。黃檗信口垂慈，不費心力，像大地托著山，不知道山的孤高峻峭；像石頭含著玉，不知道玉的純潔無瑕。雖然如此，黃檗只有殺人的刀，卻沒有救人的劍。』 今天，如果大資相公（Dazi xianggong，對官員的尊稱）問雲門：『儀容舉止令人敬仰。高僧在哪裡？』雲門也會喊道：『相公！』相公如果應諾，雲門就說：『今天在堂中特別感謝您的供養。』
開示大眾： 舉例：有僧人問趙州（Zhaozhou，人名）：『如何是祖師西來意？』趙州說：『庭前柏樹子。』 僧人說：『和尚不要用外境來開示人。』趙州說：『我不以外境開示人。』 僧人又問：『如何是祖師西來意？』趙州說：『庭前柏樹子。』 雲門禪師說：『庭前柏樹子，今天重新提起，打破趙州的關隘，特意尋找言語。既然已經打破關隘，為什麼還要尋找言語？當初以為只是茅草長短的問題，燒了才知道原來是地不平。』
蔡郎中（Cai langzhong，官名）請雲門禪師開示大眾： 稍微聽到一點就立刻承擔，好肉無端被剜出瘡。著眼在機輪上頭看，才知道兩兩不成雙。 雲門禪師隨即拿起拄杖說：『見到而不取，千載難忘。三世諸佛、歷代祖師、天下老和尚，都被雲門這根拄杖一口吞盡。一大藏教（Yidazangjiao，佛教經典總稱）填滿溝壑。正當這個時候，即使德山（Deshan，人名）的棒如雨點般落下，臨濟（Linji，人名）的喝聲如雷奔般響徹，也如同在氈子上翻跟頭，在靴子里動腳趾頭，有什麼用處呢？』 這樣說來...
【English Translation】 English version: His appearance and demeanor are admirable. Where is the eminent monk?' Pei Xiu remained silent. Pei then asked, 'Are there no Chan monks here?' At that time, Huangbo (Huangbo, a person's name) was among the assembly. The abbot said, 'There is a senior monk named Xiyun (Xiyun, a person's name), who seems somewhat like a Chan monk.' So Pei summoned Huangbo and repeated the previous conversation to him. Huangbo said, 'Just ask.' Pei asked, 'His appearance and demeanor are admirable. Where is the eminent monk?' Huangbo called out, 'Xianggong (Xianggong, an honorific title for Pei Xiu)!' Pei Xiu responded. Huangbo said, 'Where is he?' Pei immediately understood. Zen Master Yunmen (Yunmen, a person's name) said, 'Pei Xiu, taking the wrong path, completely shed his worldly attachments. Huangbo bestowed compassion effortlessly, like the earth supporting a mountain, unaware of the mountain's solitary height; like a stone containing jade, unaware of the jade's flawless purity. Even so, Huangbo only had a sword to kill, but no sword to save.' Today, if Dazi xianggong (Dazi xianggong, an honorific title for officials) were to ask Yunmen, 'His appearance and demeanor are admirable. Where is the eminent monk?' Yunmen would also call out, 'Xianggong!' If Xianggong were to respond, Yunmen would say, 'Today, we especially thank you for your offerings in the hall.'
Instruction to the assembly: Example: A monk asked Zhaozhou (Zhaozhou, a person's name), 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said, 'The cypress tree in the courtyard.' The monk said, 'Venerable, please do not use external objects to instruct people.' Zhaozhou said, 'I am not using external objects to instruct people.' The monk asked again, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said, 'The cypress tree in the courtyard.' Zen Master Yunmen said, 'The cypress tree in the courtyard, today we bring it up again, breaking through Zhaozhou's barrier, deliberately seeking words. Since the barrier has been broken, why still seek words? At first, we thought it was just a matter of the grass being short or long, but after burning it, we realized that the ground was uneven.'
Cai langzhong (Cai langzhong, an official title) requested Zen Master Yunmen to instruct the assembly: Upon hearing even a little, one immediately takes it on; good flesh is needlessly cut open, creating a wound. Focus your eyes on the turning wheel, and you will realize that two and two do not make a pair. Zen Master Yunmen then picked up his staff and said, 'To see it and not take it, is a regret for a thousand years. The Buddhas of the three worlds, the patriarchs of all generations, and the old monks of the world, have all been swallowed in one gulp by Yunmen's staff. The entire Tripitaka (Yidazangjiao, the complete collection of Buddhist scriptures) fills the ditches and ravines. At this very moment, even if Deshan's (Deshan, a person's name) staff fell like raindrops and Linji's (Linji, a person's name) shout resounded like thunder, it would be like somersaulting on a felt rug or wiggling toes in boots—what use would it be?' Having said that...
話。太殺壓良為賤。不識好惡。或被一個不惜性命底衲僧出來掀倒禪床喝散大眾。也怪他不得。即今還有么。如無。雲門據款結案去也。卓拄杖一下。復舉。裴相國捧一尊像。胡跪于黃檗前云。請師安名。檗云。裴休。裴應諾。檗云。與汝安名竟。裴作禮云。謝師安名。師云。裴公黃檗。可謂如水入水。似金博金。雖然如是。檢點將來。不無滲漏。今日蔡郎中。或捧一尊像。請雲門安名。即向道。清凈法身毗盧遮那佛。若云謝師安名。即向道。下坡不走快便難逢。
儲大夫請示眾。徹骨徹髓道一句。三要三玄絕遮護。竺干四七例皆迷。震旦二三渾未悟。我說是言非正邪。當機覿面休回互。慇勤為報雲臺公。俊鷹不打籬邊兔。
俊上座請示眾。拈拄杖卓一下云。文殊普賢觀音彌勒。又卓一下云。迦葉阿難寒山拾得。又卓一下云。只恁么全是中全非。又卓一下云。不恁么全非中全是。如來說一合相即非一合相。是名一合相。放過一著。文俊上座好與三十棒。且道。是賞他是罰他。擲下云。具眼衲僧。試定當看。
示眾。舉外道問佛。不問有言不問無言。世尊良久。外道讚歎云。世尊大慈大悲。開我迷云令我得入。外道去後阿難問佛。外道有何所證而言得入。世尊云。如世良馬見鞭影而行。雪竇云。邪正
【現代漢語翻譯】 現代漢語譯本： 話說。太殺良為賤（指以過低的價格出售良民為奴隸）。不識好壞。或者被一個不惜性命的僧人出來掀翻禪床，喝散大眾，也怪不得他。現在還有這種現象嗎？如果沒有，雲門就按照規章結案了。說完，用拄杖敲了一下。又舉例說，裴相國（指裴休，唐朝宰相）捧著一尊佛像，跪在黃檗（指黃檗希運禪師）面前說：『請師父給佛像安個名字。』黃檗說：『裴休。』裴休應諾。黃檗說：『我已經給你安好名字了。』裴休作揖說：『謝謝師父安名。』師父說：『裴公黃檗，真可謂如水入水，似金博金。』雖然如此，仔細檢查起來，還是不免有疏漏。今天如果蔡郎中（指蔡某，官名）捧著一尊佛像，請雲門（指雲門文偃禪師）安名，就直接說：『清凈法身毗盧遮那佛（指佛的法身）。』如果他說『謝謝師父安名』，就直接說：『下坡不走，快速方便的機會很難遇到。』
儲大夫請師父開示大眾。要用徹骨徹髓的一句話來說明，三要三玄（指禪宗的精髓）要絕對避免遮掩和保護。竺干（指印度）的四七（指禪宗的傳承）都迷惑了，震旦（指中國）的二三（指禪宗的傳承）也完全沒有領悟。我說這些話，既不是正，也不是邪，當機立斷，不要猶豫。慇勤地替我告訴雲臺公（指儲大夫），高明的獵鷹是不會去捕捉籬笆邊的兔子的。
俊上座（指俊禪師）請師父開示大眾。拿起拄杖敲了一下說：『文殊（指文殊菩薩）普賢（指普賢菩薩）觀音（指觀音菩薩）彌勒（指彌勒菩薩）。』又敲了一下說：『迦葉（指迦葉尊者）阿難（指阿難尊者）寒山（指寒山）拾得（指拾得）。』又敲了一下說：『就像這樣，全部是中，全部是非。』又敲了一下說：『不像這樣，全部是非中，全部是是。』如來說『一合相（指統一的整體）即非一合相，是名一合相。』放過這一著。文俊上座應該打三十棒。且說，這是賞他還是罰他？』扔下拄杖說：『有眼力的僧人，試著判斷一下。』
師父開示大眾。舉了一個外道問佛的故事：『不問有言，不問無言。』世尊（指釋迦牟尼佛）沉默良久。外道讚歎說：『世尊大慈大悲，開啟我的迷惑，讓我得以進入真理。』外道走後，阿難問佛：『外道有什麼證悟，說自己得以進入真理？』世尊說：『就像世上的良馬，見到鞭子的影子就行動。』雪竇（指雪竇重顯禪師）說：『邪正』 English version: It is said that, it is too much to kill the good to make them cheap (referring to selling good people as slaves at excessively low prices). They do not know good from bad. Or, a monk who does not cherish his life comes out to overturn the Zen bed and disperse the crowd, and you cannot blame him. Is there still such a phenomenon now? If not, Yunmen (referring to Zen Master Yunmen Wenyan) will close the case according to the rules. After speaking, he tapped the staff once. He also cited an example, saying that Prime Minister Pei (referring to Pei Xiu, a prime minister of the Tang Dynasty) held a Buddha statue and knelt before Huangbo (referring to Zen Master Huangbo Xiyun), saying, 'Please, Master, give the Buddha statue a name.' Huangbo said, 'Pei Xiu.' Pei Xiu acknowledged. Huangbo said, 'I have already given you a name.' Pei Xiu bowed and said, 'Thank you, Master, for giving the name.' The Master said, 'Pei Gong Huangbo, it can be said that it is like water entering water, like gold trading for gold.' Even so, upon careful inspection, there are still inevitable omissions. Today, if Cai Langzhong (referring to a certain Cai, an official title) holds a Buddha statue and asks Yunmen (referring to Zen Master Yunmen Wenyan) to give it a name, he would directly say, 'Pure Dharma Body Vairocana Buddha (referring to the Dharma body of the Buddha).' If he says 'Thank you, Master, for giving the name,' he would directly say, 'It is rare to encounter a fast and convenient opportunity if you don't go downhill.'
Grand Master Chu asked the Master to instruct the public. Use a penetrating and thorough sentence to explain that the three essentials and three mysteries (referring to the essence of Zen) must absolutely avoid concealment and protection. The forty-seven (referring to the lineage of Zen) of Zhugan (referring to India) are all confused, and the two or three (referring to the lineage of Zen) of Zhendan (referring to China) have not fully understood. What I say is neither right nor wrong, make a decisive decision and do not hesitate. Please kindly tell Duke Yuntai (referring to Grand Master Chu) for me that a skilled falcon will not hunt rabbits by the fence.
Zen Master Jun asked the Master to instruct the public. He picked up the staff and tapped it once, saying, 'Manjusri (referring to Manjusri Bodhisattva), Samantabhadra (referring to Samantabhadra Bodhisattva), Avalokiteshvara (referring to Avalokiteshvara Bodhisattva), Maitreya (referring to Maitreya Bodhisattva).' He tapped it again, saying, 'Kasyapa (referring to Kasyapa Venerable), Ananda (referring to Ananda Venerable), Hanshan (referring to Hanshan), Shide (referring to Shide).' He tapped it again, saying, 'Just like this, everything is right, everything is wrong.' He tapped it again, saying, 'Not like this, everything is wrong, everything is right.' The Tathagata said, 'The one compound phase (referring to the unified whole) is not the one compound phase, it is called the one compound phase.' Let go of this move. Zen Master Wenjun should be given thirty blows. Tell me, is this a reward or a punishment?' He threw down the staff and said, 'Monks with eyes, try to judge.'
The Master instructed the public. He told a story of a heretic asking the Buddha: 'Do not ask about words of existence, do not ask about words of non-existence.' The World Honored One (referring to Sakyamuni Buddha) was silent for a long time. The heretic praised, 'The World Honored One is greatly compassionate, opening my confusion and allowing me to enter the truth.' After the heretic left, Ananda asked the Buddha, 'What realization did the heretic have that he said he was able to enter the truth?' The World Honored One said, 'It is like a good horse in the world that acts upon seeing the shadow of the whip.' Xuedou (referring to Zen Master Xuedou Chongxian) said, 'Right and wrong'
【English Translation】 English version: It is said that, it is too much to kill the good to make them cheap (referring to selling good people as slaves at excessively low prices). They do not know good from bad. Or, a monk who does not cherish his life comes out to overturn the Zen bed and disperse the crowd, and you cannot blame him. Is there still such a phenomenon now? If not, Yunmen (referring to Zen Master Yunmen Wenyan) will close the case according to the rules. After speaking, he tapped the staff once. He also cited an example, saying that Prime Minister Pei (referring to Pei Xiu, a prime minister of the Tang Dynasty) held a Buddha statue and knelt before Huangbo (referring to Zen Master Huangbo Xiyun), saying, 'Please, Master, give the Buddha statue a name.' Huangbo said, 'Pei Xiu.' Pei Xiu acknowledged. Huangbo said, 'I have already given you a name.' Pei Xiu bowed and said, 'Thank you, Master, for giving the name.' The Master said, 'Pei Gong Huangbo, it can be said that it is like water entering water, like gold trading for gold.' Even so, upon careful inspection, there are still inevitable omissions. Today, if Cai Langzhong (referring to a certain Cai, an official title) holds a Buddha statue and asks Yunmen (referring to Zen Master Yunmen Wenyan) to give it a name, he would directly say, 'Pure Dharma Body Vairocana Buddha (referring to the Dharma body of the Buddha).' If he says 'Thank you, Master, for giving the name,' he would directly say, 'It is rare to encounter a fast and convenient opportunity if you don't go downhill.'
Grand Master Chu asked the Master to instruct the public. Use a penetrating and thorough sentence to explain that the three essentials and three mysteries (referring to the essence of Zen) must absolutely avoid concealment and protection. The forty-seven (referring to the lineage of Zen) of Zhugan (referring to India) are all confused, and the two or three (referring to the lineage of Zen) of Zhendan (referring to China) have not fully understood. What I say is neither right nor wrong, make a decisive decision and do not hesitate. Please kindly tell Duke Yuntai (referring to Grand Master Chu) for me that a skilled falcon will not hunt rabbits by the fence.
Zen Master Jun asked the Master to instruct the public. He picked up the staff and tapped it once, saying, 'Manjusri (referring to Manjusri Bodhisattva), Samantabhadra (referring to Samantabhadra Bodhisattva), Avalokiteshvara (referring to Avalokiteshvara Bodhisattva), Maitreya (referring to Maitreya Bodhisattva).' He tapped it again, saying, 'Kasyapa (referring to Kasyapa Venerable), Ananda (referring to Ananda Venerable), Hanshan (referring to Hanshan), Shide (referring to Shide).' He tapped it again, saying, 'Just like this, everything is right, everything is wrong.' He tapped it again, saying, 'Not like this, everything is wrong, everything is right.' The Tathagata said, 'The one compound phase (referring to the unified whole) is not the one compound phase, it is called the one compound phase.' Let go of this move. Zen Master Wenjun should be given thirty blows. Tell me, is this a reward or a punishment?' He threw down the staff and said, 'Monks with eyes, try to judge.'
The Master instructed the public. He told a story of a heretic asking the Buddha: 'Do not ask about words of existence, do not ask about words of non-existence.' The World Honored One (referring to Sakyamuni Buddha) was silent for a long time. The heretic praised, 'The World Honored One is greatly compassionate, opening my confusion and allowing me to enter the truth.' After the heretic left, Ananda asked the Buddha, 'What realization did the heretic have that he said he was able to enter the truth?' The World Honored One said, 'It is like a good horse in the world that acts upon seeing the shadow of the whip.' Xuedou (referring to Zen Master Xuedou Chongxian) said, 'Right and wrong'
不分。過由鞭影。師云。邪正兩分。正由鞭影。
示眾。即心即佛莫妄求。非心非佛休別討。紅爐焰上雪華飛。一點清涼除熱惱。
示眾。行不到處說不難。說不到處行不難。行說難到不難到。拈卻門前大案山。所以道。靈鋒寶劍。常露現前。亦能殺人亦能活人。進前則喪身失命。退後則瓦解冰銷。不進不退。上無沖天之計。下無入地之謀。正當恁么時。作么生是衲僧轉身一路。還委悉么。好手手中呈好手。紅心心裡中紅心。
示眾。舉僧問趙州。如何是趙州。州云。東門南門西門北門。僧云。不問這個。州云。爾問趙州聻。師云。這僧問趙州。趙州答趙州。得人一馬還人一牛。人平不語水平不流。會么。受恩深處宜先退。得意濃時便好休。
為圓悟和尚舉哀拈香。指真云。這老和尚。一生多口攪擾叢林。近聞已在蜀中遷化了也。且喜天下太平。雲門昔年雖曾親近。要且不聞他說著個元字腳。所以今日作一分供養。點一盞茶。燒此一炷香。熏他鼻孔。即非報德酬恩。只要辱他則個。召大眾。云既不聞他說個元字腳。又無恩德可報。何故特地作這一場笑具。還委悉么。冤有頭債有主。偶因失腳倒地。至今怨入骨髓。遂燒香。
當晚小參。舉僧問長沙。南泉遷化向甚麼處去。沙云。東家作
【現代漢語翻譯】 現代漢語譯本 不分。過錯就像鞭子的影子一樣虛幻。 師父說：邪惡和正義是相對而言的，正義也像鞭子的影子一樣虛幻。
開示大眾：即心即佛，不要向外妄求；非心非佛，不要另外尋覓。 就像紅爐的火焰上飛舞著雪花，一點清涼就能消除熱惱。
開示大眾：光說不做容易，光做不說也容易。 真正做到知行合一很難，那就把門前的大案山也移走吧！ 所以說，靈鋒寶劍，常常顯露在眼前，既能殺人也能救人。 前進就會喪身失命，後退就會瓦解冰消。 不進不退，上沒有沖天的計策，下沒有入地的謀略。 正在這個時候，該如何是好，衲僧們如何轉身？ 明白了嗎？ 好手遇好手，紅心對紅心。
開示大眾： 舉一個僧人問趙州（禪師名號）的例子：『什麼是趙州？』 趙州說：『東門、南門、西門、北門。』 僧人說：『我不是問這個。』 趙州說：『那你問的是哪個趙州？』 師父說：這個僧人問趙州，趙州回答趙州， 就像得到別人一匹馬，還別人一頭牛。 人心平靜了就不會多說話，水面平靜了就不會流動。 明白了嗎？ 受到恩惠深厚時，最好先退一步； 志得意滿時，就應該適時停止。
為圓悟（禪師名號）和尚舉行追悼儀式，拈香時說： 這老和尚，一生多嘴多舌，攪擾叢林。 最近聽說已經在四川圓寂了。 值得慶幸的是天下太平了。 雲門（禪師名號）過去雖然曾經親近過他， 但卻沒聽他說過一個『元』字。 所以今天做一份供養，點一盞茶，燒這一炷香，熏他的鼻孔。 這不是爲了報答恩德，只是爲了羞辱他罷了。 召集大眾：既然沒聽他說過一個『元』字，又沒有什麼恩德可以報答，為什麼特地做這一場鬧劇？ 明白了嗎？ 冤有頭，債有主。 只是因為偶然失足跌倒，至今怨恨入骨髓。 於是燒香。
當晚小參，舉一個僧人問長沙（禪師名號）的例子：南泉（禪師名號）圓寂後到哪裡去了？ 長沙說：到東家做——
English version No division. Faults are like the illusion of a whip's shadow. The master said: Evil and righteousness are relative; righteousness is also like the illusion of a whip's shadow.
Instructing the assembly: 'Just this mind is Buddha,' do not seek outwardly; 'Not this mind, not Buddha,' do not seek elsewhere. Like snowflakes flying on the flames of a red furnace, a little coolness can dispel the heat and vexation.
Instructing the assembly: It's easy to talk without acting, and it's easy to act without talking. It's difficult to truly integrate knowledge and action, so let's move the great Anshan Mountain in front of the door! Therefore, it is said that the sharp-edged sword is always revealed before you, which can both kill and save people. Advancing will lead to loss of life, and retreating will lead to disintegration. Neither advancing nor retreating, there is no plan to soar to the sky above, nor is there a scheme to enter the earth below. At just such a time, what should be done, how should the monks turn around? Do you understand? A good hand meets a good hand, a red heart meets a red heart.
Instructing the assembly: To cite the example of a monk asking Zhaozhou (Zen master's name): 'What is Zhaozhou?' Zhaozhou said: 'East gate, south gate, west gate, north gate.' The monk said: 'I'm not asking about this.' Zhaozhou said: 'Then which Zhaozhou are you asking about?' The master said: This monk asked Zhaozhou, and Zhaozhou answered Zhaozhou, like receiving a horse from someone and returning a cow. When people's hearts are calm, they will not speak much; when the water surface is calm, it will not flow. Do you understand? When receiving deep favors, it is best to step back first; when feeling complacent, it is best to stop in time.
Holding a memorial service for the late Zen Master Yuangwu (Zen master's name), while offering incense, he said: This old monk, throughout his life, was talkative and disturbed the sangha. Recently, I heard that he has already passed away in Sichuan. It is fortunate that the world is at peace. Although Yunmen (Zen master's name) once approached him, he never heard him say a single word about 'yuan'. Therefore, today, I make an offering, light a cup of tea, and burn this stick of incense to fumigate his nostrils. This is not to repay his kindness, but merely to humiliate him. Calling the assembly: Since he never heard him say a single word about 'yuan', and there is no kindness to repay, why specially put on this farce? Do you understand? Grievances have a head, debts have an owner. Just because of accidentally stumbling and falling, the resentment remains in the bones to this day. Thereupon, he burned incense.
That evening, during a small gathering, he cited the example of a monk asking Changsha (Zen master's name): Where did Nanquan (Zen master's name) go after his passing? Changsha said: He went to the east house to do—
【English Translation】 No division. Faults are like the illusion of a whip's shadow. The master said: Evil and righteousness are relative; righteousness is also like the illusion of a whip's shadow.
Instructing the assembly: 'Just this mind is Buddha,' do not seek outwardly; 'Not this mind, not Buddha,' do not seek elsewhere. Like snowflakes flying on the flames of a red furnace, a little coolness can dispel the heat and vexation.
Instructing the assembly: It's easy to talk without acting, and it's easy to act without talking. It's difficult to truly integrate knowledge and action, so let's move the great Anshan Mountain in front of the door! Therefore, it is said that the sharp-edged sword is always revealed before you, which can both kill and save people. Advancing will lead to loss of life, and retreating will lead to disintegration. Neither advancing nor retreating, there is no plan to soar to the sky above, nor is there a scheme to enter the earth below. At just such a time, what should be done, how should the monks turn around? Do you understand? A good hand meets a good hand, a red heart meets a red heart.
Instructing the assembly: To cite the example of a monk asking Zhaozhou (Zen master's name): 'What is Zhaozhou?' Zhaozhou said: 'East gate, south gate, west gate, north gate.' The monk said: 'I'm not asking about this.' Zhaozhou said: 'Then which Zhaozhou are you asking about?' The master said: This monk asked Zhaozhou, and Zhaozhou answered Zhaozhou, like receiving a horse from someone and returning a cow. When people's hearts are calm, they will not speak much; when the water surface is calm, it will not flow. Do you understand? When receiving deep favors, it is best to step back first; when feeling complacent, it is best to stop in time.
Holding a memorial service for the late Zen Master Yuangwu (Zen master's name), while offering incense, he said: This old monk, throughout his life, was talkative and disturbed the sangha. Recently, I heard that he has already passed away in Sichuan. It is fortunate that the world is at peace. Although Yunmen (Zen master's name) once approached him, he never heard him say a single word about 'yuan'. Therefore, today, I make an offering, light a cup of tea, and burn this stick of incense to fumigate his nostrils. This is not to repay his kindness, but merely to humiliate him. Calling the assembly: Since he never heard him say a single word about 'yuan', and there is no kindness to repay, why specially put on this farce? Do you understand? Grievances have a head, debts have an owner. Just because of accidentally stumbling and falling, the resentment remains in the bones to this day. Thereupon, he burned incense.
That evening, during a small gathering, he cited the example of a monk asking Changsha (Zen master's name): Where did Nanquan (Zen master's name) go after his passing? Changsha said: He went to the east house to do—
驢西家作馬。僧云。未審意旨如何。沙云。要騎便騎要下便下。師云。今日或有人問雲門。圓悟老師遷化向甚麼處去。即向他道。入阿鼻大地獄去也。未審意旨如何。飲洋銅汁吞熱鐵圓。或問。還救得也無。云救不得。為甚麼救不得。是這老漢。家常茶飯。
善友請示眾。妄心顛倒造諸業。回趣真乘即懺摩。真妄兩頭俱透脫。海南東畔是新羅。
示眾。舉百丈凡參次。有一老人。常隨眾聽法。眾人退老人亦退。忽一日不退。丈遂問。面前立者復是何人。老人云。某甲非人也。於過去迦葉佛時。曾住此山。因學人問。大修行底人。還落因果也無。對云。不落因果。五百生墮野狐身。今請和尚。代一轉語。貴脫野狐身。老人遂問。大修行底人。還落因果也無。丈云。不昧因果。老人于言下大悟。便脫野狐身。師云。不落與不昧。半明兼半晦。不昧與不落。兩頭空索索。五百生前個野狐。而今冷地謾追呼。喝一喝云。座中既有江南客。休向樽前唱鷓鴣。
示眾。舉道吾與漸源。至一家弔慰。源拊棺云。生耶死耶。吾云。生也不道。死也不道。源云。為甚麼不道。吾云。不道不道。回至中路。源云。和尚快與某甲道。若不道打和尚去。吾云。打即任打。道即不道。師云。生也不道死也不道。公案兩重一狀領
【現代漢語翻譯】 現代漢語譯本 有人說驢西家作馬。僧人問：『不知這話是什麼意思？』沙彌說：『要騎就騎，要下就下。』老師說：『今天如果有人問雲門（Yunmen，禪宗大師的名字），圓悟老師（Yuanwu，禪宗大師的名字）遷化後去了哪裡？就對他說，下阿鼻大地獄去了。』不知這話是什麼意思？飲洋銅汁，吞熱鐵丸。或者有人問：『還能救他嗎？』說救不了。為什麼救不了？因為這是這老漢的家常便飯。
善友請老師開示大眾：妄心顛倒，造作諸業，迴轉趨向真乘，即可懺悔磨滅。真妄兩頭都透脫，海南東邊就是新羅（Xinluo，古代國家名）。
老師開示大眾：舉百丈（Baizhang，禪宗大師的名字）凡是參與的時候，有一個老人，常常跟隨大眾聽法。眾人退下，老人也退下。忽然有一天不退下。百丈於是問：『面前站著的是什麼人？』老人說：『我不是人。在過去迦葉佛（Kasyapa Buddha，過去七佛之一）時，曾住在這座山裡。因為有學人問：大修行的人，還落入因果嗎？』回答說：『不落因果。』五百生都墮入野狐身。現在請和尚，代我說一句轉語，希望能脫離野狐身。老人於是問：『大修行的人，還落入因果嗎？』百丈說：『不昧因果。』老人在言下大悟，便脫離了野狐身。老師說：『不落與不昧，一半明一半暗。不昧與不落，兩頭都空空蕩蕩。五百生前的那個野狐，如今冷不丁地追問呼喚。』喝一聲說：『座中既然有江南的客人，就不要在酒席前唱鷓鴣詞了。』
老師開示大眾：舉道吾（Daowu，禪宗大師的名字）與漸源（Jianyuan，禪宗大師的名字），到一家去弔唁慰問。漸源拍著棺材說：『是生還是死？』道吾說：『說生也不對，說死也不對。』漸源說：『為什麼不對？』道吾說：『不說不說。』回到半路，漸源說：『和尚快告訴我，如果不說就打和尚。』道吾說：『打就任你打，說就是不說。』老師說：『說生也不對，說死也不對，這公案兩重，一併承擔。』
【English Translation】 English version Someone said, 'Donkey Xi's family makes horses.' A monk asked, 'I don't understand what this means.' The novice said, 'Ride it when you want to ride it, dismount when you want to dismount.' The master said, 'If someone asks Yunmen (Yunmen, name of a Chan master) today, where did Teacher Yuanwu (Yuanwu, name of a Chan master) go after his passing? Then tell him, he went to the Avici Great Hell.' I don't understand what this means. Drinking molten copper, swallowing hot iron balls. Or someone asks, 'Can he still be saved?' Saying he can't be saved. Why can't he be saved? Because this is the old man's everyday meal.
A good friend asks the teacher to instruct the assembly: Deluded minds, inverted, create all kinds of karma. Turning back and heading towards the True Vehicle, one can repent and extinguish it. Both ends of truth and delusion are completely penetrated, the east side of Hainan is Silla (Xinluo, name of an ancient country).
The teacher instructs the assembly: To cite Baizhang (Baizhang, name of a Chan master) whenever he participates, there was an old man who often followed the assembly to listen to the Dharma. When the assembly retreated, the old man also retreated. Suddenly one day he did not retreat. Baizhang then asked, 'Who is standing in front of me?' The old man said, 'I am not a human. In the past, during the time of Kasyapa Buddha (Kasyapa Buddha, one of the Seven Buddhas of the Past), I lived in this mountain. Because a student asked, 'Do great practitioners still fall into cause and effect?' I replied, 'They do not fall into cause and effect.' For five hundred lifetimes, I fell into the body of a wild fox. Now I ask the venerable monk to say a turning word on my behalf, hoping to escape the body of a wild fox.' The old man then asked, 'Do great practitioners still fall into cause and effect?' Baizhang said, 'They are not ignorant of cause and effect.' The old man had a great enlightenment upon hearing these words and escaped the body of a wild fox. The teacher said, 'Not falling and not being ignorant, half clear and half obscure. Not being ignorant and not falling, both ends are empty and desolate. That wild fox from five hundred lifetimes ago, now suddenly chasing and calling out.' Shouting, 'Since there are guests from Jiangnan in the assembly, do not sing partridge songs before the wine.'
The teacher instructs the assembly: To cite Daowu (Daowu, name of a Chan master) and Jianyuan (Jianyuan, name of a Chan master), they went to a house to offer condolences. Jianyuan patted the coffin and said, 'Is it alive or dead?' Daowu said, 'Saying it is alive is not right, saying it is dead is not right.' Jianyuan said, 'Why is it not right?' Daowu said, 'I won't say, I won't say.' On the way back, Jianyuan said, 'Venerable monk, quickly tell me, if you don't tell me, I will hit the venerable monk.' Daowu said, 'Hit me as you please, but I won't say.' The teacher said, 'Saying it is alive is not right, saying it is dead is not right, this case is twofold, take responsibility for it all together.'
到。露刃吹毛截斷綱要。脫卻鶻臭衫。拈了炙脂帽。大坐當軒氣浩浩。喝一喝。下座。
施主供養羅漢示眾。丹霞燒卻木佛。翠微供養羅漢。一人左手抬。一人右手按。賓主既歷然。吾道一以貫。師子獨遊行。豈復求侶伴。團圞擘不開。打鼓普請看。雖不直分文。傾國不肯換。遂鳴指三下云。蘇盧㗭哩薩婆訶。
端午示眾。拈拄杖舉雲門大師道。從上諸聖。為甚麼不到這裡。蓮華峰庵主道。古人到這裡。為甚麼不肯住。師云。二尊宿。折東籬補西壁。抱橋柱澡洗。把纜放船即不無。要且無為人底道理。雲門即不然。未到這裡教伊到。已到這裡教伊頭破腦裂。且道。還有為人處也無。良久云。一二三四五。虛空闕處補。五四三二一。當門書大吉。好手揮斤去。鼻泥。衲僧機妙安能識。驀然識百草頭邊露訊息。且作么生是露底訊息。唵部臨唵齒臨。急急如律令。卓一下。
示眾。舉僧問睦州。一言道盡時如何。州云。老僧在爾缽囊里。又問雲門。一言道盡時如何。門云。裂破。師云。或有人問山僧。一言道盡時如何。這漆桶。
示眾。舉僧問雲門。達磨九年面壁。意旨如何。門云。念七。師云。念七念七。全無訊息。背看分明。正觀難識。既是正觀。為甚麼難識。可知禮也。
示眾。舉龐
【現代漢語翻譯】 現代漢語譯本： 到。露刃吹毛，截斷綱要。脫卻鶻臭衫，拈了炙脂帽。端坐正中，氣勢浩大。喝一聲。下座。
施主供養羅漢，向大眾開示。丹霞燒燬木佛。翠微供養羅漢。一人左手抬，一人右手按。賓主關係既然分明，我的道義也就貫穿其中。獅子獨自吼叫，哪裡還需要夥伴。團圓緊湊，無法分開。打鼓告知大家來看。即使不值一文錢，傾國之寶也不肯交換。於是彈指三下說：『蘇盧㗭哩薩婆訶』。
端午節向大眾開示。拿起拄杖，引用雲門大師的話說：『從前的諸位聖人，為什麼不到這裡來？』蓮華峰庵主說：『古人到了這裡，為什麼不肯住下？』我說：『這兩位尊宿，拆東邊的籬笆來補西邊的墻壁，抱著橋柱洗澡，把纜繩放下開船，這些事情不是做不到，但缺少為人處世的道理。』雲門就不是這樣，沒到這裡教他到，已經到這裡教他頭破血流。那麼，還有為人處世的地方嗎？』良久說：『一二三四五，虛空缺處補。五四三二一，當門寫大吉。好手揮動斧頭砍去。』鼻泥。衲僧的機鋒玄妙，怎麼能夠認識？忽然認識到百草頭上顯露的訊息。那麼什麼是顯露的訊息呢？『唵部臨唵齒臨，急急如律令。』用拄杖敲一下。
向大眾開示。引用僧人問睦州：『一句話說盡的時候怎麼樣？』睦州說：『老僧在你缽囊里。』又問雲門：『一句話說盡的時候怎麼樣？』雲門說：『裂破。』我說：『如果有人問我，一句話說盡的時候怎麼樣？』這漆桶。
向大眾開示。引用僧人問雲門：『達磨（Bodhidharma）九年面壁，意旨如何？』雲門說：『念七。』我說：『念七念七，全無訊息。背看分明，正觀難識。既然是正觀，為什麼難以認識？』可知禮也。
向大眾開示。引用龐
【English Translation】 English version: Arrived. The exposed blade cuts hair, severing the essentials. Shedding the hawk-smelling shirt, taking up the greasy hat. Sitting upright in the center, the aura vast and mighty. Shout a '喝'. Descend from the seat.
A donor makes offerings to the Arhats (enlightened beings), demonstrating to the assembly. Danxia (a Chan master) burns a wooden Buddha. Cuiwei (another Chan master) makes offerings to the Arhats. One person raises a hand on the left, another presses down on the right. Since the host and guest are clearly defined, my doctrine is consistently applied. The lion roars alone, why seek companions? Round and compact, unable to be split open. Beat the drum to invite everyone to see. Even if it's not worth a penny, a whole kingdom wouldn't exchange it. Then, snapping his fingers three times, he says: 'Sūlu hòng lī suō pó hē'.
Demonstrating to the assembly on the Dragon Boat Festival. Taking up the staff, quoting Master Yunmen (a Chan master) saying: 'Why haven't all the sages from the past arrived here?' The master of Lotus Peak Hermitage says: 'Why didn't the ancients stay here when they arrived?' I say: 'These two venerable ones, taking the east fence to mend the west wall, bathing while embracing the bridge pillar, letting go of the cable to launch the boat, these things are not impossible, but they lack the principle of dealing with people.' Yunmen is not like this, teaching them to arrive if they haven't, teaching them to have their heads broken and brains split open if they have already arrived. So, is there still a place for dealing with people?' After a long pause, he says: 'One two three four five, fill the empty spaces. Five four three two one, write 'Great Fortune' at the door. A skilled hand wields the axe to chop away.' Nasal mucus. How can monks recognize the subtle and wonderful opportunities? Suddenly recognizing the message revealed at the tip of every blade of grass. So, what is the revealed message? 'Om bù lín om chǐ lín, hurry hurry as the law commands.' Strike once with the staff.
Demonstrating to the assembly. Quoting a monk asking Muzhou (a Chan master): 'What is it like when one word says it all?' Muzhou says: 'The old monk is in your alms bowl.' Again, asking Yunmen: 'What is it like when one word says it all?' Yunmen says: 'Tear it apart.' I say: 'If someone asks this mountain monk, what is it like when one word says it all?' This lacquer bucket.
Demonstrating to the assembly. Quoting a monk asking Yunmen: 'What is the meaning of Bodhidharma's (an Indian Buddhist monk) nine years of facing the wall?' Yunmen says: 'Recite seven.' I say: 'Recite seven, recite seven, no message at all. Clear when viewed from the back, difficult to recognize when viewed directly. Since it is direct observation, why is it difficult to recognize?' It is knowable through ritual.
Demonstrating to the assembly. Quoting Pang
居士問馬大師。不昧本來身。請師高著眼。大師直下覷。士云。一種沒絃琴。唯師彈得妙。大師直上覷。居士禮拜。大師歸方丈。居士隨後至方丈云。適來弄巧成拙。師云。且道。是馬大師弄巧成拙。龐居士弄巧成拙。還有緇素得出者么。若緇素不出。癩馬系枯樁。直饒緇素得出。也是蝦蟆口裡一粒椒。
示眾。舉龐居士云。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是聖賢了事凡夫。師云。白的的清寥寥。水不能濡火不能燒。是個甚麼。切不得問著。問著則瞎卻爾眼。以拄杖擊香臺一下。
示眾。舉古德云。佛法也大有。只是舌頭短。師云。向道莫行山下路。果聞猿叫斷腸聲。
蔡春卿薦考請示眾。舉洛浦示眾云。孫臏收鋪去也。有卜者出來。時有僧出曰。請和尚一卜。浦云。汝家爺死。僧無語。法眼代拊掌三下。師云。這僧沒興死卻爺。又被他人拊掌。信知禍不單行。福無雙至。然洛浦善卜。法眼善斷。若子細思量。爻象吉兇。二老一時漏逗。既佔得火風鼎卦。何故斷作地火明夷。雲門即不然。驀拈拄杖云。孫臏門下死卻郎罷。連卓三下云。會么。內屬艮宮。再求外象。又卓三下云。千靈萬聖。萬聖千靈。莫順人情。復卓一下云。吉兇上卦。
屏山居士劉寶學請示眾。大根大器
【現代漢語翻譯】 現代漢語譯本： 居士問馬祖大師（Mazu Daishi）。『不昧本來身』（bù mèi běn lái shēn，不迷失本來的面目），請老師高明地指點一下。大師直接向下看。居士說：『這就像一種沒有琴絃的琴，只有老師您才能彈奏得如此巧妙。』大師直接向上看。居士行禮拜謝。大師回到方丈室。居士隨後也到了方丈室說：『剛才我弄巧成拙了。』大師說：『你說說看，是馬祖大師弄巧成拙，還是龐居士弄巧成拙？還有出家人和在家人能說得出來嗎？如果出家人和在家人都說不出來，就像是癩馬拴在枯樹樁上。即使出家人和在家人能說出來，也像是蛤蟆嘴裡含著一粒花椒，沒什麼滋味。』 大師向大眾開示，引用龐居士的話說：『心如境也如，無實也無虛。有也不管，無也不拘。不是聖賢了事，凡夫。』大師說：『白白凈凈，清清靜靜，水不能浸濕，火不能燒燬。這是什麼？千萬不要問，問了就會瞎了你的眼睛。』說完用拄杖敲了一下香臺。 大師向大眾開示，引用古德的話說：『佛法也大有，只是舌頭短。』大師說：『早就說過不要走山下的小路，果然聽到了猿猴的叫聲，令人肝腸寸斷。』 蔡春卿推薦考生，請大師開示。大師引用洛浦和尚開示說：『孫臏（Sūn Bìn，中國戰國時期軍事家）收攤走了。』有個算卦的人出來，當時有個僧人出來說：『請和尚給我算一卦。』洛浦和尚說：『你家父親死了。』僧人無話可說。法眼禪師（Fǎyǎn Chánshī）代替他拍了三下手掌。大師說：『這個僧人沒趣，死了父親，又被他人拍手嘲笑，真是禍不單行，福無雙至。然而洛浦和尚善於占卜，法眼禪師善於判斷。如果仔細思量，爻象的吉兇，兩位老人都一時失誤了。既然占卜得到火風鼎卦，為什麼斷作地火明夷卦？雲門禪師（Yúnmén Chánshī）就不是這樣，立刻拿起拄杖說：『孫臏門下死人了。』連續敲了三下說：『明白嗎？』內卦屬於艮宮。再求外卦，又敲了三下說：『千靈萬聖，萬聖千靈，不要順應人情。』又敲了一下說：『吉兇都在卦象上。』 屏山居士劉寶學請大師開示。大根大器。
【English Translation】 English version: A layperson asked Master Mazu (Mazu Daishi). 『Not being deluded about one's original self』 (bù mèi běn lái shēn, not being deluded about one's original face), please, Teacher, give a high-level pointer. The Master looked directly down. The layperson said, 『It's like a stringless zither, only the Teacher can play it so wonderfully.』 The Master looked directly up. The layperson bowed in gratitude. The Master returned to his abbot's quarters. The layperson followed to the abbot's quarters and said, 『Just now I overreached myself and made a blunder.』 The Master said, 『Tell me, is it Master Mazu who overreached himself and made a blunder, or is it Layman Pang who overreached himself and made a blunder? Are there any monastics or laypeople who can say? If neither monastics nor laypeople can say, it's like a mangy horse tied to a withered stump. Even if monastics and laypeople can say, it's like a peppercorn in a toad's mouth, without much flavor.』 The Master addressed the assembly, quoting Layman Pang as saying, 『The mind is like the environment, and the environment is like the mind; neither is real, nor is either empty. Don't bother with existence, don't be constrained by non-existence. Not a sage accomplishing things, just an ordinary person.』 The Master said, 『Pure white and utterly clear, water cannot wet it, fire cannot burn it. What is this? You must not ask about it, asking about it will blind your eyes.』 He then struck the incense table once with his staff. The Master addressed the assembly, quoting an ancient worthy as saying, 『The Buddha-dharma is also vast, it's just that the tongue is short.』 The Master said, 『I told you not to walk the mountain path, and indeed I heard the sound of monkeys crying, breaking my heart.』 Cai Chunqing recommended candidates and requested the Master to give a teaching. The Master quoted the monk Luopu's teaching, saying, 『Sun Bin (Sūn Bìn, a military strategist in the Warring States period of China) has packed up his stall and left.』 A fortune-teller came out, and at that time a monk came out and said, 『Please, Venerable, tell me my fortune.』 The monk Luopu said, 『Your father is dead.』 The monk was speechless. Chan Master Fayan (Fǎyǎn Chánshī) clapped his hands three times in his place. The Master said, 『This monk was unlucky, his father died, and he was laughed at by others clapping their hands. It is truly a case of misfortunes never coming singly, and blessings never arriving in pairs. However, the monk Luopu was good at divination, and Chan Master Fayan was good at judging. If you think carefully about the auspiciousness and inauspiciousness of the lines, both old men made a mistake at the same time. Since they divined the Fire Wind Ding hexagram, why did they interpret it as the Earth Fire Mingyi hexagram? Chan Master Yunmen (Yúnmén Chánshī) is not like that, he immediately picked up his staff and said, 『Someone has died under Sun Bin's door.』 He struck it three times in a row, saying, 『Do you understand?』 The inner trigram belongs to the Gen palace. Then seek the outer trigram, and he struck it three more times, saying, 『Thousands of spirits, ten thousands of sages, ten thousands of sages, thousands of spirits, do not follow human sentiments.』 He struck it once more, saying, 『Good and bad fortune are all in the hexagram.』 Layman Liu Baoxue of Pingshan requested the Master to give a teaching. Great roots, great capacity.
大丈夫。不越一念了大事。三世諸佛立下風。此人堪作如來使。三世諸佛既立下風。為甚麼卻作如來使。良久云。鐵輪天子寰中敕。須信官差不自由。
江給事請開佛光明。師執筆云。教中道。清凈慈門剎塵數。共生如來一妙相。一一諸相莫不然。是故見者無厭足。又道。如來眼有大人相。名自在普見云。以眾妙寶而為莊嚴。摩尼寶光清凈瑩徹。普見一切皆無障礙。既然如是。為甚麼卻要他人點眼。還有道得底么。若也道得。非獨為黃面老子出氣。亦使遍法界眾生悉沾利益。若道不得。聽取一頌。舉頭忽睹明星現。因茲眼病見空華。遂以筆點云。今日還渠舊光彩。碧眸炯炯照塵沙。
泉州小溪雲門庵語錄卷第八 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師云居首座寮秉拂語錄卷第九
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
秉拂。僧問。萬鍛爐中鐵蒺藜。當塗佛祖不容伊。而今信手拈來用。未審如何話此機。師云。沒這閑傢俱。進云。只如廣敷此座。是閑不閑。師云。髑髏粉碎不知痛。進云。可謂鐵鞭指出胡人路。拗曲由來為後人。師云。鐵蒺䔧在甚麼處。進云拶。師云。笑殺衲僧。乃云。夷門昔日呈家醜。拈出無邊栗棘蓬。今日甌峰孤頂
【現代漢語翻譯】 現代漢語譯本： 大丈夫，不越一念成就大事。三世諸佛都為之樹立榜樣。這樣的人堪當如來的使者。既然三世諸佛已經樹立了榜樣，為什麼還要做如來的使者呢？（停頓良久）就像鐵輪天子在天下頒佈敕令，要知道身在官場，身不由己啊。
江給事請求開佛光明。禪師拿起筆說：『經書中說，清凈慈悲之門有如剎塵般眾多，共同顯現如來的一妙相。每一個相都是如此，所以見到的人沒有不感到滿足的。』又說：『如來的眼睛有大人相，名為自在普見云，用各種美妙的寶物來莊嚴，摩尼寶珠的光芒清凈透徹，普遍照見一切都沒有障礙。』既然如此，為什麼還要別人來點眼呢？有沒有能說出其中道理的？如果能說出來，不僅能為黃面老子（指佛）爭口氣，也能使遍法界的眾生都沾到利益。如果說不出來，就聽我一首偈頌：抬頭忽然看見明星出現，因為眼病而看見空中的花朵。』於是用筆點了一下，說：『今天還給你原來的光彩，碧綠的眼眸炯炯有神地照耀著塵世。』
泉州小溪雲門庵語錄卷第八 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師云居首座寮秉拂語錄卷第九
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
秉拂。僧人問道：『萬鍛爐中的鐵蒺藜（比喻非常厲害的事物），當塗（指佛祖）也不容它。如今信手拈來使用，不知如何談論這其中的玄機？』禪師說：『沒有這多餘的傢俱。』僧人進一步問道：『就像廣設此座，是多餘還是不多餘？』禪師說：『頭蓋骨粉碎了也不知道疼痛。』僧人進一步說：『真可謂鐵鞭指出了胡人的道路，拗曲原來是爲了後人。』禪師說：『鐵蒺藜在哪裡？』僧人說：『拶（逼迫）。』禪師說：『笑死我這些和尚。』於是說：『夷門（地名）昔日暴露家醜，拿出無邊的栗棘蓬（比喻難纏的事物）。今日甌峰（地名）孤頂』
【English Translation】 English version: A great man, without exceeding a single thought, accomplishes great deeds. The Buddhas of the three worlds set an example. This person is worthy to be a messenger of the Tathagata (Thus Come One, another name for Buddha). Since the Buddhas of the three worlds have already set an example, why then act as a messenger of the Tathagata? (Pauses for a long time) It's like the iron-wheeled monarch issuing edicts throughout the realm; one must understand that being in officialdom, one is not free.
Jiang, the official, requests to open the Buddha's light. The Zen master picks up the brush and says: 'The teachings say, the gates of pure compassion are as numerous as dust motes, together manifesting one wondrous aspect of the Tathagata. Every aspect is like this, so those who see it are never satisfied.' It also says: 'The eyes of the Tathagata have the marks of a great man, named the Cloud of Free and Universal Vision, adorned with various wonderful treasures, the light of the Mani jewel is pure and clear, universally seeing all without obstruction.' Since this is so, why do you need others to dot the eyes? Is there anyone who can speak the underlying principle? If you can speak it, not only will you give the yellow-faced old man (referring to the Buddha) a chance to breathe, but also enable all sentient beings throughout the Dharma realm to receive benefits. If you cannot speak it, listen to this verse: Raising my head, I suddenly saw the morning star appear, because of eye disease, I saw flowers in the sky.' Thereupon, he dotted with the brush and said: 'Today, I return to you the original brilliance, the emerald eyes brightly illuminate the dusty world.'
Record of Yunmen Hermitage in Xiaoxi, Quanzhou, Volume 8 Taisho Tripitaka, Volume 47, No. 1998A, Records of Dahui Pujue Zen Master
Dahui Pujue Zen Master's Record of Holding the Fly-whisk in the Chief Seat's Room at Yunju, Volume 9
Presented by Minister Yunwen, Successor of Dharma, Zen Master Huiri, Abbot of Nengren Zen Monastery on Mount Jing
Holding the fly-whisk. A monk asked: 'The iron caltrops (metaphor for something extremely formidable) in the furnace of myriad hammerings, even the Buddhas and Patriarchs of Dantuo (another name for Buddha) cannot tolerate it. Now, using it at will, how should one speak of this underlying mechanism?' The Zen master said: 'There is no such superfluous furniture.' The monk further asked: 'Just like extensively setting up this seat, is it superfluous or not?' The Zen master said: 'The skull is shattered and does not know pain.' The monk further said: 'It can be said that the iron whip points out the road for the barbarians, bending the crooked is originally for the sake of later generations.' The Zen master said: 'Where are the iron caltrops?' The monk said: 'Squeezing (forcing).' The Zen master said: 'Laughing to death at these monks.' Thereupon, he said: 'In the past, at Yimen (place name), the family shame was exposed, taking out the boundless chestnut burrs (metaphor for troublesome things). Today, the solitary peak of Oufeng (place name)'
上。幸然無事又相逢。相逢即且置。其中事作么生。若有人道得一句。便請各自歸堂。若道不得。打葛藤謾諸人去也。諸佛未出世時有。即今巴鼻一人人。頂門上輝大寶光。出世后訊息全無。一個個腳跟下縱橫十字。有佛處不得住。無佛處急走過。拶著不來。三千里外穿卻鼻孔。到這裡直饒置無邊剎境於一毛頭上。只這一毛頭。從甚麼處得來。納百億須彌盧於一粒粟中。只這一粒粟。又向甚麼處安著。如是則易。不如是則難。休于言上覓莫向意中求。如是則難。不如是則易。識取鉤頭意。莫認定盤星衲僧拄杖子。拈得便行。切忌向平地上釘樁搖櫓。所以道。神光不昧萬古徽猷。入此門來莫存知解。只如一大藏教說權說實說頓說漸說有說無。乃至西天此土諸代祖師。古往今來一切知識。種種言語種種作用。且道。是知解耶。非知解耶。若定奪得出秉拂上座一場敗闕。若定奪不出。潑第二杓惡水去也喝一喝云。是甚麼。有照用無向背。只許老胡知。不許老胡會。睦州一向擔板。趙州貴買賤賣。獨有三聖瞎驢。至今遭人笑怪。須彌山突出諸人額角邊。大海水灌入諸人鼻孔里。即且置。馬大師道。自從胡亂后。三十年不曾少鹽醬。又作么生商量。還委悉么。多年曆日無人問。驀地拈來愁殺人。喝一喝。復舉。巖頭參德山。才跨
門便問。是凡是聖。山便喝。頭便禮拜。後有僧舉似洞山。山云。若不是奯公。也大難承當。巖頭聞云。洞山老漢不識好惡。錯下名言。我當時一手抬一手搦。師云。猛虎不識阱阱中身死。蛟龍不怖劍。劍下身亡。巖頭雖于虎阱中有透脫一路。向劍刃上有出身之機。若子細檢點將來。猶欠悟在。只今還有為巖頭作主底么。出來與杲上座相見。良久喝一喝拍一拍云。洎合停囚長智。
冬至秉拂。豁開戶牖。妙手畫難成。當軒者誰。抬眸已蹉過。不是心不是佛不是物。不是禪不是道。三世諸佛說不及。六代祖師傳不到。便恁么去。只是個無孔鐵錘。直饒出得荊棘林。未免死於平地上。所以道。言無展事語不投機。承言者喪滯句者迷。可中有個出情塵超物外。不承言不滯句。百草頭上薦得祖師。鬧市裡識得自己。直下如龍得水。似虎靠山。腳跟下正好朝打三千暮打八百。何故。我王庫內無如是刀。若是出格道流。必不作這般去就。雖然如是。盡法無民。今夜放一線道。與諸人相見。舉起拂子云。君子道長。畫一畫云。小人道消。滴水一滴凍。節令不相饒。貍奴白牯鼻繩斷。水底藏身被火燒。擊禪床一下。復舉。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。有僧問。如何是聲不是聲。
【現代漢語翻譯】 現代漢語譯本： 門人便問：『是凡是聖？』（是凡人還是聖人？）山便大喝一聲。那人當即禮拜。後來有僧人將此事告訴洞山（Dongshan）。洞山說：『若不是奯公（Huigong），也難以承受。』巖頭（Yantou）聽后說：『洞山老和尚不識好壞，妄下斷語。我當時一手抬起，一手按倒。』師父說：『猛虎不識陷阱，以致身死其中；蛟龍不懼利劍，卻也死於劍下。』巖頭雖然在虎阱中有一條逃脫的道路，在劍刃上有脫身的機會，但如果仔細檢查起來，仍然欠缺領悟。現在還有能為巖頭作主的人嗎？出來與杲（Gao）上座相見。』良久，大喝一聲，拍一拍手說：『簡直是停囚長智（比喻拖延時間以增長智慧）。』 冬至時節，我手持拂塵，敞開門窗。精妙的畫筆也難以描繪，正對著門的是誰？抬眼看去已經錯過了。不是心，不是佛，不是物，不是禪，不是道。三世諸佛也說不盡，六代祖師也傳不到。就這樣過去，只是一個無孔的鐵錘。即使能走出荊棘林，也難免死在平地上。所以說，言語沒有進展，話語不投機。執著于言語的人會喪失，拘泥於字句的人會迷惑。其中有個超出情感塵世，超越事物之外的，不執著于言語，不拘泥於字句。能在百草頭上認識祖師，在鬧市裡認識自己。直接像龍得到水，像虎依靠山。腳跟下正好可以朝打三千，暮打八百。為什麼呢？因為我的王庫內沒有這樣的刀。如果是出格的道人，必定不會這樣做。雖然是這樣，盡法無民（法律過於嚴苛，人民無法生存）。今晚放一線生機，與諸位見面。舉起拂塵說：『君子之道增長。』畫一畫說：『小人之道消退。』滴水一滴就結冰，節令不相饒人。貍奴（貓）和白牯（白牛）的鼻繩斷了，在水底藏身卻被火燒。』擊打禪床一下，又說：『本仁（Benren）向大眾開示說，平常不願在聲音之前，語句之後，搬弄人家的男女。為什麼呢？因為聲音不是真正的聲音，顏色不是真正的顏色。』有僧人問：『如何是聲不是聲？』
【English Translation】 English version: The disciple then asked, 'Is it a common person or a sage?' (Is it an ordinary person or a saint?) Shan (Mountain) then gave a loud shout. The person immediately bowed. Later, a monk told Dongshan (Dongshan) about this. Dongshan said, 'If it weren't for Huigong (Huigong), it would be difficult to bear.' Yantou (Yantou) heard this and said, 'Old Master Dongshan doesn't know good from bad and makes reckless judgments. At that time, I would have lifted with one hand and pressed down with the other.' The master said, 'A fierce tiger doesn't recognize the trap, so it dies in it; a dragon isn't afraid of the sword, but it also dies by the sword.' Although Yantou has a way to escape from the tiger trap and an opportunity to get out of the sword's edge, if you examine it carefully, he still lacks enlightenment. Now, is there anyone who can take charge for Yantou? Come out and meet with Upper Seat Gao (Gao).' After a long silence, he shouted and clapped his hands, saying, 'It's simply delaying the prisoner to increase wisdom (a metaphor for delaying time to increase wisdom).' At the winter solstice, I hold the whisk and open the doors and windows wide. Even the most exquisite brush cannot depict it; who is it that stands directly in front of the door? A glance has already missed it. It is not mind, not Buddha, not thing, not Chan, not Dao. The Buddhas of the three worlds cannot fully express it, and the six generations of patriarchs cannot transmit it. Just passing by like this, it is just a hammer without holes. Even if one can escape the thorny thicket, one cannot avoid dying on the plain. Therefore, it is said that words do not advance matters, and speech does not suit the occasion. Those who cling to words will lose, and those who are attached to phrases will be confused. Within it, there is something that transcends emotional dust and goes beyond things, neither clinging to words nor being attached to phrases. One can recognize the patriarch on the heads of a hundred grasses and recognize oneself in the bustling marketplace. Directly like a dragon obtaining water, like a tiger relying on a mountain. Under one's feet, it is good to strike three thousand in the morning and eight hundred in the evening. Why? Because there is no such sword in my royal treasury. If it were an unconventional Daoist, he would certainly not act in this way. Although it is like this, the law is exhausted and the people cannot live (the law is too strict, and the people cannot survive). Tonight, I will release a line of life and meet with you all. Raising the whisk, he said, 'The way of the gentleman increases.' Drawing a line, he said, 'The way of the petty person diminishes.' A drop of water freezes with a single drop, and the seasons do not forgive people. The nose ropes of the cat (cat) and the white ox (white ox) are broken, and hiding in the water, they are burned by fire.' He struck the Zen bed once and then said, 'Benren (Benren) instructed the assembly, saying that he usually does not want to manipulate other people's men and women before sounds and after sentences. Why? Because sound is not true sound, and color is not true color.' A monk asked, 'What is sound that is not sound?'
仁云。喚作色得么。僧云。如何是色不是色。仁云。喚作聲得么。僧禮拜。仁云。且道。為爾說答爾話。若人辯得。許爾有個入處。師云。本仁將一穿云居子。換卻天下人眼睛。卻被這僧將一條斷貫索。不動干戈穿卻鼻孔。後來舜老夫拈云。本仁既已入草。這僧又落深村。然則陽春雪曲。時人難和。村歌社舞。到處與人合得著。師云。舜老夫是則也是。未免隨摟摗。秉拂上座。不惜眉毛。為諸人說破。聲不是聲。色不是色。馬後驢前神出鬼沒。雪曲陽春和不齊。村歌社舞且淈𣸩。以拂子擊禪床云。這個決定不是聲。復舉起云。這個決定不是色。且畢竟是個甚麼。喝一喝云。此時若不究根源。直待當來問彌勒。
韓德全朝議請秉拂。僧問。達磨西來將何傳授。師云。不可總作野狐精見解。進云。如何是粗入細。師云。香水海里一毛孔。進云。如何是細入粗。師云。一毛孔里香水海。進云。和尚為甚麼卻顛倒。師云。從來有些子。問三腳驢子弄蹄行時如何。師云。蹋斷趙州略彴子。乃云。作么作么。擊開無盡藏。如是如是。抹過太虛空。恁么不恁么。直下便透。猶是扶籬摸壁。立地死人。更擬進步向前。如何若何。正是外道邪魔。滅胡種族。即今莫有吾家種草么。有則出來為眾出氣。如無。更看涂灰抹土一上。妙性
【現代漢語翻譯】 現代漢語譯本 仁[指代僧人，下同]問道：『（這）可以稱作色（rūpa，佛教術語，指一切有形之物）嗎？』僧人回答：『什麼是色，什麼不是色？』仁又問：『（這）可以稱作聲（śabda，佛教術語，指聲音）嗎？』僧人禮拜。仁說：『且說，我是為你解答你的話。如果有人能辨別清楚，就允許他有個入門之處。』 師[指代另一位僧人，下同]說：『本仁想要用一串云居子（一種念珠）換掉天下人的眼睛。卻被這個僧人用一條斷了的繩索，不動刀槍就穿透了鼻孔。』後來舜老夫拈出（此事）說：『本仁既然已經入了草叢（指陷入困境），這僧人又落入深村（指更加愚昧）。』既然如此，那麼陽春白雪的曲子，世人難以唱和。村歌社舞，到處都能與人合拍。 師說：『舜老夫說的是對，但未免有些隨波逐流。』秉拂上座（手持拂塵的僧人），不惜眉毛（指不惜口舌），為諸位說破：聲不是聲，色不是色，馬後驢前，神出鬼沒。陽春白雪難以合唱，村歌社舞且隨俗應酬。 （秉拂上座）用拂塵敲擊禪床說：『這個決定不是聲。』又舉起拂塵說：『這個決定不是色。』那麼，這到底是什麼？』喝一聲說：『此時若不追究根源，直到未來彌勒佛（Maitreya，未來佛）出世時再問吧！』 韓德全朝議請（師）秉拂。僧人問：『達磨（Bodhidharma，禪宗始祖）西來（指達磨從印度來到中國）將什麼傳授？』師說：『不可都用野狐精的見解。』（僧人）進問道：『什麼是粗入細？』師說：『香水海里的一毛孔。』（僧人）又問：『什麼是細入粗？』師說：『一毛孔里的香水海。』（僧人）問：『和尚為什麼卻顛倒了？』師說：『從來就有些顛倒。』 問：『三腳驢子弄蹄行走時如何？』師說：『踏斷趙州（Zhaozhou，禪宗祖師）的略彴子（小橋）。』於是說：『作么作么（做什麼做什麼）？擊開無盡藏（指開啟智慧寶藏）。如是如是（就是這樣就是這樣），抹過太虛空（指超越一切限制）。恁么不恁么（這樣不這樣）？直下便透（指直接領悟）。』 『（即使這樣），仍然是扶著籬笆摸著墻壁，是立地死人。更想進步向前，如何是好？』『這正是外道邪魔，滅絕胡人種族。』『現在莫有我們家的種草嗎？有就出來為大家出氣。如沒有，再看涂灰抹土一番。』妙性（指佛性）
【English Translation】 English version Ren [referring to a monk, the same below] asked: 'Can this be called rūpa (form, a Buddhist term referring to all tangible things)?' The monk replied: 'What is form, and what is not form?' Ren then asked: 'Can this be called śabda (sound, a Buddhist term referring to sound)?' The monk bowed. Ren said: 'Let me say, I am answering your question. If someone can discern it clearly, then he is allowed to have a place to enter.' The Master [referring to another monk, the same below] said: 'This Ren wanted to exchange a string of Yunju beads (a type of prayer beads) for the eyes of all the people in the world. But this monk used a broken rope to pierce the nostrils without using weapons.' Later, Elder Shun picked up (this matter) and said: 'This Ren has already entered the grass (meaning in trouble), and this monk has fallen into a deep village (meaning even more ignorant).' Since this is the case, then the music of 'Yangchun White Snow' is difficult for the world to harmonize with. Village songs and dances can be in harmony with people everywhere. The Master said: 'Elder Shun is right, but it is inevitable to follow the crowd.' The presiding monk holding the whisk, not sparing his eyebrows (meaning not sparing his words), explains to everyone: Sound is not sound, form is not form, the horse is behind the donkey, the gods appear and the ghosts disappear. 'Yangchun White Snow' is difficult to harmonize, village songs and dances should be dealt with casually. (The presiding monk holding the whisk) struck the Zen bed with the whisk and said: 'This is definitely not sound.' Then he raised the whisk and said: 'This is definitely not form.' So, what exactly is this?' He shouted: 'If you don't investigate the root cause at this time, wait until Maitreya (the future Buddha) appears in the future to ask!' Han Dequan, a court official, asked (the Master) to hold the whisk. A monk asked: 'What did Bodhidharma (the founder of Zen Buddhism) transmit when he came from the West (referring to Bodhidharma coming to China from India)?' The Master said: 'You must not all use the views of wild fox spirits.' (The monk) further asked: 'What is coarse entering fine?' The Master said: 'A pore in the fragrant sea.' (The monk) asked again: 'What is fine entering coarse?' The Master said: 'A fragrant sea in a pore.' (The monk) asked: 'Why is the monk upside down?' The Master said: 'There has always been some upside down.' Asked: 'What happens when a three-legged donkey walks with its hooves?' The Master said: 'Trample the small bridge of Zhaozhou (a Zen master).' Then he said: 'What to do? What to do? (What to do? What to do?) Open the endless treasure (referring to opening the treasure of wisdom). Thus it is, thus it is (Thus it is, thus it is), wipe over the vast emptiness (referring to transcending all limitations).' 'Is it like this or not like this (Is it like this or not like this)? Directly penetrate (referring to direct understanding).' 'Even so, it is still groping along the fence, a dead person standing on the ground. Wanting to move forward, what is to be done?' 'This is exactly the heretical demons, exterminating the barbarian race.' 'Now, is there any grass of our family? If there is, come out and vent your anger for everyone. If not, then look at smearing mud again.' Wonderful nature (referring to Buddha-nature)
圓明離諸名相。本來無有世界眾生。因妄有生。因生有滅。生滅名妄。滅妄名真。喝一喝云。釋家老子當時若下得這一喝。免得漏逗。何故。既是圓明離相。畢竟妄從何起。真從何生。生從何來。滅從何去。若也見得徹去。山河大地萬象森羅四聖六凡。情與無情不消一捏。便見冰銷瓦解。到這裡也無禪也無道。也無心也無性。也無玄也無妙。露裸裸赤灑灑沒可把。便恁么去。更買草鞋行腳三十年。也未夢見衲僧氣息在。且道。衲僧有甚麼長處。良久云。激電爍開頂門眼。隔溪猿叫一聲寒。復舉。雪峰問僧。近離甚處。僧云。覆船。峰云。生死海未渡。為甚麼覆卻船。僧無語。歸舉似覆船。船云。何不道渠無生死。僧再至雪峰。峰再舉前話問僧。僧云。渠無生死。峰云。此不是汝語。僧云。是覆船恁么道。峰云。我有二十棒。寄與覆船。二十棒老僧自吃。要且不幹阇黎事。師云。作家宗師。天然猶在。雖然如是。也是作賊人心虛。是則不幹這僧事。二十棒何須自吃。但更添二十棒。只打覆船便了。且道。渠過在甚麼處。老老大大不合與人代語。
歲節秉拂。僧問。舊歲已去新歲到來。還有不涉新舊者也無。師云有。進云。那個是不涉新舊者。師云。諸佛菩薩畜生驢馬。進云。今夜小出大遇去也。師云。我已無端入
【現代漢語翻譯】 現代漢語譯本 圓明（yuan ming，指圓滿光明、清凈寂滅的佛性）遠離一切名相（ming xiang，指概念和形式）。本來就沒有世界和眾生。因為虛妄才有生，因為有生才有滅。生滅就叫做虛妄，滅掉虛妄就叫做真如。喝！（停頓）說：釋迦牟尼和老子，如果當時能發出這一聲喝，就可以避免許多漏洞。為什麼呢？既然是圓滿光明而遠離一切名相，那麼虛妄究竟從哪裡產生？真如又從哪裡產生？生從哪裡來？滅又到哪裡去？如果能夠徹底明白，那麼山河大地、萬象森羅、四聖六凡（si sheng liu fan，指四聖：聲聞、緣覺、菩薩、佛；六凡：天、人、阿修羅、畜生、餓鬼、地獄），有情和無情，都不需要捏合，就能看到冰消瓦解。到了這裡，既沒有禪也沒有道，既沒有心也沒有性，既沒有玄妙也沒有奇特，赤裸裸、光溜溜，沒有什麼可以把握。就這樣去做，即使再買草鞋行腳三十年，也未必能夢見衲僧（na seng，指僧人）的氣息。那麼，衲僧有什麼長處呢？（停頓良久）就像閃電劃開頂門眼，隔著溪流傳來猿猴一聲寒叫。再說一個例子，雪峰（Xue Feng，人名）問僧人：『你最近從哪裡來？』僧人說：『覆船（Fu Chuan，地名）。』雪峰說：『生死海還沒有渡過，為什麼把船弄翻了？』僧人無話可說。回去告訴了覆船，覆船說：『你為什麼不說他沒有生死？』僧人再次去見雪峰，雪峰再次提起之前的話問他。僧人說：『他沒有生死。』雪峰說：『這不是你的話。』僧人說：『是覆船這樣說的。』雪峰說：『我有二十棒，寄給覆船。』（自言自語）『二十棒老僧自己吃，但這件事與你無關。』老師說：『真正的宗師，天然的本性仍然存在。』雖然如此，也像是做賊人心虛。這件事本來與這個僧人無關，二十棒何必自己吃？不如再添二十棒，只打覆船算了。』那麼，覆船的過錯在哪裡呢？年紀這麼大了，不應該替人說話。 歲末年初主持法會。僧人問：『舊的一年已經過去，新的一年已經到來，有沒有不涉及新舊的呢？』老師說：『有。』僧人追問：『哪個是不涉及新舊的？』老師說：『諸佛菩薩、畜生驢馬。』僧人說：『今晚真是小有付出，大有收穫啊！』老師說：『我已經無端陷入了。』
【English Translation】 English version The perfect and bright (yuan ming, referring to the complete light, pure and tranquil Buddha-nature) is apart from all names and forms (ming xiang, referring to concepts and forms). Originally, there were no worlds or sentient beings. Because of delusion, there is birth; because of birth, there is death. Birth and death are called delusion; extinguishing delusion is called truth. (A shout!) Saying: Shakyamuni and Laozi, if they could have uttered this shout at that time, they could have avoided many loopholes. Why? Since it is perfect and bright and apart from all forms, then where does delusion ultimately arise from? Where does truth arise from? Where does birth come from? Where does death go to? If one can thoroughly understand this, then the mountains and rivers, the myriad phenomena, the Four Sages and Six Realms (si sheng liu fan, referring to the Four Sages: Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas; the Six Realms: Devas, Humans, Asuras, Animals, Hungry Ghosts, and Hell beings), sentient and non-sentient, do not need to be kneaded together; one can see them melt away like ice. Arriving here, there is neither Chan nor Dao, neither mind nor nature, neither mystery nor wonder, naked and bare, with nothing to grasp. Just go on like this, even if you buy straw sandals and travel for thirty years, you may not even dream of the breath of a monastic (na seng, referring to a monk). So, what are the strengths of a monastic? (Pauses for a long time) It's like lightning flashing open the eye on the crown of the head, and across the stream comes the cold cry of a monkey. Let me give another example: Xue Feng (Xue Feng, a person's name) asked a monk: 'Where have you come from recently?' The monk said: 'Overturned Boat (Fu Chuan, a place name).' Xue Feng said: 'The sea of birth and death has not yet been crossed, why did you overturn the boat?' The monk was speechless. He went back and told Overturned Boat, who said: 'Why didn't you say that he has no birth and death?' The monk went to see Xue Feng again, and Xue Feng again raised the previous question. The monk said: 'He has no birth and death.' Xue Feng said: 'These are not your words.' The monk said: 'Overturned Boat said so.' Xue Feng said: 'I have twenty blows to send to Overturned Boat.' (Speaking to himself) 'The old monk will take the twenty blows himself, but this matter has nothing to do with you.' The teacher said: 'A true master, his natural nature still exists.' Although this is so, it is also like a thief with a guilty conscience. This matter originally had nothing to do with this monk, why take the twenty blows yourself? It would be better to add another twenty blows and just beat Overturned Boat. So, what is Overturned Boat's fault? Being so old, he shouldn't speak on behalf of others. At the turn of the year, presiding over the Dharma assembly. A monk asked: 'The old year has passed and the new year has arrived, is there anything that does not involve the old and the new?' The teacher said: 'Yes.' The monk pressed on: 'Which is it that does not involve the old and the new?' The teacher said: 'All Buddhas and Bodhisattvas, animals, donkeys, and horses.' The monk said: 'Tonight is truly a small effort with a great reward!' The teacher said: 'I have already fallen into it for no reason.'
荒草。爾又跳入屎坑裡。進云。彼此不著便。師云。果然隨我來。乃云。百尺竿頭進一步。甚麼處得這。訊息來。萬仞峰前露一機。墮在時人窠窟里。莫妄想放下著。絕伎倆處便肯承當。鼻孔索頭在我手裡。所以南泉道。牽牛向溪東放。不免食他國王水草。牽牛向溪西放。亦不免食他國王水草。不如隨分納些些。總不見得。杲上座隨分納些些去也。良久云。釋迦掩室于摩竭。耕地種蒺藜。凈名杜口于毗耶。錮鏴著生鐵。須菩提唱無說以顯道餿飯祭閑神。釋梵絕聽而雨華果有領受者。直饒向上一路千聖不傳。硬紏紏活鱍鱍。棒下無生忍。臨機不見師也。是隔靴抓癢。總不恁么。落在無事界中。且作么生通得個機關。應得個時節去。驀拈拄杖卓一下云。還委悉么。差之毫釐失之千里。孟春猶寒終而復始。釋迦老子是系驢橛。一大藏教是破故紙。如我按指海印發光。汝暫舉心塵勞先起。超佛越祖之談。未語已前向諸人。腳跟下蹉過了也。畢竟如何。毗婆尸佛早留心。直至如今不得妙。又卓一下。復舉僧問鏡清。新年頭還有佛法也無。清云有。僧云。如何是新年頭佛法。清云。元正啟祚萬物咸新。僧云。謝師答話。清云。山僧今日失利。又僧問明教。新年頭還有佛法也無。教云無。僧云。年年是好年。日日是好日。為甚麼卻無
【現代漢語翻譯】 現代漢語譯本： 荒草。你又跳進糞坑裡。進云，彼此不相干。老師說：『果然是跟著我來的。』於是說：『百尺竿頭更進一步，從什麼地方得到這個訊息？萬仞峰前露出一絲玄機，卻落在了世俗之人的窠臼里。』不要胡思亂想，放下吧。在無計可施之處才肯承擔。你鼻子上牽牛的繩子在我手裡。所以南泉禪師說：『牽牛向溪東放，免不了吃他國王的水草；牽牛向溪西放，也免不了吃他國王的水草。不如隨分納些些（隨遇而安）。』總也見不到（真性）。杲上座（指自己）也隨分納些些去了。過了一會兒說：『釋迦（釋迦牟尼佛，佛教創始人）在摩竭陀國掩室（閉門思過），耕地種蒺藜（比喻徒勞無功）。凈名（維摩詰，在家菩薩）在毗耶離城杜口（沉默不語），如同用生鐵封住。須菩提（佛陀十大弟子之一，解空第一）唱無說以顯道（用不說來表達真理），如同用餿飯祭祀閑神。釋梵（帝釋天和梵天，佛教護法神）絕聽而雨華（停止聽講而降下花朵），果真有領受的人。』即使是向上一路（最高境界），千聖（眾多聖人）也不傳授，硬是糾纏不清，活潑潑的。棒下無生忍（在棒喝下證悟無生法忍），臨機不見師（臨到關鍵時刻卻看不到老師），這是隔靴搔癢。總不是這樣，（如果）落在無事界中（清凈無為的境界），又該如何打通這個機關，應和這個時節呢？』猛然拿起拄杖敲了一下說：『還明白嗎？差之毫釐，失之千里。孟春（農曆正月）雖然還冷，但終究會週而復始。釋迦老子（對釋迦牟尼佛的戲稱）是系驢的木樁，一大藏教（佛教經典的總稱）是破爛的廢紙。如果我按指，海印（佛的智慧）就會發光；你稍微動一下心，塵勞（煩惱）就會先產生。』超越佛祖的談論，在未說之前，諸位就已經在腳跟下錯過了。到底如何呢？毗婆尸佛（過去七佛之首）早就留心，直到如今也沒有得到妙處。』又敲了一下。又舉例說僧人問鏡清禪師：『新年頭還有佛法嗎？』鏡清禪師說：『有。』僧人說：『如何是新年頭的佛法？』鏡清禪師說：『元正啟祚，萬物咸新（新年開始，萬物都煥然一新）。』僧人說：『謝謝老師回答。』鏡清禪師說：『山僧（謙稱）今天失利了。』又有僧人問明教禪師：『新年頭還有佛法嗎？』明教禪師說：『沒有。』僧人說：『年年是好年，日日是好日，為什麼卻沒有呢？』
【English Translation】 English version: Wild grass. You jump into the cesspool again. Entering the cloud, they don't concern each other. The master said, 'Indeed, you are following me.' Then he said, 'To take another step from the top of a hundred-foot pole, where does this news come from? A glimpse of opportunity is revealed before the myriad peaks, but it falls into the nest of worldly people.' Don't fantasize, let it go. Only where there are no tricks can you be willing to take responsibility. The rope through your nose is in my hand. Therefore, Zen Master Nanquan said, 'If you lead the ox to the east of the stream, you cannot avoid it eating the king's grass and water; if you lead the ox to the west of the stream, you also cannot avoid it eating the king's grass and water. It is better to accept a little as it comes.' You will never see (the true nature). Abbot Gao (referring to himself) has also accepted a little as it comes. After a while, he said, 'Shakyamuni (Sakyamuni Buddha, the founder of Buddhism) closed his room in Magadha (to reflect on his mistakes), plowing the land and planting tribulus (metaphor for futile efforts). Vimalakirti (Vimalakirti, a lay bodhisattva) kept his mouth shut in Vaishali (silent), as if sealed with pig iron. Subhuti (one of the ten major disciples of the Buddha, foremost in understanding emptiness) sang of non-speaking to reveal the Tao (using non-speaking to express the truth), like using stale rice to sacrifice idle gods. Sakra (Indra) and Brahma (Brahma, Buddhist protectors) stopped listening and rained flowers (stopped listening and rained flowers), and there were indeed people who received it.' Even on the upward path (the highest realm), the thousand sages (many sages) do not transmit it, stubbornly entangled, lively and vigorous. There is no tolerance for birth under the stick (enlightenment of no-birth forbearance under the stick), and the teacher is not seen at the critical moment (the teacher is not seen at the critical moment), which is like scratching an itch through boots. It's not always like this, (if) falling into the realm of no-affairs (the realm of pure non-action), how should one get through this mechanism and respond to this season?' He suddenly picked up his staff and struck it once, saying, 'Do you understand? A difference of a hair's breadth leads to a loss of a thousand miles. Although early spring (the first month of the lunar calendar) is still cold, it will eventually cycle back to the beginning. Old Shakyamuni (a playful term for Sakyamuni Buddha) is a donkey-tethering post, and the entire Tripitaka (the collection of Buddhist scriptures) is tattered waste paper. If I press my finger, the Samadhi Seal (Buddha's wisdom) will emit light; if you move your mind slightly, defilements (afflictions) will arise first.' Discussions that transcend the Buddhas and ancestors, before they are spoken, you have already missed them under your feet. What is it after all? Vipassi Buddha (the first of the past seven Buddhas) paid attention long ago, but has not yet attained the wonderful state. ' He struck again. He also cited the example of a monk asking Zen Master Jingqing: 'Is there still Buddhism at the beginning of the New Year?' Zen Master Jingqing said, 'Yes.' The monk said, 'What is the Buddhism at the beginning of the New Year?' Zen Master Jingqing said, 'The beginning of the new year, all things are renewed (the beginning of the new year, all things are renewed).' The monk said, 'Thank you, teacher, for answering.' Zen Master Jingqing said, 'This mountain monk (humble term) has lost today.' Another monk asked Zen Master Mingjiao: 'Is there still Buddhism at the beginning of the New Year?' Zen Master Mingjiao said, 'No.' The monk said, 'Every year is a good year, every day is a good day, why is there none?'
。教云。張公吃酒李公醉。僧云。老老大大龍頭蛇尾。教云。山僧今日失利。師云。二尊宿。一人向高高峰頂立不露頂。一人向深深海底行不濕腳。是則也是。未免有些誵訛今夜或有人問杲上座。新年頭還有佛法也無。只向他道。今日一隊奴僕在茶堂里。村歌社舞弄些神鬼。直得點胸尊者惡發把缽盂峰。一擲擲過恒河沙世界之外。驚得憍陳如怕怖慞惶。倒騎露。柱跳入擔板禪和鼻孔里。撞倒舒州天柱峰。安樂山神忍俊不禁。出來攔胸搊住云。尊者爾既稱阿羅漢。出三界二十五有塵勞。超分段生死。因甚麼有許多無明。被這一問。不勝懡㦬。卻回佛殿里。第三位打坐。依舊點胸點肋道。天上天下唯我獨尊。自云。住住。杲上座他問新年頭佛法。為甚麼一向虛空里打筋斗。說脫空謾人。良久云。杲上座今夜失利。
熊伯莊請秉拂。諸法寂滅相。不可以言宣。釋迦老子在摩竭提國。三七日內啟口無由。達磨大師對梁武帝。盡力提持。只道得個不識。若也一向坐卻去。盡大地更無一人發真歸源。先聖幸有第二義門。何妨于中通一線路。所以道。真如凈境界。一泯未嘗存。能隨染凈緣。遂成十法界。乃舉起拂子云。這個拂子。與過去諸佛未來諸佛現在諸佛。同一悲智。同一行愿。同一慈力。同一眼觀。同一耳聽。同一鼻嗅
【現代漢語翻譯】 現代漢語譯本： 教中說：『張公喝酒李公醉。』僧人說：『老老大大，龍頭蛇尾。』教中說：『山僧今日失利。』 我說：『二位尊宿，一人在高高峰頂站立，不露頭頂；一人在深深海底行走，不濕腳。』說的是對的。但未免有些差錯。今晚或許有人問杲上座：『新年還有佛法嗎？』只對他說：『今天一隊奴僕在茶堂里，唱著鄉村歌曲，跳著祭祀舞蹈，弄些神鬼。』 直使得點胸尊者（指姿勢）惱怒，把缽盂峰（山峰名）一擲，擲過恒河沙世界之外。驚得憍陳如（佛陀最早的五比丘之一）害怕驚慌，倒騎露柱，跳入擔板禪和（指禪僧）的鼻孔里，撞倒舒州天柱峰（山峰名）。安樂山神（山神名）忍不住笑，出來攔胸抓住說：『尊者你既然號稱阿羅漢（佛教修行果位），超出三界二十五有塵勞，超越分段生死，為什麼還有這麼多無明（佛教術語，指迷惑）？』 被這一問，窘迫不堪，卻回到佛殿里，第三位打坐，依舊點胸點肋，說：『天上天下，唯我獨尊。』自言自語：『住住。』杲上座他問新年佛法，為什麼一向在虛空里翻跟頭，說些空話欺騙人？ 良久說：『杲上座今夜失利。』
熊伯莊請我秉拂說法。諸法的寂滅相，是不可以用言語表達的。釋迦老子（指釋迦牟尼佛）在摩竭提國（古印度國名），二十一天內無法開口說法。達磨大師（指菩提達摩）面對梁武帝，盡力提持，只說了一個『不識』。 如果一味地坐禪，那麼整個大地就沒有一個人能真正地覺悟，迴歸本源。先聖幸好有第二義門（指方便法門），何妨從中開闢一條道路？所以說：『真如凈境界，一旦泯滅就不存在。能隨染凈的因緣，遂成為十法界。』 於是舉起拂子說：『這個拂子，與過去諸佛、未來諸佛、現在諸佛，同一悲智，同一行愿，同一慈力，同一眼觀，同一耳聽，同一鼻嗅。』
【English Translation】 English version: The teaching says: 'Zhang Gong drinks, Li Gong gets drunk.' The monk says: 'Old and big, dragon's head and snake's tail.' The teaching says: 'The mountain monk is at a disadvantage today.' I say: 'Two venerable ones, one stands on the summit of a high peak, not exposing the top of his head; one walks in the deep seabed, not wetting his feet.' That is correct. But inevitably there are some errors. Tonight, perhaps someone will ask Abbot Gao: 'Is there still Buddha-dharma in the New Year?' Just tell him: 'Today a group of servants are in the tea hall, singing village songs, dancing ritual dances, and playing with gods and ghosts.' It makes the chest-pointing venerable one (referring to the posture) angry, and he throws the Bowl Peak (mountain name), throwing it beyond the Ganges River sand world. Startling Ajnatakaundinya (one of the first five disciples of the Buddha), who is frightened and panicked, riding the dew pillar upside down, jumping into the nostrils of the board-carrying Chan monks (referring to Chan monks), knocking down Shuzhou Tianzhu Peak (mountain name). The Anle Mountain God (mountain god name) couldn't help but laugh, came out and grabbed his chest, saying: 'Venerable one, since you claim to be an Arhat (Buddhist attainment), beyond the three realms and twenty-five existences of defilement, transcending segmented life and death, why is there so much ignorance (Buddhist term, referring to delusion)?' Being asked this question, he is extremely embarrassed, but returns to the Buddha hall, the third one sits in meditation, still pointing his chest and ribs, saying: 'Above the heavens and below the heavens, I alone am the honored one.' Talking to himself: 'Stop, stop.' Abbot Gao asked about the Buddha-dharma of the New Year, why is he always somersaulting in the void, saying empty words to deceive people? After a long time, he says: 'Abbot Gao is at a disadvantage tonight.'
Xiong Bozhuang asked me to wield the whisk and speak the Dharma. The characteristic of the quiescence of all dharmas cannot be expressed in words. Shakyamuni Buddha (referring to Shakyamuni Buddha) in Magadha (ancient Indian kingdom), could not open his mouth to speak the Dharma for twenty-one days. Bodhidharma (referring to Bodhidharma) faced Emperor Wu of Liang, and tried his best to uphold it, only saying 'I don't know.' If one only sits in meditation, then there will be no one in the entire earth who can truly awaken and return to the source. Fortunately, the ancient sages had a second expedient means (referring to expedient methods), why not open up a path from it? Therefore, it is said: 'The pure realm of Suchness, once extinguished, does not exist. It can follow the conditions of defilement and purity, and thus become the ten dharma realms.' Then he raised the whisk and said: 'This whisk, with the Buddhas of the past, the Buddhas of the future, and the Buddhas of the present, has the same compassion and wisdom, the same vows and practices, the same loving-kindness, the same power of observation, the same power of hearing, and the same power of smelling.'
。同一舌嘗。同一身觸。同一意思。隨宜說法。為諸大菩薩說六波羅蜜。令其各證無生法忍。為聲聞緣覺說十二緣生四諦真理。令其各得八解六通證寂滅樂。為諸天眾說一切諸行皆悉無常。一切樂具悉皆衰謝。令其各得出離三界。為諸人眾說不昧因果法。令其各各修十善道永凈三業。為阿修羅眾說無我法。令其舍離憍慢放逸安住忍地。為諸地獄極苦眾生說罪性不在內外中間。令其一念頓超十地。為諸餓鬼傍生說永斷根本無明法。令其舍離飢渴熱惱生人天中。拂子如是隨宜說如是法。一大藏教也不增一字。也不減一字。諸人還信得及么。若信不及。卻聽拂子重說偈言。遂擊禪床一下云。是聖是凡俱解脫。巍巍三界獨稱尊。復舉。僧問睦州。經頭以字不成八字不是。未審是甚麼字。州彈指一下云。會么。僧云。不會。州云。上來講贊無限勝因。蝦蟆勃跳上天。蚯蚓驀過東海。師云。這僧只問經頭一字。睦州盡將善知眾藝差別字輪。以龍龕手鑑唐韻玉篇。從頭註解。撒在這僧懷裡。這僧也不妨奇特。直下便肯承當。且道。甚麼處是他承當處。聽取個註腳。以字不成八字。不是彈指。未終普天匝地擊開四十二般若波羅蜜門。參透華嚴會中善知眾藝。教內教外一時收。世出世間皆周備。無邊罪咎如火銷冰。無量勝義如恒沙聚。更
【現代漢語翻譯】 現代漢語譯本 同一舌頭品嚐（同一味道）。同一身體感受（觸覺）。同一意識（認知）。（佛）隨順（不同）根器（的眾生）宣說佛法。為諸大菩薩宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若），令他們各自證得無生法忍（對諸法不生不滅的深刻體悟）。為聲聞（聽聞佛陀教誨而證悟的修行者）緣覺（通過自身努力證悟的修行者）宣說十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）四諦真理（苦、集、滅、道），令他們各自獲得八解脫（八種禪定解脫）六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）證得寂滅之樂。為諸天眾宣說一切諸行都是無常的，一切快樂的器具都終將衰敗消逝，令他們各自得以出離三界（欲界、色界、無色界）。為諸人眾宣說不昧因果的法則，令他們各自修習十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），永遠清凈身口意三業。為阿修羅眾宣說無我之法，令他們舍離驕慢放逸，安住于忍辱之地。為諸地獄極苦眾生宣說罪性的本質不在內外中間，令他們一念之間頓超十地（菩薩修行的十個階段）。為諸餓鬼傍生宣說永遠斷除根本無明之法，令他們舍離飢渴熱惱，轉生到人天之中。（我手中的）拂塵就是這樣隨順（不同根器）宣說這樣的佛法，即使是一大藏教（所有的佛經），（拂塵所說的法）也不增加一個字，也不減少一個字。各位還相信得了嗎？如果還不相信，就聽我再說一偈語。於是敲擊禪床一下說：『是聖是凡都解脫，巍巍三界獨稱尊。』 又舉例說，有僧人問睦州禪師：『經頭以字不成八字不是，不知道是什麼字？』睦州禪師彈指一下說：『會了嗎？』僧人說：『不會。』睦州禪師說：『（我）上來講解讚歎（這個字）有無限殊勝的因緣，（就像）蝦蟆跳上了天，蚯蚓橫過了東海。』（而）我（現在）說，這個僧人只是問經頭的一個字，睦州禪師卻將善知眾藝（菩薩的技能）差別字輪，用龍龕手鑑（字書名）唐韻玉篇（字書名），從頭註解，撒在這個僧人的懷裡。這個僧人也不妨奇特，直接就肯承擔領會。那麼，什麼是他承擔領會之處呢？聽取我的一個註腳：『以字不成八字不是』，（不是指那個字本身，而是）彈指未終，普天匝地擊開了四十二般若波羅蜜門（四十二種智慧到彼岸的方法）。參透華嚴會中善知眾藝，教內教外一時收攝，世間出世間都周遍具備，無邊的罪過像火燒冰一樣消融，無量的殊勝意義像恒河沙一樣聚集。更（何況）。
【English Translation】 English version The same tongue tastes (the same flavor). The same body feels (the same touch). The same mind perceives (the same cognition). (The Buddha) expounds the Dharma according to the appropriate (capacities of different) beings. For the great Bodhisattvas, he expounds the Six Paramitas (generosity, discipline, patience, diligence, concentration, and wisdom), enabling each of them to realize the non-origination forbearance (a profound understanding of the non-arising and non-ceasing of all phenomena). For the Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts), he expounds the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death) and the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), enabling each of them to attain the Eight Liberations (eight stages of meditative liberation) and the Six Supernormal Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of outflows), and to realize the bliss of Nirvana. For the heavenly beings, he expounds that all conditioned phenomena are impermanent, and all sources of pleasure will eventually decay and vanish, enabling each of them to escape the Three Realms (the desire realm, the form realm, and the formless realm). For the human beings, he expounds the law of cause and effect, enabling each of them to cultivate the Ten Virtuous Deeds (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), and to purify their three karmas (body, speech, and mind) forever. For the Asuras, he expounds the doctrine of non-self, enabling them to abandon arrogance and negligence, and to abide in the land of patience. For the extremely suffering beings in hell, he expounds that the nature of sin is not within, without, or in between, enabling them to instantly transcend the Ten Bhumis (the ten stages of a Bodhisattva's path) in a single thought. For the hungry ghosts and animals, he expounds the Dharma of permanently cutting off the root of ignorance, enabling them to abandon hunger, thirst, heat, and vexation, and to be reborn in the realms of humans and gods. The whisk in my hand thus expounds such Dharma according to the appropriate (capacities), even if it were the entire Tripitaka (the collection of all Buddhist scriptures), (the Dharma spoken by the whisk) would not add a single word, nor subtract a single word. Do you all believe it? If you do not believe it, then listen to me say another verse. Thereupon, he struck the Zen platform once and said: 'Whether saint or ordinary, all are liberated, the majestic Three Realms uniquely honor him.' He further illustrated by saying, a monk asked Zen Master Muzhou: 'The character 'yi' at the beginning of the sutra is neither the character 'ba' (eight), nor is it not the character 'ba', I don't know what character it is?' Zen Master Muzhou snapped his fingers once and said: 'Do you understand?' The monk said: 'I don't understand.' Zen Master Muzhou said: '(I) have come up to explain and praise (this character) with infinite auspicious causes, (just like) a toad jumping into the sky, an earthworm crossing the East Sea.' (And) I (now) say, this monk only asked about one character at the beginning of the sutra, but Zen Master Muzhou used the skills of 'knowing well the various arts' (a Bodhisattva's skill), the different character wheels, using the Longkan Shoujian (a dictionary), the Tangyun Yupian (a dictionary), annotating from beginning to end, scattering them into this monk's arms. This monk might as well be extraordinary, directly willing to undertake and comprehend. So, what is the place where he undertakes and comprehends? Listen to my annotation: ''The character 'yi' is neither the character 'ba', nor is it not the character 'ba',' (does not refer to the character itself, but) before the snapping of the fingers ends, the forty-two Prajna Paramita gates (forty-two methods of wisdom to reach the other shore) are opened throughout the universe. Penetrating the 'knowing well the various arts' in the Avatamsaka Assembly, the teachings within and without are gathered at once, the worldly and the transcendental are all completely equipped, boundless sins are dissolved like ice melting in fire, and countless auspicious meanings are gathered like the sands of the Ganges. Moreover (what).
有個末後句。堅牢庫藏永收藏。總屬山前熊伯莊。
秉拂。欲識佛性義。當觀時節因緣。時節若至。其理自彰。且道。即今是甚麼時節。莫是坐底坐立底立么。莫是春雨如膏春云如鶴么莫是香菸匌匝燈燭熒煌么。莫是僧俗交參同會一處么。若恁么。只見一邊。須知微塵諸佛出世降王宮坐道場轉法輪降魔軍度眾生入涅槃。總不出這個時節。諸人若信得及。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。若信不及。說老婆禪去也。佛不遠人。即心而證。獼猴弄黐膠。法無所著。觸境皆如。枯樁系癩馬。不是心不是佛不是物。渾家送上渡頭船。恁么也不得。不恁么也不得。恁么不恁么總不得。吐出野狐涎。再服平胃散。可中有個漢。向未屙已前。驀跳得出。高高處觀之不足。低低處平之有餘。可以高超三界獨步大方。可以截生死流據佛祖位。便恁么去。止宿草菴且居門外。何故。不見古人道。善言言者言所不能言。善跡跡者跡所不能跡。跡所不能跡無跡。言所不能言無言。既無言又無跡。雲門手中扇子。勃跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。畢竟是何宗旨。喝一喝云。山斷疑休去。峰高又起來。復舉。龍牙頌云。一切名山到因腳。辛苦年深與襪著。而今年老不能行。手裡把個破木杓
【現代漢語翻譯】 現代漢語譯本： 最後一句是：堅固的倉庫永遠收藏，總屬於山前的熊伯莊。
主持者拿起拂塵說：『想要了解佛性的意義，應當觀察時節因緣。時節一到，其道理自然彰顯。』那麼，現在是什麼時節呢？是坐著的就坐著，站著的就站著嗎？是春雨像膏脂一樣滋潤，春云像仙鶴一樣飄逸嗎？是香菸繚繞，燈燭閃耀嗎？是僧人和俗人交錯參與，聚集在一處嗎？如果這樣理解，只看到了一方面。須知微塵般的諸佛出世，降生王宮，在菩提樹下證道，轉法輪，降伏魔軍，度化眾生，進入涅槃，總離不開這個時節。
諸位如果對此深信不疑，那麼無邊的佛國凈土，自己與他人之間，不會被毫毛般的距離所隔開；過去、現在、未來十個時期的古今，始終不會離開當下的這一念。如果對此不相信，那就是說老婆禪了。佛並不遠離人，就在心中證悟。就像獼猴玩弄黏膠一樣，法本無所執著，接觸任何境界都如如不動。又像用枯樹樁拴住得了癩病的馬一樣，不是心，不是佛，也不是物，全部都送到渡口的船上。這樣也不行，那樣也不行，這樣那樣都不行。吐出野狐禪的口水，再服用平胃散。其中有個大丈夫，在未排泄之前，突然跳脫出來，在高處觀看還覺得不足，在低處衡量則綽綽有餘。可以高超三界，獨步大千世界，可以截斷生死輪迴，佔據佛祖的地位。就這樣去做，（卻又）止宿在草菴，且居住在門外。為什麼呢？不見古人說：『善於言談的人，說的是言語所不能表達的；善於行動的人，做的是行動所不能做到的。行動所不能做到的，是沒有痕跡的；言語所不能表達的，是沒有言語的。』既然沒有言語又沒有痕跡，雲門禪師手中的扇子，突然跳上三十三天，撞著了帝釋（Devendra）的鼻孔。東海的鯉魚捱了一棒，雨水像盆倒一樣傾瀉。這究竟是什麼宗旨呢？
（主持）喝一聲，說：『山斷了，疑慮就消除了，山峰高聳，又會重新聳立起來。』
又舉龍牙禪師的頌說：『一切名山都走到腳下，辛苦多年，連襪子都穿破了。如今老了不能行走，手裡拿著一個破木勺。』
【English Translation】 English version: The final line is: 'The firm treasury is eternally stored, belonging entirely to Xiong Bo's village in front of the mountain.'
The abbot, holding up the whisk, said: 'If you want to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance (shijie yin yuan). When the time comes, the principle will naturally manifest.' So, what time is it now? Is it that those who are sitting are sitting, and those who are standing are standing? Is it that the spring rain is as nourishing as ointment, and the spring clouds are as graceful as cranes? Is it that the incense is swirling, and the lamps are shining brightly? Is it that monks and laypeople are intermingling, gathering in one place? If you understand it this way, you only see one side. You should know that the Buddhas, as numerous as dust particles, appear in the world, are born in royal palaces, attain enlightenment under the Bodhi tree, turn the Dharma wheel, subdue the armies of Mara (demon), liberate sentient beings, and enter Nirvana (niepan), all inseparable from this time.
If you have deep faith in this, then the boundless Buddha-lands, the distance between oneself and others, will not be separated by even a hair's breadth; the past, present, and future, the ancient and the modern of the ten periods, will never be apart from the present moment. If you do not believe in this, then you are speaking old woman's Zen. The Buddha is not far from people; enlightenment is realized in the mind. Like a monkey playing with sticky glue, the Dharma is without attachment, and all encounters are like suchness. It is also like tying a mangy horse to a withered tree stump—it is not mind, not Buddha, not a thing, all sent to the ferry boat. This is not right, that is not right, neither this nor that is right. Spitting out the saliva of wild fox Zen, then taking Pingwei powder (a Chinese medicine). Among them, there is a great man who, before excreting, suddenly jumps out, finding it insufficient to observe from a high place, and more than enough to measure from a low place. He can transcend the Three Realms, walk alone in the great universe, cut off the cycle of birth and death, and occupy the position of the Buddha-ancestors. Just go like this, (yet) stay overnight in a thatched hut and live outside the door. Why? Don't you see the ancients said: 'Those who are good at speaking speak what words cannot express; those who are good at acting do what actions cannot do. What actions cannot do is without trace; what words cannot express is without words.' Since there are no words and no traces, the fan in the hand of Zen Master Yunmen suddenly jumps up to the Thirty-third Heaven, bumping into the nostrils of Indra (Devendra). A carp in the East Sea is struck with a stick, and the rain pours down like a tipped-over bucket. What exactly is the purpose of this?
(The abbot) shouts, saying: 'When the mountain is broken, doubts are eliminated; when the peaks are high, they will rise again.'
He also cites the verse of Zen Master Longya: 'All famous mountains have been walked underfoot, after years of hardship, even the socks are worn out. Now that I am old and cannot walk, I hold a broken wooden ladle in my hand.'
。白雲端和尚云。龍牙老人可謂熟處難忘。師云。端和尚恁么道。大似以己方人。杲上座即不然。家貧難辦素食。事忙不及草書。
結夏秉拂。聲前迥迥一路子。黃面瞿曇不知一句。明明百草頭。碧眼胡兒罔措。鬧浩浩處靜悄悄。靜悄悄處鬧浩浩。直下如王寶劍。誰敢當頭擬犯。鋒铓橫屍萬里。更說甚麼。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。更說甚麼香象渡河徹底截流而過。更說甚麼全明全暗雙放雙收。須知恁么來者寸絲不掛。恁么去者堆山積岳。將錯就錯。以大圓覺為我伽藍。身心安居平等性智。九十日內和泥脫墼。到這裡若有轉身一路。則不守自家活計。豈遵先聖軌儀。所以道。全鋒敵聖罕遇知音。同死同生萬中無一。且道。同死同生底。是甚面目。驀拈拄杖云。趙州和尚來也。金佛不度爐。木佛不度火。泥佛不度水。卓一下云。百雜碎。沒縫罅。明眼衲僧盲聾瘖啞。金剛水際藏身。非非想天走馬。一即一切。一切即一。盡大地是個解脫門。是人知有。且道。石室行者蹋碓。因甚麼忘卻移腳。良久喝一喝。復舉。三聖道。我逢人即出。出則不為人。興化道。我逢人即不出。出則便為人。真凈和尚云。這兩個老古錐。竊得臨濟些子活計。各自分疆列界。氣沖宇宙。使明眼人只得好笑。師云。
【現代漢語翻譯】 現代漢語譯本：白雲端和尚說：『龍牙老人的話可謂是熟處難忘啊。』 師父說：『端和尚這樣說，很像是用自己的標準來衡量別人。』 杲上座卻不這樣認為，就像『家貧難以置辦素食，事情繁忙來不及寫草書』一樣。
結夏安居時秉持拂塵，在言語聲響之前，有一條迥然不同的道路。黃面瞿曇（釋迦牟尼的俗稱）也無法說出一句，明明就在百草頭上顯現。碧眼胡兒（指達摩祖師）也感到茫然不知所措。在喧鬧浩大的地方，卻是寂靜悄悄的；在寂靜悄悄的地方，卻是喧鬧浩大的。直截了當就像王寶劍一樣，誰敢當頭冒犯？劍鋒所指，橫屍萬里。還說什麼呢？就像大地托著山嶽，卻不知道山嶽的孤高峻峭；就像石頭裡含有美玉，卻不知道美玉的純潔無瑕。還說什麼香象渡河，徹底截斷水流而過。還說什麼全明全暗，雙放雙收。須知這樣來的人，一絲不掛；這樣去的人，堆積如山。將錯就錯，以大圓覺作為我的伽藍（寺院），身心安住在平等性智中。九十天內和泥做坯，脫坯成型。到了這裡，如果還有轉身的道路，那就是不守自己的本分，豈能遵循先聖的規範？所以說，全鋒相對，難遇聖賢，罕有知音；同生共死，萬人之中也難有一個。那麼，同生共死的，是什麼面目呢？』 師父突然拿起拄杖說：『趙州和尚來了！金佛不能入爐冶煉，木佛不能入火焚燒，泥佛不能入水浸泡。』 拄杖一擊，說：『百雜碎，沒縫隙。明眼的衲僧（僧人）也裝作盲聾瘖啞。金剛在水邊藏身，在非非想天奔馳。一即一切，一切即一，整個大地就是一個解脫之門。』 這樣的人才知道有。那麼，石室行者踩碓，為什麼會忘記移動腳步呢？』 良久，大喝一聲。又舉例說：『三聖說：『我遇到人就出示。出示了就不為人所用。』 興化說：『我遇到人就不出示。出示了就為人所用。』 真凈和尚說：『這兩個老古錐（老頑固），竊取了臨濟宗的一些活計，各自劃分疆界，氣勢沖天，讓明眼人只能覺得好笑。』 師父說：
【English Translation】 English version: Abbot Baiyun Duan said, 'Old Man Longya's words are truly unforgettable.' The Master said, 'Abbot Duan speaks thus, much like measuring others by his own standards.' But Senior Gao doesn't see it that way, like 'being too poor to afford vegetarian meals, and too busy to write cursive script.'
Holding the whisk during the summer retreat, there is a distinct path before the sound. Even the yellow-faced Gautama (common name for Sakyamuni) cannot utter a word, it is clearly manifest on the heads of the hundred grasses. The blue-eyed barbarian (referring to Bodhidharma) is also at a loss. In the noisy and vast place, there is quiet stillness; in the quiet stillness, there is noisy vastness. It is as direct as the King's sword, who dares to offend it head-on? Where the sword's edge points, corpses lie for ten thousand miles. What else is there to say? Like the earth supporting the mountains, yet not knowing the mountains' solitary height; like a stone containing jade, yet not knowing the jade's flawlessness. What else is there to say about the fragrant elephant crossing the river, completely cutting off the flow? What else is there to say about complete brightness and complete darkness, both releasing and gathering? Know that those who come in this way are without a thread hanging; those who go in this way pile up like mountains. Making the best of a bad situation, taking the Great Perfect Enlightenment as my Sangharama (monastery), body and mind dwelling peacefully in the wisdom of equal nature. Within ninety days, mixing mud and making bricks, shaping and forming. Arriving here, if there is still a path to turn around, then one is not keeping to one's own business, how can one follow the norms of the ancient sages? Therefore, it is said, 'Facing the full edge, it is difficult to meet a sage, rarely finding a kindred spirit; sharing life and death, there is not one in ten thousand.' So, what is the face of those who share life and death?' The Master suddenly picked up his staff and said, 'Venerable Zhaozhou has arrived! A golden Buddha cannot enter the furnace, a wooden Buddha cannot be burned by fire, a clay Buddha cannot be immersed in water.' He struck the staff once and said, 'A hundred fragments, without seams. Clear-eyed monks also pretend to be blind, deaf, and mute. Vajra hides his body by the water's edge, running horses in the realm of neither perception nor non-perception. One is all, all is one, the entire earth is a door of liberation.' Such a person knows there is. So, why does the practitioner in the stone chamber forget to move his feet when treading the mortar?' After a long silence, he shouted loudly. He then cited the example, 'San Sheng said, 'I show it to people as soon as I meet them. Once shown, it is not for people to use.' Xinghua said, 'I do not show it to people as soon as I meet them. Once shown, it is for people to use.' Venerable Zhenjing said, 'These two old fogeys have stolen some of the activities of the Linji school, each dividing their own territory, their aura soaring to the heavens, making clear-eyed people only find it laughable.' The Master said,
真凈老人大似欺誣亡沒。杲上座即不然。豁開三要三玄路。坐斷須彌第一峰。且道。在三聖分上耶。在興化分上耶。具眼者辯取。
秉拂僧問。古鏡未磨時如何。師云。火不待日而熱。進云。磨后如何。師云。風不待月而涼。進云。么與未磨時如何。師云交。問不與萬法為侶者是甚麼人。待汝一口吸盡西江水即向汝道。意作么生。師云。釘釘膠黏。乃云。諸祖要妙。非競辯而求。激揚鏗鏘以摧異見。所以德山入門便棒。石火迸青天。臨濟入門便喝。旱雷轟宇宙。不是目前法。亦非向上機。恁么不恁么。便跳得出。正在葛藤窠里。合作么生評議。合作么生話會。不可說大機大用大解脫。凈裸裸赤灑灑沒可把了便休。還得也無。不見風穴和尚道。設使言前薦得。猶是滯殼迷封。縱饒句下精通。未免觸涂狂見。若是本色衲僧。當下領略。便能向聲色頭上座。聲色頭上臥。文殊自文殊。解脫自解脫。泥我甚麼碗。良久云。驚群須是英靈漢。敵聖還他師子兒。選佛若無如是眼。假饒千載又奚為。以拂子擊禪床一下。復舉。百丈再參馬祖侍立次。祖豎起拂子。丈云。即此用離此用。祖掛拂子于舊處。良久云。爾他后開兩片皮。將何為人。丈取拂子豎起。祖云。即此用離此用。丈亦掛拂子于舊處。祖便喝。后黃檗到百丈。一日
【現代漢語翻譯】 現代漢語譯本：真凈老人似乎在欺騙那些已經去世的人。但杲上座卻不是這樣。他敞開了三要三玄的道路，穩坐須彌山的第一高峰。那麼，這究竟是在三聖的立場上說的呢，還是在興化的立場上說的呢？有眼力的人自己去辨別吧。
一位秉拂僧問道：『古鏡未磨時是什麼樣子？』 師父說：『火的熱不需要等待太陽。』 僧人追問：『磨好后又是什麼樣子？』 師父說：『風的涼爽不需要等待月亮。』 僧人又問：『那麼，磨與未磨時又是什麼樣子？』 師父說：『交融在一起。』 又問：『不與萬法為伴侶的是什麼人？』 師父說：『等你一口氣吸乾西江水，我就告訴你。』 你覺得這話是什麼意思？ 師父說：『就像釘子釘牢，膠水粘緊一樣。』 於是說：『諸位祖師的精妙之處，不是靠爭辯就能求得的，而是要靠激昂鏗鏘的氣勢來摧毀不同的見解。所以德山入門就用棒打，如同石火迸發青天；臨濟入門就用喝，如同旱雷轟鳴宇宙。這既不是眼前的法，也不是向上的機鋒。這樣也行，不這樣也行，都能跳脫出來，但卻又正在葛藤的窠臼里。』 應該如何評論？應該如何理解？ 不可說大機、大用、大解脫，而是要凈裸裸、赤灑灑，沒有什麼可以把握，這樣才能罷休。 這樣可以嗎？ 不見風穴和尚說：『即使在言語之前就領悟，仍然是停留在外殼和迷惑之中；縱然在語句之下精通，也難免陷入盲目的狂見。』 如果是本色的衲僧，當下就能領略，便能于聲色頭上坐，聲色頭上臥。文殊自是文殊，解脫自是解脫，與我這泥碗有什麼關係？』 良久后說：『要驚動眾人，必須是英靈的漢子；要與聖人匹敵，還需是獅子之子。選佛如果沒有這樣的眼力，即使經過千年又有什麼用呢？』 用拂子敲擊禪床一下。 又舉例說：『百丈再次參拜馬祖，侍立在一旁。馬祖豎起拂子，百丈說：『即此用，離此用。』 馬祖將拂子掛回原處。 良久后說：『你他日打開兩片皮（指開悟），將用什麼來教化世人？』 百丈拿起拂子豎起。 馬祖說：『即此用，離此用。』 百丈也將拂子掛回原處。 馬祖便喝了一聲。 後來黃檗來到百丈處，有一天……』
【English Translation】 English version: Old Man Zhenjing (a Zen master) seems to be deceiving the deceased. But Abbot Gao is not like that. He opens up the path of the Three Essentials and Three Mysteries, and firmly sits on the first peak of Mount Sumeru (the central world-mountain in Buddhist cosmology). Now, is this spoken from the standpoint of Sansheng (a Zen master), or from the standpoint of Xinghua (a Zen master)? Those with discerning eyes, distinguish it for yourselves.
A monk holding a whisk asked: 'What is it like when an ancient mirror is not yet polished?' The master said: 'Fire does not wait for the sun to be hot.' The monk pressed on: 'What is it like after it is polished?' The master said: 'The wind does not wait for the moon to be cool.' The monk further asked: 'Then, what is it like when it is both polished and unpolished?' The master said: 'Intertwined.' He then asked: 'What kind of person is it who does not associate with the myriad dharmas (all phenomena)?' The master said: 'When you have swallowed the entire West River (a metaphor for vastness) in one gulp, I will tell you.' What do you make of this meaning? The master said: 'Like nails hammered in, glue firmly stuck.' Then he said: 'The essence of the patriarchs is not to be sought through debate, but through vigorous and resounding energy to destroy differing views. Therefore, Deshan (a Zen master) used the staff upon entering, like a spark flashing across the blue sky; Linji (a Zen master) used the shout upon entering, like thunder roaring through the arid universe. This is neither the dharma before your eyes, nor the upward-reaching opportunity. Whether it is like this or not like this, one can jump out, but is still within the thicket of entanglements.' How should it be commented on? How should it be understood? One cannot speak of great function, great use, great liberation, but must be purely naked and utterly bare, with nothing to grasp, and then stop. Is this acceptable? Haven't you seen what Venerable Fengxue (a Zen master) said: 'Even if one comprehends before words are spoken, one is still stuck in the shell and delusion; even if one is thoroughly versed in the meaning beneath the phrases, one cannot avoid touching upon wild, misguided views.' If one is a true monk of the original color, one can immediately understand, and then sit on the head of sound and form, and lie on the head of sound and form. Manjusri (Bodhisattva of Wisdom) is Manjusri, liberation is liberation, what does it have to do with my clay bowl?' After a long silence, he said: 'To startle the crowd, one must be a hero of outstanding spirit; to rival the sages, one must be a lion's cub. If there is no such eye for selecting Buddhas, what use is it even after a thousand years?' He struck the Zen bed once with the whisk. He then cited: 'Baizhang (a Zen master) again visited Mazu (a Zen master), standing in attendance. Mazu raised the whisk, Baizhang said: 'Using this, departing from this.' Mazu hung the whisk back in its original place. After a long silence, he said: 'What will you use to teach people when you open your two skins (referring to enlightenment) in the future?' Baizhang picked up the whisk and raised it. Mazu said: 'Using this, departing from this.' Baizhang also hung the whisk back in its original place. Mazu then shouted. Later, Huangbo (a Zen master) arrived at Baizhang's place, and one day...'
辭欲禮拜馬祖去。丈云。馬祖已遷化也。檗云。未審馬祖有何言句。丈遂舉再參因緣云。我當時被馬祖一喝。直得三日耳聾。黃檗聞舉不覺吐舌。百丈云。子已后莫承嗣馬祖否。檗云不然。今日因師舉。得見馬祖大機之用。且不識馬祖。若嗣馬祖。已后喪我兒孫。師云。百丈被喝。直得三日耳聾。黃檗聞舉不覺吐舌。百丈疑其承嗣馬祖。后因臨濟三度問佛法大意。三度打六十棒。便與三日耳聾出氣臨濟始覺。如蒿枝拂相似。敢問大眾。既是師承有據。因甚麼用處不同。會么。曹溪波浪如相似。無限平人被陸沈。
施主看藏經請秉拂。佛真法身猶若虛空。應物現形如水中月。拈起拄杖云。釋迦老子來也。在杲上座拄杖頭上。現妙色身。普告大眾云。毗盧藏中有大經卷。量等三千大千世界。書寫三千大千世界中事。悉盡無餘。我以清凈天眼。觀彼大經卷在一微塵內。今夜對人天眾前。設大方便。破彼一塵。出此經卷。饒益有情去也。卓一下召大眾云。一塵已破。大經卷已出。有頓有漸。有權有實。有半有滿。有中有邊。有理有事。有果有因。百千法門無量妙義。世出世間一切諸法。盡在里許。諸人還信得及么。若信得及。出三界越苦海。盡未來際悉得受用。若信不及。釋迦老子卻入拄杖里去也。乃舉起云。若喚作釋
【現代漢語翻譯】 現代漢語譯本： 黃檗禪師想要去拜見馬祖（Mazu，唐代禪宗大師）。百丈禪師問：『馬祖已經圓寂了。』黃檗禪師問：『不知馬祖有何開示？』百丈禪師於是舉起（自己）三次參拜的因緣說：『我當時被馬祖一喝，直震得三日耳聾。』黃檗禪師聽了，不禁吐舌（表示驚歎）。百丈禪師問：『你以後莫非要繼承馬祖的衣缽？』黃檗禪師說：『不是的。今天因為老師您提起，我才得見馬祖大機大用的厲害。我且還不認識馬祖，如果繼承馬祖的衣缽，以後會斷送我的子孫。』百丈禪師說：『百丈被喝，直震得三日耳聾，黃檗聽了不禁吐舌。』百丈禪師懷疑他要繼承馬祖的衣缽。後來因為臨濟禪師三次問佛法大意，被（黃檗禪師）打了三次，每次六十棒，便與（百丈禪師）三日耳聾出了氣（指臨濟禪師因此開悟）。臨濟禪師才覺悟，像蒿枝拂過一般（指迅速開悟）。敢問各位，既然師承有據，因什麼用處不同？明白嗎？曹溪的波浪如此相似，無數的普通人卻被淹沒。
施主們看藏經，請拿起拂塵。佛的真法身猶如虛空，應物現形如水中月。拈起拄杖說：『釋迦老子來了！』在杲上座的拄杖頭上，顯現妙色身。普告大眾說：『毗盧藏中有大經卷，大小等同三千大千世界，書寫了三千大千世界中的事，全部詳盡無餘。我以清凈天眼，觀看那大經卷在一微塵內。今夜對著人天大眾，設大方便，破開那一微塵，取出這經卷，饒益有情眾生。』卓杖一下，召集大眾說：『一塵已破，大經卷已出。有頓悟有漸悟，有權巧有真實，有半滿，有中有邊，有理有事，有果有因，百千法門無量妙義，世間出世間一切諸法，都在這裡面。各位還相信嗎？如果信得及，就能出三界，越苦海，盡未來際都能受用。如果信不及，釋迦老子卻又回到拄杖里去了。』於是舉起拄杖說：『如果叫作釋迦老子，
【English Translation】 English version: Zen Master Huangbo desired to pay respects to Mazu (Mazu, a Chan master of the Tang Dynasty). Zen Master Baizhang asked: 'Mazu has already passed away.' Huangbo asked: 'I wonder what teachings Mazu had?' Baizhang then recounted the circumstances of his own three visits, saying: 'At that time, I was so deafened by Mazu's shout that I was deaf for three days.' Upon hearing this, Huangbo could not help but stick out his tongue (in amazement). Baizhang asked: 'Are you perhaps going to inherit Mazu's mantle in the future?' Huangbo said: 'No. Today, because you, teacher, mentioned it, I was able to see the power of Mazu's great function. I do not yet recognize Mazu; if I were to inherit Mazu's mantle, I would ruin my descendants.' Baizhang said: 'Baizhang was deafened by the shout for three days, and Huangbo stuck out his tongue upon hearing it.' Baizhang suspected that he would inherit Mazu's mantle. Later, because Zen Master Linji asked about the great meaning of the Buddha-dharma three times, he was struck three times, sixty blows each time, which released the air from (Baizhang's) three days of deafness (referring to Linji's enlightenment). Zen Master Linji then realized it, like a wormwood branch being brushed (referring to rapid enlightenment). May I ask everyone, since the lineage is well-founded, why are the applications different? Do you understand? The waves of Caoqi are so similar, yet countless ordinary people are drowned.
Patrons who are viewing the scriptures, please take up the whisk. The true Dharma-body of the Buddha is like empty space, manifesting forms in response to things, like the moon in water. Raising the staff, he said: 'Old Shakyamuni Buddha has arrived!' On the head of the staff of Upasaka Gao, a wondrous form body appears. He proclaimed to the assembly: 'Within the Vairocana Treasury, there is a great scripture, the size of three thousand great thousand worlds, writing about the affairs within the three thousand great thousand worlds, completely and exhaustively. With my pure heavenly eye, I see that great scripture within a single dust mote. Tonight, before the assembly of humans and devas, I set up a great expedient, breaking open that single dust mote, taking out this scripture, to benefit sentient beings.' Striking the staff once, he summoned the assembly, saying: 'The single dust mote has been broken, and the great scripture has been taken out. There is sudden enlightenment and gradual enlightenment, there is expedient and there is truth, there is partial and there is complete, there is center and there is edge, there is principle and there is phenomena, there is cause and there is effect, hundreds of thousands of Dharma-gates, countless wonderful meanings, all the dharmas of the world and beyond the world, are all within it. Do you all believe it? If you believe it, you can leave the three realms, cross the sea of suffering, and enjoy it for all future eons. If you do not believe it, old Shakyamuni Buddha will return to the staff.' Then, raising the staff, he said: 'If you call it Shakyamuni Buddha,'
迦老子。又是拄杖。若喚作拄杖。又是釋迦老子。釋迦老子穿過拄杖。拄杖穿過釋迦老子。正當恁么時。是頓耶是漸耶。是權耶是實耶。是半耶是滿耶。是中耶是邊耶。是理耶是事耶。是因耶是果耶。是釋迦老子耶。是拄杖耶。喝一喝云。頓也不可得。漸也不可得。權也不可得。實也不可得。半也不可得。滿也不可得。中也不可得。邊也不可得。理也不可得。事也不可得。因也不可得。果也不可得。釋迦老子也不可得。拄杖也不可得。一塵亦不可得。大經卷亦不可得。現今說法者亦不可得。聽法者亦不可得。只這不可得。亦不可得。遂以拄杖畫一畫云。畫斷葛藤。復舉起云。正當恁么時。作么生是各各當人鼻孔。良久云。千聖不知何處去。倚天長劍逼人寒。復卓一下。復舉。昔有一婆子。施財請趙州和尚轉大藏經。趙州下禪床繞一匝云。轉藏已畢。人回舉似婆子。婆云。比來請轉一藏。如何和尚只轉半藏。師云。眾中商量道。如何是那半藏。或云。再繞一匝。或彈指一下。或咳嗽一聲。或喝一喝。或拍一拍。恁么見解。只是不識羞。若是那半藏。莫道趙州更繞一匝。直饒百千萬億匝。于婆子分上只得半藏。設使更繞須彌山百千萬億匝。于婆子分上亦只得半藏。假饒天下老和尚亦如是繞百千萬億匝。于婆子分上也只得半
【現代漢語翻譯】 現代漢語譯本： 迦老子（對釋迦牟尼佛的戲稱）。又是拄杖（僧人所用的枴杖）。如果稱其為拄杖，那又是釋迦老子。釋迦老子穿過拄杖，拄杖穿過釋迦老子。正在這個時候，是頓悟還是漸悟呢？是權宜之計還是真實之理呢？是片面之詞還是圓滿之說呢？是中道還是邊見呢？是理性的認知還是實際的事物呢？是原因還是結果呢？是釋迦老子呢？還是拄杖呢？ 喝一聲說道：頓悟不可得，漸悟也不可得。權宜之計不可得，真實之理也不可得。片面之詞不可得，圓滿之說也不可得。中道不可得，邊見也不可得。理性的認知不可得，實際的事物也不可得。原因不可得，結果也不可得。釋迦老子不可得，拄杖也不可得。一塵不染也不可得，《大藏經》也不可得。現在說法的人也不可得，聽法的人也不可得。就連這『不可得』，也是不可得的。 於是用拄杖畫了一下，說道：畫斷葛藤（比喻斬斷煩惱）。又舉起拄杖說道：正在這個時候，什麼是每個人自己的鼻孔（比喻本性）呢？良久之後說道：千聖都不知道往哪裡去了，倚天的長劍逼得人感到寒冷。又用拄杖敲了一下。 又舉例說：以前有個老婦人，出錢請趙州和尚（唐代禪宗大師）轉《大藏經》。趙州和尚從禪床上下來，繞了一圈，說道：轉藏已經完畢。有人回去告訴老婦人，老婦人說：我本來請您轉一藏，為什麼和尚只轉了半藏呢？ 師父說：大家商量說，什麼是那半藏呢？有人說：再繞一圈。有人彈指一下。有人咳嗽一聲。有人喝一聲。有人拍一下。這樣的見解，只是不知羞恥。如果是那半藏，莫說趙州和尚再繞一圈，就算繞百千萬億圈，在老婦人那裡也只得到半藏。假設再繞須彌山百千萬億圈，在老婦人那裡也只得到半藏。假如天下所有的老和尚都這樣繞百千萬億圈，在老婦人那裡也只得到半藏。
【English Translation】 English version: Venerable Ka (a playful term for Shakyamuni Buddha). And also a staff (a walking stick used by monks). If it's called a staff, then it's also Shakyamuni Buddha. Shakyamuni Buddha passes through the staff, and the staff passes through Shakyamuni Buddha. Right at this moment, is it sudden or gradual? Is it expedient or real? Is it partial or complete? Is it the middle way or a biased view? Is it rational understanding or actual things? Is it cause or effect? Is it Shakyamuni Buddha? Or is it the staff? He shouts: Sudden enlightenment is unattainable, gradual enlightenment is also unattainable. Expedient means are unattainable, the true principle is also unattainable. Partial words are unattainable, complete teachings are also unattainable. The middle way is unattainable, biased views are also unattainable. Rational understanding is unattainable, actual things are also unattainable. Cause is unattainable, effect is also unattainable. Shakyamuni Buddha is unattainable, the staff is also unattainable. Not even a speck of dust is attainable, nor is the Great Sutra attainable. The one who is now expounding the Dharma is unattainable, and the one who is listening to the Dharma is unattainable. Even this 'unattainable' is unattainable. Then he draws with the staff, saying: Cut off the tangled vines (a metaphor for severing afflictions). Then he raises the staff again, saying: Right at this moment, what is each person's own nostril (a metaphor for inherent nature)? After a long pause, he says: Where have the thousand sages gone? The sky-high sword chills people. Then he strikes the ground with the staff. He further illustrates: Once there was an old woman who donated money to invite Zhao Zhou (a Chan master of the Tang Dynasty) to turn the Great Treasury of Sutras. Zhao Zhou descended from the meditation platform, circled it once, and said: The turning of the treasury is complete. Someone went back and told the old woman, and the old woman said: I originally asked you to turn one treasury, why did the monk only turn half a treasury? The master said: Everyone discussed, what is that half a treasury? Some said: Circle it again. Some snapped their fingers. Some coughed. Some shouted. Some clapped. Such views are simply shameless. If it is that half a treasury, not to mention Zhao Zhou circling it again, even if he circled it hundreds of thousands of millions of times, he would only get half a treasury in the old woman's eyes. Suppose he circled Mount Sumeru hundreds of thousands of millions of times, he would still only get half a treasury in the old woman's eyes. Even if all the old monks in the world circled it hundreds of thousands of millions of times in this way, they would still only get half a treasury in the old woman's eyes.
藏。設使山河大地森羅萬象。若草若木。各具廣長舌相。異口同音。從今日轉到盡未來際。于婆子分上亦只得半藏。諸人要識婆子么。良久云。鴛鴦繡出從君看。不把金針度與人。
為高庵悟和尚掛真。拈真㡧示眾云。蓮華峰頂真實說。三塔歸來重泄機。兩處路頭俱剔脫。剎塵無不盡光輝。光輝則是人知有。且道。高庵老人本來面目何在。還委悉么。生佛未具世界未形。直是眉目分明。十分顯露。有人向這裡識得。便與此老把手共行。不向㡧子上摶量名貌。其或未然。雲門不免隨例顛倒去也。遂展開云。還見么。這個若是則有兩個這個若非當面蹉過。不蹉過沒兩個。祖堂無位次安排。癡兀軒中且閑坐。
云居首座寮秉拂終
室中機緣
師問僧。巖頭才跨德山門便問。是凡是聖。德山便喝。巖頭禮拜。意作么生。僧云。好個訊息。師云。那裡是好處。僧便喝。師云。爾這一喝。未有主在。出去。
問僧。不是心不是佛不是物。爾作么生會。僧云領。師云。領爾屋裡七代先靈。僧便喝。師云。適來領而今喝。幹他不是心不是佛不是物甚麼事。僧無語。師便打出。
問僧。路逢達道人。不將語默對時如何。僧珍重便行。師呵呵大笑。次一僧入。師云。我適來問這僧。路逢達道人。不將
【現代漢語翻譯】 現代漢語譯本：藏。（指佛法）假設山河大地、森羅萬象，無論是草還是樹木，都各自具有廣長舌相（指說法無礙），異口同聲地，從今天開始一直到未來的盡頭，對於老婆子（指說話者自己）來說，也只能得到半藏（指只理解了一部分）。諸位想要認識老婆子嗎？（停頓良久）鴛鴦繡出來讓你們看，卻不把金針傳授給別人（指只可意會不可言傳）。
為高庵悟和尚掛真（指懸掛高庵悟和尚的畫像）。拈真（拿起畫像）向大眾開示說：『蓮花峰頂說的是真實之語，從三塔回來又再次泄露天機。兩處的路頭都已剔除乾淨，剎土微塵無不充滿光輝。』光輝是人們知道的，那麼，高庵老人的本來面目在哪裡呢？你們明白嗎？在眾生和佛尚未出現、世界尚未形成之時，他的眉目就已分明，十分顯露。有人能在這裡認識到，就能與這位老和尚攜手同行，而不是在畫像上揣摩他的名貌。如果不是這樣，雲門（指說話者自己）也不免要隨例顛倒了。』於是展開畫像說：『看見了嗎？』這個若是，則有兩個；這個若非，就當面錯過了。不錯過，就沒有兩個。祖堂沒有位次安排，就在癡兀軒中且自閑坐吧。
云居首座寮秉拂終（指云居寺首座和尚圓寂）。
室中機緣（指禪房中的問答機鋒）。
師父問僧人：『巖頭（指巖頭全豁禪師）剛跨進德山（指德山宣鑒禪師）的門就問：『是凡是聖？』德山便喝斥。巖頭禮拜。這是什麼意思？』僧人說：『好訊息。』師父說：『哪裡是好處？』僧人便喝斥。師父說：『你這一喝，還沒有主見。出去。』
問僧人：『不是心，不是佛，不是物，你如何理解？』僧人說：『領會了。』師父說：『領會了你屋裡七代先靈。』僧人便喝斥。師父說：『剛才領會，現在喝斥，與不是心、不是佛、不是物有什麼關係？』僧人無語。師父便打他出去。
問僧人：『路上遇到得道之人，不用言語或沉默來應對，該如何？』僧人作珍重之態便走開了。師父呵呵大笑。下一個僧人進來。師父說：『我剛才問那個僧人，路上遇到得道之人，不用』
【English Translation】 English version: The 'Treasury'. Suppose mountains, rivers, the great earth, and all phenomena, whether grass or trees, each possessed a broad and long tongue (referring to unobstructed speech), speaking in different voices but with the same sound, from today until the end of the future, for this old woman (referring to the speaker herself), it would only amount to half a 'Treasury' (referring to only understanding a portion). Do you all want to know this old woman? (Pauses for a long time) The mandarin ducks are embroidered for you to see, but I won't pass on the golden needle (referring to something that can only be understood intuitively, not explained).
Hanging the portrait for Reverend Gao'an Wu. Holding up the portrait, he instructed the assembly: 'On the Lotus Flower Peak, the truth is spoken; returning from the Three Pagodas, the secret is revealed again. The paths in both places are completely cleared away, and every mote of dust in the Buddha-lands is filled with light.' The light is what people know, but where is the original face of old man Gao'an? Do you understand? Before sentient beings and Buddhas appeared, before the world was formed, his eyebrows and eyes were already clear and distinct, fully revealed. If someone can recognize this here, they can walk hand in hand with this old monk, instead of speculating about his name and appearance from the portrait. If not, Yunmen (referring to the speaker himself) cannot avoid following the example and turning things upside down.' Then he unfolded the portrait and said: 'Do you see it?' If this is it, then there are two; if this is not it, then you've missed it right in front of your face. If you don't miss it, there are not two. The ancestral hall has no place for arrangement, so just sit idly in the Foolish Hut.
The head seat of Yunju Monastery passed away, ending his Dharma talk.
Opportunities within the room (referring to the question-and-answer exchanges in the Zen room).
The master asked a monk: 'Yantou (referring to Zen Master Yantou Quanhuo) had just stepped through the gate of Deshan (referring to Zen Master Deshan Xuanjian) and asked: 'Is it ordinary or holy?' Deshan then shouted. Yantou bowed. What does this mean?' The monk said: 'Good news.' The master said: 'Where is the goodness?' The monk then shouted. The master said: 'Your shout has no master. Get out.'
Asked a monk: 'It is not mind, not Buddha, not thing, how do you understand it?' The monk said: 'Understood.' The master said: 'Understood your seven generations of ancestors in your house.' The monk then shouted. The master said: 'Just now you understood, now you shout, what does it have to do with not mind, not Buddha, not thing?' The monk was speechless. The master then struck him and sent him out.
Asked a monk: 'Meeting a person who has attained the Way on the road, how should you respond without using words or silence?' The monk made a gesture of respect and walked away. The master laughed heartily. The next monk entered. The master said: 'I just asked that monk, meeting a person who has attained the Way on the road, without using'
語默對時如何。他珍重便行。爾道他會不會。僧擬問訊。師便打出。
問僧。不與萬法為侶者是甚麼人。僧云。無面目漢。師云。適來有個師僧如此道了。打出去也。僧擬議。師便打。
問僧。國師三喚侍者。意旨如何。僧云。魚行水濁。師云。莫𡱰沸。僧無語。師便打。
問僧。馬大師道。自從胡亂后三十年。不曾少鹽醬。意作么生。僧云。隨家豐儉。師云。好個隨家豐儉。只是爾不會。僧擬議。師便喝出。
僧請益云。不知某甲死後向甚麼處去。師云。爾只今是生是死。僧云。生也不道。死也不道。師云。這漸源奴。僧擬議。師便打出。復問一僧。適來這僧納一場敗闕。爾還知么。僧云知。師亦打出。
問僧。香嚴上樹話。爾作么生會。僧云。好對春風唱鷓鴣。師云。虎頭上座出衆云。樹上即不問。未上樹。請和尚道。又作么生。僧云。適來向和尚道了也。師云。好對春風唱鷓鴣。是樹上語樹下語。僧無對。師便打。
問僧。恁么也不得。不恁么也不得。恁么不恁么總不得。作么生。僧云總得。師云。拋卻甜桃樹。緣山摘醋梨。
問僧。爾道禪。還受教也無僧云。萬里一條鐵。師云。爭奈觀音院裡有彌勒。僧擬議。師便打出。
僧請益夾山境話。道聲未了。師
便喝。僧茫然。師云。爾問甚麼。僧擬舉。師連打喝出。
問僧。道不用修。但莫污染。如何是不污染底道。僧云。某甲不敢道。師云。爾為甚麼不敢道。僧云。恐污染。師高聲叫云。行者將糞箕苕帚來。僧茫然。師便打出。
師才見僧入。便云。不是出去。僧便出。師云。沒量大人被語脈里轉卻。次一僧入。師亦云。不是出去。僧卻近前。師云。向爾道不是。更近前覓個甚麼。便打出。復一僧入云。適來兩僧不會和尚意。師低頭噓一聲。僧罔措。師便打云。卻是爾會老僧意。
問僧。一切智智清凈。無二無二分。無別無斷故。爾作么生會。僧云。一切智智清凈。無二無二分。無別無斷故。某甲只恁么會。師高聲云。抱取貓兒來。僧無語。師便喝出。
問僧。我前日有一問在爾處。爾先前日答我了也。即今因甚麼瞌睡。僧云。如是如是。師云。道甚麼。僧云。不是不是。師連打兩棒云。一棒打爾如是。一棒打爾不是。
師才見僧入。便云。諸佛菩薩畜生驢馬。庭前柏樹子。麻三斤。乾屎橛。爾是一枚無狀賊漢。僧云。久知和尚有此機要。師云。我已無端入荒草。是爾屎臭氣也不知。僧拂袖便出。師云。苦哉佛陀耶。
師才見僧入。便云爾不會出去。僧便出。次一僧入。師亦云。
【現代漢語翻譯】 便喝。僧茫然。師云：『你問什麼？』僧人剛要開口，師父就連打帶喝地把他趕了出去。
問僧人：『道不用修，但莫污染（不要污染）。如何是不污染底道（怎樣是不被污染的道）？』僧人說：『某甲（我）不敢說。』師父說：『你為什麼不敢說？』僧人說：『恐怕污染。』師父高聲叫道：『行者（侍者）拿糞箕苕帚來！』僧人茫然不知所措。師父就打了他出去。
師父剛看見僧人進來，就說：『不是出去（出去）？』僧人就出去了。師父說：『沒量大人（沒有見識的傢伙）被語脈里轉卻（被話語的圈套給套住了）。』下一個僧人進來，師父也說：『不是出去？』僧人卻走上前。師父說：『向爾道不是（跟你說不是），更近前覓個甚麼（還往前湊想找什麼）？』便打了他出去。又一個僧人進來，說：『適來兩僧不會和尚意（剛才兩個僧人不會和尚的意思）。』師父低頭噓一聲。僧人不知所措。師父便打道：『卻是爾會老僧意（偏偏你會老僧的意思）？』
問僧人：『一切智智清凈（對一切事物的智慧都是清凈的），無二無二分（沒有差別也沒有分別），無別無斷故（沒有區別也沒有斷絕的緣故）。你作么生會（你如何理解）？』僧人說：『一切智智清凈，無二無二分，無別無斷故。某甲只恁么會（我只是這樣理解）。』師父高聲云：『抱取貓兒來（抱隻貓來）！』僧人無語。師父便喝出。
問僧人：『我前日有一問在爾處（我前天有一個問題在你那裡），爾先前日答我了也（你前天已經回答我了）。即今因甚麼瞌睡（現在為什麼打瞌睡）？』僧人說：『如是如是（是的是的）。』師父說：『道甚麼（說什麼）？』僧人說：『不是不是（不是不是）。』師父連打兩棒云：『一棒打爾如是（一棒打你是），一棒打爾不是（一棒打你不是）。』
師父剛看見僧人進來，便說：『諸佛菩薩（一切佛和覺悟的聖人），畜生驢馬（牲畜驢和馬），庭前柏樹子（庭院前的柏樹），麻三斤（麻三斤），乾屎橛（干糞塊）。爾是一枚無狀賊漢（你是一個無賴的賊漢）。』僧人說：『久知和尚有此機要（早就知道和尚有這樣的玄機）。』師父說：『我已無端入荒草（我已經無緣無故地陷入荒草），是爾屎臭氣也不知（是你屎臭氣也不知道）。』僧人拂袖便出。師父說：『苦哉佛陀耶（可悲啊，佛陀）！』
師父剛看見僧人進來，便云爾不會出去（你就不會出去）。僧人便出去了。下一個僧人進來，師父也說：
【English Translation】 He then shouted. The monk was bewildered. The master said, 'What are you asking?' As the monk was about to speak, the master struck him repeatedly and shouted him out.
He asked a monk, 'The Dao doesn't need cultivation, just avoid defilement. What is the undefiled Dao?' The monk said, 'I dare not say.' The master said, 'Why don't you dare to say?' The monk said, 'I fear defilement.' The master shouted loudly, 'Attendant, bring the dustpan and broom!' The monk was at a loss. The master then struck him and drove him out.
As soon as the master saw a monk enter, he said, 'Isn't it going out?' The monk then went out. The master said, 'A person of no measure (méi liàng dà rén) (an ignorant fellow) is turned around by the thread of words (yǔ mài lǐ zhuǎn què) (caught in the trap of words).' When the next monk entered, the master also said, 'Isn't it going out?' The monk instead approached. The master said, 'Having told you not to, what are you seeking by coming closer?' He then struck him and drove him out. Another monk entered and said, 'The two monks just now didn't understand the abbot's meaning.' The master lowered his head and sighed. The monk was bewildered. The master then struck him and said, 'You actually understand the old monk's meaning?'
He asked a monk, 'All-knowing wisdom is pure (yī qiè zhì zhì qīng jìng), without duality or division (wú èr wú èr fēn), without difference or cessation (wú bié wú duàn gù). How do you understand it?' The monk said, 'All-knowing wisdom is pure, without duality or division, without difference or cessation. I understand it just like that.' The master shouted loudly, 'Bring the cat here!' The monk was speechless. The master then shouted him out.
He asked a monk, 'I had a question for you the day before yesterday, and you answered me the day before yesterday. Why are you dozing off now?' The monk said, 'So it is, so it is.' The master said, 'What are you saying?' The monk said, 'Not so, not so.' The master struck him twice, saying, 'One blow for 'so it is,' one blow for 'not so.'
As soon as the master saw a monk enter, he said, 'All Buddhas and Bodhisattvas (zhū fó pú sà) (all Buddhas and enlightened beings), livestock, donkeys, and horses (chù shēng lǘ mǎ), the cypress tree in the courtyard (tíng qián bǎi shù zǐ), three pounds of flax (má sān jīn), a dried dung clod (gān shǐ jué). You are a rogue and a thief (ěr shì yī méi wú zhuàng zéi hàn).' The monk said, 'I have long known that the abbot has such a key point.' The master said, 'I have entered the wilderness for no reason, and you don't even know the stench of your own dung.' The monk flicked his sleeve and left. The master said, 'Alas, Buddha (kǔ zāi fó tuó yé)!'
As soon as the master saw a monk enter, he said, 'You don't know how to go out?' The monk then went out. When the next monk entered, the master also said:
爾不會出去。僧亦出。復一僧入。師云。適來兩個上座。一人解收不解放。一人解放不解收。爾還辯得么。僧云。一狀領過。師云。領過後別有甚麼好訊息。僧拍手一下便出。師云。三十年後悟去在。
問僧。爾名甚麼。僧云法如。師云。僧堂佛殿如否。僧云如。師云。老僧被爾勘破。僧擬議。師便打。
問僧。還記得話頭么。僧云。不記得。師云。爾來這裡管甚麼事。便打。
問僧。五祖道趙州狗子無佛性。也勝貓兒十萬倍。如何。僧云。風行草偃。師云。爾也不亂說。卻作么生會。僧無語。師云。學語之流。便打出。
師才見僧入。便云。釋迦老子來也。僧近前。師云。元來不是。便打。次一僧入。師亦云。釋迦老子來也。僧當面問訊便出。師云卻似真個。
問侍者云。許多人入室。幾人道得著。幾人道不著侍者云。某甲只管看。師展手云。我手何似佛手。侍者云。天寒且請和尚通袖。便行。師隨後打一竹篦云。且道。是賞爾是罰爾。
室中機緣卷第九 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師語錄卷第十
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
頌古
世尊未離兜率已降王宮。未出母胎度人已畢。
【現代漢語翻譯】 現代漢語譯本 師父說：『你不會出去的。』一個僧人出去了。又一個僧人進來。師父說：『剛才那兩個上座（對僧人的尊稱），一個懂得收斂卻不懂得放開，一個懂得放開卻不懂得收斂。你還能分辨得出來嗎？』僧人說：『我一併承擔。』師父說：『承擔過後還有什麼好訊息？』僧人拍了一下手就出去了。師父說：『三十年後才能領悟啊。』
師父問僧人：『你叫什麼名字？』僧人說：『法如。』師父說：『僧堂佛殿也如（像你一樣）嗎？』僧人說：『如。』師父說：『老僧被你勘破了。』僧人剛要說話，師父就打了他。
師父問僧人：『還記得話頭（參禪的題目）嗎？』僧人說：『不記得。』師父說：『你來這裡管什麼事？』就打了他。
師父問僧人：『五祖（指五祖弘忍）說趙州（指趙州從諗禪師）的狗子沒有佛性，也勝過貓兒十萬倍。這是為什麼？』僧人說：『風行草偃（風吹過，草就倒伏，比喻上行下效）。』師父說：『你也不是胡說。那你怎麼理解？』僧人無話可說。師父說：『只會學舌之輩。』就把他打出去了。
師父剛看見僧人進來，就說：『釋迦老子（對釋迦牟尼佛的尊稱）來了。』僧人走近前來。師父說：『原來不是。』就打了他。下一個僧人進來，師父也說：『釋迦老子來了。』僧人當面問訊（佛教的一種禮節）后就出去了。師父說：『倒像是真的。』
師父問侍者說：『這麼多人進入禪房，有幾個人能說到點子上？有幾個人說不到點子上？』侍者說：『我只管看著。』師父伸出手說：『我的手像不像佛手？』侍者說：『天冷了，請和尚把手放在袖子里。』就走了。師父隨後打了他一竹篦（竹製的戒尺）說：『你說說看，這是賞你還是罰你？』
《室中機緣卷第九》 《大正藏》第47冊 No. 1998A 《大慧普覺禪師語錄》
《大慧普覺禪師語錄卷第十》
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
頌古
世尊（釋迦牟尼佛）未離開兜率天（佛教欲界第四天），就已經降生王宮。未出母胎，度人就已經完畢。
【English Translation】 English version The master said, 'You will not go out.' A monk went out. Another monk entered. The master said, 'The two senior monks (a respectful term for monks) just now, one knows how to collect but not how to release, one knows how to release but not how to collect. Can you distinguish them?' The monk said, 'I take responsibility for both.' The master said, 'After taking responsibility, what good news is there?' The monk clapped his hands once and left. The master said, 'It will be thirty years before he understands.'
The master asked the monk, 'What is your name?' The monk said, 'Fa Ru.' The master said, 'Are the monks' hall and the Buddha hall also like (you)?' The monk said, 'Like.' The master said, 'The old monk has been seen through by you.' The monk was about to speak when the master hit him.
The master asked the monk, 'Do you remember the topic of meditation?' The monk said, 'I don't remember.' The master said, 'What business are you managing here?' and hit him.
The master asked the monk, 'The Fifth Patriarch (referring to Hongren, the Fifth Patriarch of Chan Buddhism) said that Zhao Zhou's (referring to Zen Master Zhao Zhou Congshen) dog has no Buddha-nature, but is still ten thousand times better than a cat. Why is that?' The monk said, 'When the wind blows, the grass bends (a metaphor for those who follow orders blindly).' The master said, 'You are not just talking nonsense. Then how do you understand it?' The monk had nothing to say. The master said, 'A mere parrot.' and drove him out.
As soon as the master saw a monk enter, he said, 'Shakyamuni Buddha (a respectful term for Shakyamuni Buddha) has come.' The monk approached. The master said, 'It turns out it's not him.' and hit him. The next monk entered, and the master also said, 'Shakyamuni Buddha has come.' The monk greeted him face to face and left. The master said, 'That seems more like it.'
The master asked the attendant, 'Of so many people entering the room, how many can speak to the point? How many cannot speak to the point?' The attendant said, 'I am just watching.' The master held out his hand and said, 'Does my hand resemble the Buddha's hand?' The attendant said, 'It's cold, please put your hand in your sleeve, venerable monk.' and left. The master then hit him with a bamboo stick (a bamboo ruler used for discipline) and said, 'Tell me, is this a reward or a punishment?'
《Room of Opportunities, Scroll 9》 《Taisho Tripitaka》Volume 47 No. 1998A 《Record of Discourses of Chan Master Dahui Pujue》
《Record of Discourses of Chan Master Dahui Pujue, Scroll 10》
Resident Abbot of Jing Shan Neng Ren Chan Monastery, Disciple of Dharma Transmission, Chan Master Hui Ri, Your Subject Yun Wen, respectfully presents.
Verses on Ancient Themes
Before the World-Honored One (Shakyamuni Buddha) left Tushita Heaven (the fourth heaven of the Desire Realm in Buddhism), he had already descended into the royal palace. Before leaving his mother's womb, he had already completed the salvation of people.
頌云。
利刃有蜜不須舐。蠱毒之家水莫嘗。不舐不嘗俱不犯。 端然衣錦自還鄉。
世尊初生。一手指天一手指地。雲天上天下唯我獨尊。頌云。
老漢才生便著忙。周行七步似顛狂。賺他無限癡男女。 開眼堂堂入鑊湯。
世尊拈華。頌云。
拈起一枝華。風流出當家。若言付心法。天下事如麻。
外道問佛。頌云。
兩處牢關擊不通。纖塵不動自乖宗。忽然業鏡百雜碎。 黃面瞿曇失卻蹤。
達磨面壁頌云。
金鰲一掣滄溟竭。徒自悠悠泛小舟。今日煙波無可釣。 不須新月更為鉤。
二祖安心。頌云。
覓心無處更何安。嚼碎通紅鐵一團。縱使眼開張意氣。 爭如不受老胡謾。
女子出定。頌云。
出得出不得。是定非正定。罔明與文殊。喪卻窮性命。
馬祖三十年不少鹽醬。頌云。
見得分明識得親。舉來猶自涉涂程。直饒不犯毫芒者。 也是拈䭔舐指人。
百丈再參馬祖。頌云。
馬駒喝下喪家風。四海從茲資訊通。烈火焰中撈得月。 巍巍獨坐大雄峰。
國師三喚侍者。頌云。
啞子得夢與誰說。起來相對眼麻彌。已向人前輸肺腑。 從教他自覓便宜。
溈山有句無句。頌云。
若將此語定綱宗。孤負明招獨眼
【現代漢語翻譯】 現代漢語譯本 頌云： 利刃上有蜜糖，不要去舔舐；有蠱毒的人家，水不要去品嚐。不舔舐，不品嚐，兩者都不觸犯， 就能安然穿著錦衣返回故鄉。
世尊（釋迦牟尼佛）初生時，一手指天，一手指地，說『天上天下，唯我獨尊』。頌云：
老漢剛出生就忙碌起來，行走七步，好像癲狂一樣。欺騙了無數癡迷的男女， 睜著眼睛，堂堂正正地進入沸騰的鍋湯。
世尊拈華（拈起一朵花）。頌云：
拈起一枝花，風流蘊含著當家的真意。如果說是傳授心法，天下的事情就如同亂麻一般。
外道問佛。頌云：
兩處牢固的關卡都無法攻破，一絲一毫的塵埃不動，自然違背了宗旨。忽然業鏡（因果之鏡）破碎成無數片， 黃面瞿曇（釋迦牟尼佛）失去了蹤影。
達磨（菩提達摩）面壁。頌云：
金色的鰲魚一拉動，整個滄海都乾涸了，只是徒勞地悠閒地漂浮著小船。今天煙波浩渺，沒有什麼可以垂釣的， 不需要新月再來做魚鉤。
二祖（慧可）安心。頌云：
尋找心無處可尋，還安什麼心呢？如同嚼碎了一團通紅的鐵。縱然睜開眼睛，意氣風發， 又怎能比得上不受老胡（達摩）的欺騙呢？
女子出定。頌云：
出得來，出不來，這種定不是真正的正定。罔明（指無明）與文殊（文殊菩薩），都喪失了窮究真性的性命。
馬祖（道一）三十年不少鹽醬。頌云：
見得分明，認識得親切，舉止言行仍然涉足於路途之中。即使一點一滴的過錯都不犯， 也是拈取食物，舔手指的人。
百丈（懷海）再次參拜馬祖。頌云：
馬駒一聲棒喝，喪失了原有的家風，四海從此資訊暢通。在烈火熊熊中撈取明月， 巍峨地獨自端坐在大雄峰。
國師（慧忠）三次呼喚侍者。頌云：
啞巴做了夢，又能和誰說呢？起來相對，兩眼迷茫。已經向人前傾訴了肺腑之言， 任憑他自己去尋找便宜。
溈山（靈祐）有句無句。頌云：
如果將這句話作為判斷宗門的綱領，就辜負了明招（禪師名）的獨眼。
【English Translation】 English version Verse: Honey on a sharp blade, no need to lick. Water from a house with poison, do not taste. Not licking, not tasting, both are avoided, Then one can return home in brocade robes.
When the World-Honored One (Shakyamuni Buddha) was first born, he pointed one finger to the sky and one finger to the earth, saying, 'Above and below the heavens, I alone am the honored one.' Verse:
The old man was busy as soon as he was born, walking seven steps as if mad. Deceiving countless foolish men and women, Opening their eyes, they enter the boiling cauldron with dignity.
The World-Honored One holds up a flower. Verse:
Holding up a flower, the elegance reveals the true meaning of the householder. If it is said to be the transmission of the mind-dharma, the affairs of the world are like tangled hemp.
A heretic asks the Buddha. Verse:
Two strong barriers cannot be broken through, not a single speck of dust moves, naturally violating the principle. Suddenly, the karma mirror (mirror of cause and effect) shatters into countless pieces, The yellow-faced Gautama (Shakyamuni Buddha) disappears without a trace.
Bodhidharma faces the wall. Verse:
When the golden turtle is pulled, the entire ocean dries up, only to futilely float on a small boat. Today, the misty waves have nothing to fish, No need for the new moon to be a hook.
The Second Patriarch (Huike) pacifies the mind. Verse:
Searching for the mind, there is nowhere to find it, so what mind is there to pacify? Like chewing a red-hot iron ball. Even if you open your eyes and are full of spirit, How can you compare to not being deceived by the old barbarian (Bodhidharma)?
A woman emerges from samadhi. Verse:
Coming out, not coming out, this samadhi is not true samadhi. Wangming (ignorance) and Manjushri (Manjushri Bodhisattva) both lose their lives in exhausting their true nature.
Mazu (Daoyi) has not lacked salt and soy sauce for thirty years. Verse:
Seeing clearly and recognizing intimately, actions and words still involve the path. Even if one does not commit the slightest mistake, One is still someone who picks up food and licks their fingers.
Baizhang (Huaihai) visits Mazu again. Verse:
The colt's shout loses the original family style, and information flows freely from all over the world. Retrieving the moon from the raging fire, Sitting majestically alone on the Great Hero Peak.
National Teacher (Huizhong) calls the attendant three times. Verse:
A mute has a dream, who can he tell? Getting up to face each other, eyes are dazed. Already pouring out one's heart before others, Let him find his own advantage.
Weishan (Lingyou) has a phrase or not. Verse:
If this phrase is taken as the guiding principle of the sect, it would betray Mingzhao's (a Zen master's name) one eye.
龍。笑里忽分泥水路。 方知千里共同風。
明招虎生七子。頌云。
第七煙菟沒尾巴。食牛之氣已堪夸。叢林悱悱爭唇吻。 幾個行人得到家。
南泉。不是心不是佛不是物。頌云。
倒腹傾腸說向君。不知何故尚沉吟。而今便好猛提取。 付與世間無事人。
南泉。心不是佛智不是道。頌云。
雨散雲收后。崔嵬數十峰。倚襕頻顧望。回首與誰同。
黃檗。汝等諸人儘是噇酒糟漢。頌云。
身上著衣方免寒。口邊說食終不飽。大唐國里老婆禪。 今日為君注破了。
臨濟凡見僧入門便喝。頌云。
入門便喝。全無巴鼻。引得兒孫。弄粥飯氣。
麻谷問臨濟十二面觀音。頌云。
昧卻當陽個一著。牽來拽去互施呈。不知陰卻王維手。 更有何人畫得成。
臨濟問僧甚麼處來。僧便喝。濟便揖坐。僧擬議。濟便打。又一僧來。濟豎起拂子。僧禮拜。濟便打。復見僧來亦豎起拂子。僧不顧。濟亦打頌云。
五月五日午時書。赤口毒舌盡消除。更饒急急如律令。 不須門上畫蜘蛛。
臨濟無位真人。頌云。
腦後見腮村僧。大開眼了作夢。雖然趁得老鼠。 一棒打破油甕。
趙州訪臨濟。頌云。
一人眼似鼓槌。一人頭如木杓。兩個老不識羞
【現代漢語翻譯】 龍。笑里忽分泥水路。 方知千里共同風。
現代漢語譯本：龍。在笑談中忽然分開了泥濘和水流的道路，這才明白即使相隔千里，我們所感受的風都是一樣的。
明招虎生七子。頌云。
第七煙菟沒尾巴。食牛之氣已堪夸。叢林悱悱爭唇吻。 幾個行人得到家。
現代漢語譯本：明招虎生了七個兒子。頌詞說：第七個煙菟（一種動物，比喻末流）連尾巴都看不見了，但它吞食牛的氣概已經值得稱讚。叢林中的人們還在喋喋不休地爭論，有幾個人真正能夠回到自己的家？
南泉。不是心不是佛不是物。頌云。
倒腹傾腸說向君。不知何故尚沉吟。而今便好猛提取。 付與世間無事人。
現代漢語譯本：南泉說：不是心，不是佛，也不是物。頌詞說：我掏心掏肺地向你訴說，不知道為什麼你還在沉吟不決。現在最好猛然提起精神，將這道理交付給世間那些無事之人。
南泉。心不是佛智不是道。頌云。
雨散雲收后。崔嵬數十峰。倚襕頻顧望。回首與誰同。
現代漢語譯本：南泉說：心不是佛，智慧不是道。頌詞說：雨散雲收之後，顯露出高峻的數十座山峰。我倚靠著欄桿頻繁地顧盼，回頭看去，又有誰能與我一同領略這番景象呢？
黃檗。汝等諸人儘是噇酒糟漢。頌云。
身上著衣方免寒。口邊說食終不飽。大唐國里老婆禪。 今日為君注破了。
現代漢語譯本：黃檗說：你們這些人都是些吃酒糟的漢子。頌詞說：身上穿了衣服才能免受寒冷，嘴上說說食物終究不能飽腹。大唐國內流傳的都是些老婆禪（淺顯的禪法），今天我就為你們徹底點破。
臨濟凡見僧入門便喝。頌云。
入門便喝。全無巴鼻。引得兒孫。弄粥飯氣。
現代漢語譯本：臨濟禪師凡是見到僧人入門就大喝一聲。頌詞說：入門就喝，完全沒有根據，引得後輩弟子，只會耍弄些沒用的東西。
麻谷問臨濟十二面觀音。頌云。
昧卻當陽個一著。牽來拽去互施呈。不知陰卻王維手。 更有何人畫得成。
現代漢語譯本：麻谷問臨濟十二面觀音。頌詞說：錯過了當面直指的那一著，牽來拽去互相炫耀。不知道遮蔽了王維（著名畫家）的手，還有誰能夠畫得成？
臨濟問僧甚麼處來。僧便喝。濟便揖坐。僧擬議。濟便打。又一僧來。濟豎起拂子。僧禮拜。濟便打。復見僧來亦豎起拂子。僧不顧。濟亦打頌云。
五月五日午時書。赤口毒舌盡消除。更饒急急如律令。 不須門上畫蜘蛛。
現代漢語譯本：臨濟問僧人從哪裡來，僧人便大喝一聲。臨濟便作揖請他坐下，僧人猶豫不決，臨濟便打了他。又一個僧人來，臨濟豎起拂塵，僧人禮拜，臨濟便打了他。再次見到一個僧人來，臨濟也豎起拂塵，僧人不理睬，臨濟也打了他。頌詞說：在五月五日午時書寫，可以消除惡語和毒舌。更何況還有急急如律令，不需要在門上畫蜘蛛來辟邪。
臨濟無位真人。頌云。
腦後見腮村僧。大開眼了作夢。雖然趁得老鼠。 一棒打破油甕。
現代漢語譯本：臨濟的無位真人。頌詞說：長著反骨的鄉下和尚，睜大了眼睛卻還在做夢。即使抓住了老鼠，一棒子下去卻打破了油甕。
趙州訪臨濟。頌云。
一人眼似鼓槌。一人頭如木杓。兩個老不識羞
現代漢語譯本：趙州禪師拜訪臨濟禪師。頌詞說：一個人眼睛像鼓槌，一個人頭像木勺，兩個老傢伙真是不知羞恥。
【English Translation】 Dragon. Suddenly, in laughter, the path of mud and water is divided. Only then do we realize that thousands of miles share the same wind.
English version: Dragon. Amidst laughter, the muddy and watery path suddenly parts. Only then do we realize that even across thousands of miles, we share the same wind.
Mingzhao Hu (name of a monk) bore seven sons. A verse says:
The seventh Yan Tu (a kind of animal, metaphor for the last stream) has no tail. Its spirit of eating cattle is already praiseworthy. In the forest, they argue incessantly. How many travelers can return home?
English version: Mingzhao Hu bore seven sons. The verse says: The seventh Yan Tu has no tail, but its spirit of devouring cattle is already commendable. In the forest, they argue incessantly. How many travelers can truly return home?
Nanquan (name of a monk). It is not mind, not Buddha, not thing. A verse says:
I pour out my heart to you. I don't know why you still hesitate. Now is the time to extract it vigorously. Give it to the idle people of the world.
English version: Nanquan said: It is not mind, not Buddha, not thing. The verse says: I pour out my heart to you, yet I don't know why you still hesitate. Now is the time to extract it vigorously and give this truth to the idle people of the world.
Nanquan. Mind is not Buddha, wisdom is not the Way. A verse says:
After the rain scatters and the clouds disperse, dozens of towering peaks appear. Leaning on the railing, I look around frequently. Who can share this view with me when I turn my head?
English version: Nanquan said: Mind is not Buddha, wisdom is not the Way. The verse says: After the rain scatters and the clouds disperse, dozens of towering peaks appear. Leaning on the railing, I look around frequently. When I turn my head, who can share this view with me?
Huangbo (name of a monk). All of you are drunkards. A verse says:
Wearing clothes keeps you from the cold. Talking about food doesn't fill your stomach. Old woman's Chan (shallow Chan practice) in the Tang Dynasty. Today, I will break it open for you.
English version: Huangbo said: All of you are drunkards. The verse says: Wearing clothes keeps you from the cold, and talking about food doesn't fill your stomach. The old woman's Chan in the Tang Dynasty, today I will break it open for you.
Linji (name of a monk) would shout whenever he saw a monk enter. A verse says:
Shouting upon entering, with no basis at all. Leading the descendants to play with the air of porridge and rice.
English version: Linji would shout whenever he saw a monk enter. The verse says: Shouting upon entering, with no basis at all, leading the descendants to play with the air of porridge and rice (useless things).
Magu (name of a monk) asked Linji about the twelve-faced Guanyin (Avalokiteśvara). A verse says:
Obscuring the one move right in front of you, pulling and dragging, showing off to each other. Not knowing to shade Wang Wei's (famous painter) hand. Who else can paint it?
English version: Magu asked Linji about the twelve-faced Guanyin. The verse says: Obscuring the one move right in front of you, pulling and dragging, showing off to each other. Not knowing to shade Wang Wei's hand, who else can paint it?
Linji asked a monk where he came from. The monk shouted. Linji bowed and offered him a seat. The monk hesitated. Linji hit him. Another monk came. Linji raised his whisk. The monk bowed. Linji hit him. Another monk came and Linji raised his whisk. The monk ignored him. Linji hit him as well. A verse says:
Writing at noon on the fifth day of the fifth month. Eliminates all evil words and poisonous tongues. Even more so with 'Hurry, hurry, as the law commands'. No need to draw spiders on the door.
English version: Linji asked a monk where he came from. The monk shouted. Linji bowed and offered him a seat. The monk hesitated, and Linji hit him. Another monk came, and Linji raised his whisk. The monk bowed, and Linji hit him. Another monk came, and Linji raised his whisk. The monk ignored him, and Linji hit him as well. The verse says: Writing at noon on the fifth day of the fifth month eliminates all evil words and poisonous tongues. Even more so with 'Hurry, hurry, as the law commands', there is no need to draw spiders on the door to ward off evil.
Linji's True Man of No Rank. A verse says:
A village monk with his cheeks visible from behind. Dreaming with his eyes wide open. Although he catches the mouse. He breaks the oil jar with one blow.
English version: Linji's True Man of No Rank. The verse says: A village monk with his cheeks visible from behind is dreaming with his eyes wide open. Although he catches the mouse, he breaks the oil jar with one blow.
Zhaozhou (name of a monk) visited Linji. A verse says:
One person's eyes are like drumsticks. One person's head is like a wooden ladle. Two old men without shame.
English version: Zhaozhou visited Linji. The verse says: One person's eyes are like drumsticks, and the other person's head is like a wooden ladle. Two old men without shame.
。 至今無處安著。
南泉平常心是道。頌云。
勸君不用苦勞神。喚作平常轉不親。冷淡全然沒滋昧。 一回舉起一回新。
趙州使得十二時。頌云。
使得十二時辰。呼來卻教且去。倚官挾勢欺人。 茫茫無本可據。
趙州訪茱萸。頌云。
深淺聊將拄杖探。忽然平地起波瀾。傾湫倒岳驚天地。 到海方知徹底干。
趙州一日從殿上過。乃喚侍者一聲。侍者應諾。州云。好一殿功德。侍者無對。頌云。
好一殿功德。總是過去佛。百福相嚴身。不使栴檀刻。 日日香菸夜夜燈。看來當甚干蘿蔔。
趙州問投子。大死底人卻活時如何。投子云。不許夜行投明須到。頌云。
禾黍不陽艷。競栽桃李春。翻令力耕者。半作賣華人。
趙州勘婆。頌云。
天下禪和說勘破。爭知趙州已話墮。引得兒孫不丈夫。 人人點過冷地臥。
趙州問南泉。知有底人向甚麼處去。泉云。山前檀越家作一頭水牯牛去。州云。謝師答話。泉云。昨夜三更月到窗。頌云。
度體裁衣。量水打碓。毫髮不差。且居門外。
趙州一日在方丈內。聞沙彌喝參。州向侍者云。教伊去。侍者才教去。沙彌便珍重。州向傍僧云。沙彌得入門。侍者在門外。頌云。
飋飋風松。蕭蕭雨檜
【現代漢語翻譯】 現代漢語譯本 至今無處安著。
南泉（Nanquan，人名）平常心是道。頌云：
勸你不用費力勞神，說它是平常心反而不親切。冷淡得全然沒有滋味，一提起它就煥然一新。
趙州（Zhaozhou，人名）使得十二時。頌云：
使得十二個時辰，呼喚來了卻教他暫且離去。倚仗官勢欺壓人，茫茫然沒有根本可以依據。
趙州訪茱萸（Zhuyu，地名）。頌云：
深淺姑且用拄杖試探，忽然平地掀起波瀾。傾倒深潭，顛覆山嶽，驚天動地，到了大海才知道徹底乾涸。
趙州一日從殿上經過，於是喚侍者一聲。侍者應諾。趙州說：『好一座殿宇的功德。』侍者無言以對。頌云：
好一座殿宇的功德，都是過去諸佛所成就。百種福德莊嚴其身，不用栴檀（Zhan Tan，一種香木）雕刻。日日香菸繚繞，夜夜燈火通明，看來就像干蘿蔔一樣，沒什麼用處。
趙州問投子（Touzi，人名）：『大死底人卻活時如何？』投子說：『不許夜行，投明須到。』頌云：
禾苗和黍稷不顯出艷麗的色彩，卻競相栽種桃樹和李樹迎接春天。反而使得努力耕作的人，有一半成了賣花人。
趙州勘婆（Kan Po，勘驗老婦）。頌云：
天下的禪和子都說勘破了，哪裡知道趙州已經落入言語的窠臼。引得兒孫不成大丈夫，人人都點過，倒在冷地里。
趙州問南泉：『知有底人向甚麼處去？』南泉說：『山前檀越（Tan Yue，施主）家作一頭水牯牛去。』趙州說：『謝師答話。』南泉說：『昨夜三更月到窗。』頌云：
量體裁衣，量水打碓。毫髮不差，且居門外。
趙州一日在方丈內，聽到沙彌（Shami，小和尚）喝參。趙州向侍者說：『教他去。』侍者才教他離去，沙彌便珍重告別。趙州向旁邊的僧人說：『沙彌得入門，侍者在門外。』頌云：
飋飋風松，蕭蕭雨檜。
【English Translation】 English version Still nowhere to settle down.
Nanquan (Nanquan, a person's name) Ordinary mind is the Way. The verse says:
Advising you not to bother and toil your mind, calling it 'ordinary' makes it even more distant. It's bland and completely tasteless; each time it's brought up, it's brand new.
Zhaozhou (Zhaozhou, a person's name) makes use of the twelve periods of the day. The verse says:
Making use of the twelve periods of the day, calling them forth only to tell them to leave for now. Relying on official power to bully people, vaguely with no basis to rely on.
Zhaozhou visits Zhuyu (Zhuyu, a place name). The verse says:
Tentatively probing the depths with a staff, suddenly waves rise on flat ground. Overturning pools and toppling mountains, startling heaven and earth, only upon reaching the sea does one realize it's completely dry.
One day, Zhaozhou passed through the hall and called out to the attendant. The attendant responded. Zhaozhou said, 'What a hall of merit!' The attendant had no reply. The verse says:
What a hall of merit, all accomplished by past Buddhas. A hundred blessings adorn the body, not made of sandalwood (Zhan Tan, a type of fragrant wood). Day after day, incense smoke curls, night after night, lamps shine, but it seems like a dried radish, of little use.
Zhaozhou asked Touzi (Touzi, a person's name), 'What happens when a person who has utterly died comes back to life?' Touzi said, 'No night travel is allowed; you must arrive by dawn.' The verse says:
The millet and sorghum do not display vibrant colors, yet everyone competes to plant peach and plum trees for spring. Instead, those who diligently cultivate the land find half of them selling flowers.
Zhaozhou examines the old woman (Kan Po, examining an old woman). The verse says:
All the Chan monks in the world talk about seeing through, but who knows that Zhaozhou has already fallen into the trap of words? Leading descendants to be unworthy, everyone has been assessed and lies down in the cold ground.
Zhaozhou asked Nanquan, 'Where does a person who knows go?' Nanquan said, 'To the house of the patron (Tan Yue, benefactor) in front of the mountain to become a water buffalo.' Zhaozhou said, 'Thank you for your answer.' Nanquan said, 'Last night, at the third watch, the moon reached the window.' The verse says:
Measuring the body to tailor clothes, measuring water to operate a mortar. Not a hair's breadth off, yet still outside the door.
One day, Zhaozhou was in his room when he heard the novice monk (Shami, young monk) shout a question. Zhaozhou said to the attendant, 'Tell him to leave.' As soon as the attendant told him to leave, the novice respectfully took his leave. Zhaozhou said to the monks nearby, 'The novice has entered the door, but the attendant is outside the door.' The verse says:
The soughing of the wind in the pines, the rustling of the rain in the junipers.
。師子咬人。韓獹逐塊。
趙州一日在東司上。見文遠過。遂喚云。文遠。遠應諾。州云。東司上不可與爾說佛法。頌云。
趙州有密語。文遠不覆藏。演出大藏教。功德實難量。
趙州一日共文遠行次。忽指面前地云。這裡好造個巡鋪。遠便近前展兩手云。把將公驗來。州與一掌。遠云。公驗分明過。頌云。
一正一邪。一倒一起。文遠趙州。靴里動指。
趙州一日在佛殿上。見文遠禮佛。以拄杖打一下。遠云。禮佛也是好事。州云。好事不如無。頌云。
文遠修行不落空。時時瞻禮紫金容。趙州拄杖雖然短。 腦後圓光又一重。
趙州狗子無佛性。頌云。
有問狗佛性。趙州答曰無。言下滅胡族。猶為不丈夫。
趙州云。金佛不度爐。木佛不度火。泥佛度不水。真佛內里坐。頌云。
九十七種妙相。顧陸筆端難狀。趙州眼目精明。 覷見心肝五藏。
青州布袗。頌云。
青州七斤衫。盡力提不起。打破趙州關。總是自家底。
鎮州蘿蔔。頌云。
參見南泉王老師。鎮州蘿蔔更無私。拈來塞斷是非口。 雪曲陽春非楚詞。
趙州有佛處不得住。頌云。
有佛處不得住。生鐵稱錘被蟲蛀。無佛處急走過。 撞著嵩山破灶墮。三千里外莫錯舉。兩個
石人相耳語。 恁么則不去也。此語已行遍天下。 摘楊華摘楊華。唵嚤呢噠哩吽㗶吒。
趙州問僧。甚麼處來。僧云。雪峰來。州云。雪峰有何言句示人。僧云。雪峰尋常道。盡大地是沙門一隻眼。汝等諸人向甚麼處屙。州云。上座若回。寄個鍬子去。頌云。
涂路波吒數十州。傳言送語當風流。不知腳下泥生刺。 蹋著錐人腳指頭。
保壽問胡釘鉸。頌云。
直饒釘得遮一縫。點檢將來非好手。可憐兩個老禪翁。 卻向俗人說家醜。
疏山造壽塔。頌云。
鑿壞十方常住地。三錢使盡露屍骸。羅山古佛雖靈驗。 未免將身一處埋。
羅山在禾山。送同行矩長老出門次。山把拄杖面前一攛。矩無對。山云。石牛攔古路。一馬勿雙駒。後有僧舉似疏山。山云。石牛攔古路。一馬生三寅。頌云。
出門握手話分攜。古路迢迢去莫追。卻笑波心遺劍者。 區區空記刻舟時。
德山托缽。頌云。
一撾涂毒聞皆喪。身在其中總不知。八十翁翁入場屋。 真誠不是小兒嬉。
雲門云。世界恁么廣闊。為甚聞鐘聲披七條。頌云。
鐘聲披起郁多羅。碧眼胡兒不奈何。一箭雙鵰隨手落。 拈來元是柵中鵝。
德山見僧入門便棒。頌云。
入門便棒。郎當不少。依而行之
【現代漢語翻譯】 現代漢語譯本： 『石人相耳語』。 『恁么則不去也』。這句話已經傳遍天下了。 『摘楊華摘楊華。唵嚤呢噠哩吽㗶吒』。
趙州問僧人：『從哪裡來？』僧人說：『從雪峰來。』趙州說：『雪峰有什麼言語開示人？』僧人說：『雪峰常常說，整個大地是沙門的一隻眼。你們這些人向哪裡拉屎？』趙州說：『上座如果回去，寄一把鍬子去。』頌曰：
『涂路波吒數十州，傳言送語當風流。不知腳下泥生刺， 蹋著錐人腳指頭。』
保壽問胡釘鉸。頌曰：
『直饒釘得遮一縫，點檢將來非好手。可憐兩個老禪翁， 卻向俗人說家醜。』
疏山建造壽塔。頌曰：
『鑿壞十方常住地，三錢使盡露屍骸。羅山古佛雖靈驗， 未免將身一處埋。』
羅山在禾山，送同行矩長老出門時，羅山把拄杖在面前一橫。矩長老沒有回答。羅山說：『石牛攔住古路，一馬不生雙駒。』後來有僧人把這件事告訴疏山，疏山說：『石牛攔住古路，一馬生三寅。』頌曰：
『出門握手話分攜，古路迢迢去莫追。卻笑波心遺劍者， 區區空記刻舟時。』
德山托缽。頌曰：
『一撾涂毒聞皆喪，身在其中總不知。八十翁翁入場屋， 真誠不是小兒嬉。』
雲門說：『世界這麼廣闊，為什麼聽到鐘聲就披七條袈裟？』頌曰：
『鐘聲披起郁多羅（Uttara，袈裟名）, 碧眼胡兒不奈何。一箭雙鵰隨手落， 拈來元是柵中鵝。』
德山見僧人入門就打。頌曰：
『入門便棒，郎當不少。依而行之』
【English Translation】 English version: 'A stone man whispers to another.' 'In that case, I won't go.' This saying has already spread throughout the world. 'Zhai Yang Hua, Zhai Yang Hua. Om Mani Dari Hum Zha!'
Zhao Zhou asked a monk, 'Where do you come from?' The monk said, 'From Xue Feng (Snow Peak).' Zhao Zhou said, 'What words does Xue Feng use to instruct people?' The monk said, 'Xue Feng often says that the entire earth is the one eye of a Shramana (Buddhist monk). Where do you all relieve yourselves?' Zhao Zhou said, 'If you return, please send back a shovel.' A verse says:
'Tu Lu Bo Zha (place names) dozens of states, transmitting words and sending messages is naturally elegant. Not knowing that thorns grow underfoot, Stepping on them pricks the toes.'
Bao Shou asked Hu Ding Jiao (a person's name). A verse says:
'Even if you nail this seam perfectly, examining it closely reveals it's not a good job. Pitiable are the two old Chan (Zen) monks, Who reveal family scandals to laypeople.'
Shu Shan built a longevity pagoda. A verse says:
'Excavating and destroying the permanent land of the ten directions, spending three coins reveals the corpse. Although Luo Shan (Mountain Luo) ancient Buddha is efficacious, He cannot avoid being buried in one place.'
Luo Shan was at He Shan (Crane Mountain), seeing Elder Ju (a person's name) off. Luo Shan held his staff in front of him. Elder Ju had no response. Luo Shan said, 'A stone ox blocks the ancient road; a horse does not produce twin foals.' Later, a monk told Shu Shan about this. Shu Shan said, 'A stone ox blocks the ancient road; a horse gives birth to three Yin (寅, a Chinese zodiac sign).' A verse says:
'Shaking hands at the door, speaking of parting, the ancient road is long, do not pursue. Laughing at the one who lost his sword on the boat, Foolishly only remembering the time of carving the boat.'
De Shan (a monk's name) carries his alms bowl. A verse says:
'One strike of poison, all who hear it perish, those within it do not know. An eighty-year-old enters the arena, Truly not a child's play.'
Yun Men (a monk's name) said, 'The world is so vast, why put on the seven-striped robe upon hearing the bell?' A verse says:
'The bell sounds, putting on the Uttara (a type of robe), the blue-eyed barbarian can do nothing. Shooting down two birds with one arrow, it falls easily, Picking it up, it turns out to be a goose in the pen.'
De Shan hits the monk with a stick as soon as he enters the door. A verse says:
'Entering the door, hitting with a stick, not a small amount of noise. Following and practicing accordingly.'
。胡麻廝繳。
百丈野狐。頌云。
不落不昧。石頭土塊。驀路相逢。銀山粉碎。拍手呵呵笑一場。 明州有個憨布袋。
深明二上座同行。見魚跳出網。頌云。
俊哉一躍透重淵。霹靂追之去不還。卻笑龍門燒尾者。 依前點額在波瀾。
南泉打破粥鍋。頌云。
南泉打破閑傢俱。浩浩諸方作話看。今日為君重舉過。 明明歷歷不顢頇。
首山竹篦。頌云。
背觸非遮護。明明直舉揚。吹毛雖不動。遍地是刀槍。
瑞巖喚主人公。頌云。
瑞巖家風。喚主人公。昨夜南山。虎咬大蟲。
興化同參相見。頌云。
鏌鎁在握。天魔膽落。明眼衲僧。休更卜度。
興化打克賓。頌云。
丹生生鸑鷟。師子產狻猊。棒下摩醯眼。徒夸第一機。
興化紫羅帳里撒真珠。頌云。
對眾全提摩竭令。豈是閑開兩片皮。喝下瞎驢成隊走。 夢中推倒五須彌。
興化上堂云。今日不用如何若何。便請單刀直入。興化為爾證據。時有旻德長老。出衆禮拜。起來便喝。化亦喝。德又喝。化又喝。德禮拜歸眾。化云。適來若是別人。三十棒一棒也較不得。何故為他旻德會一喝不作一喝用。頌云。
暗中攜手上高山。及至天明各自行。無限中塗未歸客。 明明開眼
【現代漢語翻譯】 現代漢語譯本：胡麻廝繳（Humasi Jiao，一種烹飪方式或食物名稱）。
百丈野狐（Baizhang Yefu，百丈懷海禪師的典故）。頌云：
不落不昧，石頭土塊。驀路相逢，銀山粉碎。拍手呵呵笑一場，明州有個憨布袋（Han Budai，指彌勒佛的化身）。
深明二上座同行，見魚跳出網。頌云：
俊哉一躍透重淵，霹靂追之去不還。卻笑龍門燒尾者，依前點額在波瀾。
南泉打破粥鍋（Nanquan Dapo Zhouguo，南泉普愿禪師的公案）。頌云：
南泉打破閑傢俱，浩浩諸方作話看。今日為君重舉過，明明歷歷不顢頇。
首山竹篦（Shoushan Zhubi，首山省念禪師的法器）。頌云：
背觸非遮護，明明直舉揚。吹毛雖不動，遍地是刀槍。
瑞巖喚主人公（Ruiyan Huan Zhurengong，瑞巖師彥禪師的修行方式）。頌云：
瑞巖家風，喚主人公。昨夜南山，虎咬大蟲。
興化同參相見（Xinghua Tongcan Xiangjian，興化存獎禪師與其同參的會面）。頌云：
鏌鎁在握，天魔膽落。明眼衲僧，休更卜度。
興化打克賓（Xinghua Da Kebin，興化存獎禪師棒打克賓的公案）。頌云：
丹生生鸑鷟（Yuezhuo，黑鳳凰），師子產狻猊（Suanni，一種神獸）。棒下摩醯（Mohe，大自在天）眼，徒夸第一機。
興化紫羅帳里撒真珠（Xinghua Ziluozhang Li Sa Zhenzhu，興化禪師說法如在華麗的帳篷里散播珍珠）。頌云：
對眾全提摩竭令（Mojieling，佛的教令），豈是閑開兩片皮。喝下瞎驢成隊走，夢中推倒五須彌（Wuxumi，須彌山）。
興化上堂云：今日不用如何若何，便請單刀直入。興化為爾證據。時有旻德長老（Minde Zhanglao）出衆禮拜，起來便喝。化亦喝。德又喝。化又喝。德禮拜歸眾。化云：適來若是別人，三十棒一棒也較不得。何故為他旻德會一喝不作一喝用。頌云：
暗中攜手上高山，及至天明各自行。無限中塗未歸客，明明開眼。
【English Translation】 English version: Humasi Jiao (a cooking method or food name).
Baizhang's Wild Fox (Baizhang Huaihai's story). A verse says:
Neither falling nor ignorant, like stones and clods of earth. Meeting unexpectedly on the road, silver mountains are shattered. Clapping hands and laughing heartily, there's a silly cloth bag in Mingzhou (referring to an incarnation of Maitreya Buddha).
Senior Monks Shenming traveling together, saw a fish jump out of the net. A verse says:
How brilliant, a leap through the deep abyss! Thunder pursues it, never to return. Laughing at those who burn their tails at Dragon Gate, they still have marks on their foreheads in the waves.
Nanquan breaks the rice pot (Nanquan Puyuan's koan). A verse says:
Nanquan breaks the idle furniture, the vastness of all directions watches the story unfold. Today, I raise it again for you, clearly and distinctly, not muddleheaded.
Shoushan's Bamboo Whisk (Shoushan Xingnian's Dharma implement). A verse says:
The back touches neither obstruction nor protection, clearly and directly raising and proclaiming. Though blowing hair doesn't move, the ground is full of knives and spears.
Ruiyan calls to the protagonist (Ruiyan Shiyan's practice). A verse says:
Ruiyan's family style, calling to the protagonist. Last night, in the Southern Mountains, a tiger bit a large insect.
Xinghua meets with fellow practitioners (Xinghua Cunjiang's meeting with his fellow practitioners). A verse says:
With the Mo Ye sword in hand, heavenly demons lose their courage. Clear-eyed monks, stop further divination.
Xinghua strikes Kebin (Xinghua Cunjiang's koan of striking Kebin). A verse says:
The dark phoenix (Yuezhuo) is born from cinnabar, the lion gives birth to the Suanni (a mythical beast). Under the staff, the eye of Mahe (Maheśvara, the Great自在天), vainly boasting of the foremost opportunity.
Xinghua scatters pearls in a purple silk tent (Xinghua's teaching is like scattering pearls in a magnificent tent). A verse says:
Before the assembly, he fully raises the Mojieling (Buddha's command), how could it be idly opening two pieces of skin? With a shout, blind donkeys walk in droves, in a dream, pushing down five Sumeru mountains (Wuxumi, Mount Sumeru).
Xinghua ascended the hall and said: Today, there's no need for 'how' or 'what', please go straight to the point. Xinghua will be your proof. At that time, Elder Minde (Minde Zhanglao) came out from the assembly, bowed, and then shouted. Xinghua also shouted. De shouted again. Hua shouted again. De bowed and returned to the assembly. Hua said: If it had been someone else just now, even thirty blows of the staff wouldn't have been enough. Why is it that for Minde, understanding one shout is not used as one shout? A verse says:
In the dark, holding hands to climb high mountains, and when dawn arrives, each goes their own way. Countless travelers on the road who have not returned, clearly opening their eyes.
墮深坑。
三聖云。我逢人即出。出則不為人。興化云。我逢人即不出。出則便為人。頌云。
陽焰何曾能止渴。畫餅幾時充得饑。勸君不用栽荊棘。 後代兒孫惹著衣。
南泉見鄧隱峰來。指凈瓶云。凈瓶是境。爾不得動著境。與我將水來。峰將凈瓶傾水于南泉面前。泉便休。歸宗云。鄧隱峰也是亂瀉。頌云。
眼中無翳休挑刮。鏡上無塵不用磨。信腳出門行大路。 橫擔拄杖唱山歌。
石頭云。恁么也不得。不恁么也不得。恁么不恁么總不得。頌云。
好個話端。阿誰解舉。舉得十分。未敢相許。
三聖問雪峰。透網金鱗。頌云。
全死中全活。全活中全死。一個訝郎當。一個福建子。
夾山境。頌云。
境話會來雖未是。卻問如今作么生。清涼元本鼻頭直。 夾山依舊兩眉橫。
睦州擔板。頌云。
睦州擔板。那容眨眼。闊狹短長。不須增減。
僧問睦州。一氣還轉得一大藏經也無。州云。有甚饆鑼䭔子快下將來。頌云。
一氣轉一大藏教。頓漸偏圓權與實。無邊妙義炳然彰。 元來一字也不識。
臨濟會中。兩堂首座齊下喝。僧問還有賓主也無。濟云。賓主歷然。頌云。
以平報不平。王法本無親。臨濟雖明眼。也是黃龍精。
普
【現代漢語翻譯】 墮入深坑。
三聖說：『我遇到人就救他出來，但救出來后就不再管他。』興化說：『我遇到人就不救他出來，但救出來后就對他負責。』頌說：
陽焰（yang yan，陽光下的塵埃，看起來像水）怎麼能止渴？畫的餅什麼時候能充飢？勸你不要種荊棘， 免得後代子孫被它纏住衣裳。
南泉見到鄧隱峰（Deng Yin Feng）來，指著凈瓶（jing ping，water bottle）說：『凈瓶是境（jing，environment）。你不要觸動這個境，給我取水來。』鄧隱峰將凈瓶里的水傾倒在南泉面前。南泉便作罷。歸宗說：『鄧隱峰也是胡亂傾瀉。』頌說：
眼中沒有翳障，就不用挑刮；鏡子上沒有灰塵，就不用擦拭。隨意出門走大路， 橫著拿著拄杖唱山歌。
石頭說：『這樣也不行，那樣也不行，這樣那樣都不行。』頌說：
好一個話頭，誰能理解？即使理解得十分透徹，也不敢輕易認可。
三聖問雪峰：『透網金鱗（tou wang jin lin，escaping the net golden fish）。』頌說：
完全死寂中完全復活，完全復活中完全死寂。一個是驚訝的郎當，一個是福建人。
夾山境（Jia Shan jing，Jia Shan's realm）。頌說：
理解境的話頭即使還不夠透徹，也要問現在該怎麼辦。清涼（Qing Liang）原本鼻頭是直的， 夾山（Jia Shan）依舊是兩眉橫立。
睦州擔板（Mu Zhou dan ban，Mu Zhou's carrying board）。頌說：
睦州（Mu Zhou）的擔板，不容眨眼。寬窄短長，不必增減。
僧人問睦州：『一口氣還能轉得動一大藏經（yi da zang jing，a complete collection of Buddhist scriptures）嗎？』睦州說：『有什麼饆鑼䭔子（bi luo mo shi，food）快拿來給我。』頌說：
一口氣轉動一大藏教，頓悟漸悟偏圓權實。無邊的妙義彰顯， 原來一個字也不認識。
臨濟會中，兩堂首座一起大喝。僧人問還有賓主（bin zhu，guest and host）嗎？臨濟說：『賓主分明。』頌說：
以公平回報不公平，王法原本就沒有親疏。臨濟（Lin Ji）雖然眼光銳利，也是黃龍（Huang Long）的精魂。
【English Translation】 Fallen into a deep pit.
Sansheng said, 'When I meet someone, I pull them out, but once they're out, I don't care about them anymore.' Xinghua said, 'When I meet someone, I don't pull them out, but once they're out, I take responsibility for them.' The verse says:
How can shimmering heat (yang yan, shimmering heat haze) ever quench thirst? When can a painted cake satisfy hunger? I advise you not to plant thorns, Lest future generations get their clothes caught on them.
Nanquan saw Deng Yin Feng coming and pointed to a clean bottle (jing ping, water bottle), saying, 'The clean bottle is a realm (jing, environment). You must not touch this realm, bring me water.' Deng Yin Feng poured the water from the clean bottle in front of Nanquan. Nanquan then stopped. Guizong said, 'Deng Yin Feng also poured it out randomly.' The verse says:
If there is no cataract in the eye, there is no need to pick it out; if there is no dust on the mirror, there is no need to polish it. Casually go out the door and walk the main road, Carrying a staff horizontally and singing mountain songs.
Shitou said, 'This way is not right, that way is not right, neither this way nor that way is right.' The verse says:
What a good topic, who can understand it? Even if you understand it thoroughly, you dare not easily agree.
Sansheng asked Xuefeng, 'A golden fish that escapes the net (tou wang jin lin, escaping the net golden fish).' The verse says:
Completely alive in complete death, completely dead in complete life. One is a startling Langdang, one is a Fujianese.
Jia Shan's realm (Jia Shan jing, Jia Shan's realm). The verse says:
Even if understanding the topic of the realm is not yet thorough, you must ask what to do now. Qingliang's (Qing Liang) nose was originally straight, Jia Shan's (Jia Shan) eyebrows are still horizontal.
Muzhou's carrying board (Mu Zhou dan ban, Mu Zhou's carrying board). The verse says:
Muzhou's (Mu Zhou) carrying board, does not allow blinking. Width, narrowness, shortness, length, no need to add or subtract.
A monk asked Muzhou, 'Can one breath also turn a complete Tripitaka (yi da zang jing, a complete collection of Buddhist scriptures)?' Muzhou said, 'What biluo moshi (bi luo mo shi, food) do you have? Quickly bring it to me.' The verse says:
One breath turns a great Tripitaka, sudden enlightenment, gradual enlightenment, partial, complete, expedient, and real. Boundless wonderful meanings are clearly revealed, Originally, not a single word is recognized.
In Linji's assembly, the two chief seats shouted together. A monk asked, 'Is there still guest and host (bin zhu, guest and host)?' Linji said, 'Guest and host are distinct.' The verse says:
Repay injustice with fairness, the law of the king originally has no relatives. Although Linji (Lin Ji) has sharp eyes, he is also the spirit of Huanglong (Huang Long).
化明頭來明頭打。頌云。
先師會裡呈真處。臨濟堂前吃菜時。連此三回露拴索。 咄這緣檯盤乞兒。
明招一日天寒上堂。大眾才集。招云。風頭稍硬。不是爾安身立命處。且歸暖室商量。便歸方丈。大眾隨至立定。招云。才到暖室便見瞌睡。以拄杖一時趁下。頌云。
夜半明星當午現。愚夫猶待曉雞鳴。可憐自屎不知臭。 又欲重新拈似人。
保壽開堂。頌云。
提起須彌第一槌。電光石火太遲遲。像王行處狐蹤絕。 師子咆哮百獸危。
古德莊上吃油糍。頌云。
和尚不赴堂。莊主謝臨屈。一字入公門。九牛撤不出。
玄沙云。若論此事。喻一片田地。四至界分。結契賣與諸人了也。只有中心樹子猶屬老僧在。頌云。
祖父田園都賣了。四邊界至不曾留。奈何猶有中心樹。 惱亂春風卒未休。
首山新婦騎驢阿家牽。頌云。
新婦騎驢阿家牽。步步相隨不著鞭。歸到畫堂人不識。 從今懶更出門前。
烏臼見玄紹二上座來。遂問。二禪伯近離甚麼處。僧云江西。臼便打。僧云。久向和尚有此機要。臼云。爾既不會。第二個近前來。僧擬議。臼亦打云。同坑無異土。參堂去。頌云。
猛焰不容蚊蚋泊。大海那能宿死屍。任是三頭並六臂。 望風無不豎降旗。
雲門乾屎橛。頌云。
雲門乾屎橛。全超法報化。無事出山游。百錢杖頭掛。
雲門須彌山。頌云。
巍巍一座大彌盧。荷負非干氣力粗。縱使不隨言語會。 卻來當面受涂糊。
大愚鋸解稱錘。頌云。
問佛如何是。宗師即便酬。稱錘將鋸解。言外度迷流。
僧問興化。四方八面來時如何。化云。打中間底。僧便禮拜。化云。興化今日赴個村齋。向來中路撞著一陣卒風暴雨。卻向古廟裡閃避得過。頌云。
古廟裡頭迴避得。紙錢堆畔暗嗟吁。閑神野鬼皆驚怕。 只為渠儂識梵書。
雪峰望州亭相見。頌云。
望州烏石與僧堂。業識茫茫不可當。提起衲僧拄杖子。 五湖四海沸如湯。
夾山目前無法意在目前不是目前。法非耳目之所到。頌云。
癡人面前休說夢。生鐵團上須尋縫。明明。說與卻佯聾。 只管外邊閑打鬨。
無業國師云。若一毫頭凡聖情念未盡。不免入驢胎馬腹裡去。白雲端和尚云。設使一毫頭凡聖情念淨盡。亦未免入驢胎馬腹裡去。頌云。
移身不移步。移步不移身。走卻金師子。捉得玉麒麟。
靈云見桃華。頌云。
總道見桃華悟道。此語不知還是無。茫茫宇宙人無數。 那個男兒是丈夫。
玄沙云。諦當甚諦當。敢
【現代漢語翻譯】 現代漢語譯本：
雲門乾屎橛（Yunmen Ganshijue，雲門禪師的「乾屎橛」公案）。頌云：
雲門乾屎橛，完全超越了法、報、化三身（Fabaohua，佛教中的三種佛身）。無事的時候就出山遊玩，一百個銅錢掛在拄杖頭上。
雲門須彌山（Yunmen Xumishan，雲門禪師的「須彌山」公案）。頌云：
巍峨聳立的一座大須彌山（Xumilu，佛教宇宙觀中的中心山），承載負擔並非僅僅依靠氣力粗壯。即使不隨著言語理解，卻還是當面接受塗抹。
大愚鋸解稱錘（Dayu Jujie Chengchui，大愚禪師的「鋸解稱錘」公案）。頌云：
問佛如何是，宗師立刻回答。用稱錘來鋸解，在言語之外度化迷惑的眾生。
僧問興化，四方八面來時如何。興化（Xinghua，禪師名）說：『打中間底。』僧人便禮拜。興化說：『興化今日赴個村齋，向來中路撞著一陣卒風暴雨，卻向古廟裡閃避得過。』頌云：
在古廟裡頭回避躲藏，在紙錢堆旁暗自嘆息。閑散的神靈野鬼都驚慌害怕，只因爲他們認識梵文書。
雪峰望州亭相見（Xuefeng Wangzhou Ting Xiangjian，雪峰禪師在望州亭相見的故事）。頌云：
望州、烏石與僧堂，業識茫茫不可阻擋。提起衲僧的拄杖子，五湖四海都沸騰如湯。
夾山目前無法意在目前不是目前。法非耳目之所到（Jiashan Muqian Wufa Yi Zai Muqian Bushi Muqian. Fa Fei Ermu Zhi Suodao，夾山禪師關於「目前」的開示）。頌云：
在癡人面前不要說夢，在生鐵團上也要尋找縫隙。明明地說了卻假裝耳聾，只顧在外邊閑打鬨。
無業國師云：『若一毫頭凡聖情念未盡，不免入驢胎馬腹裡去。』白雲端和尚云：『設使一毫頭凡聖情念淨盡，亦未免入驢胎馬腹裡去。』頌云：
移動身體卻不移動腳步，移動腳步卻不移動身體。走掉了金色的獅子，捉住了玉色的麒麟。
靈云見桃華（Lingyun Jian Taohua，靈云禪師見桃花開悟的故事）。頌云：
總說見到桃花開悟了道，這句話不知道還是不是真的。茫茫宇宙人無數，哪個男兒是真正的丈夫？
玄沙云：『諦當甚諦當，敢 English version:
Yunmen's Dried Shit Stick (Yunmen Ganshijue, Yunmen Zen master's 'dried shit stick' koan). A verse says:
Yunmen's dried shit stick, completely transcends the Dharma, Reward, and Transformation bodies (Fabaohua, the three bodies of Buddha in Buddhism). When there's nothing to do, he goes out to wander in the mountains, with a hundred copper coins hanging on his staff.
Yunmen's Mount Sumeru (Yunmen Xumishan, Yunmen Zen master's 'Mount Sumeru' koan). A verse says:
The towering great Mount Sumeru (Xumilu, the central mountain in the Buddhist cosmology), its burden is not borne by mere brute strength. Even if you don't understand through words, you still receive the plastering on your face.
Dayu Sawing Apart the Steelyard Weight (Dayu Jujie Chengchui, Dayu Zen master's 'sawing apart the steelyard weight' koan). A verse says:
Asked what the Buddha is, the master immediately replies. Using the steelyard weight to saw apart, he liberates the deluded beings beyond words.
A monk asked Xinghua, 'What about when coming from all directions?' Xinghua (Xinghua, name of a Zen master) said, 'Strike the one in the middle.' The monk then bowed. Xinghua said, 'Xinghua is going to a village feast today, and on the way, I encountered a sudden storm, but I managed to take shelter in an old temple.' A verse says:
Hiding and dodging in the old temple, secretly sighing beside the pile of paper money. The idle gods and wild ghosts are all frightened, just because they recognize Sanskrit books.
Snowpeak Meeting at Wangzhou Pavilion (Xuefeng Wangzhou Ting Xiangjian, the story of Snowpeak Zen master meeting at Wangzhou Pavilion). A verse says:
Wangzhou, Wushi, and the monks' hall, the karmic consciousness is vast and unstoppable. Raising the staff of the mendicant monk, the five lakes and four seas boil like soup.
Jiashan: 'There is no Dharma before the eyes, the meaning is before the eyes, but it is not before the eyes. The Dharma is not reached by ears and eyes' (Jiashan Muqian Wufa Yi Zai Muqian Bushi Muqian. Fa Fei Ermu Zhi Suodao, Jiashan Zen master's teaching on 'before the eyes'). A verse says:
Don't talk about dreams in front of a fool, you must find cracks on a lump of pig iron. Clearly speaking, yet pretending to be deaf, only caring about idly fooling around outside.
National Teacher Wuye said, 'If even a hair's breadth of worldly or saintly thoughts is not exhausted, one cannot avoid entering the womb of a donkey or a horse.' Monk Baiyun Duan said, 'Even if a hair's breadth of worldly or saintly thoughts is completely exhausted, one still cannot avoid entering the womb of a donkey or a horse.' A verse says:
Moving the body without moving the step, moving the step without moving the body. The golden lion runs away, and the jade unicorn is caught.
Lingyun Seeing the Peach Blossoms (Lingyun Jian Taohua, the story of Lingyun Zen master's enlightenment upon seeing peach blossoms). A verse says:
Everyone says that seeing the peach blossoms leads to enlightenment, but I don't know if this saying is true or not. In the vast universe, there are countless people, which man is a true husband?
Xuan Sha said, 'Truly accurate, very accurate, dare
【English Translation】 Yunmen's Dried Shit Stick. A verse says: Yunmen's dried shit stick, completely transcends the Dharma, Reward, and Transformation bodies. When there's nothing to do, he goes out to wander in the mountains, with a hundred copper coins hanging on his staff. Yunmen's Mount Sumeru. A verse says: The towering great Mount Sumeru, its burden is not borne by mere brute strength. Even if you don't understand through words, you still receive the plastering on your face. Dayu Sawing Apart the Steelyard Weight. A verse says: Asked what the Buddha is, the master immediately replies. Using the steelyard weight to saw apart, he liberates the deluded beings beyond words. A monk asked Xinghua, 'What about when coming from all directions?' Xinghua said, 'Strike the one in the middle.' The monk then bowed. Xinghua said, 'Xinghua is going to a village feast today, and on the way, I encountered a sudden storm, but I managed to take shelter in an old temple.' A verse says: Hiding and dodging in the old temple, secretly sighing beside the pile of paper money. The idle gods and wild ghosts are all frightened, just because they recognize Sanskrit books. Snowpeak Meeting at Wangzhou Pavilion. A verse says: Wangzhou, Wushi, and the monks' hall, the karmic consciousness is vast and unstoppable. Raising the staff of the mendicant monk, the five lakes and four seas boil like soup. Jiashan: 'There is no Dharma before the eyes, the meaning is before the eyes, but it is not before the eyes. The Dharma is not reached by ears and eyes.' A verse says: Don't talk about dreams in front of a fool, you must find cracks on a lump of pig iron. Clearly speaking, yet pretending to be deaf, only caring about idly fooling around outside. National Teacher Wuye said, 'If even a hair's breadth of worldly or saintly thoughts is not exhausted, one cannot avoid entering the womb of a donkey or a horse.' Monk Baiyun Duan said, 'Even if a hair's breadth of worldly or saintly thoughts is completely exhausted, one still cannot avoid entering the womb of a donkey or a horse.' A verse says: Moving the body without moving the step, moving the step without moving the body. The golden lion runs away, and the jade unicorn is caught. Lingyun Seeing the Peach Blossoms. A verse says: Everyone says that seeing the peach blossoms leads to enlightenment, but I don't know if this saying is true or not. In the vast universe, there are countless people, which man is a true husband? Xuan Sha said, 'Truly accurate, very accurate, dare
保老兄未徹在。頌云。
打破鬼門關。日輪正當午。一箭中紅心。大地無寸土。
洞山云。言無展事。語不投機。承言者喪。滯句者迷。頌云。
言無展事語不投機。承言者喪滯句者迷。逢人不得錯舉。
舉道者訪瑯玡。頌云。
奪得驪珠即便回。小根魔子盡疑猜。拈來拋向洪波里。 撒手大家空去來。
僧問風穴。語默涉離微。如何通不犯。穴云。常憶江南三月里。鷓鴣啼處百華香。頌云。
忽爾出門先見路。才方洗腳便登船。神仙秘訣真堪惜。 父子雖親不可傳。
趙州訪道吾。吾見來著豹皮裈。把吉撩棒。在三門前等候。才見州來。便高聲唱喏而立。州云。小心祇候著。吾又唱喏一聲而去。頌云。
有禮有樂。有唱有酬。人平不語。水平不流。
臨濟遷化時示眾云。吾滅后不得滅卻吾正法眼藏。三聖出雲。爭敢滅卻和尚正法眼藏。濟云。已後有人問爾。向他道甚麼。三聖便喝。濟云。誰知吾正法眼藏向遮瞎驢邊滅卻。頌云。
瞎驢一跳眾皆驚。正法那堪付與人。三要三玄俱喪盡。 堂堂擺手出重城。
僧問乾峰。十方薄伽梵。一路涅槃門。頌云。
扯破雲門一柄扇。拗折乾峰一條棒。二三千處管絃樓。 四五百條華柳巷。
雲門大師云。聞聲悟道。
【現代漢語翻譯】 現代漢語譯本： 保老兄未能完全領悟。頌詞說：
打破鬼門關，正午時分太陽當空照。 一箭射中紅心，大地上沒有一寸土地。
洞山禪師說：言語沒有展開事件，話語不投合時機。承受言語的人會喪失，執著于語句的人會迷惑。頌詞說：
言語沒有展開事件，話語不投合時機。 承受言語的人會喪失，執著于語句的人會迷惑。 遇到人不能錯誤地舉動。
一位求道者拜訪瑯玡禪師。頌詞說：
奪得驪珠（傳說中藏在黑龍頷下的寶珠）立即返回，小根器的魔子都懷疑猜測。 拿來拋向洪波之中，撒手讓大家空來空去。
僧人問風穴禪師：言語和沉默都涉及偏離和細微之處，如何才能通達而不犯錯？風穴禪師說：常常憶起江南三月，鷓鴣啼叫的地方百花飄香。頌詞說：
忽然出門就先看到了路，才洗完腳就登上了船。 神仙的秘訣真是值得珍惜，父子雖然親近也不可傳授。
趙州禪師拜訪道吾禪師，道吾禪師見趙州禪師前來，穿著豹皮褲，拿著吉撩棒，在三門前等候。才見到趙州禪師來，便高聲唱喏而立。趙州禪師說：小心謹慎地守候著。道吾禪師又唱喏一聲而去。頌詞說：
有禮有樂，有唱有酬。 人平靜時不說話，水平靜時不流動。
臨濟禪師圓寂時對大眾說：我圓寂后不能滅卻我的正法眼藏。三聖禪師出來說：怎敢滅卻和尚的正法眼藏。臨濟禪師說：以後有人問你，向他道什麼？三聖禪師便喝。臨濟禪師說：誰知我的正法眼藏向這瞎驢邊滅卻。頌詞說：
瞎驢一跳眾人都驚，正法怎能託付給人？ 三要三玄全部喪盡，堂堂正正地擺手走出重城。
僧人問乾峰禪師：十方諸佛，通往涅槃的道路。頌詞說：
扯破雲門禪師的一把扇子，拗斷乾峰禪師的一條棒子。 二三千處管絃樓，四五百條華柳巷。
雲門大師說：聞聲悟道。
【English Translation】 English version: Brother Bao has not fully understood. The verse says:
Breaking through the gate of hell, the sun is right at noon. One arrow hits the bullseye, there is not an inch of land on the earth.
Dongshan said: Words do not unfold events, speech does not suit the occasion. He who accepts the words will lose, he who clings to the sentences will be confused. The verse says:
Words do not unfold events, speech does not suit the occasion. He who accepts the words will lose, he who clings to the sentences will be confused. One must not act wrongly when encountering people.
A seeker of the Way visited Langye. The verse says:
Having seized the 'li' pearl (a legendary pearl hidden under the chin of a black dragon), return immediately, the lesser demons all suspect and guess. Take it and throw it into the great waves, let go and everyone comes and goes in vain.
A monk asked Fengxue: Speech and silence both involve deviation and subtlety, how can one be thorough without making mistakes? Fengxue said: I often remember the third month in Jiangnan, where the partridges sing and hundreds of flowers are fragrant. The verse says:
Suddenly going out, one sees the road first, having just washed one's feet, one boards the boat. The secret of the immortals is truly worth cherishing, even father and son, though close, cannot pass it on.
Zhao Zhou visited Daowu. Daowu, seeing Zhao Zhou coming, wore leopard-skin trousers and held a 'ji liao' staff, waiting in front of the three gates. As soon as he saw Zhao Zhou coming, he loudly greeted him and stood there. Zhao Zhou said: Be careful and attentive in guarding. Daowu greeted him again and left. The verse says:
There is propriety and music, there is singing and response. When people are calm, they do not speak, when water is calm, it does not flow.
When Linji was passing away, he said to the assembly: After my death, you must not extinguish my 'Right Dharma Eye Treasury'. The Third Sage came out and said: How dare we extinguish the 'Right Dharma Eye Treasury' of the master. Linji said: If someone asks you later, what will you say to him? The Third Sage then shouted. Linji said: Who knows that my 'Right Dharma Eye Treasury' is extinguished by this blind donkey. The verse says:
The blind donkey jumps and everyone is startled, how can the Right Dharma be entrusted to people? The Three Essentials and Three Mysteries are all lost, one walks out of the fortified city with a dignified wave of the hand.
A monk asked Qianfeng: The 'Tathagatas' of the ten directions, the one road to 'Nirvana'. The verse says:
Tearing apart a fan of Yunmen, breaking a stick of Qianfeng. Two or three thousand places of string and wind instrument towers, four or five hundred lanes of flowery willows.
Master Yunmen said: Hearing the sound, one awakens to the Way.
見色明心。作么生是聞聲悟道見色明心。乃云。觀世音菩薩將錢來買糊餅。放下手云。元來只是饅頭。頌云。
見色明心事已差。聞聲悟道更交加。觀音妙智慈悲力。 荊棘林生優缽華。
雲門大師拈起拄杖舉教云。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。乃云。衲僧見拄杖。但喚作拄杖。行但行坐但坐。總不得動著。頌云。
剔開金殿鎖。撞動玉樓鐘。泣露千般草。吟風一樣松。
陸亙大夫問南泉。肇法師也甚奇怪。解道天地與我同根。萬物與我一體。泉指庭前華召大夫云。時人見此一株華。如夢相似。頌云。
天地同根伸一問。未曾抬步已亡家。無陰陽處華重發。 玉本無瑕卻有瑕。
玄沙三種病人。頌云。
玄沙三種病人話。透出雲門六不收。莫待是非來入耳。 從前知己返為仇。
玄沙見新到才禮拜。沙云。因我得禮爾頌云。
夫子不識字。達磨不會禪。玄沙無此語。切莫妄流傳。
南院上堂云。赤肉團上壁立千仞。時有僧問。赤肉團上壁立千仞。豈不是和尚道。院云是。僧便掀倒禪床。院云。爾看這瞎漢亂做。僧擬議。院便打趁出院。頌云。
赤肉團邊用得親。主賓有理各難伸。兩個駝子相逢著。 世上如今無直人。
百丈侍馬祖
【現代漢語翻譯】 現代漢語譯本： 『見色明心』（通過看到外在事物來明白自己的心性）。怎麼才是『聞聲悟道見色明心』呢？於是說：觀世音菩薩（Avalokiteśvara，佛教中一位重要的菩薩，以慈悲著稱）拿錢來買糊餅，放下手說：原來只是饅頭。頌詞說： 『見色明心事已差，聞聲悟道更交加。觀音妙智慈悲力，荊棘林生優缽華（Utpala，一種藍色的蓮花）。』 雲門大師（Yunmen，唐末五代時期禪宗大師）拿起拄杖，引用教義說：凡夫俗子實在地認為它存在，二乘（聲聞乘和緣覺乘）分析它認為它不存在，緣覺認為它是虛幻的存在，菩薩認為它當體就是空。於是說：禪僧見到拄杖，只叫它做拄杖，行走時只行走，坐下時只坐下，總不能有所執著。頌詞說： 『剔開金殿鎖，撞動玉樓鐘。泣露千般草，吟風一樣松。』 陸亙（Lu Xuan，唐代官員）大夫問南泉（Nanquan，唐代禪師）：肇法師（Sengzhao，東晉僧人）也甚是奇怪，理解說道天地與我同根，萬物與我一體。南泉指著庭前的花，招呼大夫說：世人見到這一株花，如同做夢一般。頌詞說： 『天地同根伸一問，未曾抬步已亡家。無陰陽處華重發，玉本無瑕卻有瑕。』 玄沙（Xuansha，唐末五代時期禪師）說有三種病人。頌詞說： 『玄沙三種病人話，透出雲門六不收。莫待是非來入耳，從前知己返為仇。』 玄沙見到新來的人才禮拜，玄沙說：因為我才讓你行禮。頌詞說： 『夫子不識字，達磨（Bodhidharma，禪宗初祖）不會禪。玄沙無此語，切莫妄流傳。』 南院（Nanyuan，唐末五代時期禪師）上堂說法說：在赤肉團（指人的肉身）上壁立千仞（形容氣勢險峻）。當時有僧人問：在赤肉團上壁立千仞，豈不是和尚您說的道理？南院回答說是。僧人便掀翻禪床。南院說：你看這瞎漢胡作非爲。僧人想要辯解，南院便打他，把他趕出了寺院。頌詞說： 『赤肉團邊用得親，主賓有理各難伸。兩個駝子相逢著，世上如今無直人。』 百丈（Baizhang，唐代禪師）侍奉馬祖（Mazu，唐代禪師）。
【English Translation】 English version: 'Seeing form, understanding mind' (understanding one's own mind by seeing external things). How is it 'hearing sound, realizing the Way, seeing form, understanding mind'? Then it was said: Avalokiteśvara Bodhisattva (Avalokiteśvara, an important Bodhisattva in Buddhism, known for compassion) brought money to buy sesame cakes, put down his hand and said: It turns out it's just steamed buns. The verse says: 'Seeing form, understanding mind, the matter is already off; hearing sound, realizing the Way, even more so. Avalokiteśvara's wonderful wisdom and compassionate power, in the thorny forest grows the Utpala (Utpala, a blue lotus).' Master Yunmen (Yunmen, a Chan master of the late Tang and Five Dynasties period) picked up his staff and quoted the teachings, saying: Ordinary people truly believe it exists, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) analyze it and believe it does not exist, Pratyekabuddhas believe it is a illusory existence, Bodhisattvas believe that its essence is emptiness. Then it was said: When Chan monks see a staff, they just call it a staff, when walking, just walk, when sitting, just sit, and must not be attached to it. The verse says: 'Picking open the golden palace lock, striking the jade tower bell. Weeping dew on thousands of grasses, singing wind on the same pine.' Lu Xuan (Lu Xuan, an official of the Tang Dynasty) asked Nanquan (Nanquan, a Chan master of the Tang Dynasty): Dharma Master Sengzhao (Sengzhao, a monk of the Eastern Jin Dynasty) is also very strange, understanding and saying that heaven and earth have the same root as me, and all things are one with me. Nanquan pointed to the flowers in front of the courtyard and called to the official, saying: People see this flower as if they are dreaming. The verse says: 'Heaven and earth share the same root, one question is asked, before taking a step, the home is already lost. Where there is no yin and yang, the flower blooms again, jade is originally flawless, yet it has flaws.' Xuansha (Xuansha, a Chan master of the late Tang and Five Dynasties period) said there are three kinds of sick people. The verse says: 'Xuansha's words about three kinds of sick people, reveal Yunmen's six non-receptions. Don't wait for right and wrong to enter your ears, former friends turn into enemies.' Xuansha saw the newcomer just bowing, Xuansha said: Because of me, you are performing the ritual. The verse says: 'Confucius does not know how to read, Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism) does not understand Chan. Xuansha has no such words, do not spread them recklessly.' Nanyuan (Nanyuan, a Chan master of the late Tang and Five Dynasties period) ascended the hall and said: On the red flesh mass (referring to the human body), a thousand-仞 (ren, a unit of length) cliff stands upright (describing a steep and imposing momentum). At that time, a monk asked: On the red flesh mass, a thousand-仞 cliff stands upright, isn't that what you, the abbot, are saying? Nanyuan replied yes. The monk then overturned the Zen bed. Nanyuan said: Look at this blind man acting recklessly. The monk wanted to argue, Nanyuan hit him and drove him out of the monastery. The verse says: 'Using it intimately beside the red flesh mass, host and guest each have their reasons, difficult to express. Two hunchbacks meet, there are no straight people in the world today.' Baizhang (Baizhang, a Chan master of the Tang Dynasty) served Mazu (Mazu, a Chan master of the Tang Dynasty).
遊山歸忽然哭。同事問云。憶父母耶。丈云無。同事云。被人罵耶。丈云無。同事云。哭作甚麼。丈云。問取和尚。同事往問馬祖。祖云。爾去問取他。同事回至寮中見百丈呵呵大笑。同事云。適來為甚麼哭。如今為甚麼笑。丈云。適來哭而今笑。同事惘然。頌云。
有時笑兮有時哭。悲喜交並暗催促。此理如何舉向人。 斷絃須得鸞膠續。
楊岐和尚問僧。栗棘蓬爾作么生吞。金剛圈爾作么生跳。頌云。
金剛圈栗棘蓬。玄沙三種病。石鞏一張弓。 直截為君說。新羅在海東。
僧問楊岐。如何是佛。岐云。三腳驢子弄蹄行。僧云。便恁么去時如何。岐云。湖南長老。頌云。
楊岐一頭驢。只有三隻腳。潘閬倒騎歸。攧殺黃幡綽。
僧問青原思和尚。如何是佛法大意。原云。廬陵米作么價。頌云。
老青原沒縫罅。問佛法酬米價。差毫釐成話𣠽。 無面目得人怕。
僧問巖頭。古帆未掛時如何。頭云。後園驢吃草頌云。
後園驢吃草。一老一不老。驀地撞出來。斗湊得恰好。
僧問巖頭。古帆未掛時如何。頭云。小魚吞大魚。頌云。
小魚吞大魚。直路太縈紆。古帆休更問。處處得逢渠。
僧問五祖演和尚。如何是臨濟下事。祖云。五逆聞雷。頌云。
五逆聞
【現代漢語翻譯】 現代漢語譯本： 百丈禪師忽然哭了。同事問：『您是想念父母了嗎？』百丈說：『不是。』同事又問：『是被人責罵了嗎？』百丈說：『不是。』同事問：『那您哭什麼呢？』百丈說：『你去問和尚。』同事去問馬祖禪師，馬祖說：『你回去問他。』同事回到寮房，看見百丈哈哈大笑。同事問：『剛才為什麼哭，現在又為什麼笑？』百丈說：『剛才哭，現在笑。』同事茫然不解。頌詞說：
『有時笑啊有時哭，悲傷喜悅交織暗中催促。這個道理如何向人解說？斷了的琴絃需要用鸞膠來續。』
楊岐和尚問僧人：『栗棘蓬（一種帶刺的植物）你如何吞下？金剛圈（比喻難以擺脫的束縛）你如何跳過？』頌詞說：
『金剛圈，栗棘蓬，玄沙（玄沙師備禪師）的三種病（指玄沙所說的三種過失），石鞏（石鞏慧藏禪師）的一張弓。 直接為你說明，新羅（古代朝鮮）就在海的東邊。』
僧人問楊岐：『什麼是佛？』楊岐說：『三腳驢子弄蹄行。』僧人說：『就這樣去可以嗎？』楊岐說：『湖南長老。』頌詞說：
『楊岐有一頭驢，只有三隻腳。潘閬（宋代隱士）倒騎著回家，摔死了黃幡綽（人名）。』
僧人問青原思和尚：『什麼是佛法大意？』青原說：『廬陵米什麼價？』頌詞說：
『老青原沒有縫隙可鉆，問佛法卻回答米價。差之毫釐謬以千里，沒有面目才讓人害怕。』
僧人問巖頭：『古帆未掛起時如何？』巖頭說：『後園的驢吃草。』頌詞說：
『後園的驢吃草，一個老，一個不老。突然撞了出來，鬥合得恰好。』
僧人問巖頭：『古帆未掛起時如何？』巖頭說：『小魚吞大魚。』頌詞說：
『小魚吞大魚，直路太迂迴。古帆不必再問，處處都能遇到它。』
僧人問五祖演和尚：『什麼是臨濟宗下的事？』五祖說：『五逆（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種重罪）聞雷。』頌詞說：
『五逆聽見』
【English Translation】 English version: Baizhang suddenly cried. A colleague asked: 'Do you miss your parents?' Baizhang said, 'No.' The colleague asked again: 'Were you scolded?' Baizhang said, 'No.' The colleague asked: 'Then why are you crying?' Baizhang said, 'Go ask the monk.' The colleague went to ask Mazu, who said, 'Go back and ask him.' The colleague returned to the dormitory and saw Baizhang laughing loudly. The colleague asked: 'Why were you crying just now, and why are you laughing now?' Baizhang said, 'I was crying just now, and now I am laughing.' The colleague was bewildered. The verse says:
'Sometimes laughing, sometimes crying, sorrow and joy intermingling, urging in secret. How can this principle be explained to others? A broken string needs to be mended with luan glue.'
Yangqi asked a monk: 'How do you swallow a chestnut hedgehog (a thorny plant)? How do you jump over a vajra circle (a metaphor for inescapable bondage)?' The verse says:
'Vajra circle, chestnut hedgehog, Xuansha's (Zen Master Xuansha Shibei) three illnesses (referring to the three faults Xuansha spoke of), Shigong's (Zen Master Shigong Huizang) bow. Directly explaining it to you, Silla (ancient Korea) is just east of the sea.'
A monk asked Yangqi: 'What is Buddha?' Yangqi said, 'A three-legged donkey walks with its hooves.' The monk said, 'Is it okay to go like this?' Yangqi said, 'The elder of Hunan.' The verse says:
'Yangqi has a donkey with only three legs. Pan Lang (a recluse of the Song Dynasty) rides it home backwards, killing Huang Fanchuo (a person's name) by falling off.'
A monk asked Zen Master Qingyuan Si: 'What is the great meaning of the Buddha-dharma?' Qingyuan said, 'What is the price of rice in Luling?' The verse says:
'Old Qingyuan has no cracks to be found, answering the price of rice when asked about the Buddha-dharma. A difference of a hair's breadth leads to a thousand-mile error, being faceless makes people afraid.'
A monk asked Yantou: 'What is it like when the ancient sail is not hoisted?' Yantou said, 'The donkey in the back garden eats grass.' The verse says:
'The donkey in the back garden eats grass, one old, one not old. Suddenly bumping out, they fit together perfectly.'
A monk asked Yantou: 'What is it like when the ancient sail is not hoisted?' Yantou said, 'A small fish swallows a big fish.' The verse says:
'A small fish swallows a big fish, the direct road is too winding. No need to ask about the ancient sail anymore, you can meet it everywhere.'
A monk asked Zen Master Wuzu Yan: 'What is the matter under the Linji school?' Wuzu said, 'The five rebellious acts (referring to the five heinous crimes of killing one's father, killing one's mother, killing an arhat, disrupting the sangha, and drawing blood from a Buddha's body) hearing thunder.' The verse says:
'The five rebellious acts hearing'
雷。曾參顏回。一粒豆子。爆出冷灰。
僧問圓悟和尚。如何是佛。悟云。口是禍門。頌云。
口是禍門。電激雷奔。娑竭出海。震動乾坤。
佛眼和尚讀靈源十二時歌有偈云。一日日一時時。龍門老心自知。頌云。
日日日日。時時時時。違時失候。個老古錐。
南禪師云。鐘樓上念贊。床腳下種菜時如何。黃檗勝禪師云。猛虎當路坐。頌云。
直出直入。當面不識。更擬如何。著甚死急。
二十四祖尊者因。罽賓國王秉劍於前曰。師得蘊空否。曰已得。曰既得蘊空離生死否。曰已離。曰既離生死可施我頭否。曰身非我有豈況于頭。王便斬之。白乳涌高數尺。王臂自墮頌云。
殺人須是殺人漢。當下一刀成兩段。頭臂雖虧劍刃鋒。 何似秦時𨍏轢鉆。
芭蕉拄杖。頌云。
十字街頭。現成行貨。擬欲商量。漆桶蹉過。
汾陽十智同真。頌云。
兔角龜毛眼裡栽。鐵山當面勢崔嵬。東西南北無門入。 曠劫無明當下灰。
雲門抽顧頌鑒咦。頌云。
雲門鑒咦。少有人知。咄無孔鐵錘。
龐居士問馬大師。不與萬法為侶者是甚麼人。大師云。待汝一口吸盡西江水即向汝道。頌云。
一口吸盡西江水。甲乙丙丁庚戊己。咄咄咄。 啰啰哩。
法
【現代漢語翻譯】 現代漢語譯本： 雷。曾參（Zeng Shen，孔子的學生）顏回（Yan Hui，孔子的得意門生）。一粒豆子。爆出冷灰。
僧人問圓悟和尚（Yuanwu，禪宗大師），『如何是佛？』圓悟說：『口是禍門。』 頌曰：
『口是禍門，電激雷奔。娑竭（Suojie，海神）出海，震動乾坤。』
佛眼和尚（Foyan，禪宗大師）讀靈源十二時歌有偈云：『一日日一時時，龍門老心自知。』 頌曰：
『日日日日，時時時時。違時失候，個老古錐。』
南禪師說：『鐘樓上念贊，床腳下種菜時如何？』 黃檗勝禪師（Huangbo，禪宗大師）說：『猛虎當路坐。』 頌曰：
『直出直入，當面不識。更擬如何？著甚死急？』
二十四祖尊者（The 24th Patriarch）因，罽賓國王（The King of Jibin）秉劍於前說：『師得蘊空否？』 說：『已得。』 說：『既得蘊空離生死否？』 說：『已離。』 說：『既離生死可施我頭否？』 說：『身非我有，豈況于頭？』 王便斬之，白乳涌高數尺，王臂自墮。頌曰：
『殺人須是殺人漢，當下一刀成兩段。頭臂雖虧劍刃鋒，何似秦時𨍏轢鉆。』
芭蕉拄杖。頌曰：
『十字街頭，現成行貨。擬欲商量，漆桶蹉過。』
汾陽十智同真。頌曰：
『兔角龜毛眼裡栽，鐵山當面勢崔嵬。東西南北無門入，曠劫無明當下灰。』
雲門抽顧頌鑒咦。頌曰：
『雲門鑒咦，少有人知。咄無孔鐵錘。』
龐居士（Pang Yun，唐代居士）問馬大師（Mazu Daoyi，禪宗大師）：『不與萬法為侶者是甚麼人？』 大師說：『待汝一口吸盡西江水即向汝道。』 頌曰：
『一口吸盡西江水，甲乙丙丁庚戊己。咄咄咄，啰啰哩。』
法』 English version: Thunder. Zeng Shen (Zeng Shen, a student of Confucius), Yan Hui (Yan Hui, Confucius's favorite student). A single bean. Exploded into cold ashes.
A monk asked Zen Master Yuanwu (Yuanwu, a Zen master), 'What is Buddha?' Yuanwu said, 'The mouth is the gate of misfortune.' A verse says:
'The mouth is the gate of misfortune, like lightning and thunder. Suojie (Suojie, the sea god) emerges from the sea, shaking the universe.'
Zen Master Foyan (Foyan, a Zen master) read Lingyuan's Twelve Hour Song and had a verse saying, 'Day by day, hour by hour, the old heart of Longmen knows it itself.' A verse says:
'Day by day, hour by hour. Missing the time and opportunity, that old simpleton.'
Zen Master Nan said, 'What about chanting praises on the bell tower and planting vegetables at the foot of the bed?' Zen Master Huangbo (Huangbo, a Zen master) said, 'A fierce tiger sits in the middle of the road.' A verse says:
'Directly in, directly out, not recognizing it face to face. What else do you intend? What's the rush?'
The 24th Patriarch (The 24th Patriarch) because, The King of Jibin (The King of Jibin) held a sword in front and said, 'Has the master attained the emptiness of the aggregates?' He said, 'Already attained.' He said, 'Having attained the emptiness of the aggregates, has he left birth and death?' He said, 'Already left.' He said, 'Having left birth and death, can you offer me your head?' He said, 'The body is not mine, let alone the head?' The king then beheaded him, and white milk gushed out several feet high, and the king's arm fell off. A verse says:
'To kill, one must be a killer. With one stroke, it's cut into two pieces. Although the head and arm are lost to the sword's edge, how does it compare to the Qin dynasty's 𨍏轢 drill?'
A banana leaf staff. A verse says:
'At the crossroads, ready-made goods. Intending to discuss, the lacquer bucket is missed.'
Fenyang's Ten Wisdoms are the same as truth. A verse says:
'Rabbit horns and turtle hair planted in the eyes, an iron mountain faces you, towering high. No entrance from east, west, south, or north, primordial ignorance turns to ashes right now.'
Yunmen draws a glance and praises 'yi'. A verse says:
'Yunmen's 'jian yi', few people know. 'Du', a holeless iron hammer.'
Layman Pang (Pang Yun, a Tang Dynasty layman) asked Master Ma (Mazu Daoyi, a Zen master), 'Who is the one who does not associate with the myriad dharmas?' The master said, 'When you have swallowed the entire West River in one gulp, then I will tell you.' A verse says:
'Swallowing the entire West River in one gulp, A, B, C, D, G, E, F. Tut, tut, tut, la, la, li.'
Dharma
【English Translation】 English version: Thunder. Zeng Shen (Zeng Shen, a student of Confucius), Yan Hui (Yan Hui, Confucius's favorite student). A single bean. Exploded into cold ashes. A monk asked Zen Master Yuanwu (Yuanwu, a Zen master), 'What is Buddha?' Yuanwu said, 'The mouth is the gate of misfortune.' A verse says: 'The mouth is the gate of misfortune, like lightning and thunder. Suojie (Suojie, the sea god) emerges from the sea, shaking the universe.' Zen Master Foyan (Foyan, a Zen master) read Lingyuan's Twelve Hour Song and had a verse saying, 'Day by day, hour by hour, the old heart of Longmen knows it itself.' A verse says: 'Day by day, hour by hour. Missing the time and opportunity, that old simpleton.' Zen Master Nan said, 'What about chanting praises on the bell tower and planting vegetables at the foot of the bed?' Zen Master Huangbo (Huangbo, a Zen master) said, 'A fierce tiger sits in the middle of the road.' A verse says: 'Directly in, directly out, not recognizing it face to face. What else do you intend? What's the rush?' The 24th Patriarch (The 24th Patriarch) because, The King of Jibin (The King of Jibin) held a sword in front and said, 'Has the master attained the emptiness of the aggregates?' He said, 'Already attained.' He said, 'Having attained the emptiness of the aggregates, has he left birth and death?' He said, 'Already left.' He said, 'Having left birth and death, can you offer me your head?' He said, 'The body is not mine, let alone the head?' The king then beheaded him, and white milk gushed out several feet high, and the king's arm fell off. A verse says: 'To kill, one must be a killer. With one stroke, it's cut into two pieces. Although the head and arm are lost to the sword's edge, how does it compare to the Qin dynasty's 𨍏轢 drill?' A banana leaf staff. A verse says: 'At the crossroads, ready-made goods. Intending to discuss, the lacquer bucket is missed.' Fenyang's Ten Wisdoms are the same as truth. A verse says: 'Rabbit horns and turtle hair planted in the eyes, an iron mountain faces you, towering high. No entrance from east, west, south, or north, primordial ignorance turns to ashes right now.' Yunmen draws a glance and praises 'yi'. A verse says: 'Yunmen's 'jian yi', few people know. 'Du', a holeless iron hammer.' Layman Pang (Pang Yun, a Tang Dynasty layman) asked Master Ma (Mazu Daoyi, a Zen master), 'Who is the one who does not associate with the myriad dharmas?' The master said, 'When you have swallowed the entire West River in one gulp, then I will tell you.' A verse says: 'Swallowing the entire West River in one gulp, A, B, C, D, G, E, F. Tut, tut, tut, la, la, li.' Dharma
華經云。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。頌云。
燕坐道場經十劫。一一從頭俱漏泄。世間多少守株人。 掉棒擬打天邊月。
維摩經云。其施汝者不名福田。供養汝者墮三惡道。頌云。
獨坐許誰知。青山對落暉。華須連夜發。莫待曉風吹。
圓覺經云。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辯真實。頌云。
荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。 雨打梨花蛺蝶飛。
楞嚴經云。見見之時見非是見。見猶離見見不能及。頌云。
春至自開華。秋來遷落葉。黃面老瞿曇。休搖三寸舌。
文殊菩薩所說般若經云。清凈行者不入涅槃。破戒比丘不入地獄。頌云。
壁上安燈盞。堂前置酒臺。悶來打三盞。何處得愁來。
楞伽經云。五法三自性二種無我。頌云。
陜府鐵牛白癩。嘉州大像耳聵。兩個病痛一般。 咄哉漆桶不快。
殃崛摩羅尊者。於一長者家持缽。適值其家婦人產難。長者遂白尊者曰。尊者是佛弟子。如何救得我家產難。尊者云。我乍入道。未能相救。當去問佛。尊者往見佛具陳斯事。佛言。汝但去說。我自從賢聖法來。未曾殺生。尊者依佛所說往告長者。婦人聞之。當時分免。頌
云。
華陰山前百尺井。中有寒泉徹骨冷。誰家女子來照影。 不照其餘照斜領。
浮杯和尚因。凌行婆問。盡力道不得底句分付阿誰。杯云。浮杯無剩語。婆云。未到浮杯不妨疑著。杯云。別有長處不妨拈出。婆斂手哭云。蒼天中更添冤苦。杯無語。婆云。語不識偏正。理不知倒邪。為人即禍生。頌云。
掌內摩尼曾不顧。誰能護惜娘生褲。浮杯不會老婆禪。 直至如今遭點污。
後有僧舉似南泉。泉云。苦哉浮杯。被這老婆摧折一上。婆聞笑云。王老師猶少機關在。時有幽州澄一禪客。乃問婆。南泉為甚少機關。婆哭云。可悲可痛。澄一罔措。婆乃問會么澄一合掌而立。婆云。猗死禪和如麻似粟。后澄一舉似趙州。州云。我若見這臭婆問教口啞。澄一云。未審和尚怎生問他。州便打。澄一云。為甚卻打某甲。州云。似這猗死禪和不打更待何時。頌云。
電光石火尚猶遲。猗死禪和那得知。轉面回頭擬尋討。 夕陽已過綠梢西。
婆聞卻云。趙州合吃婆手中棒。州聞哭云。可悲可痛。婆聞乃嘆云。趙州眼光爍破四天下。州聞令人去問云。如何是趙州眼。婆乃豎起拳。州聞乃作頌送云。當機覿面提。覿面當機疾。報爾凌行婆。哭聲何得失。婆答云。哭聲師已曉。已曉復誰知。當時摩竭令。幾
【現代漢語翻譯】 現代漢語譯本：
云。
華陰山前百尺井，井中有寒冷的泉水，冷得徹骨。是誰家的女子來這裡照影？ 不照其他地方，偏偏照著傾斜的衣領。
浮杯和尚因此事，凌行婆問：『用盡全力也說不出的那句話，你交付給誰了？』浮杯說：『浮杯沒有多餘的話。』凌行婆說：『還沒到浮杯的境界，不妨先懷疑著。』浮杯說：『另有長處，不妨拿出來。』凌行婆合起手哭著說：『蒼天之中又增添了冤屈和痛苦。』浮杯沒有說話。凌行婆說：『說話不辨偏正，理路不知顛倒邪謬，為人處世就會招來禍患。』頌詞說：
『掌中的摩尼寶珠從不顧惜，誰又能愛護那娘生來的褲子？浮杯不懂老婆禪，直到如今還遭受玷污。』
後來有僧人把這件事告訴南泉，南泉說：『可憐啊，浮杯，被這老婆子摧殘了一番。』凌行婆聽了笑著說：『王老師（指南泉）還缺少機巧。』當時有幽州澄一禪客，就問凌行婆：『南泉為什麼缺少機巧？』凌行婆哭著說：『可悲可痛啊！』澄一不知所措。凌行婆就問：『會了嗎？』澄一合掌站立。凌行婆說：『像你這樣死板的禪和子多如麻、密如粟。』後來澄一把這件事告訴趙州，趙州說：『我如果見到這臭婆子，一定問得她啞口無言。』澄一說：『不知和尚您怎麼問她？』趙州就打了他。澄一說：『為什麼卻打我？』趙州說：『像你這樣死板的禪和子，不打更待何時？』頌詞說：
『電光石火尚且還慢了，像你這樣死板的禪和子哪裡知道？轉面回頭想要尋找，夕陽已經西下，照在綠色的樹梢上。』
凌行婆聽了卻說：『趙州應該吃我手中的棒子。』趙州聽了哭著說：『可悲可痛啊！』凌行婆聽了就嘆息說：『趙州的眼光照破了整個世界。』趙州派人去問：『什麼是趙州的眼？』凌行婆就豎起拳頭。趙州聽了就作頌送給她說：『當機立斷，面對面地提持，面對面時，當機要迅速。告訴凌行婆，哭聲有什麼得失？』凌行婆回答說：『哭聲老師已經明白了，明白了又有誰知道？當時摩竭的命令，有幾……』
【English Translation】 English version:
Cloud.
In front of Mount Huayin, there is a hundred-foot well. Inside, there is a cold spring, chilling to the bone. Whose daughter comes here to reflect her image? Not reflecting on anything else, she focuses on her slanted collar.
Because of this, Monk Fubei, Ling Xingpo asked: 'That sentence that cannot be uttered even with all your strength, to whom do you entrust it?' Fubei said: 'Fubei has no superfluous words.' Ling Xingpo said: 'Before reaching Fubei's state, it's okay to be suspicious.' Fubei said: 'If there are other strengths, it's okay to bring them out.' Ling Xingpo put her hands together, crying, and said: 'In the heavens, more grievances and suffering are added.' Fubei was silent. Ling Xingpo said: 'Speaking without distinguishing between partiality and correctness, understanding principles without knowing inversion and fallacy, dealing with people will bring disaster.' The verse says:
'The Mani jewel in the palm is never cared for, who can cherish the pants born with the mother? Fubei doesn't understand the old woman's Chan, and still suffers defilement today.'
Later, a monk told Nanquan about this, and Nanquan said: 'Alas, Fubei, he was devastated by this old woman.' Ling Xingpo laughed when she heard this and said: 'Teacher Wang (referring to Nanquan) still lacks ingenuity.' At that time, there was a Chan traveler from Youzhou named Chengyi, who asked Ling Xingpo: 'Why does Nanquan lack ingenuity?' Ling Xingpo cried and said: 'How sad and painful!' Chengyi was at a loss. Ling Xingpo then asked: 'Do you understand?' Chengyi put his palms together and stood. Ling Xingpo said: 'Chan monks as stiff as you are as numerous as hemp and as dense as millet.' Later, Chengyi told Zhao Zhou about this, and Zhao Zhou said: 'If I see this stinky old woman, I will definitely ask her until she is speechless.' Chengyi said: 'I don't know how the monk would ask her?' Zhao Zhou then hit him. Chengyi said: 'Why did you hit me?' Zhao Zhou said: 'Chan monks as stiff as you, when else should I hit you?' The verse says:
'Lightning and flint are still slow, how can Chan monks as stiff as you know? Turning your face and looking back to find it, the setting sun has already passed, shining on the green treetops.'
Ling Xingpo heard this and said: 'Zhao Zhou should eat the stick in my hand.' Zhao Zhou cried when he heard this and said: 'How sad and painful!' Ling Xingpo sighed and said: 'Zhao Zhou's eyes illuminate the entire world.' Zhao Zhou sent someone to ask: 'What is Zhao Zhou's eye?' Ling Xingpo then raised her fist. Zhao Zhou heard this and composed a verse to send to her, saying: 'Seize the opportunity, face-to-face, and uphold it, face-to-face, the opportunity must be swift. Tell Ling Xingpo, what are the gains and losses of crying?' Ling Xingpo replied: 'The teacher already understands the sound of crying, who else knows after understanding? At that time, the order of Magadha, how many...'
喪目前機。頌云。
眼光爍破四天下。婆子拳頭沒縫罅。當機覿面事如何。 猛虎脊樑誰解跨。
南泉云。三世諸佛不知有。貍奴白牯卻知有。頌云。
三世諸佛不知有。老老大大外邊走。眼皮蓋盡五須彌。 大洋海里翻筋斗。(一)貍奴白牯卻知有。 瀑布不溜青山走。堪笑無端王老師。錯認簸箕作熨斗(二)。
臨濟問寺主。甚麼處去來。云州中糶黃米去來。濟以拄杖畫一畫云。還糶得這個么。生便喝。濟便打。次典座至。濟乃舉似典座。座云。寺主不會和尚意。濟云。爾又作么生。座禮拜。濟亦打。頌云。
一堆紅焰亙晴空。不問金鍮鐵錫銅。入里儘教成水去。 那容蚊蚋泊其中。
五祖和尚舉。僧問趙州。如何是祖師西來意。州云。庭前柏樹子。恁么會便不是了也。如何是祖師西來意。庭前柏樹子。恁么會方始是。頌云。
崎崎嶇嶇平坦坦。平坦坦處甚崎嶇。驀地跛驢能蹴蹋。 抹過追風天馬駒。
師室中常舉竹篦問學者曰。喚作竹篦則觸。不喚作竹篦則背。眾下語皆不契。因僧請益。覆成五頌示之。頌云。
雲門舉起竹篦。開口知君話墮。上方香積不餐。 甘伏食人涕唾(一)。雲門舉起竹篦。禪和切忌針錐。 鸞鳳不棲荊棘。𪂶𪂶偏守空池(二)。雲門舉起竹篦。
通身帶水拖泥。奉報參玄上士。 撒手懸崖勿遲(三)。雲門舉起竹篦。擬議知君亂統。 直饒救得眼睛。當下失卻鼻孔(四)。雲門舉起竹篦。 露出心肝五臟。可憐猗死禪和。猶自魂飛膽喪(五)。
大慧普覺禪師語錄卷第十 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師偈頌卷第十一
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
皇帝在建邸請升堂偈
豁開頂門眼。照徹大千界。既作法中王。於法得自在。
又作偈。
大根大器大力量。荷擔大事不尋常。一毛頭上通訊息。 遍界明明不覆藏。
御賜真贊師演成四偈。
生滅不滅。如水中月。不可攬觸。妙在甄別。
常住不住。是真實義。一幅丹青。輝天鑒地。
圓覺空明。胡來漢現。一點靈光。萬化千變。
隨物現處。廓清寰宇。不動神情。氣吞項羽。
泉州惠安縣迎藏經請小參偈
稽首十力大導師。三界獨尊無比況。示現成佛轉法輪。 廣演無邊契經海。眾生心想念念殊。 所轉法輪亦差別。法輪功德不可量。盡思竭力無能測。 有大經卷在一塵。量等三千大千界。 世有聰慧明達人。具足天眼悉知見。破塵出經作佛事。 不作實與非實想。又以無邊法界空
。 納在佛身一毛孔。須彌鐵圍及大海。 一一包容無迫隘。一毛既爾余悉然。導師方便亦如是。 唸唸普遍諸毛孔。唸唸克證金剛慧。 唸唸成就佛菩提。唸唸滿足普賢愿。而不生於戲論心。 亦不住于深境界。如夢如幻如水月。 如優曇華出世間。如是常轉大經卷。了無能轉所轉者。 三世諸佛諸菩薩。聲聞獨覺及天人。 地獄修羅鬼畜等。一一皆承此經力。 我今復與諸佛子。各生殊勝難遇心。還攝此經一歸塵。 安住毗盧法寶藏。
莊泉伯檢察為先安撫請升堂偈
近來學佛人。少見不顛倒。唯務資談柄。棄大而就小。 昧卻直截事。外邊打之繞。畢竟那一著。 何曾得分曉。獨有莊居士。真實沒虛矯。斷除煩惱根。 烈火燒乾草。心地既安然。魔境豈能擾。 任爾鬧浩浩。我常靜悄悄。末後示真歸。 如脫破布襖。加趺入禪定。皓月臨清沼。透過生死關。 擊碎無價寶。剛正大丈夫。一了一切了。
方敷文請升堂舉那吒太子因緣
骨肉都還父母了。不知那個是那吒。一毛頭上翻身轉。 一一毛頭渾不差。
趙提宮請升堂偈
言前薦得已天涯。句后承當路轉賒。一擊鐵關如粉碎。 水天空闊雁行斜。
李參政轉物庵(並引泰發)
江月老人。榜所居之室曰轉物。蓋取首楞
【現代漢語翻譯】 現代漢語譯本： 納于佛身一毛孔之中，即使是須彌山（Sumeru，佛教宇宙觀中的中心山）、鐵圍山（Chakravala，環繞世界的山脈）以及大海，都能一一包容而毫無迫隘。一根毛孔如此，其餘的毛孔也都是這樣。導師的方便法門也是如此，唸唸之間普遍存在於每個毛孔之中，唸唸之間都能證得金剛般的智慧，唸唸之間成就佛的菩提，唸唸之間滿足普賢菩薩的願行，卻不生起戲論之心，也不執著于甚深的境界。一切都如夢如幻如水中月，如優曇花（udumbara，傳說中的稀有花朵）出現在世間一般。如此常常轉動這偉大的經卷，卻沒有能轉和所轉的分別。三世諸佛、諸菩薩、聲聞、獨覺以及天人，地獄、修羅、鬼、畜等，一切眾生都承受此經的力量。我如今再次與諸佛子，各自生起殊勝難遇之心，最終將此經歸於一塵，安住在毗盧遮那佛（Vairocana，佛的三身之一，代表法身）的法寶藏中。
近來學佛之人，很少見到不顛倒的。只務于談論的把柄，捨棄大的而追求小的。昧卻直截了當之事，在外邊繞來繞去。 最終那一著，何曾能明白分曉？唯獨莊居士，真實而不虛假。斷除煩惱的根源，如烈火燒乾草一般。心地既然安然，魔境又怎能擾亂？任憑你喧鬧浩浩，我自常保靜悄悄。最後示現真歸，如脫去破舊的布襖。跏趺而入禪定，如皓月臨照清澈的沼澤。透過生死關，擊碎無價之寶。真是剛正的大丈夫，一了一切都了。
骨肉都歸還父母了，不知哪個才是那吒（Nata，佛教護法神）。在一毛頭上翻身轉動，每一個毛頭都毫無差別。
言語之前薦得，已在天涯之外。語句之後承當，道路反而遙遠。一擊之下，鐵關如粉碎，水天空闊，雁行斜飛。
江月老人，將所居住的房間命名為『轉物』，大概是取自《首楞嚴經》（Shurangama Sutra）的意義。
【English Translation】 English version: It is contained within a single pore of the Buddha's body. Even Mount Sumeru (the central mountain in Buddhist cosmology), the Iron Ring Mountains (the Chakravala Mountains, which surround the world), and the great ocean, are all encompassed without constraint. If one pore is like this, all the others are the same. The Teacher's expedient means are also like this, universally present in every pore in every moment, realizing diamond-like wisdom in every moment, accomplishing the Bodhi of the Buddha in every moment, fulfilling the vows of Samantabhadra (a Bodhisattva representing universal virtue) in every moment, yet without giving rise to frivolous thoughts, nor dwelling in profound states. Everything is like a dream, like an illusion, like the moon in water, like the appearance of the Udumbara flower (a legendary rare flower) in the world. Thus, constantly turning this great scripture, yet without a turner or that which is turned. The Buddhas and Bodhisattvas of the three times, the Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and Devas (gods), as well as hells, Asuras (demigods), ghosts, and animals, all receive the power of this scripture. I now again, together with all the Buddha's disciples, each give rise to a supreme and rare mind, and ultimately return this scripture to a single dust, abiding in the Dharma treasury of Vairocana (one of the three bodies of the Buddha, representing the Dharmakaya).
In recent times, those who study Buddhism are rarely seen without being deluded. They only engage in topics of discussion, abandoning the great to pursue the small. They are oblivious to the direct matter, circling around on the outside. Ultimately, that one point, how could they ever understand it clearly? Only Layman Zhuang is genuine and not false. He cuts off the root of afflictions, like a fierce fire burning dry grass. Since the mind is peaceful, how can demonic realms disturb it? Let you be noisy and clamorous, I always remain quiet and still. In the end, he shows true return, like taking off a worn-out cloth coat. He sits in full lotus posture and enters Samadhi (meditative state), like the bright moon reflecting on a clear pond. Passing through the gate of birth and death, he shatters the priceless treasure. Truly a steadfast great man, with one understanding, everything is understood.
The bones and flesh are all returned to the parents, but who is Nata (a protective deity in Buddhism)? Turning over on the tip of a single hair, every single hair tip is without difference.
To recognize before words is beyond the horizon. To take responsibility after words makes the road even more distant. With one strike, the iron gate is like being smashed to pieces, the water and sky are vast, and the geese fly diagonally in formation.
Old Man Jiangyue named his dwelling 'Turning Things,' probably taking the meaning from the Shurangama Sutra.
嚴若能轉物即同如來之義。書來索銘。妙喜宗杲為之銘曰。
若能轉物即同如來。咄哉瞿曇誑諕癡呆。物無自性我亦非有。轉者為誰徒勞心手。知無自性復是何物。瞥起情塵捫空揣骨。此庵無作住者何人。具頂門眼試辨疏親。
富樞密妙高堂(並引季申)
樞密富公。閱華嚴大教。娛戲毗盧性海。隨所寓揭名曰妙高堂。蓋取法界勝樂妙高之義作自受用佛事。書來索銘。妙喜某為之銘曰。
妙高堂隨所至。榜未懸落第二。似猛焰藏蚊蚋。 擬承當生妄計。德雲師安有作。在別峰亦寬廓。 住佛地何所託。我作銘任圖度。
魏侍郎凈心閣(邦達)
偉哉廣大寂滅心。譬如虛空不分別。擬心求凈即染污。 況複比倫諸佛土。又如夢中所見物。 所見雖有不可取。如是通達無有疑。凈心之義炳然現。 是義現矣難測量。超諸色相離言說。 過去未來現在世。佛及菩薩與聲聞。一切含識有情類。 平等於義如實了。善哉奇特過量人。 只以此閣演是義。演已便息隨所緣。 亦與夢中無差別。我以父母所生口。說此無上妙伽陀。 莊嚴廣大寂滅心。為諸來者作饒益。
向侍郎無熱軒(並引伯恭)
薌林居士。于所居園。臨池作無熱軒。將於北埭起連輝觀。取華嚴無熱大龍王宮流出四河華
【現代漢語翻譯】 現代漢語譯本： 『若能轉物即同如來』，意思是說，如果能夠轉變外物，就等同於如來的境界。有人來信索要銘文，妙喜宗杲為他寫了銘文： 『若能轉物即同如來。咄哉瞿曇（釋迦牟尼佛的別稱），誑諕癡呆。物無自性我亦非有。轉者為誰徒勞心手。知無自性復是何物。瞥起情塵捫空揣骨。此庵無作住者何人。具頂門眼試辨疏親。』 富樞密妙高堂(並引季申) 樞密富公，閱讀《華嚴經》的大教義，在毗盧（毗盧遮那佛，意為光明遍照）性海中嬉戲，隨所居住的地方揭名為妙高堂，大概是取法界勝樂妙高（指須彌山，佛教宇宙觀中的中心）的意義來作為自己受用的佛事。有人來信索要銘文，妙喜我為他寫了銘文： 『妙高堂隨所至。榜未懸落第二。似猛焰藏蚊蚋。擬承當生妄計。德雲師安有作。在別峰亦寬廓。住佛地何所託。我作銘任圖度。』 魏侍郎凈心閣(邦達) 偉大啊，廣大寂滅的心，譬如虛空不分別。想要用心求清凈，反而會被染污，更何況是與諸佛的國土相比呢？又如夢中所見之物，所見雖然存在，卻不可執取。如果能夠這樣通達而沒有疑惑，凈心的意義就明顯地展現出來了。這個意義顯現出來，難以測量，超越一切色相，脫離一切言說。過去、未來、現在世，佛及菩薩與聲聞（佛陀的弟子），一切有情眾生，對於平等之義如實了知。好啊，奇特超凡的人，只是用這個閣來演說這個意義，演說完畢便止息，隨順因緣，也與夢中沒有差別。我用父母所生的口，說這無上的妙伽陀（偈頌），莊嚴廣大寂滅的心，為所有來者作饒益。 向侍郎無熱軒(並引伯恭) 薌林居士，在他的住所的園林中，靠近池塘建造了無熱軒。他將要在北埭建造連輝觀，取自《華嚴經》中無熱大龍王宮流出四條河流的華嚴...
【English Translation】 English version: 'If one can transform objects, that is the same as the Tathagata's meaning.' This means that if one can transform external things, it is equivalent to the realm of the Tathagata (another name for the Buddha). Someone wrote a letter requesting an inscription, and Miaoxi Zonggao wrote an inscription for him: 'If one can transform objects, that is the same as the Tathagata. Alas, Gautama (another name for Shakyamuni Buddha), deceiving and foolish. Objects have no inherent nature, and neither do I. Who is the transformer, wasting effort in vain? Knowing that there is no inherent nature, what is it then? A fleeting rise of emotional dust, groping in the void, guessing at bones. This hermitage is without action, who dwells here? With eyes on the crown of your head, try to distinguish between close and distant relatives.' Grand Councilor Fu's Miaogao Hall (with introduction by Ji Shen) Grand Councilor Fu, reading the great teachings of the Avatamsaka Sutra (Flower Garland Sutra), playing in the nature-sea of Vairocana (meaning 'light shining everywhere'), named his residence Miaogao Hall, probably taking the meaning of Miaogao (Mount Sumeru, the center of the Buddhist universe) as a Buddhist practice for his own enjoyment. Someone wrote a letter requesting an inscription, and Miaoxi wrote an inscription for him: 'Miaogao Hall wherever it goes. The plaque not yet hung falls second. Like fierce flames hiding mosquitoes. Planning to undertake gives rise to delusional thoughts. Teacher Deyun has no action. On another peak, it is also spacious. Dwelling in the Buddha-land, what to rely on? I make an inscription, allowing for speculation.' Vice Minister Wei's Jingxin Pavilion (Bangda) Great is the vast, tranquil heart, like the void, without discrimination. Trying to seek purity with the mind only leads to defilement, let alone comparing it to the Buddha-lands. It is also like things seen in a dream; although what is seen exists, it cannot be grasped. If one can understand this without doubt, the meaning of a pure heart is clearly revealed. This meaning is revealed, difficult to measure, transcending all forms and beyond words. Past, future, and present, Buddhas and Bodhisattvas and Sravakas (disciples of the Buddha), all sentient beings, truly understand the meaning of equality. Good, extraordinary person, using only this pavilion to expound this meaning, ceasing after expounding, following conditions, also no different from a dream. I use the mouth born of my parents to speak this supreme, wonderful Gatha (verse), adorning the vast, tranquil heart, for the benefit of all who come. Vice Minister Xiang's Wure Xuan (with introduction by Bo Gong) Layman Xianglin, in the garden of his residence, built Wure Xuan (No Heat Pavilion) near the pond. He is going to build Lianhui Guan (Connected Radiance Pavilion) in Beidai, taking the Avatamsaka Sutra's Wure Great Dragon King's palace flowing out of the four rivers...
林寶樹接影連輝之義。樂谷韓公司諫為之記。居士來索鄙語乃說是偈。
勇猛精進過量人。號曰薌林大居士。住無變易真實處。 而常順行諸佛法。不作世間顛倒業。 成辦出世勝方便。而能於此方便中。幻出難思諸境界。 復于難思境界中。而現種種殊勝事。 華林寶樹咸放光。接影連輝相鑒徹。光色清凈如金剛。 世間無有能壞者。又如無熱大寶池。 四面分流入于海。是海廣大無邊際。 不出居士一毛孔。於一毛孔放光明。八萬四千同時發。 不勞居士轉舌相。只以此光宣妙法。 是法即是此光明。不離是光說此法。大海毛孔亦復爾。 此是薌林無熱義。是義如空不可量。 一一包羅世間相。我今以此無義語。略為居士出隻手。 佛子來登無熱軒。眾寶妙沙開戶牖。
蔡知縣小庵(並引)
快活居士。結庵于南嶽之陽。以小名之。蓋取石頭和尚庵雖小含法界之義。居士欲予書其榜。因說是偈。
此庵非小亦非大。堪笑石頭空捏怪。不知法界即此庵。 強謂此庵含法界。而今欲識住庵人。 萬象之中獨露身。妙喜為寫此庵榜。要與太虛為近鄰。
汪狀元燕坐軒(聖錫)
不於三界現身意。棹舉何如憒憒時。寄語軒中燕坐者。 好看新月下前溪。
韓司諫樂谷
人言至樂在此谷。
【現代漢語翻譯】 現代漢語譯本： 林寶樹接續光影，輝映相連，寓意深遠。樂谷韓公司諫為此作記。居士前來索取我的淺陋之語，於是說了這首偈。
勇猛精進，超越常人，被稱為薌林大居士（指修行精進，住在薌林的大德居士）。安住于不變易的真實之處，卻又常常順應奉行諸佛的教法。不造作世間顛倒的業，成就出世的殊勝方便。並且能在這方便之中，幻化出難以思議的諸種境界。又在難以思議的境界中，顯現種種殊勝之事。華林寶樹都放出光明，接續光影，輝映相連，互相照鑒通徹。光色清凈如同金剛，世間沒有能夠毀壞它的。又如無熱大寶池（指清涼無熱的殊勝水池），四面分流注入大海。這大海廣大無邊際，卻不出居士的一個毛孔。於一個毛孔中放出光明，八萬四千道光明同時發出。不需居士轉動舌頭，只用這光明宣說妙法。這法就是這光明，不離這光明而說此法。大海毛孔也是這樣。這就是薌林無熱的意義。這意義如虛空般不可衡量，一一包羅世間萬象。我今天用這無義之語，略微為居士伸出一隻手。佛子前來登上無熱軒，用眾寶妙沙開啟門戶。
蔡知縣小庵（並引）
快活居士，在南嶽南邊結廬安居，用『小』來命名。大概是取石頭和尚庵雖小卻包含法界的意義。居士想讓我為他的庵題寫匾額，因此說了這首偈。
這庵非小也非大，可笑石頭空自捏怪。不知法界即是此庵，偏要說此庵包含法界。如今想要認識住庵的人，就在萬象之中獨自顯露真身。妙喜為這庵題寫匾額，要與太虛空界做近鄰。
汪狀元燕坐軒（聖錫）
不在三界中顯現身意，放下一切念頭又會如何？寄語在軒中靜坐的人，好好欣賞新月下的前溪美景。
韓司諫樂谷
人們說最大的快樂就在這山谷里。
【English Translation】 English version: The jeweled trees of Lin connect shadows and radiate light, implying profound meaning. Han Gong, the Remonstrating Official of Yuegu, wrote a record for it. The Upāsaka (lay practitioner) came to ask for my humble words, so I spoke this gatha (verse):
Bravely and vigorously advancing beyond ordinary people, he is called the Great Upāsaka of Xianglin (referring to a virtuous lay practitioner who diligently practices and resides in Xianglin). He dwells in the unchanging and true place, yet constantly follows and practices the teachings of all Buddhas. He does not create the inverted karma of the world, but accomplishes the supreme expedient means of transcending the world. And within this expedient means, he can magically manifest inconceivable realms. Moreover, within these inconceivable realms, he manifests various extraordinary events. The jeweled trees of Hualin all emit light, connecting shadows and radiating light, reflecting and illuminating each other thoroughly. The light and color are pure like vajra (diamond), and nothing in the world can destroy it. It is also like the great Anavatapta (without heat) jeweled pond (referring to a supreme pond that is cool and free from heat), with streams flowing in all directions into the sea. This sea is vast and boundless, yet it does not exceed a single pore of the Upāsaka. From one pore, light is emitted, with eighty-four thousand rays of light appearing simultaneously. Without the Upāsaka moving his tongue, he uses this light to proclaim the wonderful Dharma. This Dharma is this light, and this Dharma is spoken without being separate from this light. The pores of the great sea are also like this. This is the meaning of Anavatapta of Xianglin. This meaning is immeasurable like space, encompassing all aspects of the world. Today, I use these meaningless words to slightly extend a hand to the Upāsaka. May the Buddha's disciples come and ascend the Anavatapta Pavilion, and open the doors and windows with precious sand.
The Small Hermitage of Magistrate Cai (with introduction)
The Happy Upāsaka built a hermitage on the south side of Mount Heng, naming it 'Small'. It probably takes the meaning that although the hermitage of Stone Monk (Shitou Xiqian) is small, it contains the meaning of the Dharmadhatu (realm of Dharma). The Upāsaka wanted me to inscribe a plaque for his hermitage, so I spoke this gatha:
This hermitage is neither small nor large, laughable is Stone's empty fabrication. Not knowing that the Dharmadhatu is this hermitage, he insists that this hermitage contains the Dharmadhatu. Now, if you want to know the person who dwells in this hermitage, he alone reveals his body within all phenomena. Miaoxi writes this plaque for the hermitage, wanting to be a close neighbor to the Great Void.
The Yan Zuo (Meditation) Pavilion of Scholar Wang (Shengxi)
Without manifesting body and mind in the three realms, what is it like to let go of all thoughts? Tell the person meditating in the pavilion to enjoy the beautiful scenery of the stream under the new moon.
Han, the Remonstrating Official of Yuegu
People say that the greatest joy is in this valley.
孰信樂為谷所移。以樂均施不樂者。 方名真樂丈夫兒。
六湛堂
非湛非搖此法源。當機莫厭假名存。直須過量英靈漢。 方入無邊廣大門。萬境交羅元不二。 六窗晝夜未嘗昏。翻思龐老事無別。擲劍揮空豈有痕。
同塵庵
塵無自性攬真成立。擬和其光同亦俱失。外既匪寬內亦不窒。 是義非虛亦復非實。庵中主人如玉處石。 作如是觀千載一息。
喻郎中觀我庵(子才)
萬物備於我。我觀卒未休。智者返觀我。縱橫得自由。
黃智通居士善住庵
善住庵中人。從來無所住。只這無住心。便是安身處。
謝紫巖居士(張侍郎)
紫巖分惠建溪茗。妙喜答以青州衫。得人一牛還一馬。 前三三與后三三。
答劉安撫(方明)
毛錐子上通訊息。爭似亡言絕見知。后夜一輪空界月。 清光千里共依依。
寄無垢居士(張侍郎)
上苑玉池方解凍。人間楊柳又垂春。山堂盡日焚香坐。 長憶毗耶多口人。
示汪居士(南叟)
一毛頭上無邊剎。決定識情難測量。直下不生邪險見。 壺中日月自然長。
示周子充寫華嚴經
總別同異成壞行布。圓融無礙塵入眾剎。非寬剎入眾塵非隘。 居士筆端宣暢果海。因源自在我今說偈。 讚揚同證
【現代漢語翻譯】 現代漢語譯本 誰會相信快樂會被山谷的回聲所轉移？如果將快樂平等地施予不快樂的人， 那才稱得上是真正懂得快樂的男子漢大丈夫。
六湛堂 既非湛寂也非搖動，這才是佛法的根源。 當機立斷，不要厭棄假名的存在。 必須是超越常人的英靈之士， 才能進入這無邊廣大的法門。 萬境交錯羅列，其本源卻並非二元對立。 六根之窗日夜不停地運作，卻從未真正昏昧。 反過來想想龐蘊居士的事蹟，其實並沒有什麼不同， 即使擲劍揮向天空，又怎會留下痕跡呢？
同塵庵 塵埃本無自性，依附於真如而成立。 想要調和它的光芒，同化與否都會失去本真。 對外既不顯得寬廣，對內也不感到閉塞。 這個道理既非虛妄也非真實。 庵中的主人就像美玉蘊藏在石頭之中。 如果能這樣觀照，千年也只如一息。
喻郎中觀我庵(子才) 萬物都具備於我身之中，我對萬物的觀察最終也不會停止。 智者反過來觀察自我，便能縱橫自在，獲得解脫。
黃智通居士善住庵 善住庵中的人，從來就沒有什麼可以執著安住的。 僅僅是這顆不執著的心，便是安身立命之處。
謝紫巖居士(張侍郎) 紫巖居士贈送來自建溪的茗茶，妙喜禪師回贈青州布衫。 得到別人一頭牛，就還他一匹馬。 前三三與后三三，都是一樣的道理（指佛法真諦）。
答劉安撫(方明) 用筆墨傳遞訊息，怎能比得上忘卻言語、斷絕見解的境界？ 後半夜一輪明月懸掛在空曠的境界中， 清澈的光輝照耀千里，彼此相互依戀。
寄無垢居士(張侍郎) 皇家園林中的玉池剛剛解凍，人間的楊柳又吐露出春意。 整天在山堂里焚香靜坐， 長久地思念著維摩詰(Vimalakirti)這位善於辯論的人。
示汪居士(南叟) 一根毫毛上顯現出無邊的佛國剎土(ksetra)， 想要用分別心去認識它，是難以測量的。 當下不生起邪惡險詐的見解， 那麼在壺中的日月自然會顯得長久。
示周子充寫華嚴經 總說、別說、相同、相異、成就、壞滅、行為、分佈， 圓融無礙，微塵中可以進入眾多的佛國剎土(ksetra)。 不是因為空間寬廣，佛國剎土(ksetra)進入微塵中也不是因為空間狹隘。 居士您用筆端宣揚暢達華嚴的果海。 從因地之源自在無礙，我現在說偈頌， 讚揚您與我一同證悟。
【English Translation】 English version Who would believe that joy can be moved by the echo of a valley? If joy is equally bestowed upon those who are unhappy, Then one can be called a true man who understands joy.
Sixfold Clarity Hall Neither stillness nor movement, this is the source of Dharma. At the opportune moment, do not reject the existence of provisional names. One must be an extraordinary and heroic person, To enter this boundless and vast gate. The myriad realms intersect and array, yet their origin is not dualistic. The six windows of the senses operate day and night, yet are never truly obscured. Reflect on the deeds of Layman Pang(Pang Yun), there is actually no difference, Even if a sword is thrown into the sky, how can it leave a trace?
Dwelling in the Dust Hermitage Dust has no inherent nature, it is established by relying on True Suchness. Trying to harmonize its light, whether assimilating or not, one loses the original truth. Externally, it does not appear wide; internally, it does not feel constricted. This principle is neither false nor true. The master of the hermitage is like jade hidden within stone. If one can contemplate in this way, a thousand years is like a single breath.
Viewing-Self Hermitage for Vice Minister Yu(Zicai) All things are complete within me, my observation of all things will ultimately not cease. The wise turn to observe the self, then they can be free and liberated.
Layman Huang Zhitong's Well-Dwelling Hermitage The person in the Well-Dwelling Hermitage has never had anything to cling to and dwell upon. Only this non-clinging mind is the place to settle down and establish oneself.
To Layman Xie Ziyan(Vice Minister Zhang) Layman Ziyan presents tea from Jianxi, Zen Master Miaoxi reciprocates with a Qingzhou robe. Receiving an ox from someone, one returns a horse. The former three-three and the latter three-three are the same principle (referring to the truth of the Dharma).
Reply to Pacification Commissioner Liu(Fang Ming) How can conveying messages with brush and ink compare to the state of forgetting words and severing views? In the latter half of the night, a round moon hangs in the empty realm, Clear light shines for a thousand miles, mutually relying on each other.
To Layman Wu Gou(Vice Minister Zhang) The jade pond in the royal garden has just thawed, the willows in the human world are sprouting with spring again. Sitting in the mountain hall burning incense all day, Longing for Vimalakirti(Vimalakirti), the eloquent one.
Showing to Layman Wang(Nan Sou) On a single hair tip appear boundless Buddha lands(ksetra), Trying to recognize it with a discriminating mind is difficult to measure. If one does not give rise to evil and treacherous views, Then the sun and moon in the pot will naturally seem long.
Showing to Zhou Zichong Writing the Avatamsaka Sutra General, specific, same, different, formation, destruction, conduct, arrangement, Perfectly fused and unobstructed, dust can enter numerous Buddha lands(ksetra). It is not because the space is wide, nor is it because the space is narrow that Buddha lands(ksetra) enter the dust. Layman, you proclaim and expound the fruit-sea of the Avatamsaka Sutra with your brush. From the source of the causal ground, freely and unhindered, I now speak this verse, Praising you and me for jointly realizing enlightenment.
一真法界。
示瞭然居士(舉之)
長樂沙坑鄭瞭然。不依本分要參禪。自言已到無參處。 哥羅管爾米疆年。
示韓令人(子蒼宅)
說不到處著一句。風前截斷千差路。超佛越祖只如今。 壁立萬仞無回互。
示大悲長老
一棒打破生死窟。當時凡聖絕行蹤。返笑趙州心不歇。 老來猶自走西東。
示祥雲懿長老
奪卻衲僧拄杖。當下便無伎倆。喝下鐵眼忽開直。 據千峰頂上。
示鼎需禪人
面門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼解卻符。 趙州東壁掛葫蘆。
示彌光禪人
龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。 孰云千里賺吾來。
示祖元禪人
萬仞崖頭解放身。起來依舊卻惺惺。飢餐渴飲渾無事。 那論昔人非昔人。
示遵璞禪人
一口吞盡三世佛。正是吾家客作兒。爭似璞禪無用處。 一毛頭上便忘機。
示法泉侍者
言前超佛祖。日輪正當午。豁開三要關。一擊涂毒鼓。 既發上頭機。莫問千鈞弩。放去絕遮攔。 捏聚非回互。咄哉老瞿曇。住住住住住。
示用禪人
未點先行不唧𠺕。不撥自轉已出醜。那堪更鼓兩片皮。 豈止鑿空開戶牖。火中木馬空嘶鳴。 水底泥牛謾哮吼。用禪用禪聽我
【現代漢語翻譯】 現代漢語譯本 一真法界（Eka-satya-dhātu，唯一的真實法界）。
開示瞭然居士(舉之)
長樂沙坑的鄭瞭然（Zheng Liaoran）。不守本分，偏要參禪。自稱已經到達無參之處。真是哥羅管爾米疆年（Geluoguan'ermijiangnian，一種比喻，指自以為是，徒勞無功）。
開示韓令人(子蒼宅)
說不到的地方著一句。在風前截斷千差萬別的道路。超越佛和祖師就在當下。像壁立萬仞一樣，沒有迴旋的餘地。
開示大悲長老
一棒打破生死窟。當時凡聖都絕了行蹤。反笑趙州（Zhaozhou，禪宗祖師）心不歇。老了還自己到處走。
開示祥雲懿長老
奪去衲僧的拄杖。當下就沒了伎倆。喝一聲，鐵眼忽然睜開。佔據千峰頂上。
開示鼎需禪人
面門豎起摩醯首羅天（Maheśvara，大自在天）的眼睛。肘后斜掛著奪命符。瞎了眼，解了符。趙州（Zhaozhou，禪宗祖師）東壁掛葫蘆。
開示彌光禪人
拈得烏龜毛，笑哈哈。一擊之下，萬重關鎖打開。慶幸平生就在今日。誰說千里迢迢是騙我來的。
開示祖元禪人
萬仞懸崖頭解放身。起來依舊很清醒。餓了吃飯，渴了喝水，完全沒事。哪裡還論什麼過去的人不是過去的人。
開示遵璞禪人
一口吞盡三世佛。正是吾家的傭工。怎比得上璞禪的無用之處。一根毫毛頭上便忘記了機心。
開示法泉侍者
言語之前就超越佛祖。像日輪正當午。豁然打開三要關。一擊涂毒鼓。既然發出了上頭機。就不要問千鈞弩。放開絕不遮攔。捏聚不是回互。咄哉老瞿曇（Qutan，釋迦摩尼佛）。住住住住住。
開示用禪人
還沒點就先行，不知所謂。不撥就自轉，已經出醜。哪裡堪更鼓兩片皮。豈止是鑿空開戶牖。火中木馬空嘶鳴。水底泥牛徒然哮吼。用禪，用禪，聽我說。
【English Translation】 English version Eka-satya-dhātu (The One True Realm of Dharma).
Instruction to Layman Liaoran (Ju Zhi)
Zheng Liaoran of Changle Shakeng. Not abiding by his proper role, he insists on practicing Chan. He claims to have reached the state of no practice. Truly, Geluoguan'ermijiangnian (a metaphor for self-importance and futile effort).
Instruction to Han Lingren (Zicang's Residence)
Where words cannot reach, add a phrase. Cut off the myriad paths before the wind. Surpassing Buddhas and Patriarchs is right now. Like a sheer cliff of ten thousand ren, there is no room for turning back.
Instruction to Elder Dabei
With one blow, shatter the cave of birth and death. At that moment, the traces of the mundane and the sacred are cut off. Laughing at Zhaozhou (a Chan master) for his restless mind. Even in old age, he still wanders east and west.
Instruction to Elder Xiangyun Yi
Snatch away the staff of the mendicant monk. Immediately, there are no more tricks. With a shout, the iron eyes suddenly open wide. Occupying the summit of a thousand peaks.
Instruction to Chan Practitioner Dingxu
On the face, erect the eye of Maheśvara (the Great自在天). Behind the elbow, hang the life-snatching talisman. Blind the eye, dissolve the talisman. Zhaozhou (a Chan master) hangs a gourd on the east wall.
Instruction to Chan Practitioner Miguang
Picking up a tortoise hair, laughing heartily. With one strike, ten thousand layers of locks are opened. Rejoicing that this life is fulfilled today. Who says that coming a thousand miles was a deception?
Instruction to Chan Practitioner Zuyuan
Releasing the body at the edge of a ten-thousand-ren cliff. Getting up, still fully awake. Eating when hungry, drinking when thirsty, nothing at all. Why discuss whether the people of the past are not the people of the past?
Instruction to Chan Practitioner Zunpu
Swallowing all the Buddhas of the three worlds in one gulp. Just like the hired hand of our family. How can it compare to the uselessness of Chan Practitioner Pu? On the tip of a single hair, forgetting all calculation.
Instruction to Attendant Faquan
Surpassing Buddhas and Patriarchs before words are spoken. Like the sun at high noon. Suddenly opening the Three Essentials Gate. Striking the poisoned drum with one blow. Since the upper mechanism has been activated. Do not ask about the thousand-catty crossbow. Letting go without obstruction. Gathering together without ambiguity. Alas, old Qutan (釋迦摩尼佛). Stop, stop, stop, stop, stop.
Instruction to Chan Practitioner Yong
Moving ahead before being prompted, not knowing what to do. Turning on its own without being pushed, already making a fool of itself. How can it bear the two pieces of the drum? It's more than just drilling a hole to open a window. The wooden horse in the fire neighs in vain. The mud ox at the bottom of the water roars in vain. Yong Chan, Yong Chan, listen to me.
言。拶到懸崖須放手。
送直禪人
直出直入直行直坐。直禪上人直須恁么。本自圓成不立功課。 饑來吃飯寒來向火。不在瞿曇非干達磨。 擬心思量返遭殃禍。我說是言已招口過。 明眼人前一場話墮。請事斯語無忘骨剉。
送法輪思藏主化鐘
覆為鐘仰為鼎。自是法輪家風。妙喜爭敢馳騁。 思禪人固相請。援毫臨紙忽猛省。一聲直透須彌頂。
送超僧鑒
桶底脫時大地闊。命根斷處碧潭清。好將一點紅爐雪。 散作人間照夜燈。
寄福勝長老
真人十八界元空。三十一人同姓呂。分散遊山各佔山。 三十一人又同處。
寄歸宗華侄禪師
坐斷金輪第一峰。千妖百怪自潛蹤。年來又得真訊息。 說道楊岐正脈通。
送了明長老歸長蘆
人言棒頭出孝子。我道憐兒不覺丑。長蘆長老恁么來。 妙喜空費一張口。從教四海妄流傳。 野干能作師子吼。孰云無物贈伊行。喝下鐵圍山倒走。
大慧普覺禪師偈頌卷第十一 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師贊佛祖卷第十二
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
釋迦出山相
正覺山前折卻本。三七日內心頭悶。卻來鹿苑討便宜。 好
與拽翻椎一頓。
文殊問疾
居士何曾病。是病因問有。兩眼對兩眼。世醫咸拱手。
觀音大士
過去正法明。現前觀自在。眼觀諸音聲。耳聽眾妙色。 二義俱寂滅。誰受此說者。是說亦寂滅。 誰為此說者。能觀及所觀。能聽洎所聽。返觀觀聽者。 是亦無所有。大哉觀世音。快說如是法。 是法不思議。聽者亦希有。我今以一毛。 遍量法界空。作此如幻言。贊是真實相。
入定觀音
世間種種音聲相。眾以耳聽非目睹。唯此大士眼能觀。 瞑目諦觀為佛事。于眼境界無所取。 耳鼻舌身意亦然。善哉心洞十方空。六根互顯如是義。 眼色耳聲鼻嗅香。身觸意思無差別。 當以此觀如是觀。取此為實成妄想。若離妄想取實法。 展轉惑亂失本心。本心既失隨顛倒。 不見大士妙色身。無眼耳鼻舌身意。 互顯之義亦寂滅。亦無大士妙色身。亦無種種音聲相。 佛子能作如是觀。永離世間生死苦。
維摩居士
冷坐毗耶城。百病一時發。不得文殊來。幾乎無合殺。
九祖伏馱密多尊者
默坐半百春。無喜亦無瞋。東西行七步。抖擻舊精神。
初祖達磨大師
來時已沒當門齒。去時唯有一隻履。蔥嶺那邊逢宋云。 十分彰露醜舉止。
傅大士
天上無彌
【現代漢語翻譯】 與拽翻椎一頓。
現代漢語譯本： 文殊問疾 維摩詰居士：我有什麼病？ 文殊菩薩：這個問題本身就說明了有病。我們兩人面對面，世間的醫生都束手無策。
觀音大士（Avalokiteśvara Bodhisattva）： 過去是正法明如來，現在顯現為觀自在菩薩（Avalokiteśvara）。眼睛觀看各種聲音，耳朵聽聞各種美妙的顏色。 這兩種作用都歸於寂滅，誰能接受這種說法呢？這種說法本身也是寂滅的，誰來宣說這種寂滅呢？ 能觀看的和所觀看的，能聽聞的和所聽聞的，反過來觀看和聽聞的主體，這些也都是空無所有的。偉大的觀世音菩薩（Avalokiteśvara），如此暢快地宣說這樣的佛法。 這種佛法不可思議，聽聞者也極為稀有。我現在用一根毫毛，來衡量整個法界虛空，用這種如夢如幻的語言，讚歎這真實的實相。
入定觀音（Avalokiteśvara in Samadhi）： 世間種種音聲的現象，人們都用耳朵聽，而不是用眼睛看。只有這位大士（Mahasattva）能用眼睛觀看。 閉上眼睛仔細觀察，這就是佛事。對於眼睛所見的境界，不執著于任何事物。 耳朵、鼻子、舌頭、身體、意念也是如此。太好了，心像洞穴一樣空曠，遍及十方。六根互相顯現就是這樣的道理。 眼睛看到顏色，耳朵聽到聲音，鼻子聞到香味，身體感受到觸覺，意念產生想法，這些都沒有差別。 應當用這種方式來觀察，如果執著于這種觀察，認為它是真實的，就會產生妄想。如果脫離妄想，去追求真實的佛法， 就會輾轉迷惑，失去本心。本心一旦失去，就會隨波逐流，顛倒錯亂。 就無法見到大士（Mahasattva）美妙的色身。沒有眼睛、耳朵、鼻子、舌頭、身體、意念， 互相顯現的道理也歸於寂滅。也沒有大士（Mahasattva）美妙的色身，也沒有種種音聲的現象。 佛弟子如果能這樣觀想，就能永遠脫離世間的生死痛苦。
維摩居士（Vimalakirti）： 冷冷地坐在毗耶離城（Vaishali），各種疾病同時發作。如果不是文殊菩薩（Manjusri）來，幾乎沒有人能治好我的病。
九祖伏馱密多尊者（Patamitra）： 默默地坐了五十年，沒有喜悅也沒有憤怒。向東西方向走了七步，抖擻精神，煥發新的活力。
初祖達磨大師（Bodhidharma）： 來的時候已經掉了門牙，走的時候只留下一隻鞋子。在蔥嶺那邊遇到了宋云，完全暴露了自己不拘小節的舉止。
傅大士（Fu Dashi）： 天上沒有彌勒佛（Maitreya）。
【English Translation】 Strike with the club and overturn the meditation cushion.
English version: Manjusri Asks About Illness Vimalakirti: What illness do I have? Manjusri: The question itself indicates illness. We face each other, and worldly doctors are helpless.
Avalokiteśvara Bodhisattva: In the past, he was the Tathagata of Right Dharma Brightness; now, he manifests as Avalokiteśvara. The eyes see all kinds of sounds, and the ears hear all kinds of wonderful colors. Both of these functions return to stillness. Who can accept this teaching? This teaching itself is also stillness. Who can expound this stillness? The one who sees and what is seen, the one who hears and what is heard, turning back to observe the subject of seeing and hearing, these are all empty and without substance. Great is Avalokiteśvara, so freely expounding such Dharma. This Dharma is inconceivable, and the listener is also rare. I now use a single hair to measure the entire Dharma realm of emptiness, using such dreamlike words to praise this true reality.
Avalokiteśvara in Samadhi: The various phenomena of sound in the world are heard by people with their ears, not seen with their eyes. Only this Mahasattva can see with his eyes. Closing the eyes and observing carefully, this is a Buddha's work. Regarding the realm seen by the eyes, do not cling to anything. The ears, nose, tongue, body, and mind are also the same. Excellent, the heart is like a cave, empty and pervading the ten directions. The mutual manifestation of the six senses is this principle. The eyes see colors, the ears hear sounds, the nose smells fragrances, the body feels touch, and the mind generates thoughts. These have no difference. One should observe in this way. If one clings to this observation, thinking it is real, then delusions will arise. If one departs from delusions and seeks the true Dharma, one will become confused and lose the original mind. Once the original mind is lost, one will drift along and become inverted and disordered. One will not be able to see the Mahasattva's wonderful form. Without eyes, ears, nose, tongue, body, and mind, the principle of mutual manifestation also returns to stillness. There is also no Mahasattva's wonderful form, and there are also no various phenomena of sound. If a Buddha's disciple can contemplate in this way, he can forever escape the suffering of birth and death in the world.
Vimalakirti: Sitting coldly in the city of Vaishali, various illnesses break out at the same time. If it were not for Manjusri coming, almost no one could cure my illness.
Patamitra, the Ninth Ancestor: Silently sitting for fifty years, without joy or anger. Walking seven steps east and west, shaking off the old spirit and revitalizing the new.
Bodhidharma, the First Ancestor: When he came, he had already lost his front teeth; when he left, he only left one shoe. He met Song Yun over the Pamir Mountains, completely exposing his unconventional behavior.
Fu Dashi: There is no Maitreya in heaven.
勒。地下無彌勒。拍版與門槌。畢竟是何物。
六祖大鑒禪師
擔柴賣火村裡漢。舌本瀾翻不奈何。自道來時元沒口。 卻能平地起風波。
李長者
以一毛端智。遍量法界空。智空無自性。空智在其中。
龐居士
男女不婚嫁。隨緣賣笊籬。這般滋味子。豈與外人知。
趙州和尚
庭柏無根虛空有骨。十分魯鈍似遼天鶻。熱至乘涼寒燒榾柮。 夫是之謂趙州古佛。
船子和尚
驀口一橈玄路絕。藥山之道始流傳。離鉤三寸無訊息。 覺海方乘般若船。
臨濟和尚
稱錘上捏出汁。枯骨里敲出髓。全無些子蘊藉。一味賣弄口嘴。更說甚麼。三要三玄四種料揀。大似青天白日十字街頭見神見鬼。咄。
雲門和尚
開雪峰口出睦州氣。袖手儼然耽耽虎視。我說是言有語無義。 石火電光咄哉鈍滯。伽梨勃窣知是誰。 有人續得末後句。許爾親見渠儂。
布袋和尚(二)
三千威儀都不修。八萬細行渾不顧。只因鬧市等個人。 被人喚作破落戶。兜率內院久拋離。 縱歸迷卻來時路。稽首彌勒世尊。得恁寬腸大肚。
肩擔一條吉撩棒。棒頭掛雙破木履。盡力撮卻布袋口。 不知里許有甚底。落落魄魄鬧市行。 䖃䖃苴苴沒羞恥。龍華會上若逢渠。
【現代漢語翻譯】 現代漢語譯本 彌勒（Maitreya，未來佛）不在地下，拍板和門槌又是什麼呢？
六祖大鑒禪師（Sixth Patriarch Dajian Zen Master） 一個在村裡賣柴火的漢子，說話滔滔不絕，讓人無奈。自稱來的時候本來沒有嘴，卻能平地掀起風波。
李長者（Layman Li） 用一根毛髮尖端的智慧，來衡量整個法界（Dharmadhatu，宇宙）的空性（Emptiness）。智慧的空性沒有自性（self-nature），空性和智慧就在其中。
龐居士（Layman Pang） 男女不結婚嫁娶，隨緣地賣著笊籬。這種滋味，怎麼能讓外人知道呢？
趙州和尚（Zen Master Zhaozhou） 庭院裡的柏樹沒有根，虛空中卻有骨頭。非常遲鈍，像遼天的海東青一樣。熱了就乘涼，冷了就燒柴取暖。這就是所謂的趙州古佛（Zhaozhou Ancient Buddha）。
船子和尚（Boatman Monk） 一槳劃斷，玄妙的道路就斷絕了。藥山（Yaoshan，地名）的禪道才開始流傳。離開魚鉤三寸遠，就沒有訊息了。覺悟的海洋才能乘坐般若（Prajna，智慧）之船。
臨濟和尚（Zen Master Linji） 在秤錘上捏出汁，在枯骨里敲出髓。完全沒有一點含蓄，一味地賣弄口舌。還說什麼三要三玄（Three Essentials and Three Mysteries）、四種料揀（Four Distinctions）？簡直就像在十字街頭見神見鬼一樣。咄！
雲門和尚（Zen Master Yunmen） 開口說出雪峰（Xuefeng，地名）的話，卻帶著睦州（Muzhou，地名）的氣息。袖手站立，儼然像一隻眈眈注視的老虎。我說這是言語有而意義無。石火電光，真是遲鈍啊！伽梨勃窣（Kalavinka，妙音鳥）是誰呢？ 有人能續上最後一句，就允許你親眼見到他。
布袋和尚（Laughing Buddha）(二) 三千威儀都不修，八萬細行全不顧。只因爲在鬧市裡等人，被人叫做破落戶。兜率（Tushita，欲界天）內院離開很久了，即使回去也迷失了來時的路。稽首彌勒世尊（Maitreya Buddha），得到如此寬廣的胸懷和大肚子。
肩上扛著一條光溜溜的棍子，棍子頭上掛著一雙破木屐。盡力紮緊布袋的口，不知道里面有什麼東西。落落魄魄地在鬧市裡行走，邋邋遢遢，不知羞恥。龍華會（Dragon Flower Assembly）上如果遇到他，
【English Translation】 English version Maitreya (the future Buddha) is not underground. What, after all, are the sounding block and the door knocker?
Sixth Patriarch Dajian Zen Master A villager selling firewood, his tongue rolls on uncontrollably. He says that when he came, he originally had no mouth, yet he can stir up trouble from nowhere.
Layman Li Using the wisdom of a hair's tip to measure the emptiness (Emptiness) of the entire Dharmadhatu (universe). The emptiness of wisdom has no self-nature (self-nature), and emptiness and wisdom are within it.
Layman Pang Men and women do not marry. They sell bamboo sieves according to circumstances. How can this kind of taste be known to outsiders?
Zen Master Zhaozhou The cypress tree in the courtyard has no roots, but there are bones in the void. Very dull, like a gyrfalcon in the Liao sky. When it's hot, they enjoy the cool; when it's cold, they burn firewood. This is what is called Zhaozhou Ancient Buddha.
Boatman Monk With one stroke of the oar, the mysterious path is cut off. The Zen path of Yaoshan (place name) began to spread. Three inches away from the hook, there is no news. The sea of enlightenment can then ride the Prajna (wisdom) boat.
Zen Master Linji Squeezing juice from the steelyard weight, knocking marrow from the dry bones. Completely without any reserve, just showing off with words. What else is there to say about the Three Essentials and Three Mysteries, the Four Distinctions? It's just like seeing gods and ghosts at the crossroads. Bah!
Zen Master Yunmen Opening his mouth, he speaks the words of Xuefeng (place name), but with the air of Muzhou (place name). Standing with his hands in his sleeves, he looks like a tiger watching intently. I say that these are words with language but without meaning. Like a spark of flint or a flash of lightning, how dull! Who is Kalavinka (a mythical bird with a beautiful voice)? If someone can continue the last line, I will allow you to see him in person.
Laughing Buddha (two) He doesn't cultivate the three thousand dignities, nor does he care about the eighty thousand minor practices. Just because he is waiting for someone in the bustling market, he is called a ruined household. He has been away from the Tushita (a heavenly realm) Inner Court for a long time, and even if he returns, he will be lost on the way back. I bow to Maitreya Buddha, who has such a broad mind and big belly.
Carrying a smooth stick on his shoulder, with a pair of broken wooden clogs hanging on the end of the stick. He tries his best to tie up the mouth of the cloth bag, not knowing what is inside. He walks through the bustling market in a disheveled manner, slovenly and shameless. If you meet him at the Dragon Flower Assembly,
定與椎落當門齒。
金華聖者
金華聖者誰識。撞著豬頭便吃。雖然無愛無憎。 其奈有損有益。使得破落僧徒也道。逆行順行天莫測。 若無末後一著。至今有口難分析。
南安巖主
贈以之中語。咸云秘密言。誰知此老子。非妙亦非玄。 直截不藏覆。當機火里蓮。誰人明此意。 端坐自擎拳。
言法華
旋陀羅尼三昧。語默元無掛礙。攪衣著屐走街。 剛被時人笑怪。問伊住止何處。向道我儂弗會。 進前擬議思量。咄哉漆桶不快。
雪竇明覺禪師
太湖三萬六千頃之渺茫。即師之口也。洞庭七十一二朵之巍峭。即師之舌也。不動口不搖舌。已說現說當說。無少無剩也。回狂瀾起既倒。活必死之疾于膏肓。即師荷擔大法。而主盟此道也。至於飛鯤鵬于藕絲竅中。置須彌盧于蟭螟睫上。而無寬曠迫隘之量也。我生師之後。而不識師。今睹師之遺像。而作是言者。蓋欲一類闡提毛道凡夫與夫敗善根非器眾生。使其知有吾門單傳直指之妙而已也。
楊岐和尚
異類中行。拖犁拽耙。栗棘金圈。是何言話。
白雲端和尚(二)
少處更減。多處又添。達磨不會。卻反西天。
饑餮渴飲。閑坐困眠。赤手殺人。血濺梵天。
五祖演和尚(二)
赤骨力地
【現代漢語翻譯】 定與椎落當門齒。
現代漢語譯本： 金華聖者 誰能認識金華聖者？撞上豬頭就吃。雖然沒有愛也沒有憎恨，但終究有損失也有得益。使得那些破落的僧徒也說，逆行還是順行，天機莫測。如果沒有最後的一著，至今有口也難以分析。
南安巖主 贈送的言語之中，都說是秘密的言語。誰知道這位老人家，既不是精妙也不是玄奧。直截了當不隱藏不遮掩，當機立斷如火中生蓮。誰人明白這個意思，端坐著自己舉拳。
言法華 旋陀羅尼（Dharani，總持）三昧（Samadhi，正定），言語和沉默都沒有掛礙。穿著衣服穿著鞋子走在街上，剛被世人嘲笑奇怪。問他住在哪裡，回答說我什麼都不會。上前想要議論思量，真是個遲鈍不開竅的傢伙。
雪竇明覺禪師 太湖三萬六千頃的渺茫，就是老師的口啊。洞庭湖七十一二朵山峰的巍峨峭拔，就是老師的舌頭啊。不動口不搖舌，已經說了、現在說、將來要說，沒有缺少也沒有剩餘。挽回狂瀾，救起已經倒下的人，使病入膏肓的人起死回生，這就是老師承擔大法，而主持這個道啊。至於把飛翔的鯤鵬放在藕絲的小孔中，把須彌盧山（Sumeru，妙高山）放在蚊子的睫毛上，也沒有寬闊狹窄的限量。我生在老師之後，卻不認識老師。現在看到老師的遺像，而說這些話，大概是想要讓那些一類闡提（Icchantika，斷善根者）毛道凡夫以及那些敗壞善根的非器眾生，讓他們知道我們佛門有單傳直指的妙法罷了。
楊岐和尚 在異類中行走，拖著犁拉著耙。栗棘蓬（一種帶刺的植物）和金圈，這是什麼話？
白雲端和尚(二) 少的地方更減少，多的地方又增加。達磨（Bodhidharma，菩提達摩）不會，反而回到西天。
飢餓了就吃，口渴了就喝，閑著就坐，困了就睡。赤手空拳殺人，血濺到梵天。
五祖演和尚(二) 赤裸裸的骨頭，充滿力量。
【English Translation】 定與椎落當門齒。
English version: Golden Flower Saint Who recognizes the Golden Flower Saint? He eats whatever he bumps into, even a pig's head. Although he has neither love nor hate, there are ultimately losses and gains. Even those fallen monks say, 'Whether going against or with the current, heaven's secrets are unfathomable.' If there were no final move, it would be difficult to analyze even with a mouth today.
Rock Master of Nan'an Among the words gifted, all say they are secret words. Who knows this old man is neither exquisite nor profound. Direct and without concealment, like a lotus blooming in fire at the opportune moment. Who understands this meaning, sits upright and clenches his fist.
Yan Fahua Revolving Dharani (總持) Samadhi (正定), speech and silence are without hindrance. Walking on the street with clothes and shoes, he is just laughed at by the world as strange. When asked where he lives, he replies, 'I know nothing.' Stepping forward to discuss and contemplate, what a dull and unenlightened fellow.
Zen Master Xuedou Mingjue The vastness of Lake Tai, thirty-six thousand hectares, is the teacher's mouth. The towering peaks of Dongting Lake, seventy-one or seventy-two, are the teacher's tongue. Without moving the mouth or wagging the tongue, what has been said, what is being said, and what will be said, there is neither lack nor excess. Reversing the raging waves, rescuing those who have fallen, reviving those with incurable diseases, this is the teacher bearing the great Dharma and presiding over this path. As for placing a flying Kunpeng (鯤鵬, a mythical bird) in the tiny hole of a lotus root, placing Mount Sumeru (須彌盧, the central world-mountain) on the eyelash of a mosquito, there is no measure of spaciousness or narrowness. I was born after the teacher, yet I do not know the teacher. Now, seeing the teacher's portrait and saying these words, it is probably to let those Icchantika (闡提, those who have severed their roots of goodness), the ignorant common people, and those who have ruined their roots of goodness and are unworthy vessels, know that our Buddhist school has the wonderful Dharma of direct transmission.
Yangqi Monk Walking among different kinds, dragging the plow and pulling the rake. Chestnut thorns (a thorny plant) and golden rings, what words are these?
Baiyun Duan Monk (Two) Where there is little, reduce it further; where there is much, add to it again. Bodhidharma (菩提達摩) did not understand, and instead returned to the Western Heaven.
When hungry, eat; when thirsty, drink; when idle, sit; when sleepy, sleep. Killing people with bare hands, blood splatters on the Brahma heaven.
Wuzu Yan Monk (Two) Naked bones, full of strength.
。有裈無褲。敢與海神。爭先鬥富。
說大脫空荷擔佛祖。七八圓全不成三五。村歌社舞可憐生。 引得兒孫弄泥土。
西余端和尚
被底禮寅朝。去住隨風掃。名呼章相公。侮嫚圓照老。 不託和尚兩拳打翻。回頭妖僧一句罵倒。 只看這幾著子。不必問他禪道。個是金毛師子兒。 狐貍野干徒叫噪。
慧日雅和尚
嵌嵌枯枯磊磊落落。暗嗚叱咤萬人氣索。宴坐胡牀傾湫倒岳。 秉殺活劍解生死縛。不墮塵緣寧居寂寞。 豁開濟北三要三玄。提持關西末後一著。 慧日之影沈姑溪。泥牛觸折祥麟角。
寂音尊者(覺范)
頭如杓面如楪。口無舌說無竭。是而非同而別。 種空華抽暗楔。死木蛇活如蝎。擊涂毒腦門裂。 是阿誰甘露滅。
草堂清和尚
凜凜孤風世所稀。碧眸炯炯電光輝。貧兒示與衣中寶。 富者教伊赤體歸。毒手慣曾烹佛祖。 洪爐常用大鉗錘。小根魔子還知否。此是吾家真白眉。
圓悟和尚(三)
道大德備之詞。贊師之真。此處無金二兩。俗人酤酒三升。 超佛越祖之談。贊師之禪。削圓方竹杖。 鞔卻紫茸氈。無可諭無可說。正是守著系驢橛。 那堪更言。七坐道場。三奉詔旨。大似鄭州出曹門。 且喜沒交涉。降此之外畢竟如何。 江南兩浙春
寒秋熱。寄語諸方不要饒舌。
風雷為舌虛空為口。應群生機作師子吼。眼光爍破四天下。 驚起法身藏北斗。個是楊岐嫡孫。 喝下須彌倒走。
這老漢無置錐之地而不貧。有無價之寶而不富。 睹眾善而不欣。遇諸惡而不怖。一著當陽全提。 要且秋毫不露。有時石火里藏身。卻向電影中回互。 塞卻臨濟三玄門。截斷巖頭末後句。
普融平和尚
示無作相擊涂毒鼓。行無緣慈誅佛誅祖。如是見得普融。 妙喜未敢相許。直下來也如龍似虎。 一槌打破太虛空。至今一缺無人補。
長靈卓和尚
厚重如山嚴冷似鐵。破毗盧印坐衲僧舌。派出靈源源清流徹。 指曜靈寒呼顧兔熱。謂此是長靈眼中重著屑。 謂此非長靈知君猶未瞥。 是耶非耶俱為剩說。真耶妄耶水中捉月。 而今要見這老人。剔起眉毛須辨別。嘉州大像吃一槌。 陜府鐵牛流出血。
佛性泰和尚
慣說五家宗派禪。不將玄妙與人傳。晚年一處真奇特。 食罷長伸兩腳眠。
佛燈珣和尚
天姿出格蕭灑。胸次過人惺惺。臨濟頂中髓。 楊岐眼裡睛。棒頭明殺活。喝下顯疏親。孤鸞無伴侶。 師子不同群。鐘山佛鑒之嫡子。雙徑山僧之法兄。
竹庵圭和尚
讚歎竹庵也是妙喜。罵詈竹庵也是妙喜。贊之罵
【現代漢語翻譯】 現代漢語譯本： 寒冷的秋天變得炎熱。告訴各方不要多嘴饒舌。 以風雷為舌，以虛空為口。應和眾生的根機，發出獅子吼。目光如電，照破整個世界。 驚醒了藏在北斗星中的法身（Dharmakaya，佛的法性之身）。這個人是楊岐（Yangqi，禪宗大師）的嫡系子孫。 一聲棒喝，須彌山（Mount Sumeru，佛教宇宙論中的聖山）也要倒退。 這位老漢沒有立錐之地卻不貧窮，擁有無價之寶卻不富有。 看到眾善不欣喜，遇到諸惡不恐懼。一著棋子擺在當陽之處，完全提持。 而且秋毫也不顯露。有時在石火光中藏身，卻在電影光影中互相作用。 堵塞了臨濟（Linji，禪宗大師）的三玄門，截斷了巖頭（Yantou，禪宗大師）的末後句。 普融平（Purong Ping，禪宗大師）和尚 開示無作之相，敲擊涂毒之鼓。行無緣大慈，誅殺佛，誅殺祖。 如果這樣見得了普融，妙喜（Miaoxi，禪宗大師）也不敢認可。 直接下來也如龍似虎。一槌打破太虛空，至今缺口無人能補。 長靈卓（Changling Zhuo，禪宗大師）和尚 厚重如山，嚴冷似鐵。打破毗盧印（Vairocana Mudra，毗盧遮那佛的手印），坐在衲僧的舌頭上。 派出靈源，源頭清澈流暢。指著太陽說寒冷，呼喚月亮說炎熱。 說這是長靈眼中多餘的塵屑，說這不是長靈，我知道你還是沒有瞥見。 說是耶？說非耶？都是多餘的說法。是真耶？是妄耶？如同水中撈月。 如今要見這位老人，提起眉毛須要辨別。嘉州大佛吃了一棒槌，陜府鐵牛流出血。 佛性泰（Foxing Tai，禪宗大師）和尚 習慣說五家宗派的禪，不將玄妙的道理與人傳。晚年一處真奇特，吃飽飯後伸直雙腿睡覺。 佛燈珣（Fodeng Xun，禪宗大師）和尚 天資出衆，瀟灑不凡。胸懷寬廣，聰慧過人。是臨濟的頂中髓，是楊岐的眼裡睛。 棒頭之下，明白殺活之機。棒喝之下，顯現疏遠親近。孤鸞沒有伴侶，獅子不同凡群。是鐘山佛鑒（Zhongshan Fojian，禪宗大師）的嫡子，是雙徑山僧（Shuangjingshan Seng，禪宗大師）的法兄。 竹庵圭（Zhu'an Gui，禪宗大師）和尚 讚歎竹庵也是妙喜，謾罵竹庵也是妙喜。讚美和謾罵都是妙喜。
【English Translation】 English version: The cold autumn turns hot. Tell everyone not to be garrulous. Taking wind and thunder as the tongue, and emptiness as the mouth. Responding to the faculties of all beings, roaring like a lion. The light of the eyes shines through the entire world. Awakening the Dharmakaya (the body of the Dharma, the nature of the Buddha) hidden in the Big Dipper. This person is a direct descendant of Yangqi (a Zen master). With a shout, Mount Sumeru (the sacred mountain in Buddhist cosmology) would retreat. This old man has no land to stand on, yet he is not poor; he possesses priceless treasures, yet he is not rich. He is not delighted by seeing good deeds, nor is he afraid of encountering evil. He places a chess piece in the most crucial position, fully upholding it. Moreover, he does not reveal even a hair's breadth. Sometimes he hides in a flash of lightning, yet he interacts in the flickering light of a movie. He blocks Linji's (a Zen master) three mysterious gates and cuts off Yantou's (a Zen master) final words. Venerable Purong Ping (a Zen master) Instructing on the aspect of non-action, striking the drum smeared with poison. Practicing impartial compassion, killing Buddhas, killing ancestors. If you understand Purong in this way, Miaoxi (a Zen master) would not dare to approve. Coming down directly like a dragon or a tiger. One strike shatters the great void, and to this day, no one can mend the gap. Venerable Changling Zhuo (a Zen master) Heavy and solid as a mountain, stern and cold as iron. Breaking the Vairocana Mudra (the hand gesture of Vairocana Buddha), sitting on the tongue of a mendicant monk. Sending forth a spiritual spring, the source clear and flowing. Pointing at the sun and saying it's cold, calling the moon and saying it's hot. Saying this is extra dust in Changling's eyes, saying this is not Changling, I know you still haven't glimpsed it. Is it yes? Is it no? Both are superfluous words. Is it true? Is it false? Like trying to catch the moon in the water. Now, if you want to see this old man, raise your eyebrows and you must discern. The Great Buddha of Jia Prefecture receives a blow, and the Iron Ox of Shan Prefecture bleeds. Venerable Foxing Tai (a Zen master) Accustomed to speaking of the Zen of the five houses, he does not transmit the profound mysteries to others. In his later years, he is truly unique, stretching out his legs to sleep after eating. Venerable Fodeng Xun (a Zen master) With outstanding talent and extraordinary elegance. With a broad mind and keen intelligence. He is the marrow in Linji's crown, the pupil in Yangqi's eye. Under the staff, understand the mechanism of killing and giving life. Under the shout, reveal distance and closeness. The lonely swan has no companion, the lion does not mingle with the crowd. He is the direct descendant of Zhongshan Fojian (a Zen master), the Dharma brother of Shuangjingshan Seng (a Zen master). Venerable Zhu'an Gui (a Zen master) Praising Zhu'an is also Miaoxi, scolding Zhu'an is also Miaoxi. Praise and scolding are both Miaoxi.
之各有所以。 贊之者為渠具衲僧正眼。 罵之者為渠浸在醋甕里。或曰。如竹庵之為宗師也。 不可讚不可罵。精金美玉自有定價。 贊之罵之徒增話𣠽。妙喜聞之笑而不答。但拊掌叩齒三下。 從教渠贊龜打瓦。
天童覺和尚
烹佛烹祖大爐韛。鍛凡鍛聖惡鉗錘。起曹洞于已墜之際。 針膏肓于必死之時。善說法要。 罔涉離微。不起于座。而變荊棘林為梵釋龍天之宮。 而無作無為。神澄定靈。雪頂龐眉。良工幻出兮不許僧繇知。 虛堂張掛兮梁寶公猶迷。 個是天童老古錐。妙喜知音更有誰。
普明琳和尚
觸處無礙得大自在。達磨脊樑釋迦腦蓋。夫是之謂普明老人。敢與諸塵作對者也。
大慧普覺禪師贊佛祖終
大慧普覺禪師自讚
李參政請贊(漢老)
這漢沒量罪過。不合引惹措大。被渠笑裡藏刀。 殺卻吾祖達磨。不知有底冤仇。一向興災作禍。 杲上座諾。惺惺著。莫教話墮。
吳提刑請贊(元昭)
這個村和尚。少人能近傍。黑漆粗竹篦。佛來也一棒。 沒秋毫人情。有萬千無狀。慈悲時觀音菩薩之所不如。 瞋恚時阿修羅王亦難比況。 世上可憎可惡者。是這般底。阿師如何。 也有人畫渠供食。
鄭學士請贊(尚明)
參得圓悟禪
【現代漢語翻譯】 現代漢語譯本： 各自有各自的原因。 讚揚他的人認為他具備了衲僧（指禪僧）的正確眼光。 責罵他的人認為他沉浸在醋罈子里。有人說，像竹庵這樣的宗師（禪宗大師）， 不可讚揚也不可責罵。精金美玉自然有它的定價。 讚揚或責罵他，只會增加閑話。妙喜聽了，笑著不回答，只是拍掌叩齒三下。 任憑他們讚揚烏龜敲打瓦片。
天童覺和尚
烹佛烹祖的大爐韛（風箱）， 鍛造凡人聖人的惡劣鐵錘。在曹洞宗（禪宗一支）衰落之際使之復興， 在（病人）膏肓（病入膏肓）將死之時施以鍼灸。善於說法要， 不涉及細微的差別。不離開座位， 就把荊棘林變成梵釋龍天（佛教護法神）的宮殿。 無作無為，精神澄澈安定。雪白的頭頂，寬大的眉毛。高明的工匠幻化出來，卻不讓僧繇（著名畫家）知道。 虛堂（人名）張掛出來，連梁寶公（人名）也迷惑。 這個是天童（天童山景德寺）老古錐（比喻有智慧的人）。妙喜（大慧宗杲禪師）的知音還有誰？
普明琳和尚
觸處無礙，得到大自在。達磨（菩提達摩，禪宗初祖）的脊樑，釋迦（釋迦摩尼佛）的腦蓋。這就是所謂的普明老人。 敢於和各種塵世事物作對。
大慧普覺禪師贊佛祖終
大慧普覺禪師自讚
李參政請贊(漢老)
這個漢老沒分寸，罪過深重。不該招惹讀書人， 被他們笑裡藏刀。 殺害了我的祖師達磨（菩提達摩）。不知道有什麼冤仇， 一向興風作浪。 杲上座（大慧宗杲自稱）答應著：清醒著！ 不要讓話語落空。
吳提刑請贊(元昭)
這個鄉下和尚，很少有人能接近。 黑漆漆的粗竹篦（禪宗用具）。佛來了也照打不誤。 沒有人情味， 有很多不合常理的地方。慈悲的時候，觀音菩薩（佛教菩薩）也比不上。 嗔怒的時候，阿修羅王（佛教護法神）也難以比擬。 世上最令人憎恨厭惡的， 就是這種人。阿師（對僧人的尊稱）怎麼樣呢？ 也有人畫他的像來供奉。
鄭學士請贊(尚明)
參透了圓悟禪（圓悟克勤禪師）
【English Translation】 English version: Each has its own reason. Those who praise him consider him to possess the correct eye of a Chan monk (Nāthas). Those who scold him consider him to be immersed in a vinegar jar. Some say that a master like Zhu'an (a Chan master), should neither be praised nor scolded. Fine gold and beautiful jade have their own price. Praising or scolding him only adds to idle talk. Miaoxi (Dahui Zonggao) heard this, smiled without answering, but clapped his hands and knocked his teeth three times. Let them praise the turtle hitting tiles.
Monk Tiantong Jue
A great furnace bellows for cooking Buddhas and patriarchs, A wicked hammer for forging mortals and saints. Reviving the Caodong sect (a branch of Chan Buddhism) when it was declining, Applying acupuncture to the (patient's) vital points when death was imminent. Skilled in expounding the essentials of the Dharma, Without involving subtle differences. Without rising from his seat, He transforms the thorny forest into the palace of Brahma, Sakra, dragons, and devas (Buddhist protectors). Without action or non-action, the spirit is clear and stable. Snowy white head, broad eyebrows. A skilled craftsman conjures it up, but does not allow Sengyao (a famous painter) to know. Xu Tang (a person's name) hangs it up, and even Liang Baogong (a person's name) is confused. This is the old awl of Tiantong (Jingde Temple on Mount Tiantong). Who else is Miaoxi's (Chan Master Dahui Zonggao) confidant?
Monk Puming Lin
Unobstructed everywhere, attaining great freedom. The spine of Bodhidharma (the first patriarch of Chan Buddhism), the skull of Sakyamuni (Sakyamuni Buddha). This is what is called the old man Puming. Daring to confront all worldly things.
Dahui Pujue Chan Master's Eulogy on Buddhas and Patriarchs (End)
Dahui Pujue Chan Master's Self-Eulogy
Solicited Eulogy by Vice Minister Li (Hanlao)
This Hanlao (old man) is immeasurable and sinful. He should not have provoked scholars, To be killed by their hidden knives in their smiles. He killed my ancestor Bodhidharma (Bodhidharma). I don't know what grievances there are, Always stirring up trouble. Zen Master Gao (Dahui Zonggao's self-designation) agrees: Be awake! Don't let the words fall to the ground.
Solicited Eulogy by Wu, the Judicial Intendant (Yuanzhao)
This village monk, few people can get close to. A black, coarse bamboo whisk (a Chan implement). Even if the Buddha comes, he will be beaten without hesitation. Devoid of human sentiment, With countless unreasonable aspects. When compassionate, even Avalokitesvara (Buddhist Bodhisattva) is not as good. When angry, even Asura King (Buddhist protector) is difficult to compare. The most hateful and detestable in the world, Is this kind of person. What about the master (a respectful term for monks)? Some people also paint his portrait to worship.
Solicited Eulogy by Scholar Zheng (Shangming)
Penetrated the Chan of Yuanwu (Chan Master Yuanwu Keqin)
。擔起睦州版。透過祖師關。瞎卻頂門眼。 肚裡黑漫漫。心中平坦坦。性氣得人憎。 發時渾不管。鞏縣茶瓶吃。一槌擊碎饒州白瓷碗。
蔡郎中請贊(子應)
賦性暴舉止傲。說甚禪談甚道。有個沒意智呆郎。 隨例妄想顛倒。蔡郎中還見么。若也當面諱卻。 便是監主自盜。
蔡宣教請贊(正卿)
手裡指東畫西。口中胡說亂道。生慣打葛藤。 天真不屬做造。有個蔡正卿。時時來著到。 水流濕火就燥。馬面團圞隨人所好。
蔡宣教請贊(春卿)
咄哉。無知半憨半癡。黑豆換人眼睛。十分愛討便宜。 一朝死入地獄。定墮鑊湯泥犁。佛也救爾不得。 任爾鳳林吒之。
儲大夫請贊(彥倫)
雲門妙喜真。雲臺居士畫。利鈍不相資。展向虛堂掛。 妙喜利中鈍。鈍得顢頇。雲臺鈍中利。 利得脫灑。如今利鈍都掛壁。師子翻身絕軌跡。 軌跡無便涂糊。一時分付儲大夫。唵摩尼達里悉利蘇盧。
趙通判請贊(邦禮)
謂汝是善人耶。嫉惡之太甚。謂汝是惡人耶。 好賢而樂善。而於善惡兩涂之間了無遺恨(咦)。 好個自是漢。高談無畔岸。成佛作祖且緩緩。 這一則公案。分付趙通判。
許司理請贊(壽源□密長老代請)
湛不搖處正好著力。欲識吾真
【現代漢語翻譯】 現代漢語譯本： 承擔起睦州（Muzhou，地名）的棒喝。穿透祖師（Zushi，禪宗祖師）的關卡。使頂門的眼睛瞎掉。 肚子里一片黑暗。心中一片坦蕩。性格讓人厭惡。 發作起來什麼都不管。吃鞏縣（Gongxian，地名）的茶瓶。一槌擊碎饒州（Raozhou，地名）的白瓷碗。
蔡郎中（Cai Langzhong，人名）請贊(子應) 天性暴躁，舉止傲慢。說什麼禪，談什麼道。有個沒頭腦的呆子。 隨隨便便妄想顛倒。蔡郎中還看見了嗎？如果當面隱瞞。 那就是監守自盜。
蔡宣教（Cai Xuanjiao，人名）請贊(正卿) 手裡指東畫西。口中胡說八道。生來就喜歡糾纏。 天真自然不屬於人為造作。有個蔡正卿。 時時都來這裡。水往濕處流，火往干處燒。馬面團團圓圓隨人所好。
蔡宣教（Cai Xuanjiao，人名）請贊(春卿) 咄！真是個無知半傻半癡的人。用黑豆換人眼睛。十分愛佔便宜。 一旦死了墮入地獄。必定掉進鑊湯泥犁（huo tang nili，地獄）。佛也救不了你。 任憑你在鳳林（Fenglin，地名）大聲呼喊。
儲大夫（Chu Daifu，人名）請贊(彥倫) 雲門（Yunmen，宗派名）妙喜（Miaoxi，人名）是真的。雲臺居士（Yuntai Jushi，人名）畫的像。聰明愚鈍互不相干。展開掛在空蕩蕩的廳堂。 妙喜在聰明中顯得愚鈍，鈍得糊里糊塗。雲臺在愚鈍中顯得聰明。 聰明得灑脫自在。如今聰明愚鈍都掛在墻壁上。獅子翻身絕無軌跡。 軌跡無從塗抹。一時都交付給儲大夫。唵摩尼達里悉利蘇盧（Om Mani Dari Sili Sulu，咒語）。
趙通判（Zhao Tongpan，人名）請贊(邦禮) 說你是好人嗎？你又嫉惡如仇。說你是壞人嗎？ 你又愛好賢才樂於行善。而對於善惡兩條道路之間毫無遺憾（咦）。 真是個自以為是的人。高談闊論沒有邊際。成佛作祖且慢慢來。 這一則公案。交付給趙通判。
許司理（Xu Sili，人名）請贊(壽源□密長老代請) 在湛然不動之處正好著力。想要認識我的真面目嗎？
【English Translation】 English version: Shouldering the staff of Muzhou (Muzhou, place name). Passing through the barrier of the Patriarch (Zushi, Zen patriarch). Blinding the eye on the crown of the head. The belly is pitch black. The heart is completely at peace. The temperament is repulsive. When it flares up, it cares for nothing. Drinking from the tea jar of Gongxian (Gongxian, place name). Shattering the white porcelain bowl of Raozhou (Raozhou, place name) with a single blow.
Eulogy requested by Cai Langzhong (Cai Langzhong, person's name) (Zi Ying) With a violent nature and arrogant manners. What Zen is spoken of, what Dao is discussed. There is a foolish fellow without sense. Casually indulging in delusional inversions. Has Cai Langzhong seen it yet? If it is concealed to his face. Then it is a case of the supervisor stealing from himself.
Eulogy requested by Cai Xuanjiao (Cai Xuanjiao, person's name) (Zhengqing) Pointing east and drawing west with his hand. Spouting nonsense with his mouth. Born accustomed to entangling vines. Innate and not belonging to artificial creation. There is a Cai Zhengqing. Who comes here often. Water flows to the wet, fire goes to the dry. The horse-faced ogre is round and compliant, pleasing everyone.
Eulogy requested by Cai Xuanjiao (Cai Xuanjiao, person's name) (Chunqing) Bah! An ignorant, half-foolish, half-idiotic person. Exchanging people's eyes with black beans. Extremely fond of seeking advantages. Once dead and fallen into hell. Surely to fall into the cauldron of boiling soup in Naraka (huo tang nili, hell). Even the Buddha cannot save you. Let you shout loudly in Fenglin (Fenglin, place name).
Eulogy requested by Chu Daifu (Chu Daifu, person's name) (Yanlun) Yunmen (Yunmen, sect name) Miaoxi (Miaoxi, person's name) is true. Painted by the Yuntai Layman (Yuntai Jushi, person's name). Sharpness and dullness do not aid each other. Unfold it and hang it in the empty hall. Miaoxi is dull within sharpness, dull to the point of being muddle-headed. Yuntai is sharp within dullness. Sharp to the point of being free and unrestrained. Now sharpness and dullness are both hanging on the wall. The lion turns over, leaving no trace. Traces cannot be smeared over. All at once entrusted to Chu Daifu. Om Mani Dari Sili Sulu (Om Mani Dari Sili Sulu, mantra).
Eulogy requested by Zhao Tongpan (Zhao Tongpan, person's name) (Bangli) Should I say you are a good person? You hate evil too much. Should I say you are a bad person? You love the virtuous and delight in doing good. And between the two paths of good and evil, there is no regret (Alas!). Truly a self-righteous person. Lofty talk without bounds. Becoming a Buddha and becoming a Patriarch can wait. This case is entrusted to Zhao Tongpan.
Eulogy requested by Xu Sili (Xu Sili, person's name) (Requested on behalf of Elder Shouyuan □mi) It is precisely at the point of serene immobility that one should exert effort. Do you want to know my true face?
出陰界入。一毛端頭師子返擲。 赤肉團上萬仞壁立。沖密湛然知不知。 鐵牛生得玉貓兒。
廖知縣請贊(李繹)
我讚我真孰能委悉。火風暖動地水堅濕。俱屬現量擬心則失。 就而明之是妄非實。背而捐之土木瓦石。 吾說是言如箭射的。離此別求幻惑無識。
朱主簿請贊
龐老曾升馬祖堂。西江吸盡更無雙。而今妙喜朱居士。 覿面分明不覆藏。
聞監務請贊(子清)
謂汝太惺惺。時復放淈𣸩。謂汝太褊急。間或又容物。 既作人天師。開口便輕忽。莊嚴賢劫中。 且無如此佛。寄語聞子清。莫信這個賊。
唐道人請贊
這尊慈無摸𢱢。忽地喜忽地惡。喜也和氣。如春百華開萼。 怒也雷電。風雲一時俱作。似恁么做處。 若非阿修羅王。即是金仙大覺。唐道人緊收卻。 逢人不用展開。捲來送在壁角。
江令人請贊(少明宅)
渠本宣州人。生緣在寧國。前不尊釋迦。后不敬彌勒。 家貧無飯噇。出家去投佛。行腳走諸方。 江南遍江北。才參臨濟禪。便作白拈賊。眼裡有瞳人。 肚中無點墨。還如跛阿師。說得行不得。
無著道人請贊
汝求吾之贊。復贊吾之真。大海絕涓滴。須彌無一塵。 以訐為直而非直。以察為明而非明。 象王迴旋師子顰呻
【現代漢語翻譯】 現代漢語譯本 從陰暗的境界走出，進入光明。 在一根毫毛的頂端，師子（指佛陀，意為獅子）也能被拋擲出去。 在赤裸的肉團（指人的身體）上，聳立著萬仞高墻。 在沖融而細密的境界中，湛然（清澈明亮）的狀態，是知還是不知？ 鐵牛生出了玉貓兒（比喻不可能的事情）。
廖知縣請贊(李繹) 我讚歎我自己的真性，誰能夠完全瞭解呢？ 火風（指熱力）溫暖流動，地水（指物質）堅固潮濕。 這些都屬於現量（直接經驗），如果用心去揣測就會失去。 就著它來明白，那是虛妄而非真實。 背離它而拋棄，那就如同土木瓦石一般。 我說這些話，如同箭射中靶心。 離開這些而另外尋求，那是虛幻迷惑而沒有認識。
朱主簿請贊 龐蘊（龐老）曾經登上馬祖道一的禪堂。 西江之水被吸盡，再沒有能與之相比的。 如今妙喜（張商英）的朱居士。 面對面分明，沒有絲毫隱藏。
聞監務請贊(子清) 說你太聰明，時常又放縱自己。 說你太狹隘急躁，偶爾又能夠容納事物。 既然作為人天之師，開口說話卻輕率疏忽。 即使在莊嚴的賢劫中，也沒有這樣的佛。 寄語聞子清，不要相信這個賊（指虛妄的念頭）。
唐道人請贊 這尊慈悲的佛像無法觸控。 忽然高興，忽然生氣。 高興的時候，和藹可親，如同春天百花盛開。 發怒的時候，雷霆閃電，風雲一時俱作。 像這樣作為的地方。 如果不是阿修羅王（一種好戰的神），就是金仙大覺（指佛陀）。 唐道人，緊緊收住這些。 遇到人不用展開，捲起來送到墻角。
江令人請贊(少明宅) 他本是宣州人，生在寧國。 以前不尊敬釋迦牟尼佛，後來也不敬彌勒佛。 家裡貧窮沒有飯吃，出家去投靠佛。 行腳遊走四方，江南江北都走遍了。 才參學臨濟宗的禪法，就裝作白拈賊（指冒充開悟的人）。 眼睛裡有瞳仁，肚子里卻沒有一點墨水（指沒有真才實學）。 還像跛腳的阿師，說得好卻做不到。
無著道人請贊 你求我來讚頌，又讚頌我的真性。 大海中沒有涓滴，須彌山中沒有一塵。 把揭發別人的隱私當作正直，這不是真正的正直。 把苛察當作明察，這不是真正的明察。 如同象王迴旋，師子發出呻吟。
【English Translation】 English version Emerging from the realm of darkness, entering the realm of light. On the tip of a single hair, a Shishi (Buddha, meaning lion) can be thrown. On the bare flesh body (referring to the human body), ten thousand feet of cliffs stand tall. In the harmonious and subtle realm, the state of clarity, is it knowing or not knowing? An iron ox gives birth to a jade kitten (a metaphor for an impossible event).
A eulogy requested by Magistrate Liao (Li Yi) I praise my own true nature, who can fully understand it? The fire wind (referring to heat) warms and flows, the earth and water (referring to matter) are solid and moist. These all belong to direct experience; if you try to speculate with your mind, you will lose it. To understand it by clinging to it is false and not real. To turn away from it and abandon it is like dirt, wood, tiles, and stones. What I say is like an arrow hitting the bullseye. To seek something else apart from this is illusory, confusing, and without understanding.
A eulogy requested by Registrar Zhu Pang Yun (Elder Pang) once ascended to the Zen hall of Mazu Daoyi. The water of the West River was drained, and there is no one to compare. Now, Zhu Layman of Miaoxi (Zhang Shangying). Face to face, clearly, without any concealment.
A eulogy requested by Supervisor Wen (Zi Qing) Saying you are too clever, you often indulge yourself. Saying you are too narrow and impatient, you can occasionally accommodate things. Since you are a teacher of humans and gods, your words are careless and negligent. Even in the solemn Bhadrakalpa, there is no such Buddha. A message to Wen Ziqing: do not trust this thief (referring to deluded thoughts).
A eulogy requested by Taoist Tang This compassionate Buddha statue cannot be touched. Suddenly happy, suddenly angry. When happy, amiable, like a hundred flowers blooming in spring. When angry, thunder and lightning, wind and clouds arise at once. Such actions, If not an Asura King (a warlike deity), then a Golden Immortal Great Awakened One (referring to the Buddha). Taoist Tang, tightly hold onto these. No need to unfold them when you meet people; roll them up and send them to the corner of the wall.
A eulogy requested by Jiang Lingren (Shao Mingzhai) He was originally from Xuanzhou, born in Ningguo. He did not respect Shakyamuni Buddha before, nor did he respect Maitreya Buddha later. His family was poor and had no food to eat, so he became a monk to rely on the Buddha. He traveled around, all over Jiangnan and Jiangbei. Having only studied the Zen of the Linji school, he pretends to be a pickpocket (referring to someone who pretends to be enlightened). He has pupils in his eyes, but no ink in his belly (referring to lacking true knowledge). He is like a lame teacher, good at talking but unable to act.
A eulogy requested by Taoist Wuzhu You ask me to praise, and also praise my true nature. There is no drop in the ocean, no dust on Mount Sumeru. To take exposing others' secrets as uprightness is not true uprightness. To take harsh scrutiny as discernment is not true discernment. Like the elephant king circling, the lion groans.
。性不可會瞥喜瞥瞋。與佛祖為冤敵。 與魔外為親姻。自是其是而人不汝是。 自神其神而人不汝神。如此為人善知識。 少吃酸醋三五升。
超宗道人請贊
一條白棒佛祖俱打。超宗禪人大膽不怕。畫我來乞贊。 鬼門上帖卦。三十年後此話大行。 任一切人讚龜打瓦。
舟峰長老求贊
蕭蕭灑灑有取有舍。䖃䖃苴苴無真無假。客來須看賊來須打。 一條竹篦天上天下。背觸當鋒任人酬價。 咄哉村僧少說大話。龜年收取掛高堂。 從他讚歎從他罵。
鼎需禪人求贊
身心一如。身外無餘。咄這瞎驢。付與鼎需。
蘊聞禪人請贊
蘊聞聞自性。自性離聞蘊。吾真亦復然。迥超千聖頂。
用宣禪人請贊
宣傳吾真。吾為宣說。眨上眉毛。大巧若拙。
思岳禪人求贊
兩耳卓朔口門窄。兩眼皮薄鼻露竅。一生舌本謾瀾翻。 何曾唱得胡家調。
悟本禪人求贊
一千七百癡衲子。圍繞這個無明叟。細膩渾沒一星兒。 粗慥卻有七八斗。未嘗寂寂入禪定。 終日波波廊下走。為人巴鼻亦好笑。更不容人謾開口。 盲枷瞎棒當慈悲。是與不是劈脊婁(上聲)。 如斯主法作宗師。枉續牟尼子孫后。 本禪千萬莫學伊。學伊和爾不唧𠺕。
法寶禪人求贊
【現代漢語翻譯】 現代漢語譯本： 自性不可執著，一會兒喜歡一會兒嗔恨。與佛祖為敵，與邪魔外道結親。總是認為自己是對的，別人都是錯的；總是認為自己很了不起，別人都不如自己。這樣的人也配當善知識嗎？少吃點酸醋吧！
超宗道人請贊 一根白棒，佛祖也照打不誤。超宗禪人真是大膽不怕。讓我為他畫像求贊，簡直是在鬼門關上貼告示。三十年後，這話一定會流行起來，任憑別人讚美或詆譭。
舟峰長老求贊 瀟瀟灑灑，有所取也有所舍；馬馬虎虎，無真也無假。客人來了要看情況對待，賊來了就要痛打。一根竹篦，天上天下任我行。背觸鋒芒，任人還價。可笑啊，這村野和尚，少說大話吧！把這龜年圖收起來掛在高堂之上，任憑別人讚歎或謾罵。
鼎需禪人求贊 身心合一，身外再無他物。呸！這瞎驢，就交付給鼎需吧。
蘊聞禪人請贊 蘊聞（Yunwen）聽聞自性，自性脫離聽聞蘊。我的真性也是如此，遠遠超越諸佛菩薩的境界。
用宣禪人請贊 宣傳我的真性，我為你宣說。眉毛一動，大巧若拙。
思岳禪人求贊 兩耳聳立，嘴巴窄小，眼皮薄，鼻孔外露。一生舌頭不停地說，卻從未唱過胡人的曲調。
悟本禪人求贊 一千七百個愚癡的僧人，圍繞著這個不明事理的老頭。細緻的地方一點也不懂，粗糙的地方卻懂得很多。從不靜下心來禪定，整天在走廊下跑來跑去。為人指點迷津的樣子也很好笑，還不允許別人開口說話。拿著盲人的枷鎖和瞎子的棍棒當慈悲，說不清是對是錯就劈頭蓋臉地打。像這樣主持佛法，當宗師，真是白白延續了釋迦牟尼（Muni）的子孫後代。悟本（Wuben）禪人千萬不要學他，學了他和你一樣沒用。
法寶禪人求贊
【English Translation】 English version: The nature cannot be grasped, now liking, now hating. Making enemies of Buddhas and Patriarchs, becoming relatives with demons and heretics. Always thinking oneself is right and others are wrong; always thinking oneself is great and others are inferior. Is such a person worthy of being a good teacher? Eat less vinegar!
A Praise Requested by Daoist Chaozong A white staff strikes even Buddhas and Patriarchs. Chan Master Chaozong (Chaozong) is boldly unafraid. Asking me to paint a portrait and seek praise is like posting a notice at the gate of hell. Thirty years from now, these words will become popular, let people praise or slander as they please.
A Praise Requested by Elder Zhoufeng Freely and unrestrainedly, taking and relinquishing. Carelessly and roughly, neither true nor false. Treat guests according to the situation, strike thieves hard. A bamboo staff roams freely throughout heaven and earth. Meeting the sharp edge head-on, let people bargain the price. Ridiculous, this village monk, speak less nonsense! Collect this 'Turtle Year' painting and hang it high in the hall, let people praise or scold as they please.
A Praise Requested by Chan Master Dingxu Body and mind as one, nothing else outside the body. Bah! This blind donkey, just hand it over to Dingxu (Dingxu).
A Praise Requested by Chan Master Yunwen Yunwen (Yunwen) hears the self-nature, the self-nature is apart from the skandha of hearing. My true nature is also like this, far surpassing the realm of all Buddhas and Bodhisattvas.
A Praise Requested by Chan Master Yongxuan Propagate my true nature, I will proclaim it for you. A blink of the eyebrows, great skill seems clumsy.
A Praise Requested by Chan Master Siyue Ears standing upright, mouth narrow, eyelids thin, nostrils exposed. A lifetime of incessant talking, but never sang a barbarian tune.
A Praise Requested by Chan Master Wuben Seventeen hundred foolish monks surround this ignorant old man. He understands nothing of the subtle, but knows much of the coarse. Never quietly enters into meditation, all day long running back and forth in the corridor. His appearance of guiding others is also laughable, and he doesn't allow others to speak. Taking the blind man's yoke and the blind man's staff as compassion, striking people indiscriminately without knowing right from wrong. Presiding over the Dharma and acting as a patriarch like this is a waste of the descendants of Shakyamuni (Muni). Chan Master Wuben (Wuben), don't learn from him, learning from him will make you as useless as he is.
A Praise Requested by Chan Master Fabao
這無狀世間稀。住佛屋著佛衣。噇佛飯說佛非。 多忿怒少慈悲。畫得似差毫牦。寶禪者應自知。
守凈禪人求贊
瞋恚癡未除。心意識顛倒。談禪信口開。舌頭胡亂掃。 其施汝者不名福田。供養汝者墮三惡道。 個是雲門村僧。即非杜撰長老。
遵璞禪人求贊
臨濟燒黃檗禪版。香嚴哭溈山拄杖。雲門村叟效顰。 也作這般伎倆。作么生是這般伎倆(咄)。 傳來鐵缽盛貓飯。磨衲袈裟入墨盆。祖翁活計都壞了。 不知將底付兒孫。
僧鶚禪人求贊
這漢一生空倔強。偏向人前放軟頑。涅槃路上栽荊棘。 解脫門前緊著關。不別法身三種病。豈識楞嚴義八還。 謾把少林無孔笛。等閑吹過汩羅灣。
正言禪人求贊
虛空里揣出骨。閃電中作窠窟。有問妙喜家風。 此外更無別物。
祖傳禪人求贊
䖃苴全似川僧。蕭灑渾如浙客。偏向情未生時。 拈出報慈一隔。尊性不定莫可窺測。見小時嫌蟭螟眼太寬。 見大時謂太虛空忒窄。似這般底阿師。 如何受人天供養。好與劈腮一摑。
妙道禪人求贊
這村僧無明大。少柔和多褊隘。愛罵人舌頭快。 受佛蔭破佛戒。不精進常懈怠。謗般若彌天罪。 入地獄永不悔。聞者憎見者怪。攪叢林尤叵耐。 虛銷信施三十年
【現代漢語翻譯】 現代漢語譯本 這無狀世間稀：這種不合規矩的現象在世間很少見。 住佛屋著佛衣：住在寺廟裡，穿著僧人的衣服。 噇佛飯說佛非：吃著寺廟的飯，卻說佛法的壞話。 多忿怒少慈悲：常常憤怒，很少有慈悲心。 畫得似差毫牦：畫得很像，但稍微差一點點。 寶禪者應自知：真正的禪者應該自己知道。
守凈禪人求贊
瞋恚癡未除：嗔恨、愚癡還沒有消除。 心意識顛倒：心、意、識都顛倒了。 談禪信口開：談論禪法，信口開河。 舌頭胡亂掃：舌頭胡亂地說。 其施汝者不名福田：佈施給你的人不能稱為種福田。 供養汝者墮三惡道：供養你的人會墮入地獄、餓鬼、畜生三惡道。 個是雲門村僧：這個人是雲門寺的僧人。 即非杜撰長老：但不是胡說八道的長老。
遵璞禪人求贊
臨濟燒黃檗禪版：臨濟（Linji）燒燬黃檗（Huangbo）的禪版。 香嚴哭溈山拄杖：香嚴（Xiangyan）哭泣溈山（Weishan）的拄杖。 雲門村叟效顰：雲門（Yunmen）寺的鄉下老頭模仿他們。 也作這般伎倆：也做這種把戲。 作么生是這般伎倆(咄)：怎麼做是這種把戲？（咄） 傳來鐵缽盛貓飯：傳來用鐵缽盛貓飯。 磨衲袈裟入墨盆：把磨破的袈裟放到墨盆裡。 祖翁活計都壞了：祖師的家業都敗壞了。 不知將底付兒孫：不知道拿什麼傳給子孫。
僧鶚禪人求贊
這漢一生空倔強：這個人一生白白地倔強。 偏向人前放軟頑：偏偏在人前裝作軟弱。 涅槃路上栽荊棘：在通往涅槃（Nirvana）的路上種滿荊棘。 解脫門前緊著關：在解脫的門前緊緊地關上。 不別法身三種病：不分辨法身（Dharmakaya）的三種病。 豈識楞嚴義八還：怎麼會認識《楞嚴經》（Surangama Sutra）的八還之義。 謾把少林無孔笛：白白地拿著少林寺的沒有孔的笛子。 等閑吹過汩羅灣：隨便地吹過汩羅灣。
正言禪人求贊
虛空里揣出骨：在虛空中摸索出骨頭。 閃電中作窠窟：在閃電中築巢。 有問妙喜家風：有人問妙喜（Miaoxi）的家風。 此外更無別物：除此之外沒有別的東西。
祖傳禪人求贊
䖃苴全似川僧：外表完全像四川的僧人。 蕭灑渾如浙客：瀟灑的樣子完全像浙江的客人。 偏向情未生時：偏偏在感情還沒有產生的時候。 拈出報慈一隔：拈出報慈（Bao Ci）就隔了一層。 尊性不定莫可窺測：你的本性不定，無法窺測。 見小時嫌蟭螟眼太寬：看到小的時候嫌蟭螟的眼睛太寬。 見大時謂太虛空忒窄：看到大的時候說太虛空太窄。 似這般底阿師：像這樣的阿師（Acharya）。 如何受人天供養：怎麼能接受人天的供養。 好與劈腮一摑：真想給他一巴掌。
妙道禪人求贊
這村僧無明大：這個鄉下僧人愚昧無知。 少柔和多褊隘：很少柔和，很多狹隘。 愛罵人舌頭快：喜歡罵人，舌頭很快。 受佛蔭破佛戒：享受著佛的庇護，卻違犯佛的戒律。 不精進常懈怠：不精進，常常懈怠。 謗般若彌天罪：誹謗般若（Prajna），罪大如天。 入地獄永不悔：墮入地獄，永遠不後悔。 聞者憎見者怪：聽到的人憎恨，看到的人奇怪。 攪叢林尤叵耐：擾亂叢林，尤其令人難以忍受。 虛銷信施三十年：白白地消耗信徒的佈施三十年。
【English Translation】 English version This irregularity is rare in the world. Living in Buddhist temples, wearing Buddhist robes. Eating Buddhist food, yet speaking ill of Buddhism. Full of anger, with little compassion. The painting is similar, but slightly off. A true Chan practitioner should know this himself.
Seeking praise for Chan Monk Shoujing (Shoujing: Name of the Chan monk)
Anger, hatred, and ignorance are not yet eliminated. The mind, intention, and consciousness are inverted. Talking about Chan with reckless abandon. The tongue sweeps wildly. Those who give to you cannot be called fields of merit. Those who make offerings to you will fall into the three evil realms. This one is a village monk from Yunmen (Yunmen: Name of a temple). Certainly not an elder who fabricates stories.
Seeking praise for Chan Monk Zunpu (Zunpu: Name of the Chan monk)
Linji (Linji: Name of a Chan master) burns Huangbo's (Huangbo: Name of a Chan master) Chan tablet. Xiangyan (Xiangyan: Name of a Chan master) weeps for Weishan's (Weishan: Name of a Chan master) staff. An old villager from Yunmen (Yunmen: Name of a temple) imitates them. Also performing such tricks. What is it like to perform such tricks? (Tut!) Passing down an iron bowl for cat food. Grinding a patched-up kasaya (Kasaya: Buddhist robe) into an inkstone. The ancestral heritage is all ruined. Not knowing what to pass on to descendants.
Seeking praise for Chan Monk E (E: Name of the Chan monk)
This fellow is stubbornly obstinate throughout his life. Deliberately feigning weakness in front of others. Planting thorns on the road to Nirvana (Nirvana: The ultimate goal of Buddhism). Tightly closing the gate of liberation. Not distinguishing the three illnesses of the Dharmakaya (Dharmakaya: The body of the Buddha). How can one understand the eight returns of the Surangama Sutra (Surangama Sutra: A Buddhist scripture). Vainly holding the holeless flute of Shaolin (Shaolin: A famous Buddhist temple). Casually blowing it across the Miluo River Bay.
Seeking praise for Chan Monk Zhengyan (Zhengyan: Name of the Chan monk)
Fashioning bones from emptiness. Building nests in lightning. If asked about the family style of Miaoxi (Miaoxi: Name of a Chan master). There is nothing else besides this.
Seeking praise for Chan Monk Zuchuan (Zuchuan: Name of the Chan monk)
The appearance is entirely like a Sichuan monk. The demeanor is entirely like a Zhejiang guest. Deliberately when emotions have not yet arisen. Picking out Bao Ci (Bao Ci: Name of a temple) creates a separation. Your venerable nature is uncertain and cannot be fathomed. Seeing something small, you dislike the gnat's eyes for being too wide. Seeing something large, you say that the vast emptiness is too narrow. An Acharya (Acharya: A spiritual teacher) like this. How can he receive offerings from humans and gods? It would be good to slap him across the face.
Seeking praise for Chan Monk Miaodao (Miaodao: Name of the Chan monk)
This village monk's ignorance is great. Lacking gentleness and full of narrow-mindedness. Loves to scold people, with a quick tongue. Receiving the Buddha's protection, yet breaking the Buddha's precepts. Not diligent, often lazy. Slandering Prajna (Prajna: Wisdom), a sin as great as the sky. Falling into hell, never repenting. Those who hear him hate him, those who see him find him strange. Disturbing the Sangha (Sangha: Buddhist community), especially unbearable. Vainly wasting the offerings of believers for thirty years.
。異世出頭償夙債。 就中只有一處長。解道雞嶼洋無蓋。
沖密禪人求贊
佛祖有密語。有說即不密。密禪畫吾真。密意已漏泄。 如析栴檀香。片片體非別。密意在其中。 密亦如是說。
文俊禪人求贊
咄這擔版漢。從來無所知。曾經一頓飽。忘卻累年饑。 動便觸人諱。拍盲不識時。平生沒活計。 赤手討便宜。
如本禪人求贊
真兮妄兮兩孤。作對待兮偏枯。水凌虛而風靜兮月非無。 即妄即真兮毒藥與醍醐。到此誰人識得渠。
法宏禪人求贊
不曾動著舌頭。葛藤已遍天下。等閑一擊虛空。 隨手便成縫罅。法宏貌得吾真。彷彿鎮州普化。 我今寫贊上頭。要作叢林佳話。
德光禪人求贊
有德必有光。其光無間隔。名實要相稱。非青黃赤白。 參徹佛祖頂𩕳禪。不是等閑相誑嚇。 我所參得底只要涅槃堂里用。且不聽杜撰禪師三千八百畫。 吾為作證明。他年將作軌格。
若懷首座求贊歸洋嶼庵
吾于閩有大因緣。夜夢晝思無間然。他日定歸洋嶼去。 楞伽室內作終焉。
雪峰空長老求贊
慧空抓著吾癢處。吾嘗劄著伊痛處。痛處癢癢處痛。 不與千聖同途。豈與衲僧共用。莫言掃帚竹里無錢筒。 蒿枝叢林無樑棟。雖然家醜不可外揚。
【現代漢語翻譯】 現代漢語譯本： 異世出頭償夙債：在不同的世界裡嶄露頭角，是爲了償還前世的債務。 就中只有一處長：其中只有一處是永恒不變的。 解道雞嶼洋無蓋：明白雞嶼（地名，可能指某個島嶼）的海洋是無邊無際的。
沖密禪人求贊 佛祖有密語：佛祖有秘密的語言。 有說即不密：一旦說出來，就不再是秘密了。 密禪畫吾真：密禪（人名，禪師）畫出了我的真像。 密意已漏泄：秘密的含義已經泄露了。 如析栴檀香：就像剖析栴檀香（一種名貴的香木）。 片片體非別：每一片香木的本質並沒有區別。 密意在其中：秘密的含義就在其中。 密亦如是說：秘密的道理也是這樣說的。
文俊禪人求贊 咄這擔版漢：呵斥這個愚笨的傢伙。 從來無所知：向來什麼都不知道。 曾經一頓飽：曾經飽餐一頓。 忘卻累年饑：卻忘記了多年的飢餓。 動便觸人諱：動不動就觸犯別人的忌諱。 拍盲不識時：像瞎子一樣不識時務。 平生沒活計：一輩子沒有謀生的本領。 赤手討便宜：空著手想佔便宜。
如本禪人求贊 真兮妄兮兩孤：真與妄兩者都是孤立的。 作對待兮偏枯：如果執著于對立，就會陷入偏頗和枯竭。 水凌虛而風靜兮月非無：水在空中凝結成冰，風停息了，月亮並非不存在。 即妄即真兮毒藥與醍醐：妄即是真，真即是妄，毒藥也可以是醍醐（比喻甘美的佛法）。 到此誰人識得渠：到了這個境界，有誰能認識他呢？
法宏禪人求贊 不曾動著舌頭：不曾動用舌頭。 葛藤已遍天下：葛藤（比喻糾纏不清的言論）已經遍佈天下。 等閑一擊虛空：隨意一擊虛空。 隨手便成縫罅：隨手就形成了裂縫。 法宏貌得吾真：法宏（人名，禪師）畫出了我的真像。 彷彿鎮州普化：彷彿是鎮州（地名）的普化（人名，禪師）。 我今寫贊上頭：我現在寫讚語在上面。 要作叢林佳話：要成為禪林中的一段佳話。
德光禪人求贊 有德必有光：有德行的人必然有光芒。 其光無間隔：這種光芒沒有間隔。 名實要相稱：名聲和實際要相符合。 非青黃赤白：不是青黃赤白等顏色所能形容的。 參徹佛祖頂𩕳禪：參透了佛祖頭頂上的禪。 不是等閑相誑嚇：不是隨便說說嚇唬人的。 我所參得底只要涅槃堂里用：我所參悟的，只要在涅槃堂里使用。 且不聽杜撰禪師三千八百畫：且不聽那些杜撰禪師的三千八百種花樣。 吾為作證明：我為他作證明。 他年將作軌格：將來可以作爲規範。
若懷首座求贊歸洋嶼庵 吾于閩有大因緣：我與福建（簡稱閩）有很大的因緣。 夜夢晝思無間然：夜裡做夢，白天思念，沒有間斷。 他日定歸洋嶼去：將來一定會回到洋嶼（地名）去。 楞伽室內作終焉：在楞伽室（可能指某個禪房）里結束一生。
雪峰空長老求贊 慧空抓著吾癢處：慧空（人名，禪師）抓到了我的癢處。 吾嘗劄著伊痛處：我曾經刺到了他的痛處。 痛處癢癢處痛：痛的地方癢，癢的地方痛。 不與千聖同途：不與千位聖人走同一條路。 豈與衲僧共用：難道與出家人共同使用？ 莫言掃帚竹里無錢筒：不要說掃帚竹里沒有錢筒。 蒿枝叢林無樑棟：蒿枝叢林沒有棟樑。 雖然家醜不可外揚：
【English Translation】 English version: Emerging in different worlds to repay past debts. Among them, only one place is eternal. Understanding that the ocean of Ji Yu (place name, possibly an island) is boundless.
In Praise of Chan Master Chongmi Buddha has secret words. If spoken, they are no longer secret. Chan Master Mi paints my true likeness. The secret meaning has already been revealed. Like dissecting sandalwood. Each piece is not different in essence. The secret meaning is within them. The secret truth is spoken thus.
In Praise of Chan Master Wenjun Bah, this simpleton. Has never known anything. Once had a full meal. Forgetting years of hunger. Always touching upon people's taboos. Like a blind man, not knowing the times. Never having a means of livelihood. Trying to take advantage empty-handed.
In Praise of Chan Master Ruben Truth and delusion are both isolated. Clinging to duality leads to bias and depletion. Water freezes in the void, the wind is still, yet the moon is not absent. Delusion is truth, truth is delusion, poison can be amrita (a metaphor for the sweet Dharma). Who can recognize him at this stage?
In Praise of Chan Master Fahoong Without moving the tongue. Entanglements (like kudzu vines) have spread throughout the world. Casually striking the void. A crack appears at hand. Fahoong (person name, Chan master) captures my true likeness. Seemingly like Puhua (person name, Chan master) of Zhenzhou (place name). Now I write a eulogy on top. To become a beautiful tale in the Chan forest.
In Praise of Chan Master Deguang With virtue, there must be light. Its light has no separation. Name and reality must match. Not describable by colors like blue, yellow, red, or white. Penetrating the Chan of the Buddha's crown chakra. Not just casually scaring people. What I have realized is only for use in the Nirvana Hall. And not listening to the fabricated tricks of those fabricated Chan masters. I will give testimony for him. In the future, it will serve as a standard.
In Praise of Chief Seat Ruohuai Returning to Yangyu Hermitage I have a great karmic connection with Fujian (Min). Dreaming at night and thinking during the day without interruption. One day, I will definitely return to Yangyu (place name). To end my life in the Lankavatara Room (possibly a meditation room).
In Praise of Elder Kong of Xuefeng Huikong (person name, Chan master) scratched my itch. I once pricked his sore spot. Where it hurts, it itches; where it itches, it hurts. Not on the same path as a thousand sages. How could it be shared with monks? Don't say there is no money tube in the bamboo of the broom. The artemisia forest has no beams or pillars. Although family scandals should not be aired.
也要諸方眼目定動。而今各自不得已。 一任畫出這般不唧𠺕底老凍[鼻*(梟-木+瓜)]。但將懸向壁角落頭。 使來者瞻之仰之。晝夜六時燒兜樓婆畢力迦沉水栴檀之香。 作七代祖翁之供。
師玿長老求贊
畫得百千本。都盧只這是。師玿好承當。楊岐第七世。
禪人求贊(四)
咄哉滅胡種。面目真可惡。過橋便拆橋。得路便塞路。 雖欲強柔和。畢竟觸人怒。萬事類如此。 誰敢相親附。乞兒囊本空。常夸敵國富。聞說閻羅王。 未免生怕怖。休更放大言。嫌佛不肯做。
鄒搜斂似天烝棗。輕輕觸著便煩惱。身著如來三事衣。 口中謗佛法僧寶。從來纖芥不與人。 一毫不就他人討。驀然閤眼入黃泉。定須聒噪閻羅老。
上無片瓦蓋頭。下無卓錐之地。赤骨𩪸個渾身。 與人爭甚閑氣。些子無明不奈何。說甚祖師西來意。
鐵蛇在握。毒氣爍爍。擬議不來。劈口便著。 秉炬入塔。
為彥維那下火
這個上座。了五蘊性空。悟諸法無我。才覺四大乖違。知是收因結果。預於三兩日前。洗浴剃頭親寫遺言。問我乞一把火不顧頂后。萬里神光豈戀目前。玄關金鎖無明業識癡團。一一從頭點過如此。了事衲僧世間能有幾個。彥維那既恁么。更有一事須說破。若到天臺雁蕩游
【現代漢語翻譯】 現代漢語譯本： 也要讓各方有眼力的人來評判它的動靜。如今各自都迫不得已， 就任憑畫出這種不中用的老東西。只把它懸掛在墻角邊， 讓後來的人瞻仰它。晝夜六時焚燒兜樓婆（Turushka，熏陸香）畢力迦（billikā，香名）沉水（agaru，沉香）栴檀（candana，檀香）的香， 作為七代祖先的供奉。
師玿長老求贊
畫了幾百幾千本，總而言之就是這個。師玿（Shi Shao，人名）很好地承擔了，是楊岐（Yangqi，地名）的第七代傳人。
禪人求贊（四）
可惡啊，這滅絕胡人的種子，面目真是可憎。過河就拆橋，得了路就堵死路。 即使想要勉強柔和，最終還是觸怒別人。萬事都像這樣， 誰敢親近依附。乞丐的口袋本來就是空的，卻常常誇耀敵國的富有。聽說閻羅王， 未免還是會害怕。不要再放大話了，嫌佛不肯做。
鄒搜刮得像老天收集棗子一樣，輕輕一碰就煩惱。身穿如來（Tathāgata，佛的稱號）的三事衣（tricīvara，袈裟）， 口中卻誹謗佛法僧三寶。從來連一點點東西都不給人， 一毫也不向別人討要。忽然閤眼進入黃泉，必定要吵鬧閻羅王。
頭上沒有一片瓦遮蓋，下邊沒有立錐之地。赤裸裸一身， 和人爭什麼閑氣。一點點無明（avidyā，佛教術語，指對事物真相的迷惑）都奈何不了，說什麼祖師西來意。
鐵蛇在手，毒氣閃爍。猶豫不得，劈頭就打。 秉持火炬進入佛塔。
為彥維那下火
這位上座，瞭解五蘊（pañca-skandha，構成人身的五種要素：色、受、想、行、識）的體性本空，領悟諸法（dharma，佛法）無我。才感覺到四大（catvāri mahābhūtāni，構成物質世界的四種基本元素：地、水、火、風）不調，就知道這是收因結果。預先在兩三天前，洗浴剃頭親自寫下遺言。問我討一把火不顧頭頂後面，萬里的神光難道會貪戀眼前。玄關金鎖無明業識癡團，一一從頭點過如此。了事的衲僧世間能有幾個。彥維那既然這樣，還有一件事必須說破。如果到天臺（Tiantai，山名）雁蕩（Yandang，山名）遊覽
【English Translation】 English version: Also, let those with eyes from all directions determine its movement and stillness. Now, each is compelled, Let it be painted, this useless old thing. Just hang it in the corner of the wall, So that those who come later may look up to it. Day and night, six times a day, burn the incense of Turushka (storax), billikā (a type of incense), agaru (agarwood), and candana (sandalwood), As an offering to the ancestors of seven generations.
Elder Shi Shao's Request for Praise
Hundreds and thousands of copies have been painted, but in short, this is it. Shi Shao (person's name) has taken on the responsibility well, being the seventh generation of Yangqi (place name).
A Chan Practitioner's Request for Praise (Four)
Alas, this seed that exterminates the barbarians, its face is truly hateful. Crossing the bridge, it tears down the bridge; gaining the road, it blocks the road. Even if it wants to force gentleness, it ultimately offends people. All things are like this, Who dares to approach and rely on it. The beggar's bag is originally empty, yet it often boasts of the enemy's wealth. Hearing of Yama (the King of Hell), It cannot avoid being afraid. Stop boasting, disliking the Buddha for not being willing to do it.
Zou gathers like Heaven collecting dates, lightly touching it causes annoyance. Wearing the three robes (tricīvara) of the Tathāgata (Buddha's title), Yet slanders the Buddha, Dharma, and Sangha (Three Jewels). Never giving even a tiny bit to others, Not asking others for even a hair. Suddenly closing his eyes and entering the Yellow Springs, he will surely disturb old Yama.
Above, there is not a tile to cover the head; below, there is not an inch of land to stand on. Naked and bare, What idle anger are you arguing with people about? A little ignorance (avidyā) cannot be helped, what are you talking about the Patriarch's intention in coming from the West?
An iron snake is in hand, its venom sparkling. No hesitation allowed, strike directly on the head. Holding a torch, enter the pagoda.
Lighting the Fire for the Director Yan
This senior monk understands that the nature of the five skandhas (pañca-skandha) is empty, and realizes that all dharmas (teachings) are without self. Only feeling that the four elements (catvāri mahābhūtāni) are not in harmony, he knows that this is the result of reaping what was sown. Two or three days in advance, he bathed, shaved his head, and personally wrote his last words. Asking me for a torch, he does not care about the back of his head; how could the divine light of ten thousand miles be attached to the present moment? The mysterious pass, the golden lock, the ignorance, karmic consciousness, and the mass of delusion, each and every one is lit from the beginning. How many monks who have settled matters like this can there be in the world? Since Director Yan is like this, there is one more thing that must be said. If you go to Tiantai (mountain name) and Yandang (mountain name) for sightseeing
。傳語嵩山破灶墮。
為充禪人下火(充平日唯頂一大笠)
人人皆有四大。充禪獨有五大。地水火風之餘。更有一枚笠大。此笠內空外空內外空。包含欲界色界無色界。說甚須彌鐵圍江河大海。萬象森羅總在里許無迫無隘。而今四大已乖張。唯有笠大鎮長在。這笠大甚奇怪。一唱兩唱三唱。貴亦不賣賤亦不賣。畢竟如何。打與充禪同入火光三昧。
為法燈監寺下火
以火炬指龕云。這個是已滅底法燈。復舉起火炬云。這個是無漏底智火。無漏智火然法燈。然也滅也無不可燈。監寺還知么。灰飛煙滅后。優曇華一朵。
為超禪人下火
山下麥黃蠶已斷。一隊死人送活漢。活人身似鐵金剛。 即今再入紅爐鍛。
為月禪人入塔
捧起骨云。靈山話月。曹溪指月。妙喜今朝捧月。子細窮究將來。一時未得剿絕。何以故。卻被這個阿師。盡把機關漏泄。既漏泄。看看。又是中秋節。無物堪比倫。教渠自家說。
為益照二禪人入塔
呈起左手骨云。這個是眉州益。呈起右手骨云。這個是饒州照。一人會禪。一人會教。雖然各自行畢竟同時到。且道。同時到底事作么生。誰家別館池塘里。一對鴛鴦畫不成。
師臨示寂。親書遺奏畢。侍僧乞留頌。師厲聲曰。無
頌便死不得也。乃大書云。
生也只恁么。死也只恁么。有偈與無偈。是甚麼熱大。
宗師垂語。切忌錯會。要須識得真實受用處。方證大自在解脫安樂法也。隆興甲申。季夏十日。紫巖居士張浚書。
大慧普覺禪師贊佛祖卷第十二 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師普說卷第十三
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
師到雪峰值建菩提會請普說。問話畢乃云。菩提宿將坐重圍。劫外時聞木馬嘶。寸刃不施魔膽碎。望風先已豎降旗。雪峰法窟真歇場中。人人懷報佛報祖之心。個個抱安國安家之略。智如鹙子辯若滿慈。雲門今日到來。只得結舌有分。然官不容針私通車馬。既到這裡不可徒然。略借主人威光。與大眾赴個時節。遂拈起拄杖云。還委悉么。天高群像正。海闊百川朝。卓一下復云。大凡參學之士。須遇本分人始得。若不遇本分人。只是個掠虛漢。只如適來上座問芭蕉拄杖子話。本分答他。卻理會不得。如今諸方多少錯商量。學家既眼不明。出來伸一問。禪床上瞎漢。將合頭語祇對便道。扶過斷橋水。伴歸明月村。一句來一句去道。我答得玄答得妙。學者不識好惡。𡎺向皮袋裡將去。到處合合得著。則倒來印可。
宗師合不著便。將這般不村不凈蘊在胸襟。輕薄好人作地獄業。爾看他真歇說禪。都不計較。據學人問處。信口便說。更無滯礙。自然如風吹水。只為他實見實說。如普賢菩薩從佛華莊嚴三昧起。普慧菩薩如雲興致二百問。普賢菩薩如瓶瀉以二千酬。又何曾思量計較來。蓋得法自在。稱法性說。如今人不曾親證親悟。只管百般計較。明日要升座。一夜睡不著。這個冊子上記得兩句。那個冊子上記得兩句。鬥鬥湊湊。說得一片。如華似錦。被明眼人冷地覷見。只成一場笑具。奉勸諸人。明眼宗師難逢難遇。既得遭逢。如靠一座須彌山相似。直須退步。放下許多人我無明從前冊子上記持學得底。撥置一邊。不要強作主宰。他時異日閻羅老子打鬼骨臀。便是打這般強作主宰底。不是雲門謾爾諸人。這話有分付處。面前頓卻一千五百人善知識。為爾作證。不向這裡說。更向何處說。所以此事決定不在言語上。若在言語上。一大藏教諸子百家遍天遍地。豈是無言。更要達磨西來直指作么。畢竟甚麼處是直指處。爾擬心早曲了也。如僧問趙州。如何是祖師西來意。州云。庭前柏樹子。這個忒殺直。又僧問洞山。如何是佛。山云。麻三斤。又僧問雲門。如何是佛。門云。乾屎橛。這個忒殺直。爾擬將心湊泊。他轉曲也。法本無曲。只
【現代漢語翻譯】 現代漢語譯本： 宗師如果不能契合真理，就會把這種不清不凈的東西藏在心裡，輕視善良的人，造作地獄的惡業。你們看那些真歇（指真歇清了禪師）說禪，都不計較，根據學人提問的地方，隨口就說，沒有絲毫的阻礙，自然就像風吹水一樣。只因爲他們是實實在在地見到，實實在在地說出。就像普賢菩薩從佛華莊嚴三昧（Buddha-flower Adornment Samadhi）中起身，普慧菩薩像云一樣興起二百個問題，普賢菩薩像瓶子倒水一樣用兩千個答案來回答，又何曾思量計較過？因為他們得到了法的自在，依照法性來說法。現在的人不曾親自證悟，只管百般計較，明天要升座說法，一夜都睡不著。這個冊子上記得兩句，那個冊子上記得兩句，拼拼湊湊，說得一片，如花似錦。被明眼人冷不防地看見，只成了一場笑話。奉勸各位，明眼的宗師很難遇到。既然能夠遇到，就像依靠一座須彌山（Mount Sumeru）一樣，必須退步，放下許多人我、無明，以及從前在冊子上記誦學得的東西，放到一邊，不要強作主宰。他時異日閻羅老子（Yama）打鬼骨臀，就是打這般強作主宰的人。不是雲門（指雲門文偃禪師）欺騙你們，這話有分付的地方。面前頓卻一千五百人善知識，為你們作證。不在這裡說，更向何處說？所以這件事決定不在言語上，若在言語上，一大藏教（Tripitaka）諸子百家遍佈天下，難道是沒有言語嗎？更要達磨（Bodhidharma）西來直指做什麼？ 到底什麼地方是直指之處？你稍微動念就曲解了。如僧人問趙州（指趙州從諗禪師），如何是祖師西來意？趙州說，庭前柏樹子。這個太直了。又有僧人問洞山（指洞山良價禪師），如何是佛？洞山說，麻三斤。又有僧人問雲門，如何是佛？雲門說，乾屎橛。這個太直了。你如果想用意識去湊合，它反而更曲折了。法本沒有曲折，只是...
【English Translation】 English version: If a Zen master doesn't accord with the truth, he will harbor such impure things in his heart, belittle good people, and create the karma of hell. Look at how True Repose (referring to Zen Master Zhenxie Qingliao) speaks of Zen; he doesn't calculate at all. According to where the student asks, he speaks spontaneously, without any hindrance, naturally like the wind blowing on water. It's only because he has truly seen and truly speaks. Just like Samantabhadra Bodhisattva arising from the Buddha-flower Adornment Samadhi, and Universal Wisdom Bodhisattva raising two hundred questions like clouds, Samantabhadra Bodhisattva answering with two thousand responses like pouring water from a bottle. Did he ever contemplate or calculate? Because he has obtained the freedom of the Dharma, he speaks according to the Dharma-nature. People nowadays haven't personally realized or awakened, and they only calculate in every way. Tomorrow they have to ascend the seat to preach, and they can't sleep all night. They remember two sentences from this book, and two sentences from that book, piecing them together, speaking a whole piece, like flowers and brocade. When seen unexpectedly by a discerning person, it only becomes a laughingstock. I advise you all, it's difficult to encounter a discerning Zen master. Since you can encounter one, it's like relying on a Mount Sumeru. You must step back, put down many notions of self and others, ignorance, and what you have memorized and learned from books in the past, put them aside, and don't forcefully act as the master. In the future, Yama (Lord of Death) will beat the buttocks of the ghosts, and it will be those who forcefully act as the master that will be beaten. Yunmen (referring to Zen Master Yunmen Wenyan) is not deceiving you all; these words have a place to be entrusted. Fifteen hundred good teachers are here before you, bearing witness for you. If I don't speak here, where else should I speak? Therefore, this matter is definitely not in words. If it were in words, the entire Tripitaka and the hundred schools of thought would fill the world. Are there no words? What need would there be for Bodhidharma to come from the West to directly point? Ultimately, where is the place of direct pointing? If you have the slightest thought, you have already distorted it. For example, a monk asked Zhaozhou (referring to Zen Master Zhaozhou Congshen), 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou said, 'The cypress tree in front of the courtyard.' This is too direct. Another monk asked Dongshan (referring to Zen Master Dongshan Liangjie), 'What is Buddha?' Dongshan said, 'Three pounds of flax.' Another monk asked Yunmen, 'What is Buddha?' Yunmen said, 'A dried dung stick.' This is too direct. If you try to match it with your mind, it becomes even more distorted. The Dharma originally has no distortion, it just...
為學者將曲心學。縱學得玄中又玄妙中又妙。終不能敵他生死。只成學語之流。本是個無事人。卻返被這些惡毒在心識中。作障作礙不得自在。所以教中道。法不可見聞覺知。若行見聞覺知。是則見聞覺知。非求法也。喻似有人問城中路從甚麼處去。指云。從這裡去。聞說便行。早曲了也。這個如何將知見解會計較得失玄妙是非底心去學得。爾要真個參。但一切放下。如大死人相似。百不知百不會。驀地向不知不會處。得這一念子破。佛也不奈爾何。不見古人道。懸崖撤手自肯承當。絕後再穌欺君不得。諸人既來雪峰參禪。切不得容易。此是明眼宗師。可以依附。堪為法式。或者見真歇勸人發菩提心。生謗議云。既稱禪師。自有宗門本分事。只管勞攘。卻如個座主相似。我且問爾。那個是本分事。苦哉。自既不能為善。返笑他人為善這般底人我生滅嫉妒不除。自是其是。善知識既不勸人發菩提心。不可教人殺人放火去。這個曲錄木床上。不是爾討名討利嫉妒生滅之處。以道眼觀之。如鑊湯罏炭劍樹刀山。一般擊動法鼓。諸天龍神齊集。道眼不明。諸天龍神見爾口吐黑煙。寧不怖畏。豈不見教中道。未得謂得者。是增上慢。謗大般若人。不通懺悔。譬如窮人妄號帝王自取誅滅。況復法王。如何妄竊。因地不真。果招紆曲
。須是真實始得。夫稱善知識者。引導一切眾生。令見佛性。當須觀根設教應病與藥。不可對三家村裡人說。拄杖子朝到西天暮歸東土。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒雨似盆傾去也。雖是本分說話。教他如何理會。這老漢爾禪和子尚自覓他縫罅不得。況他俗人處身塵網現行無明。若無善巧方便接引令其純熟。如何便領會得。此會盡是一二十程拋家遠來。一人入社發心轉北多人為善。寧無利益。這個是善知識本分合做底事。豈是強為。雲門今夏在廣因。開個燈心皁角鋪子。隨家豐儉。說些粗禪。室中問學者一句子。如不思量計較。天真自然道得一句。更與一拶。擬議不來。劈脊一棒。別無細膩。忽然打發一個半個。卻教上來雪峰。就大爐鞴。事同一家。早來真歇舉世尊入舍衛大城乞食飯食訖收衣缽洗足已敷座而坐須菩提出眾作禮曰希有世尊。真歇云。釋迦老子幸自可憐生被須菩提出來道個希有。當下冰銷瓦解。好大眾。釋迦老子未曾說一字。須菩提見個甚麼便道希有。諸人要會么。但向真歇冰銷瓦解處看。忽然看得破。一生參學事畢。只如真歇。尋常見學者。多認目前鑒覺。求知見覓解會。無有歇時。不得已教人向劫外承當。據實而論。這一句已是多了。此是一期方便。如指月示人。當須看月。
【現代漢語翻譯】 現代漢語譯本：必須是真實的才行。所謂'善知識'（Kalyana-mitra，引導眾生向善的良師益友），是引導一切眾生，使他們見到佛性。應當觀察眾生的根器，設定教法，應病與藥。不可對三家村裡的人說：'拄杖子早上到西天，晚上回到東土，扇子一下子跳上三十三天，撞著帝釋（Indra，佛教的護法神）的鼻孔，東海鯉魚打一棒，雨水像盆子傾倒一樣。'雖然這是本分說話，教他們如何理解？像我這樣的老漢和你們這些禪和子，尚且找不到其中的縫隙，何況他們這些身處塵網、現行無明的俗人。如果沒有善巧方便接引他們，使他們純熟，如何能領會得到？這次集會，都是一二十程拋家遠來的人，一人入社發心，帶動更多人為善，難道沒有利益嗎？這是善知識本分應該做的事情，豈是勉強為之？雲門（Yunmen，禪宗大師）今年夏天在廣因，開了個燈心皁角鋪子，隨各家貧富，說些粗淺的禪。在室內問學者一句話，如果他們不思量計較，天真自然地說出一句，再給他們一拶（Zen term，a sudden, sharp correction or challenge），如果他們擬議不來，就劈脊一棒，別無細膩。忽然打發走一個半個，卻教他們去雪峰（Xuefeng，禪宗大師），就大爐鞴（blacksmith's bellows，比喻嚴厲的錘鍊）。事情都是一家。早來真歇（Zhenxie，禪宗大師）舉世尊（釋迦牟尼佛）入舍衛大城乞食，飯食完畢，收衣缽，洗足已，敷座而坐。須菩提（Subhuti，釋迦牟尼佛的十大弟子之一，解空第一）出衆作禮說：'希有世尊。'真歇說：'釋迦老子幸自可憐，生被須菩提出來道個希有，當下冰銷瓦解。'好大眾！釋迦老子未曾說一字，須菩提見個什麼便道希有？諸人要會么？但向真歇冰銷瓦解處看。忽然看得破，一生參學事畢。只如真歇，尋常見學者，多認目前鑒覺，求知見覓解會，無有歇時。不得已教人向劫外承當。據實而論，這一句已是多了。此是一期方便，如指月示人，當須看月。
【English Translation】 English version: It must be true to begin with. The so-called 'Kalyana-mitra' (virtuous friend, a good teacher who guides sentient beings towards goodness) guides all sentient beings, enabling them to see their Buddha-nature. One should observe the faculties of sentient beings, establish teachings, and prescribe medicine according to the illness. One cannot say to the people of Three Families Village: 'The walking stick goes to the Western Heaven in the morning and returns to the Eastern Land in the evening, the fan jumps up to the Thirty-third Heaven in an instant, bumping into the nose of Indra (the lord of the gods in Buddhism), a carp from the Eastern Sea is struck with a stick, and rain pours down like an overturned basin.' Although this is speaking from one's own understanding, how can they comprehend it? Even an old man like me and you Zen monks cannot find the seams in it, let alone those ordinary people who are trapped in the net of dust and manifest ignorance. If there are no skillful means to receive and guide them, making them mature, how can they understand? This gathering consists of people who have left their families and traveled far for one or two decades. One person joins the community and makes a vow, leading more people to do good. Is there no benefit? This is what a Kalyana-mitra should do as their duty, not something forced. This summer, Yunmen (a Zen master) opened a lamp wick and soap bean shop in Guangyin, speaking some rough Zen according to the wealth of each family. In the room, he asks students a question. If they do not think or calculate, and naturally say a sentence, he gives them a 'tsat' (Zen term, a sudden, sharp correction or challenge). If they cannot come up with an answer, he strikes them on the back with a stick, without any subtlety. Suddenly, he sends away one or two, and then tells them to go to Xuefeng (a Zen master), to the great blacksmith's bellows (a metaphor for rigorous training). The matter is all the same family. Earlier, Zhenxie (a Zen master) cited the World Honored One (Sakyamuni Buddha) entering the great city of Sravasti to beg for food. After eating, he put away his robe and bowl, washed his feet, and sat down on his seat. Subhuti (one of the ten great disciples of Sakyamuni Buddha, foremost in understanding emptiness) came out from the assembly, bowed, and said, 'Rare is the World Honored One.' Zhenxie said, 'Sakyamuni Buddha is pitiful enough, but Subhuti comes out and says 'Rare,' and immediately the ice melts and the tiles shatter.' Good assembly! Sakyamuni Buddha did not say a single word. What did Subhuti see that he said 'Rare'? Do you all want to understand? Just look at where Zhenxie's ice melts and the tiles shatter. If you suddenly see through it, your lifelong study is complete. Just like Zhenxie, he often sees students who mostly recognize the current awareness, seeking knowledge and understanding without rest. He has no choice but to teach people to take responsibility beyond kalpas. In truth, this sentence is already too much. This is a temporary expedient, like pointing at the moon to show it to someone. One must look at the moon.
莫認指頭。如今人理會不得。將謂實有恁么事。祖師所謂錯認何曾解方便。既不識方便語。便向燃燈佛肚裡座。黑山下鬼窟里不動坐得骨臀生胝口裡水漉漉地肚裡依前黑漫漫地驢年夢見么。雲門今夜對人天眾前合諸聖說話。各自記取。言多去道轉遠。適來真歇有一段公案未了。雲門為他結絕卻。昔有一老宿訪臨濟。才相見提起坐具云。禮拜即是。不禮拜即是。臨濟喝。宿便禮拜。濟云。這賊。宿云。賊賊便出。濟云。莫道無事好。首座侍立次。濟云。還有過也無。座云有。濟云。賓家有過。主家有過。座云。二俱有過。濟云。過在甚麼處。座便出。濟云。莫道無事好。師云。臨濟暗中輸了一籌。卻嚮明中贏得一著。雖然有輸有贏有明有暗。爭奈傍觀者丑。且道。誰是傍觀者。良久云。若到諸方。不得錯舉。
定光大師請普說。僧問。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。去此二涂。請師速道。師云。脫殼烏龜飛上天。進云。親切已蒙師指示。一句無私利有情。師云。作么生是親切處。進云。昨夜清風生八極。今朝流水漲前溪。師云。洎不問過。乃云。諸佛本不曾出世。亦復無有般涅槃。以本自在大願力。示現無邊希有法。是法不可以思惟究竟。非心所行處。既非心所行。即非希有法。既非希有法
【現代漢語翻譯】 現代漢語譯本 不要執著于指頭（比喻）。現在的人不理解這個道理，以為真有那麼一回事。祖師說『錯認』，哪裡是真正理解了方便法門？既然不認識方便之語，就如同在燃燈佛（Dipamkara Buddha）肚子里安坐，在黑山下的鬼窟里一動不動地坐著，屁股都磨出老繭，口水直流，肚子里依舊一片黑暗，如同驢年才能做到的夢一樣。雲門（Yunmen）今晚在人天大眾面前與諸聖對話，大家各自記住：話說多了反而離道更遠。剛才真歇（Zhenxie）還有一段公案沒有了結，雲門為他徹底了結。從前有一位老修行拜訪臨濟（Linji），剛一見面就提起坐具說：『禮拜也可以，不禮拜也可以。』臨濟大喝一聲。老修行便禮拜。臨濟說：『這賊！』老修行說：『賊！賊！』便出去了。臨濟說：『不要說沒事就好。』首座（首席弟子）在旁邊侍立，臨濟問：『還有過錯嗎？』首座說：『有。』臨濟說：『客人有過錯，主人有過錯？』首座說：『二者都有過錯。』臨濟說：『過錯在哪裡？』首座便出去了。臨濟說：『不要說沒事就好。』我說，臨濟在暗中輸了一招，卻在明處贏得一著。雖然有輸有贏，有明有暗，無奈旁觀者看不明白。那麼，誰是旁觀者呢？』良久說：『如果到了其他地方，不要錯誤地引用。』
定光大師（Dingguang）請我普說佛法。有僧人問：『如果一法是實有的，那麼毗盧遮那佛（Vairocana Buddha）就墮入了凡夫的境界；如果萬法都是空無的，那麼普賢菩薩（Samantabhadra）就失去了他的境界。請老師離開這兩種極端，迅速開示。』大師說：『脫殼的烏龜飛上天。』僧人進一步問：『我已經蒙受老師親切的指示，一句無私的話利益有情眾生。』大師說：『怎麼是親切之處？』僧人說：『昨夜清風吹遍四面八方，今朝流水漲滿門前溪流。』大師說：『我不問你這些。』於是說：『諸佛本來不曾出世，也根本沒有涅槃。以其本自具足的大願力，示現無邊希有之法。這法不可以思議而究竟，不是心所能到達的地方。既然不是心所能到達的地方，就不是希有之法。既然不是希有之法』
【English Translation】 English version Do not cling to the finger (as a metaphor). People nowadays do not understand this principle, thinking there is really such a thing. The patriarchs said 'mistakenly recognizing', where is the true understanding of expedient means? Since you do not recognize the language of expedient means, it is like sitting in the belly of Dipamkara Buddha (燃燈佛), sitting motionless in the ghost cave under Black Mountain, with calluses growing on your buttocks, saliva dripping from your mouth, and your belly still dark, like a dream that can only be achieved in the year of the donkey. Yunmen (雲門) is speaking to the assembly of humans and gods tonight, everyone remember: the more you talk, the further you stray from the Way. Just now, Zhenxie (真歇) had a case that was not concluded, Yunmen completely concludes it for him. Once upon a time, an old practitioner visited Linji (臨濟), and as soon as they met, he raised his sitting mat and said: 'To bow or not to bow?' Linji shouted. The old practitioner bowed. Linji said: 'This thief!' The old practitioner said: 'Thief! Thief!' and left. Linji said: 'Don't say everything is fine.' The chief seat (chief disciple) was standing by, Linji asked: 'Is there still a fault?' The chief seat said: 'Yes.' Linji said: 'Does the guest have a fault, or does the host have a fault?' The chief seat said: 'Both have faults.' Linji said: 'Where is the fault?' The chief seat then left. Linji said: 'Don't say everything is fine.' I say, Linji lost a move in the dark, but won a move in the light. Although there are losses and wins, light and darkness, it is a pity that the bystanders do not understand. So, who are the bystanders?' After a long pause, he said: 'If you go to other places, do not quote incorrectly.'
Master Dingguang (定光) asked me to speak universally about the Dharma. A monk asked: 'If one dharma is real, then Vairocana Buddha (毗盧遮那佛) falls into the realm of ordinary people; if all dharmas are empty, then Samantabhadra Bodhisattva (普賢菩薩) loses his realm. Please, teacher, leave these two extremes and quickly enlighten us.' The master said: 'A turtle that has shed its shell flies into the sky.' The monk further asked: 'I have already received the teacher's kind instruction, a selfless word benefits sentient beings.' The master said: 'What is the place of kindness?' The monk said: 'Last night, the clear wind blew across all directions, this morning, the flowing water filled the stream in front of the gate.' The master said: 'I am not asking you about these things.' Then he said: 'The Buddhas never came into the world, nor did they ever enter Nirvana. With their inherently complete great vows, they manifest boundless rare dharmas. This dharma cannot be conceived and ultimately understood, it is not a place that the mind can reach. Since it is not a place that the mind can reach, it is not a rare dharma. Since it is not a rare dharma'
。此法無實亦無虛。既無虛實。喚作有亦不得。喚作無亦不得。喚作亦有亦無亦不得。喚作非有非無亦不得。喚作非非有非非無亦不得。不見適來禪客問。一法若有。毗盧墮在凡夫。萬法若無普賢失其境界。去此二涂請師速道。雲門答他道。脫殼烏龜飛上天。諸人且作么生辨明。為是有耶是無耶。是虛耶是實耶。試出來道看。如無。更引些葛藤。所以先聖道。有時先照後用。有時先用后照。有時照用同時。有時照用不同時。若也先照後用。則瞎一切人眼。若也先用后照。則開一切人眼。若也照用同時。即半瞎半開。若也照用不同時。則全開全瞎。此四則語。有一則有賓無主。有一則有主無賓。有一則賓主俱無。有一則全具賓主。即今眾中。或有個不受人謾底漢也來道。這裡是甚麼所在。說有說無。說虛說實。說照說用。說賓說主。攔胸搊住。拽下禪床。爛椎一頓。也怪他不得。還有恁么人么。如無。杓柄卻在雲門手裡。放行把住。說有說無。說虛說實。說照說用。說賓說主。總由這裡。且道即今放行好。把住好。良久云。開人眼瞎人眼。一手推一手挽。不是三要三玄。亦非四種料揀。畢竟是個甚麼。舉拂子云。雪峰輥毬睦州擔板。復云。諸人總道。來這裡參禪。我且問爾。禪作么生參。既為無常迅速生死事大。己事未
【現代漢語翻譯】 現代漢語譯本 此法既非真實也非虛妄。既然沒有虛實之分，稱它為『有』也不對，稱它為『無』也不對，稱它為『亦有亦無』也不對，稱它為『非有非無』也不對，稱它為『非非有非非無』也不對。你們沒聽見剛才那位禪客問：『如果一法是有的，毗盧遮那佛（Vairocana，宇宙根本佛）就會墮入凡夫；如果萬法是無的，普賢菩薩（Samantabhadra，象徵大行）就會失去他的境界。』請老師您迅速開示，超越這兩種極端。雲門禪師（Yunmen，禪宗大師）回答他說：『脫殼烏龜飛上天。』各位，你們打算如何辨明？這是『有』呢，還是『無』呢？是『虛』呢，還是『實』呢？試著說出來看看。如果說不出來，我就要多費口舌了。所以先賢說：『有時先照後用，有時先用后照，有時照用同時，有時照用不同時。』如果先照後用，就會使所有人的眼睛都瞎了；如果先用后照，就會使所有人的眼睛都開了；如果照用同時，就是半瞎半開；如果照用不同時，就是全開全瞎。這四句話，有一句是有賓無主，有一句是有主無賓，有一句是賓主皆無，有一句是賓主全具。現在大眾之中，或許有不被人欺騙的人會站出來說：『這裡是什麼地方？說什麼有，說什麼無，說什麼虛，說什麼實，說什麼照，說什麼用，說什麼賓，說什麼主。』一把抓住他，把他從禪床上拽下來，狠狠地打一頓，也不能怪他。有這樣的人嗎？如果沒有，那麼主動權就在雲門禪師手裡。該放開就放開，該抓住就抓住，說有說無，說虛說實，說照說用，說賓說主，一切都由我來決定。那麼，現在是放開好呢，還是抓住好呢？ 良久，雲門禪師說：『開人眼，瞎人眼，一手推，一手挽。』這不是三要三玄（Zen teaching methods），也不是四種料揀（four selective discriminations）。到底是什麼呢？雲門禪師舉起拂塵說：『雪峰輥毬（Xuefeng rolls the ball，禪宗公案），睦州擔板（Muzhou carries the plank，禪宗公案）。』又說：『各位總說來這裡參禪，我且問你們，禪要怎麼參？既然無常迅速，生死事大，自己的事情還沒有了結，又怎麼能安心呢？』
【English Translation】 English version This Dharma is neither real nor unreal. Since there is no distinction between reality and unreality, it is not right to call it 'existent,' nor is it right to call it 'non-existent,' nor is it right to call it 'both existent and non-existent,' nor is it right to call it 'neither existent nor non-existent,' nor is it right to call it 'neither non-existent nor non-non-existent.' Didn't you hear that Zen practitioner ask just now: 'If one Dharma is existent, Vairocana (the fundamental Buddha of the universe) will fall into the realm of ordinary beings; if all Dharmas are non-existent, Samantabhadra (symbolizing great practice) will lose his realm.' Please, teacher, quickly enlighten us, transcending these two extremes. Zen Master Yunmen (a Zen master) answered him: 'A tortoise that has shed its shell flies into the sky.' Everyone, how do you intend to discern this? Is it 'existent,' or is it 'non-existent'? Is it 'unreal,' or is it 'real'? Try to say it out loud and see. If you can't say it, I will have to waste more words. Therefore, the ancient sage said: 'Sometimes illumination precedes application, sometimes application precedes illumination, sometimes illumination and application are simultaneous, and sometimes illumination and application are not simultaneous.' If illumination precedes application, it will blind everyone's eyes; if application precedes illumination, it will open everyone's eyes; if illumination and application are simultaneous, it is half-blind and half-open; if illumination and application are not simultaneous, it is completely open and completely blind. Among these four sentences, one has a guest without a host, one has a host without a guest, one has neither guest nor host, and one has both guest and host completely. Now, among the assembly, perhaps there is someone who is not deceived who will stand up and say: 'What is this place? Saying existent, saying non-existent, saying unreal, saying real, saying illumination, saying application, saying guest, saying host.' Grab him, drag him down from the Zen platform, and beat him severely, and you can't blame him. Is there such a person? If not, then the initiative is in the hands of Zen Master Yunmen. Release when it should be released, grasp when it should be grasped, saying existent, saying non-existent, saying unreal, saying real, saying illumination, saying application, saying guest, saying host, everything is up to me to decide. So, is it better to release now, or is it better to grasp? After a long silence, Zen Master Yunmen said: 'Opening people's eyes, blinding people's eyes, one hand pushes, one hand pulls.' This is neither the three essentials and three mysteries (Zen teaching methods) nor the four selective discriminations. What exactly is it? Zen Master Yunmen raised his whisk and said: 'Xuefeng rolls the ball (a Zen koan), Muzhou carries the plank (a Zen koan).' He also said: 'Everyone always says they come here to practice Zen, but I ask you, how do you practice Zen? Since impermanence is swift, and birth and death are great matters, how can you be at ease if your own affairs are not yet settled?'
明求師抉擇。要得自己明白心地安樂。不是兒戲。而今人個個道。我怕死參禪。參來參去。日久月深。打入葛藤窠里。只贏得一場口滑。于自己分上添得些兒狼藉。返不如未入眾時卻無許多事。此蓋末上一錯。不遇好人。遞相沿襲。以致如此。近來佛法可傷。魔強法弱。禪和家。每人有一肚皮禪。到處鬥百草相似。驢年得休歇么。尋常向爾諸人道。祖師西來。只是作得個證明底人。亦無禪道傳與人。若有禪道可傳。則各自傳與父母。傳與六親眷屬去也。既無可傳須是當人自悟始得。爾擬心求悟。早錯了也。豈況多知多解。恣意亂統。不見香嚴和尚在百丈會裡。直是聰明靈利。數年參禪不得。只為多知多解。百丈遷化後到溈山。山云我聞。汝在百丈先師處。問一答十。問十答百。此是汝聰明靈利。意解識想。生死根本。父母未生時。試道一句看。香嚴被溈山一問。直得茫然。卻歸寮中。將平日看過底文字。從頭檢過。要尋一句可將酬對。意不能得。乃自嘆曰。畫餅不可充飢。屢上堂頭。乞溈山說破。山云。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。香嚴奈何不得。肚裡只管悶。又怪溈山不為他說破。遂將平昔所集文字。以火爇卻曰。休休。此生不學佛法也。且作個長行粥飯僧。免役心神。從此一時放下。
【現代漢語翻譯】 現代漢語譯本： 請您明示，幫我決斷選擇。我想要自己明白心性，得到安寧快樂。這不是開玩笑的。現在的人個個都說：『我怕死才來參禪。』參來參去，時間久了，陷入葛藤窠里（比喻糾纏不清的境地）。只落得一場口頭上的滑頭，在自己的本分上增添了一些狼藉。還不如沒入眾修行時，反而沒有這麼多事。這大概是最後一步錯了，沒有遇到好人，互相沿襲，以至於這樣。近來的佛法真令人傷心，魔強法弱。禪和子（指禪僧），每個人都有一肚子禪，到處像鬥百草一樣（比喻賣弄禪學知識）。要到驢年才能休歇嗎？我常常對你們說，祖師西來（指達摩祖師從印度來到中國），只是做個證明的人，也沒有禪道可以傳授給別人。如果有禪道可以傳授，那就各自傳給父母，傳給六親眷屬去了。既然沒有什麼可以傳授的，就必須是當人自己領悟才行。你如果用心去求悟，早就錯了。更何況多知多解，隨意亂說。沒看見香嚴和尚在百丈禪師的門下，非常聰明靈利，參禪多年卻不能開悟，就是因為多知多解。百丈禪師圓寂后，香嚴和尚到了溈山禪師那裡。溈山禪師說：『我聽說，你在百丈先師那裡，問一答十，問十答百。這是你的聰明靈利，用意識去理解，用思想去揣測，這是生死的根本。在父母未生你之前，試著說一句看。』香嚴和尚被溈山禪師這一問，頓時茫然不知所措。回到寮房中，將平日裡看過的文字，從頭到尾檢查一遍，想要找出一句話來應對，卻怎麼也找不到。於是嘆息道：『畫餅不能充飢啊！』多次上堂，請求溈山禪師為他說破。溈山禪師說：『我如果說給你聽，你以後會罵我的。我說的是我的，終究與你無關。』香嚴和尚無可奈何，心裡只是苦悶，又怪溈山禪師不為他說破。於是將平素所收集的文字，用火燒掉，說道：『算了算了，這輩子不學佛法了，還是做個只管吃飯的僧人，免得勞心費神。』從此一時放下。
【English Translation】 English version: Please clearly instruct me and help me make a decisive choice. I want to understand my own mind and attain peace and happiness. This is not a joke. Nowadays, everyone says, 'I'm afraid of death, so I practice Chan (Zen).』 Practicing and practicing, as time goes by, they get caught in the thicket of entanglement (葛藤窠 – metaphor for a tangled situation). They only end up with a verbal glibness, adding some mess to their own affairs. It would be better if they hadn't joined the community of practitioners, as there wouldn't be so many troubles. This is probably because they made a mistake at the very end, didn't encounter good teachers, and followed each other in this way, leading to this situation. The Dharma (佛法 – Buddhist teachings) these days is truly heartbreaking, with demons strong and the Dharma weak. Chan monks (禪和子 – Zen monks) each have a bellyful of Chan, showing off their knowledge of Chan like competing in identifying herbs (鬥百草 – a metaphor for showing off Zen knowledge). When will they ever rest? I often tell you all that the Patriarch (祖師 – refers to Bodhidharma) came from the West (西來 – refers to Bodhidharma coming from India to China) simply to be a person who could attest to the truth; he didn't have any Chan path to transmit to others. If there were a Chan path that could be transmitted, then everyone would transmit it to their parents and their six kinds of relatives (六親眷屬 – parents, siblings, spouse, children, etc.). Since there is nothing to transmit, it must be that the person themselves realizes it. If you try to seek enlightenment with your mind, you're already wrong. Moreover, having much knowledge and understanding and speaking wildly is even worse. Didn't you see that Venerable Xiangyan (香嚴和尚 – a Zen monk) was under Zen Master Baizhang's (百丈 – a Zen master) tutelage, and he was very clever and quick-witted, but he couldn't attain enlightenment after many years of Chan practice, precisely because he had too much knowledge and understanding. After Zen Master Baizhang passed away, Venerable Xiangyan went to Zen Master Guishan (溈山 – a Zen master). Zen Master Guishan said, 'I heard that when you were with the late Teacher Baizhang, you answered ten questions for every one asked, and a hundred answers for every ten questions. This is your cleverness and quick-wittedness, using consciousness to understand and thoughts to speculate, which is the root of birth and death. Before your parents gave birth to you, try to say a word.' Venerable Xiangyan was utterly at a loss by Zen Master Guishan's question. He returned to his room and examined all the texts he had read in the past, from beginning to end, wanting to find a sentence to respond with, but he couldn't find one. So he sighed, 'A painted cake cannot satisfy hunger!' He went to the hall many times, begging Zen Master Guishan to explain it to him. Zen Master Guishan said, 'If I explain it to you, you will scold me later. What I say is mine and ultimately has nothing to do with you.' Venerable Xiangyan was helpless, feeling only distress in his heart, and he also blamed Zen Master Guishan for not explaining it to him. So he burned all the texts he had collected in the past, saying, 'Enough, enough, I won't study the Dharma in this life; I'll just be a rice-eating monk, to avoid mental exertion.' From then on, he let go of everything at once.
禪也不思量。道也不思量。善也不思量。惡也不思量。父母未生時底也不思量。即今底也不思量。四楞著地一切放下。便辭溈山直過南陽睹忠國師遺蹟。遂憩止卓庵。一日芟除草木。因飏瓦礫。驀然擊著一竿竹作聲。不覺打著父母未生時鼻孔。當時如病得醫。如暗得燈。如貧得寶。如子得母。歡喜無量。遂沐浴焚香。遙禮溈山嘆曰。和尚大悲。恩逾父母。當時若為我說破。豈有今日事。乃有頌曰。一擊亡所知。爾看他得底人。發言自是不同。初聞擊竹作聲。忽然大悟。所悟底心便絕訊息。如彌勒彈指樓閣門開。命善財入。善財心喜。入已還閉。便是這個道理香嚴悟處既絕訊息。父母未生時事頓爾現前。才作個頌子。便有為人底方便。下面注曰。更不假修治。動容揚古路。不墮悄然機處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。多見禪和子。愛去到處問長老。長老家無著口處便為他解說。爾怕他香嚴說得未分曉在。更要註解。又有一般人也道。因擊物作聲。有個悟處。或問他爾試說看。便擊物作聲曰。多少分明。有甚麼交涉。大似隔靴使拳頭爬癢。如何得快活去又不見。昔日俱胝和尚住庵時。因一尼戴個笠子。直來繞他繩床一匝云。道得即放下笠子。俱胝當時道不得。尼拂袖便行。俱胝云。何不且住。尼云。道
得即住。俱胝又無語。尼去後。俱胝自嘆云。我雖是個丈夫漢。卻不如個婦人。便要燒庵下山。忽夜夢神人曰。和尚不須下山。且候。當有肉身大士來為和尚說法也。過數日果見天龍和尚到來。俱胝遂舉前話似之。天龍曰。爾問我。我與爾道。俱胝曰。道得即放下笠子。天龍遂豎起一指。俱胝忽然大悟。后凡有所問。只豎一指。每曰。我得天龍一指頭禪。一生受用不盡。瑯瑘覺和尚嘗有頌曰。俱胝一指教君知。朝生鷂子摶天飛。若無舉鼎拔山力。千里烏騅不易騎。爾看這一頌。便是會得這一指頭禪分曉也。這個如何學得。俱胝身畔有一供過童子。每見人問他事。也學豎指祇對。有人謂俱胝曰。和尚這童子也不可得。亦會佛法。凡有人問他。皆如和尚豎指。俱胝聞得。一日潛將一柄刀在袖中。喚童子近前來。聞爾也會佛法。是否。云是俱胝曰。如何是佛。童子便豎起指頭被俱胝捉住。以刀斫斷。童子叫喚走出。俱胝遂喚童子。童子回頭。俱胝曰。如何是佛。童子不覺將手起。不見指頭。忽然大悟。奇哉。信知佛法不可傳不可學。俱胝得處不在指頭上。香嚴悟處不在擊竹邊且道。在甚麼處。一時說了也諸人還會么。此事非難非易。差之毫釐失之千里。奉勸諸人。退步自看。一切現成。便請直下承當。不用費力。爾擬動一毫
【現代漢語翻譯】 現代漢語譯本 得到就安住於此。俱胝（Kujī，一位禪師的名字）又無話可說。尼姑離開后，俱胝自嘆道：『我雖然是個男子漢，卻不如一個婦人。』便想要燒掉茅庵下山。忽然夜裡夢見神人說：『和尚不必下山，且等待，當有肉身大士來為和尚說法。』過了數日，果然見到天龍和尚到來。俱胝於是把之前的事情告訴了他。天龍說：『你問我，我告訴你。』俱胝說：『說得出來就放下笠子。』天龍於是豎起一指。俱胝忽然大悟。後來凡是有人問他問題，他只豎起一指。他常說：『我得到天龍的一指頭禪，一生都受用不盡。』瑯瑘覺（Lángyé Jué，一位禪師的名字）和尚曾經作頌說：『俱胝一指教君知，朝生鷂子摶天飛。若無舉鼎拔山力，千里烏騅不易騎。』你們看這一頌，便是懂得這一指頭禪的明白之處。這個如何學得？俱胝身邊有一個供養過的童子，每當看見有人問他事情，也學著豎起手指回答。有人對俱胝說：『和尚，這童子也不可小看，也會佛法。凡是有人問他，都像和尚一樣豎起手指。』俱胝聽了，一日偷偷地將一把刀藏在袖中，叫童子走近前來，問：『聽說你也會佛法，是嗎？』童子說是。俱胝說：『如何是佛？』童子便豎起指頭，被俱胝捉住，用刀砍斷。童子叫喊著跑了出去。俱胝於是叫童子。童子回頭。俱胝說：『如何是佛？』童子不自覺地將手舉起，卻不見了指頭，忽然大悟。奇哉！相信佛法不可傳授，不可學習。俱胝得道之處不在指頭上，香嚴（Xiāngyán，一位禪師的名字）悟道之處不在擊竹的聲音邊。那麼，在什麼地方呢？一時說出來了，諸位會了嗎？這件事非難非易，差之毫釐，失之千里。奉勸諸位，退一步自己看，一切都是現成的，便請直接承擔，不用費力。你們想要動一毫毛嗎？
【English Translation】 English version Having attained, abide. Kujī (俱胝, name of a Chan master) was again speechless. After the nun left, Kujī sighed to himself, 'Although I am a man, I am not as good as a woman.' He then wanted to burn down the hermitage and descend the mountain. Suddenly, in a dream, a divine being said, 'Monk, there is no need to descend the mountain. Wait, and there will be a Bodhisattva in the flesh to expound the Dharma for you.' After several days, he indeed saw the arrival of Tiānlóng (天龍, name of a Chan master). Kujī then recounted the previous events to him. Tiānlóng said, 'You ask me, and I will tell you.' Kujī said, 'If you can say it, then put down your hat.' Tiānlóng then raised a single finger. Kujī suddenly had a great enlightenment. Afterwards, whenever someone asked him a question, he would only raise one finger. He often said, 'I obtained Tiānlóng's one-finger Chan, and I will benefit from it for a lifetime.' Abbot Lángyé Jué (瑯瑘覺, name of a Chan master) once composed a verse, saying, 'Kujī's one finger teaches you to know, a newly born hawk soars into the sky. If you do not have the strength to lift a tripod and uproot a mountain, a thousand-mile black steed is not easy to ride.' Look at this verse, and you will understand the clear meaning of this one-finger Chan. How can this be learned? Beside Kujī was a young boy who had been offered as a servant. Whenever he saw someone asking Kujī about something, he would also imitate him by raising a finger in response. Someone said to Kujī, 'Venerable, this boy is not to be underestimated; he also understands the Buddha-dharma. Whenever someone asks him, he raises a finger just like you.' Kujī heard this, and one day he secretly hid a knife in his sleeve. He called the boy closer and asked, 'I hear that you also understand the Buddha-dharma, is that so?' The boy said yes. Kujī said, 'What is Buddha?' The boy then raised his finger, but Kujī grabbed it and cut it off with the knife. The boy cried out and ran away. Kujī then called out to the boy. The boy turned around. Kujī said, 'What is Buddha?' The boy unconsciously raised his hand, but saw that his finger was gone, and he suddenly had a great enlightenment. How wondrous! Truly, the Buddha-dharma cannot be transmitted or learned. Kujī's attainment was not in the finger, and Xiāngyán's (香嚴, name of a Chan master) enlightenment was not in the sound of striking bamboo. Then, where is it? It has been said all at once, do you all understand? This matter is neither difficult nor easy; a difference of a hair's breadth leads to a mistake of a thousand miles. I advise you all to take a step back and look for yourselves. Everything is already present, so please directly take it upon yourselves without exerting effort. Do you intend to move a single hair?
毛地。便是千里萬里。沒交涉也。諸人既在這裡。鬚生慚愧。不得容易過時。若不存誠。般若中將甚麼銷他信施。不見汾陽無業禪師曰。看他古德道人。得意之後。茅茨石室。向折腳鐺中。煮飯吃過三二十年。名利不幹懷。財寶不爲念。大忘人世。隱跡巖叢。君王命而不來。諸侯請而不赴。豈同我輩貪名愛利汩沒世涂。如短販人有少希求而忘大果。灼然兄弟那時早有如此說話也。更教他見我輩如今做處也。好慚惶殺人。兄弟。光陰可惜。時不待人。各自打辦精神打教徹去。亦不虛受佛蔭。亦不辜負平生學道之志。近日道上座自雪峰來。再三求入室云。直為無常迅速生死事大。己事未明欲乞開示。因舉馬祖不是心不是佛不是物。教渠看。更與他註解一遍。不得作道理會。不得作無事會。不得作擊石火閃電光會。不得向意根下卜度。不得向舉起處承當。不是心不是佛不是物。合作么生。渠遂疑著。更不敢開口。今日卻來燒香禮拜曰。妙道學般若。多有魔障。欲請今晚為對人天眾前。舉揚般若以憑懺悔。愿法界一切有情皆得頓悟甚深般若。同報佛恩雲門曰。古聖有言。怖心難生。善心難發。自未得度。先度人者。菩薩發心。既知怖罪。迴心向道。此亦希有遂從其請。為渠懺悔。且罪性不在內外中間。將甚麼懺。然無有有罪底
【現代漢語翻譯】 現代漢語譯本： 毛地，就是千里萬里，也毫無瓜葛。各位既然在這裡，必須心生慚愧，不可輕易虛度光陰。若不真誠，拿什麼在般若（智慧）中償還信徒的佈施？ 沒見汾陽無業禪師說：『看那些古代得道之人，得意之後，住在茅草屋或石室裡，用缺腿的鍋煮飯，吃了三、二十年，名利不縈懷，財寶不掛念，完全忘卻人世，隱居在山巖叢林中。君王下令也不來，諸侯邀請也不去。』 豈能與我們這些貪圖名利、沉溺世俗之輩相比？如同短視的商人，只求小利而忘了大利。顯然，各位那時早有如此的說法了。更讓他們看看我們現在所作所為，真是慚愧至極！ 各位，光陰可惜，時不我待。各自振作精神，徹底參透，也不枉受佛的庇佑，也不辜負平生學道的志向。 近日，道上座從雪峰山來，再三請求入室請教，說：『只因無常迅速，生死事大，自己尚未明瞭，想乞求開示。』我便舉了馬祖的『不是心，不是佛，不是物』，教他參看，又為他註解了一遍。 不得當作道理來理解，不得當作沒事發生，不得當作擊石火花、閃電光芒，不得在意識根源下猜測，不得在話語舉起之處承擔。『不是心，不是佛，不是物』，該如何理解？ 他因此疑惑不解，更不敢開口。今日卻來燒香禮拜說：『妙道學般若，多有魔障，想請今晚在人天大眾面前，舉揚般若，以求懺悔，愿法界一切有情都能頓悟甚深般若，共同報答佛恩。』 雲門說：『古聖有言，怖畏之心難以生起，善心難以發起。自己尚未得度，卻先度人，是菩薩的發心。既然知道畏懼罪過，迴心向道，這也實屬稀有。』於是答應了他的請求，為他懺悔。 且罪性不在內外中間，用什麼來懺悔？然而，並沒有一個真正有罪的東西。
【English Translation】 English version: A barren land, even if it's thousands of miles wide, has no connection. Since everyone is here, you must feel ashamed and not easily waste time. If you are not sincere, what will you use in Prajna (wisdom) to repay the believers' offerings? Didn't you see Zen Master Wuye of Fenyang say: 'Look at those ancient enlightened ones, after attaining enlightenment, they lived in thatched huts or stone chambers, cooked rice in broken pots, and ate for thirty or twenty years. Fame and fortune did not concern them, and treasures were not on their minds. They completely forgot the world and lived in seclusion in the rocky mountains and forests. Even if the king ordered them to come, they would not come; even if the dukes invited them, they would not go.' How can we compare with those who are greedy for fame and profit and immersed in worldly affairs? Like short-sighted merchants who only seek small profits and forget the big ones. Obviously, you all had such sayings back then. Let them see what we are doing now, it is truly extremely shameful! Brothers, time is precious, and time waits for no one. Each of you should rouse your spirits and thoroughly understand, so that you will not have received the Buddha's protection in vain, nor will you have failed in your lifelong aspiration to learn the Way. Recently, the monk Daoshang came from Xuefeng Mountain and repeatedly requested to enter the room for instruction, saying: 'Only because impermanence is swift and the matter of birth and death is great, and I have not yet understood, I want to beg for guidance.' So I cited Mazu's 'Neither mind, nor Buddha, nor thing' and taught him to contemplate it, and I also annotated it for him. It must not be understood as a principle, it must not be taken as if nothing happened, it must not be taken as a spark from striking a stone or a flash of lightning, it must not be guessed at the root of consciousness, it must not be assumed at the place where the words are raised. 'Neither mind, nor Buddha, nor thing,' how should it be understood? He was therefore puzzled and dared not open his mouth. Today, he came to burn incense and worship, saying: 'The wonderful Way of studying Prajna has many demonic obstacles. I would like to ask you to praise Prajna in front of the assembly of humans and gods tonight to seek repentance, and I wish that all sentient beings in the Dharma realm can have a sudden enlightenment of profound Prajna and jointly repay the Buddha's kindness.' Yunmen said: 'The ancient sages have said that the heart of fear is difficult to arise, and the heart of goodness is difficult to initiate. Those who have not yet attained liberation themselves, but first liberate others, are the aspiration of Bodhisattvas. Since you know to fear sin and turn your heart to the Way, this is indeed rare.' So he agreed to his request and repented for him. Moreover, the nature of sin is not inside, outside, or in between, so what is there to repent? However, there is no truly sinful thing.
聖人。亦無無罪底凡夫。凡夫造罪。皆自妄想心起。都無實體。雖無實體。受報時亦須妄受。如影隨形。不可逃避。雖妄受報。亦無實體。所以道。若罪性有體。則盡虛空界不能容受。何故。為凡夫造罪者多。今道上座發一念心。欲直取無上佛果菩提。此心一發。所作之罪如積乾草高須彌山。所發之心如芥子許火。悉能燒盡無有遺余。還信得及么。此一念心既發。當時成佛已竟。盡未來際永不退失。以何為驗。不見教中天帝釋白法慧菩薩曰。佛子。菩薩初發菩提之心。所得功德其量幾何。法慧菩薩曰。此義甚深。難說難知。難分別難信解。難證難行。難通達難思惟。難度量難趣入。雖然我當承佛威神之力。而為汝說。假使有人。以一切樂具。供養東方阿僧祇世界所有眾生。經於一劫。然後教令盡持五戒。南西北方四維上下亦復如是。于意云何。此人功德。寧為多不。天帝釋言。此人功德唯佛能知。其餘一切無能量者。法慧曰。此人功德。比菩薩初發心功德。百分不及一。千分不及一。百千分不及一。如是億分百億分千億分百千億分。乃至阿僧祇分。無數無量無邊不可說分不可說不可說分。亦不及一。次第引眾生。欲樂邊際諸根差別。從十至百。從百至千。從千至萬。從萬至億。從億至不可說不可說阿僧祇數眾生。盡令
持五戒十善。乃至第二人復倍前人之數展轉至百人。一人倍一人之數。盡令證須陀洹斯陀含阿那含阿羅漢辟支佛果。所得功德比菩薩初發心功德。百分不及一。乃至不可說算數譬喻亦不能及。盡其譬喻無較量處何故。此一念心與三世諸佛平等無二無別故。梵語懺摩。此云悔過。謂之斷相續心。一懺永不復造。此心一發永不退失。若能直下無心去。初發心功德。比無心功德。百分千分百千分百千萬億分。乃至算數譬喻不可說不可說阿僧祇分。亦不及一。何故。初發心時。與三世諸佛平等故。此心尚無三世諸佛。向甚處摸𢱢。所以一念無心功德。又無較量處。若爾則亦無生亦無死。亦無聖亦無凡。亦無人亦無我。亦無佛亦無法。若能如是見得。是真懺悔。道上座既具大丈夫志氣。決定要參禪。但恁么參。須是豁然悟去。直下無心。方得安樂。若不悟。只是口頭道得幾個無無。更引些古人說無處。錯證據了便道。我得休歇。我且問爾還歇得也未。乃是將心無心。若將心去無心。心卻成有。如何硬無得。古聖訶為落空亡底外道。魂不散底死人。謗大般若不通懺悔。雖是善因而招惡果。這般見解。如稻麻竹葦打殺百千萬個。有甚罪過。這般底管取有一肚皮疑在。若自無疑。始有方便。為他人決疑。若自有疑。如何為人除得疑。擬
【現代漢語翻譯】 現代漢語譯本： 受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）和十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。乃至第二個人所獲得的功德是第一個人的兩倍，如此遞增到一百人。一個人比一個人的功德翻倍，最終都證得須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arahat，無學果）和辟支佛（Pacceka Buddha，緣覺佛）的果位。他們所獲得的功德，與菩薩初發菩提心時的功德相比，百分之一都比不上，乃至用不可說的算術和譬喻也無法相比。用盡所有的譬喻也無法衡量，為什麼呢？因為這一念心與過去、現在、未來三世諸佛平等無二無別。 梵語懺摩（Kshama），這裡翻譯為『悔過』，指的是斷絕相續不斷的心念。一次懺悔，永遠不再重犯。這種心一旦發起，就永遠不會退失。如果能夠當下達到無心之境，那麼初發菩提心的功德，與無心之境的功德相比，百分之一、千分之一、百千分之一、百千萬億分之一，乃至用算術譬喻不可說不可說阿僧祇分之一，也比不上無心之境的功德。為什麼呢？因為初發菩提心時，與三世諸佛平等。而無心之境，連三世諸佛都不存在，又到哪裡去尋找軌跡呢？所以一念無心的功德，更是無法衡量。 如果這樣，那麼也就沒有生也沒有死，沒有聖也沒有凡，沒有人也沒有我，沒有佛也沒有法。如果能夠這樣見解，才是真正的懺悔。道上座既然具有大丈夫的志氣，決心要參禪，就應該這樣參。必須豁然開悟，直下達到無心之境，才能得到安樂。如果不悟，只是口頭上說幾個『無』字，再引用一些古人說『無』的地方，錯誤地作為證據，就說：『我得到休息了。』我且問你，你真的休息了嗎？這實際上是用心去追求無心。如果用有心去追求無心，心反而成了有，如何能夠真正達到無心呢？古聖先賢呵斥這種人為落入空亡的外道，是魂不散的死人，是誹謗大般若，不通達懺悔。雖然是善因而招致惡果。這種見解，即使打殺百千萬個，又有什麼罪過呢？這種人必定有一肚子的疑惑。如果自己沒有疑惑，才能方便地為他人解決疑惑。如果自己有疑惑，如何能為他人解除疑惑呢？想要...
【English Translation】 English version: Upholding the Five Precepts (abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants) and the Ten Virtues (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). Even if the merit of the second person is double that of the first, and this increases to a hundred people. If the merit of one person is doubled by the merit of another, and all of them attain the fruits of Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), Arahat (worthy one), and Pacceka Buddha (solitary Buddha). The merit they obtain cannot compare to even one percent of the merit of a Bodhisattva's initial aspiration for enlightenment, even with inexpressible calculations and metaphors. All metaphors are insufficient for comparison. Why? Because this single thought is equal and non-dual with the Buddhas of the three times (past, present, and future). The Sanskrit word 'Kshama' (懺摩) is translated here as 'repentance,' referring to the cutting off of continuous thoughts. One repentance, never to be repeated. Once this mind is awakened, it will never be lost. If one can directly attain a state of no-mind, then the merit of the initial aspiration for enlightenment, compared to the merit of no-mind, is less than one percent, one thousandth, one hundred thousandth, one hundred millionth, even with inexpressible, inexpressible Asankhyeya (阿僧祇) fractions. Why? Because at the time of the initial aspiration for enlightenment, it is equal to the Buddhas of the three times. But in the state of no-mind, even the Buddhas of the three times do not exist, so where can one seek traces? Therefore, the merit of a single thought of no-mind is even more immeasurable. If that is the case, then there is neither birth nor death, neither sage nor ordinary person, neither person nor self, neither Buddha nor Dharma. If one can see it this way, then it is true repentance. Since Dao Shangzuo (道上座) has the ambition of a great person and is determined to practice Chan (禪), he should practice in this way. He must suddenly awaken and directly attain a state of no-mind in order to find peace. If he does not awaken, but only verbally says a few 'no' words, and then cites some places where the ancients spoke of 'no,' mistakenly using them as evidence, and says, 'I have found rest,' I ask you, have you really rested? This is actually using the mind to pursue no-mind. If you use the mind to pursue no-mind, the mind becomes existent, so how can you truly attain no-mind? The ancient sages scolded such people as heretics who have fallen into emptiness, as dead people whose souls have not dispersed, as slanderers of the Great Prajna (般若), who do not understand repentance. Although it is a good cause, it leads to evil results. Even if you kill hundreds of millions of people with this kind of view, what sin is there? Such people must have a belly full of doubts. If you have no doubts yourself, then you can conveniently resolve the doubts of others. If you have doubts yourself, how can you remove the doubts of others? Wanting to...
欲除他疑。再與他添得一重疑。所謂我眼本正。因師故邪。諸人要知自無疑能與人除疑者么。昔世尊在靈山會上說法。有五百比丘。得四禪定具五神通。未得法忍。以宿命智通。各各自見過去世時。殺父害母及諸重罪。于自心內各各懷疑。于甚深法不能證入。是時文殊知眾疑怖。承佛神力。遂手握利劍。持逼如來。世尊乃謂文殊曰。住住。不應作逆勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來。無有我人。但以內心見有我人。內心起時我必被害。即名為害。於是五百比丘。自悟本心如夢如幻。于夢幻中無有我人。乃至能生所生父母。於是五百比丘。同聲說偈贊文殊曰。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺。大眾。文殊雖然為眾決疑。費力不少。雲門今日為道上座決疑。且不用利劍。只有個不是心不是佛不是物。若向這裡疑情脫去。天下橫行。若不然者。聽取個註腳。一刀截斷生死路摩醯正眼頂門開。無邊業障俱銷殞。畢竟如何。寒山拾得在天臺。以拂子擊禪床一下。喝一喝下座。
大慧普覺禪師普說卷第十三 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師普說卷第十四
徑山能仁禪
【現代漢語翻譯】 現代漢語譯本 爲了消除他們的疑惑，反而再給他們增加一層疑惑。這就是所謂的『我的眼睛本來是正的，因為老師的緣故才變得不正』。各位要知道，自己沒有疑惑才能幫別人消除疑惑嗎？ 過去世尊在靈山法會上說法，有五百個比丘（bhikkhu，佛教出家男眾），他們得到了四禪定（catū jhāna，四種禪定境界），具備了五神通（pañca abhijñā，五種超自然能力），但還沒有證得法忍（dharma-kṣānti，對佛法的深刻理解和接受）。他們用宿命智通（pūrva-nivāsānusmṛti-jñāna，回憶前世的能力），各自看到過去世時，自己曾經殺父害母以及各種重罪，於是在自己內心深處各自懷疑，對於甚深的佛法不能證入。 這時，文殊（Mañjuśrī，智慧的象徵）知道大眾的疑惑和恐懼，憑藉佛的神力，於是手握利劍，逼近如來（Tathāgata，佛的稱號）。世尊於是對文殊說：『住手！住手！不應該作逆，不要傷害我。我必定會被傷害，為善也會被傷害。文殊師利（Mañjuśrī，文殊菩薩的尊稱），你從本以來，就沒有我人和眾生。只是因為內心見到有我人和眾生，內心生起時，我就必定會被傷害，這就叫做傷害。』 於是五百比丘，自己領悟到本心如夢如幻，在夢幻中沒有我人，乃至能生養他們的父母。於是五百比丘，同聲說偈讚歎文殊說：『文殊大智士，深達法源底。自手握利劍，持逼如來身。如劍佛亦爾，一相無有二。無相無所生，是中雲何殺。』 各位，文殊雖然為大家解決了疑惑，但費力不少。雲門今天為道上的各位解決疑惑，且不用利劍，只有一個『不是心不是佛不是物』。如果在這裡疑情脫去，天下橫行。如果不然，聽取一個註腳：『一刀截斷生死路，摩醯（Maheśvara，大自在天）正眼頂門開。無邊業障俱銷殞，畢竟如何？寒山（Hanshan，唐代詩人）拾得（Shide，唐代僧人）在天臺（Tiāntāi，山名）。』用拂子擊禪床一下，喝一聲下座。 大慧普覺禪師普說卷第十三 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄 大慧普覺禪師普說卷第十四 徑山能仁禪
【English Translation】 English version To eliminate their doubts, add another layer of doubt for them. This is what is called 'My eyes were originally correct, but they became incorrect because of the teacher.' Do you all want to know if someone who has no doubts themselves can eliminate doubts for others? In the past, when the World Honored One (Śākyamuni Buddha) was expounding the Dharma at the Vulture Peak Assembly, there were five hundred bhikkhus (bhikkhu, Buddhist monks). They had attained the four dhyanas (catū jhāna, four states of meditative absorption) and possessed the five supernormal powers (pañca abhijñā, five kinds of supernatural abilities), but they had not yet attained dharma-kṣānti (dharma-kṣānti, acceptance of the Dharma). Using their knowledge of past lives (pūrva-nivāsānusmṛti-jñāna, the ability to recall past lives), they each saw that in their past lives, they had killed their fathers and mothers and committed various grave sins. Therefore, they each had doubts in their hearts, and they could not enter into the profound Dharma. At this time, Mañjuśrī (Mañjuśrī, the embodiment of wisdom) knew the doubts and fears of the assembly. Relying on the Buddha's divine power, he held a sharp sword in his hand and approached the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), threatening him. The World Honored One then said to Mañjuśrī: 'Stop! Stop! You should not act perversely; do not harm me. I will surely be harmed; doing good will also be harmed. Mañjuśrī, from the very beginning, there has been no 'I', no 'person', and no 'sentient being'. It is only because the mind sees 'I', 'person', and 'sentient being' that when the mind arises, I will surely be harmed. This is called harm.' Then the five hundred bhikkhus realized that their original mind was like a dream or an illusion. In the dream or illusion, there is no 'I', no 'person', and not even parents who gave birth to them. Then the five hundred bhikkhus praised Mañjuśrī in unison with a verse: 'Mañjuśrī, great wise one, deeply understands the source of the Dharma. He holds a sharp sword in his own hand, threatening the body of the Tathāgata. The sword and the Buddha are the same; one form, not two. Without form, nothing is born. How can there be killing in this?' Everyone, although Mañjuśrī resolved the doubts for everyone, it took a lot of effort. Today, Yunmen resolves the doubts for everyone on the path, but he does not use a sharp sword. He only has 'not mind, not Buddha, not thing'. If you can let go of your doubts here, you can roam freely throughout the world. If not, listen to a commentary: 'A single cut severs the path of birth and death; Maheśvara's (Maheśvara, Great Lord) correct eye opens at the crown of the head. Boundless karmic obstacles are all eliminated. What is it ultimately like? Hanshan (Hanshan, Tang Dynasty poet) and Shide (Shide, Tang Dynasty monk) are at Tiantai (Tiāntāi, mountain name).' He struck the meditation platform once with a whisk, shouted, and descended from the seat. Dahui Pujue Chan Master's General Discourses, Volume 13 Taisho Tripitaka, Volume 47, No. 1998A, Dahui Pujue Chan Master's Sayings Dahui Pujue Chan Master's General Discourses, Volume 14 Jingshan Nengren Chan
院住持嗣法慧日禪師臣蘊聞 上進
黃德用請普說。師云。邵武高士黃端夫。信向佛乘知有此事。捐家財起庵一所。以圓悟揭名。屢有書來乞。分楊岐一枝佛法去。彼為眾生作大利益。雲門不敢容易諾之。又托吳元昭學士。再三懇禱。亦未敢輕許。不幸端夫忽爾化去。聞啟手足時。呼其二子。再三囑之曰。若為吾于雲門。請得一本分住庵人。則死無遺恨矣。言訖長往。二子不忘遺訓。求元昭學士。撰疏遣專使。請彌光禪人作庵主。見其至誠。遂令應命。今德用昆仲。特詣當庵揮金辦供命山僧普說。舉揚宗旨。以答諸聖加被之恩。且喚甚麼作宗旨。宗旨又如何舉揚。近代佛法可傷。邪師說法。如恒河沙。各立門風各說奇特。逐旋捏合疑誤後昆。不可勝數。參禪者既不具擇法眼。為師者又道眼不明。以至如是。雲門初與元昭不相識。頃在江西見渠跋所施華嚴梵行品。自言于梵行品有悟入處。不疑天下老師舌頭。那時已得其要領。即與兄弟說。此人只悟得個無梵行而已。已被邪師印破面門了也。雲門若見。須盡力救他。及乎在長樂相見。便來咨問入室。即時將渠悟入處只兩句斷了曰。公所悟者。永嘉所謂豁達空撥因果。莽莽蕩蕩招殃禍耳。更為渠引梵行品中錯證據處曰。于身無所取。于修無所著。於法無所住。過去已
【現代漢語翻譯】 現代漢語譯本：
院住持嗣法慧日禪師臣蘊聞恭敬上呈：
黃德用請求普說佛法。禪師說：『邵武的高士黃端夫，信奉佛法，知道有這件事（指佛法真實不虛）。他捐獻家產建造了一座庵，以圓悟（指圓悟克勤禪師）的名字命名。多次寫信來，請求分楊岐（指楊岐方會禪師的禪法）的一支佛法過去，以便他為眾生做大利益。雲門（指雲門文偃禪師，即本文中的『師』）不敢輕易答應他。又委託吳元昭學士，再三懇求，我仍然不敢輕易答應。不幸的是，端夫忽然去世。聽說他臨終時，呼喚他的兩個兒子，再三囑咐他們說：『如果你們能為我從雲門那裡，請得一位禪師來主持庵，我就死而無憾了。』說完就去世了。他的兩個兒子沒有忘記他的遺訓，請求元昭學士撰寫奏疏，派遣專使，請彌光禪人來做庵主。我見他們如此至誠，就答應了他們的請求。現在德用兄弟，特地來到這座庵，花費金錢，準備供養，命令我來普說佛法，宣揚宗旨，以報答諸聖的加被之恩。那麼，什麼叫做宗旨？宗旨又該如何宣揚？近代的佛法真是令人傷心，邪師說法，多如恒河沙數，各自創立門風，各自說些奇特的理論，輾轉捏合，迷惑後人，數不勝數。參禪的人既沒有辨別正法的眼力，為師的人又道眼不明，以至於此。雲門最初與元昭不相識。不久前在江西，看到他題跋所施捨的《華嚴經·梵行品》，自稱對《梵行品》有所領悟。不相信天下老師的舌頭（指不相信其他禪師的說法）。那時我已經掌握了他的要領，就對我的兄弟們說：『這個人只是悟到了一個沒有梵行的道理而已，已經被邪師印破了面門了。』如果我雲門見到他，一定要盡力救他。等到在長樂相見，他就來請教入室（指請教禪法）。我當時就把他所領悟的地方，只用兩句話就斷定了，說：『您所領悟的，是永嘉玄覺禪師所說的『豁達空，撥因果，莽莽蕩蕩招殃禍』啊！』我更為他指出《梵行品》中他錯誤引用的地方，說：『于身無所取，于修無所著，於法無所住，過去已』
【English Translation】 English version:
Monk Yunwen, the abbot of the monastery and successor of Dharma Master Huiri, respectfully submits:
Huang Deyong requests a general Dharma talk. The Master said: 'Huang Duanfu, a noble recluse of Shaowu, believed in the Buddha's teachings and knew of this matter (referring to the truth and reality of the Dharma). He donated his family wealth to build a hermitage, naming it after Yuanwu (referring to Zen Master Yuanwu Keqin). He repeatedly sent letters requesting a branch of Yangqi's (referring to Zen Master Yangqi Fanghui's Zen teachings) Dharma to be passed on, so that he could greatly benefit sentient beings. Yunmen (referring to Zen Master Yunmen Wenyan, i.e., the 'Master' in this text) dared not easily agree. He also entrusted Scholar Wu Yuanzhao to plead repeatedly, but I still dared not lightly consent. Unfortunately, Duanfu suddenly passed away. It is said that at the time of his passing, he called his two sons and repeatedly instructed them, saying: 'If you can obtain a Zen master from Yunmen to preside over the hermitage for me, I will die without regret.' After saying this, he passed away. His two sons did not forget his last words and requested Scholar Yuanzhao to draft a memorial and send a special envoy to invite Zen Master Miguang to be the abbot of the hermitage. Seeing their sincerity, I then agreed to their request. Now, the Deyong brothers have specially come to this hermitage, spending money and preparing offerings, ordering me to give a general Dharma talk, proclaiming the principles, in order to repay the grace of the blessings of all the sages. So, what is called the principle? And how should the principle be proclaimed? Modern Buddhism is truly heartbreaking; heretical teachers preach the Dharma, as numerous as the sands of the Ganges, each establishing their own school, each speaking of strange and peculiar theories, twisting and confusing later generations, countless in number. Those who practice Zen do not have the eye to discern the Dharma, and those who are teachers do not have clear Dharma eyes, leading to this situation. Yunmen initially did not know Yuanzhao. Not long ago in Jiangxi, I saw his postscript to the Avatamsaka Sutra, Chapter on Pure Conduct, which he had donated, claiming to have some understanding of the Chapter on Pure Conduct. He did not trust the tongues of all the teachers in the world (referring to not trusting the teachings of other Zen masters). At that time, I had already grasped his key point, and I said to my brothers: 'This person has only realized a principle of no pure conduct; he has already had his face pierced by a heretical teacher.' If I, Yunmen, see him, I must do my best to save him. When we met in Changle, he came to inquire about entering the room (referring to inquiring about Zen teachings). At that time, I immediately judged his understanding with just two sentences, saying: 'What you have realized is what Zen Master Yongjia Xuanjue called 'open emptiness, denying cause and effect, recklessly inviting disaster!'' I further pointed out the places in the Chapter on Pure Conduct that he had wrongly cited, saying: 'Without taking to the body, without attachment to practice, without dwelling in the Dharma, the past is already.'
滅。未來未至。現在空寂。無作業者。無受報者。此世不移動。彼世不改變。此中何法名為梵行。梵行從何處來。誰之所有。體為是誰。由誰而作。為是有為是無。為是色為非色。為是受為非受。為是想為非想。為是行為非行。為是識為非識。如是觀察。梵行法不可得故。若依此引證謂無梵行。是真梵行。則是謗大般若。入地獄如箭射。更為渠說。而今諸方邪師輩。各各自言。得無上菩提。各說異端。欺胡謾漢。將古人入道因緣。妄生穿鑿。或者以無言無說良久默然。為空劫已前事。教人休去歇去。歇教如土木瓦石相似。去又怕人道坐在黑山下鬼窟里隨後便引祖師語證據云。了了常知故。言之不可及。歇得如土木瓦石相似時。不是冥然無知。直是惺惺歷歷。行住坐臥。時時管帶。但只如此修行。久久自契本心矣。或者以脫去情塵不立窠臼為門戶。凡古人公案舉了。早會了也。或師家問不是心不是佛不是物。爾作么生會。便云。和尚不妨惺惺。或云。和尚甚麼處去來。或云。不可矢上更加尖。或云。謾卻多少人。或再舉一遍云。不是心不是佛不是物。凡問他古人因緣。皆向舉起處承當。擊石火閃電光處會。舉了便會了。凡有所問皆不受。喚作脫灑自在得大快樂。或者以三界唯心萬法唯識為主宰。引一類古人相似處作證明
【現代漢語翻譯】 現代漢語譯本 滅（Nirvana，涅槃）。未來尚未到來。現在是空寂的。沒有造業者，也沒有受報者。此世不會移動，彼世也不會改變。那麼，這裡所說的梵行（Brahmacarya，清凈行）是什麼？梵行從何處而來？屬於誰？它的本體是什麼？由誰所造？是有為法還是無為法？是色（Rupa，物質）還是非色？是受（Vedana，感受）還是非受？是想（Samjna，知覺）還是非想？是行（Samskara，行蘊）還是非行？是識（Vijnana，意識）還是非識？如此觀察，梵行之法不可得。如果依此引證說沒有梵行，這才是真正的梵行，則是誹謗大般若（Mahaprajna，大智慧），會像箭一樣射入地獄。我再為你們說，而今各地的邪師們，各自說自己得到了無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），各自宣揚不同的邪說，欺騙胡人，愚弄漢人，把古人入道的因緣，妄加穿鑿附會。有些人以無言無說，良久默然，作為空劫（Kalpa，劫波）以前的事，教人停止一切活動，像土木瓦石一樣。停止活動后，又怕人說坐在黑山下的鬼窟里，隨後便引用祖師的語錄來證明，說：『了了常知』，言語無法表達。歇息得像土木瓦石一樣時，不是冥然無知，而是清清楚楚，行住坐臥，時時管束自己。只要如此修行，久久自然契合本心。有些人以擺脫情慾塵埃，不落入窠臼為門戶。凡是古人的公案（Koan，公案）舉出來，早就明白了。或者師父問：『不是心，不是佛，不是物，你作何理解？』便說：『和尚不妨惺惺。』或者說：『和尚從哪裡來？』或者說：『不可矢上更加尖。』或者說：『謾卻多少人。』或者再舉一遍說：『不是心，不是佛，不是物。』凡是問他古人的因緣，都向舉起處承擔，在擊石火閃電光處會意，舉了就明白了。凡是問什麼都不接受，叫做脫灑自在，得到大快樂。有些人以三界唯心，萬法唯識為主宰，引用一類古人相似之處作為證明。
【English Translation】 English version Extinction (Nirvana). The future has not yet arrived. The present is empty and still. There is no creator of karma, nor is there a receiver of retribution. This world does not move, nor does the other world change. So, what is this Brahmacarya (pure conduct) that is spoken of here? From where does Brahmacarya come? To whom does it belong? What is its essence? By whom is it made? Is it conditioned (with causes) or unconditioned (without causes)? Is it Rupa (form/matter) or non-Rupa? Is it Vedana (feeling/sensation) or non-Vedana? Is it Samjna (perception) or non-Samjna? Is it Samskara (mental formations) or non-Samskara? Is it Vijnana (consciousness) or non-Vijnana? Observing in this way, the Dharma of Brahmacarya is unattainable. If, based on this, one argues that there is no Brahmacarya, that is true Brahmacarya, but to deny the Great Wisdom (Mahaprajna) is to enter hell like an arrow shot. I will tell you more. Now, the heretical teachers in various places each claim to have attained unsurpassed complete enlightenment (Anuttara-samyak-sambodhi), each propagating different heresies, deceiving the Hu people and fooling the Han people, distorting the causes and conditions of the ancients' entry into the Path with wild speculation. Some take silence, the absence of words, as something from before the Kalpa (aeon) of emptiness, teaching people to cease all activity, to be like earth, wood, tiles, and stones. After ceasing activity, they fear people will say they are sitting in the ghost cave under the Black Mountain, and then they quote the sayings of the patriarchs to prove it, saying, 'Clearly and constantly knowing,' which cannot be expressed in words. When one rests like earth, wood, tiles, and stones, it is not a state of dark ignorance, but rather one of clear awareness, constantly managing oneself in walking, standing, sitting, and lying down. If one cultivates in this way, one will naturally accord with one's original mind after a long time. Some take detachment from emotional defilements and not establishing fixed patterns as the gateway. Whenever the Koan (public case) of an ancient is brought up, they claim to have understood it long ago. Or the teacher asks, 'It is not mind, not Buddha, not thing, how do you understand it?' and they reply, 'The monk might as well be aware.' Or they say, 'Where does the monk come from?' Or they say, 'One cannot add sharpness to an arrow.' Or they say, 'Deceiving so many people.' Or they repeat, 'It is not mind, not Buddha, not thing.' Whenever they are asked about the causes and conditions of the ancients, they all take responsibility at the point of raising the question, understanding it at the flash of striking stone and lightning, understanding it as soon as it is raised. They accept nothing that is asked, calling it detachment and freedom, attaining great happiness. Some take the Three Realms as mind-only and all Dharmas as consciousness-only as the master, citing similar points from a class of ancients as proof.
。以眼見耳聞為得力處。凡通入處。未有不由見物而悟者。未有不由聞聲而悟者。凡有施設。倣傚古人相似處。有人問話。只黏定學家問頭便答。謂之言下合無生。正如福州人聯麻相似。喚作綿密不落情塵。如僧問古德。如何出得三界去。云把將三界來為爾出。或云喚甚麼作三界。或云。會得這僧問頭。出三界也不難。如僧問法眼。如何是曹源一滴水。答云。是曹源一滴水。慧超咨和尚。如何是佛。答云。汝是慧超。引如此之類作證。乃全是全不是。又如論藥山夜間示眾云。我有一句子。待特牛生兒。即向汝道。有僧出衆云。特牛已生兒也。自是和尚不道。藥山云。點燈來。其僧便歸眾。後來法燈出語云。且道。生底是牯牛是牸牛。自代云。雙生也。商量時亦作言下作無生會。藥山云。我有一句子。待特牛生兒便是道了也。所以這僧領得便出來道。特牛已生兒也。自是和尚不道。直是綿密不露鋒铓。法燈徴云且道。生底是牯牛是牸牛。又自代云。雙生也。亦只作言下合無生會云。他自問牯牛牸牛。乃自代云。雙生也。更無少剩。佛眼也覷不見。將此等語。作以的破的不露鋒铓不費氣力會。又如古人指一片石問學者云。此一片石。在心內在心外。答云。在心內。古德云。爾著甚死急。心內著一片石。眾中商量云。不合以
內外答他若以內外答。則法有少剩矣。出語云。大好一片石。或云。痛領一問。或云。喚甚麼作一片石。或云。諾諾。或云。在法堂前。或云。謝師指示。或云。和尚還識羞么。或云。鈍置殺人。凡答如此話。只以一句包卻。謂之綿密。謂之不走。作如此之見。叢林甚多。或者謂一切語言總不幹事。凡舉覺時先大瞠卻眼如小兒患天吊見神見鬼一般。只於瞠眉努眼處領略。更錯引古人言句證據曰。舉不顧即差互。擬思量何劫悟。舉時須要以眼顧視。只是以古人言句提撕一遍。喚作不在言句上。如柏樹子洗缽盂麻三斤之類。若過得一個時。餘者撥牌子過。更不費力。如此之類。比擊石火閃電光底。只添得個瞠眉努眼而已。亦各各自謂得祖師巴鼻。莫謗他古人好。如舉僧問雲門。如何是透法身句。門云。北斗里藏身。爾作么生會。學者即大瞠卻眼云。北斗里藏身。師家或權為沮抑學者。又連叫數聲云。北斗里藏身。北斗里藏身。以謂把得定作得主。不受轉喚。師家奈何不下。亦喚作實頭。方始問其意旨如何。遂下語云。佛眼也覷不見。或云。舉頭天外看。或問。如何是祖師西來意。庭前柏樹子。即下語云。一枝南一枝北。或云。能為萬象主。不逐四時凋。已上盡在瞠眉努眼提撕處。然後下合頭語。以為奇特。癡漢。不可瞠眉
【現代漢語翻譯】 現代漢語譯本： 如果用內外兩種方式來回答，就表示對佛法的理解還有所欠缺。例如，有人說：『好大一塊石頭！』或者說：『深刻領會了您的問題。』或者問：『你把什麼叫做一塊石頭？』或者回答：『是，是。』或者說：『就在法堂前面。』或者說：『感謝師父的指點。』或者說：『和尚你還知道羞恥嗎？』或者說：『白白地埋沒人才。』凡是回答類似的話，只用一句話全部概括，這叫做『綿密』，叫做『不走失』。像這樣的見解，在禪林中非常多。有些人認為一切語言都無關緊要，凡是提起話頭時，先是大大地瞪起眼睛，像小孩子得了羊癇瘋，看見神見鬼一樣，只在瞪眉努眼的地方領會。還錯誤地引用古人的話來證明，說：『舉起時不顧及，就差之毫釐；想要思量，何時才能覺悟？』舉起話頭時，一定要用眼睛看著，只是把古人的話語重複一遍，叫做『不在言句上』。例如『柏樹子』、『洗缽盂』、『麻三斤』之類的話頭。如果能通過一個，其餘的就像撥牌子一樣輕鬆過關，不再費力。像這樣的人，比起擊石火、閃電光，只是多了一個瞪眉努眼而已。他們各自都認為得到了祖師的真傳。不要誹謗古人啊！例如，有僧人問雲門：『如何是透法身句？』（如何是徹悟法身的關鍵語句？）雲門回答說：『北斗里藏身。』（在北斗星中藏身。）你打算怎麼理解？學者就大大地瞪起眼睛說：『北斗里藏身。』師父或者爲了壓制學者的氣焰，又連續叫幾聲說：『北斗里藏身，北斗里藏身。』認為自己把握得住，做得主，不受外界影響。師父也拿他沒辦法，也稱之為『實頭』。然後才問他其中的意思是什麼，於是下判斷說：『佛眼也看不見。』或者說：『抬頭向天外看。』或者問：『如何是祖師西來意？』（達摩祖師從西方來到中國的真正用意是什麼？）回答說：『庭前柏樹子。』（庭院前的柏樹。）就下判斷說：『一枝向南，一枝向北。』或者說：『能為萬象之主，不隨四季凋零。』以上這些都在瞪眉努眼、提撕話頭的地方，然後下個看似很契合的判斷，就以為很奇特。真是愚癡啊！不可瞪眉啊！
【English Translation】 English version: If one answers with both internal and external perspectives, it indicates a deficiency in understanding the Dharma. For example, someone might say, 'What a great piece of stone!' Or, 'I deeply understand your question.' Or ask, 'What do you call a piece of stone?' Or reply, 'Yes, yes.' Or say, 'It's right in front of the Dharma hall.' Or, 'Thank you for the master's guidance.' Or, 'Monk, do you still know shame?' Or, 'Wasting talent.' All such answers can be encompassed in a single phrase, which is called 'thorough' and 'not straying.' Such views are very common in Zen monasteries. Some believe that all language is irrelevant. Whenever a topic is raised, they first widen their eyes greatly, like a child with epilepsy seeing gods and ghosts, only comprehending through glaring and grimacing. They even misquote ancient sayings as evidence, saying, 'To raise without considering is a deviation; to contemplate, when will one awaken?' When raising a topic, one must look with the eyes, merely repeating the words of the ancients, calling it 'not in words.' Examples include 'Cypress tree,' 'Washing bowl,' 'Three pounds of flax,' and the like. If one can pass one, the rest are easily passed like flipping cards, without further effort. Such people, compared to striking flint and flashing lightning, only add glaring and grimacing. Each of them claims to have obtained the essence of the Patriarchs. Do not slander the ancients! For example, a monk asked Yunmen, 'What is the phrase that penetrates the Dharmakaya?' (What is the key phrase to fully realize the Dharmakaya?) Yunmen replied, 'Hiding in the Big Dipper.' (Hiding in the Big Dipper constellation.) How do you intend to understand it? The student then widens his eyes greatly and says, 'Hiding in the Big Dipper.' The master, perhaps to suppress the student's arrogance, repeatedly shouts, 'Hiding in the Big Dipper, hiding in the Big Dipper.' Thinking he has grasped it firmly, being in control, unaffected by external influences. The master can do nothing with him, also calling it 'solid head.' Then he asks what the meaning is, and then makes a judgment, saying, 'Even the Buddha's eye cannot see it.' Or, 'Look up beyond the heavens.' Or asks, 'What is the meaning of the Patriarch's coming from the West?' (What is the true intention of Bodhidharma coming from the West to China?) He answers, 'The cypress tree in the courtyard.' (The cypress tree in the courtyard.) He then makes a judgment, saying, 'One branch faces south, one branch faces north.' Or, 'Able to be the master of all phenomena, not withering with the four seasons.' All of the above are in the place of glaring, grimacing, and raising the topic, and then making a seemingly fitting judgment, thinking it is extraordinary. Foolish people! Do not glare!
努眼時便有禪。不瞠眉努眼時便無禪也。不可提撕時便有禪。不提撕時便無禪也。或者見雲門如此說。便又錯會云。提撕時也是。不提撕時也是。更無兩般。似這般底。更是救不得。或者都不理會才說著佛法。說著悟處。便是發狂。更錯引古人言句云。本無迷悟人。只要今日了。凡古人因緣。謂之設權。亦謂之建立實頭底。只在不作佛法商量處。凡有問答。一一據實祇對。平常無事。天是天地是地。露柱是木頭。金剛是泥塑。饑來吃飯困來打眠。更有何事。豈不見。真凈和尚云。莫將無事會。無事困人心。往往中無事毒者。卻以此言為非。或者見古人公案。不可以理路商量處。便著一轉沒交涉底語。一應應過。謂之玄妙亦謂之不涉義路。亦謂之當機透脫。如僧問趙州。萬法歸一一歸何所。州云。我在青州作一領布衫重七斤之類。多少人錯商量云。這僧致得個問頭奇特。不是趙州有出身之路。便奈何不得。云萬法歸一。一更無所歸。若有所歸。即有實法。所以趙州識得破。當機妙用。一應應過云。我在青州作一領布衫重七斤。多少奇特。或者商量道。萬法歸一一歸何所。一若無所歸。即落空去。所以趙州道。我在青州作一領布衫重七斤。趙州這一轉語。直是奇特。不落有無。答得甚妙。或者謂。雲門如此說。只是怕人執
著。若不執著。便是祖師心。要只要得是事。不著自由自在。非離真而立處。立處即真。更有甚麼事。或問他父母未生時如何是爾本來面目。便云。無侍者祗對和尚。將個業識作本命元辰。如此之流。儘是癡狂外邊走。又有一般底。自知道眼不明。禪不取信於人。無以開示學者。自來又不曾聽教。旋于座主處作短販。逴得一言半句狐媚聾俗。臨濟和尚曰。有一般瞎禿兵。向教乘中取意度商量。成於句義。如將屎塊子口中含了卻吐與別人。直是叵耐。元昭初見如此說。心中雖疑。口頭甚硬。尚對山僧冷笑。當晚來室中只問渠個狗子無佛性話。便去不得方始知道參禪要悟。在長樂住十日。二十遍到室中。呈盡伎倆奈何不得。方始著忙。山僧實向渠道。不須呈伎倆。直須啐地折嚗地斷方敵得生死。呈伎倆有甚了期。仍向渠道。不須著忙。今生參不得後世參。遂乃相信便辭去。隔十餘日忽然寄書來。並頌古十首。皆山僧室中問渠底因緣。書中雲。在延平路上。驀然有省。某終不敢自謾。方信此事。不從人得。其中一首曰。不是心不是物不是物。通身一串金鎖骨。趙州參見老南泉。解道鎮州出蘿蔔。山僧甚是疑著。時光禪便問。據此頌還了得生死否。雲門向渠道。了得了不得。卻請問取元昭去。比得光禪書云。學土相見。盡如和
{ "translations": [ "現代漢語譯本", "執著或不執著，都契合祖師的心意。關鍵在於領悟事情的真相。不執著才能自由自在。並非脫離真如而另立一處，當下立足之處即是真如，還有什麼可追求的呢？或者有人問：『你父母未生你之前，你的本來面目是什麼？』便回答說：『沒有侍者回應和尚。』把業識當作本命元辰。這種人，都是癡狂地向外尋求。還有一種人，自己也知道眼力不明，禪修不能取信於人，無法開示學者。自己從來沒有聽聞教法，便在講經說法者那裡斷章取義，學得一言半句來迷惑愚昧之人。臨濟和尚說：『有一種瞎眼的禿驢，在教義中隨意曲解，形成自己的見解。就像把糞塊含在嘴裡，再吐給別人一樣，真是可憎。』元昭初次聽到這種說法時，心中雖然懷疑，但口頭上卻很強硬，還對山僧冷笑。當晚來到方丈室中，只問『狗子無佛性』的話頭，便無法參透，這才知道參禪要悟。在長樂住了十天，二十多次到方丈室中，用盡伎倆也無法參透，這才著急起來。山僧誠懇地對他說：『不必呈弄伎倆，必須啐地一聲，嚗地一聲，斷絕一切念頭，才能與生死對抗。呈弄伎倆有什麼了結的時候呢？』又對他說：『不必著急，今生參不透，來世再參。』於是才相信，便告辭離去。過了十多天，忽然寄來書信，以及十首頌古，都是山僧在方丈室中問他的因緣。信中說：『在延平路上，忽然有所領悟。我終究不敢自欺，這才相信此事，不能從別人那裡得到。』其中一首說：『不是心，不是物，不是物，通身一串金鎖骨。趙州參見老南泉，解道鎮州出蘿蔔。』山僧非常懷疑。時光禪便問：『根據這首頌，能了脫生死嗎？』雲門說：『了得了不得，卻請問取元昭去。』比得光禪書云：『學土相見，盡如
尚所說。大眾且道。說個甚麼。咦。疑殺天下人。具眼者辨取。今時參禪者。不問了得生死了不得生死。只求速效。且要會禪。無有一個不說道理。如檀越給事。見其愛說道理。遂將個沒道理底因緣。與渠看。僧問雲門。如何是佛。門云。乾屎橛。又恐渠作道理會。先與渠說不得。云道在屎溺。道在稊稗。道在瓦礫。即色明心。附物顯理。不得道處處真塵塵儘是本來人之類。渠看此話。奈何不下。用盡氣力去看。終看不破。忽然一日省得此事。不可以道理通。便道我有個悟處。遂連作數頌來呈見解。一曰太虛寥廓強為名。任是僧繇畫不成。何用尋源問端的。都無一法可當情。又曰。到家豈復說涂程。萬木春來自向榮。若遇上流相借問。扶桑東畔日輪生。又曰。𦏰半過後絕追尋。妙訣空傳在少林。閑把無弦彈一曲。清風明月兩知音。又曰。撒手懸崖信不虛。根塵頓盡更無餘。始知佛法無多子。向外馳求轉見疏。山僧向渠道。作得頌也好。說得道理也是。只是去道轉遠。渠不甘。又作一頌曰。切忌談玄說妙。那堪隨聲逐色。和這一橛掃除。大家都無見識。又有書來云。看此話。直得言語道斷心行處滅。無言可說。無理可伸。不起纖毫修學心。百不知百不會。不涉思惟不入理路。直是安樂。山僧又向渠道。這個是出格底道理
【現代漢語翻譯】 現代漢語譯本： 尚所說。大眾且道：『說個甚麼？』咦！疑殺天下人，具眼者辨取。今時參禪者，不問了得生死了不得生死，只求速效，且要會禪，無有一個不說道理。如檀越（施主）給事，見其愛說道理，遂將個沒道理底因緣，與渠（他）看。僧問雲門（禪宗大師名號）：『如何是佛？』雲門云：『乾屎橛（擦屁股的木片，比喻不值錢的東西）。』又恐渠作道理會，先與渠說不得，云道在屎溺（糞便），道在稊稗（草籽），道在瓦礫（碎瓦片），即色明心，附物顯理，不得道處處真塵塵儘是本來人之類。渠看此話，奈何不下，用盡氣力去看，終看不破。忽然一日省得此事，不可以道理通，便道：『我有個悟處。』遂連作數頌來呈見解。一曰：『太虛寥廓強為名，任是僧繇（著名畫家）畫不成。何用尋源問端的？都無一法可當情。』又曰：『到家豈復說涂程？萬木春來自向榮。若遇上流相借問，扶桑（神話中的樹木，指東方）東畔日輪生。』又曰：『𦏰（夜晚）半過後絕追尋，妙訣空傳在少林。閑把無弦彈一曲，清風明月兩知音。』又曰：『撒手懸崖信不虛，根塵頓盡更無餘。始知佛法無多子，向外馳求轉見疏。』山僧向渠道：『作得頌也好，說得道理也是，只是去道轉遠。』渠不甘，又作一頌曰：『切忌談玄說妙，那堪隨聲逐色。和這一橛掃除，大家都無見識。』又有書來云：『看此話，直得言語道斷心行處滅，無言可說，無理可伸，不起纖毫修學心，百不知百不會，不涉思惟不入理路，直是安樂。』山僧又向渠道：『這個是出格底道理。』 English version: The master spoke. The assembly asked, 'What did he say?' Alas! He has confused everyone. Those with discerning eyes should recognize it. Contemporary Chan practitioners, regardless of whether they understand life and death or not, only seek quick results and want to understand Chan. None of them refrain from discussing principles. For example, a benefactor (Dānapati) official, seeing his fondness for discussing principles, presented him with a causeless (without logical cause) story to consider. A monk asked Yunmen (a famous Chan master), 'What is Buddha?' Yunmen replied, 'A dried-up shit stick (a piece of wood for wiping the buttocks, a metaphor for something worthless).' Fearing that he would interpret it as a principle, he first told him that it could not be explained, saying that the Dao (the Way) is in excrement and urine, the Dao is in weeds and seeds, the Dao is in tiles and pebbles, directly revealing the mind through form, manifesting the principle through objects, and that one should not say that everywhere is truth and every speck of dust is the original person. He looked at this story but could not comprehend it, exhausting all his energy to understand it, but ultimately failing to break through. Suddenly one day, he realized that this matter cannot be understood through reasoning, and said, 'I have an enlightenment.' He then composed several verses to present his understanding. One verse said, 'The vast emptiness is named by force, even the painter Sengyao (a famous painter) cannot depict it. Why seek the source and ask for the end? There is not a single dharma (teaching) that can satisfy the mind.' Another verse said, 'Having arrived home, why speak of the journey? Ten thousand trees flourish in the spring. If you meet someone upstream and they ask, the sun rises on the eastern side of Fusang (a mythical tree, referring to the East).' Another verse said, 'After midnight, stop pursuing, the secret is only transmitted in Shaolin. Leisurely play a tune on a stringless zither, the clear breeze and bright moon are two kindred spirits.' Another verse said, 'Releasing your hand on a cliff is truly not false, the roots and dust are completely exhausted, and nothing remains. Only then do you realize that the Buddha-dharma (Buddha's teachings) has few things, and seeking externally only leads to estrangement.' The mountain monk (the speaker) said to him, 'It is good to compose verses, and it is also good to speak of principles, but you are moving further away from the Dao.' He was not satisfied and composed another verse, saying, 'Avoid discussing mysteries and marvels, how can you bear to follow sounds and chase colors? Sweep away this piece, and everyone will lack insight.' Then a letter came, saying, 'Looking at this story, it directly leads to the cessation of speech and the extinction of mental activity, there is nothing to say, no principle to extend, not a trace of cultivation or learning arises, I know nothing and understand nothing, it does not involve thought or enter the path of reason, it is simply peace.' The mountain monk then said to him, 'This is an extraordinary principle.'
【English Translation】 The master spoke. The assembly then asked: 'What did he say?' Alas! He has confused everyone under heaven. Those with eyes, discern it! Contemporary Chan practitioners, regardless of whether they understand birth and death or not, only seek quick results and want to understand Chan. There isn't one who doesn't talk about principles. For example, a benefactor (Dānapati) official, seeing his fondness for discussing principles, presented him with a causeless (without logical cause) story to consider. A monk asked Yunmen (a famous Chan master): 'What is Buddha?' Yunmen said: 'A dried-up shit stick (a piece of wood for wiping the buttocks, a metaphor for something worthless).' Fearing that he would interpret it as a principle, he first told him that it could not be explained, saying that the Dao (the Way) is in excrement and urine, the Dao is in weeds and seeds, the Dao is in tiles and pebbles, directly revealing the mind through form, manifesting the principle through objects, and that one should not say that everywhere is truth and every speck of dust is the original person. He looked at this story but could not comprehend it, exhausting all his energy to understand it, but ultimately failing to break through. Suddenly one day, he realized that this matter cannot be understood through reasoning, and said: 'I have an enlightenment.' He then composed several verses to present his understanding. One verse said: 'The vast emptiness is named by force, even the painter Sengyao (a famous painter) cannot depict it. Why seek the source and ask for the end? There is not a single dharma (teaching) that can satisfy the mind.' Another verse said: 'Having arrived home, why speak of the journey? Ten thousand trees flourish in the spring. If you meet someone upstream and they ask, the sun rises on the eastern side of Fusang (a mythical tree, referring to the East).' Another verse said: 'After midnight, stop pursuing, the secret is only transmitted in Shaolin. Leisurely play a tune on a stringless zither, the clear breeze and bright moon are two kindred spirits.' Another verse said: 'Releasing your hand on a cliff is truly not false, the roots and dust are completely exhausted, and nothing remains. Only then do you realize that the Buddha-dharma (Buddha's teachings) has few things, and seeking externally only leads to estrangement.' The mountain monk (the speaker) said to him: 'It is good to compose verses, and it is also good to speak of principles, but you are moving further away from the Dao.' He was not satisfied and composed another verse, saying: 'Avoid discussing mysteries and marvels, how can you bear to follow sounds and chase colors? Sweep away this piece, and everyone will lack insight.' Then a letter came, saying: 'Looking at this story, it directly leads to the cessation of speech and the extinction of mental activity, there is nothing to say, no principle to extend, not a trace of cultivation or learning arises, I know nothing and understand nothing, it does not involve thought or enter the path of reason, it is simply peace.' The mountain monk then said to him: 'This is an extraordinary principle.'
。若是乾屎橛話。如此說得落時如鋸解秤錘。麻三斤。狗子無佛性。一口吸盡西江水。不是心不是佛不是物。有句無句如藤倚樹。即心即佛語。皆可如此說得也。既不可如此。須是悟始得。悟則事同一家。不悟則萬別千差。差之毫釐失之千里。切鬚子細。從教人道雲門待檀越無禮。但心不負人面無慚色。渠見山僧如此至誠相告。方知佛法無人情。乃相信既相信。只教看如何是佛乾屎橛。亦只要得渠啐地折嚗地斷。若以渠作從官舍財創庵。置莊田供眾。乃至供養山僧之故。便以為是。則盡大地窮漢。更無參禪分也。非但失卻善知識辨人眼。亦乃賺他百劫千生。不是小事。今夏更有數人衲子。不肯向省力處做工夫。只管熱忙。亦來呈見解。作頌古。雲門向他道。不是這個道理。便道把定。他不肯放過。我且問爾。爾還自放得過也未。趙州云。諸方難見易識。我這裡易見難識。雲門尋常問學者。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。十個有五雙眼[皾-買+耳]眵地。縱有作聰明呈見解者。盡力道得個領字。或來手中奪卻竹篦。或拂袖便行。自余邪解不可勝數。更無一個皮下有血。古德云。此事如八十翁翁入場屋。不是小兒戲。若可捏合得時。捏合千千萬萬了也。既不可捏合。須是悟始得。此外別無道理。
【現代漢語翻譯】 現代漢語譯本： 如果是關於乾屎橛（kān shǐ jué，干糞塊）的話，像這樣說出來，就像用鋸子鋸開秤錘一樣。『麻三斤』（má sān jīn，禪宗公案，意為麻有多少斤重），『狗子無佛性』（gǒu zi wú fó xìng，禪宗公案，意為狗沒有佛性），『一口吸盡西江水』（yī kǒu xī jìn xī jiāng shuǐ，一口氣喝完西江的水），『不是心不是佛不是物』（bù shì xīn bù shì fó bù shì wù，既不是心也不是佛也不是物），『有句無句如藤倚樹』（yǒu jù wú jù rú téng yǐ shù，有話沒話就像藤纏繞著樹），『即心即佛』（jí xīn jí fó，當下即是佛）這些話，都可以這樣說。既然不能這樣說，就必須通過領悟才能明白。領悟了，事情就如同一家人一樣；不領悟，就千差萬別。差之毫釐，失之千里，一定要仔細。任憑別人說雲門（Yúnmén，禪宗祖師）對待施主無禮，只要心裡不愧對人，臉上沒有慚愧之色。他看到山僧我如此真誠地相告，才知道佛法不講人情。於是相信了，既然相信了，就只教人蔘看『如何是佛？乾屎橛！』（rú hé shì fó? gān shǐ jué!，什麼是佛？乾屎橛！）也只要他啐一口唾沫，啪地一聲斷絕念頭。如果因為他做了官，捨棄家財，建立庵堂，置辦田產供養大眾，乃至供養山僧的緣故，就認為他開悟了，那麼整個大地都是窮人，再也沒有參禪的份了。這不僅失去了善知識辨別人的眼力，也欺騙了他百劫千生，不是小事。今年夏天還有幾個人，不肯在省力的地方下功夫，只顧著忙碌，也來呈述見解，作頌古。雲門對他們說：『不是這個道理。』（bù shì zhè ge dàolǐ）他們便說要抓住不放過。我且問你，你還能自己放得過嗎？趙州（Zhàozhōu，禪宗祖師）說：『諸方難見易識，我這裡易見難識。』（zhū fāng nán jiàn yì shí, wǒ zhèlǐ yì jiàn nán shí）雲門平常問學人：『喚作竹篦則觸，不喚作竹篦則背，不得下語，不得無語。』（huàn zuò zhúbì zé chù, bù huàn zuò zhúbì zé bèi, bù dé xiàyǔ, bù dé wú yǔ）十個人有五雙眼睛都糊滿了眼屎。縱然有自作聰明呈述見解的人，盡力也只能說出一個『領』字。或者來手中奪走竹篦，或者拂袖便走。其餘的邪知邪見不可勝數，沒有一個皮下有血性。古德說：『此事如八十翁翁入場屋，不是小兒戲。』（cǐ shì rú bāshí wēng wēng rù chǎng wū, bù shì xiǎo ér xì）如果可以捏合得成，早就捏合千千萬萬次了。既然不能捏合，就必須通過領悟才能明白。此外沒有別的道理。
【English Translation】 English version: If it's about the 'dried shit stick' (kān shǐ jué, a dried turd), saying it like this is like sawing a steelyard weight in half. 'Three pounds of flax' (má sān jīn, a Zen kōan, referring to the weight of flax), 'A dog has no Buddha-nature' (gǒu zi wú fó xìng, a Zen kōan, referring to a dog's lack of Buddha-nature), 'Swallowing the entire West River in one gulp' (yī kǒu xī jìn xī jiāng shuǐ, drinking all the water of the West River in one breath), 'Not mind, not Buddha, not thing' (bù shì xīn bù shì fó bù shì wù, neither mind, nor Buddha, nor thing), 'With or without words, like a vine clinging to a tree' (yǒu jù wú jù rú téng yǐ shù, whether there are words or not, like a vine clinging to a tree), 'Mind is Buddha' (jí xīn jí fó, mind is Buddha) – all these can be said like that. Since it can't be said like that, one must realize it through enlightenment. If enlightened, things are like one family; if not enlightened, there are myriad differences. A hair's breadth of difference leads to a thousand miles of error. One must be careful. Let people say that Yunmen (Yúnmén, a Zen master) treats donors rudely, as long as one's heart is not ashamed before others and one's face is without embarrassment. Seeing that I, this mountain monk, am telling you this so sincerely, he knows that the Buddha-dharma has no sentimentality. Therefore, he believes. Since he believes, he only teaches people to contemplate 'What is Buddha? A dried shit stick!' (rú hé shì fó? gān shǐ jué!, What is Buddha? A dried turd!). He only wants them to spit and cut off thoughts with a snap. If, because he became an official, gave up his wealth, built a monastery, acquired fields to support the community, and even made offerings to the mountain monk, one thinks he is enlightened, then the whole earth is full of poor people, and there is no share in Zen practice. This not only loses the good teacher's ability to discern people, but also deceives him for hundreds of thousands of kalpas, which is no small matter. This summer, there are still several monks who are unwilling to put effort into the easy places, only caring about being busy, and also come to present their views, composing verses on old cases. Yunmen said to them, 'This is not the principle.' (bù shì zhè ge dàolǐ) They say they want to grasp it and not let go. I ask you, can you let go of yourself? Zhaozhou (Zhàozhōu, a Zen master) said, 'It is difficult to see and easy to recognize in other places, but it is easy to see and difficult to recognize here.' (zhū fāng nán jiàn yì shí, wǒ zhèlǐ yì jiàn nán shí) Yunmen often asks students, 'Calling it a bamboo stick is touching it, not calling it a bamboo stick is turning away from it; one must not speak, one must not be silent.' (huàn zuò zhúbì zé chù, bù huàn zuò zhúbì zé bèi, bù dé xiàyǔ, bù dé wú yǔ) Five out of ten people have eyes covered with rheum. Even if there are those who act clever and present their views, they can only say the word 'understand' with all their effort. Or they snatch the bamboo stick from your hand, or they flick their sleeves and leave. The remaining heretical views are countless, and there is not one with blood under their skin. An ancient worthy said, 'This matter is like an eighty-year-old entering the examination hall; it is not child's play.' (cǐ shì rú bāshí wēng wēng rù chǎng wū, bù shì xiǎo ér xì) If it could be pieced together, it would have been pieced together millions of times. Since it cannot be pieced together, one must realize it through enlightenment. There is no other way.
若爾實有悟處。師家故言不是。亦招因果不小。今日因齋慶贊舉似大眾。蓋黃端夫知有云門。始因元昭。光禪往彼住庵。亦因元昭。端夫二子今日設齋請山僧普說亦因元昭。雲門打這一場葛藤亦因元昭。既然如是。且道。元昭畢竟事作么生。良久云。待渠冬間親到雲門。那時始與諸人說破。拍禪床下座。
秦國太夫人請普說。僧問。圓覺經道譬如清凈摩尼寶珠映於五色。色未現時珠在甚麼處師云。圓覺經何曾恁么道。進云。未審作么生會。師云。圓覺經不曾么么道。更會甚麼。進云。畢竟如何。師云。靜處薩婆訶。問胡張三黑李四即不問。嘉州大像鼻孔長多少。師云。長二百來丈。進云。得恁么郎當。師云。爾川僧自合知。進云。為甚麼被陜府鐵牛吞卻。師云。誰恁么道。進云。高高處觀之不足低低處平之有餘。師云。爾試向不高不低處道看。進云險。師云。這個猶是高低處底。進云。有意氣時添意氣。師云。草賊大敗。乃云。今日是秦國太夫人計氏。法真慶誕之辰。謹施凈財。遠詣當山修設清凈禪眾香齋。仍命山野。升幹此座。為眾普說。舉揚般若。所愿進道無魔。色身安樂。此是秦國太夫人意旨。這婆子平生行履處。川僧無有不知者。唯魯子僧未知。今日因齋慶贊舉似大眾。見說這婆子三十左右歲時。先太
【現代漢語翻譯】 現代漢語譯本： 如果真的有所領悟，師家卻故意說不是，這樣也會招致不小的因果。今天因為齋飯慶贊，向大眾舉揚此事。大概是黃端夫知道有云門宗，最初是因為元昭（人名）。光禪到那裡住庵，也是因為元昭。端夫的兩個兒子今天設齋飯，請山僧普遍說法，也是因為元昭。雲門宗打的這場葛藤，也是因為元昭。既然這樣，那麼，元昭究竟做了什麼事？（師）良久說：『等他冬天親自到雲門，那時才為你們說破。』拍禪床下座。
秦國太夫人請（師）普遍說法。僧人問：《圓覺經》說，譬如清凈的摩尼寶珠，映照於五彩，五彩未顯現時，寶珠在哪裡？師說：《圓覺經》哪裡這樣說過？（僧人）進而言：不知該怎麼理解？師說：《圓覺經》不曾這樣說過，還理解什麼？（僧人）進而言：究竟如何？師說：靜處薩婆訶（梵語，意為成就）。問：胡張三、黑李四就不問了，嘉州大佛的鼻孔有多長？師說：長二百來丈。（僧人）進而言：這麼長？師說：你們四川的僧人自然知道。（僧人）進而言：為什麼被陜府的鐵牛吞了？師說：誰這麼說？（僧人）進而言：高處看不足，低處看有餘。師說：你試著在不高不低處說說看。（僧人）進而言：險！（師）說：這個還是高低處的。（僧人）進而言：有意氣時添意氣。（師）說：草賊大敗。於是說：今天是秦國太夫人計氏，法真慶生的日子，謹獻上乾淨的錢財，遠道來到當山，設定清凈禪眾的香齋，仍然命令山野之人，升到此座，為大眾普遍說法，舉揚般若（智慧）。所希望的是進道沒有邪魔，色身安樂。這是秦國太夫人的意旨。這婆子平生的行事，四川的僧人沒有不知道的，只有魯地的僧人不知道。今天因為齋飯慶贊，向大眾舉揚此事。聽說這婆子三十歲左右的時候，先太
【English Translation】 English version: If there were indeed an enlightenment, the master would deliberately say it wasn't, which would also invite no small karma. Today, because of the vegetarian feast, I will proclaim this matter to the assembly. It is probably because Huang Duanfu knew about the Yunmen (Cloud Gate) sect, initially because of Yuan Zhao (person's name). Guang Chan went there to live in a hermitage, also because of Yuan Zhao. Duanfu's two sons are holding a vegetarian feast today, inviting the mountain monk to give a universal sermon, also because of Yuan Zhao. The entanglement that the Yunmen sect is fighting is also because of Yuan Zhao. Since this is the case, then, what exactly did Yuan Zhao do? (The master) said after a long pause: 'Wait until he personally comes to Yunmen in winter, then I will explain it to you.' He struck the Zen bed and descended from the seat.
The Grand Madam of Qin State requested (the master) to give a universal sermon. A monk asked: The Yuánjué Jīng (Sutra of Perfect Enlightenment) says, 'For example, a pure Móní (wish-fulfilling) jewel reflects five colors. When the five colors have not yet appeared, where is the jewel?' The master said: 'Where does the Yuánjué Jīng say such a thing?' (The monk) further said: 'I don't know how to understand it?' The master said: 'The Yuánjué Jīng never said such a thing, what else is there to understand?' (The monk) further said: 'What is it ultimately?' The master said: 'Jìng chù sà pó hē (Sanskrit, meaning 'accomplishment') in a quiet place.' Asked: 'I won't ask about Hu Zhangsan and Hei Lisi, how long is the nostril of the Great Buddha of Jia Prefecture?' The master said: 'Two hundred zhàng (丈, a unit of length) long.' (The monk) further said: 'So long?' The master said: 'You Sichuanese monks naturally know.' (The monk) further said: 'Why was it swallowed by the iron ox of Shan Prefecture?' The master said: 'Who said that?' (The monk) further said: 'Looking from a high place is insufficient, leveling it from a low place is more than enough.' The master said: 'Try to say it from a place that is neither high nor low.' (The monk) further said: 'Dangerous!' (The master) said: 'This is still in a high or low place.' (The monk) further said: 'When there is ambition, add ambition.' (The master) said: 'The bandit army is utterly defeated.' Then he said: 'Today is the birthday of Grand Madam Ji of Qin State, Fǎzhēn (Dharma Truth). She respectfully offers clean money, coming from afar to this mountain, setting up a pure vegetarian feast for the Zen assembly, and still orders the mountain people to ascend to this seat, to give a universal sermon for the assembly, proclaiming Bōrě (般若, Prajna, wisdom). What is hoped for is that there will be no demons on the path of advancement, and that the physical body will be at peace. This is the intention of the Grand Madam of Qin State. The actions of this old woman throughout her life are known to all the monks in Sichuan, only the monks in Lu do not know. Today, because of the vegetarian feast, I proclaim this matter to the assembly. It is said that when this old woman was around thirty years old, the late
師捐館徽猷。與相公尚幼。卓卓立身。凜然有不可犯之色。東鄰西舍望風知畏。極方教二子讀書。處事極有家法。尋常徽猷與相公左右侍奉。不教坐亦不敢坐。其嚴毅如此。相公常說。今日做官。皆是老母平昔教育所致。所得俸資除逐日家常菜飯外。老母盡將佈施齋僧。用祝吾君之壽。常有無功受祿之慊。聞先師歸蜀。受渠供養不少。只是未知參禪。徽猷與相公。卻于先師處各有發明。向謙禪在他家。徽猷與相公。親向謙道。老母修行四十年。只欠這一著。公久侍徑山和尚。多所聞見。且留公早晚相伴說話。蓋某兄弟子母分上難為開口。見說每日與謙相聚。只一味激揚此事。一日問謙。徑山和尚尋常如何為人。謙云。和尚只教人看狗子無佛性話。竹篦子話。只是不得下語。不得思量不得向舉起處會。不得去開口處承當。狗子還有佛性也無。無。只恁么教人看。渠遂諦信。日夜體究。每常愛看經禮佛。謙云。和尚尋常道。要辦此事。須是輟去看經禮佛誦咒之類。且息心參究。莫使工夫間斷。若一向執著看經禮佛希求功德。便是障道。候一念相應了。依舊看經禮佛。乃至一香一華一瞻一禮。種種作用皆無虛棄。儘是佛之妙用。亦是把本修行。但相聽信決不相誤。渠聞謙言。便一時放下。專專只是坐禪。看狗子無佛性話。聞
【現代漢語翻譯】 現代漢語譯本：師捐館（老師去世）后，徽猷（人名）與相公（對丈夫的尊稱，這裡指徽猷的兒子）還很年幼。徽猷卓爾不群，一身正氣，令人不敢冒犯。鄰里鄉親都對她敬畏三分。她竭盡所能教導兩個兒子讀書，處理事務極有家法。平時，徽猷與相公在她左右侍奉，沒有允許，不敢坐下，她的嚴厲就是這樣。相公常說，『我今天能做官，都是老母親平日教育的結果。』所得的俸祿，除了每天的家常菜飯，老母親都拿去佈施齋僧，用來祝願皇上長壽。常常感到無功受祿的慚愧。聽說先師（指之前的老師）回到蜀地，受到不少供養，只是還不知道參禪。徽猷與相公，卻在先師那裡各自有所領悟。向謙禪師在他家，徽猷與相公親自向向謙說道：『老母親修行四十年，只欠缺這最後一著。』您長期侍奉徑山和尚（禪宗大師），見聞廣博，請您留下來早晚陪伴我們說話。因為我們兄弟母子之間難以啟齒。聽說您每天與向謙相聚，只是一個勁地激揚此事。』一天，問向謙：『徑山和尚平時是如何教人的？』向謙說：『和尚只教人看『狗子無佛性』（禪宗公案）的話頭，竹篦子（禪宗用具）的話頭，只是不得下語，不得思量，不得向舉起處會，不得去開口處承當。狗子還有佛性嗎？沒有。』就這樣教人看。她於是深信不疑，日夜體究。她常常喜歡看經禮佛。向謙說：『和尚平時說，要辦這件事，必須停止看經禮佛誦咒之類，先靜下心來參究，不要讓功夫間斷。如果一味執著看經禮佛，希望求得功德，那就是障道。等到一念相應了，依舊可以看經禮佛，乃至一香一華，一瞻一禮，種種作用都不會白費，都是佛的妙用，也是把本修行。只要相信我，決不會耽誤您。』她聽了向謙的話，便一時放下，專心只是坐禪，看『狗子無佛性』的話頭。 English version: After the teacher passed away, Huiyou (person's name) and Xiang Gong (a respectful term for husband, here referring to Huiyou's son) were still very young. Huiyou was outstanding and upright, commanding respect. The neighbors all feared her. She did her best to teach her two sons to read, and her handling of affairs was very disciplined. Usually, Huiyou and Xiang Gong served her on either side, and they dared not sit down without permission; that's how strict she was. Xiang Gong often said, 'My ability to be an official today is all due to my old mother's education in the past.' The salary he received, apart from the daily meals, was all used by his old mother to make offerings to monks, to pray for the emperor's longevity. He often felt ashamed of receiving a salary without merit. He heard that the former teacher (referring to the previous teacher) had returned to Shu and received a lot of offerings, but he still didn't know how to practice Chan (Zen). Huiyou and Xiang Gong, however, each had some understanding from the former teacher. When Xiang Qian, the Chan master, was at their home, Huiyou and Xiang Gong personally said to Xiang Qian, 'Our old mother has been practicing for forty years, and she only lacks this last step.' You have served the Jingshan (a mountain name) monk (a Chan master) for a long time and have seen and heard a lot. Please stay and accompany us to talk morning and night, because it is difficult for us brothers and mother to bring it up.' It was said that he gathered with Xiang Qian every day, just to encourage this matter. One day, he asked Xiang Qian, 'How does the Jingshan monk usually teach people?' Xiang Qian said, 'The monk only teaches people to look at the 'dog has no Buddha-nature' (a Chan koan) topic, the bamboo stick (a Chan tool) topic, but they must not speak, must not think, must not understand at the point of raising it, and must not accept it at the point of opening their mouths. Does the dog have Buddha-nature or not? No.' That's how he teaches people to look at it. She then deeply believed it and investigated it day and night. She often liked to read scriptures and worship the Buddha. Xiang Qian said, 'The monk usually says that to handle this matter, you must stop reading scriptures, worshiping the Buddha, chanting mantras, and so on, and first calm down and investigate, and don't let the effort be interrupted. If you are always attached to reading scriptures and worshiping the Buddha, hoping to seek merit, that is an obstacle to the path. When a thought corresponds, you can still read scriptures and worship the Buddha, and even a stick of incense, a flower, a glance, a bow, all kinds of actions will not be wasted, they are all the wonderful functions of the Buddha, and they are also practicing the original nature. As long as you believe me, I will never delay you.' After hearing Xiang Qian's words, she put it down for a while and focused only on sitting in meditation, looking at the topic of 'dog has no Buddha-nature.'
【English Translation】 English version: After the teacher passed away, Huiyou (person's name) and Xiang Gong (a respectful term for husband, here referring to Huiyou's son) were still very young. Huiyou was outstanding and upright, commanding respect. The neighbors all feared her. She did her best to teach her two sons to read, and her handling of affairs was very disciplined. Usually, Huiyou and Xiang Gong served her on either side, and they dared not sit down without permission; that's how strict she was. Xiang Gong often said, 'My ability to be an official today is all due to my old mother's education in the past.' The salary he received, apart from the daily meals, was all used by his old mother to make offerings to monks, to pray for the emperor's longevity. He often felt ashamed of receiving a salary without merit. He heard that the former teacher (referring to the previous teacher) had returned to Shu and received a lot of offerings, but he still didn't know how to practice Chan (Zen). Huiyou and Xiang Gong, however, each had some understanding from the former teacher. When Xiang Qian, the Chan master, was at their home, Huiyou and Xiang Gong personally said to Xiang Qian, 'Our old mother has been practicing for forty years, and she only lacks this last step.' You have served the Jingshan (a mountain name) monk (a Chan master) for a long time and have seen and heard a lot. Please stay and accompany us to talk morning and night, because it is difficult for us brothers and mother to bring it up.' It was said that he gathered with Xiang Qian every day, just to encourage this matter. One day, he asked Xiang Qian, 'How does the Jingshan monk usually teach people?' Xiang Qian said, 'The monk only teaches people to look at the 'dog has no Buddha-nature' (a Chan koan) topic, the bamboo stick (a Chan tool) topic, but they must not speak, must not think, must not understand at the point of raising it, and must not accept it at the point of opening their mouths. Does the dog have Buddha-nature or not? No.' That's how he teaches people to look at it. She then deeply believed it and investigated it day and night. She often liked to read scriptures and worship the Buddha. Xiang Qian said, 'The monk usually says that to handle this matter, you must stop reading scriptures, worshiping the Buddha, chanting mantras, and so on, and first calm down and investigate, and don't let the effort be interrupted. If you are always attached to reading scriptures and worshiping the Buddha, hoping to seek merit, that is an obstacle to the path. When a thought corresponds, you can still read scriptures and worship the Buddha, and even a stick of incense, a flower, a glance, a bow, all kinds of actions will not be wasted, they are all the wonderful functions of the Buddha, and they are also practicing the original nature. As long as you believe me, I will never delay you.' After hearing Xiang Qian's words, she put it down for a while and focused only on sitting in meditation, looking at the topic of 'dog has no Buddha-nature.'
去冬忽一夜睡中驚覺乘興起來坐禪舉話。驀然有個歡喜處。近日謙歸秦國。有親書並作數頌來呈山僧。其間一頌云。逐日看經文。如逢舊識人。勿言頻有礙。一舉一回新。山僧常常為兄弟說。參得禪了。凡讀看經文字。如去自家屋裡行一遭相似。又如與舊時相識底人相見一般。今秦國此頌。乃暗合孫吳。爾看他是個女流。宛有丈夫之作。能了大丈夫之事。謙禪昨日上來告山僧。子細說些禪病。且與秦國結大眾般若緣。山僧向他道。禪有甚麼病可說禪。又不曾患頭疼。又不曾患腳痛。又不曾患耳聾。又不曾患眼暗。只是參禪底人。參得差別。證得差別。用心差別依師差別。因此差別故。說名為病。非謂禪有病也。如何是佛。即心是佛。有甚麼病。狗子還有佛性也無。無。有甚麼病。喚作竹篦則觸。不喚作竹篦則背。有甚麼病。如何是佛。麻三斤。有甚麼病。如何是佛。乾屎橛。有甚麼病。爾不透了。才作道理。要透便千里萬里沒交涉也擬心湊泊他。擬心思量他。向舉起處領略。擊石火閃電光處會。遮個方始是病。世醫拱手。然究竟不幹禪事。趙州云。要與空王為弟子。莫教心病最難醫。記得舍利弗問月上女曰。汝於今者。行何乘也。為行聲聞乘。為行辟支佛乘。為行大乘。月上女答曰。舍利弗。汝既問我行何乘者。我今
還問。舍利弗。惟愿隨意答我。如舍利弗所證法者。為行聲聞乘。為行辟支佛乘。為行大乘。舍利弗言。非也。月上女。所以者何。然彼法者。無可分別。亦無言說。非別非一。亦非眾多。月上女曰。舍利弗。是故不應分別諸法一相異相無別異相。于諸相中無有可住。師云。舍利弗恁么問。月上女恁么答。且道。與秦國太夫人所證之法。相去幾何。還有人斷得么。試出來斷看。如無。且向葛藤里薦取。所以道。夫參學者。須參活句。莫參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。爾諸人。每日上來下去。寮舍里喫茶吃湯。莊上搬鹽搬面。僧堂里行益。長廓下擇菜。後園里擔糞。磨坊下推磨。當恁么時。佛眼也覷爾不見。且道。是死句是活句是不死不活句。試定當看直饒定當得出。也未免在三句里。豈不見。僧問南泉和尚。即心是佛又不得。非心非佛又不得。師意如何。泉云。爾但信即心是佛便了。更說甚麼得與不得。只如大德吃飯了。從東廊上西廊下。不可總問人得與不得也。遮里若識得南泉。方不被三句所使。便能使得三句。既使得三句。始與南泉同一眼見。同一耳聞。同一鼻嗅。同一舌嘗。同一身髑。同一意思。更無差別。只為爾執藥為病。舊病未除。新病復作。卻被死句活句。使得來七顛八倒。將
【現代漢語翻譯】 還問。舍利弗。惟愿隨意答我。如舍利弗所證法者。為行聲聞乘（Śrāvakayāna，聽聞佛陀教誨而修行的乘）。為行辟支佛乘（Pratyekabuddhayāna，無需依賴他人教導，通過自身努力證悟的乘）。為行大乘（Mahāyāna，以普度眾生為目標的乘）。舍利弗言。非也，月上女。所以者何。然彼法者。無可分別。亦無言說。非別非一。亦非眾多。月上女曰。舍利弗。是故不應分別諸法一相異相無別異相。于諸相中無有可住。 師云。舍利弗恁么問。月上女恁么答。且道。與秦國太夫人所證之法。相去幾何。還有人斷得么。試出來斷看。如無。且向葛藤里薦取。所以道。夫參學者。須參活句。莫參死句。活句下薦得。永劫不忘。死句下薦得。自救不了。爾諸人。每日上來下去。寮舍里喫茶吃湯。莊上搬鹽搬面。僧堂里行益。長廓下擇菜。後園里擔糞。磨坊下推磨。當恁么時。佛眼也覷爾不見。且道。是死句是活句是不死不活句。試定當看直饒定當得出。也未免在三句里。豈不見。僧問南泉和尚。即心是佛又不得。非心非佛又不得。師意如何。南泉云。爾但信即心是佛便了。更說甚麼得與不得。只如大德吃飯了。從東廊上西廊下。不可總問人得與不得也。遮里若識得南泉。方不被三句所使。便能使得三句。既使得三句。始與南泉同一眼見。同一耳聞。同一鼻嗅。同一舌嘗。同一身髑。同一意思。更無差別。只為爾執藥為病。舊病未除。新病復作。卻被死句活句。使得來七顛八倒。將
【English Translation】 Asked further: 'Śāriputra, I wish you would answer me freely. As for the Dharma realized by Śāriputra, is it the path of the Śrāvakayāna (Śrāvakayāna, the vehicle of those who learn by hearing the Buddha's teachings), the path of the Pratyekabuddhayāna (Pratyekabuddhayāna, the vehicle of those who attain enlightenment through their own efforts without relying on the teachings of others), or the path of the Mahāyāna (Mahāyāna, the vehicle aimed at universal salvation)?' Śāriputra said, 'No, Candraprabhā. Why? Because that Dharma cannot be distinguished, nor can it be spoken of. It is neither separate nor one, nor is it many.' Candraprabhā said, 'Śāriputra, therefore, one should not distinguish the characteristics of all dharmas as being the same, different, neither different nor the same. There is no abiding in any characteristics.' The master said, 'Śāriputra asked in this way, and Candraprabhā answered in this way. Tell me, how far apart is the Dharma realized by the Great Lady of the Qin Kingdom? Is there anyone who can judge it? Try to come out and judge it. If not, then seek it within the tangled vines (葛藤，比喻錯綜複雜的道理). Therefore, it is said that those who study Zen must study the living phrase, not the dead phrase. If you realize it under the living phrase, you will never forget it. If you realize it under the dead phrase, you cannot even save yourself. You people, going up and down every day, drinking tea and soup in the dormitories, carrying salt and flour on the estate, practicing in the monks' hall, picking vegetables under the long corridor, carrying manure in the back garden, pushing the millstone in the mill, at such times, even the Buddha's eye cannot see you. Tell me, is it a dead phrase, a living phrase, or a phrase that is neither dead nor alive? Try to determine it. Even if you can determine it, you are still within the three phrases. Have you not seen the monk asking Nanquan, 'It is not permissible to say that the mind is the Buddha, nor is it permissible to say that the mind is not the Buddha. What is the master's intention?' Nanquan said, 'You just believe that the mind is the Buddha, and that's it. What more is there to say about permissible or not permissible? It's like when a virtuous one has finished eating and walks from the east corridor to the west corridor, you can't always ask people whether it's permissible or not.' If you recognize Nanquan here, then you will not be used by the three phrases, but you will be able to use the three phrases. Once you can use the three phrases, then you will have the same sight, the same hearing, the same smell, the same taste, the same touch, and the same thought as Nanquan, without any difference. It's just that you are holding medicine as a disease. The old disease has not been cured, and a new disease has arisen. You are being used by the dead phrase and the living phrase, causing you to be upside down and confused, taking'
他古人徑截處。一時紆曲了。且那個是古人徑截處。我更為爾舉一兩則。只如南泉道。牽牛向溪東放。不免食他國王水草。牽牛向溪西放。不免食他國王水草。不如隨分納些些。總不見得這個公案。有多少人錯斷。如何是納些些底道理。便道。著衣吃飯有甚麼難。向驢前馬後作活計。且莫謗他南泉好。爾既錯會。這個定又錯會。黃檗道。汝等諸人。儘是噇酒糟漢。恁么行腳。何處有今日。還知大唐國里無禪師么。時有僧出雲。只如諸方匡徒領眾。又作么生。檗云。不道無禪。只是無師。這個話頭。便是個禍胎。莫道未悟者錯會。直饒悟得徹頭徹尾。大法不明。也覷他黃檗不見。只如黃檗道。不道無禪只是無師。爾如何理會。眾中商量道。人人分上誰不丈夫。豈假師承。噇酒糟便是咬言語。言語乃古人糟粕也。且喜沒交涉。欲得不招無間業莫謗如來正法輪。豈不見。溈山舉此話問仰山云。黃檗意作么生。仰山云。鵝王擇乳。素非鴨類。溈山云。此實難辨。只如溈山仰山恁么問答。又作么生商量。到這裡須是個人始得。既不會這個。便將庭前柏樹子麻三斤乾屎橛鋸解秤錘之類。盡為糟粕。既錯會這個定又錯會。洞山問蟾首座。佛真法身猶若虛空。應物現形如水中月。作么生說個應底道理蟾云。如驢覷井。山云。道則大殺道
【現代漢語翻譯】 現代漢語譯本 這些是古人直接了當的地方，（現在）一時變得迂迴曲折了。那麼，什麼是古人直接了當的地方呢？我再為你們舉一兩個例子。就像南泉（Nanquan，禪宗大師）說的：『把牛牽到溪東邊放牧，免不了吃他國王的水草；把牛牽到溪西邊放牧，免不了吃他國王的水草。不如隨份繳納一些。』總的來說，不見得這個公案（gongan，禪宗用語，指禪宗師父用來啓發弟子開悟的語句或故事）有多少人錯誤判斷。什麼是繳納一些的道理呢？就說：『穿衣吃飯有什麼難的？』（其實是）在驢前馬後忙碌。且不要誹謗南泉才好。你既然錯誤理解了（南泉），這個（黃檗）肯定又會錯誤理解。黃檗（Huangbo，禪宗大師）說：『你們這些人，都是吃酒糟的漢子！這樣修行，哪裡有今天？還知道大唐國里沒有禪師嗎？』當時有個僧人出來說：『像各方招收徒弟帶領大眾，又是怎麼回事呢？』黃檗說：『不是說沒有禪，只是沒有師。』這個話頭，便是個禍胎。不要說未開悟的人錯誤理解，即使開悟得徹頭徹尾，如果對大法不明白，也看不見黃檗。就像黃檗說的：『不是說沒有禪，只是沒有師。』你們如何理解？大眾商量說：『人人本分上誰不是大丈夫，哪裡需要師父傳承？吃酒糟便是咬文嚼字，言語乃古人的糟粕啊。』可喜的是（你們的理解）完全不相干。想要不招無間地獄的業報，就不要誹謗如來的正法輪（zheng falun，佛法）。難道沒看見，溈山（Weishan，禪宗大師）舉這個話問仰山（Yangshan，禪宗大師）說：『黃檗的意思是什麼？』仰山說：『鵝王擇乳，本來就不是鴨子的種類。』溈山說：『這確實難以分辨。』就像溈山仰山這樣問答，又是怎麼商量的呢？到這裡必須是個人才行。既然不會這個，便將庭前柏樹子、麻三斤、乾屎橛、鋸解秤錘之類，都當作糟粕。既然錯誤理解了這個，肯定又會錯誤理解那個。洞山（Dongshan，禪宗大師）問蟾首座（Chan shouzuo，寺院中的高僧）：『佛真法身猶如虛空，應物現形如水中月。怎麼說這個應的道理？』蟾（Chan）說：『如驢看井。』山（Shan）說：『說則大殺道（說得太過分了）。』
【English Translation】 English version These are the direct and straightforward points of the ancients, which have become circuitous and tortuous for a time. So, what are the direct and straightforward points of the ancients? Let me give you one or two more examples. Just like Nanquan (禪宗大師, Zen master) said: 'Leading the ox to graze east of the stream, it inevitably eats the grass of the king's land; leading the ox to graze west of the stream, it inevitably eats the grass of the king's land. It is better to pay some according to one's share.' In general, it is not seen how many people misjudge this gongan (禪宗用語, Zen term, refers to the statements or stories used by Zen masters to enlighten disciples). What is the principle of paying some? They say: 'What is difficult about wearing clothes and eating?' (In fact, it is) being busy before donkeys and behind horses. And don't slander Nanquan. Since you have misunderstood (Nanquan), this (Huangbo) will definitely be misunderstood again. Huangbo (禪宗大師, Zen master) said: 'You people are all wine-soaked fellows! Practicing like this, where is there today? Do you still know that there are no Zen masters in the Tang Dynasty?' At that time, a monk came out and said: 'What about the various places that recruit disciples and lead the masses?' Huangbo said: 'It's not that there is no Zen, it's just that there is no teacher.' This topic is a source of trouble. Don't say that those who are not enlightened misunderstand, even if they are thoroughly enlightened, if they don't understand the great Dharma, they can't see Huangbo. Just like Huangbo said: 'It's not that there is no Zen, it's just that there is no teacher.' How do you understand it? The crowd discussed and said: 'Who is not a great man in everyone's share, where is there a need for a master's inheritance? Eating wine dregs is chewing words, and words are the dregs of the ancients.' Fortunately, (your understanding) is completely irrelevant. If you want to avoid the karma of uninterrupted hell, don't slander the Tathagata's true Dharma wheel (佛法, Buddhist teachings). Haven't you seen, Weishan (禪宗大師, Zen master) raised this question and asked Yangshan (禪宗大師, Zen master): 'What does Huangbo mean?' Yangshan said: 'The swan king chooses milk, and is not originally a duck.' Weishan said: 'This is indeed difficult to distinguish.' Just like Weishan and Yangshan asked and answered like this, how did they discuss it? It must be a person here. Since you don't understand this, you will regard the cypress tree in front of the court, three pounds of hemp, dry dung, and sawn steelyard weights as dregs. Since you have misunderstood this, you will definitely misunderstand that. Dongshan (禪宗大師, Zen master) asked Chan shouzuo (寺院中的高僧, a senior monk in the temple): 'The true Dharma body of the Buddha is like empty space, and its manifestation in response to things is like the moon in the water. How do you explain the principle of responding?' Chan said: 'Like a donkey looking at a well.' Shan said: 'Saying it is too much (said too much).'
。只道得八成。蟾云。和尚作么生。山云。如井覷驢。諸方商量道。如驢覷井是有跡。如井覷驢是無跡。又喚作亡情拂跡。且喜沒交涉。要且不是這個道理。既錯會這個定又錯會。南嶽和尚道。譬牛駕車。車若不行。打車即是。打牛即是。馬祖聞舉忽然大悟。而今禪和家。理會道。牛喻心車喻法。但只明心法自明矣。但只打牛。車自行矣。且喜沒交涉。若恁么。馬祖驢年也不能得悟去。這老漢。始初將謂。佛可以坐得成。禪可以坐得悟。一向坐地等。南嶽和尚知其不凡。故將磚去他庵前磨。祖云。和尚磨磚作甚麼。南嶽云。磨作鏡。祖云。磨磚豈得成鏡。南嶽云。磨磚既不成鏡。坐禪豈得成佛。馬祖被他動一動。心中熱忙。便問。如何即是。只這裡鼻孔索頭。便在南嶽和尚手裡了也。所以道。欲識佛性義。當觀時節因緣。南嶽和尚知他時節已至。即向他道。汝學坐禪為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一時籍沒了他家計。卻更要他納物事。教他無所從出。始肯捨命。討個死處。命既舍了。便解問。如何用心即合無相三昧。南嶽云。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故當見其道。又問。道非色相。云何能見。南
岳雲。心地法眼能見乎道。無相三昧亦復然矣。祖云。有成壞否。南嶽云。若以成壞聚散而見道者非也。馬祖於是泮然無疑所謂不入虎穴。不得虎子。悟了若不遇人十個有五雙杜撰。決定為人不得。諸人要識悟了遇人者么。只這馬祖。便是樣子也。馬祖既得法。直往江西建立宗旨。一日南嶽和尚曰。道一在江西說法。總不見持個訊息來。遂囑一僧云。汝去待他上堂便問。作么生。看他道甚麼。記取來。其僧依教去。見上堂便出問。作么生。祖云。自從胡亂后三十年。不曾少鹽醬師召大眾云。祖師門下穿人鼻孔底。盡從這一句子來。爾道。這一句子。從甚麼處來。從打牛打車處來。爾若會得這個。便會得臺山路上婆子。每有僧問。臺山路向甚麼處去。婆云。驀直去。僧才行。婆云。好個阿師卻恁么去。趙州聞得云。待我去勘過這婆子。趙州去見婆子亦如是問。婆子亦如是答。歸來謂眾云。臺山路上婆子。被老僧勘破了也。諸人還會么。寰中天子敕。塞外將軍令。但恁么看取。山僧昔年理會不得。曾請益一杜撰長老。為山僧註解云。這僧才問臺山路向甚麼處去。便被婆子勘破了也。婆云。驀直去。僧便行。正是隨聲逐色。如何不被勘破。又道。才開口便勘破了也。今日思量。直是叵耐。山僧為爾說破。若會得趙州道臺山路
【現代漢語翻譯】 現代漢語譯本： 南嶽（Nanyue，人名）。心地法眼（Xindi Fayan，佛教術語，指能洞察真理的智慧）能見到道嗎？無相三昧（Wuxiang Sanmei，佛教術語，指不執著于任何表象的禪定）也能如此嗎？ 馬祖（Mazu，人名，禪宗大師）說：『有成住壞空嗎？』南嶽說：『如果以成住壞空、聚散離合來看待道，那就錯了。』馬祖聽后豁然無疑，正如所說『不入虎穴，焉得虎子』。領悟了，如果沒有人指導，十個人里有五雙（指一半）會杜撰（指胡亂解釋），最終無法真正理解。各位想認識領悟后又遇到明師的人嗎？眼前的馬祖就是榜樣。 馬祖得法后，直接前往江西建立宗派。一天，南嶽和尚說：『道一（Daoyi，馬祖的法號）在江西說法，卻始終不見他傳來任何訊息。』於是囑咐一個僧人說：『你到那裡，等他上堂說法時就問：『作么生？』（Zuo me sheng，禪宗用語，意為『如何是』）看看他怎麼說，記下來。』那僧人按照吩咐去了，見到馬祖上堂說法，便走出來問：『作么生？』馬祖說：『自從胡亂以來，已經三十年不曾缺少鹽醬。』 師父召集大眾說：『祖師門下那些能看穿別人心思的人，都是從這句話里來的。』你們說，這句話是從哪裡來的？是從打牛打車的地方來的（指日常生活中）。你們如果能理解這個，就能理解臺山路上的老婦。每次有僧人問：『臺山路往哪裡去？』老婦就說：『一直走。』僧人剛走，老婦就說：『好一個阿師（對僧人的尊稱），卻這樣走了。』趙州（Zhaozhou，人名，禪宗大師）聽說了，說：『待我去試探一下這個老婦。』趙州去見老婦，也像之前那樣問，老婦也像之前那樣回答。回來后對大家說：『臺山路上的老婦，被老僧試探出來了。』 各位能明白嗎？（就像）寰中天子的命令，塞外將軍的軍令。只要這樣去看待。我以前不明白，曾向一位胡亂解釋的長老請教，他為我註解說：『這僧人剛問臺山路往哪裡去，就被老婦試探出來了。』老婦說：『一直走。』僧人就走了，這正是隨聲逐色（指追逐外在表象），怎麼能不被試探出來？又說：『剛開口就被試探出來了。』今天想想，真是可惡。我為你們說破，如果能理解趙州說的臺山路……
【English Translation】 English version: Nanyue (Nanyue, a person's name). Can the Xindi Fayan (Xindi Fayan, a Buddhist term referring to the wisdom to see the truth) see the Dao? Can Wuxiang Sanmei (Wuxiang Sanmei, a Buddhist term referring to the samadhi of not being attached to any appearance) also do so? Mazu (Mazu, a person's name, a Zen master) said, 'Is there formation, existence, destruction, and emptiness?' Nanyue said, 'If you view the Dao with formation, existence, destruction, emptiness, gathering, and scattering, then you are wrong.' Mazu was immediately without doubt after hearing this, just as the saying goes, 'If you do not enter the tiger's den, how can you catch tiger cubs?' If you realize it but do not have someone to guide you, five out of ten (meaning half) will fabricate (meaning to interpret randomly), and ultimately will not be able to truly understand. Do you all want to know someone who has realized it and then met a wise teacher? The Mazu in front of you is the example. After Mazu obtained the Dharma, he went directly to Jiangxi to establish a sect. One day, the monk Nanyue said, 'Daoyi (Daoyi, Mazu's Dharma name) is preaching in Jiangxi, but he has never sent any news.' So he instructed a monk, 'Go there, and when he is giving a lecture, ask: 'Zuo me sheng?' (Zuo me sheng, a Zen term meaning 'What is it?') See what he says and remember it.' The monk went as instructed, and when he saw Mazu giving a lecture, he came out and asked, 'Zuo me sheng?' Mazu said, 'Since the time of confusion, it has been thirty years without lacking salt and soy sauce.' The master summoned the assembly and said, 'Those under the ancestral master's door who can see through other people's minds all come from this sentence.' You say, where does this sentence come from? It comes from the place of hitting cows and carts (referring to daily life). If you can understand this, you can understand the old woman on the road to Mount Tai. Every time a monk asks, 'Where does the road to Mount Tai go?' The old woman says, 'Go straight ahead.' As soon as the monk leaves, the old woman says, 'What a good Ashi (a respectful term for a monk), but he left like that.' Zhaozhou (Zhaozhou, a person's name, a Zen master) heard about it and said, 'I will go and test this old woman.' Zhaozhou went to see the old woman and asked as before, and the old woman answered as before. After returning, he said to everyone, 'The old woman on the road to Mount Tai has been tested by this old monk.' Can you all understand? (It's like) the emperor's decree in the realm, the general's military order outside the border. Just look at it that way. I didn't understand it before, and I asked an elder who interpreted it randomly, and he annotated for me, saying, 'As soon as this monk asked where the road to Mount Tai goes, he was tested by the old woman.' The old woman said, 'Go straight ahead.' The monk left, which is exactly following sounds and chasing colors (referring to chasing external appearances), how can he not be tested? He also said, 'He was tested as soon as he opened his mouth.' Thinking about it today, it's really hateful. I will explain it to you, if you can understand what Zhaozhou said about the road to Mount Tai...
上婆子被老僧勘破了也。便會婆子道好個阿師卻恁么去。山僧嘗頌云。天下禪和說勘破。爭知趙州已話墮。引得兒孫不丈夫。人人黠過冷地臥。此頌甚分明。切不得錯會。既錯會這個定又錯會。睦州喚僧大德。僧回首。州云。擔版漢。曾有個禪頭。舉這話問僧。爾作么生會。才見僧開口便云。果然擔版。且喜沒交涉。雪竇拈云。睦州只具一隻眼。這僧喚既回頭。因甚卻成擔版。晦堂云。雪竇亦只具一隻眼。這僧一喚便回。為甚不成擔版。這兩個老漢。可與睦州把手共行。若是個靈利漢。才聞舉著。眼似銅鈴。終不向這裡打之繞。既不會這個定又錯會。百丈野狐話。便道。不落也是。不昧也是。只是當時答此話。不合帶疑。所以墮野狐。謂野狐性多疑故。且喜沒交涉。既錯會這個定又錯會。祖師云。不是風動不是幡動。仁者心動。山僧亦曾請益一個長老。意旨如何。長老將衫袖搖作風動勢云。是甚麼。苦哉苦哉。慚惶殺人。鈍置殺人。有者道。不是風動不是幡動。定是心動。山僧尋常問學者。不是風動。不是幡動。不是心動。作么生。這裡豈容眨眼。既錯會這個定又錯會。文殊是七佛之師。為甚麼出女子定不得。罔明菩薩為甚麼出得女子定。眾中商量道。杓柄在女子手裡。且喜沒交涉。既錯會這個定又錯會。雪峰道。望
【現代漢語翻譯】 現代漢語譯本 老婆子被老和尚識破了啊。於是老婆子說，好一個阿師（和尚的尊稱），卻這樣走了。我曾作頌說：『天下禪和（修禪的和尚）說識破，怎知趙州（禪宗大師）已落入話語的陷阱。引得兒孫（後輩）不像大丈夫，人人都狡猾得像在冰冷的地上睡覺。』這首頌非常明白，千萬不要錯會。既然錯會了這個，必定又錯會了。睦州（禪師）叫僧人『大德』（對僧人的尊稱），僧人回頭。睦州說：『挑著木板的漢子。』曾有個禪師，舉著這話問僧人：『你作何理解？』才見僧人開口便說：『果然是挑著木板的。』可喜的是毫不相干。雪竇（禪師）評論說：『睦州只具一隻眼。』這僧人既然回頭，為什麼卻成了挑著木板的？晦堂（禪師）說：『雪竇也只具一隻眼。』這僧人一叫就回頭，為什麼不成挑著木板的？這兩個老漢，可以與睦州攜手同行。若是靈巧的人，才聽到提起，眼睛像銅鈴一樣，始終不在這裡繞圈子。既然不會這個，必定又錯會了。百丈（禪師）的野狐話，便說：『不落（不落因果）也是，不昧（不昧因果）也是。』只是當時回答此話，不該帶有疑惑，所以墮入野狐。說野狐的本性多疑的緣故。可喜的是毫不相干。既然錯會了這個，必定又錯會了。祖師（指達摩祖師）說：『不是風動，不是幡動，是仁者心動。』我也曾請教一位長老，意旨如何？長老將衣袖搖動，作出風動的樣子說：『是什麼？』苦啊苦啊，慚愧死人，耽誤死人。有人說：『不是風動，不是幡動，一定是心動。』我常常問學人：『不是風動，不是幡動，不是心動，作么生（怎麼辦）？』這裡豈容眨眼。既然錯會了這個，必定又錯會了。文殊（菩薩）是七佛之師，為什麼出女子定不得？罔明（菩薩）為什麼出得女子定？眾人商量說：『杓柄在女子手裡。』可喜的是毫不相干。既然錯會了這個，必定又錯會了。雪峰（禪師）說：『望
【English Translation】 English version The old woman was seen through by the old monk. Then the old woman said, 'What a fine 'ashi' (a respectful term for a monk), yet he left like that.' I once composed a verse saying: 'Zen monks everywhere talk about seeing through, how do they know that Zhaozhou (a Zen master) has already fallen into the trap of words. Leading descendants (later generations) to be unlike great men, everyone is cunning like sleeping on cold ground.' This verse is very clear, do not misunderstand it. If you misunderstand this, you will definitely misunderstand again. Muzhou (a Zen master) called a monk 'Great Virtue' (a respectful term for monks), and the monk turned his head. Muzhou said, 'A man carrying a plank.' There was once a Zen master who used these words to ask a monk: 'How do you understand this?' As soon as he saw the monk open his mouth, he said, 'Indeed, he is carrying a plank.' Fortunately, it is completely irrelevant. Xuedou (a Zen master) commented: 'Muzhou only has one eye.' Since this monk turned his head, why did he become a man carrying a plank? Huitang (a Zen master) said: 'Xuedou also only has one eye.' This monk turned his head as soon as he was called, why didn't he become a man carrying a plank? These two old men can walk hand in hand with Muzhou. If he is a clever person, as soon as he hears it mentioned, his eyes will be like copper bells, and he will never go around here. If you don't understand this, you will definitely misunderstand again. Baizhang's (a Zen master) wild fox story, then says: 'Not falling (not falling into cause and effect) is also right, not being ignorant (not being ignorant of cause and effect) is also right.' It's just that when answering this question, you shouldn't have doubts, so you fell into the wild fox. It is said that the nature of the wild fox is suspicious. Fortunately, it is completely irrelevant. If you misunderstand this, you will definitely misunderstand again. The Patriarch (referring to Bodhidharma) said: 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves.' I once asked an elder, what is the meaning? The elder shook his sleeves, making a gesture of the wind moving, and said, 'What is it?' Bitter, bitter, ashamed to death, delayed to death. Some people say: 'It is not the wind that moves, it is not the banner that moves, it must be the mind that moves.' I often ask students: 'It is not the wind that moves, it is not the banner that moves, it is not the mind that moves, what to do?' How can you blink here. If you misunderstand this, you will definitely misunderstand again. Manjushri (Bodhisattva) is the teacher of the Seven Buddhas, why can't he get out of the female samadhi? Why can Wangming (Bodhisattva) get out of the female samadhi? The crowd discussed and said: 'The handle is in the hands of the woman.' Fortunately, it is completely irrelevant. If you misunderstand this, you will definitely misunderstand again. Xuefeng (Zen master) said: 'Looking'
州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。如今諸方商量道。作么生是望州亭相見處。便道。南頭買賤北頭賣貴。烏石嶺相見意旨如何。便道。石頭大底大小底小。僧堂前相見又作么生。便道。歸堂喫茶去。且喜沒交涉。自余邪解。不可勝數。山僧尋常亦問學者。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。作么生。這個便是金剛圈栗棘蓬。爾如何吞如何透。爾要識能吞能透者么。豈不見。保福問鵝湖。僧堂前且置。望州亭烏石嶺甚麼處相見鵝湖驟步歸方丈。保福便入僧堂。汾陽和尚頌曰。望州烏石與堂前。相見相知幾萬千。唯有鵝湖並保福。此時相見解推遷。此頌分明為爾說了也。既不會這個定又錯會。玄沙道。諸方總道。接物利生。或遇三種病人來。合作么生接。患盲者拈錘豎拂他又不見。患聾者語言三昧他又不聞。患啞者教伊說又說不得。若接此人不得。佛法無靈驗。師顧視大眾云。要識玄沙么。平生心膽向人傾。相識還如不相識。當時地藏和尚在座下。便出來道。某甲有口不啞。有眼不盲。有耳不聾。和尚作么生接。師云。非父不生其子。玄沙呵呵大笑。師云。笑里有刀。山僧有時舉此話問學者。有來依樣畫葫蘆。也道。某甲有口有耳有眼。和尚作么生接。山僧向
【現代漢語翻譯】 現代漢語譯本 州亭（地名）與你相見了嗎？烏石嶺（地名）與你相見了嗎？僧堂前與你相見了嗎？現在各處都在討論，怎樣才是望州亭相見之處？就說：『南邊買便宜，北邊賣貴。』烏石嶺相見的意旨是什麼？就說：『石頭大的就大，石頭小的就小。』僧堂前相見又是怎樣？就說：『回僧堂喝茶去。』可喜的是都沒什麼瓜葛，其餘的邪解，多得數不清。我平常也問學人：望州亭與你相見了嗎？烏石嶺與你相見了嗎？僧堂前與你相見了嗎？怎麼樣？這個便是金剛圈、栗棘蓬，你如何吞下，如何穿透？你要認識能吞能透的人嗎？難道沒聽說過，保福問鵝湖：『僧堂前且放一邊，望州亭、烏石嶺在什麼地方相見？』鵝湖立刻走回方丈。保福便進入僧堂。汾陽和尚作頌說：『望州、烏石與堂前，相見相知幾萬千。唯有鵝湖並保福，此時相見解推遷。』這首頌分明是為你們說的。既然不會這個，必定又錯會了。玄沙說：『各處都說，接引眾生，利益眾生。如果遇到三種病人來，該怎麼接引？患眼盲的人，你舉起錘子、豎起拂塵，他還是看不見。患耳聾的人，你講說語言三昧，他還是聽不見。患啞巴的人，教他說也說不出來。如果接引不了這些人，佛法就沒有靈驗。』玄沙看著大眾說：『要認識玄沙嗎？平生心膽向人傾，相識還如不相識。』當時地藏和尚在座下，便出來說：『我既有口不啞，有眼不盲，有耳不聾，和尚您怎麼接引？』玄沙說：『不是父親生不出兒子。』玄沙呵呵大笑。玄沙說：『笑裡藏刀。』我有時舉這個話問學人，有人照葫蘆畫瓢，也說：『我既有口有耳有眼，和尚您怎麼接引？』我向
【English Translation】 English version Have you met Zhou Pavilion (place name)? Have you met Black Stone Ridge (place name)? Have you met in front of the Sangha hall? Now, all places are discussing, what is the meeting place of Wangzhou Pavilion? Then they say: 'Buy cheap in the south and sell expensive in the north.' What is the meaning of meeting at Black Stone Ridge? Then they say: 'The big stones are big, and the small stones are small.' What is the meeting in front of the Sangha hall like? Then they say: 'Go back to the Sangha hall for tea.' Fortunately, there is no involvement. The rest of the wrong interpretations are countless. I usually ask students: Have you met Wangzhou Pavilion? Have you met Black Stone Ridge? Have you met in front of the Sangha hall? How is it? This is the Vajra circle and the chestnut hedgehog. How do you swallow it and how do you penetrate it? Do you want to know someone who can swallow and penetrate? Haven't you heard that Baofu asked Ehu: 'Let's put the Sangha hall aside for now, where do Wangzhou Pavilion and Black Stone Ridge meet?' Ehu immediately walked back to his abbot's room. Baofu then entered the Sangha hall. Monk Fenyang wrote a verse saying: 'Wangzhou, Black Stone, and in front of the hall, meet and know each other for thousands of years. Only Ehu and Baofu, at this time, the meeting can be promoted.' This verse is clearly for you. Since you don't understand this, you must misunderstand it again. Xuansha said: 'All places say, receive beings and benefit beings. If you encounter three kinds of sick people, how should you receive them? For the blind, if you raise a hammer or a whisk, they still can't see it. For the deaf, if you speak of language samadhi, they still can't hear it. For the mute, you can't teach them to speak. If you can't receive these people, the Buddha-dharma is not effective.' Xuansha looked at the crowd and said: 'Do you want to know Xuansha? All my life, my heart and soul are devoted to people, knowing each other is like not knowing each other.' At that time, Monk Dizang was in the seat, and then came out and said: 'I have a mouth that is not dumb, eyes that are not blind, and ears that are not deaf. How do you receive me, Master?' Xuansha said: 'A son cannot be born without a father.' Xuansha laughed heartily. Xuansha said: 'There is a knife in the laughter.' I sometimes ask students this question, and some people draw gourds according to the pattern, and also say: 'I have a mouth, ears, and eyes. How do you receive me, Master?' I towards
他道。咬人屎橛。不是好狗。又卻去不得。既錯會這個定又錯會。香嚴道。如人上樹。口銜樹枝。手不攀枝。腳不蹋樹。樹下有人問西來意。不對則違他所問。若對又喪身失命。師云。好與玄沙一坑埋卻。山僧昔年曾請益一個尊宿。未審香嚴意旨如何。遂以拂子柄銜在口中。緊閉卻眼。便作銜樹枝勢。搖手擺腳。祇對山僧。師乃彈指云。如此者亦是當年馳聲走譽底。尚作這般去就。其餘作怪不在言也。爾要會么。但只作一句看。我先為爾說。莫見道作一句看便向舉起處會。舉了便會了。且不是這個道理。是甚麼道理。如人上樹。口銜樹枝。手不攀枝腳不蹋樹。樹下有人問西來意。不對則違他所問。若對又喪身失命如何這裡間不容髮。當時香嚴會中。只有個虎頭上座。領得香嚴意。便出來為香嚴出氣云。上樹即不問。未上樹請和尚道。師云。雖得一場榮。刖卻一雙足。香嚴呵呵大笑。師云。鐵作麵皮。又云。迴天輪轉地軸。後來雪竇拈云。樹上道即易。樹下道即難。老僧上樹也致將一問來。雪竇雖為虎頭上座出氣。爭奈蹉過香嚴。今時有般謬漢。聞雪竇恁么道便引洞山語云。但能莫觸當今諱。也勝前朝斷舌才。謂香嚴立此個問頭。喻如一團火相似不可觸。雖然如此。不可斷卻言句。有問如何是佛。麻三斤。如何是祖師西
【現代漢語翻譯】 現代漢語譯本 他說，『咬人的糞橛（shǐ jué，指糞便做的棍子）。不是好狗。』但又不能不去。既然錯誤地理解了這個『定』，又錯誤地理解了。香嚴（Xiangyan，人名，唐代禪僧）說：『如人上樹，口銜樹枝，手不攀枝，腳不蹋樹。樹下有人問西來意（指禪宗的根本宗旨）。不對則違背了他的提問，若回答又會喪失性命。』 師父說：『真想把玄沙（Xuansha，人名，唐末五代僧人）和他一起埋了。』我過去曾向一位尊宿（zuns宿，德高望重的僧人）請教，不知香嚴的意旨是什麼。於是我用拂子（fú zi，禪宗用具）的柄銜在口中，緊閉雙眼，做出銜樹枝的姿勢，搖手擺腳，來回答那位僧人。師父就彈指說：『像這樣的人，也是當年馳名遠揚的，還做出這般舉動。其餘的作怪就更不用說了。』 你們想領會嗎？就只當作一句話來看。我先為你們說，不要以為當作一句話看，就向舉起的地方去理解。舉起來就理解了，並不是這個道理。是什麼道理呢？『如人上樹，口銜樹枝，手不攀枝腳不蹋樹。樹下有人問西來意。不對則違他所問，若對又喪身失命。』如何在這裡間不容髮（形容情勢非常危急）？ 當時香嚴的會中，只有一位虎頭座（Hutou zuo，人名，香嚴的弟子）領會了香嚴的意旨，便出來為香嚴辯解說：『上樹的情況暫且不問，請和尚說說未上樹的情況。』師父說：『雖然得到了一場榮耀，卻被砍斷了一雙腳。』香嚴呵呵大笑。師父說：『真是鐵石心腸。』又說：『迴天輪轉地軸。』 後來雪竇（Xuedou，人名，宋代禪僧）拈（nian，引用）評說：『樹上說容易，樹下說難。老僧上樹也引來一問。』雪竇雖然為虎頭座辯解，卻錯過了香嚴的本意。現在有些荒謬的人，聽到雪竇這樣說，便引用洞山（Dongshan，人名，唐代禪僧）的話說：『但能不觸犯當今的禁忌，也勝過前朝斷舌之才。』認為香嚴設立這個問頭，就像一團火一樣不可觸碰。雖然如此，卻不可斷絕言語。有人問如何是佛？答：麻三斤。如何是祖師西來意？
【English Translation】 English version He said, 'A shit-stirring stick that bites people. Not a good dog.' But one cannot avoid going. Having misunderstood this 'samadhi', one misunderstands again. Xiangyan (Xiangyan, a Chan monk of the Tang Dynasty) said, 'Like a person climbing a tree, holding a branch in their mouth, hands not grasping the branches, feet not touching the tree. Someone below the tree asks about the meaning of the Patriarch's coming from the West (referring to the fundamental principle of Zen Buddhism). Not answering violates the question, but answering leads to the loss of life.' The master said, 'I really want to bury Xuansha (Xuansha, a monk from the late Tang and Five Dynasties period) with him.' I once asked a venerable monk (zun su, a highly respected monk) what Xiangyan's intention was. So I held the handle of a whisk (fú zi, a Zen implement) in my mouth, closed my eyes tightly, made a gesture of holding a branch, and waved my hands and feet to answer that monk. The master snapped his fingers and said, 'Even someone like this, who was famous in his time, still makes such gestures. The other strange behaviors are beyond words.' Do you want to understand? Just look at it as a single phrase. I'll explain it to you first, don't think that looking at it as a single phrase means understanding it by looking at where it's raised. Understanding it as soon as it's raised is not the principle. What is the principle? 'Like a person climbing a tree, holding a branch in their mouth, hands not grasping the branches, feet not touching the tree. Someone below the tree asks about the meaning of the Patriarch's coming from the West. Not answering violates the question, but answering leads to the loss of life.' How can one not allow even a hair's breadth (describing an extremely critical situation) here? At that time, in Xiangyan's assembly, only Hutou zuo (Hutou zuo, Xiangyan's disciple) understood Xiangyan's intention and came out to defend Xiangyan, saying, 'Let's not ask about the situation of climbing the tree for now, please tell us about the situation before climbing the tree.' The master said, 'Although he gained a moment of glory, he had a pair of feet cut off.' Xiangyan laughed heartily. The master said, 'Truly an iron face.' He also said, 'Turning the heavens and rotating the earth's axis.' Later, Xuedou (Xuedou, a Chan monk of the Song Dynasty) commented, 'It's easy to speak on the tree, but difficult to speak under the tree. The old monk climbing the tree also brings a question.' Although Xuedou defended Hutou zuo, he missed Xiangyan's original intention. Now some absurd people, hearing Xuedou say this, quote Dongshan's (Dongshan, a Chan monk of the Tang Dynasty) words, 'Being able to avoid offending the current taboo is better than the talent of cutting off tongues in the previous dynasty.' They believe that Xiangyan's question is like a ball of fire that cannot be touched. Although this is the case, one cannot cut off speech. Someone asks, 'What is Buddha?' Answer: 'Three pounds of flax.' What is the meaning of the Patriarch's coming from the West?
來意。庭前柏樹子。又且何妨。爾不妨會得好。不見汾陽和尚頌曰。香嚴銜樹示多人。要引同袍達本真。師云。依實供通。擬議卻從言下覓。喪身失命數如塵。師云。不是苦心人不知。汾陽為爾開天路。雲散長空月色新。師云。閑言語。雖然如是。若向這裡提得。一生參學事畢。既提不得。定又錯會。百丈問溈山五峰云嚴云。並卻咽喉唇吻。作么生道。溈山云。卻請和尚道。百丈云。我不辭向汝道。恐已后喪我兒孫。五峰云。和尚也須並卻。百丈云。無人處斫額望汝。云嚴云。和尚有也未。百丈云。喪我兒孫。眾中商量道。百丈大似抱贓叫屈掩耳偷鈴。三子恁么祗對。大家走入荒草里。且喜沒交涉。向爾道。此事決定不在言語上。既不在言語上。當恁么時合作么生。我早是與爾說了也。既錯會這個。定又錯會。德山道。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。為甚打某甲。山云。爾是甚處人。僧云。新羅人。山云。未蹋船舷好與三十棒。後來法眼云。大小德山。話作兩橛。圓明云。大小德山。龍頭蛇尾。雪竇拈云。二老宿雖善裁長補短舍重從輕。要見德山亦未可。何故。德山大似握閫外威權。有當斷不斷不招其亂底劍。要識新羅僧么。只是撞著露柱底個瞎漢。眾中商量道。某甲話
也未問。便好打。德山不打卻問。爾是甚處人。這裡便是話作兩橛。龍頭蛇尾處。且喜沒交涉。又道。這僧若是作家。才見他問爾是甚處人便好掀倒禪床。他既不能。卻被德山道。末蹋船舷好與三十棒。這裡是當斷不斷不招其亂底劍。所以雪竇云。要識新羅僧么。只是撞著露柱底個瞎漢。且喜沒交涉。禪若是恁么地會得時。更不消悟也。聰明靈利底一時隨語生解。解注將去便了。我且問爾。恁么解注得一時有下落了。生死到來卻如何支遣。而今分明向爾道。遮些閒言長語。便是出生死底徑路。爾莫去徑路上栽荊棘掘屎窖。或若有個衲僧出來道。和尚現在這裡。栽荊棘掘屎窖也。不是卻作么生祇對。山僧有個推託處。且如何惟托。聽取一偈。女流中有大丈夫。示現其身化其類。以戒定慧解脫法。攝彼貪慾瞋恚癡。雖處於中作佛事。如風行空無所依。過去未來及現在。塵沙諸佛及菩薩異口同音發是言。善哉奇特世希有。心源清凈無憂喜。不作無喜無憂想。逢場作戲隨世緣。而於世緣無所著。六月火雲燒碧空。雷聲忽震三千界。銷除熱惱獲清涼。是彼丈夫誕時節。我說此偈助光明。普施法界諸女人。喝一喝。
大慧普覺禪師普說卷第十四 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧
【現代漢語翻譯】 現代漢語譯本 也未問，便好打。德山（Deshan，人名）不打卻問：『爾是甚處人？』這裡便是話作兩橛，龍頭蛇尾處，且喜沒交涉。又道：『這僧若是作家，才見他問爾是甚處人便好掀倒禪床。』他既不能，卻被德山道：『末蹋船舷好與三十棒。』這裡是當斷不斷反受其亂的劍。所以雪竇（Xuedou，人名）云：『要識新羅僧么？只是撞著露柱底個瞎漢。』且喜沒交涉。禪若是恁么地會得時，更不消悟也。聰明靈利底一時隨語生解，解注將去便了。我且問爾，恁么解注得一時有下落了，生死到來卻如何支遣？而今分明向爾道，遮些閒言長語，便是出生死底徑路。爾莫去徑路上栽荊棘掘屎窖。或若有個衲僧出來道：『和尚現在這裡，栽荊棘掘屎窖也。』不是卻作么生祇對？山僧有個推託處，且如何惟托？聽取一偈：女流中有大丈夫，示現其身化其類，以戒定慧解脫法，攝彼貪慾瞋恚癡。雖處於中作佛事，如風行空無所依。過去未來及現在，塵沙諸佛及菩薩異口同音發是言：善哉奇特世希有，心源清凈無憂喜。不作無喜無憂想，逢場作戲隨世緣。而於世緣無所著，六月火雲燒碧空，雷聲忽震三千界。銷除熱惱獲清涼，是彼丈夫誕時節。我說此偈助光明，普施法界諸女人。喝一喝。
大慧普覺禪師普說卷第十四 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧
【English Translation】 English version Without even asking, he should just strike. Deshan (a person's name) doesn't strike but asks: 'Where are you from?' This is where the words are split in two, a case of a dragon's head and a snake's tail, and fortunately, there's no involvement. It is also said: 'If this monk were a master, he should overturn the Zen bed as soon as he is asked where he is from.' Since he can't, Deshan says: 'It's good to give thirty blows for stepping on the side of the boat at the end.' This is the sword of indecision leading to chaos. Therefore, Xuedou (a person's name) says: 'Do you want to recognize the Silla monk? He's just a blind man bumping into a pillar.' Fortunately, there's no involvement. If Zen can be understood in this way, there's no need for enlightenment. The clever and quick-witted immediately interpret according to the words, and the interpretation is finished. I ask you, if you interpret it this way, is there a resolution? When life and death arrive, how will you deal with it? Now I clearly tell you that these idle words and long speeches are the path to escape from birth and death. Don't plant thorns or dig cesspools on the path. If a monk comes out and says: 'The abbot is now planting thorns and digging cesspools here,' how would you respond? This mountain monk has an excuse, but how to offer it? Listen to this verse: Among women, there are great heroes who manifest their bodies and transform their kind, using the precepts, concentration, wisdom, and liberation to subdue their greed, hatred, and delusion. Although they are in the midst of doing Buddha's work, they are like the wind moving through the sky, without any attachment. In the past, present, and future, all Buddhas and Bodhisattvas, as numerous as dust particles, speak with one voice: 'Excellent, wonderful, rare in the world, the source of the mind is pure, without sorrow or joy.' Do not create thoughts of no joy or no sorrow, but play the role according to the world's conditions. And in worldly conditions, there is no attachment. In the sixth month, fiery clouds burn the blue sky, and the sound of thunder suddenly shakes the three thousand worlds. Eliminating heat and obtaining coolness is the time of that hero's birth. I speak this verse to aid the light, universally bestowing it upon all women in the Dharma realm. A shout!
Dahui Pujue Zen Master's Extensive Discourse, Volume 14 Taisho Tripitaka, Volume 47, No. 1998A, Records of Dahui Pujue Zen Master
Dahui
普覺禪師普說卷第十五
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
錢計議請普說。僧問。昔日僧問楊岐和尚。如何是佛。答云。三腳驢子弄蹄行。未審意旨如何。師云。天上天下沒軌跡。進云。只如威音王已前。是甚麼人騎。師云。威音王已后。是甚麼人騎。僧擬議。師便喝。乃云。威音王已前。三腳驢兒𨁝跳。威音王已后。楊岐老人絕訊息。既絕訊息。卻因甚麼三腳驢兒𨁝跳。若也於斯明得。方知威音王已前三腳驢兒果然𨁝跳。若明不得。楊岐老人一生受屈。正當恁么時。如何是雪屈一句。喝一喝云。洎合弄險。復云。蘊聞上座。今日代子虛。來請為眾普說。老漢曰。說個甚麼即得。聞曰。請和尚拈出楊岐金剛圈栗棘蓬。佈施大眾。又曰。如忠國師大珠和尚說法。諸方大有疑。其拖泥帶水。不徑截說義理禪。愿和尚疏決真偽。解大眾疑惑。此亦是請普說檀越之意。老漢曰。諾所以大覺世尊初悟此事。在摩竭提國三七日內無下口處。自云。我寧不說法。疾入于涅槃。信知說法之難。豈同容易。尋念過去佛所行方便力。然後起道樹詣鹿苑。隨眾生根器。說一大藏教。末後收因結果。卻云。始從鹿野苑。終至跋提河。於是二中間。未曾說一字。只這便是楊岐所謂金剛圈栗棘蓬也。直是難吞難透。到這裡
【現代漢語翻譯】 現代漢語譯本： 普覺禪師普說第十五卷
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 奉
錢計議請禪師普說佛法。有僧人提問：『過去有僧人問楊岐和尚：『什麼是佛？』楊岐和尚回答說：『三腳驢子弄蹄行。』不知道其中蘊含的意義是什麼？』禪師回答說：『天上天下，無跡可尋。』僧人又問：『既然如此，在威音王佛之前，是誰在騎這驢子呢？』禪師說：『威音王佛之後，又是誰在騎呢？』僧人正要思索，禪師便大喝一聲。於是說道：『威音王佛之前，三腳驢兒蹦蹦跳跳；威音王佛之後，楊岐老人斷絕了訊息。既然斷絕了訊息，又為何說三腳驢兒蹦蹦跳跳呢？』如果能夠明白這個道理，才能知道威音王佛之前三腳驢兒確實在蹦蹦跳跳。如果不能明白，楊岐老人一生都要受委屈。正在這個時候，如何用一句話來洗雪他的委屈呢？』禪師大喝一聲，說道：『幾乎要弄險了！』又說：『蘊聞上座，今天你代替子虛，來請求我為大眾普說佛法。老漢我說，要說什麼才好呢？』蘊聞回答說：『請和尚拿出楊岐和尚的金剛圈、栗棘蓬，佈施給大眾。』又說：『像忠國師和大珠和尚說法，各方有很多疑問，他們拖泥帶水，不直接說義理禪。希望和尚能夠辨別真偽，解除大眾的疑惑。這也是請您普說佛法的施主的心意。』老漢我說：『是啊！』所以大覺世尊最初覺悟這件事的時候，在摩竭提國的三七日內，沒有開口說話。自己說：『我寧可不說佛法，趕緊進入涅槃。』由此可知說法之難，豈是容易之事。後來想到過去諸佛所使用的方便法門，然後從菩提樹下起身前往鹿野苑，隨著眾生的根器，說了一大藏教。最後總結因果，卻說：『我從鹿野苑開始，直到跋提河結束，在這期間，未曾說過一個字。』這就是楊岐和尚所說的金剛圈、栗棘蓬啊！真是難以吞嚥，難以看透。到了這裡，
【English Translation】 English version: Chapter Fifteen, Universal Discourse by Chan Master Pujue
Respectfully presented by Disciple Yunwen, Abbot of Nengren Chan Monastery on Mount Jing, Successor of Dharma Master Hui Ri.
Qian, the Counselor, requested a universal discourse. A monk asked: 'In the past, a monk asked Yangqi (Yangqi, a Chan master) what is Buddha? Yangqi replied: 'A three-legged donkey trots along.' I don't understand the meaning of this.' The Master said: 'Above heaven and below, there is no trace.' The monk further asked: 'If that's the case, who was riding it before the Buddha Weiyinwang (Weiyinwang, a past Buddha)?' The Master said: 'Who is riding it after the Buddha Weiyinwang?' As the monk was about to contemplate, the Master shouted. Then he said: 'Before the Buddha Weiyinwang, the three-legged donkey hopped and skipped. After the Buddha Weiyinwang, the old man Yangqi disappeared without a trace. Since he disappeared without a trace, why does the three-legged donkey hop and skip?' If you can understand this, you will know that before the Buddha Weiyinwang, the three-legged donkey indeed hopped and skipped. If you cannot understand, the old man Yangqi will suffer injustice his whole life. At this very moment, how can one sentence clear his name?' The Master shouted once, saying: 'Almost took a dangerous path!' He continued: 'Venerable Yunwen, today you are acting on behalf of Zixu, requesting me to give a universal discourse for the assembly. This old man says, what should I talk about?' Yunwen replied: 'Please, Master, bring out Yangqi's Vajra Circle (Jingangquan, Diamond Circle) and Chestnut Burr (Liji Peng, Chestnut Burr), and bestow them upon the assembly.' He also said: 'Like the Dharma talks of National Teacher Zhong and Great Pearl (Dazhu, a Chan master), there are many doubts from various directions. They are circuitous, not directly speaking about the Zen of principle. I hope that the Master can distinguish the true from the false and resolve the doubts of the assembly. This is also the intention of the patrons who requested this universal discourse.' The old man said: 'Indeed!' Therefore, when the Great Awakened World Honored One (Dajue Shizun, the Buddha) first awakened to this matter, he did not speak for three seven-day periods in Magadha (Magadha, an ancient kingdom in India). He said to himself: 'I would rather not speak the Dharma and quickly enter Nirvana.' From this, we know the difficulty of speaking the Dharma, which is not easy. Later, thinking of the expedient means used by past Buddhas, he arose from the Bodhi tree and went to the Deer Park (Luye Yuan, Deer Park), speaking the entire Tripitaka (Yida Zangjiao, the entire collection of Buddhist scriptures) according to the capacities of sentient beings. Finally, summarizing the cause and effect, he said: 'From the Deer Park to the River Bati (Bati He, River Bati), I have not spoken a single word in between.' This is precisely what Yangqi called the Vajra Circle and Chestnut Burr! It is truly difficult to swallow and difficult to see through. Arriving here,
直下承當得了。大法未明。亦奈何不得。敢問諸人。何者名為大法。金剛圈卻如何透。栗棘蓬卻如何吞。不見巖頭道。若將實法系綴人。土亦銷不得。況十方信施耶。諸佛出世祖師西來。無非只為爾諸人作個證明底主宰而已。若有法可傳可授。則諸佛慧命。豈到今日。故祖師云。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。若會得此四句。即透得金剛圈。吞得栗棘蓬不須要明大法。大法自明矣。以至古人差別異旨因緣。心性玄妙。大法若明。才舉起時便會得。恰如磁石見鐵相似。輕輕一引便動。須是舉一明三目機銖兩。點著南邊動北邊。舉起時便明得。而今諸方有數。種邪禪。大法若明。只這邪禪。便是自己受用傢俱。好擊石火閃電光。一棒一喝底。定不愛說心說性者。只愛機鋒俊快。謂之大機大用。好說心說性底。定不愛擊石火閃電光一棒一喝者。只愛絲來線去。謂之綿綿密密。亦謂之根腳下事殊不知。正是個沒用處。弄泥團底漢。看他前輩大法明底尊宿用處。轉轆轆地。如南陽忠國師大珠和尚是也。唯楊文公具眼。修傳燈錄時。將忠國師大珠和尚。列在馬祖下諸尊宿之右。將廣語所有言句。盡入其中。六祖下收忠國師語最多。為他家活大門戶大法性寬波瀾闊難湊泊。遮般法難說。他禪備眾體。如三喚侍者
【現代漢語翻譯】 現代漢語譯本： 如果能直接承擔，那就行了。如果對大法還不明白，那也沒辦法。請問各位，什麼叫做大法？金剛圈（比喻難以突破的障礙）要如何才能穿透？栗棘蓬（比喻非常棘手的問題）又要如何才能吞下？ 沒看見巖頭（禪師名）說嗎？如果將實在的法用來束縛人，即使是泥土也無法消化，更何況是十方信徒的供養呢？諸佛出世，祖師西來，無非只是爲了給你們這些人作個證明，證明你們自己就是主宰。如果有什麼法可以傳授，那麼諸佛的慧命，豈不是延續到了今天？ 所以祖師說：『心地隨時說，菩提亦只寧，事理俱無礙，當生即不生。』如果領會了這四句話，就能穿透金剛圈，吞下栗棘蓬，不需要再去明白什麼大法，大法自然就明白了。以至於古人差別異旨的因緣，心性玄妙的道理，如果大法明白了，才一舉起時就能領會，恰如磁石見到鐵一樣，輕輕一引就動。必須是舉一明三，目機銖兩，點著南邊動北邊，舉起時就能明白。 而今各處有數種邪禪。大法如果明白了，這邪禪，便是自己受用的工具。喜歡擊石火閃電光，一棒一喝的人，一定不喜歡說心說性；只喜歡機鋒敏捷，認為這是大機大用。喜歡說心說性的人，一定不喜歡擊石火閃電光一棒一喝；只喜歡絲來線去，認為這是綿綿密密，也認為是根腳下的事。殊不知，這正是個沒用處，弄泥團的人。看看前輩大法明白的尊宿的用處，轉動得非常靈活，如南陽忠國師（唐代禪僧）和大珠和尚（唐代禪僧）就是這樣。 只有楊文公（楊億，北宋文學家）有眼力，在修撰《傳燈錄》時，將忠國師和大珠和尚，排列在馬祖（馬祖道一，唐代禪僧）下的諸位尊宿之右，將廣語中的所有言句，都收入其中。六祖（慧能，禪宗六祖）下收錄忠國師的語錄最多，因為他家活潑，門戶廣大，大法性寬，波瀾壯闊，難以捉摸。這樣的法難以說清，他的禪備眾體，如三喚侍者（指忠國師三次呼喚侍者，以檢驗其覺悟程度的公案）。
【English Translation】 English version: If you can directly take it upon yourself, then it's fine. If the Great Dharma is not yet clear, then there's nothing to be done. May I ask everyone, what is called the Great Dharma? How can one penetrate the Vajra Circle (a metaphor for insurmountable obstacles)? How can one swallow the Chestnut Burr (a metaphor for extremely thorny problems)? Haven't you seen what Yantou (a Chan master) said? 'If you use real Dharma to bind people, even the soil cannot digest it, let alone the offerings of the ten directions of believers?' The Buddhas appearing in the world and the Patriarchs coming from the West are all just to give you people a proof, proving that you yourselves are the masters. If there were a Dharma that could be transmitted and taught, then wouldn't the wisdom-life of the Buddhas have continued to this day? Therefore, the Patriarch said: 'The mind-ground speaks at any time, Bodhi is also just tranquility, both principle and phenomena are without obstruction, when arising, it is immediately non-arising.' If you understand these four sentences, you can penetrate the Vajra Circle and swallow the Chestnut Burr, without needing to understand any Great Dharma; the Great Dharma will naturally become clear. As for the causes and conditions of the ancient people's differing intentions, and the profound mysteries of the mind-nature, if the Great Dharma is understood, one can comprehend it as soon as it is raised, just like a magnet seeing iron, moving with a gentle pull. One must be able to understand three things from one, weigh the mechanisms with precision, and when one point is touched in the south, the north moves. One must be able to understand as soon as it is raised. Nowadays, there are several kinds of heretical Chan practices in various places. If the Great Dharma is understood, this heretical Chan becomes one's own useful tool. Those who like striking sparks from stone and lightning flashes, a stick and a shout, certainly do not like talking about mind and nature; they only like quick-wittedness, calling it great function and great use. Those who like talking about mind and nature certainly do not like striking sparks from stone and lightning flashes, a stick and a shout; they only like threads coming and going, calling it continuous and dense, and also considering it a matter of fundamental importance. Little do they know that this is precisely useless, like someone playing with mud balls. Look at the uses of the venerable elders who have understood the Great Dharma; they turn and turn with great agility, like Nanyang Zhongguo Shi (a Chan monk of the Tang Dynasty) and Dazhu Heshang (a Chan monk of the Tang Dynasty). Only Yang Wengong (Yang Yi, a writer of the Northern Song Dynasty) had the insight to place Zhongguo Shi and Dazhu Heshang to the right of the venerable elders under Mazu (Mazu Daoyi, a Chan monk of the Tang Dynasty) when compiling the Transmission of the Lamp, including all the words and sentences in the extensive sayings. The Sixth Patriarch (Huineng, the Sixth Patriarch of Chan Buddhism) collected the most sayings of Zhongguo Shi, because his family's activity is lively, his gate is vast, the nature of the Great Dharma is broad, and the waves are magnificent and difficult to grasp. Such Dharma is difficult to explain; his Chan encompasses all forms, like the three calls to the attendant (referring to the public case of Zhongguo Shi calling the attendant three times to test his level of awakening).
話。喚作說老婆禪拖泥帶水得么。一日喚侍者。侍者應諾。如是三喚。侍者三應。師云。國師三喚侍者何曾有辜負。侍者三應。甚麼處是辜負處。國師曰。將謂吾辜負汝。誰知汝辜負吾。師云。平地起骨堆。復云。叢林中喚作國師三喚侍者話。自此便有一絡索。唯雪竇見透古人骨髓云。國師三喚侍者點即不到。師云。灼然。侍者三應到即不點。師云。卻不恁么。將謂吾辜負汝。誰知汝辜負吾。謾雪竇不得。師云。誰道。復召大眾云。好個謾雪竇不得。雖然如是。雪竇亦謾妙喜不得。妙喜亦謾諸人不得。諸人亦謾露柱不得。玄沙云。侍者卻會。雪竇云。停囚長智。師云。兩彩一賽。雲門道。作么生是國師辜負侍者處。會得也是無端。雪竇云。元來不會。師云。雪峰道底。雲門又云。作么生是侍者辜負國師處。粉骨碎身未報得。雪竇云。無端無端。師云。垛生招箭。法眼云。且去別時來。雪竇云。謾我不得。師云。卻是法眼會。興化云。一盲引眾盲。雪竇云。端的瞎。師云。親言出親口。弘覺徴問僧云。甚處是侍者會處。僧云。若不會爭解恁么應。覺云。汝少會在。又云。若於此見得去。便識玄沙。師云。慚惶殺人。翠巖芝云。國師侍者總欠會在。師云。猶較些子。投子云。抑逼人作么。雪竇云。垛根漢。師云。理長即就
【現代漢語翻譯】 話。如果把這叫做說老婆禪，那是拖泥帶水嗎？一天，國師呼喚侍者。侍者應諾。這樣呼喚了三次，侍者也應了三次。國師說：『我三次呼喚侍者，侍者可曾有什麼辜負我的地方嗎？』侍者說：『什麼地方是辜負處？』國師說：『我本以為是我辜負了你，誰知是你辜負了我。』師（大慧宗杲）說：『平地上堆起墳堆。』又說：『叢林中把這叫做國師三喚侍者的話頭。』從此便有了一層束縛。只有雪竇禪師看透了古人的骨髓，說：『國師三次呼喚侍者，點也不到位。』師說：『確實如此。侍者三次答應，到位了就點不著。』師說：『如果不是這樣，說我本以為是我辜負了你，誰知是你辜負了我，那就瞞不過雪竇禪師了。』師說：『誰說的？』又召集大眾說：『好一個瞞不過雪竇禪師。雖然如此，雪竇禪師也瞞不過妙喜（大慧宗杲），妙喜也瞞不過諸位，諸位也瞞不過露柱。』玄沙禪師說：『侍者卻會。』雪竇禪師說：『停囚長智。』師說：『兩彩一賽。』雲門禪師道：『怎麼是國師辜負侍者的地方？會得了也是無端。』雪竇禪師說：『原來不會。』師說：『雪峰禪師說的就是這個。』雲門禪師又說：『怎麼是侍者辜負國師的地方？粉身碎骨也難以報答。』雪竇禪師說：『無端無端。』師說：『垛生招箭。』法眼禪師說：『且去，別的時候再來。』雪竇禪師說：『瞞我不得。』師說：『卻是法眼禪師會。』興化禪師說：『一盲引眾盲。』雪竇禪師說：『端的瞎。』師說：『親言出親口。』弘覺禪師問僧人說：『什麼地方是侍者會的地方？』僧人說：『若不會，怎麼會這樣應答？』弘覺禪師說：『你少會了。』又說：『如果能在此處見得去，便能認識玄沙禪師。』師說：『慚愧殺人。』翠巖芝禪師說：『國師和侍者都欠缺體會。』師說：『還稍微好一點。』投子禪師說：『逼迫人做什麼？』雪竇禪師說：『垛根漢。』師說：『理長即就。』
【English Translation】 Is calling this 'old woman's Zen' (shuo lao po chan) dragging mud and water? One day, the National Teacher (Guoshi) called his attendant. The attendant responded. He called like this three times, and the attendant responded three times. The National Teacher said, 'I called the attendant three times, has the attendant ever failed me in any way?' The attendant said, 'Where is the failing?' The National Teacher said, 'I originally thought I had failed you, but who knew that you had failed me.' The Master (Dahui Zonggao) said, 'Piling up a grave mound on flat ground.' He also said, 'In the monastic community, this is called the story of the National Teacher calling the attendant three times.' From this, there is a layer of entanglement. Only Zen Master Xuedou (Xuedou) saw through the marrow of the ancients, saying, 'The National Teacher's three calls to the attendant do not hit the mark at all.' The Master said, 'Indeed. The attendant's three responses hit the mark, so they cannot be pointed out.' The Master said, 'If it were not like this, saying I originally thought I had failed you, but who knew that you had failed me, then you could not deceive Zen Master Xuedou.' The Master said, 'Who said that?' He then summoned the assembly and said, 'A good one that cannot deceive Zen Master Xuedou. Although it is like this, Zen Master Xuedou also cannot deceive Miaoxi (Dahui Zonggao), Miaoxi also cannot deceive you all, and you all also cannot deceive the stone pillar.' Zen Master Xuansha (Xuansha) said, 'The attendant understands.' Zen Master Xuedou said, 'Keeping prisoners makes them wiser.' The Master said, 'Two colors, one competition.' Zen Master Yunmen (Yunmen) said, 'What is the place where the National Teacher fails the attendant? Understanding it is also groundless.' Zen Master Xuedou said, 'Originally, he doesn't understand.' The Master said, 'This is what Zen Master Xuefeng (Xuefeng) was talking about.' Zen Master Yunmen also said, 'What is the place where the attendant fails the National Teacher? It is difficult to repay even with crushed bones and a shattered body.' Zen Master Xuedou said, 'Groundless, groundless.' The Master said, 'Piling up to invite arrows.' Zen Master Fayan (Fayan) said, 'Go for now, come back another time.' Zen Master Xuedou said, 'You cannot deceive me.' The Master said, 'It is Zen Master Fayan who understands.' Zen Master Xinghua (Xinghua) said, 'A blind man leading a crowd of blind men.' Zen Master Xuedou said, 'Utterly blind.' The Master said, 'Personal words come from a personal mouth.' Zen Master Hongjue (Hongjue) asked a monk, 'What is the place where the attendant understands?' The monk said, 'If he didn't understand, how could he respond like that?' Zen Master Hongjue said, 'You understand too little.' He also said, 'If you can see through this, you will recognize Zen Master Xuansha.' The Master said, 'Ashamed to death.' Zen Master Cuiyan Zhi (Cuiyan Zhi) said, 'The National Teacher and the attendant both lack understanding.' The Master said, 'Still a little better.' Zen Master Touzi (Touzi) said, 'What are you forcing people to do?' Zen Master Xuedou said, 'A pile-driving fellow.' The Master said, 'Reason prevails.'
。復云。唯有趙州多口阿師。下得個註腳。令人疑著。僧問。國師三喚侍者。意旨如何。州云。如人暗中書字。字雖不成。文彩已彰。雪竇便喝。師云。且道。遮一喝在國師侍者分上。在趙州分上。隨後喝一喝。復云。若不是命根五色索子斷。如何透得這裡過。雪竇云。若有人問雪竇。雪竇便打也。要諸方檢點。師云。作賊人心虛。雪竇復有一頌云。師資會遇意非輕。師云。此語有兩負門。無事相將草里行。師云。普州人送賊。負汝負吾人莫問。師云。放待冷來看。任從天下競頭爭。師云即今休去便休去。若覓了時無了時。復云。爾要求玄妙解會。只管理會國師三喚侍者話。那裡是國師辜負侍者處。那裡是侍者辜負國師處。有甚麼交涉。鵝王擇乳素非鴨類。這個便是國師用劍刃上事。為復只這些子。為復別更有在。一日問紫璘供奉。甚麼處來。奉曰。城南來。國師曰。城南草作何色。奉曰。作黃色。國師乃問童子。城南草作何色。童子曰。作黃色。國師曰。只這童子亦可簾前賜紫對御談玄爾道。國師說老婆禪拖泥帶水得么。為復只這些子。為復別更有在。一日肅宗帝請看戲。國師曰。檀越有甚心情看戲法雲圓通禪師曰。且道。國師在甚處著到。妙喜敢問諸人。且道。圓通禪師在甚處著到。於斯見得。三老相去不遠。肅
【現代漢語翻譯】 現代漢語譯本： 又說，只有趙州多嘴的老師，下的這個註解，令人疑惑不解。僧人問：『國師三喚侍者，意旨如何？』趙州說：『如人在黑暗中寫字，字雖不成形，但文采已經顯現。』雪竇於是大喝一聲。趙州說：『且說，這一喝是在國師侍者的份上，還是在趙州的份上？』隨後也喝一聲，又說：『若不是命根五色索子斷了，如何能透得過這裡？』雪竇說：『若有人問雪竇，雪竇便打他。』要請各方禪師仔細檢查。趙州說：『做賊的人心虛。』雪竇又有一首頌說：『師資會遇意非輕。』趙州說：『此語有兩面性。』『無事相將草里行。』趙州說：『普州人送賊，負你負我，人莫問。』趙州說：『放著待冷眼來看，任憑天下人爭先恐後。』趙州說：『如今休去便休去，若要尋了時，無有了時。』又說：『你們要求玄妙的理解，只管理解國師三喚侍者的話。哪裡是國師辜負侍者的地方？哪裡是侍者辜負國師的地方？』有什麼關係呢？鵝王擇乳，本來就不是鴨子的種類。這個便是國師用劍刃上的事。是僅僅這些，還是另有其他？ 有一天，國師問紫璘供奉：『從哪裡來？』供奉說：『從城南來。』國師說：『城南的草是什麼顏色？』供奉說：『是黃色。』國師於是問童子：『城南的草是什麼顏色？』童子說：『是黃色。』國師說：『僅憑這童子也可以在簾前被皇帝賜紫，對御談玄。』你們說，國師說老婆禪是拖泥帶水嗎？是僅僅這些，還是另有其他？ 有一天，肅宗皇帝請國師看戲。國師說：『施主有什麼心情看戲法？』云圓通禪師說：『且說，國師在哪裡著到？』妙喜敢問諸位，且說，圓通禪師在哪裡著到？由此可見，三老相去不遠。肅宗
【English Translation】 English version: Again, he said, 'Only that talkative teacher Zhaozhou (a famous Chan master) adds a footnote that makes people suspicious. A monk asked, 'What is the meaning of the National Teacher calling the attendant three times?' Zhaozhou said, 'It's like a person writing in the dark; although the characters are not formed, the literary brilliance is already apparent.' Xue Dou (another Chan master) then shouted. Zhaozhou said, 'Tell me, is this shout on behalf of the National Teacher's attendant or on behalf of Zhaozhou?' Then he shouted as well, and said, 'If the five-colored rope of the life-root is not severed, how can one pass through here?' Xue Dou said, 'If someone asks Xue Dou, Xue Dou will hit him.' He wants all the masters to examine it carefully. Zhaozhou said, 'A thief has a guilty conscience.' Xue Dou also has a verse that says, 'The meeting of teacher and disciple is no light matter.' Zhaozhou said, 'This saying has two sides.' 'Without anything to do, they walk together in the grass.' Zhaozhou said, 'The people of Puzhou send a thief; whether it's your fault or mine, no one asks.' Zhaozhou said, 'Put it aside and wait for a cold look; let the world compete for the lead.' Zhaozhou said, 'If you stop now, then stop; if you seek an end, there will be no end.' Again, he said, 'If you seek a profound understanding, just manage to understand the National Teacher's words of calling the attendant three times. Where is the place where the National Teacher let down the attendant? Where is the place where the attendant let down the National Teacher?' What is the connection? The swan king chooses milk, which is not the same as the duck's kind. This is the National Teacher using the matter on the edge of the sword. Is it just these things, or is there something else?' One day, the National Teacher asked the courtier Zi Lin, 'Where do you come from?' The courtier said, 'From the south of the city.' The National Teacher said, 'What color is the grass south of the city?' The courtier said, 'It is yellow.' The National Teacher then asked a child, 'What color is the grass south of the city?' The child said, 'It is yellow.' The National Teacher said, 'Even this child can be granted purple robes before the emperor and discuss the mysteries of Chan. 'Do you say that the National Teacher's old woman's Chan is dragging mud and water? Is it just these things, or is there something else?' One day, Emperor Suzong (Emperor of Tang Dynasty) invited the National Teacher to watch a play. The National Teacher said, 'What mood does the benefactor have to watch a play?' Chan Master Yun Yuangtong said, 'Tell me, where did the National Teacher arrive?' Miaoxi (another Chan master) dares to ask everyone, tell me, where did Chan Master Yun Yuangtong arrive? From this, it can be seen that the three old men are not far apart. Suzong
宗帝又問。如何是十身調御。國師直拔向他道。檀越蹋毗盧頂上行。更問甚麼十身調御。諸人要見忠國師么。只在爾眼睛裡。開眼也蹉過。閤眼也蹉過。既在眼睛裡。為甚麼卻蹉過。妙喜恁么道。亦蹉過不少。爾更看他有個無情說法話。老漢尋常不曾說。今日已是不識好惡。不避口業。盡情為諸人抖擻。為他雪屈。且不得作義理會。僧問。如何是古佛心。國師曰。墻壁瓦礫是。師云。恁么答話。若玄妙解路。心不絕命根不斷。大法不明。決定不敢如此。四楞塌地一棒一喝一挨一拶。擊石火閃電光卻易。這般說話卻難入作。前所謂家活大門戶大。法性寬波瀾闊。命根斷方能如是。僧曰。墻壁瓦礫豈不是無情。國師曰。是。僧曰無情還解說法否。國師曰。常說熾然說無間歇。僧曰。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧曰。未審甚麼人得聞。國師曰。諸聖得聞。僧曰。和尚還聞否。國師曰。我不聞。僧曰。和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞。則齊于諸聖。汝即不聞我說法。僧曰。恁么則眾生無分也。國師曰。我為眾生說。不為諸聖說。僧曰。眾生聞后如何。國師曰。即非眾生。師云。奇哉爾看他。轉轆轆地不滯在一隅。不負他來問。賴我不聞。我若聞則齊于諸聖。汝即不聞我說
【現代漢語翻譯】 現代漢語譯本 宗帝又問：『什麼是十身調御？』（十身調御指佛的十種化身，以及調伏眾生的能力） 國師直接截斷他的話，說：『施主，你已經在毗盧佛（毗盧遮那佛，代表法身佛）的頭頂上行走了，還問什麼十身調御？』 各位想要見忠國師嗎？他就在你們的眼睛裡。睜眼也錯過，閉眼也錯過。既然在眼睛裡，為什麼還會錯過呢？妙喜（可能指一位禪師）這樣說，也錯過不少。 你們再看看他那無情說法的話。我老漢平時不曾說過，今天已經是不識好歹，不避口業，盡情地為各位抖擻精神，為他雪冤。切記不可作義理來理解。 有僧人問：『什麼是古佛心？』 國師說：『墻壁瓦礫就是。』 國師說：『這樣回答，如果玄妙的理解道路，心不絕命根不斷，大法不明，決定不敢如此。四楞塌地一棒一喝一挨一拶，擊石火閃電光卻容易，這般說話卻難入作。』前面所說的家活大門戶大，法性寬波瀾闊，命根斷方能如是。 僧人問：『墻壁瓦礫豈不是無情之物？』 國師說：『是。』 僧人問：『無情之物還會說法嗎？』 國師說：『經常說，熾盛地說，沒有間歇。』 僧人問：『為什麼我聽不見？』 國師說：『你自已聽不見，可不妨礙聽見的人。』 僧人問：『請問什麼人能聽見？』 國師說：『諸聖能聽見。』 僧人問：『和尚您能聽見嗎？』 國師說：『我聽不見。』 僧人問：『和尚您既然聽不見，怎麼知道無情之物能說法？』 國師說：『幸虧我聽不見。我如果聽見，就和諸聖一樣了。你聽不見我說法。』 僧人問：『這樣說來，眾生就沒有份了嗎？』 國師說：『我為眾生說，不為諸聖說。』 僧人問：『眾生聽後會怎麼樣？』 國師說：『那就不是眾生了。』 國師說：『奇妙啊，你們看他，轉動靈活，不滯留在一個角落，不辜負他來提問。幸虧我聽不見，我如果聽見就和諸聖一樣了，你聽不見我說。』
【English Translation】 English version Zongdi further asked, 'What are the Ten Bodies of the Tamer?' (The Ten Bodies of the Tamer refer to the ten manifestations of the Buddha and the ability to tame sentient beings.) The National Teacher directly interrupted him, saying, 'Benefactor, you are already walking on the head of Vairocana (Vairocana Buddha, representing the Dharmakaya Buddha), what are you still asking about the Ten Bodies of the Tamer?' Do you all want to see National Teacher Zhong? He is right in your eyes. You miss him when you open your eyes, and you miss him when you close your eyes. Since he is in your eyes, why do you still miss him? Miaoxi (possibly referring to a Zen master) said this, and he also missed a lot. Take another look at his words of the insentient teaching. I, the old man, have never said it before. Today, I am already ignorant of good and evil, not avoiding karmic retribution, and doing my best to invigorate everyone and redress his grievances. Remember not to understand it as a matter of doctrine. A monk asked, 'What is the mind of the ancient Buddha?' The National Teacher said, 'Walls and rubble are it.' The National Teacher said, 'Answering like this, if the path of profound understanding, the mind is not cut off, the root of life is not severed, and the great Dharma is not understood, one would definitely not dare to do so. The four corners collapse to the ground, a stick, a shout, a push, a squeeze, striking a stone to produce sparks and lightning is easy, but speaking like this is difficult to enter into practice.' What was said before about the family business being large, the gate being large, the Dharma nature being wide, and the waves being broad, can only be done when the root of life is severed. The monk asked, 'Aren't walls and rubble insentient objects?' The National Teacher said, 'Yes.' The monk asked, 'Can insentient objects still teach the Dharma?' The National Teacher said, 'They constantly speak, fervently speak, without interruption.' The monk asked, 'Why can't I hear it?' The National Teacher said, 'You yourself cannot hear it, but it does not prevent those who can hear it.' The monk asked, 'May I ask who can hear it?' The National Teacher said, 'The sages can hear it.' The monk asked, 'Can the Abbot hear it?' The National Teacher said, 'I cannot hear it.' The monk asked, 'Since the Abbot cannot hear it, how do you know that insentient objects can teach the Dharma?' The National Teacher said, 'Fortunately, I cannot hear it. If I could hear it, I would be the same as the sages. You cannot hear me teaching the Dharma.' The monk asked, 'In that case, do sentient beings have no share?' The National Teacher said, 'I speak for sentient beings, not for the sages.' The monk asked, 'What will happen after sentient beings hear it?' The National Teacher said, 'Then they are no longer sentient beings.' The National Teacher said, 'Wonderful, look at him, turning flexibly, not staying in one corner, not failing him for coming to ask. Fortunately, I cannot hear it, if I could hear it, I would be the same as the sages, you cannot hear me saying.'
法。爾喚作郎當得么。不是得諸佛諸祖心髓。如何轉得。爾莫喚作無得失。這個是無得失中有得失。有得失中無得失。喚作入泥入水。騎賊馬趕賊隊。借婆帔子拜婆年。難奈何。又僧問。發心出家本擬求佛。未審如何用心即得成佛。國師曰。無心可用即得成佛。師云。這僧難容。恰如個鼠粘子相似。這個老子軟頑。又撞著這僧軟頑粘住。便問。無心可用阿誰成佛。國師曰。無心自成佛。成佛亦無心。僧曰。佛有大不可思議。為能度眾生。若也無心。阿誰度眾生。國師曰。無心是真度生。若見有生可度者。即是有心。宛然生滅。僧曰。今既無心。能仁出世說許多教跡。豈可虛言。國師曰。佛說教亦無心。僧曰。說法無心。應是無說。國師曰。說即無無即說僧曰。說法無心造業有心否。國師曰。無心即無業。今既有業。心即生滅。何得無心。僧曰。無心即成佛。和尚即今成佛未。國師曰。心尚自無。誰言成佛。若有佛可成。還是有心。有心即有漏。何處得無心。僧曰。既無佛可成。和尚還得佛用否。國師曰。心尚自無。用從何有。僧曰。茫然都無莫落斷見否。國師曰。本來無見。阿誰道斷。僧曰。本來無見。莫落空否。國師曰。無空可落。僧曰。有可墮否。國師曰。空既是無。墮從何立。僧曰。能所俱無。忽有人持刀來取
【現代漢語翻譯】 現代漢語譯本：法，你把它叫做『郎當』可以嗎？如果不是得到了諸佛諸祖的心髓，怎麼能轉變它呢？你不要把它叫做無得失，這無得失中也有得失，有得失中也有無得失，這叫做入泥入水，騎著賊馬趕賊隊，藉著別人的衣服拜自己的年。真是無可奈何。又有僧人問：『發心出家本來是爲了求佛，不知道該如何用心才能成佛？』國師說：『無心可用就能成佛。』我說：『這個僧人真難對付，就像個鼠粘子一樣。』這個老頭子軟弱頑固，又碰上這個僧人軟弱頑固地粘住不放。僧人便問：『無心可用，是誰成佛呢？』國師說：『無心自然成佛，成佛也沒有心。』僧人說：『佛有大不可思議的力量，能夠度化眾生，如果無心，是誰來度化眾生呢？』國師說：『無心才是真正的度化眾生，如果認為有眾生可度，那就是有心，仍然是生滅法。』僧人說：『現在既然是無心，能仁（釋迦牟尼佛的稱號）出世說了那麼多的教法，難道是虛假的嗎？』國師說：『佛說教法也是無心的。』僧人說：『說法無心，應該是沒有說。』國師說：『說就是無，無就是說。』僧人說：『說法無心，造業有心嗎？』國師說：『無心就沒有業，現在既然有業，心就是生滅的，怎麼能說是無心呢？』僧人說：『無心就能成佛，和尚您現在成佛了嗎？』國師說：『心尚且沒有，誰說成佛？如果有佛可成，還是有心，有心就有漏洞，哪裡能得到無心呢？』僧人說：『既然沒有佛可成，和尚您還能使用佛的功用嗎？』國師說：『心尚且沒有，功用從哪裡來呢？』僧人說：『茫然什麼都沒有，莫非落入了斷見嗎？』國師說：『本來就沒有見，誰說斷？』僧人說：『本來沒有見，莫非落入了空嗎？』國師說：『沒有空可以落入。』僧人說：『有可以墮落的地方嗎？』國師說：『空既然是無，墮落從哪裡建立呢？』僧人說：『能所（能取和所取）都沒有，忽然有人拿著刀來取我的性命，
【English Translation】 English version: Dharma. Can you call it 'Langdang' (meaning 'careless' or 'unrestrained')? If you haven't obtained the essence of the minds of all Buddhas and Patriarchs, how can you transform it? Don't call it without gain or loss. In this without gain or loss, there is also gain and loss; in gain and loss, there is also without gain or loss. This is called entering the mud and water, riding a thief's horse to chase a thief's gang, borrowing someone else's clothes to celebrate your own New Year. It's truly helpless. Another monk asked: 'Having resolved to leave home to seek Buddhahood, I don't know how to apply my mind to achieve Buddhahood.' The National Teacher said: 'When there is no mind to apply, you will achieve Buddhahood.' I said: 'This monk is difficult to deal with, like a mouse trap.' This old man is soft and stubborn, and he met this monk who is soft and stubbornly clinging. Then he asked: 'If there is no mind to apply, who achieves Buddhahood?' The National Teacher said: 'No mind naturally achieves Buddhahood; achieving Buddhahood also has no mind.' The monk said: 'The Buddha has great inconceivable power and can liberate sentient beings. If there is no mind, who will liberate sentient beings?' The National Teacher said: 'No mind is the true liberation of sentient beings. If you see sentient beings to be liberated, that is with mind, and still subject to birth and death.' The monk said: 'Now that there is no mind, the Able One (another name for Shakyamuni Buddha) appeared in the world and spoke so many teachings. Could they be false?' The National Teacher said: 'The Buddha also spoke the teachings without mind.' The monk said: 'Speaking the Dharma without mind should be no speaking.' The National Teacher said: 'Speaking is without, and without is speaking.' The monk said: 'Speaking the Dharma without mind, is creating karma with mind?' The National Teacher said: 'Without mind, there is no karma. Now that there is karma, the mind is subject to birth and death. How can you say there is no mind?' The monk said: 'Without mind, one achieves Buddhahood. Has the Abbot achieved Buddhahood now?' The National Teacher said: 'The mind itself does not exist; who speaks of achieving Buddhahood? If there is a Buddha to be achieved, that is still with mind. With mind, there are outflows; where can you obtain no mind?' The monk said: 'Since there is no Buddha to be achieved, can the Abbot still use the functions of the Buddha?' The National Teacher said: 'The mind itself does not exist; where do functions come from?' The monk said: 'If it's all blank and nothing, haven't you fallen into nihilistic views?' The National Teacher said: 'Originally, there were no views; who speaks of cessation?' The monk said: 'Originally, there were no views; haven't you fallen into emptiness?' The National Teacher said: 'There is no emptiness to fall into.' The monk said: 'Is there a place to fall into?' The National Teacher said: 'Since emptiness is nothing, where can falling be established?' The monk said: 'If both the subject and object are absent, and someone suddenly comes with a knife to take my life,'
命。為是有是無。國師曰。是無。僧曰。痛否。國師曰。痛亦無。僧曰。痛既無。死後生何道。國師曰。無死無生亦無道。僧曰。既得無物自在。飢寒所逼若為用心。國師曰。饑即吃飯寒即著衣。僧曰。知饑知寒。應是有心。國師曰。我問汝有心。心作何體段。僧遲疑良久覓心與飢寒體段。了不可得。遂依實供通曰。心無體段。國師曰。汝既知無體段。即是本來無心。何得言有。僧曰。山中逢見虎狼。如何用心。國師曰。見如不見。來如不來。彼即無心。惡獸不能加害。僧曰。寂然無事。獨脫無心。名為何物。國師曰。名金剛大士。師喝一喝云。好人不肯做卻要屎里臥。僧曰。金剛大士有何體段。國師曰。本無形段。師云。何不早恁么道。僧曰。既無形段。喚何物作金剛大士。國師曰。喚作無形段金剛大士。僧曰。金剛大士有何功德。國師曰。一念與金剛相應。能滅殑伽沙劫生死重罪。得見殑伽沙諸佛。其金剛大士功德無量。非口所說。非意所陳。假使殑伽沙劫住世說。亦不可得盡。這僧當下大悟。如睡夢覺。如蓮華開。似這般底便是金剛圈栗棘蓬。爾若吞不得透不得。不見古人行履處。定起謗無疑。透得這裡。方能作大舟航。不著此岸。不著彼岸。不住中流。善知識下得這般腳手入得這般窠窟。方始為得人師家。若
【現代漢語翻譯】 現代漢語譯本 僧人問：『命，是有還是無？』國師說：『是無。』僧人問：『痛嗎？』國師說：『痛也是無。』僧人問：『痛既然是無，死後會生於何道？』國師說：『無死無生，也無道。』僧人問：『既然得到了無物自在，飢寒交迫時該如何用心？』國師說：『饑了就吃飯，冷了就穿衣。』僧人問：『知道飢餓，知道寒冷，應該是有心。』國師說：『我問你，有心，心是什麼體段？』僧人遲疑了很久，尋找心與飢寒的體段，最終一無所得。於是如實稟告說：『心無體段。』國師說：『你既然知道無體段，那就是本來無心，為何說有？』僧人問：『在山中遇到虎狼，該如何用心？』國師說：『見如不見，來如不來，它們就無心，惡獸就不能加害。』僧人問：『寂然無事，獨脫無心，稱為什麼？』國師說：『名叫金剛大士（Vajra-mahāsattva）。』國師大喝一聲說：『好人不肯做，卻要臥在屎里。』僧人問：『金剛大士有什麼體段？』國師說：『本來無形段。』國師說：『為何不早這麼說？』僧人問：『既然無形段，稱什麼作金剛大士？』國師說：『稱作無形段金剛大士。』僧人問：『金剛大士有什麼功德？』國師說：『一念與金剛相應，能滅除殑伽沙劫（gaṅgā-nadī-bālukā，恒河沙劫）生死重罪，得見殑伽沙（gaṅgā-nadī-bālukā，恒河沙）諸佛。這金剛大士的功德無量，非口所能說，非意所能陳。即使住世殑伽沙劫（gaṅgā-nadī-bālukā，恒河沙劫）來說，也說不盡。』這僧人當下大悟，如睡夢醒來，如蓮花開放。像這般底便是金剛圈、栗棘蓬。你若吞不下，透不過，不見古人行履處，必定起謗無疑。透得這裡，方能作大舟航，不著此岸，不著彼岸，不住中流。善知識下得這般腳手，入得這般窠窟，方始為得人師家。若不然……』 若不然……』
【English Translation】 English version A monk asked: 'Is life existent or nonexistent?' The National Teacher said: 'It is nonexistent.' The monk asked: 'Is there pain?' The National Teacher said: 'Pain is also nonexistent.' The monk asked: 'Since pain is nonexistent, to what path will one be reborn after death?' The National Teacher said: 'There is no death, no birth, and no path.' The monk asked: 'Since one has attained freedom from things, how should one use the mind when afflicted by hunger and cold?' The National Teacher said: 'When hungry, eat; when cold, wear clothes.' The monk asked: 'Knowing hunger and knowing cold should mean there is a mind.' The National Teacher said: 'I ask you, having a mind, what is the form and substance of the mind?' The monk hesitated for a long time, seeking the form and substance of the mind and hunger and cold, but found nothing. So he truthfully reported, saying: 'The mind has no form and substance.' The National Teacher said: 'Since you know it has no form and substance, that is originally no mind. How can you say there is?' The monk asked: 'When encountering tigers and wolves in the mountains, how should one use the mind?' The National Teacher said: 'See as if not seeing, come as if not coming; then they have no mind, and the evil beasts cannot harm you.' The monk asked: 'Being silent and without affairs, being free and without mind, what is it called?' The National Teacher said: 'It is called Vajra-mahāsattva (金剛大士, Diamond Great Being).' The National Teacher shouted and said: 'Good people are unwilling to be, but want to lie in excrement.' The monk asked: 'What is the form and substance of Vajra-mahāsattva (金剛大士, Diamond Great Being)?' The National Teacher said: 'Originally without form and substance.' The Teacher said: 'Why didn't you say so earlier?' The monk asked: 'Since there is no form and substance, what is called Vajra-mahāsattva (金剛大士, Diamond Great Being)?' The National Teacher said: 'It is called Vajra-mahāsattva (金剛大士, Diamond Great Being) without form and substance.' The monk asked: 'What are the merits of Vajra-mahāsattva (金剛大士, Diamond Great Being)?' The National Teacher said: 'A single thought in accordance with Vajra (金剛, Diamond) can extinguish the heavy sins of birth and death for kalpas as numerous as the sands of the Ganges (gaṅgā-nadī-bālukā,恒河沙劫), and one can see Buddhas as numerous as the sands of the Ganges (gaṅgā-nadī-bālukā,恒河沙). The merits of this Vajra-mahāsattva (金剛大士, Diamond Great Being) are immeasurable, cannot be spoken by the mouth, and cannot be described by the mind. Even if one lived for kalpas as numerous as the sands of the Ganges (gaṅgā-nadī-bālukā,恒河沙劫) to speak of it, one could not exhaust it.' This monk had a great enlightenment at that moment, like waking from a dream, like a lotus flower opening. Like this kind of thing is a vajra circle, a chestnut bur. If you cannot swallow it, cannot penetrate it, and do not see the places where the ancients walked, you will surely give rise to slander without doubt. Penetrating here, one can then make a great boat, not attached to this shore, not attached to that shore, not dwelling in the middle stream. A good advisor who can put down such hands and feet and enter such a lair can then be a teacher of people. If not...' If not...'
不具許多差別眼目。如心性解路上得個入處底。定不愛擊石火閃電光。卻愛這般說話。又卻錯做實法會了。如一機一境一棒一喝上得個入處底。定不愛這般說話。又是錯會了。真所謂所見不同互有得失。教中所謂菩薩見水如甘露。天人見水如琉璃。凡夫見水是水。餓鬼見水如膿血是也。或有個愛高禪底衲子。出來道。妙喜有如是等見耶。即向他道。逢人但恁么舉。所以正法眼藏中收。僧問忠國師。古德云。青青翠竹儘是法身。鬱鬱黃華無非般若。有人不許云是邪說。亦有信者云不思議不知若為。國師曰。此蓋普賢文殊境界。非諸凡小而能信受。皆與大乘了義經意合。故華嚴經云。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而恒處此菩提座。翠竹既不出於法界。豈非法身乎。又般若經云。色無邊故般若亦無邊。黃華既不越於色。豈非般若乎。深遠之言。不省者難為措意。又華嚴座主問大珠和尚曰。禪師何故不許青青翠竹儘是法身鬱鬱黃華無非般若。珠曰。法身無像。應翠竹以成形。般若無知。對黃華而顯相。非彼黃華翠竹而有般若法身。故經云。佛真法身猶若虛空。應物現形如水中月。黃華若是般若。般若即同無情。翠竹若是法身。翠竹還能應用。座主會么。主曰。不了此意。珠曰。若見性人。道是亦得。道
【現代漢語翻譯】 現代漢語譯本 不執著于諸多差別性的觀點。如果有人在心性理解的道路上有所領悟，必定不會喜歡擊石火、閃電光般的短暫體驗，卻會喜歡這種（關於心性）的討論。然而，這又容易錯誤地理解為實有的法。如果有人在（頓悟的）機鋒、境界、棒喝中有所領悟，必定不會喜歡這種（關於心性）的討論。但這又是錯誤的理解。這真可謂是所見不同，各有得失。正如佛教中所說，菩薩見水如甘露（不死之藥），天人見水如琉璃（珍貴的寶石），凡夫見水只是水，餓鬼見水則如膿血（痛苦的象徵）。 或許有喜歡高深禪定的僧人出來問道：『妙喜（指宗杲禪師）也有這樣的見解嗎？』就對他說：『遇到人就這麼提問。』所以（這個公案）被收錄在《正法眼藏》中。僧人問忠國師（唐代禪師）：古德說，『青青翠竹儘是法身（佛的化身），鬱鬱黃華無非般若（智慧）。』有人不認可，認為是邪說；也有人相信，認為是不可思議。不知道該如何理解。 國師說：『這大概是普賢（菩薩）和文殊（菩薩）的境界，不是凡夫俗子所能相信和接受的。這都與大乘了義經（究竟的教義）的含義相符。所以《華嚴經》說：佛身充滿於法界（宇宙），普遍顯現在一切眾生面前，隨著因緣而應現，無處不在，而恒常安處於菩提座（覺悟的場所）。翠竹既然沒有超出法界，難道不是法身嗎？』 『又《般若經》說：色（物質現象）是無邊無際的，所以般若也是無邊無際的。黃華既然沒有超出色的範圍，難道不是般若嗎？』這些深遠的言語，不理解的人難以領會。 又有華嚴座主（精通《華嚴經》的僧人）問大珠和尚（唐代禪師）說：『禪師為什麼不允許說「青青翠竹儘是法身，鬱鬱黃華無非般若」呢？』大珠說：『法身沒有固定的形象，應翠竹而顯現形體；般若沒有分別的知覺，對著黃華而顯現其相。不是那黃華翠竹本身就具有般若法身。所以經中說：佛的真法身猶如虛空，隨著事物而顯現形體，如同水中的月亮。黃華如果是般若，那麼般若就等同於無情之物；翠竹如果是法身，那麼翠竹還能起作用嗎？』座主明白了嗎？座主說：『不明白這個意思。』大珠說：『如果見性的人，說它是也可以，說它不是也可以。
【English Translation】 English version Without clinging to numerous differentiated viewpoints. If someone gains an entry point on the path of understanding the nature of mind, they will certainly not be fond of the fleeting experiences like striking flint or flashing lightning, but will instead appreciate this kind of discussion (about the nature of mind). However, this is easily mistaken as understanding it as a real, existing dharma. If someone gains an entry point through (sudden enlightenment via) a koan, a state of mind, a blow, or a shout, they will certainly not be fond of this kind of discussion. But this is also a mistaken understanding. It can truly be said that views differ, and each has its gains and losses. As it is said in the teachings, 'Bodhisattvas see water as amrita (the nectar of immortality), heavenly beings see water as lapis lazuli (a precious gem), ordinary people see water as water, and hungry ghosts see water as pus and blood (a symbol of suffering).' Perhaps a monk who favors profound meditation will come out and ask, 'Does Miaoxi (referring to Chan Master Zonggao) also have such views?' Then tell him, 'Just raise this question to anyone you meet.' Therefore, (this public case) is included in the 'Shōbōgenzō' (The Eye Treasury of the True Dharma). A monk asked National Teacher Zhong (a Chan master of the Tang Dynasty): 'An ancient worthy said, 'The green bamboos are entirely the Dharmakaya (the body of the Buddha), and the luxuriant yellow flowers are none other than prajna (wisdom).' Some do not accept this, considering it heretical; others believe it, considering it inconceivable. I don't know how to understand it.' The National Teacher said, 'This is probably the realm of Samantabhadra (Bodhisattva) and Manjushri (Bodhisattva), not something that ordinary people can believe and accept. This is all in accordance with the meaning of the definitive teachings of the Mahayana sutras. Therefore, the 'Avatamsaka Sutra' says: 'The body of the Buddha fills the entire Dharmadhatu (universe), universally appearing before all sentient beings, responding to conditions and reaching everywhere, while constantly abiding on the Bodhi seat (the place of enlightenment). Since the green bamboo does not go beyond the Dharmadhatu, how can it not be the Dharmakaya?' 'Furthermore, the 'Prajna Sutra' says: 'Because form (material phenomena) is boundless, prajna is also boundless. Since the yellow flowers do not go beyond the realm of form, how can they not be prajna?' These profound words are difficult for those who do not understand to grasp. Moreover, the Avatamsaka lecturer (a monk well-versed in the 'Avatamsaka Sutra') asked Great Pearl Monk (a Chan master of the Tang Dynasty), 'Why does the Chan master not allow saying 'The green bamboos are entirely the Dharmakaya, and the luxuriant yellow flowers are none other than prajna'?' Great Pearl said, 'The Dharmakaya has no fixed form, manifesting its form in response to the green bamboo; prajna has no discriminating awareness, revealing its appearance in relation to the yellow flowers. It is not that the yellow flowers and green bamboo themselves possess the Dharmakaya and prajna. Therefore, the sutra says: 'The true Dharmakaya of the Buddha is like empty space, manifesting forms in response to things, like the moon in the water.' If the yellow flowers are prajna, then prajna is the same as an insentient object; if the green bamboo is the Dharmakaya, then can the green bamboo still function?' Does the lecturer understand? The lecturer said, 'I do not understand this meaning.' Great Pearl said, 'If a person who sees the nature, saying it is so is acceptable, saying it is not so is also acceptable.'
不是亦得隨用而說。不滯是非。若不見性人。說翠竹著翠竹。說黃華著黃華。說法身滯法身。說般若不識般若。所以皆成諍論。師云。國師主張青青翠竹儘是法身。直主張到底。大珠破青青翠竹不是法身。直破到底。老漢將一個主張底。將一個破底。收作一處更無拈提。不敢動著他一絲毫。要爾學者具眼。透國師底金剛圈。又吞大珠底栗棘蓬。具眼者辨得出。不具眼者未必不笑。宗杲雖參圓悟和尚打失鼻孔。元初與我安鼻孔者。卻得湛堂和尚只是為人時下刃不緊。若是說禪病無人過得。嘗思教中有一段因緣。殃崛摩羅要千人指頭作華冠然後登王位已得九百九十九指。唯少一指。要斷其母指填數。佛知其緣熟。故往化之。殃崛才舉意。欲下刀取母指時。忽聞振錫聲。遂舍其母指。而問佛教化一指曰。既是瞿曇在此。望施我一指頭滿我所愿。才舉刀。世尊拽脫便去。世尊徐行。殃崛急趕不上。乃高聲叫曰。住住。世尊曰。我住久矣。是汝不住。殃崛忽然感悟。投佛出家。佛卻令持缽至一長者門。其家婦人正值產難。長者曰。瞿曇弟子。汝為至聖。當有何法能免產難。殃崛曰。我乍入道。未知此法。待我回問世尊。卻來相報。及返具事白佛。佛告殃崛。汝速去報言。我自從賢聖法來。未曾殺生。殃崛當便奉佛語。往彼告之。
【現代漢語翻譯】 現代漢語譯本： 不是說也可以隨著情況而運用，不拘泥於是非。如果是不見自性的人，說翠竹就執著于翠竹（指青翠的竹子），說黃華就執著于黃華（指黃色的花朵）。說法身就執著於法身（Dharmakāya，佛的法性之身），說般若（Prajna，智慧）卻不認識般若。所以都變成了爭論。 師父說：『國師（指慧忠國師）主張青青翠竹都是法身，一直主張到底。大珠（指大珠慧海禪師）破斥青青翠竹不是法身，一直破斥到底。我將一個主張的，將一個破斥的，放在一處，不再作任何評判，不敢觸動他們一絲一毫。要你們學人具有眼力，能夠穿透國師的金剛圈（比喻牢固的執著），又能吞下大珠的栗棘蓬（比喻尖銳的辯論）。具有眼力的人能夠辨別出來，不具有眼力的人未必不會嘲笑。』 宗杲（Zonggao）雖然參學于圓悟和尚（Yuanwu），好像失去了鼻孔（比喻失去了方向）。元初（Yuan Chu）為我安上鼻孔的人，卻是湛堂和尚（Zhan Tang）。只是湛堂和尚為人下手不夠緊。如果是說禪病，沒有人能超過他。我曾經思考教中的一段因緣：央掘摩羅（Angulimala，指鬘，以殺人手指為鬘者）要用一千個人的指頭做成華冠，然後才能登上王位，已經得到了九百九十九個指頭，只差一個指頭。他要砍斷他母親的指頭來湊數。佛（Buddha）知道他得度的機緣成熟，所以前去教化他。央掘摩羅剛一動念，想要下刀取他母親的指頭時，忽然聽到振錫的聲音，於是捨棄了他母親的指頭，而問佛，教化說一指的事情：『既然瞿曇（Gotama，釋迦牟尼佛的姓氏）在這裡，希望施捨我一個指頭，滿足我的願望。』剛舉起刀，世尊（Lokajyestha，對佛的尊稱）拽著衣服就走了。世尊慢慢地走，央掘摩羅急忙追趕不上，就高聲叫道：『住住！』世尊說：『我住很久了，是你不住。』央掘摩羅忽然感悟，投佛出家。佛卻讓他持缽到一位長者（長老）的家門。這家婦人正值難產。長者說：『瞿曇的弟子，你為至聖，應當有什麼方法能夠免除產難？』央掘摩羅說：『我剛入道，不知道這個方法，等我回去問世尊，再來告訴你。』等到返回，把事情詳細地告訴了佛。佛告訴央掘摩羅：『你快去告訴他說：我自從修行賢聖法以來，未曾殺生。』央掘摩羅當即奉佛的教誨，前往告訴了他。
【English Translation】 English version: It is not that one cannot speak according to circumstances, without being attached to right and wrong. If one does not see one's own nature, speaking of 'green bamboo' they cling to green bamboo, speaking of 'yellow flowers' they cling to yellow flowers. Speaking of the Dharmakāya (法身, the Dharma body of the Buddha), they cling to the Dharmakāya. Speaking of Prajna (般若, wisdom), they do not recognize Prajna. Therefore, all become disputes. The master said, 'National Teacher (國師, referring to National Teacher Huizhong) insisted that the green bamboo is entirely the Dharmakāya, insisting to the very end. Dazhu (大珠, referring to Zen Master Dazhu Huihai) refuted that the green bamboo is not the Dharmakāya, refuting to the very end. I take one who insists and one who refutes, and put them together, making no further comments, daring not to touch them even a hair's breadth. I want you students to have the eye to penetrate the National Teacher's diamond circle (金剛圈, a metaphor for firm attachment), and also swallow Dazhu's chestnut bur (栗棘蓬, a metaphor for sharp debate). Those with eyes can discern, those without eyes may not help but laugh.' Although Zonggao (宗杲) studied with Yuanwu (圓悟), it was as if he lost his nose (打失鼻孔, a metaphor for losing direction). Yuan Chu (元初) was the one who put a nose back on me, but Chan Master Zhantang (湛堂) was not firm enough in his actions. If it were about discussing Zen sickness, no one could surpass him. I once pondered a story in the teachings: Angulimala (央掘摩羅, finger garland, one who wears a garland of fingers from those he killed) wanted to make a garland of a thousand fingers to ascend the throne, and he had already obtained nine hundred and ninety-nine fingers, lacking only one. He wanted to cut off his mother's finger to complete the count. The Buddha (佛) knew that his time for deliverance was ripe, so he went to transform him. As soon as Angulimala had the thought of cutting off his mother's finger, he suddenly heard the sound of a staff being shaken, so he abandoned his mother's finger and asked the Buddha about the matter of teaching one finger: 'Since Gotama (瞿曇, the Buddha's family name) is here, I hope you will give me one finger to fulfill my wish.' As soon as he raised his knife, the World Honored One (世尊, Lokajyestha, a respectful title for the Buddha) grabbed his clothes and left. The World Honored One walked slowly, and Angulimala could not catch up, so he shouted loudly, 'Stop, stop!' The World Honored One said, 'I have been stopped for a long time, it is you who have not stopped.' Angulimala suddenly awakened and joined the Buddha's order. The Buddha then told him to carry his bowl to the gate of an elder's (長者) house. The woman of that house was experiencing a difficult childbirth. The elder said, 'Disciple of Gotama, you are a most holy one, what method do you have to relieve the difficulty of childbirth?' Angulimala said, 'I have just entered the Way and do not know this method. I will go back and ask the World Honored One, and then come back and tell you.' When he returned, he told the Buddha the details. The Buddha told Angulimala, 'Go quickly and tell him: Since I have practiced the way of the noble ones, I have never killed a living being.' Angulimala immediately followed the Buddha's instructions and went to tell him.
其婦得聞即免產難。師云。這裡使棒使喝。掀倒禪床。引經教說理事。擊石火閃電光。夜半捉烏雞得么。因請益湛堂和尚。才舉起此話。湛堂曰。爾爬著我癢處。這話是金屎法。不會如金。會得如屎。曰豈無方便。湛堂曰。我有個方便。只是爾刬地不會。曰望和尚慈悲。湛堂曰。殃崛云。我乍入道未知此法。待問世尊。未到佛座下。他家生下兒子時如何。我自從賢聖法來。未曾殺生。殃崛持此語未至他家。已生下兒子時如何。老漢當時理會不得。后因在虎丘。看華嚴經。至菩薩登第七地證無生法忍云。佛子。菩薩成就此忍。即時得入菩薩第八不動地。為深行菩薩。難可知無差別。離一切相一切想一切執著。無量無邊一切聲聞辟支佛。所不能及。離諸諠諍。寂滅現前。譬如比丘具足神通。得心自在。次第乃至入滅盡定。一切動心憶想分別。悉皆止息此菩薩摩訶薩亦復如是。住不動地。即舍一切功用行。得無功用法身口意業。念務皆息。住于報行。譬如有人夢中見身墮在大河。為欲度故發大勇猛施大方便。以大勇猛施方便故。即便𡨟寤。既𡨟寤已所作皆息。菩薩亦爾。見眾生身在四流中。為救度故發大勇猛起大精進。以勇猛精進故至此不動地。既至此以一切功用靡不皆息。二行相行皆不現前。此菩薩摩訶薩。菩薩心佛心。
【現代漢語翻譯】 現代漢語譯本： 他的妻子如果聽到這些，就能免除生產的苦難。這位禪師說：『在這裡使用棒喝，掀翻禪床，引用經文教義來解說事理，如同擊石火、閃電光一般迅速，能在半夜抓住烏雞嗎？』 因此，他向湛堂和尚請教。剛提起這件事，湛堂就說：『你撓到了我的癢處。』這話就像金屎法，不會用就像糞便，會用就像黃金。禪師問：『難道沒有方便之法嗎？』湛堂說：『我有個方便之法，只是你根本不會用。』禪師說：『希望和尚慈悲。』 湛堂說：『央掘摩羅（Angulimala，一位曾殺人無數的罪犯，后被佛陀感化）說：『我剛入道，還不知道這種方法，等我問過世尊。』還沒到佛陀的座位下，他家生下兒子時如何？我自從成為賢聖以來，未曾殺生。』央掘摩羅持著這句話還沒到他家，就已經生下兒子時如何？我當時無法理解。 後來，我在虎丘看《華嚴經》，看到菩薩登上第七地，證得無生法忍時說：『佛子，菩薩成就這種忍，就能立即進入菩薩第八不動地，成為深行菩薩，難以知曉，沒有差別，遠離一切相、一切想、一切執著，是無量無邊的一切聲聞、辟支佛所不能及的。遠離各種喧鬧爭端，寂滅的境界就在眼前。譬如一位比丘具足神通，得到心的自在，次第進入滅盡定，一切動心、憶想、分別，全部止息。這位菩薩摩訶薩也是這樣，住在不動地，就捨棄一切功用行，得到無功用法身口意業，念頭事務全部止息，安住在報行之中。譬如有人夢中看見自己掉進大河，爲了渡過河，發出大勇猛，施展大方便，因為大勇猛施方便的緣故，就醒了過來。既然醒了過來，所作所為全部停止。菩薩也是這樣，看見眾生身處在四種煩惱之流中，爲了救度他們，發出大勇猛，生起大精進，因為勇猛精進的緣故，到達這不動地。既然到達這裡，一切功用都全部止息，二行相行都不再現前。』這位菩薩摩訶薩，菩薩心、佛心。'
【English Translation】 English version: His wife, upon hearing this, would be spared the difficulty of childbirth. The master said, 'Here, using the staff and shout, overturning the meditation platform, quoting scriptures and teachings to explain principles, like striking a stone for fire, a flash of lightning, can you catch a black-bone chicken in the middle of the night?' Therefore, he sought instruction from Zen Master Zhantang. As soon as he brought up the matter, Zhantang said, 'You're scratching my itch.' This saying is like the 'golden excrement' method; if you don't know how to use it, it's like excrement; if you do, it's like gold. The Zen master asked, 'Is there no expedient means?' Zhantang said, 'I have an expedient means, but you simply don't know how to use it.' The Zen master said, 'I hope the master will be compassionate.' Zhantang said, 'Angulimala (Angulimala, a criminal who had killed countless people, later converted by the Buddha) said, 'I have just entered the path and do not yet know this method; I will wait to ask the World Honored One.' Before he reached the Buddha's seat, what happened when his family gave birth to a son? Since I have become a virtuous sage, I have never killed a living being.' Angulimala, holding this statement, had not yet reached his home when the son was already born. I could not understand it at the time. Later, at Tiger Hill, I was reading the Avatamsaka Sutra (Huayan Jing), and when I came to the part where the Bodhisattva ascends to the Seventh Ground and attains the Patience with the Non-Arising of Dharmas (Wusheng Faren), it said, 'Buddha-child, when a Bodhisattva achieves this patience, he immediately enters the Eighth Immovable Ground of the Bodhisattva, becoming a Bodhisattva of profound practice, difficult to know, without difference, separated from all forms, all thoughts, all attachments, beyond the reach of countless Shravakas (Shengwen) and Pratyekabuddhas (Pizhifo). Separated from all clamorous disputes, the state of stillness and extinction appears before him. It is like a Bhikshu (Biqiu) who possesses supernatural powers, attains freedom of mind, and gradually enters the Cessation of Feeling and Perception (Miejin Ding), where all moving thoughts, recollections, and discriminations cease. This Bodhisattva Mahasattva is also like this; abiding in the Immovable Ground, he abandons all functional actions and attains the Dharma-body, speech, mind, and actions of non-functionality; all thoughts and affairs cease, and he abides in the Reward Action. It is like a person who sees himself falling into a great river in a dream; in order to cross it, he generates great courage and applies great expedient means; because of this great courage and expedient means, he awakens. Having awakened, all actions cease. The Bodhisattva is also like this; seeing sentient beings in the four streams of affliction, in order to save them, he generates great courage and arouses great diligence; because of this courage and diligence, he reaches this Immovable Ground. Having reached here, all functions cease, and the two aspects of action no longer appear.' This Bodhisattva Mahasattva, the Bodhisattva mind, the Buddha mind.
菩提心涅槃心。尚不現起。況復起於世間之心。師云。到這裡打失布袋。湛堂為我說底方便。忽然現前。方知真善知識不欺我。真個是金剛圈。須是藏識明方能透得。又有個尊宿。喚作洛浦和尚。久為臨濟侍者。濟每稱美之。謂之臨濟門下一隻箭子。便是欺負人。遊歷罷直往夾山頂卓庵經年。夾山知乃修書遣僧馳到。洛浦接得便坐卻。再展手索。僧無對。浦便打曰。歸去舉似和尚。僧回舉似夾山。山曰。這僧看書三日內必來。若不看書。此人救不得。師云。古人喚作撈捷人。不知書中有甚閒言長語。洛浦卻吞他鉤線。三日內果來。夾山預令人伺其出庵。便燒其居。師云。只這便是金剛圈。浦不顧。師云。成佛作祖須是這般漢。直造夾山方丈。不禮拜乃當面叉手而立。山曰。雞棲鳳巢非其同類出去。浦曰。自遠趨風。乞師一接。山曰。目前無阇梨。此間無老僧。浦便喝。山曰。住住且莫草草匆匆。云月是同溪山各異截斷天下人舌頭即不無。阇梨爭教無舌人解語。師云。洛浦卻低頭思量。這一道真言理會不得。被夾山劈脊便打。穿了鼻孔。遂承嗣夾山。後來示眾道。末後一句始到牢關。把斷要津不通凡聖。須知上流之士。不將佛祖見解貼在額頭上。如靈龜負圖。自取喪身之本。師云。他悟后便解明他這一道真言。這些子藥
【現代漢語翻譯】 現代漢語譯本：菩提心（bodhicitta，覺悟之心）、涅槃心（nirvana-citta，寂滅之心）尚且不能生起，更何況生起世俗之心呢？ 老師說：『到了這裡，就丟掉了布袋。』湛堂（Zhan Tang，禪師名號）為我說的方便法門，忽然顯現在眼前。才知道真正的善知識不會欺騙我，真是一個金剛圈（vajra circle，比喻堅不可摧的真理）。必須是藏識（alaya-vijñana，阿賴耶識，佛教唯識宗所說的第八識，是儲存一切事物種子的地方）明瞭才能透徹理解。 又有一個尊宿（zunsu，德高望重的僧人），名叫洛浦和尚（Luopu，人名）。長期擔任臨濟（Linji，禪宗大師）的侍者。臨濟常常稱讚他，說他是臨濟門下的一支利箭。這便是欺負人。遊歷結束后，直接到夾山（Jiashan，山名，也指夾山善會禪師）頂上搭了個茅庵住了很多年。夾山知道后，就寫信派僧人送去。洛浦接過信就坐下了，又伸出手索要東西。僧人無言以對。洛浦就打了他，說：『回去告訴和尚。』僧人回去告訴了夾山。夾山說：『這個僧人看書三天內必定會來。如果不看書，這個人就沒救了。』 老師說：古人稱之為撈捷人（lao jie ren，想走捷徑的人）。不知道書中有甚麼閒言長語。洛浦卻吞了他的鉤線。三天內果然來了。夾山預先讓人守候在他出庵的時候，就燒了他的住處。 老師說：『這就是金剛圈。』洛浦不顧一切。老師說：『成佛作祖必須是這種人。』直接到夾山方丈室，不禮拜，而是當面叉手而立。夾山說：『雞棲鳳巢，非我同類，出去！』洛浦說：『從遠方仰慕您的風範而來，乞求老師接引。』夾山說：『目前沒有阇梨（acarya，阿阇梨，意為導師），這裡沒有老僧。』洛浦便喝（大聲呵斥）。夾山說：『住住，且莫草草匆匆。云月是同，溪山各異。截斷天下人舌頭即不無，阇梨爭教無舌人解語？』 老師說：洛浦卻低頭思量，這一道真言（mantra，咒語）理會不得，被夾山劈頭蓋臉地打了一頓，穿了鼻孔。於是承嗣了夾山的法脈。後來向大眾開示說：『末後一句，始到牢關。把斷要津，不通凡聖。須知上流之士，不將佛祖見解貼在額頭上，如靈龜負圖，自取喪身之本。』 老師說：他開悟后便能明白他這一道真言。這些子藥（比喻禪法）
【English Translation】 English version: Bodhicitta (bodhicitta, the mind of enlightenment) and nirvana-citta (nirvana-citta, the mind of quiescence) are not yet arising, let alone worldly minds. The teacher said, 'Having arrived here, one loses the bag.' The expedient means that Zhan Tang (Zhan Tang, a Chan master's name) spoke to me suddenly appeared before me. Only then did I realize that a true good advisor does not deceive me; it truly is a vajra circle (vajra circle, a metaphor for indestructible truth). One must have a clear alaya-vijñana (alaya-vijñana, the storehouse consciousness, the eighth consciousness in Buddhist Yogacara, where all seeds of things are stored) to be able to penetrate it. Furthermore, there was a venerable monk (zunsu, a highly respected monk) named Luopu (Luopu, a personal name). He served as Linji's (Linji, a Chan master) attendant for a long time. Linji often praised him, calling him an arrow from Linji's gate. This is indeed deceiving people. After wandering around, he went directly to the top of Jiashan (Jiashan, a mountain name, also referring to Chan Master Jiashan Shanhui) and lived in a thatched hut for many years. When Jiashan found out, he wrote a letter and sent a monk to deliver it. Luopu took the letter and sat down, then stretched out his hand to ask for something. The monk had nothing to say. Luopu then hit him and said, 'Go back and tell the abbot.' The monk returned and told Jiashan. Jiashan said, 'This monk will definitely come within three days if he reads the letter. If he doesn't read the letter, this person cannot be saved.' The teacher said: The ancients called them 'those who seek shortcuts' (lao jie ren, those who want to take shortcuts). They don't know what idle words and lengthy phrases are in the book. Luopu swallowed his hook and line. He indeed came within three days. Jiashan had people waiting for him to come out of the hut and then burned his dwelling. The teacher said, 'This is the vajra circle.' Luopu disregarded everything. The teacher said, 'To become a Buddha or an ancestor, one must be this kind of person.' He went directly to Jiashan's abbot's room, did not bow, but stood with his hands crossed in front of him. Jiashan said, 'A chicken roosting in a phoenix nest is not of the same kind; get out!' Luopu said, 'I have come from afar, admiring your virtue, begging the teacher to receive me.' Jiashan said, 'There is no acarya (acarya, meaning teacher) here at present, and there is no old monk here.' Luopu then shouted (scolded loudly). Jiashan said, 'Stop, stop, don't be hasty. The clouds and moon are the same, but the streams and mountains are different. Cutting off the tongues of all people in the world is not impossible, but how can an acarya teach a tongueless person to speak?' The teacher said: Luopu lowered his head and pondered, unable to understand this mantra (mantra, a sacred utterance), and was beaten severely by Jiashan, piercing his nostrils. Thereupon, he inherited Jiashan's Dharma lineage. Later, he addressed the assembly, saying, 'The last phrase is the beginning of arriving at the firm barrier. Blocking the vital pass, it does not allow passage for ordinary beings or sages. One must know that those of the highest caliber do not paste the views of Buddhas and ancestors on their foreheads, like a divine turtle carrying a map, bringing about their own destruction.' The teacher said: After his enlightenment, he was able to understand this mantra. These medicines (a metaphor for Chan teachings).
頭。不問雲門下臨濟下曹洞下法眼下溈仰下大法。若不明。各宗其宗。各師其師。各父其父。各子其子。只管理會宗旨。熱大不緊。老漢在眾中時。嘗請益一尊宿。禪門中說有語中無語。無語中有語。尊宿為我引證云。有語中無語。路逢死蛇莫打殺。無底籃子盛將歸。喚這個作有語中無語。又喚作無語中有語。如何是有語中無語。路逢死蛇莫打殺。如何是無語中有語。無底籃子盛將歸。只這一句。便具此兩義。路逢死蛇莫打殺。是無語中有語。無底籃子盛將歸。乃是有語中無語。謂既是死蛇。更不消打殺。又云。如何是同中有異。鷺鸞立雪非同色。如何是異中有同。明月蘆華不似他。我如此說時。爾便會得了。卻濟得甚麼事。似這般底。莫要學大法。明後舉一絲毫。便一時會得。恰似殃崛摩羅因緣湛堂說底方便。我乍入道也使不著。佛有神通也使不著。既使不著。因甚麼生下兒子。若向這裡見得。釋迦老子即是殃崛摩羅。殃崛摩羅即是釋迦老子。若也不會。釋迦自釋迦。殃崛自殃崛。不幹產難人家事。乃合掌云。即將上來舉揚般若所有一言一句契佛契祖底功德。奉為計議。錢公薦室安人呂氏。伏願。出此沒彼。常為般若之親姻。捨身受身。永作菩提之眷屬。召大眾云。還委悉么。若欲直下便休去。莫記我今說底。喝一
喝下座。
傅庵主請普說。師云。傅庵主入堂掛塔。就今日設供。仍請雲門為眾普說。且道。說個甚麼即得。若是全鋒敵勝。同死同生。正按旁提。橫來豎去。蟠根錯節。結角羅紋。于諸人分上。正是小孩兒。則劇家事不勞拈出。既不許恁么。各請解下腰間多年曆日。聽取雲門說個古話記得。二祖問達磨曰。弟子心未寧。請師與安。達磨曰。將心來與汝安。二祖良久曰。內外中間覓心了不可得。達磨曰。與汝安心竟。二祖當時便休歇去。又三祖問二祖曰。弟子身纏風恙。請師懺罪。二祖曰。將罪來與汝懺。三祖良久曰。內外中間覓罪了不可得。二祖曰。與汝懺罪竟。三祖當時便休歇去。這兩則語。叢林舉唱者。如麻如粟錯會者如稻似谷。若不作心性會。便作玄妙會。不作玄妙會。便作理事會。不作理事會。便作直截會。不作直截會。便作奇特會。不作奇特會。便向擊石火閃電光處會。不向擊石火閃電光處會。便飏在無事甲里。不飏在無事甲里。便喚作古人兩則公案。向三條椽下七尺單前。閉目閤眼。坐在黑山下鬼窟里。思量卜度。若作這一絡索道理。欲明此事。大似鄭州出曹門。且喜沒交涉。既不許恁么。又如何理會。雲門已是面皮厚三寸。分明為諸人說破。第一不得錯會我說底。達磨從西天將得個無文印子來
【現代漢語翻譯】 現代漢語譯本 喝茶完畢，回到座位。
傅庵主請雲門文偃禪師為大家開示。禪師說：『傅庵主入堂，懸掛佛塔模型，就在今天設齋供養，還請我雲門文偃為大家普說佛法。那麼，要說什麼才好呢？如果能做到全憑鋒芒取勝，同生共死，正面按壓，側面提攜，橫向來，縱向去，像樹根盤結，像羅紋交錯，對於各位來說，就像小孩子玩遊戲一樣，根本不值得一提。既然不允許這樣做，那麼請各位放下腰間多年的老黃曆，聽我雲門文偃說一個古老的故事。』
『二祖慧可問達磨祖師：『弟子內心不得安寧，請老師為我安心。』達磨祖師說：『把你的心拿來，我為你安。』二祖慧可沉思良久，說：『我內外中間尋找，都找不到心。』達磨祖師說：『我已經為你安心完畢了。』二祖慧可當時就開悟了。
『三祖僧璨問二祖慧可：『弟子身患風疾，請老師為我懺悔罪業。』二祖慧可說：『把你的罪拿來，我為你懺悔。』三祖僧璨沉思良久，說：『我內外中間尋找，都找不到罪。』二祖慧可說：『我已經為你懺悔罪業完畢了。』三祖僧璨當時就開悟了。
『這兩則公案，禪林中談論的人很多，但錯解的人也很多。不從心性上去理解，就從玄妙上去理解；不從玄妙上去理解，就從理和事上去理解；不從理和事上去理解，就從直截了當上去理解；不從直截了當上去理解，就從奇特上去理解；不從奇特上去理解，就從擊石火、閃電光處去理解；不從擊石火、閃電光處去理解，就拋在無事可做的境地裡；不拋在無事可做的境地裡，就把它當作古人的兩則公案，在三條椽下、七尺單前，閉目閤眼，坐在黑山下的鬼窟里，思量揣度。如果這樣理解，想要明白這件事，就像從鄭州出發卻要到曹門去，根本不相干。既然不允許這樣做，又該如何理解呢？我雲門文偃已經是厚著臉皮，分明地為大家說破了。第一，不得錯解我說的話。達磨（Bodhidharma）祖師從西天（India）帶來了一個無文字的印記（指禪宗心法）。』
【English Translation】 English version Having finished tea, returned to the seat.
Layman Fu asked Zen Master Yunmen Wenyan to give a general talk. The Zen master said, 'Layman Fu entered the hall and hung up the pagoda model. He is holding a vegetarian offering today and has invited me, Yunmen Wenyan, to speak to everyone about the Dharma. So, what should I say? If one can win entirely by sharpness, sharing life and death, pressing from the front and supporting from the side, going horizontally and vertically, like intertwined roots and interwoven patterns, it would be like a child's play for everyone, not worth mentioning at all. Since this is not allowed, please put down the old calendars you've had for years and listen to me, Yunmen Wenyan, tell an old story.'
'The Second Patriarch Huike asked Bodhidharma (達磨), 'My mind is not at peace. Please, Master, pacify it for me.' Bodhidharma said, 'Bring me your mind, and I will pacify it for you.' The Second Patriarch Huike pondered for a long time and said, 'I have searched inside, outside, and in between, but I cannot find the mind.' Bodhidharma said, 'I have already pacified your mind.' The Second Patriarch Huike was enlightened at that moment.'
'The Third Patriarch Sengcan asked the Second Patriarch Huike, 'I am suffering from wind disease. Please, Master, help me repent my sins.' The Second Patriarch Huike said, 'Bring me your sins, and I will help you repent.' The Third Patriarch Sengcan pondered for a long time and said, 'I have searched inside, outside, and in between, but I cannot find the sins.' The Second Patriarch Huike said, 'I have already helped you repent your sins.' The Third Patriarch Sengcan was enlightened at that moment.'
'These two koans (公案) are discussed by many in the Zen forest, but many also misunderstand them. If they don't understand it from the perspective of mind-nature, they understand it from the perspective of the mysterious; if they don't understand it from the perspective of the mysterious, they understand it from the perspective of principle and phenomena; if they don't understand it from the perspective of principle and phenomena, they understand it from the perspective of directness; if they don't understand it from the perspective of directness, they understand it from the perspective of the extraordinary; if they don't understand it from the perspective of the extraordinary, they understand it from the perspective of striking a stone to produce fire or a flash of lightning; if they don't understand it from the perspective of striking a stone to produce fire or a flash of lightning, they throw it into a state of having nothing to do; if they don't throw it into a state of having nothing to do, they treat it as two koans of the ancients, closing their eyes under the three rafters and in front of the seven-foot single mat, sitting in the ghost cave under the Black Mountain, thinking and pondering. If you understand it this way, wanting to understand this matter is like going to the Cao Gate from Zhengzhou, completely irrelevant. Since this is not allowed, how should it be understood? I, Yunmen Wenyan, have already shamelessly broken it down for everyone. First, do not misunderstand what I am saying. Bodhidharma (達磨) brought a wordless seal (指禪宗心法) from the Western Heaven (India).'
。把二祖面門。一印印破。二祖得此印。不移易一絲頭。把三祖面門印破。自後一人傳虛。萬人傳實。遞相印授。直至江西馬祖。馬祖得此印于南嶽和尚。便道。自從胡亂后三十年。不曾少鹽醬。師喝一喝云。印文生也。百丈大智禪師得此印于馬祖。翻身跳入五百生前野狐窟里。頭出頭沒。直至如今不肯回。黃檗和尚得此印于百丈。便道。汝等諸人。儘是噇酒糟漢。恁么行腳。何處有今日。還知大唐國里無禪師么。臨濟和尚得此印于黃檗。便解。到處作白拈賊。至今累及兒孫。興化和尚得此印于臨濟。便解。向云居處權借一問以為影草。南院和尚得此印于興化。直得赤肉團上壁立千仞。有僧問。古殿重興時如何。曰明堂瓦插檐。僧曰。恁么則莊嚴畢備也。曰斬草蛇頭落。風穴和尚得此印于南院。則曰。夫參學眼目。直須大用現前。勿自拘於小節。設使言前薦得。猶是滯殼迷封。縱然句下精通。未免觸涂狂見。汝等諸人。應是從前學解明昧兩岐。如今為汝一時掃卻。直須個個如師子兒。吒髿地哮吼一聲壁立千仞。誰敢正眼覷著。覷著則瞎卻渠眼。有問。語默涉離微。如何通不犯。則曰。長憶江南三月里。鷓鴣啼處百華香。首山和尚得此印于風穴。便拈起竹篦問學人曰。喚作竹篦則觸。不喚作竹篦則背。有問。如何是佛。
【現代漢語翻譯】 現代漢語譯本： （有人）一印印破了二祖慧可（禪宗二祖）的面門。二祖得到這個印可，沒有絲毫改變。又把三祖僧璨（禪宗三祖）的面門印破。自此以後，一人傳的是虛空之理，萬人傳的是實際的修行。這樣遞相印證傳授，直到江西的馬祖道一（禪宗大師）。馬祖從南嶽懷讓和尚那裡得到這個印可，便說：『自從胡亂說法后三十年，不曾缺少鹽和醬。』 師父喝了一聲，說：『印文還活著呢！』百丈懷海（禪宗大師）從馬祖那裡得到這個印可，翻身跳入五百生前的野狐窟里，頭出頭沒，直到如今還不肯回頭。 黃檗希運（禪宗大師）從百丈那裡得到這個印可，便說：『你們這些人，都是吃酒糟的漢子！這樣到處遊方，哪裡有今天？還知道大唐國里沒有禪師嗎？』 臨濟義玄（禪宗大師）從黃檗那裡得到這個印可，便懂得到處做白手行竊的賊，至今還連累著他的子孫。 興化存獎（禪宗大師）從臨濟那裡得到這個印可，便懂得向云居山處暫時借用一問，作為影子和草稿。 南院慧颙（禪宗大師）從興化那裡得到這個印可，直接在赤肉團上壁立千仞。有僧人問：『古殿重新興建時如何？』（南院）回答說：『明堂瓦片插在屋檐上。』僧人說：『這樣就莊嚴完備了。』（南院）回答說：『斬斷草蛇的頭就落了。』 風穴延沼（禪宗大師）從南院那裡得到這個印可，便說：『參學的人的眼目，必須大用現前，不要拘泥於小節。即使在言語之前就領悟，仍然是停留在外殼和迷惑之中。縱然在語句之下精通，也難免觸處都是狂妄的見解。你們這些人，應該是從前學習理解時，明昧兩歧。如今為你們一時掃除乾淨。必須個個都像獅子兒一樣，抖擻精神地哮吼一聲，壁立千仞，誰敢正眼看著？看著就會瞎了他的眼睛。』 有人問：『語默動靜涉及離微之處，如何才能通達而不犯錯？』（風穴）回答說：『長久地憶起江南三月里，鷓鴣啼叫的地方百花飄香。』 首山省念（禪宗大師）從風穴那裡得到這個印可，便拿起竹篦問學人說：『叫它竹篦就錯了，不叫它竹篦也錯了。』有人問：『什麼是佛？』
【English Translation】 English version: (Someone) shattered the face of the Second Ancestor, Huike (the Second Patriarch of Zen), with a single stamp. The Second Ancestor, having received this seal of approval, did not alter it by a single hair. Then, he shattered the face of the Third Ancestor, Sengcan (the Third Patriarch of Zen). From then on, what one person transmitted was the principle of emptiness, and what ten thousand people transmitted was actual practice. They authenticated and transmitted in this way, one after another, until Mazu Daoyi (a Zen master) of Jiangxi. Mazu received this seal of approval from the monk Nanyue Huairang and said, 'For thirty years since speaking nonsense, I have never lacked salt and soy sauce.' The master gave a shout and said, 'The seal is still alive!' Baizhang Huaihai (a Zen master) received this seal of approval from Mazu, turned around and jumped into the fox den of five hundred lifetimes, his head bobbing in and out, and he still refuses to turn back to this day. Huangbo Xiyun (a Zen master) received this seal of approval from Baizhang and said, 'All of you are wine-soaked fellows! Wandering around like this, how could you have today? Do you even know that there are no Zen masters in the Great Tang Dynasty?' Linji Yixuan (a Zen master) received this seal of approval from Huangbo and then understood how to be a white-handed thief everywhere, still implicating his descendants to this day. Xinghua Cunjiang (a Zen master) received this seal of approval from Linji and then understood how to temporarily borrow a question from Yunju Mountain as a shadow and draft. Nanyuan Huiyong (a Zen master) received this seal of approval from Xinghua and directly established himself like a thousand-foot wall on the red flesh body. A monk asked, 'How is it when the ancient temple is rebuilt?' (Nanyuan) replied, 'The tiles of the Mingtang are inserted into the eaves.' The monk said, 'In that case, it is completely solemn.' (Nanyuan) replied, 'The head of the grass snake falls when it is cut off.' Fengxue Yanzhao (a Zen master) received this seal of approval from Nanyuan and then said, 'The eyes of those who study Zen must have great function manifest before them; do not be拘泥to small details. Even if one understands before words are spoken, one is still stuck in the shell and delusion. Even if one is proficient under the sentences, one cannot avoid encountering mad views everywhere. All of you should have had ambiguous understanding from previous learning. Now, I will sweep it away for you all at once. Each of you must be like a lion cub, shaking your spirit and roaring, standing like a thousand-foot wall. Who dares to look at it with their eyes? Looking at it will blind their eyes.' Someone asked, 'How can one understand and not make mistakes in the subtle places involving speech, silence, movement, and stillness?' (Fengxue) replied, 'Long remember the third month in Jiangnan, where the partridges sing and hundreds of flowers are fragrant.' Shoushan Shengnian (a Zen master) received this seal of approval from Fengxue and then picked up a bamboo whisk and asked the students, 'Calling it a bamboo whisk is wrong, and not calling it a bamboo whisk is also wrong.' Someone asked, 'What is Buddha?'
則曰。新婦騎驢阿家牽。汾陽和尚得此印于首山。則曰。汾陽門下有西河師子。當門踞坐。但有來者即便咬殺。作何方便入得汾陽門。見得汾陽人。慈明和尚得此印于汾陽。把臨濟金剛王寶劍。折作兩段。只用釣絲絞水。楊岐和尚得此印于慈明。便向無煙火。于死柴頭畔。白雲和尚得此印于楊岐。便向多處添些子。少處減些子。五祖和尚得此印于白雲。賤賣擔版漢。貼稱麻三斥。百千年滯貨。無處著渾身。圓悟老師得此印於五祖。將三百六十骨節八萬四千毛竅。一時撒向諸人懷裡。師驀拈拄杖面前畫一畫云。不得過界。復舉起云。這一隊不唧𠺕老漢。性命盡在雲門手裡。即今對眾將這印子。為他打破。欲使後代兒孫各各別有生涯。免得承虛接響遞相鈍置。遂卓一下云。印子百雜碎了也。且道。這一隊老漢。在甚麼處安身立命。還見么。良久云。眼睫眉毛都落盡。轉使傍觀笑不休。復卓一下喝一喝。
劉侍郎親書華嚴經施師。仍請普說。僧問。擲大千于方外。納須彌于芥中。是甚麼人分上事。師云。是沒量大人分上事。進云。因甚麼。被學人蹋在腳下。師云。爾見個甚麼道理。便開許大口。僧便喝。師云。好一喝未有主在。進云。須知五十三人善知識。到這裡也摸𢱢不著。師云。爾分上事作么生。進云。今日逢強
【現代漢語翻譯】 現代漢語譯本： 則（禪師）說：『新娘騎驢，阿家（公公）牽。』汾陽（禪師，992-1064）和尚從首山（禪師，926-993）處得到這個印可。則（禪師）說：『汾陽門下有西河獅子，當門踞坐，只要有人來就咬死。』用什麼方法才能進入汾陽門，見到汾陽本人呢？慈明（禪師，？-1020）和尚從汾陽處得到這個印可，把臨濟（禪師，？-867）的金剛王寶劍折成兩段，只用釣絲絞水。楊岐（禪師，992-1049）和尚從慈明處得到這個印可，便向無煙火處，在死柴頭旁邊。白雲（禪師，？-1134）和尚從楊岐處得到這個印可，便向多處添一些，少處減一些。五祖（禪師，1082-1155）和尚從白雲處得到這個印可，賤賣挑擔的小販，貼上麻三斥的標籤，百千年滯銷的貨物，無處安放全身。圓悟（禪師，1063-1135）老師從五祖處得到這個印可，將三百六十骨節，八萬四千毛孔，一時撒向諸人懷裡。』
禪師忽然拿起拄杖在面前畫了一下，說：『不得過界！』又舉起拄杖說：『這一隊不中用的老漢，性命都掌握在雲門（禪師，864-949）手裡。現在當著大家的面，將這印子為他們打破，想要使後代子孫各自有自己的生活，免得承襲虛假，互相耽誤。』於是卓了一下拄杖說：『印子已經粉碎了！』那麼，這一隊老漢，在什麼地方安身立命呢？還看見嗎？良久說：『眼睫眉毛都掉光了，反而讓旁邊的人笑個不停。』又卓了一下拄杖，喝了一聲。
劉侍郎親自書寫《華嚴經》施捨給禪師，並請禪師普遍宣說。僧人問：『將大千世界擲于方外，將須彌山納入芥子之中，這是什麼人的本分事？』禪師說：『這是沒量大人的本分事。』僧人追問：『為什麼被學人踩在腳下？』禪師說：『你見到什麼道理，便張開這麼大的口？』僧人便喝了一聲。禪師說：『好一喝，但還沒有主人在。』僧人追問：『要知道五十三位善知識，到這裡也摸不著頭腦。』禪師說：『你本分上的事怎麼樣？』僧人說：『今天遇到強手。』 English version: Then (the Zen master) said, 'The bride rides a donkey, the father-in-law (A-jia) leads it.' Zen Master Fen-yang (992-1064) obtained this seal of approval from Zen Master Shou-shan (926-993). Then (the Zen master) said, 'Under Fen-yang's gate is the Lion of Xihe, squatting at the door, biting to death anyone who comes.' What method can be used to enter Fen-yang's gate and see Fen-yang himself? Zen Master Ci-ming (?-1020) obtained this seal of approval from Fen-yang, breaking Linji's (?-867) Vajra King Sword into two pieces, only using fishing line to draw water. Zen Master Yang-qi (992-1049) obtained this seal of approval from Ci-ming, then went to a place without smoke or fire, beside a dead firewood stump. Zen Master Bai-yun (?-1134) obtained this seal of approval from Yang-qi, then added a little to the many places and subtracted a little from the few places. Zen Master Wu-zu (1082-1155) obtained this seal of approval from Bai-yun, cheaply selling the burden-carrying peddlers, labeling them with 'Hemp Three Rebukes,' goods that have been unsalable for hundreds and thousands of years, with nowhere to place their whole bodies. Teacher Yuan-wu (1063-1135) obtained this seal of approval from Wu-zu, scattering the three hundred and sixty bones and eighty-four thousand pores all at once into everyone's arms.'
The Zen master suddenly picked up his staff and drew a line in front of him, saying, 'No crossing the line!' Then he raised his staff and said, 'This group of useless old men, their lives are all in the hands of Yun-men (864-949). Now, in front of everyone, I will break this seal for them, wanting to enable future generations to each have their own lives, so as not to inherit falsehoods and delay each other.' Then he struck the ground with his staff and said, 'The seal has been shattered!' So, where do this group of old men settle down and establish their lives? Do you see it? After a long silence, he said, 'Eyelashes and eyebrows have all fallen out, instead making the bystanders laugh non-stop.' Then he struck the ground with his staff and shouted.
Attendant Minister Liu personally wrote the Avatamsaka Sutra and donated it to the Zen master, requesting the Zen master to expound it universally. A monk asked, 'Throwing the great thousand worlds outside the square, and placing Mount Sumeru (Xumi) into a mustard seed, what kind of person's duty is this?' The Zen master said, 'This is the duty of an immeasurable great person.' The monk pressed, 'Why is it trampled under the feet of the students?' The Zen master said, 'What principle do you see that you open such a big mouth?' The monk then shouted. The Zen master said, 'A good shout, but there is still no master in it.' The monk pressed, 'You must know that the fifty-three good advisors cannot find their way here.' The Zen master said, 'What about your own duty?' The monk said, 'Today I met a strong opponent.'
【English Translation】 Modern Chinese Translation: 則（禪師）說：『新娘騎驢，阿家（公公）牽。』汾陽（禪師，992-1064）和尚從首山（禪師，926-993）處得到這個印可。則（禪師）說：『汾陽門下有西河獅子，當門踞坐，只要有人來就咬死。』用什麼方法才能進入汾陽門，見到汾陽本人呢？慈明（禪師，？-1020）和尚從汾陽處得到這個印可，把臨濟（禪師，？-867）的金剛王寶劍折成兩段，只用釣絲絞水。楊岐（禪師，992-1049）和尚從慈明處得到這個印可，便向無煙火處，在死柴頭旁邊。白雲（禪師，？-1134）和尚從楊岐處得到這個印可，便向多處添一些，少處減一些。五祖（禪師，1082-1155）和尚從白雲處得到這個印可，賤賣挑擔的小販，貼上麻三斥的標籤，百千年滯銷的貨物，無處安放全身。圓悟（禪師，1063-1135）老師從五祖處得到這個印可，將三百六十骨節，八萬四千毛孔，一時撒向諸人懷裡。』
禪師忽然拿起拄杖在面前畫了一下，說：『不得過界！』又舉起拄杖說：『這一隊不中用的老漢，性命都掌握在雲門（禪師，864-949）手裡。現在當著大家的面，將這印子為他們打破，想要使後代子孫各自有自己的生活，免得承襲虛假，互相耽誤。』於是卓了一下拄杖說：『印子已經粉碎了！』那麼，這一隊老漢，在什麼地方安身立命呢？還看見嗎？良久說：『眼睫眉毛都掉光了，反而讓旁邊的人笑個不停。』又卓了一下拄杖，喝了一聲。
劉侍郎親自書寫《華嚴經》施捨給禪師，並請禪師普遍宣說。僧人問：『將大千世界擲于方外，將須彌山納入芥子之中，這是什麼人的本分事？』禪師說：『這是沒量大人的本分事。』僧人追問：『為什麼被學人踩在腳下？』禪師說：『你見到什麼道理，便張開這麼大的口？』僧人便喝了一聲。禪師說：『好一喝，但還沒有主人在。』僧人追問：『要知道五十三位善知識，到這裡也摸不著頭腦。』禪師說：『你本分上的事怎麼樣？』僧人說：『今天遇到強手。』 English Version: Then (the Zen master) said: 'The bride rides a donkey, the father-in-law (A-jia) leads it.' Zen Master Fen-yang (992-1064) obtained this seal of approval from Zen Master Shou-shan (926-993). Then (the Zen master) said: 'Under Fen-yang's gate is the Lion of Xihe, squatting at the door, biting to death anyone who comes.' What method can be used to enter Fen-yang's gate and see Fen-yang himself? Zen Master Ci-ming (?-1020) obtained this seal of approval from Fen-yang, breaking Linji's (?-867) Vajra King Sword into two pieces, only using fishing line to draw water. Zen Master Yang-qi (992-1049) obtained this seal of approval from Ci-ming, then went to a place without smoke or fire, beside a dead firewood stump. Zen Master Bai-yun (?-1134) obtained this seal of approval from Yang-qi, then added a little to the many places and subtracted a little from the few places. Zen Master Wu-zu (1082-1155) obtained this seal of approval from Bai-yun, cheaply selling the burden-carrying peddlers, labeling them with 'Hemp Three Rebukes,' goods that have been unsalable for hundreds and thousands of years, with nowhere to place their whole bodies. Teacher Yuan-wu (1063-1135) obtained this seal of approval from Wu-zu, scattering the three hundred and sixty bones and eighty-four thousand pores all at once into everyone's arms.'
The Zen master suddenly picked up his staff and drew a line in front of him, saying: 'No crossing the line!' Then he raised his staff and said: 'This group of useless old men, their lives are all in the hands of Yun-men (864-949). Now, in front of everyone, I will break this seal for them, wanting to enable future generations to each have their own lives, so as not to inherit falsehoods and delay each other.' Then he struck the ground with his staff and said: 'The seal has been shattered!' So, where do this group of old men settle down and establish their lives? Do you see it? After a long silence, he said: 'Eyelashes and eyebrows have all fallen out, instead making the bystanders laugh non-stop.' Then he struck the ground with his staff and shouted.
Attendant Minister Liu personally wrote the Avatamsaka Sutra and donated it to the Zen master, requesting the Zen master to expound it universally. A monk asked: 'Throwing the great thousand worlds outside the square, and placing Mount Sumeru (Xumi) into a mustard seed, what kind of person's duty is this?' The Zen master said: 'This is the duty of an immeasurable great person.' The monk pressed: 'Why is it trampled under the feet of the students?' The Zen master said: 'What principle do you see that you open such a big mouth?' The monk then shouted. The Zen master said: 'A good shout, but there is still no master in it.' The monk pressed: 'You must know that the fifty-three good advisors cannot find their way here.' The Zen master said: 'What about your own duty?' The monk said: 'Today I met a strong opponent.'
則弱。師云。何不禮拜。僧便禮拜。師乃云。五十三人善知識摸𢱢不著處。即是諸人日用訊息。諸人摸𢱢不著處。即是五十三人善知識日用訊息。諸人日用訊息。五十三人善知識決定摸𢱢不著。五十三人善知識日用訊息。諸人決定摸𢱢不著。所以道。諸法無作用。亦無有體性。是故彼一切。各各不相知。亦如大火聚猛焰同時發各各不相知。諸法亦如是。便恁么去。擲大千于方外。納須彌于芥中。豈是分外。雖然如是。第一不得向祖師門下過。若向祖師門下過。定打折爾驢腰。以拂子擊禪床一下復云。杼山居士劉公。以手寫大方廣佛華嚴經一部。施妙喜道人受持。仍揮金辦供。以伸慶懺。妙喜今日登曲錄木。為居士發揚。且要大家知有。佛言。一切世界諸群生。少有欲求聲聞乘。求獨覺者轉復少。趣大乘者甚難遇。趣大乘者猶為易能信此法倍更難。今有信此法者。手寫是經。黑底是墨。白底是紙。喚甚麼作此法。此法又如何舉揚。即今還有能信此法者么。出來為杼山居士證明。若證明得。居士功不唐捐。若證明不得。妙喜乘便下坡。為諸人說個影子。黃面瞿曇始成正覺時。在摩竭提國阿蘭若法菩提場中。於一塵內破此一塵。演說如來廣大境界。妙音遐暢無處不及。豈不是此法。不離一切菩提樹下。而上升須彌。向天帝釋
【現代漢語翻譯】 現代漢語譯本 僧人顯得很虛弱。圜悟克勤禪師說：『為什麼不禮拜？』僧人便禮拜。圜悟克勤禪師於是說：『五十三位善知識（指《華嚴經》中善財童子參訪的五十三位善知識），你們摸索不到的地方，就是你們日常使用的訊息。你們摸索不到的地方，就是五十三位善知識日常使用的訊息。你們日常使用的訊息，五十三位善知識絕對摸索不到。五十三位善知識日常使用的訊息，你們絕對摸索不到。』所以說，『諸法沒有作用，也沒有體性。因此，它們彼此互不相知。』就像巨大的火堆，猛烈的火焰同時爆發，彼此互不相知。諸法也是這樣。就這樣過去吧！把大千世界拋到方外，把須彌山（佛教宇宙觀中的中心山）納入芥子之中，難道是分外之事嗎？雖然如此，第一件事就是不要在祖師門下錯過。如果在祖師門下錯過，一定會打斷你的驢腰。』說完，用拂子敲了一下禪床，又說：『杼山居士劉公，用手抄寫了一部《大方廣佛華嚴經》，施捨給妙喜道人（圜悟克勤禪師的法號）受持，還捐出金錢辦理供養，以表達慶幸和懺悔之意。妙喜今天登上曲錄木（指高座），為居士發揚佛法，並且要讓大家知道有這麼回事。』佛說：『一切世界的所有眾生，很少有想要尋求聲聞乘（小乘佛教）的，尋求獨覺乘（中乘佛教）的就更少了，趣向大乘（大乘佛教）的人非常難遇到。趣向大乘的人尚且容易，能夠相信此法就更加困難。』現在有相信此法的人，手寫這部經，黑底是墨，白底是紙，稱什麼作此法？此法又該如何舉揚？現在還有能相信此法的人嗎？出來為杼山居士證明。如果證明得了，居士的功德就不會白費。如果證明不了，妙喜就順勢下坡，為你們說個影子。黃面瞿曇（指釋迦牟尼佛）剛成正覺時，在摩竭提國阿蘭若法菩提場中，於一塵之內破此一塵，演說如來廣大境界，美妙的聲音遠播，無處不及。豈不是此法？不離一切菩提樹下，而上升須彌山，向天帝釋（佛教中的天神）說法。
【English Translation】 English version The monk appeared weak. The Master (Yuanwu Keqin) said, 'Why don't you bow?' The monk then bowed. The Master then said, 'The fifty-three good advisors (referring to the fifty-three good advisors visited by Sudhana in the Avatamsaka Sutra), the place you cannot grasp is precisely the daily news you use. The place you cannot grasp is precisely the daily news used by the fifty-three good advisors. The daily news you use, the fifty-three good advisors can definitely not grasp. The daily news used by the fifty-three good advisors, you can definitely not grasp.' Therefore, it is said, 'All dharmas have no function and no inherent nature. Therefore, they do not know each other.' Just like a great fire, fierce flames erupting simultaneously, not knowing each other. All dharmas are also like this. Just let it pass! Throwing the great chiliocosm beyond the square, containing Mount Sumeru (the central mountain in Buddhist cosmology) within a mustard seed, is it beyond what is proper? Although it is like this, the first thing is not to miss it under the ancestral teacher's gate. If you miss it under the ancestral teacher's gate, your donkey's waist will definitely be broken.' After saying this, he struck the Zen platform with his whisk and said again, 'Layman Liu of Zhushan, personally transcribed a copy of the Great Expansive Buddha Flower Adornment Sutra (Avatamsaka Sutra), donating it to Daoist Miaoxi (Yuanwu Keqin's Dharma name) for upholding, and also donated money to arrange offerings to express his joy and repentance. Today, Miaoxi ascends the curved-wood seat (referring to the high seat) to propagate the Dharma for the layman, and also wants everyone to know that there is such a thing.' The Buddha said, 'Among all sentient beings in all worlds, few desire to seek the Sravaka Vehicle (Hinayana Buddhism), and even fewer seek the Pratyekabuddha Vehicle (Middle Vehicle Buddhism). Those who aspire to the Mahayana (Mahayana Buddhism) are very difficult to encounter. It is still easy to aspire to the Mahayana, but it is even more difficult to believe in this Dharma.' Now there are those who believe in this Dharma, personally writing this sutra, the black background is ink, the white background is paper, what do you call this Dharma? How should this Dharma be propagated? Are there still those who can believe in this Dharma now? Come out and prove it for Layman Liu of Zhushan. If you can prove it, the layman's merits will not be in vain. If you cannot prove it, Miaoxi will take the opportunity to go downhill and tell you a shadow. When the yellow-faced Gautama (referring to Shakyamuni Buddha) first attained enlightenment, in the Bodhimanda of the Aranya Dharma in Magadha, within a single dust particle, he broke this single dust particle, expounding the vast realm of the Tathagata, the wonderful sound spreading far and wide, reaching everywhere. Isn't this this Dharma? Without leaving all the Bodhi trees, he ascended Mount Sumeru and preached to the Deva Indra (a deity in Buddhism).
妙勝殿普光明藏師子座上。說十住品。豈不是此法。不離一切菩提樹下及須彌山頂。而向夜摩天宮寶莊嚴殿寶蓮華藏師子座上。入菩薩善思惟三昧。說十行品。豈不是此法。不離於此菩提樹下及須彌頂夜摩天宮。而往詣兜率陀天。一切妙寶所莊嚴殿摩尼藏師子座上。說十回向品。豈不是此法。不離兜率陀天。而往詣他化自在天宮摩尼寶藏殿。住一切菩薩智所住境。入一切如來智所入處。說十地品。豈不是此法。不離他化自在天宮。復至摩竭提國普光明殿。入佛華莊嚴三昧。說離世間品。豈不是此法。不離摩竭提國。向室羅筏國逝多林給孤獨園大莊嚴重閣。入不可說佛剎微塵數神變海及種種三昧門。說入法界品。豈不是此法。毗盧遮那及諸大菩薩。七處九會。咸集其所。互為主伴。一一交參。現大神變。乃至善財不離自所住處入普賢毛孔剎中。行一步過不可說不可說佛剎微塵數世界。如是而行。盡未來劫猶不能知。一毛孔中剎海次第剎海藏剎海差別剎海普入剎海成剎海壞剎海莊嚴所有邊際。乃至唸唸周遍無邊剎海。教化眾生令向阿耨多羅三藐三菩提。當是之時。善財童子則次第得普賢菩薩諸行愿海。與普賢等。與諸佛等。一身充滿一切世界。剎等行等正覺等。神通等法輪等。辯才等。言辭等。及不可思議解脫自在悉皆同
等。豈不是此法。若爾則須知杼山居士。未動毛錐未形紙墨時。已與毗盧遮那如來及不可說微塵數剎土諸佛菩薩廣大境界。一一平等一一無差別。以至周旋八十一卷。行布圓融。亦與善財未見文殊未發阿耨多羅三藐三菩提心。及發心已來遍歷諸城。承事諸善知識。次第滿足普賢諸行愿海。亦無差別。如上所說。豈不是此法。杼山居士既爾。妙喜老漢亦爾。妙喜老漢既爾。現前大眾亦爾。現前大眾既爾。森羅萬象大地山河亦爾。所謂塵塵爾。唸唸爾。法法爾。一法既爾。諸法亦然。一塵既爾。諸塵亦然。諸塵既然。則不越此念。不破此塵。入息不居陰界。出息不涉萬緣。常轉如是經。百千萬億卷又何勞。杼山居士明窗淨幾。引筆行墨。特地周遮。妙喜老漢承虛接響。鼓舌搖唇。無風起浪。雖然如是要且只明得此法影子邊事。與此法正文了無交涉。諸人要識正文么。諦聽諦聽。汲水炷香。天女侍長者之著論。剝皮析骨。菩薩贊毗盧之發心。欲見聞以成善因。故筆墨而為佛事。偕眾香之一缽。餉妙喜于東方。伏願。知識如善財之眾多。行愿如普賢之殊勝。具十回向證三菩提。我人眾生等無差別。佛法僧寶共作證明。上來講贊無限勝因。一切智智清凈。無二無二分。無別無斷故。夜來州前石師子。無端𨁝跳撞入陳四公酒樓。咬
【現代漢語翻譯】 等，難道不是這個法嗎？如果這樣，那麼要知道杼山居士（作者名），在未動筆、未形成紙墨時，就已經與毗盧遮那如來（Vairocana，報身佛）及不可說微塵數剎土諸佛菩薩的廣大境界，一一平等，一一無差別。以至於周旋八十一卷，行布圓融，也與善財童子未見文殊菩薩、未發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），以及發心以來遍歷諸城，承事諸善知識，次第滿足普賢菩薩的諸行愿海，也沒有差別。如上面所說，難道不是這個法嗎？杼山居士既然如此，妙喜老漢（禪師自稱）也如此。妙喜老漢既然如此，現前的大眾也如此。現前的大眾既然如此，森羅萬象、大地山河也如此。所謂塵塵如此，唸唸如此，法法如此。一法既然如此，諸法也如此。一塵既然如此，諸塵也如此。諸塵既然如此，那麼就不越過此念，不破此塵。入息不居陰界，出息不涉萬緣。常轉如是經，百千萬億卷，又何勞杼山居士明窗淨幾，引筆行墨，特地周遮。妙喜老漢承虛接響，鼓舌搖唇，無風起浪。雖然如此，要且只明白此法的影子邊事，與此法正文了無交涉。諸位要認識正文嗎？仔細聽，仔細聽。汲水炷香，天女侍長者之著論；剝皮析骨，菩薩贊毗盧之發心。欲見聞以成善因，故筆墨而為佛事。偕眾香之一缽，餉妙喜于東方。伏願，知識如善財之眾多，行愿如普賢之殊勝，具十回向證三菩提。我人眾生等無差別。佛法僧寶共作證明。上來講贊無限勝因，一切智智清凈，無二無二分，無別無斷故。夜來州前石獅子，無端𨁝跳撞入陳四公酒樓，咬 現代漢語譯本
【English Translation】 Etc., isn't this the Dharma? If so, then know that Layman Zhushan (author's name), before moving his writing brush and before forming paper and ink, was already equal and without any difference to Vairocana Tathagata (Vairocana, the Reward Body Buddha) and the vast realms of all Buddhas and Bodhisattvas in unspeakable numbers of lands. As for going through eighty-one volumes, arranging and spreading them perfectly, it is also no different from Sudhana (Sudhana-kumara) before seeing Manjushri Bodhisattva and before generating the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), and from traversing various cities since generating that mind, serving all good teachers, and gradually fulfilling all the practices and vows of Samantabhadra Bodhisattva. As mentioned above, isn't this the Dharma? Since Layman Zhushan is like this, so is old man Miaoxi (the Chan master referring to himself). Since old man Miaoxi is like this, so is the present assembly. Since the present assembly is like this, so are the myriad phenomena, the great earth, mountains, and rivers. So-called dust by dust is like this, thought by thought is like this, Dharma by Dharma is like this. Since one Dharma is like this, all Dharmas are also like this. Since one dust is like this, all dusts are also like this. Since all dusts are like this, then it does not go beyond this thought, nor break this dust. Inhaling does not dwell in the realm of the skandhas, exhaling does not involve myriad conditions. Constantly turning such a sutra, hundreds of millions of billions of volumes, then why should Layman Zhushan laboriously arrange a clean window and bright desk, take up a pen and ink, and specially elaborate? Old man Miaoxi echoes emptiness and responds to sounds, moves his tongue and shakes his lips, stirring up waves without wind. Although it is like this, it only understands the shadow of this Dharma, and has no connection with the main text of this Dharma. Do you all want to know the main text? Listen carefully, listen carefully. Drawing water and lighting incense, heavenly maidens serve the elder in writing treatises; peeling skin and analyzing bones, Bodhisattvas praise Vairocana's generation of the mind. Desiring to see and hear to create good causes, therefore using pen and ink as Buddhist activities. Together with a bowl of various incenses, offering Miaoxi in the east. Humbly wishing that the teachers are as numerous as Sudhana, the practices and vows are as supreme as Samantabhadra, possessing the ten dedications and realizing the three Bodhisattis. I, people, and sentient beings are all without difference. May the Triple Gem of Buddha, Dharma, and Sangha jointly bear witness. The above praises and extols infinite supreme causes, the purity of all-knowing wisdom, without two, without two divisions, without difference, without cessation. Last night, the stone lion in front of the state, for no reason, jumped and crashed into Chen Sigong's wine shop, biting English version
破湘山祖師鼻孔。杜順和尚忍痛不禁。出來道。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上才作是說。各各平復如故。汝等諸人。還知決定義也無。良久云。不見道。能信此法倍更難。喝一喝下座。
大慧普覺禪師普說卷第十五 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師普說卷第十六
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
傅經干請普說。師云。經幹道友。妙喜初不相識。去歲經由衡陽。特來相訪。一見便如故人。蓋為信得此段大事因緣及。何以故。豈不見。華嚴會上智首菩薩。問文殊師利菩薩言。佛子。菩薩云何得無過失身語意業等事。文殊答。以善用其心。則獲一切勝妙功德。為說行住坐臥四威儀中一百四十大愿。謂之無濁亂清凈行大功德。此功德皆從信地而發。故文殊普為已發信心者。作不請友。以偈問賢首菩薩曰。我今已為諸菩薩說佛往修清凈行。仁亦當於此會中演暢修行勝功德。賢首菩薩。以偈答之。其中曰。以法威力現世間。則獲十地十自在。亦是說初發心從信地起之義。末後善財到毗盧樓閣前。彌勒為說一百二十種菩提心。亦是此義。其中有一種喻曰。如師子王哮吼。師子兒聞皆增勇健。余獸聞之即皆竄伏。佛師子王
【現代漢語翻譯】 現代漢語譯本： 粉碎湘山祖師的鼻孔。杜順和尚忍痛不禁，站出來說：『懷州的牛吃了稻禾，益州的馬肚子脹大，天下尋找醫生，在豬的左肩上施灸』，這樣說才算對。各自都恢復如初。你們這些人，還知道如何決斷定義嗎？（停頓良久）沒聽過嗎？能相信這個法門更加困難。』喝一聲，走下座位。
大慧普覺禪師普說卷第十五 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師普說卷第十六
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
傅經干（人名）請禪師普說佛法。禪師說：『經幹道友，妙喜（禪師自稱）起初並不認識你。去年你經過衡陽，特地來拜訪我。一見如故，這是因為你相信這段大事因緣。為什麼呢？難道沒聽過嗎？華嚴會上，智首菩薩（菩薩名）問文殊師利菩薩（菩薩名）說：『佛子，菩薩如何才能沒有過失的身語意業等事？』文殊回答說：『以善用其心，則獲得一切勝妙功德。』為他說了行住坐臥四威儀中的一百四十個大愿，稱之為無濁亂清凈行大功德。這些功德都從信地而生髮。所以文殊普遍為已經發起信心的人，做不請之友。用偈語問賢首菩薩（菩薩名）說：『我今已為諸菩薩說佛往昔所修的清凈行，您也應當在這個法會上，演說修行的殊勝功德。』賢首菩薩，用偈語回答他，其中說：『以佛法的威力顯現在世間，就能獲得十地十自在。』這也是說初發心是從信地開始的意義。最後善財童子（人名）到毗盧樓閣前，彌勒菩薩（菩薩名）為他說一百二十種菩提心，也是這個意思。其中有一種比喻說：『如師子王（比喻佛）哮吼，師子兒（比喻菩薩）聽了都增加勇猛強健，其餘的野獸聽了就都逃竄躲藏。佛師子王』
【English Translation】 English version: He smashes the nostrils of Patriarch Xiangshan. Monk Dushun, unable to bear the pain, comes out and says, 'The cows of Huaizhou eat the rice, the horses of Yizhou have swollen bellies, and the world seeks a doctor to cauterize the left shoulder of the pig.' Only then is it correct to say. Each returns to normal as before. Do you all know how to make a definitive judgment? (After a long pause) Haven't you heard? It is even more difficult to believe in this Dharma.' He shouts and descends from the seat.
Dahui Pujue Chan Master's Extensive Discourses, Volume 15 Taisho Tripitaka, Volume 47, No. 1998A, Records of Dahui Pujue Chan Master
Dahui Pujue Chan Master's Extensive Discourses, Volume 16
Disciple Yunwen, Abbot of Nengren Chan Monastery on Mount Jing, Successor to the Dharma, respectfully presents.
Fu Jinggan requests a general discourse. The Master says, 'Friend Jinggan, Miaoxi (the Master referring to himself) did not know you at first. Last year, when you passed through Hengyang, you came to visit me. Upon meeting, we were like old friends. This is because you believe in this great matter of cause and condition. Why? Haven't you heard? At the Flower Adornment Assembly, Bodhisattva Wisdom Leader asked Bodhisattva Manjushri, 'Buddha-son, how can a Bodhisattva obtain faultless deeds of body, speech, and mind?' Manjushri replied, 'By skillfully using their mind, they will obtain all supreme and wonderful merits.' He spoke of the one hundred and forty great vows in the four dignities of walking, standing, sitting, and lying down, calling them great merits of undefiled and pure conduct. These merits all arise from the ground of faith. Therefore, Manjushri universally acts as an uninvited friend to those who have already generated faith. He asked Bodhisattva Worthy Leader in verse, 'I have now spoken to all Bodhisattvas about the pure conduct that the Buddha cultivated in the past. You should also expound the supreme merits of practice at this assembly.' Bodhisattva Worthy Leader answered him in verse, saying, 'By the power of the Dharma appearing in the world, one will obtain the ten grounds and ten freedoms.' This also speaks of the meaning that the initial aspiration arises from the ground of faith. Finally, when Sudhana (a youth) arrived before the tower of Vairocana, Bodhisattva Maitreya spoke to him of the one hundred and twenty kinds of Bodhi-mind, which is also this meaning. Among them, there is a metaphor that says, 'Like the lion king roaring, the lion cubs hear and all increase in courage and strength, while the other beasts hear and all flee and hide. The Buddha, the lion king'
菩提心吼。應知亦爾。諸菩薩聞增長功德。有所得者聞皆退散。亦是此義。既有信根。即是成佛基本。忽地與現行相應。便證阿耨多羅三藐三菩提。如釋迦老子。初在正覺山前。舉頭見明星出現。忽然悟道。遂乃嘆曰。奇哉一切眾生具有如來智慧德相。但以妄想執著而不證得。謂上至十方諸佛。下至六道四生含蠢蠕動。於我悟處。以平等印。一印印定。更無差別。爾看。黃面老子才悟了。便見得如此廣大。然後興慈運悲于生死海。不著此岸不著彼岸不住中流。而能運載此岸眾生。到欲彼岸。不住生死中流。這個道理亦不出自家信種。所以無盡居士注海眼經。題說佛成就云。始覺合本之謂佛。他雖是個俗人。然卻見得徹識得根本。謂始覺時。從明星上起信。忽然覺悟。自性本來是佛。大地有情更無差別。無盡喚作始覺合本。覺方始成佛。參禪人能恁么辨白得了。然後休歇身心。識取本來面目。不要粗心。古聖得了。便於得處滅卻生滅心。亦不住在寂滅地。謂之寂滅現前。于寂滅地獲二殊勝。一者上合十方諸佛。與佛如來同一慈力。二者下合六道眾生。與諸眾生同一悲仰。前所云興慈運悲救拔惡道是也。眾生為不覺故輪轉生死。先覺之士若無慈悲。如何得眾生界。空信知佛恩難報。今日經幹道友。請妙喜普說。不獨為先考
承事追修而已。要與現前一眾。說些禪病。故柳子厚以天臺教為司南。言禪病最多。誠哉是言。天臺智者之教。以空假中三觀。攝一切法。教人把本修行。禪無文字。須是悟始得。妙喜自十七歲。便疑著此事。恰恰參十七年。方得休歇。未得已前。常自思惟。我今已幾歲。不知我未託生來南閻浮提時從甚麼處來。心頭黑似漆。並不知來處。既不知來處。即是生大我。百年後死時。卻向甚麼處去。心頭依舊黑漫漫地。不知去處。既不知去處。即是死大。謂之無常迅速生死事大。爾諸人。還曾恁么疑著么。現今坐立儼然。孤明歷歷地。說法聽法賓主交參。妙喜簸兩片皮。牙齒敲磕。臍輪下鼓。起粥飯氣。口裡忉忉怛怛。在遮里說。說者是聲。此聲普在諸人髑髏里。諸人髑髏同在妙喜聲中。這個境界他日死了。卻向甚處安著。既不知安著處。則撞入驢胎馬腹亦不知。生快樂天宮亦不知。禪和子。尋常于經論上收拾得底。問著無有不知者。士大夫。向九經十七史上學得底。問著亦無有不知者。卻離文字絕卻思惟。問他自家屋裡事。十個有五雙不知。他人家事卻知得。如此分曉。如是則空來世上打一遭。將來隨業受報。畢竟不知自家本命元辰落著處。可不悲哉。所以古人到這裡如救頭然。尋師抉擇。要得心地開通不疑生死。然有
【現代漢語翻譯】 現代漢語譯本 只是繼續追隨前人的修行而已。現在要和大家說一些禪病。所以柳宗元用天臺宗的教義作為指南，說禪病最多，真是這樣啊！天臺智者大師的教義，用空、假、中三觀，涵蓋一切法，教人把握根本進行修行。禪宗沒有文字，必須是開悟才能得到。妙喜我從十七歲開始，就疑惑這件事，整整參究了十七年，才得以停歇。未得休歇之前，常常自己思考：我現在已經幾歲了？不知道我未出生來到南閻浮提（Jambudvipa，指我們所居住的這個世界）時，是從什麼地方來的？心裡一片漆黑，完全不知道來處。既然不知道來處，這就是生之大惑。百年之後死去時，又要向什麼地方去呢？心裡依舊一片黑暗，不知道去處。既然不知道去處，這就是死之大惑。所以說無常迅速，生死事大。你們各位，可曾這樣疑惑過嗎？現在坐在這裡，端正莊嚴，清清楚楚地，說法和聽法的人互相交流。妙喜我在這裡動著兩片嘴皮，牙齒敲打著，肚臍下面鼓動著，升起粥飯之氣，口裡唸唸叨叨。在這裡說。說出來的是聲音，這個聲音普遍存在於各位的頭蓋骨里，各位的頭蓋骨都存在於妙喜我的聲音中。這個境界，將來死了，要安放在哪裡呢？既然不知道安放的地方，那麼撞入驢胎馬腹也不知道，生到快樂的天宮也不知道。禪和子（指修禪的出家人），平時從經論上學到的東西，問起來沒有不知道的。士大夫，從九經十七史中學到的東西，問起來也沒有不知道的。但是離開文字，斷絕思惟，問他自己家裡的事，十個人有五雙不知道。別人家的事情卻知道得很清楚。這樣明白，這樣就白白來世上走一遭。將來隨著業力受報，最終也不知道自己本命元辰落在哪裡，可悲不可悲啊！所以古人到了這裡，就像頭著火一樣，尋找老師，尋求決斷，想要心地開通，不再疑惑生死。然而有
【English Translation】 English version Merely continuing to follow the practice of predecessors. Now, I want to discuss some 'Zen sicknesses' with everyone. That's why Liu Zihou (柳子厚, a famous writer in Tang Dynasty) used the teachings of the Tiantai school (天臺教, a school of Chinese Buddhism) as a compass, saying that 'Zen sicknesses' are the most numerous. How true that is! The teachings of Zhiyi (智者大師, the founder of Tiantai school), using the Threefold Contemplation of Emptiness, Provisionality, and the Middle Way (空假中三觀), encompass all dharmas, teaching people to grasp the root and cultivate. Zen has no words; one must attain enlightenment to obtain it. I, Miaoxi (妙喜, the author's name), began to doubt this matter at the age of seventeen, and only after seventeen years of investigation did I find rest. Before attaining rest, I often pondered: How old am I now? I don't know where I came from before I was born into Jambudvipa (南閻浮提, the world we live in). My heart was as black as lacquer, and I didn't know where I came from. Since I don't know where I came from, this is the great delusion of birth. When I die a hundred years later, where will I go? My heart is still dark and vast, and I don't know where I'm going. Since I don't know where I'm going, this is the great delusion of death. Therefore, it is said that impermanence is swift, and birth and death are great matters. Have you all ever doubted like this? Now, sitting here upright and dignified, clearly and distinctly, the speaker and the listeners are interacting. I, Miaoxi, am moving my two lips here, my teeth are knocking, my navel is drumming, and the energy of rice and porridge is rising. My mouth is muttering. Speaking here, what is spoken is sound. This sound is universally present in everyone's skulls, and everyone's skulls are present in my, Miaoxi's, sound. This state, where will it be placed when you die in the future? Since you don't know where to place it, you won't know if you bump into a donkey's womb or a horse's belly, and you won't know if you are born into a blissful heavenly palace. Zen monks (禪和子, refers to monks who practice Zen), usually what they have learned from the sutras and treatises, there is nothing they don't know when asked. Scholars and officials, what they have learned from the Nine Classics and Seventeen Histories, there is nothing they don't know when asked. But if you leave the words and cut off thinking, and ask them about their own family affairs, five out of ten don't know. They know other people's affairs very clearly. Being so clear, they come into the world in vain. In the future, they will receive retribution according to their karma, and ultimately they will not know where their own original destiny falls. How sad is that! Therefore, when the ancients arrived here, they were like their heads were on fire, seeking teachers and seeking resolution, wanting their minds to be open and no longer doubting birth and death. However, there are
學而知之者。有生而知之者。那個是學而知之者。如僧問趙州。學人乍入叢林。乞師指示。州云。爾吃粥了也未。僧云。吃粥了。州云。洗缽盂去。僧于言下忽然大悟。當下休歇。便知生死去處。妙喜常說不易。這僧有力量。趙州將一百二十斤檐子。一送送在他肩上。這僧荷得一氣走。一百二十里更不回頭。如將梵位直授凡庸。心裡便怗怗地。興得慈力運得悲願。此是學而知之者。那個是生而之知者。如趙州作沙彌時。同本師行腳到南泉。值南泉臥次。本師禮拜了。趙州方禮拜。南泉問云。近離甚處。州云。近離瑞像。泉云。還見瑞像么。州云。瑞像則不見。面前只見臥如來。南泉遂起問。爾是有主沙彌。無主沙彌。州云。是有主沙彌。泉云。那個是爾主。若是如今禪和家。便近前彈指。打個圓相。喝一喝拍一拍。拂袖便行。放出這般惡氣息。爾看他趙州。緩緩地近前道。孟春猶寒。伏惟和尚尊候萬福。泉乃喚維那云。此沙彌別處安排。次日卻來問。如何是道。南泉也不行棒。也不下喝。也不談玄。也不說妙。也不牽經。也不引論。也不舉古人公案。亦不說事。亦不說理。只實頭向他道。平常心是道。為他趙州已理會得平常心了。便卻問。還假趣向也無。泉云。擬向即乖。州云。不擬爭知是道。泉云。道不屬知。不屬
【現代漢語翻譯】 現代漢語譯本 學了才懂得的人，有生來就懂得的人。哪個是學了才懂得的人呢？比如有僧人問趙州（叢林，禪院），『學人剛入叢林，乞求師父指示。』趙州說：『你吃粥了嗎？』僧人說：『吃粥了。』趙州說：『洗缽盂去。』這僧人當下在言語下忽然大悟，當下止息妄念，便知生死去處。妙喜（禪宗大師）常說不易，這僧人有力量。趙州將一百二十斤的擔子，一下子送在他的肩上，這僧人能承擔得住，一口氣走了，一百二十里更不回頭。如同將佛位直接授予凡庸之人，心裡便安穩踏實。興起慈悲的力量，運用悲憫的願望。這是學了才懂得的人。哪個是生來就懂得的人呢？比如趙州做沙彌（出家男子）時，同本師（剃度師）行腳到南泉（地名，也是人名，指南泉普愿禪師）。正趕上南泉禪師臥倒休息，本師禮拜完畢了，趙州才禮拜。南泉問：『最近從哪裡來？』趙州說：『最近從瑞像（寺廟名）來。』南泉說：『還見到瑞像了嗎？』趙州說：『瑞像則沒有見到，面前只見臥如來。』南泉於是起身問：『你是有主的沙彌，還是無主的沙彌？』趙州說：『是有主的沙彌。』南泉說：『哪個是你的主人？』如果是如今的禪和子（修禪之人），便會近前彈指，打個圓相，喝一聲，拍一拍，拂袖便走，放出這般惡劣的氣息。你看他趙州，緩緩地近前說道：『孟春猶寒，伏惟和尚尊候萬福。』南泉於是叫維那（寺院職務，負責僧眾事務）說：『這沙彌別處安排。』第二天卻來問：『如何是道？』南泉也不用棒打，也不用喝斥，也不談玄，也不說妙，也不牽扯經書，也不引用論典，也不舉古人的公案，也不說事，也不說理，只是老老實實地對他說：『平常心是道。』因為他趙州已經理解了平常心了，便反問道：『還假借趣向嗎？』南泉說：『擬議趣向就乖離了。』趙州說：『不擬議怎麼知道是道？』南泉說：『道不屬於知，不屬於
【English Translation】 English version Those who learn and then know, and those who know from birth. Which are those who learn and then know? For example, a monk asked Zhaozhou (a Chan master, also refers to the monastery where he resided): 'This student has just entered the monastery, begging the master for instruction.' Zhaozhou said: 'Have you eaten your porridge yet?' The monk said: 'I have eaten my porridge.' Zhaozhou said: 'Go wash your bowl.' The monk suddenly had a great enlightenment under the words, immediately ceasing his deluded thoughts, and then knew the place of birth and death. Miaoxi (a Chan master) often said it was not easy, this monk has strength. Zhaozhou put a load of one hundred and twenty catties on his shoulder at once, and this monk was able to bear it, walking in one breath, one hundred and twenty li without looking back. It is like directly bestowing the position of Buddha to an ordinary person, and the heart is stable and steadfast. Arousing the power of compassion and employing the vows of mercy. These are those who learn and then know. Which are those who know from birth? For example, when Zhaozhou was a novice (a male monastic trainee), he traveled with his teacher (the one who ordained him) to Nanquan (a place name, also a person's name, referring to Chan Master Nanquan Puyuan). It happened that Chan Master Nanquan was lying down resting, the teacher finished bowing, and Zhaozhou then bowed. Nanquan asked: 'Where have you come from recently?' Zhaozhou said: 'Recently from Ruixiang (a temple name).' Nanquan said: 'Did you see the Ruixiang statue?' Zhaozhou said: 'I did not see the Ruixiang statue, I only saw the reclining Tathagata in front of me.' Nanquan then got up and asked: 'Are you a novice with a master, or a novice without a master?' Zhaozhou said: 'I am a novice with a master.' Nanquan said: 'Who is your master?' If it were the Chan practitioners of today, they would step forward and snap their fingers, make a circle with their hands, shout, clap, and leave with a flick of their sleeves, emitting such an evil aura. Look at Zhaozhou, he slowly stepped forward and said: 'It is still cold in early spring, I respectfully wish the abbot good health and happiness.' Nanquan then called the director (the one in charge of monastic affairs) and said: 'Arrange for this novice elsewhere.' The next day he came to ask: 'What is the Dao?' Nanquan did not use a stick, nor did he shout, nor did he talk about the mysterious, nor did he speak of the wonderful, nor did he involve scriptures, nor did he cite treatises, nor did he cite ancient cases, nor did he talk about events, nor did he talk about principles, but he honestly said to him: 'Ordinary mind is the Dao.' Because Zhaozhou had already understood the ordinary mind, he asked in return: 'Is it still necessary to strive towards it?' Nanquan said: 'To intend to strive is to deviate.' Zhaozhou said: 'If you don't intend, how do you know it is the Dao?' Nanquan said: 'The Dao does not belong to knowledge, does not belong to'
不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛廓然蕩豁。豈可於中強是非耶。趙州于言下千了百當。南泉道。道不屬知。不屬不知。圭峰謂之靈知。荷澤謂之知之一字眾妙之門。黃龍死心云。知之一字眾禍之門。要見圭峰荷澤則易。要見死心則難。到這裡須是具超方眼。說似人不得。傳與人不得。所以圓悟先師說。趙州禪只在口唇皮上。難奈他何。如善用兵者。不赍糧行。就爾水草糧食。又殺了爾。有一秀才問。佛不違眾生愿。是否。州云是。才云。弟子欲就和尚手中乞取拄杖。得否。州云。君子不奪人所好。才云。某甲不是君子。州云。老僧亦不是佛。又一僧問。如何是祖師意。州乃敲禪床腳。僧云。莫只這便是否。州云。是則脫取去。又一僧問諸方盡向口裡道。和尚如何示人。州以腳跟打火爐示之。僧云。莫便是也無。州云。恰認得老僧腳跟。又僧問如何是趙州。州云。東門南門西門北門。僧云。某甲不問這個。州云。爾問我趙州聻。又僧問。如何是道。州云。墻外底。僧云。某甲不問這個道。州云。爾問那個道。僧云。某甲問大道。州云。大道通長安。爾不得作無事會。不得作玄妙會。不得作奇特會。不得作平常會。趙州不在無事上。不在玄妙上。不在奇特上。不在平常上。畢竟在甚麼處。具眼者
【現代漢語翻譯】 現代漢語譯本： 問：『不知』是什麼？ 答：『知』是虛妄的覺悟。『不知』是無記（既非善也非惡的狀態）。如果真正通達不疑的道理，就像太虛空曠遼闊，哪裡可以在其中強行分辨是非呢？ 趙州禪師在言下千了百當（形容領悟透徹）。南泉禪師說：『道不屬於知，也不屬於不知。』圭峰禪師稱之為『靈知』。荷澤禪師說：『知』這一個字是眾妙之門。黃龍死心禪師說：『知』這一個字是眾禍之門。要理解圭峰禪師和荷澤禪師的觀點容易，要理解死心禪師的觀點則難。到了這裡，必須具備超凡的眼光，這種境界難以用言語表達，也無法傳授給他人。所以圓悟克勤禪師說：『趙州禪只在口唇皮上』，真是難以奈何他。 就像善於用兵的人，不自帶糧草，就地取用水草糧食，但同時也殺了你。有一個秀才問：『佛不違背眾生的願望，是這樣嗎？』趙州禪師回答：『是。』秀才說：『弟子想從和尚您手中乞取拄杖，可以嗎？』趙州禪師說：『君子不奪人所好。』秀才說：『我不是君子。』趙州禪師說：『老僧也不是佛。』 又有一個僧人問：『如何是祖師意？』趙州禪師就敲禪床的腳。僧人說：『莫非就是這個嗎？』趙州禪師說：『如果是，那就脫取去（指放下執著）。』 又有一個僧人問：『諸方都用口說，和尚您如何開示人？』趙州禪師用腳跟打火爐來開示他。僧人說：『莫非就是這個嗎？』趙州禪師說：『你恰恰只認得老僧的腳跟。』 又有僧人問：『如何是趙州？』趙州禪師說：『東門、南門、西門、北門。』僧人說：『我不是問這個。』趙州禪師說：『你問我趙州什麼呢？』 又有僧人問：『如何是道？』趙州禪師說：『墻外邊的。』僧人說：『我不是問這個道。』趙州禪師說：『你問哪個道？』僧人說：『我問大道。』趙州禪師說：『大道通長安。』你不要把它當作無事，不要把它當作玄妙，不要把它當作奇特，不要把它當作平常。趙州不在無事上，不在玄妙上，不在奇特上，不在平常上。究竟在什麼地方？具備慧眼的人自會明白。
【English Translation】 English version: Question: 'Not knowing' what is it? Answer: 'Knowing' is a false awakening. 'Not knowing' is a state of indifference (neither good nor evil). If one truly understands the principle of non-doubt, it is like the vastness of empty space, how can one forcibly distinguish right from wrong within it? Zen Master Zhao Zhou understood everything thoroughly upon hearing the words. Zen Master Nan Quan said: 'The Dao does not belong to knowing, nor does it belong to not knowing.' Zen Master Gui Feng called it 'spiritual knowing'. Zen Master Heze said: 'The word 'knowing' is the gate to all wonders.' Zen Master Huanglong Sixin said: 'The word 'knowing' is the gate to all misfortunes.' It is easy to understand the views of Zen Master Gui Feng and Zen Master Heze, but it is difficult to understand the views of Zen Master Sixin. Arriving here, one must possess extraordinary vision, a state difficult to express in words and impossible to transmit to others. Therefore, Zen Master Yuanwu Keqin said: 'Zhao Zhou's Zen is only on the surface of the lips,' it is truly difficult to deal with him. It is like a skilled military strategist who does not carry provisions, but obtains water, grass, and food on the spot, while also killing you. A scholar asked: 'The Buddha does not go against the wishes of sentient beings, is that so?' Zen Master Zhao Zhou replied: 'Yes.' The scholar said: 'This disciple wishes to beg for the staff from your hand, may I?' Zen Master Zhao Zhou said: 'A gentleman does not take what others cherish.' The scholar said: 'I am not a gentleman.' Zen Master Zhao Zhou said: 'This old monk is also not a Buddha.' Another monk asked: 'What is the meaning of the Patriarch?' Zen Master Zhao Zhou then knocked on the foot of the Zen bed. The monk said: 'Is it just this?' Zen Master Zhao Zhou said: 'If it is, then take it off (referring to letting go of attachments).' Another monk asked: 'All directions use words to teach, how does the Master instruct people?' Zen Master Zhao Zhou used his heel to strike the fire stove to instruct him. The monk said: 'Is it just this?' Zen Master Zhao Zhou said: 'You only recognize the old monk's heel.' Another monk asked: 'What is Zhao Zhou?' Zen Master Zhao Zhou said: 'East gate, south gate, west gate, north gate.' The monk said: 'I am not asking about this.' Zen Master Zhao Zhou said: 'What are you asking me about Zhao Zhou?' Another monk asked: 'What is the Dao?' Zen Master Zhao Zhou said: 'That outside the wall.' The monk said: 'I am not asking about this Dao.' Zen Master Zhao Zhou said: 'Which Dao are you asking about?' The monk said: 'I am asking about the Great Dao.' Zen Master Zhao Zhou said: 'The Great Dao leads to Chang'an.' You must not take it as nothing, you must not take it as mysterious, you must not take it as peculiar, you must not take it as ordinary. Zhao Zhou is not in nothingness, not in mystery, not in peculiarity, not in ordinariness. Where exactly is it? Those with discerning eyes will understand.
辨取。這老漢有時云。未出家被菩提使。出家后使得菩提。汝諸人。被十二時使。老僧使得十二時。又云。佛之一字吾不喜聞。佛之一字尚不喜聞。達磨灼然是甚老臊胡。十地菩薩是擔糞漢。等妙二覺是破凡夫。菩提涅槃是系驢橛。十二分教是鬼神簿拭瘡膿紙。四果三賢初心十地是守古冢鬼。爾既不到這個田地。是事理會不得也。學人粗走大步。便把一句子禪。要祗對人。且不是這個道理。所以妙喜室中常問禪和子。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。不得思量。不得卜度。不得拂袖便行。一切總不得。爾便奪卻竹篦。我且許爾奪卻。我喚作。拳頭則觸。不喚作拳頭則背。爾又如何奪。更饒爾道個請和尚放下著。我且放下著。我喚作露柱則觸。不喚作露柱則背。爾又如何奪。我喚作山河大地則觸。不喚作山河大地則背。爾又如何奪。有個舟峰長老云。某看和尚竹篦子話。如籍沒卻人家財產了。更要人納物事。妙喜曰。爾譬喻得極妙。我真個要爾納物事。爾無從所出。便須討死路去也。或投河赴火。拚得命方始死。得死了卻緩緩地再活起來。喚爾作菩薩便歡喜。喚爾作賊漢便惡發。依前只是舊時人。所以古人道。懸崖撒手自肯承當。絕後再蘇欺君不得。到這裡始契得竹篦子話。復說偈云。
佛之
【現代漢語翻譯】 現代漢語譯本 辨別選取。這位老漢有時說：『未出家時被菩提（bodhi，覺悟）驅使，出家后驅使菩提。』你們這些人，被十二時辰驅使，老僧我驅使十二時辰。又說：『佛這個字，我不喜歡聽。』佛這個字尚且不喜歡聽，達磨（Bodhidharma，禪宗始祖）簡直是個老胡子。十地菩薩（ దశభూమి，菩薩修行的十個階段）是挑糞的漢子，等覺（Samantabhadra，普賢菩薩）和妙覺（Sudarsana，善見菩薩）是破除凡夫的境界。菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）是系驢的木樁，十二分教（dvādaśāṅga-buddha-vacana，佛經的十二種分類）是鬼神賬簿和擦拭膿瘡的紙。四果（catvāri phalāni，聲聞乘的四個果位）、三賢（trīṇi śikṣāṇi，菩薩修行的三個階段）、初心（ādividyā，最初的智慧）和十地（ దశభూమి，菩薩修行的十個階段）是守護古墓的鬼。你們既然沒有到達這個田地，這些事理就理解不了。學人稍微走幾步，就拿一句禪語，想要應對人，這不是這個道理。所以妙喜（Miàoxǐ，禪師名號）禪師的室內常問禪和子：『說它是竹篦則觸犯，不說它是竹篦則違背，不得說話，不得不說話，不得思量，不得猜測，不得拂袖便走，一切都不行。』你便奪走竹篦，我且允許你奪走。我把它叫做拳頭則觸犯，不把它叫做拳頭則違背，你又如何奪？更饒你說道『請和尚放下』，我且放下。我把它叫做露柱則觸犯，不把它叫做露柱則違背，你又如何奪？我把它叫做山河大地則觸犯，不把它叫做山河大地則違背，你又如何奪？有個舟峰長老說：『我看和尚的竹篦子話，就像籍沒了人家的財產，還要人繳納東西。』妙喜說：『你的比喻極妙，我真個要你繳納東西，你無從拿出，便須尋找死路去。』或者投河赴火，拼了命方才死，得了死了卻緩緩地再活起來，叫你作菩薩便歡喜，叫你作賊漢便噁心，依舊只是舊時的人。所以古人道：『懸崖撒手自肯承擔，絕後再蘇欺君不得。』到這裡才契合竹篦子話。復說偈語： 佛之
【English Translation】 English version Discern and select. This old man sometimes says, 'Before leaving home, I was used by Bodhi (覺悟, enlightenment); after leaving home, I use Bodhi.' You people are used by the twelve periods of the day; this old monk uses the twelve periods of the day. He also says, 'I don't like to hear the word 'Buddha'.' He doesn't even like to hear the word 'Buddha'. Bodhidharma (禪宗始祖) is just an old barbarian. The Ten-Ground Bodhisattvas ( దశభూమి, the ten stages of a Bodhisattva's practice) are dung carriers; Equal Enlightenment (Samantabhadra, 普賢菩薩) and Wonderful Enlightenment (Sudarsana, 善見菩薩) are those who break through the realm of ordinary people. Bodhi (覺悟, enlightenment) and Nirvana (寂滅, liberation) are donkey-tethering stakes; the Twelve Divisions of Teachings (dvādaśāṅga-buddha-vacana, the twelve categories of Buddhist scriptures) are ghost ledgers and pus-wiping paper. The Four Fruits (catvāri phalāni, the four stages of Arhatship), the Three Worthies (trīṇi śikṣāṇi, the three stages of Bodhisattva practice), Initial Mind (ādividyā, the initial wisdom), and the Ten Grounds ( దశభూమి, the ten stages of a Bodhisattva's practice) are ghosts guarding ancient tombs. Since you haven't reached this state, you can't understand these principles. Students take a few quick steps and then use a sentence of Chan (禪, Zen) to respond to people, but that's not the way it is. Therefore, Zen Master Miaoxi (妙喜, a Chan master's name) often asked the monks in his room, 'Calling it a bamboo stick is touching it; not calling it a bamboo stick is turning your back on it. You can't speak, you can't not speak, you can't think, you can't guess, you can't walk away with a flick of your sleeve; you can't do anything.' If you snatch the bamboo stick away, I'll allow you to snatch it. If I call it a fist, it's touching it; if I don't call it a fist, it's turning your back on it. How can you snatch it then? Even if you say, 'Please, Master, put it down,' I'll put it down. If I call it a pillar, it's touching it; if I don't call it a pillar, it's turning your back on it. How can you snatch it then? If I call it mountains, rivers, and the great earth, it's touching it; if I don't call it mountains, rivers, and the great earth, it's turning your back on it. How can you snatch it then?' An elder named Zhoufeng said, 'When I look at the Master's bamboo stick talk, it's like confiscating someone's property and then demanding that they pay something.' Miaoxi said, 'Your analogy is excellent. I really want you to pay something, but you have nothing to offer, so you must seek a path to death.' Either jump into the river or jump into the fire, giving up your life to die, and then slowly come back to life. If I call you a Bodhisattva, you're happy; if I call you a thief, you're disgusted, but you're still the same old person. Therefore, the ancients said, 'Let go of the cliff and willingly take responsibility; after reviving from death, you can't deceive the ruler.' Only then can you understand the bamboo stick talk. He then spoke a verse: Buddha's
一字尚不喜 有何生死可相關 當機覿面難回互 說甚楞嚴義八還
悅禪人請普說。僧問。臨濟示眾云。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。如何是奪人不奪境。師云。三千里外絕誵訛。進云。如何是奪境不奪人。師云。拔出眼中楔。進云。臨濟道。煦日發生鋪地錦。嬰孩垂髮白如絲。未審與和尚答底是同是別。師云。咬人屎橛不是好狗。進云。王令已行天下遍。將軍塞外絕煙塵時如何。師云。適來猶自可。而今更郎當。問十方薄伽梵。一路涅槃門。未審王氏今日是生耶是死耶。師云。生耶死耶。進云。今古應無墜。分明在目前。師云。抽卻腦後箭。進云。只如十二時中不依倚一物人來。師還接否。師云。喚甚麼作一物。進云。不可重說偈言。師云。礙塞殺人。乃云。生耶死耶。非得非失。不道不道。有理有事。若向有理有事處得個入處。只在教乘里頭出頭沒。若於非得非失處得個入處。敢保諸人十二時中未有安身立命處。既未有安身立命處。則不知王氏落處。若知得王氏落處。即知自己安身立命處。且道。王氏即今是生耶是死耶。是不生耶是不死耶。若道不生。爭奈死何。若道不死。爭奈生何。若道亦生亦死。又是戲論說。若道非生非死。又是相違說。直饒離四句絕
【現代漢語翻譯】 現代漢語譯本 『一字尚不喜，有何生死可相關』，即使一個字都不喜歡，又有什麼生死大事值得去關注呢？ 『當機覿面難回互，說甚楞嚴義八還』，當機立斷，直面真理難以迴避和含糊，還說什麼《楞嚴經》中關於『八還』的精妙義理呢？
悅禪人請禪師普說佛法。有僧人問道：臨濟禪師開示大眾說：『有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』請問，什麼是『奪人不奪境』？禪師回答說：『三千里外絕無訛誤。』僧人進一步問道：什麼是『奪境不奪人』？禪師回答說：『拔出眼中楔。』僧人又問：臨濟禪師說：『煦日發生鋪地錦，嬰孩垂髮白如絲。』未審禪師的回答與臨濟禪師的開示是相同還是不同？禪師回答說：『咬人屎橛不是好狗。』僧人又問：『王令已行天下遍，將軍塞外絕煙塵時如何？』禪師回答說：『適才還算可以，現在更加荒唐。』僧人問：『十方薄伽梵（Bhagavan，世尊），一路涅槃（Nirvana，寂滅）門。』請問王氏今日是生是死？禪師回答說：『是生是死？』僧人說：『今古應無墜，分明在目前。』禪師回答說：『抽卻腦後箭。』僧人問：『如果十二時中不依倚一物的人來了，禪師還接引嗎？』禪師回答說：『你把什麼叫做一物？』僧人說：『不可重複說偈語。』禪師說：『礙塞殺人。』
於是禪師開示說：『是生是死？非得非失。不道不道，有理有事。』如果從有理有事處入手，也只是在教義中出沒。如果從非得非失處入手，我敢保證諸位十二時中沒有安身立命之處。既然沒有安身立命之處，就不知道王氏的著落之處。如果知道王氏的著落之處，就知道自己安身立命之處。那麼，王氏現在是生是死呢？是不生不死呢？如果說不生，又怎麼解釋死呢？如果說不死，又怎麼解釋生呢？如果說亦生亦死，又是戲論。如果說非生非死，又是自相矛盾。即使離開四句，斷絕百非，
【English Translation】 English version 『Not even a single word is pleasing, what matters of life and death are relevant?』 Even if one does not like a single word, what significant matters of life and death are worth concerning oneself with? 『When facing the moment, it's difficult to evade or be ambiguous; why discuss the profound meanings of the 'eight returns' in the Shurangama Sutra?』 When making decisions promptly and facing the truth directly, it's difficult to evade or be ambiguous. Why even discuss the subtle meanings of the 'eight returns' in the Shurangama Sutra?
Zen Master Yue was invited to give a general Dharma talk. A monk asked: 『Zen Master Linji (Linji, a famous Zen master) instructed the assembly, saying: 'Sometimes one takes away the person but not the environment; sometimes one takes away the environment but not the person; sometimes one takes away both person and environment; sometimes one takes away neither person nor environment.' What is 'taking away the person but not the environment'?』 The Zen master replied: 『Three thousand miles away, there is absolutely no error.』 The monk further asked: 『What is 'taking away the environment but not the person'?』 The Zen master replied: 『Pull out the thorn in your eye.』 The monk then asked: 『Linji said: 'The warm sun generates brocade covering the earth; the infant's hanging hair is as white as silk.' I wonder if the Zen master's answer is the same or different from Linji's instruction?』 The Zen master replied: 『A turd-biting dog is not a good dog.』 The monk then asked: 『When the king's decree has spread throughout the land, and the general has eliminated all smoke and dust beyond the border, what then?』 The Zen master replied: 『Just now it was still acceptable, but now it's even more absurd.』 The monk asked: 『The Bhagavan (Bhagavan, the World-Honored One) of the ten directions, the one path to Nirvana (Nirvana, liberation).』 May I ask, is Wang's today alive or dead?』 The Zen master replied: 『Alive or dead?』 The monk said: 『From ancient times to the present, there should be no fall; it is clearly before our eyes.』 The Zen master replied: 『Pull out the arrow behind your head.』 The monk asked: 『If a person who does not rely on a single thing in the twelve hours comes, will the Zen master still receive them?』 The Zen master replied: 『What do you call a single thing?』 The monk said: 『One cannot repeat the verse.』 The Zen master said: 『Obstructing kills people.』
Then the Zen master instructed: 『Alive or dead? Neither gained nor lost. Not speaking, not speaking, there is principle and there is matter.』 If one enters from the place of principle and matter, one is only emerging and submerging in the teachings. If one enters from the place of neither gain nor loss, I dare guarantee that you all have no place to settle your lives in the twelve hours. Since there is no place to settle your lives, you do not know where Wang's has fallen. If you know where Wang's has fallen, you will know where to settle your own lives. So, is Wang's now alive or dead? Is it neither alive nor dead? If you say not alive, how do you explain death? If you say not dead, how do you explain life? If you say both alive and dead, it is just playful talk. If you say neither alive nor dead, it is self-contradictory. Even if you leave the four phrases and cut off the hundred negations,
百非。直下如明鏡當臺明珠在掌。胡來現胡漢來現漢。當人各各腳跟下。凈裸裸明歷歷。生死如夢幻空華。去來如浮雲水月。猶未是徹頭處。縱饒如實見得。昔日之生本不曾生。今日之滅本不曾滅。亦是無夢說夢。何以故。生而不生。鏡里之形。滅而不滅。水中之月。正當恁么時。那裡是王氏出身處。若委悉得去。王氏只今與諸人把手共行。同入如來大寂滅海。其或未然。有寒暑兮促君壽。有鬼神兮妒君福。復云。這個是近悅上座為母王氏。請妙喜老漢說法底意旨。且法作么生說。不見道。法不可見聞覺知。若行見聞覺知。是則見聞覺知。非求法也。見聞覺知既不可以入道。莫是不見不聞不覺不知便是么。良久高聲云。更是個甚麼。妙喜盡力說。只說得到這裡此事決定不在言語上。所以從上諸聖。次第出世。各各以善巧方便。忉忉怛怛。唯恐人泥在言語上。若在言語上。一大藏教五千四十八卷。說權說實。說有說無。說頓說漸。豈是無言說。因甚麼達磨西來卻言。單傳心印不立文字。語言。直指人心見性成佛。因何不說傳玄傳妙傳言傳語。只要當人各各直下明自本心見自本性。事不獲已說個心說個性。已大段狼藉了也。若要拔得生死根株盡。切不得記我說底。縱饒念得一大藏教。如瓶瀉水。喚作運糞入。不名運糞出。
卻被這些子障卻自己正知見。不得現前。自己神通不能發現只管弄目前光影。理會禪理會道。理會心理會性。理會奇特理會玄妙。大似掉棒打月。枉費心神。如來說為可憐愍者。古人凡有一言半句。設一個金剛圈栗棘蓬。教伊吞教伊透。若是個英靈獨脫出情塵超理性者。金剛圈栗棘蓬。是甚麼弄猢猻傢俱。察鬼神茶飯。蓋爾不能一念緣起無生。只管一向在心意識邊作活計。才見宗師動口。便向宗師口裡討玄討妙。卻被宗師倒翻筋斗。自家本命元辰依舊不知落處。腳跟下黑漫漫。依前只是個漆桶。只如適來上座問奪人不奪境一段話。只知冊子上念將來。如法答他。又理會不得。問一段未了。又問一段。恰如村人打傳口令相似。我今不惜口業。為爾諸人葛藤註解一遍臨濟一日示眾云。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。會么。良久左右顧視便下座。遮個便是金剛王寶劍。我昨日說底。將蜈蚣毒蛇蝎子並諸雜毒。貯在一甕里。爾試將手就中。拈一個不毒底出來看。若拈得出。不妨於此事有少分相應。若拈不出。自是爾根性遲鈍。夙無靈骨也。怪妙喜不得。臨濟當時道這幾句閒言長語。面目現在。自是爾不會看得出爾若領得此意。自從胡亂后三十年。不少鹽醬鐘樓上念贊床腳下種菜之類。不
【現代漢語翻譯】 現代漢語譯本 卻被這些子障（細微的障礙）遮蔽了自己正確的知見，無法顯現於當下。自己的神通無法顯現，只顧著玩弄眼前的光影，理解禪、理解道，理解心、理解性，理解奇特、理解玄妙，就像用棍子打月亮，白費心神。如來說這是可憐憫的人。古人凡是有一言半句，都設定一個金剛圈（比喻難以突破的障礙）或栗棘蓬（比喻充滿困難的境地），教他吞下、教他穿透。若是英靈獨脫、超出情塵理性的人，金剛圈、栗棘蓬又算得了什麼？不過是弄猢猻的玩具，察鬼神的茶飯罷了。因為你們不能一念緣起無生，只顧著在心意識邊上做功夫。才見到宗師開口，便向宗師口裡討玄討妙，卻被宗師倒翻筋斗，自家本命元辰（本來的面目）依舊不知落在何處，腳跟下黑漫漫，依舊只是個漆桶（比喻愚昧無知）。就像剛才上座問的『奪人不奪境』那段話，只知道照著書本念出來，如法地回答他，又理解不了其中的含義。問一段還沒完，又問一段，恰如村人傳口令一般。我今天不惜口業，為你們諸位葛藤（比喻糾纏不清的說法）註解一遍：臨濟（禪宗大師）一日示眾說：『有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』會么？良久，左右顧視便下座。這個便是金剛王寶劍（比喻斬斷煩惱的智慧）。我昨天說的，將蜈蚣、毒蛇、蝎子並各種雜毒，貯在一個甕里，你試將手伸進去，拈一個不毒的出來看看。若能拈得出，或許於此事有少分相應。若拈不出，自是爾根性遲鈍，宿無靈骨也，怪不得妙喜（禪宗大師）。臨濟當時說這幾句閒言長語，面目現在，只是你不會看出來。你若領得此意，自從胡亂后三十年，不少鹽醬、鐘樓上念贊、床腳下種菜之類，不會被這些事物所迷惑。
【English Translation】 English version Yet, these subtle hindrances obscure their own correct knowledge and vision, preventing it from manifesting in the present moment. Their own supernatural powers cannot be revealed, and they only concern themselves with manipulating the light and shadows before their eyes, trying to understand Chan (Zen), trying to understand the Dao (the Way), trying to understand the mind, trying to understand the nature, trying to understand the strange and the mysterious. This is like hitting the moon with a stick, a waste of effort. The Tathagata (Buddha) says that these are pitiable. The ancients, for every word or half a sentence, would set up a vajra circle (diamond circle, a metaphor for an unbreakable obstacle) or a chestnut bur (a metaphor for a difficult situation), teaching them to swallow it, teaching them to penetrate it. If one is a heroic and independent person, transcending emotions and reason, what are vajra circles and chestnut burs? They are merely toys for monkey trainers, or tea and rice for observing ghosts and spirits. It is because you cannot realize the unoriginated nature of dependent arising in a single thought, and only work on the edge of mind-consciousness. As soon as you see a master open his mouth, you seek the mysterious and the wonderful from the master's mouth, only to be turned upside down by the master, and still not know where your own original nature resides, with darkness all around your feet, still just a lacquer bucket (a metaphor for ignorance). Just like the koan (a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning) the monk asked about earlier, 'Sometimes taking away the person but not the environment,' you only know how to recite it from the book and answer him according to the rules, but you don't understand its meaning. Before one question is finished, you ask another, just like villagers playing a game of passing on a message. Today, I will not spare my karmic consequences of speech and will explain this tangled mess for you all: Linji (Rinzai, a Chan master) once addressed the assembly, saying, 'Sometimes taking away the person but not the environment, sometimes taking away the environment but not the person, sometimes taking away both person and environment, sometimes taking away neither person nor environment.' Do you understand? After a long pause, he looked around and then descended from the seat. This is the vajra king's sword (a metaphor for the wisdom that cuts through afflictions). What I said yesterday was like storing centipedes, poisonous snakes, scorpions, and various other poisons in a jar. Try putting your hand in and picking out one that is not poisonous. If you can pick one out, perhaps you have a small degree of correspondence with this matter. If you cannot pick one out, it is because your nature is dull and you lack spiritual bones from past lives, no wonder Miaoxi (another Chan master) is helpless. Linji said these idle words at that time, his face is present, but you just don't know how to see it. If you understand this meaning, even after thirty years of confusion, things like salt and soy sauce, chanting praises in the bell tower, or growing vegetables under the bed, will not delude you.
著問人。一一自知下落。古人垂個方便。豈是間開口。須知爛泥里有刺。當時有個克符道者。理會得臨濟意。便出來問。如何是奪人不奪境。臨濟當時不知那裡得許多閒言長語。斗湊得恰好便道。煦日發生鋪地錦。嬰孩垂髮白如絲。諸人還會么。煦日發生鋪地錦。是境嬰孩垂髮白如絲。是人此兩句。一句存境。一句奪人。克符又作頌曰。奪人不奪境。緣自帶聱訛。師云。有甚麼聱訛。擬欲求玄旨思量反責么。師云。誣人之罪。驪珠光燦爛。蟾桂影婆娑。師云。何不早恁么道。覿面無差互。還應滯網羅。師云。依稀似曲才堪聽。又被風吹別調中。此頌大概在驪珠光燦爛蟾桂影婆娑之上。蓋此兩句是境。學者問不奪境。擬欲求玄旨思量反責么。大意只是不可思量擬議。思量擬議者人也。蹉卻覿面相呈一著子。即被語言網羅矣。克符此頌。專明煦日發生鋪地錦。所以有驪珠光燦爛蟾桂影婆娑之句。乃是存境而奪人。故曰覿面無差互。還應滯網羅。奪人之義。醍醐毒藥一道而行。具眼者方能辨別。又問如何是奪境不奪人。答云。王令已行天下遍。將軍塞外絕煙塵。師云。王令已行天下遍。是奪了境。將軍塞外絕煙塵。是存人而不奪。頌曰。奪境不奪人。尋言何處真。師云。也須閑。處作堤防。問禪禪是妄。究理理非親。師云。
【現代漢語翻譯】 現代漢語譯本 問：什麼是『一一自知下落』？古人留下方便法門，難道是隨便開口說的嗎？要知道爛泥里也有刺。當時有個克符道者，領會了臨濟的意圖，便出來問道：『如何是奪人不奪境？』（如何是隻奪取人而不奪取境？） 臨濟當時不知從哪裡學來這麼多閒言長語，湊合得恰到好處，便說：『煦日發生鋪地錦，嬰孩垂髮白如絲。』（和煦的陽光催生出遍地錦繡，嬰兒垂下的頭髮白得像絲一樣。）諸位會得嗎？『煦日發生鋪地錦』，是境；『嬰孩垂髮白如絲』，是人。這兩句，一句是存境，一句是奪人。克符又作頌說：『奪人不奪境，緣自帶聱訛。』（奪取人不奪取境，是因為本身就帶有不順暢的地方。） 臨濟說：『有什麼不順暢？想要尋求玄妙的旨意，思量反而會受到責備。』臨濟說：『這是誣陷人的罪過。』『驪珠光燦爛，蟾桂影婆娑。』（黑色的珍珠光彩燦爛，月宮裡的桂樹影子婆娑。）臨濟說：『為什麼不早這麼說？』『覿面無差互，還應滯網羅。』（面對面沒有差別，還是會被困在語言的網囉哩。）臨濟說：『依稀似曲才堪聽，又被風吹別調中。』（隱約像是首曲子剛能聽，又被風吹到了別的調子里。） 這首頌大概是在『驪珠光燦爛，蟾桂影婆娑』之上。因為這兩句是境，學者問不奪境，想要尋求玄妙的旨意，思量反而會受到責備。大意只是不可思量擬議。思量擬議的就是人。錯過面對面相呈的一著，就被語言網羅困住了。克符這首頌，專門闡明『煦日發生鋪地錦』，所以有『驪珠光燦爛，蟾桂影婆娑』的句子，乃是存境而奪人，所以說『覿面無差互，還應滯網羅』。奪人的意義，醍醐（酥酪上凝結的油，喻佛法）和毒藥一道而行，有眼力的人才能辨別。 又問：『如何是奪境不奪人？』（如何是隻奪取境而不奪取人？）回答說：『王令已行天下遍，將軍塞外絕煙塵。』（君王的命令已經通行天下，將軍駐守邊塞，斷絕了戰火。）臨濟說：『王令已行天下遍』，是奪了境；『將軍塞外絕煙塵』，是存人而不奪。頌說：『奪境不奪人，尋言何處真？』（奪取境而不奪取人，尋找言語哪裡是真的？）臨濟說：『也須閑處作堤防。』（也必須在空閑的地方做堤防。）問禪，禪是妄；究理，理非親。 臨濟說：
【English Translation】 English version Someone asked: 'What is 'each one knowing where they belong'?' The ancients left behind expedient means, but were they just opening their mouths carelessly? You must know that even in the mud there are thorns. At that time, there was a practitioner named Kefu, who understood Linji's intention, and came out to ask: 'What is taking away the person but not taking away the environment?' (How is it to take away only the person without taking away the environment?) Linji, at that time, didn't know where he had learned so many idle words and long phrases, but he pieced them together perfectly and said: 'The warm sun brings forth brocade covering the earth, the infant's hanging hair is as white as silk.' Do you all understand? 'The warm sun brings forth brocade covering the earth' is the environment; 'the infant's hanging hair is as white as silk' is the person. These two sentences, one preserves the environment, and the other takes away the person. Kefu then composed a verse, saying: 'Taking away the person but not the environment, the cause is inherent awkwardness.' (Taking away the person but not the environment is because it inherently carries awkwardness.) Linji said: 'What awkwardness is there? Wanting to seek the profound meaning, deliberation will instead be blamed.' Linji said: 'This is the crime of falsely accusing someone.' 'The black pearl shines brilliantly, the shadow of the cassia tree in the moon dances.' (The black pearl shines brilliantly, the shadow of the cassia tree in the moon palace sways.) Linji said: 'Why didn't you say so earlier?' 'Facing each other without difference, you will still be trapped in the net.' (Facing each other without difference, you will still be trapped in the net of language.) Linji said: 'Faintly like a tune just worth listening to, it is blown by the wind into another key.' (It's vaguely like a tune that's just worth listening to, but it's blown by the wind into another key.) This verse is probably above 'The black pearl shines brilliantly, the shadow of the cassia tree in the moon dances.' Because these two sentences are the environment, the student asks about not taking away the environment, wanting to seek the profound meaning, deliberation will instead be blamed. The general idea is that you should not deliberate or speculate. Those who deliberate and speculate are the person. Missing the one move of presenting face to face, you will be trapped by the net of language. Kefu's verse specifically clarifies 'The warm sun brings forth brocade covering the earth,' so there are the sentences 'The black pearl shines brilliantly, the shadow of the cassia tree in the moon dances,' which is preserving the environment and taking away the person, so it is said 'Facing each other without difference, you will still be trapped in the net.' The meaning of taking away the person, tíhú (clarified butter, a metaphor for Buddhist teachings) and poison go together, only those with eyes can distinguish them. Someone asked again: 'What is taking away the environment but not taking away the person?' (How is it to take away only the environment without taking away the person?) He answered: 'The king's decree has spread throughout the land, the general's frontier is free from smoke and dust.' (The king's decree has spread throughout the land, the general guards the frontier, cutting off the flames of war.) Linji said: 'The king's decree has spread throughout the land' is taking away the environment; 'the general's frontier is free from smoke and dust' is preserving the person and not taking away. The verse says: 'Taking away the environment but not the person, where is truth to be found in words?' (Taking away the environment but not the person, where is truth to be found in words?) Linji said: 'You must also build defenses in quiet places.' Asking about dhyāna (meditation), dhyāna is false; investigating principle, principle is not intimate. Linji said:
好事不如無。日照寒光澹。山遙翠色新。師云。貧兒思舊債。直饒玄會得。也是眼中塵。師云。自起自倒。爾要會日照寒光澹山遙翠色新么。此兩句是境。直饒玄會得。也是眼中塵。便奪了也。其餘人境兩俱奪。人境俱不奪。儘是依語就學家問處答又問。如何是人境兩俱奪。答云。並汾絕信獨處一方。便有人境兩俱奪面目。頌曰。人境兩俱奪。從來正令行。師云。已落第二。不論佛與祖。那說聖凡情。師云。買石得云。饒擬犯吹毛劍。還如值木盲。師云。識法者懼。進前求妙會。特地斬精靈。師云。前箭猶輕。后箭深。正令既行不留佛祖。到這裡進之退之。性命都在師家手裡。如吹毛劍不可犯其鋒。又問。如何是人境俱不奪。答云。王登寶殿野老謳歌。頌曰。人境俱不奪。思量意不偏。師云。會么。是法住法位。主賓言不異。師云。世間相常住。問答理俱全。師云。添一毫不得。減一毫不得。蹋破澄潭月。師云。猶有這個在。穿開碧落天。師云。勞而無功。不能明妙用師云。動著即錯。淪溺在無緣。師云。卻依舊處著。這個是適來上座請益底公案。謂之四料揀。爾若要分明理會得臨濟意。但向他當時垂示處看。如何看。山僧有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。若恁么便是。爾若作山
【現代漢語翻譯】 現代漢語譯本 好事不如無。日照寒光淡。山遙翠色新。 師父說：『窮人總想著以前的債務。』即使你玄妙地領會了，也只是眼中的塵埃。 師父說：『自己站起來，自己倒下。』你們想要領會『日照寒光淡，山遙翠色新』嗎？這兩句是境。『即使你玄妙地領會了，也只是眼中的塵埃』，這便是奪了境。其餘還有人境兩俱奪，人境俱不奪，這些都是依著語句就事論事的學人提問處。 又問：『什麼是人境兩俱奪？』 答：『并州、汾州斷絕音信，獨自處在一方。』這便有人境兩俱奪的面目。 頌曰：『人境兩俱奪，從來正令行。』 師父說：『已經落入第二義了。』不論佛與祖，不說聖與凡的情。 師父說：『買石頭卻得到了云。』即使想要觸犯吹毛劍，也如同遇到了瞎子。 師父說：『識法的人會畏懼。』上前尋求精妙的領會，特地斬殺精靈。 師父說：『前一支箭還算輕，后一支箭更深。』正令既然施行，就不留下佛祖。到了這裡，進還是退，性命都在師父手裡。如同吹毛劍不可觸犯其鋒芒。 又問：『什麼是人境俱不奪？』 答：『君王登上寶殿，鄉野老翁歌唱。』 頌曰：『人境俱不奪，思量意不偏。』 師父說：『明白了嗎？』這是法安住於法位，主與賓的言語沒有差異。 師父說：『世間相常住。』問答的道理都完備。 師父說：『添一毫也不可，減一毫也不可。』踏破澄澈潭中的月影。 師父說：『仍然有這個在。』穿透開闊的碧空。 師父說：『勞累而無功。』不能明白精妙的用處。 師父說：『一動就錯。』沉溺在沒有緣由的地方。 師父說：『卻依舊處著。』這個是剛才上座請教的公案，稱之為四料揀。你們如果想要分明地理解臨濟（Linji）的意圖，只要看他當時垂示的地方。如何看？山僧有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。如果這樣便是，你們如果作山
【English Translation】 English version 'Good deeds are better left undone.' The sunlight shines faintly in the cold. Distant mountains display fresh green. The Master said, 'A poor man always thinks of his old debts.' Even if you understand it profoundly, it's just dust in your eyes. The Master said, 'Get up by yourself, fall down by yourself.' Do you want to understand 'The sunlight shines faintly in the cold, distant mountains display fresh green'? These two lines are the realm (jing). 'Even if you understand it profoundly, it's just dust in your eyes,' this is seizing the realm. There are also seizing both person and realm, and not seizing either person or realm, all of which are based on the words and answering at the place where scholars ask questions. Again he asked, 'What is seizing both person and realm?' He answered, 'The states of Bing (Bingzhou) and Fen (Fenzhou) have cut off communication, dwelling alone in one place.' This has the appearance of seizing both person and realm. A verse says, 'Seizing both person and realm, the correct command has always been carried out.' The Master said, 'It has already fallen into the second meaning.' Regardless of Buddha (Fo) and Patriarch (Zu), not speaking of the feelings of the sacred and the mundane. The Master said, 'Buying a stone and getting a cloud.' Even if you try to offend the hair-splitting sword, it's like encountering a blind man. The Master said, 'Those who know the Dharma (Fa) are afraid.' Coming forward to seek subtle understanding, especially to slay the spirits. The Master said, 'The first arrow was light, the second arrow is deep.' Since the correct command is carried out, it leaves no Buddha or Patriarch. Arriving here, whether advancing or retreating, life is in the hands of the Master. Like a hair-splitting sword, its sharpness cannot be offended. Again he asked, 'What is not seizing either person or realm?' He answered, 'The king ascends the treasure hall, and the old man in the countryside sings.' A verse says, 'Not seizing either person or realm, thinking is not biased.' The Master said, 'Do you understand?' This is the Dharma abiding in the Dharma position, the words of host and guest are not different. The Master said, 'The worldly appearance is constant.' The reasoning of the questions and answers are all complete. The Master said, 'Adding a hair is not allowed, subtracting a hair is not allowed.' Trampling on the moon in the clear pool. The Master said, 'Still, this is present.' Piercing through the vast blue sky. The Master said, 'Laboring without merit.' Unable to understand the subtle function. The Master said, 'Moving is wrong.' Drowning in a place without cause. The Master said, 'But still abiding in the original place.' This is the case that the senior monk asked about earlier, called the Four Distinctions (Si Liao Jian). If you want to clearly understand the intention of Linji, just look at where he showed it at that time. How to look? This mountain monk sometimes seizes the person but not the realm, sometimes seizes the realm but not the person, sometimes seizes both person and realm, and sometimes seizes neither person nor realm. If it is like this, then it is. If you make the mountain
僧有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。便不是了也。所以五祖師翁有言。如何是祖師西來意。庭前柏樹子。恁么會。便不是了也。如何是祖師西來意。庭前柏樹子。恁么會方始是。爾諸人還會么。這般說話。莫道爾諸人理會不得。妙喜也自理會不得。我此門中無理會得理會不得。蚊子上鐵牛。無爾下嘴處。須信古人垂慈。則有法無法。不垂慈道眼未開大法未明。豈免向他人口裡覓禪覓道覓玄覓妙。覓得了唯恐人知及。至說時又恐說盡了。末後無可說。這個是無限量底法。爾以有限量心。擬窮他落處。且莫錯。只如世尊在靈山會上。百萬眾前拈華普示。獨迦葉破顏微笑。何曾怕人知。又何曾密室裡傳授來。我這裡禪許爾眾人聞。不許爾眾人會。如上所解注者四料揀。爾諸人齊聞齊會了。臨濟之意。果如是乎。若只如是。臨濟宗旨豈到今日。爾諸人聞妙喜說得落。將謂止如此。我實向爾道。此是第一等惡口。若記著一個元字腳。便是生死根本也。爾諸人諸方學得底玄中又玄。妙中又妙。是甚麼屎禪。一向𡎺在皮袋裡。將謂實有恁么事。莫錯。諸上座。爾真個要參妙喜禪。盡將諸方學得底。掃向他方世界。百不知百不會。虛卻心來。共爾理會復說偈云。無諸比丘名近悅。為母王氏請普說。
【現代漢語翻譯】 現代漢語譯本： 有時（禪師）奪人（指修行者的執著）而不奪境（指外在環境），有時奪境而不奪人，有時人與境兩者都奪，有時人與境兩者都不奪。如果這樣理解，那就錯了。所以五祖師翁曾說：『如何是祖師西來意？庭前柏樹子。』如果這樣理解，那就錯了。如何是祖師西來意？庭前柏樹子。這樣理解才對。你們這些人會嗎？這種說話方式，莫說你們這些人理解不了，妙喜我自己也理解不了。我這個門中沒有理解得了或理解不了的說法。就像蚊子叮鐵牛，沒有你下嘴的地方。要知道古人慈悲，所以有法也無法。不慈悲，道眼未開，大法未明，豈免向他人嘴裡覓禪、覓道、覓玄、覓妙？覓得了唯恐別人知道，等到說的時候又恐怕說盡了，最後無可說。這是沒有底的法，你以有的心，想窮盡它的落處。千萬別錯了。就像世尊在靈山會上，百萬大眾前拈花普示，只有迦葉破顏微笑。何曾害怕別人知道？又何曾秘密傳授？我這裡禪允許你們眾人聽聞，不允許你們眾人領會。如上所解釋的四種料揀，你們眾人都聽聞領會了。臨濟的本意，果真是這樣嗎？如果僅僅是這樣，臨濟宗又怎麼能傳到今天？你們眾人聽妙喜說得透徹，就以為僅止於此。我實在對你們說，這是第一等的惡口。如果記著一個『元』字，便是生死的根本。你們這些人從各處學來的玄中又玄，妙中又妙，是什麼狗屎禪？一直藏在皮袋裡，以為真有那麼回事。別錯了，各位禪師。你們真要參我的禪，就把從各處學來的東西，都掃到他方世界，百不知百不會，虛空自己的心，才能和你們一起探討。再說一偈：沒有比丘名叫近悅，為母王氏請我普說。 （比丘）有時奪取人（的執著）而不奪取境（外在環境）。有時奪取境而不奪取人。有時人和境兩者都奪取。有時人和境兩者都不奪取。如果這樣理解，那就錯了。所以五祖師翁曾說：『什麼是祖師西來意？庭前柏樹子。』如果這樣理解，那就錯了。什麼是祖師西來意？庭前柏樹子。這樣理解才對。你們這些人會嗎？這種說話方式，莫說你們這些人理解不了，妙喜我自己也理解不了。我這個門中沒有理解得了或理解不了的說法。就像蚊子叮鐵牛，沒有你下嘴的地方。要知道古人慈悲，所以有法也無法。不慈悲，道眼未開，大法未明，豈免向他人嘴裡覓禪、覓道、覓玄、覓妙？覓得了唯恐別人知道，等到說的時候又恐怕說盡了，最後無可說。這是沒有底的法，你以有的心，想窮盡它的落處。千萬別錯了。就像世尊在靈山會上，百萬大眾前拈花普示，只有迦葉破顏微笑。何曾害怕別人知道？又何曾秘密傳授？我這裡禪允許你們眾人聽聞，不允許你們眾人領會。如上所解釋的四種料揀，你們眾人都聽聞領會了。臨濟的本意，果真是這樣嗎？如果僅僅是這樣，臨濟宗又怎麼能傳到今天？你們眾人聽妙喜說得透徹，就以為僅止於此。我實在對你們說，這是第一等的惡口。如果記著一個『元』字，便是生死的根本。你們這些人從各處學來的玄中又玄，妙中又妙，是什麼狗屎禪？一直藏在皮袋裡，以為真有那麼回事。別錯了，各位禪師。你們真要參我的禪，就把從各處學來的東西，都掃到他方世界，百不知百不會，虛空自己的心，才能和你們一起探討。再說一偈：沒有比丘名叫近悅，為母王氏請我普說。
【English Translation】 English version: Sometimes (the Chan master) seizes the person (referring to the practitioner's attachments) without seizing the environment (referring to the external environment). Sometimes he seizes the environment without seizing the person. Sometimes he seizes both the person and the environment. Sometimes he seizes neither the person nor the environment. If you understand it this way, then you are wrong. Therefore, the Fifth Patriarch said: 'What is the meaning of Bodhidharma's (祖師) coming from the West?' (祖師西來意) 'The cypress tree in the courtyard.' (庭前柏樹子) If you understand it that way, then you are wrong. What is the meaning of Bodhidharma's coming from the West? The cypress tree in the courtyard. Only understanding it this way is correct. Do you all understand? This kind of talk, don't say that you all can't understand it, even Miaoxi (妙喜) himself can't understand it. In my school, there is no such thing as understanding or not understanding. It's like a mosquito biting an iron ox, there's no place for you to bite. You must believe that the ancients were compassionate, so there is Dharma and no Dharma. Without compassion, the eye of the Dao is not open, and the Great Dharma is not clear. How can you avoid seeking Chan, seeking the Dao, seeking the Mysterious, seeking the Wonderful in the mouths of others? After finding it, you are afraid that others will know, and when you speak, you are afraid of saying it all, and in the end, there is nothing to say. This is the Dharma without a bottom, and you use a mind with bottom to try to exhaust its whereabouts. Don't be mistaken. Just like when the World Honored One (世尊) at the Vulture Peak Assembly (靈山會), held up a flower before a million people, only Kashyapa (迦葉) smiled. Why would he be afraid of others knowing? And why would he transmit it in a secret room? Here, I allow you all to hear Chan, but I don't allow you all to understand it. As explained above, the four kinds of selection, you have all heard and understood. Is that really the intention of Linji (臨濟)? If it were only that, how could the Linji school have been transmitted to this day? You all hear Miaoxi speaking so thoroughly, and think that it's only this much. I tell you truly, this is the worst kind of evil speech. If you remember a single 'yuan' (元) character, then that is the root of birth and death. The mysterious within the mysterious, the wonderful within the wonderful, that you all have learned from various places, what kind of shit Chan is that? Always hiding it in your leather bag, thinking that there really is such a thing. Don't be mistaken, all of you seated here. If you really want to study my Chan, then sweep away everything you have learned from various places to other worlds, knowing nothing and understanding nothing, empty your minds, and then I can discuss it with you. I will say another verse: There is no Bhikshu (比丘) named Jinyue (近悅), who asked me to speak universally for his mother, Lady Wang (王氏).
妙喜便登曲錄床。忉忉怛怛恣饒舌。從來法本離言詮。不假思量與分別。說甚地獄及天堂。四聖六凡俱泯絕。縱有魔王欲作難。金剛寶劍當頭截。王氏養子要參禪。只這一念永不滅。彈指頓明諸法門釋迦彌勒齊超越。還如涂毒鼓當軒。一擊聞之皆腦裂。無邊煩惱悉蠲除。夙業舊殃湯沃雪。末後一句為重宣。凝然萬里一條鐵。喝一喝下座。
大慧普覺禪師普說卷第十六 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師普說卷第十七
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
禮侍者斷七請普說。僧問。和尚室中道。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。遂以坐具打地一下云。學人為蛇畫足。卻請和尚頭上安頭。師云。自起自倒得人憎。進云。也要和尚相委悉。師云。切忌靴里動指頭。進云。還有為人處也無。師云無。進云。卻較些子。師云。換卻爾眼睛。乃云。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。不得思量。不得擬議。當恁么時釋迦老子達磨大師。雖有鼻孔。直是無出氣處。還委悉么。遇貴則賤遇賤則貴。若向貴賤處著到。更須買草鞋行腳始得。所以道。不可以有心求。不可以無心得。不可以語言造。不可以寂默通。
【現代漢語翻譯】 妙喜（禪師名）便登上曲錄床（禪床）。口中唸唸有詞，滔滔不絕。要知道，真正的佛法原本就無法用言語來完全表達，不需要任何的思索和分別。說什麼地獄和天堂，四聖（聲聞、緣覺、菩薩、佛）六凡（天、人、阿修羅、畜生、餓鬼、地獄）全部都應該泯滅。縱然有魔王想要製造困難，金剛寶劍也會當頭斬斷。王氏的子弟想要參禪，只要守住這一個念頭，永不消滅。一旦頓悟，就能超越釋迦（釋迦牟尼佛）和彌勒（彌勒菩薩）。這就像塗了毒藥的鼓，在人多的地方敲響，一聽到鼓聲，所有人都頭痛欲裂。無邊的煩惱全部消除，過去所造的罪業就像用熱水澆雪一樣，瞬間融化。最後一句，我再重複一遍，要像萬里鋼鐵一樣，凝固不動。喝！說完，走下禪床。
大慧普覺禪師（禪師名）普說卷第十六 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師（禪師名）普說卷第十七
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
禮侍者斷七請普說。僧人問道：『和尚您在禪房裡說，如果說是竹篦（一種禪杖），就落入了執著；如果說不是竹篦，就違背了事實。既不能用語言表達，也不能保持沉默。』於是用坐具敲了一下地面，說：『學僧我這是畫蛇添足，請和尚您再錦上添花。』禪師說：『自作聰明，反而惹人厭。』僧人進一步說：『也希望和尚您能詳細地開示。』禪師說：『千萬不要在靴子里動腳趾頭（指不要多此一舉）。』僧人說：『還有為人指點迷津的地方嗎？』禪師說：『沒有。』僧人說：『這樣就稍微好一些了。』禪師說：『換掉你的眼睛（指改變你的看法）。』於是說：『如果說是竹篦，就落入了執著；如果說不是竹篦，就違背了事實。既不能用語言表達，也不能保持沉默。不能思索，也不能揣測。』當這種時候，即使是釋迦老子（釋迦牟尼佛）和達磨大師（菩提達摩），雖然有鼻孔，也無處出氣。你們明白了嗎？遇到尊貴的就認為低賤，遇到低賤的就認為尊貴。如果執著于尊貴和低賤，那就需要買草鞋，繼續去修行。所以說，不能用有分別的心去追求，也不能用沒有分別的心去獲得。不能用語言來創造，也不能用沉默來領悟。
【English Translation】 Miaoxi (name of a Chan master) then ascended the curved platform. He chanted 'Da da ta ta' freely and volubly. The true Dharma has always been beyond words and explanations, not requiring thought or discrimination. What is there to say about hell and heaven? The Four Noble Ones (Śrāvaka, Pratyekabuddha, Bodhisattva, Buddha) and the Six Realms (Deva, Asura, Human, Animal, Preta, Naraka) are all extinguished. Even if a demon king tries to create difficulties, the Vajra sword will cut him down. If a disciple of the Wang family wants to practice Chan, just hold onto this one thought, and it will never disappear. With a sudden enlightenment, one can surpass Śākyamuni (Śākyamuni Buddha) and Maitreya (Maitreya Bodhisattva). It is like a drum coated with poison, struck in a crowded place; upon hearing the sound, everyone's head splits. Boundless afflictions are all eliminated, and past karmic debts melt away like snow in hot water. In the end, I repeat the last sentence: be as solid and unmoving as a ten-thousand-mile-long iron bar. He shouts and descends from the seat.
Dahui Pujue Chan Master's (name of a Chan master) Public Instructions, Volume 16 Taisho Tripitaka, Volume 47, No. 1998A, Records of Dahui Pujue Chan Master
Dahui Pujue Chan Master's (name of a Chan master) Public Instructions, Volume 17
Disciple Yunwen, Abbot of Nengren Chan Monastery on Mount Jing, Successor of the Dharma, respectfully presents.
The attendant, observing the seventh day of silence, requested a public instruction. A monk asked: 'Venerable Abbot, in your room you said, 'To call it a bamboo staff (a type of Zen staff) is to cling; to not call it a bamboo staff is to turn away from the truth. One must not speak, nor remain silent.' Then he struck the ground once with his sitting mat, saying, 'This student is adding feet to a snake. I ask the Venerable Abbot to add flowers to the brocade.' The Master said, 'Being clever only makes you disliked.' The monk further said, 'I also hope that the Venerable Abbot can explain in detail.' The Master said, 'Be careful not to move your toes in your boots (referring to not overdoing things).' The monk said, 'Is there still a place to guide people?' The Master said, 'No.' The monk said, 'That's a little better.' The Master said, 'Change your eyes (change your perspective).' Then he said, 'To call it a bamboo staff is to cling; to not call it a bamboo staff is to turn away from the truth. One must not speak, nor remain silent. One must not think, nor speculate.' At such a time, even Śākyamuni Buddha (Śākyamuni Buddha) and Bodhidharma (Bodhidharma), though they have nostrils, have nowhere to breathe. Do you understand? Meeting the noble, one considers them lowly; meeting the lowly, one considers them noble. If you cling to nobility and lowliness, then you need to buy straw sandals and continue to practice. Therefore, it is said, 'One cannot seek with a discriminating mind, nor can one obtain with a non-discriminating mind. One cannot create with language, nor can one comprehend with silence.'
雖然如是。如天普蓋。似地普擎。全放全收。全殺全活。妙喜恁么道。也不離這個訊息。正如適來禪客。以坐具打地一般。乃拍禪床一下云。且道。明甚麼邊事。斯辰比丘了賢。為近體侍者。將俗家寄來衣物。估唱請老漢舉揚宗旨。莊嚴報地。可惜這兄弟。方始於竹篦子話。有個發明處。而今已是說前年話。一日問他。喚作竹篦則觸。不喚作竹篦則背如何。渠答不得。卻曰。望和尚為某作個方便指示。山僧向他道。爾是福州人。我說個喻子向爾。如將名品荔枝和皮殼。一時剝了。以手送在爾口邊。只是爾不解吞。渠聞之不覺失笑曰。和尚吞著即禍事。過得幾時。又問。他前日吞了底荔枝。只是爾不知滋味。渠曰。若知滋味。轉見禍事。我愛他這兩轉語。所謂從門入者不是家珍。信知宗師家無實法與人。且如世間工巧技藝有樣子便做得。若是這一解。須是自悟始得。得之於心應之於手。若未得個安樂處。一向求知見覓解會。這般雜毒才入心。如油入面。永取不出。縱取得出。亦費料理。此事如青天白日。元無障礙。卻被這些雜毒障卻。所以於法不得自在。老漢常愛真凈和尚道。如今人多是得個身心寂滅前後際斷。休去歇去一念萬年去。似古廟裡香爐去。冷湫湫地去。便為究竟。殊不知。卻被此勝妙境界障蔽。自己正知見
【現代漢語翻譯】 現代漢語譯本：即便如此，（佛法）就像天空普遍覆蓋，似大地普遍承載。完全放開，完全收回；完全殺滅，完全救活。妙喜（指妙喜宗本，禪宗大師）這樣說，也沒有離開這個訊息（指佛法的真諦）。正如剛才那位禪客，用坐具打地一樣。於是拍了一下禪床說：『那麼，說明的是什麼事？』斯辰比丘了賢，作為近身侍者，將俗家寄來的衣物，估價唱賣，請老漢（指說話者自己）來宣揚宗旨，莊嚴報答（施主）。可惜這位兄弟，剛剛在竹篦子（一種禪宗用具）的話頭，有所發明，而今已經是說前年的話了。一天問他：『叫做竹篦就觸犯（真理），不叫做竹篦就違背（真理），該怎麼辦？』他回答不上來，卻說：『希望和尚為我作個方便指示。』山僧（指說話者自己）對他說：『你是福州人，我說個比喻給你聽。就像把名品荔枝和皮殼，一時剝掉，用手送到你嘴邊，只是你不懂得吞下去。』他聽了不禁失笑說：『和尚吞下去就糟了。』過了些時，又問他：『他前些日子吞下去的荔枝，只是你不知道滋味。』他說：『如果知道滋味，反而更糟。』我喜歡他的這兩句轉語。所謂『從門入者不是家珍』，相信宗師家沒有實在的法給人。比如世間的工巧技藝，有樣子就能做出來。如果是這一解（指佛法），必須是自己領悟才能得到。得之於心，應之於手。如果還沒有得到個安樂處，一味地求知見，覓解會，這種雜毒一旦入心，就像油入面，永遠取不出來。縱然取出來，也要費一番料理。這件事就像*（原文如此，疑為『虛空』），原本沒有障礙，卻被這些雜毒障礙了。所以對於法不得自在。老漢常常喜歡真凈和尚說的話：『現在的人多是得到個身心寂滅，前後際斷，休去歇去，一念萬年去，像古廟裡香爐一樣，冷冷清清地去，就以為是究竟。殊不知，卻被此勝妙境界障蔽了自己的正知見。』 English version: Even so, (the Dharma) is like the sky universally covering, resembling the earth universally supporting. Completely releasing, completely收回; completely killing, completely enlivening. Miaoxi (referring to Miaoxi Zongben, a Chan master) said it this way, and he did not depart from this message (referring to the true meaning of the Dharma). Just like that Chan practitioner just now, striking the ground with a sitting mat. Then he slapped the Zen bed and said: 'So, what matter is being explained?' Śracana Bhikṣu Liaoxian, as an attendant, valued and sold the clothing sent from his secular family, asking this old man (referring to the speaker himself) to proclaim the purpose and solemnly repay (the benefactor). It's a pity that this brother, who had just made some discoveries in the topic of the bamboo whisk (a Chan implement), is now talking about things from years ago. One day, I asked him: 'Calling it a bamboo whisk violates (the truth), not calling it a bamboo whisk goes against (the truth), what should be done?' He couldn't answer, but said: 'I hope the monk can give me a convenient instruction.' This mountain monk (referring to the speaker himself) said to him: 'You are from Fuzhou, I'll tell you a metaphor. It's like peeling the famous lychee and its skin all at once, and sending it to your mouth with your hand, but you don't know how to swallow it.' Hearing this, he couldn't help but laugh and say: 'If the monk swallows it, it would be terrible.' After some time, I asked him again: 'The lychee he swallowed some days ago, it's just that you don't know the taste.' He said: 'If you know the taste, it would be even worse.' I like these two turning phrases of his. As the saying goes, 'What enters through the door is not a family treasure.' I believe that there is no real Dharma to give to people in the house of a master. For example, worldly skillful arts and crafts can be made if there is a pattern. If it is this understanding (referring to the Dharma), it must be obtained through self-realization. Obtain it in the heart, respond with the hand. If you have not yet obtained a place of peace and joy, and you are only seeking knowledge and understanding, once this kind of mixed poison enters the heart, it is like oil entering flour, and it can never be taken out. Even if it is taken out, it will take some effort to deal with. This matter is like * (the original text is like this, suspected to be 'emptiness'), originally without obstacles, but it is obstructed by these mixed poisons. Therefore, one is not free with the Dharma. This old man often likes what the monk Zhenjing said: 'Nowadays, many people obtain a state of body and mind寂滅(jímiè, extinction), the front and back boundaries are cut off, rest and cease, one thought for ten thousand years, like an incense burner in an ancient temple, going away coldly and quietly, and think that it is the ultimate. Little do they know that their own right knowledge and views are obscured by this wonderful state.'
【English Translation】 English version: Even so, (the Dharma) is like the sky universally covering, resembling the earth universally supporting. Completely releasing, completely收回; completely killing, completely enlivening. Miaoxi (referring to Miaoxi Zongben, a Chan master) said it this way, and he did not depart from this message (referring to the true meaning of the Dharma). Just like that Chan practitioner just now, striking the ground with a sitting mat. Then he slapped the Zen bed and said: 'So, what matter is being explained?' Śracana Bhikṣu Liaoxian, as an attendant, valued and sold the clothing sent from his secular family, asking this old man (referring to the speaker himself) to proclaim the purpose and solemnly repay (the benefactor). It's a pity that this brother, who had just made some discoveries in the topic of the bamboo whisk (a Chan implement), is now talking about things from years ago. One day, I asked him: 'Calling it a bamboo whisk violates (the truth), not calling it a bamboo whisk goes against (the truth), what should be done?' He couldn't answer, but said: 'I hope the monk can give me a convenient instruction.' This mountain monk (referring to the speaker himself) said to him: 'You are from Fuzhou, I'll tell you a metaphor. It's like peeling the famous lychee and its skin all at once, and sending it to your mouth with your hand, but you don't know how to swallow it.' Hearing this, he couldn't help but laugh and say: 'If the monk swallows it, it would be terrible.' After some time, I asked him again: 'The lychee he swallowed some days ago, it's just that you don't know the taste.' He said: 'If you know the taste, it would be even worse.' I like these two turning phrases of his. As the saying goes, 'What enters through the door is not a family treasure.' I believe that there is no real Dharma to give to people in the house of a master. For example, worldly skillful arts and crafts can be made if there is a pattern. If it is this understanding (referring to the Dharma), it must be obtained through self-realization. Obtain it in the heart, respond with the hand. If you have not yet obtained a place of peace and joy, and you are only seeking knowledge and understanding, once this kind of mixed poison enters the heart, it is like oil entering flour, and it can never be taken out. Even if it is taken out, it will take some effort to deal with. This matter is like **** (the original text is like this, suspected to be 'emptiness'), originally without obstacles, but it is obstructed by these mixed poisons. Therefore, one is not free with the Dharma. This old man often likes what the monk Zhenjing said: 'Nowadays, many people obtain a state of body and mind 寂滅(jímiè, extinction), the front and back boundaries are cut off, rest and cease, one thought for ten thousand years, like an incense burner in an ancient temple, going away coldly and quietly, and think that it is the ultimate. Little do they know that their own right knowledge and views are obscured by this wonderful state.'
不能現前。神通光明不能發露。或又執個一切平常心是道。以為極則。天是天地是地。山是山水是水。僧是僧俗是俗。大盡三十日。小盡二十九。凡百施為。須要平常一路子以為穩當。定將去合將去。更不敢別移一步。怕墮坑落塹。長時一似雙盲人行路。一條拄杖子寸步拋不得。緊把著憑將去。步步依倚。一日若道眼溪開。頓覺前非。拋卻杖子。撒開兩手。十方蕩蕩。七縱八橫。東西南北。無可不可。到這裡方得自在。如今人能有幾個放得杖撒得手。昔因真凈和尚新開語錄。其時我老和尚在五祖堂中。作首座。五祖一日廊下見僧。把一冊文字。祖曰。爾手中是甚文字。僧曰。是真凈和尚語錄。祖遂取讀。即讚歎曰。慚愧末世中有恁地尊宿。乃喚首座。我老和尚時在後架洗襪。聞呼很忙走出來。祖曰。我得一本文字。不可思議。所謂善說法要。爾試看。休去歇去。一念萬年。前後際斷。諸方如今有幾個得到這田地。他卻喚作勝妙境界。舊時寶峰有個廣道者。便是這般人一個渾身都不理會。都不見有世間事。世間塵勞昧他不得。雖然恁么。卻被這勝妙境界障卻道眼。須知到一念不生前後際斷處。正要尊宿。如水潦和尚。因采藤次。問馬祖曰。如何是祖師西來意。祖曰。近前來向爾道。水潦才近前。馬祖當胸一蹋蹋倒。水潦
【現代漢語翻譯】 現代漢語譯本 不能立即顯現。神通光明無法展現。或者又執著於一切平常心即是道，以此為最高境界。天就是天，地就是地，山是山，水是水，僧是僧，俗是俗。大月三十天，小月二十九天。一切所作所為，必須遵循平常的道路才覺得穩妥。總是用固定的模式去套用，不敢有絲毫改變，害怕掉入陷阱。長久以來就像盲人走路一樣，一根枴杖寸步不離，緊緊抓住，完全依賴它，步步依附。一旦有一天道眼開啟，就會立刻醒悟之前的錯誤，拋棄枴杖，放開雙手，十方廣闊無垠，縱橫馳騁，東西南北，無所不可。到了這種境界才能獲得真正的自在。現在的人有幾個能夠放下枴杖，撒開雙手呢？ 過去，真凈和尚新出版了語錄。當時我的老和尚在五祖寺的禪堂中擔任首座。五祖有一天在走廊下看見一個僧人拿著一本書。五祖問：『你手中是什麼書？』僧人回答：『是真凈和尚的語錄。』五祖於是拿過來閱讀，讚歎道：『慚愧啊，末法時代竟然有這樣的高僧大德。』於是叫來首座。當時我的老和尚正在後院洗襪子，聽到呼喚，急忙跑出來。五祖說：『我得到一本不可思議的書，真是善於說法啊。你試試看。』『休去歇去，一念萬年，前後際斷。』現在各地的禪師有幾個能達到這種境界？他們卻把它叫做勝妙境界。 以前寶峰寺有個廣道者，就是這樣的人，全身心都不理會世事，看不到世間的塵勞，世間的塵勞迷惑不了他。雖然如此，卻被這勝妙境界遮蔽了道眼。須知到達一念不生、前後際斷的境界，正需要像水潦和尚那樣的人。有一次，水潦和尚在采藤的時候，問馬祖道：『如何是祖師西來意？』馬祖說：『你近前來，我告訴你。』水潦剛一靠近，馬祖就當胸一腳把他踢倒。
【English Translation】 English version It cannot manifest immediately. The supernatural power and light cannot be revealed. Or, they cling to the idea that the ordinary mind is the Dao (the Way), considering it the ultimate. Heaven is heaven, earth is earth, mountains are mountains, water is water, monks are monks, and laypeople are laypeople. A long month has thirty days, and a short month has twenty-nine. In all actions, one must follow the ordinary path to feel secure. They always use a fixed pattern to apply, daring not to change in the slightest, fearing falling into a pit. For a long time, it's like a blind person walking, a cane inseparable, holding it tightly, relying on it completely, step by step. Once the Dao-eye opens one day, they will immediately realize their previous mistakes, abandon the cane, and let go of their hands. The ten directions are vast and boundless, moving freely in all directions, east, west, north, and south, nothing is impossible. Only in this state can one attain true freedom. How many people today can put down the cane and let go of their hands? In the past, when Venerable Zhenjing (True Purity) newly published his recorded sayings (yulu), my old master was serving as the head monk (shouzuo) in the meditation hall of the Fifth Patriarch Temple (Wuzu Si). One day, the Fifth Patriarch (Wuzu) saw a monk in the corridor holding a book. The Fifth Patriarch asked, 'What book do you have in your hand?' The monk replied, 'It is the recorded sayings of Venerable Zhenjing.' The Fifth Patriarch then took it and read it, praising, 'Ashamed, in this degenerate age, there are such eminent monks.' Then he called the head monk. At that time, my old master was washing socks in the backyard, and hearing the call, he hurried out. The Fifth Patriarch said, 'I have obtained an incredible book, truly skilled in expounding the Dharma. Try to look at it.' 'Cease and rest, one thought is ten thousand years, the beginning and end are cut off.' How many Chan masters in various places today can reach this state? They call it a wonderful state. In the past, there was a Guangdao (Vast Path) at Baofeng Temple (Treasure Peak Temple), who was such a person, wholeheartedly disregarding worldly affairs, unable to see the dust and toil of the world, and the dust and toil of the world could not delude him. Although this was the case, his Dao-eye was obscured by this wonderful state. Know that reaching the state where one thought does not arise and the beginning and end are cut off requires someone like Venerable Shuiliao (Watery Mire). Once, when Shuiliao was gathering vines, he asked Mazu (Patriarch Ma), 'What is the meaning of the Patriarch's coming from the West?' Mazu said, 'Come closer, and I will tell you.' As soon as Shuiliao approached, Mazu kicked him in the chest, knocking him down.
忽然大悟。不覺起來呵呵大笑。祖曰。爾見個甚麼道理。潦曰。百千法門無量妙義。只向一毛頭上。便識得根源去。這個教中。謂之入流亡所。所入既寂。動靜二相。瞭然不生。才得個入處。便亡了定相。定相既亡。不墮有為。不墮無為。動靜二相瞭然不生。便是觀音入理之門。他既悟了。便打開自己庫藏。運出自己家珍。乃曰。百千法門無量妙義。只向一毛頭上。便識得根源去。又呵呵大笑。馬祖知他已到這個田地更不採他。亦無後語。後來住水潦庵。禪和家來參。他有百十眾。才舉揚便賣弄這一蹋云。自從一吃馬師蹋。直至而今笑不休。渠又何曾有峰巒疊翠澗水潺湲岸柳含煙庭華笑日鶯啼喬木蝶舞芳叢底說話來。只道。自從一吃馬師蹋。直至而今笑不休。這個便是第一個入流亡所動靜二相瞭然不生底樣子。又不見雲門問洞山。近離甚處。山曰。查渡。門曰。夏在甚處。山曰。湖南報慈。門曰。幾時離彼山。曰八月二十五。門曰。放爾三頓棒。古人淳樸據實祇對。自言。我此回實從查渡來。有甚麼過。便道。放我三頓棒。大丈夫漢。須共這老漢理會始得。至明日便去問曰。昨日蒙和尚放三頓棒。未審過在甚麼處。問曰。飯袋子。江西湖南。便恁么去。洞山忽然大悟。更無訊息可通。亦無道理可拈出。只禮拜而已。既
悟了。便打開自己庫藏。運出自己家珍。乃曰。他後向無人煙處住個草菴。不蓄一粒米。不種一莖菜。接待十方往來。盡與伊出卻釘拔卻楔。拈卻炙脂帽子。脫卻鶻臭布衫。教伊灑灑地作個衲僧。豈不俊哉。雲門曰。爾身如椰子大。開得許大口。這個是第二個入流亡所動靜二相瞭然不生底樣子。又鼓山晏國師在雪峰多年。一日雪峰知其緣熟。忽起搊住曰。是甚麼。晏釋然了悟。唯舉手搖曳而已。峰曰。子作道理耶。晏曰。何道理之有。後來楊大年收在傳燈錄中。謂之亡其了心。此是第三個入流亡所動靜二相瞭然不生底樣子。又灌溪和尚。一日見臨濟。濟下繩床才擒住。溪便云。領領。這個是第四個入流亡所動靜二相瞭然不生底樣子。這個說似人不得。傳授人不得。老漢十七年參也。曾零零碎碎悟來。雲門下也理會得些子。曹洞下也理會得些子。只是不能得前後際斷。後來在京師天寧。見老和尚升堂。舉僧問雲門。如何是諸佛出身處。門曰。東山水上行。若是天寧即不然。如何是諸佛出身處。薰風自南來殿閣生微涼。向這裡忽然前後際斷。譬如一綟亂絲將刀一截截斷相似。當時通身汗出。雖然動相不生。卻坐在凈裸裸處得。一日去入室。老和尚曰。也不易爾到這個田地。可惜爾死了不能活。不疑言句。是為大病。不見道
【現代漢語翻譯】 現代漢語譯本 悟了，便打開自己的庫藏，拿出自己珍藏的寶貝，說道：『以後我要在荒無人煙的地方搭個草菴，不儲存一粒米，不種一棵菜，接待來自十方的僧人，完全幫他們去除煩惱，拔掉障礙，拿掉那些油膩的帽子，脫掉那沾染俗氣的僧衣，讓他們灑脫地做一個真正的僧人，豈不美哉！』雲門（Yunmen，禪宗大師）說：『你身子像椰子那麼大，卻張開這麼大的嘴。』這是第二個入流（ru liu，佛教修行階段，指進入聖者之流）亡所（wang suo，失去執著）動靜二相瞭然不生（dong jing er xiang liao ran bu sheng，對動與靜的二元對立不再執著）的樣子。 鼓山晏國師（Gushan Yan Guoshi，禪宗大師）在雪峰（Xuefeng，山名，寺廟名）多年。一日，雪峰知道他開悟的機緣成熟，忽然抓住他說：『是什麼？』晏釋然開悟，只是舉手搖動而已。雪峰說：『你是在講道理嗎？』晏說：『有什麼道理可講？』後來楊大年（Yang Danian，人名）收錄在《傳燈錄》中，稱之為亡其了心（wang qi liao xin，失去分別之心）。這是第三個入流亡所動靜二相瞭然不生的樣子。 灌溪和尚（Guanxi Heshang，禪宗大師）一日見到臨濟（Linji，禪宗大師），臨濟走下繩床才抓住他，灌溪便說：『領領（ling ling，明白，領會）！』這是第四個入流亡所動靜二相瞭然不生的樣子。 這個道理說給別人聽，別人也無法理解，傳授給別人，別人也無法領會。我老漢十七年參禪，也曾零零碎碎地有所領悟，在雲門那裡也理解了一些，在曹洞（Caodong，禪宗流派）那裡也理解了一些，只是不能做到前後際斷（qian hou ji duan，斷絕過去與未來的念頭）。後來在京師天寧寺（Tianning Temple，寺廟名），見到老和尚升座說法，舉了一個僧人問雲門的話：『如何是諸佛出身處（ru he shi zhu fo chu shen chu，什麼是諸佛的本源之處）？』雲門回答說：『東山水上行（dong shan shui shang xing，在東山的水上行走）。』如果是天寧寺，我就不會這樣回答。如何是諸佛出身處？薰風自南來，殿閣生微涼（xun feng zi nan lai, dian ge sheng wei liang，和煦的南風吹來，殿閣里感到一絲涼意）。在這裡忽然前後際斷，譬如一團亂絲用刀一截截地截斷一樣，當時通身汗出。雖然動相不生，卻安住在凈裸裸處（jing luo luo chu，清凈無染之處）。一日去入室請教，老和尚說：『你到這個田地也不容易啊，可惜你死了不能活。』不懷疑言句，是為大病（bu huai yan ju, shi wei da bing，執著于語言文字，是為大病）。不見道
【English Translation】 English version Having awakened, he opened his own treasury and brought out his own cherished treasures, saying: 'In the future, I will live in a thatched hut in a desolate place, storing not a single grain of rice, planting not a single vegetable, receiving monks from all directions, completely helping them to remove their afflictions, pulling out their obstacles, taking off those greasy hats, and removing those worldly robes, so that they can freely and genuinely be monks. Wouldn't that be wonderful!' Yunmen (Yunmen, a Chan master) said: 'Your body is as big as a coconut, yet you open such a big mouth.' This is the second appearance of entering the stream (ru liu, a stage of Buddhist practice, referring to entering the stream of the saints), losing attachment (wang suo), and the arising of stillness and movement being clearly understood and not arising (dong jing er xiang liao ran bu sheng, no longer attached to the duality of movement and stillness). National Teacher Yan of Gushan (Gushan Yan Guoshi, a Chan master) stayed at Xuefeng (Xuefeng, mountain name, temple name) for many years. One day, Xuefeng knew that the opportunity for his enlightenment had matured, and suddenly grabbed him, saying: 'What is it?' Yan awakened with relief, simply raising his hand and shaking it. Xuefeng said: 'Are you explaining a principle?' Yan said: 'What principle is there to explain?' Later, Yang Danian (Yang Danian, a person's name) included it in the 'Transmission of the Lamp', calling it losing the discriminating mind (wang qi liao xin, losing the mind of discrimination). This is the third appearance of entering the stream, losing attachment, and the arising of stillness and movement being clearly understood and not arising. One day, the monk Guanxi (Guanxi Heshang, a Chan master) saw Linji (Linji, a Chan master). Linji stepped down from the rope bed and grabbed him, and Guanxi said: 'Understand, understand (ling ling, understand, comprehend)!' This is the fourth appearance of entering the stream, losing attachment, and the arising of stillness and movement being clearly understood and not arising. This principle cannot be understood by telling it to others, nor can it be comprehended by transmitting it to others. I, this old man, have practiced Chan for seventeen years, and have also had fragmented understandings. I have understood some things at Yunmen's place, and I have understood some things at Caodong's (Caodong, a Chan school) place, but I have not been able to achieve the severance of past and future (qian hou ji duan, cutting off thoughts of the past and future). Later, at Tianning Temple (Tianning Temple, temple name) in the capital, I saw the old monk ascend the seat to preach, citing a monk's question to Yunmen: 'What is the place from which all Buddhas originate (ru he shi zhu fo chu shen chu, what is the origin of all Buddhas)?' Yunmen replied: 'Walking on the water of Dongshan (dong shan shui shang xing, walking on the water of Dongshan).' If it were Tianning Temple, I would not answer like that. What is the place from which all Buddhas originate? A gentle breeze comes from the south, and a slight coolness arises in the halls (xun feng zi nan lai, dian ge sheng wei liang, a gentle south wind blows, and a slight coolness is felt in the halls). Here, suddenly, the past and future are severed, like a tangled mess of silk being cut off piece by piece with a knife. At that time, sweat poured out all over my body. Although the appearance of movement does not arise, I dwell in a state of pure nakedness (jing luo luo chu, a state of pure and undefiled). One day, I went to ask for instruction in the abbot's room, and the old monk said: 'It is not easy for you to reach this state, but it is a pity that you are dead and cannot live.' Not doubting words is a great sickness (bu huai yan ju, shi wei da bing, clinging to words and phrases is a great sickness). Don't you see
。懸崖撒手自肯承當。絕後再蘇欺君不得。須信有這個道理。老漢自言。我只據如今得處。已是快活。更不能理會得也。老和尚卻令我在擇木寮作不厘務。侍者每日同士大夫。須得三四回入室。只舉有句無句如藤倚樹。才開口便道。不是。如是半年間。只管參。一日同諸官員在方丈藥石次。我只把箸在手。都忘了吃食。老和尚曰。這漢參得黃楊木禪。卻倒縮去。我遂說個譬喻曰。和尚。這個道理。恰如狗看著熱油鐺相似。要舐又舐。不得。要舍又捨不得。老和尚曰。爾喻得極好。只這個便是金剛圈栗棘蓬。一日因問老和尚。見說。和尚當時在五祖。曾門這個話。不知五祖和尚如何答。和尚不肯說。老漢曰。和尚當時不可獨自問。須對大眾前問。如今說又何妨。老和尚乃曰。我問。有句無句如藤倚樹時如何。祖曰。描也描不成。畫也畫不就。又問。忽遇樹倒藤枯時如何。祖曰。相隨來也。老漢才聞舉便理會得。乃曰。某會也。老和尚曰。只恐爾透公案未得。老漢曰。請和尚舉。老和尚遂連舉一絡索誵訛公案。被我三轉兩轉截斷。如個太平無事時得路便行更無滯礙。老和尚曰。如今方知道。我不謾爾。我既會了。卻倒疑著幾個禪頭。乃問老和尚。老和尚曰。我個禪如大海相似。是爾將得個大海來。傾取去始得。若只將得缽
【現代漢語翻譯】 現代漢語譯本： 懸崖撒手，自然肯承擔。（意指在最危險的境地，也要有承擔一切的勇氣。）絕後再蘇，欺騙君王是絕對不行的。（意指即使死而復生，也不能欺騙君王，強調誠信的重要性。）一定要相信有這個道理。 老漢自言：『我只根據現在得到的，就已經很快樂了，再也不能理解其他的了。』老和尚卻讓我在擇木寮做不厘務（指一種職務）。侍者每天同士大夫（指官員）一起，必須三四次進入內室，只舉『有句無句如藤倚樹』（指一種禪宗的提問方式，類似於藤蔓依附樹木）的話頭，才開口就說：『不是。』這樣過了半年，只是不斷地參悟。一天，同各位官員在方丈（指寺院住持的住所）用藥石（指晚餐）的時候，我只是拿著筷子在手裡，都忘了吃東西。老和尚說：『這人蔘悟得像黃楊木禪一樣，反而倒退了。』我於是說了一個比喻：『和尚，這個道理，恰如狗看著熱油鍋一樣，想要舔又舔不到，想要捨棄又捨不得。』老和尚說：『你比喻得極好，這就是金剛圈、栗棘蓬（都指難以擺脫的困境）。』 一天，我問老和尚：『聽說，和尚您當時在五祖（指禪宗五祖弘忍大師）那裡，曾經問過這句話，不知道五祖和尚是如何回答的？』和尚不肯說。老漢說：『和尚您當時不可能獨自問，必須當著大眾的面問，現在說又有什麼妨礙呢？』老和尚才說：『我問：『有句無句如藤倚樹時如何？』祖師說：『描也描不成，畫也畫不就。』又問：『忽遇樹倒藤枯時如何？』祖師說：『相隨來也。』（意指生死相隨，不離不棄。）』老漢才聽到就理解了，於是說：『我明白了。』老和尚說：『只怕你透徹公案（指禪宗的案例）還不夠。』老漢說：『請和尚舉例。』老和尚於是接連舉了一大堆錯訛的公案，被我三轉兩轉就截斷了，如同太平無事的時候，得路就走，更沒有阻礙。老和尚說：『現在才知道，我沒有欺騙你。』 我既然明白了，卻反而懷疑著幾個禪頭（指禪宗的見解）。於是問老和尚。老和尚說：『我的禪如大海一樣，是要你拿來整個大海，傾倒進去才可以，如果只拿來缽（指盛飯的器具）』
【English Translation】 English version: 'Releasing the hand from the cliff, one naturally accepts the responsibility.' (Meaning that in the most dangerous situation, one must have the courage to take on everything.) 'To be revived after death and deceive the ruler is absolutely unacceptable.' (Meaning that even if one comes back to life, one cannot deceive the ruler, emphasizing the importance of integrity.) 'One must believe in this principle.' The old man said to himself, 'I am already happy based on what I have now, and I can no longer understand anything else.' The old monk, however, had me work in the Zemu Lodge doing 'Buli Wu' (referring to a type of duty). The attendant had to enter the inner room three or four times a day with the officials, only raising the topic of 'With or without a phrase, like a vine relying on a tree' (referring to a Zen question method, similar to a vine clinging to a tree), and as soon as he opened his mouth, he would say, 'No.' After half a year of this, he just kept contemplating. One day, while having 'Yaoshi' (referring to dinner) with the officials in the abbot's room (referring to the residence of the abbot of the monastery), I just held the chopsticks in my hand and forgot to eat. The old monk said, 'This man contemplates like a boxwood Zen, but instead regresses.' So I said an analogy, 'Monk, this principle is just like a dog looking at a hot oil pan, wanting to lick it but unable to, wanting to give it up but unable to.' The old monk said, 'Your analogy is excellent, this is the Vajra circle, the chestnut hedgehog (both referring to difficult situations to get rid of).' One day, I asked the old monk, 'I heard that you, monk, were at the Fifth Patriarch (referring to the Fifth Zen Patriarch Hongren) at that time, and once asked this question. I don't know how the Fifth Patriarch answered?' The monk refused to say. The old man said, 'It was impossible for you to ask alone at that time, you must have asked in front of everyone, what harm is there in saying it now?' The old monk then said, 'I asked, 'What is it like when there is a phrase or no phrase, like a vine relying on a tree?' The Patriarch said, 'It cannot be described, it cannot be painted.' I also asked, 'What if the tree falls and the vine withers?' The Patriarch said, 'They come together.' (Meaning that life and death follow each other, inseparable.)' The old man understood as soon as he heard it, and then said, 'I understand.' The old monk said, 'I'm afraid you haven't thoroughly understood the Koan (referring to Zen cases) yet.' The old man said, 'Please give an example, monk.' The old monk then gave a series of erroneous Koans, which I cut off in three or two turns, just like in a time of peace, when you get on the road, you go without hindrance. The old monk said, 'Now I know that I have not deceived you.' Now that I understand, I am instead suspicious of a few Zen heads (referring to Zen insights). So I asked the old monk. The old monk said, 'My Zen is like the ocean, it requires you to bring the entire ocean and pour it in, but if you only bring a bowl (referring to a container for rice)'
盂來。盛得些子去便休。是爾器量只如此。教我怎奈何。能有幾個得到爾田地。舊時只有一個璟上座。與爾一般。只是死了。過得幾時。便舉。我立僧後來在云居首座寮。夜間常與兄弟入室。老和尚愛來聽。有時入室了。卻上方丈。見老和尚。同在火爐頭坐。老和尚曰。或有個禪和子。得似老僧。爾又如何支遣。老漢曰。何幸如之。正如東坡說作劊子得一個肥漢剮。我卻倒與老和尚入室。被我拶得上壁。老和尚呵呵大笑。思量這老和尚。粉骨碎身亦未能報得。因禮上座聲老漢舉。福州人吃荔枝。有個瞥地處。所以說到這裡。這兄弟在叢林中。規行矩步。無衲子之過。可惜尺頭短。然打個觔斗出來。決定昧他不得。有一則古話。舉似大眾。教中道。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝。後來湛堂和尚頌曰。老胡徹底老婆心。為阿難陀意轉深。韓幹馬嘶青草渡。戴嵩牛臥綠楊陰。妙喜亦有個頌子。雖不甚文彩。卻不在湛堂之下。
荒田無人耕。耕著有人爭。 無風荷葉動。決定有魚行。
師紹興二十六年。三月十一日。于臨江軍新淦縣東山寺。被旨還僧。謝恩罷。拈香祝聖畢。乃就座云。青氈本是吾家物。今日重還舊日僧。珍重聖恩何以報。萬年
【現代漢語翻譯】 現代漢語譯本 盂來（人名）。盛得些許就停止，是你的器量只有這樣，教我如何是好？能有幾個人達到你的境界？以前只有一個璟上座（人名），和你一樣，只是已經去世了。過了多久，便被提起。我立僧（人名）後來在云居（地名）首座寮（僧人住所）。夜間常與同門入室請教，老和尚（指住持）喜歡來聽。有時入室后，卻又去方丈室（住持住所）拜見老和尚，一同在火爐旁坐著。老和尚說：『如果有個禪和子（修行人），像老僧一樣，你又如何應對？』老漢（立僧自稱）說：『何其有幸！正如蘇東坡（人名）所說，做劊子手得到一個肥壯的漢子來宰割。』我卻反過來與老和尚入室討論，被我逼得靠在墻上。老和尚哈哈大笑。思量這位老和尚，即使粉身碎骨也無法報答他的恩情。因此，禮上座（人名）說，老漢舉例說：福州人吃荔枝，有個特別之處。所以說到這裡，這位同門在叢林中，行為舉止都合乎規矩，沒有修行人的過失，可惜見識不夠廣闊。然而，如果能打破常規，必定無法隱瞞他的真實水平。有一則古話，說給大家聽。教中說：『我未見之時，為何不見我未見之處？若能見到不見之處，自然不是那不見之相。若不能見到我未見之地，自然不是外物，又怎能說不是你呢？』後來湛堂和尚（人名）頌曰：『老胡（指達摩祖師）徹底是老婆心腸，為阿難陀（佛陀弟子）用意至深。韓幹（唐代畫家）的馬在青草渡口嘶鳴，戴嵩（唐代畫家）的牛臥在綠楊樹蔭下。』妙喜（人名，即本文作者）也有個頌子，雖然不甚文采，卻不在湛堂之下。
荒田無人耕，耕著有人爭。 無風荷葉動，決定有魚行。
師父在紹興二十六年三月十一日，于臨江軍新淦縣東山寺，奉旨還俗。謝恩完畢，拈香祝聖后，便就座說：『青氈（僧人坐墊）本來就是我家的東西，今天重新歸還給以前的出家人。珍重聖恩，要如何報答？祝願萬年太平！』
【English Translation】 English version Menglai (person's name). It's enough to take just a little; your capacity is only this much. What can I do? How many people can reach your level? In the past, there was only Upasaka Jing (person's name), who was like you, but he has already passed away. After some time, it was brought up. I, Liseng (person's name), later stayed in the chief seat's quarters at Yunju (place name). At night, I often went into the room with my fellow disciples. The old abbot (referring to the head monk) liked to come and listen. Sometimes, after entering the room, I would go to the abbot's room and see the old abbot, sitting together by the stove. The old abbot said, 'If there is a Chan practitioner who is like this old monk, how would you deal with him?' I, the old man (Liseng referring to himself), said, 'How fortunate! It's just like what Su Dongpo (person's name) said, a butcher getting a fat man to slaughter.' But I turned around and discussed with the old abbot in the room, and I cornered him against the wall. The old abbot laughed heartily. Thinking of this old abbot, even if I were to grind my bones to dust, I still wouldn't be able to repay his kindness. Therefore, Upasaka Li (person's name) said, the old man cited the example: People in Fuzhou eat lychees, and there's something special about it. So, speaking of this, this fellow disciple in the monastery, his behavior is in accordance with the rules, without the faults of a practitioner, but it's a pity that his vision is not broad enough. However, if he can break the routine, he definitely cannot hide his true level. There is an ancient saying, I'll tell everyone. The teachings say, 'When I do not see, why do you not see where I do not see? If you can see where you do not see, naturally it is not the appearance of not seeing. If you cannot see the place where I do not see, naturally it is not an external object, so how can you say it is not you?' Later, Monk Zhentang (person's name) praised: 'Old Hu (referring to Bodhidharma) is thoroughly a woman's heart, his intention for Ananda (Buddha's disciple) is very deep. Han Gan's (Tang Dynasty painter) horse neighs at the green grass crossing, Dai Song's (Tang Dynasty painter) ox lies in the shade of the green willow.' Miaoxi (person's name, the author of this text) also has a praise, although not very literary, it is not below Zhentang's.
The barren field is not plowed, but when it is plowed, people compete for it. When the lotus leaf moves without wind, there must be fish swimming.
On the eleventh day of the third month of the twenty-sixth year of Shaoxing, the master, at Dongshan Temple in Xingan County, Linjiang Army, was ordered to return to lay life. After thanking the emperor and offering incense to pray for blessings, he took his seat and said, 'The blue felt (monk's cushion) was originally my family's property, and today it is returned to the former monk. How can I repay this precious imperial grace? May there be ten thousand years of peace!'
松上一枝藤。遂拈起拄杖云。一枝藤在這裡。且報恩一句作么生道。若也道得。粉骨碎身未足酬一句瞭然超百億其或未然。山僧不免為諸人道破。
長將日月為天眼。 指出須彌作壽山。
新淦縣眾官。請普說。僧問。聖恩已受。僧相再圓。學人上來。乞師指示重新底佛法。師云。雨過溪光澹。云開岳色新。進云。恁么則龍圖增久固。佛日轉光輝。師云。一道舊行路。高下自分明。進云。只如大顛叩齒。韓文公直下知歸。黃檗安名。裴相國便知落處。未審和尚今日與知縣朝議相見。有何指示。師云。兩眼對兩眼。進云。莫便是指示也無。師云。一任鉆龜打瓦。僧禮拜。師乃云。問得亦好不問更親。何故。聲前一路千聖不傳。學者勞形如猿捉影。可中有個英靈漢。恁么不恁么聊聞舉著剔起便行。猶在葛藤窠里。直得內無所證外無所修。似地擎山。如石含玉。亦未是衲僧放身命處。若也知得。塵塵唸唸皆無空闕。折旋俯仰盡在其中。正當恁么時。畢竟是誰家風月。還委悉么。千聖不知何處去。倚天長劍逼人寒。復云。這個是知縣朝議。今日率諸同官。洎寄居賢士大夫。同來隨喜宗杲披剃。請說法底意旨此一段因緣。問佛有因。況宗杲自居衡梅。首尾十七年。今日不覺不知。一來新淦。同此法會。豈非前報世中曾在
【現代漢語翻譯】 現代漢語譯本 一根藤蔓纏繞在松樹枝上。於是拿起拄杖說：『一根藤蔓就在這裡。且說一句報恩的話怎麼說？』如果說得出來，粉身碎骨也難以報答一句『瞭然超百億』。如果說不出來，老衲我不妨為諸位說破。
長久地將日月作為天眼， 指出須彌山作為長壽的山。
新淦縣的眾位官員，請我普遍說法。僧人問道：『聖上的恩澤已經領受，僧人的面貌再次圓滿。學人上來，懇請師父指示重新開始的佛法。』師父說：『雨後溪水清澈，陽光照耀下的山色清新。』僧人進一步說：『如此說來，龍圖閣的功業更加長久穩固，佛日的輝光更加燦爛。』師父說：『一條舊有的道路，高低之處自己分明。』僧人進一步說：『正如大顛和尚叩齒，韓愈立刻明白歸宿；黃檗禪師安立名號，裴休宰相便知道落腳之處。不知和尚今天與知縣朝議相見，有什麼指示？』師父說：『兩眼對著兩眼。』僧人進一步說：『莫非這就是指示嗎？』師父說：『任憑你們鉆龜打瓦（比喻徒勞無功）。』僧人禮拜。師父於是說：『問得也好，不問更親切。為什麼？』聲音出現之前的那條道路，千聖都不傳授。學者勞神費力，就像猿猴捉影子。可其中有個英靈的人，這樣也好，不這樣也好，稍微聽到提起就立刻行動。仍然還在葛藤窠里（比喻糾纏不清）。要達到內心無所證悟，外在無所修行，像大地托著山，像石頭含著玉，也還不是衲僧安身立命的地方。如果能夠明白，塵塵唸唸都沒有空缺，一舉一動都在其中。正當這個時候，究竟是誰家的風月？還明白嗎？千聖不知到哪裡去了，倚天的長劍逼人寒冷。』又說：『這位是知縣朝議，今天率領各位同僚，以及寄居在此的賢士大夫，一同來隨喜宗杲剃度，請我說法的意旨。這一段因緣，問佛有因。況且宗杲我自從居住在衡山、梅山一帶，首尾十七年。今天不知不覺，一來新淦，同此法會，豈非前世中曾經有過的緣分嗎？』
【English Translation】 English version A vine clings to a pine branch. Thereupon, I pick up my staff and say, 'A vine is right here. Now, how would you express a word of gratitude?' If you can say it, crushing bones and pulverizing the body would still be insufficient to repay the phrase 'clearly surpassing hundreds of millions.' If you cannot, this old monk will not hesitate to reveal it for you all.
Constantly taking the sun and moon as heavenly eyes, Pointing out Mount Sumeru (mythical cosmic mountain) as a mountain of longevity.
The officials of Xingan County request a general Dharma talk. A monk asks, 'The Emperor's grace has been received, and the monk's appearance is once again complete. This student comes forward, requesting the master to instruct on the renewed Buddha-dharma.' The master says, 'After the rain, the stream's light is clear; when the clouds part, the mountain's colors are fresh.' The monk further says, 'In that case, may the achievements of the Longtu Pavilion (imperial library) be ever lasting and firm, and may the Buddha's sun shine ever brighter.' The master says, 'An old path, the high and low points are naturally distinct.' The monk further says, 'Just as Daidian (Zen monk) knocked his teeth, Han Yu (Tang dynasty scholar) immediately understood where to return; Huangbo (Zen master) established a name, and Prime Minister Pei Xiu (Tang dynasty official) knew where to settle. I wonder what instructions the master has today in meeting with the County Magistrate Chao Yi?' The master says, 'Two eyes facing two eyes.' The monk further says, 'Could that be the instruction?' The master says, 'Let you drill the tortoise shell and strike the tile (metaphor for futile effort).' The monk bows. The master then says, 'Asking is good, not asking is even closer. Why? The path before sound, a thousand sages do not transmit. Scholars labor in vain, like monkeys grasping at shadows. But within there is a heroic spirit, whether it is like this or not like this, upon hearing it mentioned, they immediately act. Still, they are in the kudzu vine thicket (entangled in complications). To reach the point where there is no inner attainment and no outer cultivation, like the earth supporting the mountain, like a stone containing jade, is still not the place where a monk can settle their life. If you can understand, every dust and every thought is without emptiness, every movement and every glance is within it. Right at this moment, whose scenery is it after all? Do you understand? A thousand sages do not know where they have gone; the sky-reaching sword chills people.' Again, he says, 'This is County Magistrate Chao Yi, who today leads his colleagues, as well as the resident scholars and officials, to rejoice in Zonggao's (the speaker) tonsure, requesting the meaning of the Dharma talk. This karmic connection, asking the Buddha has a cause. Moreover, since I, Zonggao, have resided in the Heng and Mei mountains, for seventeen years from beginning to end. Today, unknowingly, I come to Xingan, joining this Dharma assembly. Is this not a karmic connection from a previous life?'
靈山會上同爲聽法之人。元來說法自有時處。若時節因緣未會。說法不成。所以釋迦老子說法三百六十餘會。皆立時處。何謂時處。豈不見。圓覺經末上云。如是我聞。一時婆伽婆。入于神通大光明藏三昧正受。只這個便是今日說法底時節。所以道。欲識佛性義。當觀時節因緣。時節若至。其理自彰。不見。天臺智者大師因讀法華經。至藥王菩薩焚身處云。是真精進是名真法供養如來。於此豁然。前後際斷。便證法華三昧。於三昧中見靈山會上釋迦老子與百萬大眾儼然未散。如今說與人。若是不曾入得這般境界。刬地不信。何故。智者自是陳隋時人與釋迦老子相去二千年。如何因是真精進。是名真法供養如來。便於法華三昧中。見靈山一會儼然未散。為復是謾人耶。是假說耶。此事唯證乃知難可測。須知妙喜今日說法。與釋迦老子在靈山會上說法無異。與智者大師在南嶽證得是真精進是名真法供養如來。亦無異。真實證者必不相欺。未證者一似說夢。所以道。過去一切劫。安置未來今。未來現在劫。回置過去世。以海印三昧一印印定。更無透漏。無去無來無前無後。非但妙喜一人如是。判府郎中亦如是。非但判府郎中如是。判縣朝議與諸同官寄居賢士大夫亦如是。非但判縣朝議與諸同官寄居賢士大夫如是。乃至現前若
【現代漢語翻譯】 現代漢語譯本： 在靈山法會上，我們同樣都是聽法之人。原本說法自有其特定的時間和地點。如果時機和因緣沒有成熟，說法就無法成就。所以釋迦牟尼佛說法三百六十餘會，都強調時間和地點。什麼是時間和地點呢？難道你們沒看到，《圓覺經》末尾說：『如是我聞，一時婆伽婆（Bhagavan，世尊），入于神通大光明藏三昧正受。』這便是今日說法的時節。所以說，想要認識佛性的真義，應當觀察時節因緣。時節一旦到來，其道理自然彰顯。難道你們沒看到，天臺智者大師因為讀《法華經》，讀到藥王菩薩焚身之處，經文說：『是真精進，是名真法供養如來。』於此豁然開悟，前後念頭斷絕，便證得了法華三昧。在三昧中，他見到靈山法會上釋迦牟尼佛與百萬大眾依然聚集，沒有散去。如今我把這事說與你們聽，如果是不曾進入這種境界的人，一定不會相信。為什麼呢？智者大師是陳隋時代的人，與釋迦牟尼佛相隔兩千年。怎麼會因為『是真精進，是名真法供養如來』，就在法華三昧中，見到靈山法會依然沒有散去呢？難道是欺騙人嗎？是虛假的說辭嗎？這件事只有親身證悟才能明白，難以用言語測度。須知妙喜我今日說法，與釋迦牟尼佛在靈山法會上說法沒有差別。與智者大師在南嶽證得『是真精進，是名真法供養如來』也沒有差別。真正證悟的人一定不會欺騙人，沒有證悟的人聽起來就像是說夢話。所以說，過去的一切劫，安置在未來和現在；未來和現在的劫，回置到過去世。用海印三昧（Samadhi of the Ocean Seal）一印印定，再也沒有疏漏，沒有過去沒有未來，沒有前沒有後。不僅僅是我妙喜一人如此，判府郎中（高級官員）也是如此。不僅僅是判府郎中如此，判縣朝議（地方官員）與各位同僚、寄居的賢士大夫也是如此。不僅僅是判縣朝議與各位同僚、寄居的賢士大夫如此，乃至現在……
【English Translation】 English version: We are all here at the assembly on Mount Ling, listening to the Dharma. Originally, the Dharma has its own specific time and place for being expounded. If the time and conditions are not ripe, the Dharma cannot be realized. Therefore, Shakyamuni Buddha expounded the Dharma in over three hundred and sixty assemblies, all emphasizing time and place. What are time and place? Haven't you seen that at the end of the Yuanjue Jing (Sutra of Perfect Enlightenment), it says: 'Thus have I heard, at one time, Bhagavan (World Honored One) entered the Samadhi (state of meditative consciousness) of the Great Light Treasury of Spiritual Powers, in perfect reception.' This is precisely the time for expounding the Dharma today. Therefore, it is said, 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time.' When the time arrives, the principle will naturally manifest. Haven't you seen that Tiantai Zhizhe (Great Master Zhiyi of Tiantai) because of reading the Lotus Sutra, when he read the part about Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva) burning his body, the sutra says: 'This is true diligence, this is called true Dharma offering to the Tathagata (Thus Come One).' At this point, he suddenly awakened, his past and future thoughts were cut off, and he attained the Lotus Samadhi. In the Samadhi, he saw Shakyamuni Buddha (釋迦牟尼佛) and the million-strong assembly at Mount Ling still gathered, not yet dispersed. Now I tell you this, if you have not entered this kind of state, you will certainly not believe it. Why? Zhizhe (智者) was a person of the Chen and Sui dynasties, two thousand years apart from Shakyamuni Buddha. How could he, because of 'This is true diligence, this is called true Dharma offering to the Tathagata', see the assembly at Mount Ling still not dispersed in the Lotus Samadhi? Is it deceiving people? Is it a false statement? This matter can only be understood by personal realization, and it is difficult to measure with words. You must know that my, Miaoxi's (妙喜), Dharma talk today is no different from Shakyamuni Buddha's Dharma talk at the assembly on Mount Ling. It is also no different from Zhizhe's (智者) attainment of 'This is true diligence, this is called true Dharma offering to the Tathagata' at Mount Nan. Those who have truly realized will certainly not deceive people, and those who have not realized it will sound like a dream. Therefore, it is said, 'All past kalpas (aeons) are placed in the future and present; future and present kalpas are returned to the past.' With the Haiyin Samadhi (Samadhi of the Ocean Seal), it is sealed with one seal, and there is no leakage, no going, no coming, no before, no after. It is not only Miaoxi (妙喜) alone who is like this, the Panfu Langzhong (判府郎中, high-ranking official) is also like this. It is not only the Panfu Langzhong (判府郎中) who is like this, the Panxian Chaoyi (判縣朝議, local official) and all his colleagues, the residing virtuous scholars and officials are also like this. It is not only the Panxian Chaoyi (判縣朝議) and all his colleagues, the residing virtuous scholars and officials who are like this, but even those present now...
僧若俗若貴若賤亦如是。如是之法。在天同天。在人同人。應以佛身得度者。即現佛身而為說法。應以宰官身乃至婆羅門婦女身得度者。悉現其身而為說法。此是一味清凈平等法門。若向這裡明得。各人本地風光本來面目。方知一大藏教五千四十八卷句句不說別事。無常迅速莫作等閑。所以道。努力今生須了卻。莫教永劫受餘殃。人身難得。為貴人復難。不見釋迦老子說四十二章經。裡面有二十難。謂貧窮佈施難。豪貴學道難。有勢不臨難。就中有個𢬵命不死難。爾諸人還會么。若𢬵得命無有不死者。如何說不死底道理。若會得這個。方始把二十難。一翻翻轉來。總是易底事。𢬵命不死也易。貧窮佈施也易。豪貴學道也易。有勢不臨也易。若悟即易。不悟即難。然難易兩字。亦不幹本地風光本來面目事。何故。此個法門本無難本無易。若能向不難不易處。急著眼看。外息諸緣內心無喘。方知本無難易底法。如今聰明靈利底人。不能便悟。病在於何。卻為心意識先行。被心意識障卻自己光明。塞卻行路。進步不得。所以這裡使聰明靈利不著。要須內不放出外不放入。內不放出。則是內心無喘。外不放入。即是外息諸緣。內心既定。則諸緣亦定。故曰。那伽常在定。無有不定時。這一段大事因緣。大底如是。若能如是信如
【現代漢語翻譯】 現代漢語譯本 無論是僧人、俗人、貴人還是賤人，都是如此。這樣的法，在天界就如同天界，在人間就如同人間。應該用佛身才能得度的，就示現佛身來為他們說法。應該用宰官之身乃至婆羅門婦女之身才能得度的，都示現他們的身來為他們說法。這是一種清凈平等的法門。如果能在這裡明白，每個人本地的風光，本來的面目，才知道全部大藏經五千零四十八卷，句句說的都是同一件事。無常迅速，不要等閒視之。所以說，努力今生必須了結，不要讓永劫遭受剩餘的災殃。人身難得，做貴人更加困難。沒看見釋迦牟尼佛說《四十二章經》，裡面有二十難，說貧窮佈施難，豪貴學道難，有權勢不欺壓人難，其中有個捨命不死難。你們這些人會嗎？如果捨得命就沒有不死的，為什麼說不死的道理？如果明白這個，才能把二十難，全部翻轉過來，都是容易的事。捨命不死也容易，貧窮佈施也容易，豪貴學道也容易，有權勢不欺壓人也容易。如果領悟就容易，不領悟就難。然而難和易這兩個字，也不關本地風光本來面目的事。為什麼？這個法門本來沒有難，本來沒有易。如果能在不難不易之處，趕緊著眼看，外在停止一切攀緣，內心沒有喘息，才知道本來沒有難易的法。如今聰明靈敏的人，不能立刻領悟，病在哪裡？就是因為心意識先行，被心意識障礙了自己的光明，堵塞了道路，無法進步。所以這裡使聰明靈敏用不上，必須要內在不放出，外在不放入。內在不放出，就是內心沒有喘息。外在不放入，就是外在停止一切攀緣。內心既然安定，那麼一切攀緣也安定。所以說，那伽（Naga，龍）常在定中，沒有不定時。這一段大事因緣，大概就是這樣。如果能這樣相信，這樣...
【English Translation】 English version Whether monks, laypeople, nobles, or commoners, it is all the same. Such is the Dharma. In the heavens, it is like the heavens; in the human realm, it is like the human realm. For those who can be liberated by appearing as a Buddha, then appear as a Buddha and preach the Dharma for them. For those who can be liberated by appearing as a government official, or even as a Brahmin woman, then appear in their respective forms and preach the Dharma for them. This is a single, pure, and equal Dharma gate. If you can understand this, the original landscape and inherent face of each person, then you will know that all 5,048 volumes of the Great Treasury of Scriptures speak of nothing else. Impermanence is swift, do not take it lightly. Therefore, it is said, 'Strive to finish this life, lest you suffer remaining calamities for endless eons.' It is difficult to obtain a human body, and even more difficult to be a noble person. Have you not seen Shakyamuni Buddha speak of the 'Forty-Two Chapters Sutra,' which contains twenty difficulties, saying that it is difficult for the poor to give alms, difficult for the wealthy to study the Way, difficult to not be oppressive when having power, and among them, there is the difficulty of sacrificing one's life and not dying. Do you all understand? If one is willing to sacrifice one's life, there is no one who will not die. How can one speak of the principle of not dying? If you understand this, then you can turn all twenty difficulties around, and they all become easy. Sacrificing one's life and not dying becomes easy, the poor giving alms becomes easy, the wealthy studying the Way becomes easy, and not being oppressive when having power becomes easy. If you awaken, it is easy; if you do not awaken, it is difficult. However, the two words 'difficult' and 'easy' are not related to the original landscape and inherent face. Why? This Dharma gate originally has no difficulty and no ease. If you can quickly focus your eyes on the place of neither difficulty nor ease, ceasing all external conditions and having no internal breath, then you will know that there is originally no Dharma of difficulty or ease. Now, intelligent and clever people cannot immediately awaken. Where does the illness lie? It is because the mind-consciousness goes first, and the mind-consciousness obstructs one's own light, blocking the path, making it impossible to advance. Therefore, intelligence and cleverness are useless here. One must not release inward and not admit outward. Not releasing inward means that the mind has no breath. Not admitting outward means ceasing all external conditions. Once the mind is stable, then all conditions are also stable. Therefore, it is said, 'Naga (Naga, dragon) is always in samadhi, there is no time when it is not in samadhi.' This great matter of cause and condition is roughly like this. If you can believe like this, then...
是解。如是修如是證。則三世諸佛即是汝諸人。汝諸人即是三世諸佛。無古無今。同一解脫。世間有如此殊勝之事。可惜百姓日用而不知。然今日一會亦非小緣。又承諸山禪師洎諸善男信女。同此聽法。伏願。一聞千悟得大總持。一歷耳根永為道種。久立伏惟珍重。
錢計議請普說。師云。法不可見聞覺知。若行見聞覺知。是則見聞覺知。非求法也。既離見聞覺知外。卻喚甚麼作法。到這裡如人飲水冷暖自知。除非親證親悟。方可見得。若實曾證悟底人。拈起一絲毫頭。盡大地一時明得。今時不但禪和子。便是士大夫聰明靈利博極群書底人。個個有兩般病。若不著意。便是忘懷。忘懷則墮在黑山下鬼窟里。教中謂之昏沉。著意則心識紛飛。一念續一念。前念未止后念相續。教中謂之掉舉。不知有人人腳跟下不沈。不掉底一段大事因緣。如天普蓋。似地普擎。未有世界。早有此段大事因緣。世界壞時。此段大事因緣。不曾動著一絲毫頭。往往士大夫。多是掉舉。而今諸方有一般默照邪禪。見士大夫為塵勞所障方寸不寧。怗便教他寒灰枯木去。一條白練去。古廟香爐去。冷湫湫地去。將這個休歇人。爾道。還休歇得么。殊不知。這個猢猻子。不死如何休歇得。來為先鋒去為殿後底。不死如何休歇得。此風往年福建路
【現代漢語翻譯】 現代漢語譯本：這是理解。像這樣修行，像這樣證悟，那麼過去、現在、未來三世諸佛就是你們各位。你們各位也就是過去、現在、未來三世諸佛。沒有過去沒有現在，同享一種解脫。世間有如此殊勝的事情，可惜百姓每天都在用卻不知道。然而今天這次聚會也不是小小的緣分。又承蒙各位禪師以及各位善男信女，一同來聽法。希望大家一聽就能領悟很多，得到大總持，一次經過耳朵，永遠成為道種。站立很久了，希望大家珍重。
錢計議請師父普遍開示。師父說：『法』是不能用見聞覺知來認識的。如果用見聞覺知，那就是見聞覺知，而不是求法。既然離開了見聞覺知之外，又叫什麼做法呢？到了這裡就像人喝水，冷暖自己知道。除非親自證悟，才能看得見。如果確實曾經證悟的人，拿起一絲一毫，整個大地一時都明白了。現在不只是禪和子，就是那些士大夫，聰明靈利，博覽群書的人，個個都有兩種毛病。如果不著意，便是忘懷。忘懷就掉進黑山下的鬼窟里，教中稱之為昏沉。著意則心識紛飛，一個念頭接著一個念頭，前一個念頭還沒停止，后一個念頭又相續而來，教中稱之為掉舉。不知道有人人腳跟下不沉不掉的那一段大事因緣。像天一樣普遍覆蓋，像地一樣普遍承載。沒有世界的時候，早就有這段大事因緣。世界壞滅的時候，這段大事因緣，不曾動著一絲一毫。往往士大夫，多是掉舉。而今各處有一種默照邪禪，見士大夫被塵勞所障礙，方寸不得安寧，就教他們像寒灰枯木一樣，一條白練，古廟香爐，冷冷清清地去。將這個休歇的人，你們說，還能休歇得了嗎？殊不知，這個猢猻子，不死如何休歇得了。來做先鋒，去當殿後的，不死如何休歇得了。這種風氣往年在福建路。
【English Translation】 English version: This is understanding. If you cultivate like this, and realize like this, then the Buddhas of the three times (past, present, and future) are all of you. And all of you are the Buddhas of the three times. There is no past, no present, all share the same liberation. The world has such a wonderful thing, but unfortunately, people use it every day without knowing it. However, today's gathering is not a small karmic connection. And I thank all the Zen masters and all the good men and women, who come together to listen to the Dharma. I hope that everyone can understand a lot upon hearing it, and obtain the great Dharani (總持, great retention), and once it passes through the ears, it will forever become a seed of the Tao. Standing for a long time, I hope you all take care.
Qian, the Councilor, requested the master to give a general explanation. The master said: 'The Dharma' cannot be known by seeing, hearing, feeling, or knowing. If you use seeing, hearing, feeling, or knowing, then that is seeing, hearing, feeling, or knowing, not seeking the Dharma. Since it is apart from seeing, hearing, feeling, and knowing, what do you call the Dharma? When you get here, it's like a person drinking water, knowing whether it's cold or warm for themselves. Unless you personally realize it, you can see it. If someone has truly realized it, picking up a tiny hair, the entire earth will be illuminated at once. Nowadays, not only Zen monks, but also those scholar-officials, intelligent, quick-witted, and well-read people, all have two kinds of sickness. If you don't pay attention, you will forget. Forgetting will cause you to fall into the ghost cave under the Black Mountain, which the teachings call dullness (昏沉, hūnchén). If you pay attention, your mind will be scattered, one thought following another, the previous thought not stopping and the next thought continuing, which the teachings call agitation (掉舉, diàojǔ). They don't know that there is a great matter of karmic connection under everyone's feet that neither sinks nor floats. Like the sky, it universally covers; like the earth, it universally supports. Before there was a world, there was already this great matter of karmic connection. When the world is destroyed, this great matter of karmic connection has not moved a hair. Often, scholar-officials are mostly agitated. Nowadays, there is a kind of silent illumination (默照, mòzhào) heretical Zen in various places, seeing that scholar-officials are obstructed by worldly affairs and their minds are not at peace, they teach them to be like cold ashes and withered wood, a white silk, an ancient temple incense burner, going coldly and quietly. Taking this person who is resting, do you think they can really rest? Little do they know that this monkey mind, how can it rest if it doesn't die? Coming as the vanguard, going as the rearguard, how can it rest if it doesn't die? This trend was in Fujian Road in previous years.
極盛。妙喜紹興初。入閩住庵時。便力排之。謂之斷佛慧命。千佛出世不通懺悔。彼中有個士人鄭尚明。極聰明教乘也理會得。道藏也理會得。儒教則故是也。一日持一片香來妙喜室中。怒氣可掬。聲色俱厲。曰昂有一片香未燒在。欲與和尚理會一件事。只如默然無言。是法門中第一等休歇處。和尚肆意詆訶。昂心疑和尚不到這田地。所以信不及。且如釋迦老子在摩竭提國。三七日中掩室不作聲。豈不是佛默然。毗耶離城三十二菩薩。各說不二法門。末後維摩詰無語。文殊贊善。豈不是菩薩默然。須菩提在巖中宴坐。無言無說。豈不是聲聞默然。天帝釋見須菩提在巖中宴坐。乃雨華供養。亦無言說。豈不是凡夫默然。達磨游梁歷魏。少林冷坐九年。豈不是祖師默然。魯祖見僧便面壁。豈不是宗師默然。和尚因甚麼。卻力排默照。以為邪非。妙喜曰。尚明。爾問得我也是待我與爾說。我若說不行。卻燒一炷香禮爾三拜。我若說得行。卻受爾燒香禮拜。我也不與爾說釋迦老子及先德言句。我即就爾屋裡說。所謂借婆帔子拜婆年。乃問。爾曾讀莊子么。曰是何不讀。妙喜曰。莊子云。言而足。終日言而盡道。言而不足終日言而盡物。道物之極。言默不足。以載非言非默。義有所極。我也不曾看郭象解並諸家註解。只據我杜撰
【現代漢語翻譯】 現代漢語譯本： 極盛時期，妙喜（Miaoxi，人名，禪宗僧人）在紹興初年，剛到福建住在庵里時，就極力反對默照禪，說這是斷絕佛的慧命，即使千佛出世也無法懺悔。當時有個讀書人叫鄭尚明（Zheng Shangming，人名），非常聰明，對佛教的教義和道教的道藏都很瞭解，儒教更是精通。有一天，他拿著一片香來到妙喜的房間，怒氣衝衝，厲聲說道：『我有一片香還沒燒，想和和尚理論一件事。就像默然無語，是佛法中最上等的休息之處，和尚卻肆意詆譭，我懷疑和尚沒有達到這種境界，所以不相信。比如釋迦老子（Shijia Laozi，釋迦牟尼佛的俗稱）在摩竭提國（Magadha，古印度王國），用了二十一天的時間閉門不出，一言不發，這難道不是佛的默然嗎？毗耶離城（Vaishali，古印度城市）的三十二位菩薩，各自闡述不二法門，最後維摩詰（Vimalakirti，佛教居士）一言不發，文殊（Manjusri，菩薩名）讚歎他做得好，這難道不是菩薩的默然嗎？須菩提（Subhuti，佛陀弟子）在巖洞中靜坐，無言無語，這難道不是聲聞（Sravaka，佛教修行者）的默然嗎？天帝釋（Sakra，佛教護法神）看見須菩提在巖洞中靜坐，就降下花雨來供養他，也沒有說話，這難道不是凡夫的默然嗎？達磨（Bodhidharma，禪宗初祖）遊歷梁朝和北魏，在少林寺面壁靜坐九年，這難道不是祖師的默然嗎？魯祖（Luzu，禪宗僧人）看見僧人就面壁，這難道不是宗師的默然嗎？和尚您為什麼卻極力反對默照禪，認為它是邪門歪道呢？』 妙喜說：『尚明，你問得好，我也要和你好好說說。如果我說得沒道理，我就燒一炷香，向你磕三個頭；如果我說得有道理，你就燒香向我禮拜。我也不引用釋迦老子和前代高僧的話，我就用你家裡的東西來打比方，所謂借用別人的衣服來拜謝別人。』於是問道：『你讀過莊子（Zhuangzi，道家經典）嗎？』鄭尚明說：『怎麼會沒讀過呢？』妙喜說：『莊子說，用語言能夠充分表達，那麼整天說話就能把道理說盡；用語言不能充分表達，那麼整天說話也只能把事物說盡。道理和事物到了極致，用語言和沉默都不能完全表達，只能用非語言非沉默的方式來承載。意義到了極點，我也沒看過郭象（Guo Xiang，人名，莊子註釋者）的註解和各家的註釋，只是根據我自己的理解。』
【English Translation】 English version: At its peak, Miaoxi (a Chan Buddhist monk) vehemently opposed Silent Illumination Chan when he first arrived in Fujian and resided in a hermitage during the early years of the Shaoxing era. He denounced it as severing the lifeblood of Buddhist wisdom, an act that could not be atoned for even if a thousand Buddhas were to appear in the world. At that time, there was a scholar named Zheng Shangming (a person's name), who was exceptionally intelligent and well-versed in Buddhist doctrines and Taoist scriptures, not to mention Confucianism. One day, he came to Miaoxi's room with a piece of incense, his face filled with anger, and said sternly, 'I have a piece of incense yet to be burned, and I wish to discuss a matter with the monk. Just like silent contemplation, which is the highest state of rest in the Dharma, the monk recklessly denigrates it. I suspect that the monk has not reached this state, so I do not believe it. For example, Shakya Laozi (common name of Sakyamuni Buddha) in Magadha (ancient Indian kingdom) spent twenty-one days in seclusion, without uttering a word. Is this not the Buddha's silence? The thirty-two Bodhisattvas in Vaishali (ancient Indian city) each expounded the non-dual Dharma, and in the end, Vimalakirti (a Buddhist layman) remained silent, and Manjusri (name of a Bodhisattva) praised him for doing well. Is this not the Bodhisattva's silence? Subhuti (Buddha's disciple) sat in meditation in a cave, without words or speech. Is this not the silence of the Sravaka (Buddhist practitioner)? Sakra (Buddhist guardian deity) saw Subhuti sitting in meditation in a cave and showered him with flowers as an offering, without saying a word. Is this not the silence of an ordinary person? Bodhidharma (first patriarch of Chan Buddhism) traveled through the Liang and Northern Wei dynasties and sat facing a wall in the Shaolin Temple for nine years. Is this not the silence of the patriarch? Luzu (a Chan Buddhist monk) turned to face the wall upon seeing a monk. Is this not the silence of a master? Why does the monk vehemently oppose Silent Illumination Chan, considering it a heretical path?' Miaoxi said, 'Shangming, you ask well, and I will explain it to you properly. If what I say is unreasonable, I will burn a stick of incense and bow to you three times; if what I say is reasonable, you will burn incense and bow to me. I will not quote Shakya Laozi or the words of previous eminent monks; I will use something from your own house as an analogy, like borrowing someone else's clothes to thank them.' Then he asked, 'Have you read Zhuangzi (Taoist classic)?' Zheng Shangming said, 'How could I not have read it?' Miaoxi said, 'Zhuangzi says, if language can fully express, then speaking all day can exhaust the truth; if language cannot fully express, then speaking all day can only exhaust things. When truth and things reach their limit, neither language nor silence can fully express them; they can only be carried by non-language and non-silence. When meaning reaches its extreme, I have not read Guo Xiang's (name of a person, commentator of Zhuangzi) commentary or the commentaries of various schools; I am only relying on my own understanding.'
說破爾這默然。豈不見。孔夫子一日大驚小怪曰。參乎。吾道一以貫之。曾子曰唯。爾措大家。才聞個唯字。便來這裡惡口卻云。這一唯。與天地同根萬物一體。致君于堯舜之上。成家立國。出將入相。以至啟手足時。不出這一唯。且喜沒交涉。殊不知。這個道理。便是曾子言而足。孔子言而足。其徒不會。卻問曰。何謂也。曾子見他理會不得。卻向第二頭答他話。謂夫子之道不可無言。所以云。夫子之道忠恕而已矣。要之道與物至極處。不在言語上。不在默然處。言也載不得。默也載不得。公之所說。尚不契莊子意。何況要契釋迦老子達磨大師意耶。爾要理會得莊子非言非默義有所極么。便是雲門大師拈起扇子云。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似傾盆。爾若會得雲門。這個說話。便是莊子說底。曾子說底。孔子說底一般。渠遂不作聲。妙喜曰。爾雖不語。心未伏在。然古人決定。不在默然處。坐地明矣。爾適來舉釋迦掩室維摩默然。且看。舊時有個座主。喚作肇法師。把那無言說處。說出來與人云。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提唱無說以顯道。釋梵絕聽而雨華。斯皆理為神御。故口以之而默豈曰無辯。辯所不能言也。這個是理與神忽然相撞著。不覺到說不得處。雖然不語。
其聲如雷。故云。豈曰無辯。蓋辯所不能言也。這裡世間聰明辯才。用一點不得。到得恁么田地。方始是放身捨命處。這般境界。須是當人自證自悟始得。所以華嚴經云。如來宮殿無有邊。自然覺者處其中。此是從上諸聖大解脫法門。無邊無量。無得無失。無默無語。無去無來。塵塵爾剎剎爾。唸唸爾法法爾。只為眾生根性狹劣。不到三教聖人境界。所以分彼分此。殊不知。境界如此廣大。卻向黑山下鬼窟里默然坐地。故先聖訶為解脫深坑。是可怖畏之處。以神通道眼觀之。則是刀山劍樹鑊湯爐炭里坐地一般。座主家尚不滯在默然處。況祖師門下客。卻道。才開口便落今時。且喜沒交涉。尚明不覺作禮。妙喜曰。公雖作禮。然更有事在。至晚間來入室。乃問他。今年幾歲。曰六十四。又問。爾六十四年前。從甚麼處來。渠開口不得。被我將竹篦劈脊打出去。次日又來室中曰。六十四年前尚未有昂在。如何和尚卻問昂從甚麼處來妙喜曰。爾六十四年前。不可元在福州鄭家。只今這聽法說法一段歷歷孤明底。未生已前畢竟在甚麼處。曰不知。妙喜曰。爾若不知。便是生大。今生且限百歲。百歲后爾待飛出三千大千世界外去。須是與他入棺材始得。當爾之時。四大五蘊一時解散。有眼不見物。有耳不聞聲。有個肉團心分別不
【現代漢語翻譯】 現代漢語譯本： 他的聲音像雷鳴一樣。所以說，『難道說他沒有辯才嗎？』是因為辯才所不能表達的。這裡世間的聰明辯才，一點也用不上。到了這種田地，才是真正放身捨命的地方。這種境界，必須是當事人自己證悟才能得到。所以《華嚴經》說：『如來的宮殿沒有邊際，自然覺悟者處在其中。』這是從古至今諸位聖人的大解脫法門，無邊無量，無得無失，無默無語，無去無來，塵塵如此，剎剎如此，唸唸如此，法法如此。只因爲眾生的根性狹隘淺薄，達不到三教聖人的境界，所以才分彼此。殊不知，境界是如此廣大，卻在黑山下的鬼窟里默默坐地。所以先聖呵斥這是解脫的深坑，是令人恐懼的地方。用神通和道眼觀察，就如同坐在刀山劍樹、鑊湯爐炭之中一樣。座主尚且不滯留在沉默之處，更何況是祖師門下的弟子，卻說：『才開口就落入今時。』真是可喜可賀，毫無瓜葛。尚明不覺作禮。妙喜說：『你雖然作禮，但還有事在。』到了晚上來入室，就問他：『今年幾歲？』回答說：『六十四。』又問：『你六十四年前，從什麼地方來？』他張口結舌說不出來。我用竹篦狠狠地打了他出去。第二天又來到室內說：『六十四年前還沒有我昂在，和尚怎麼問我昂從什麼地方來？』妙喜說：『你六十四年前，難道原本就在福州鄭家嗎？現在這聽法說法，清清楚楚、孤零零地明瞭的，在未出生之前究竟在什麼地方？』回答說：『不知道。』妙喜說：『你如果不知道，就是生大。今生且算你活到一百歲，一百歲后你還想飛出三千大千世界之外去嗎？必須等到你入棺材的時候才能明白。到那時，四大五蘊一時解散，有眼也看不見東西，有耳也聽不見聲音，有個肉團心也分別不清楚了。』
【English Translation】 English version: His voice is like thunder. Therefore, it is said, 'How can it be said that he has no eloquence?' It is because eloquence cannot express it. Here, worldly cleverness and eloquence are of no use at all. Only when one reaches this state can one truly let go of oneself and give up one's life. This kind of realm can only be attained through one's own realization and enlightenment. Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says: 'The palaces of the Tathagata (Thus Come One) are boundless, and the naturally enlightened ones dwell within them.' This is the great liberation dharma (teachings) of all the sages from the past, boundless and immeasurable, without gain or loss, without silence or speech, without going or coming, like dust in every dust mote, like kshetra (Buddha-field) in every kshetra, like thought in every thought, like dharma in every dharma. It is only because the nature of sentient beings is narrow and inferior, unable to reach the realm of the sages of the three teachings, that they divide this and that. Little do they know that the realm is so vast, yet they silently sit in the ghost cave under Black Mountain. Therefore, the ancient sages scolded this as a deep pit of liberation, a place to be feared. Observing it with supernatural powers and the eye of the dharma, it is like sitting in a mountain of knives, a forest of swords, a cauldron of boiling water, and a charcoal furnace. Even the abbot does not linger in silence, let alone a disciple of the Zen (Chan) master, who says, 'As soon as one opens one's mouth, one falls into the present.' It is truly joyful and congratulatory, with no connection whatsoever. Shangming (name of a person) unknowingly made a bow. Miaoxi (name of a person) said, 'Although you bow, there is still something more.' In the evening, he came to the room, and I asked him, 'How old are you this year?' He replied, 'Sixty-four.' I asked again, 'Where did you come from sixty-four years ago?' He was speechless and could not answer. I struck him out with a bamboo stick. The next day, he came to the room again and said, 'Sixty-four years ago, there was no Ang (name of a person) yet. How can the Heshan (abbot) ask me where Ang came from?' Miaoxi said, 'Sixty-four years ago, were you originally in the Zheng (family name) family in Fuzhou (city name)? Now, this listening to the dharma and speaking the dharma, clearly and solitarily bright, where exactly was it before birth?' He replied, 'I don't know.' Miaoxi said, 'If you don't know, then you are greatly mistaken. Let's say you live to be a hundred years old in this life. After a hundred years, do you still want to fly out beyond the three thousand great thousand worlds? You must wait until you enter the coffin to understand. At that time, the four great elements and the five skandhas (aggregates) will dissolve at once. Even with eyes, you will not see anything. Even with ears, you will not hear anything. And that fleshy heart will not be able to distinguish anything.'
行。有個身火燒刀斫都不覺痛。到這裡歷歷孤明底。卻向甚麼處去。曰昂也不知。妙喜曰。爾既不知。便是死大。故曰無常迅速生死事大。便是這個道理。這裡便聰明也不得。記持也不得。我更問爾。平生做許多之乎者也。臘月三十日。將那一句敵他生死。須是知得生來死去處分曉始得。若不知即是愚人。渠方心伏。從此遂救他不坐在無言無說處。肯來這下做工夫。今日一會。同此聽法。須知人人有此一段大事因緣。亙古亙今不變不動。也不著忘懷。也不著著意。但自時時提撕。妄念起時。亦不得將心止遏。止動歸止。止更彌動。只就動止處。看個話頭。便是釋迦老子達磨大師出來也。只是這個。僧問趙州。狗子還有佛性也無。州云無。爾措大家。多愛穿鑿說道。這個不是有無之無。乃是真無之無。不屬世間虛豁之無。恁么說時。還敵得他生死也無。既敵他生死不得。則未是在。既然未是。須是行也提撕。坐也提撕。喜怒哀樂時。應用酬酢時。總是提撕時節。提撕來提撕去。沒滋味。心頭恰如頓一團熱鐵相似。那時便是好處不得放舍。忽然心華髮明。照十方剎。便能於一毛端。現寶王剎。坐微塵里。轉大法輪。汝等諸人。聞恁么說話。往往心裡道。妙喜老漢搖唇鼓舌。說得也相似。不知他肚裡如何。須知妙喜說得底。
【現代漢語翻譯】 現代漢語譯本 行。有個身火燒刀斫都不覺痛。到這裡歷歷孤明底。卻向甚麼處去。曰昂也不知。妙喜曰。你既然不知道，便是大死了。所以說無常迅速生死事大，便是這個道理。這裡便聰明也不得，記持也不得。我再問你，平生做了許多之乎者也，臘月三十日，將哪一句來抵擋生死？須是知道生來死去之處分曉才行。若是不知就是愚人。他這才心服。從此就救他不坐在無言無說之處，肯來這下做工夫。今日一會，一同在此聽法。須知人人有此一段大事因緣，亙古亙今不變不動，也不用忘記，也不用著意。但要時時提醒自己，妄念起時，也不要強行止遏。止住動念，反而更加動念。只就在動靜之處，看這個話頭。便是釋迦老子、達摩大師出來，也只是這個。僧人問趙州：『狗子還有佛性嗎？』趙州說：『無。』你們大家，多愛穿鑿附會，說這個不是有無之『無』，乃是真無之『無』，不屬於世間虛空的『無』。這樣說的時候，能抵擋得了生死嗎？既然抵擋不了生死，那就還不到位。既然還不到位，須要在行住坐臥時都提醒自己，喜怒哀樂時，應用酬酢時，總是提醒自己的時節。提醒來提醒去，沒滋味，心頭恰如吞了一團熱鐵相似。那時便是好處，不得放舍。忽然心華髮明，照亮十方世界，便能在一毛端，顯現寶王剎，坐在微塵里，轉大法輪。你們這些人，聽了這樣的話，往往心裡說：『妙喜老漢搖唇鼓舌，說得也挺像的，不知他肚裡如何。』須知妙喜說得的。
【English Translation】 English version Alright. There is a body that feels no pain even when burned by fire or cut by knives. When one reaches this state of clear and solitary illumination, where does one go? Ang replied, 'I don't know either.' Miaoxi said, 'Since you don't know, that is a great death. Therefore, it is said that impermanence is swift and the matter of birth and death is great; this is the principle. Here, cleverness is of no use, nor is memorization. I ask you again, having spent your life studying so many classics, on the thirtieth day of the twelfth month, which sentence will you use to resist birth and death? You must know the place of birth and death clearly. If you don't know, you are a fool.' Only then was he convinced. From then on, he saved him from sitting in a place of no words and no speech, and was willing to put in effort here. Today, we gather here to listen to the Dharma together. You must know that everyone has this great matter of cause and condition, unchanging and unmoving from ancient times to the present, and there is no need to forget it, nor is there a need to focus on it intentionally. But constantly remind yourself, and when delusional thoughts arise, do not forcibly suppress them. Stopping movement leads to stillness, but stopping only increases movement. Just at the point of movement and stillness, look at the 'hua tou' (critical phrase). Even if Shakyamuni Buddha and Bodhidharma were to appear, it would still be this. A monk asked Zhaozhou, 'Does a dog have Buddha-nature?' Zhaozhou said, 'No.' You all love to interpret and say that this 'no' is not the 'no' of existence or non-existence, but the 'no' of true non-existence, not belonging to the empty 'no' of the world. When you say it like this, can you resist birth and death? Since you cannot resist birth and death, then you have not yet arrived. Since you have not yet arrived, you must remind yourself while walking, remind yourself while sitting, remind yourself during times of joy, anger, sorrow, and happiness, and remind yourself during times of application and response. Remind yourself again and again, without any flavor, and your heart will feel like swallowing a ball of hot iron. At that time, that is the good place, and you must not let go. Suddenly, the flower of the mind blossoms, illuminating the ten directions, and then you can manifest the Treasure King Land on the tip of a hair, and sit in a mote of dust, turning the great Dharma wheel. When you hear such words, you often think in your hearts, 'Old man Miaoxi is wagging his lips and tongue, and what he says sounds similar, but who knows what is in his belly?' You must know what Miaoxi is saying.
便是行得底。更無兩般。所以西天第十三祖迦毗摩羅尊者。欲求一弟子繼紹祖位。謂深山窮谷中。必有高人居止。因往求之。故知非但弟子求師切。師求弟子亦切。遂入山果見一人出迎。曰深山孤寂。龍蟒所居。大德至尊。何枉神足。祖曰。吾非至尊。來訪賢者。彼默唸曰。此師得決定性明道眼否。是大聖繼真乘否。祖曰。汝雖心語。吾已意知。但辦出家。何慮吾之不聖。彼聞已悔謝。於是投祖出家。即第十四祖龍樹是也。今時學道者多不自疑。卻疑他人。所以道。大疑之下必有大悟。且道悟得個甚麼。良久云。我不敢輕於汝等。汝等皆當作佛。下座。
大慧普覺禪師普說卷第十七 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師普說卷第十八
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
鄭成忠請普說。師云。平江信士鄭偲。知有此段大事因緣。得得來見妙喜。要聞般若。所將供養真身舍利寶塔。洎齋云堂清凈禪眾。請普說功德不為別事。專用迴向無上佛果菩提。觀其發心亦已廣大。只這一念廣大之心。能變大地作黃金。攪長河為酥酪。有者不信這般說話。多執事難理。如富樓那執相難性。問世尊曰。若地性遍。云何容水。水性周遍。火則不生。復云何
【現代漢語翻譯】 現代漢語譯本： 這就是行得通的道理。沒有其他方法。因此，西天第十三祖迦毗摩羅尊者（Kapimala，西天第十三祖）想要找一位弟子來繼承祖位，認為在深山窮谷中，必定有高人居住。於是前去尋找。由此可知，不只是弟子求師心切，師父求弟子也同樣心切。於是進入山中，果然見到一人出來迎接，說：『深山孤寂，是龍和蟒蛇居住的地方，大德至尊，為何屈尊降臨？』祖師說：『我不是至尊，是來拜訪賢者的。』那人默默地想：『這位師父是否得到了決定性的明道之眼？是否是大聖繼承了真正的佛法？』祖師說：『你雖然在心裡說，但我已經用意念知道了。只要肯出家，何必擔心我不是聖人？』那人聽了之後感到後悔，於是投靠祖師出家，他就是第十四祖龍樹（Nagarjuna，第十四祖）。現在學道的人大多不懷疑自己，卻懷疑他人。所以說：『大疑之下必有大悟。』那麼，悟到了什麼呢？』（停頓良久）『我不敢輕視你們，你們都應當成佛。』（下座）
大慧普覺禪師普說卷第十七 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師普說卷第十八
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
鄭成忠請普說。師父說：『平江的信士鄭偲，知道有這段大事因緣，特地來見妙喜（Miaoxi，大慧禪師的別號），想要聽聞般若（Prajna，智慧）。所帶來的供養是真身舍利寶塔，以及齋云堂清凈的禪眾。請我普說功德不是爲了別的事情，專門用來回向無上佛果菩提（Anuttara-samyak-sambodhi，無上正等正覺）。看他的發心也已經很廣大了。僅僅這一念廣大的心，就能把大地變成黃金，把長河攪成酥酪。有些人不相信這種說法，大多執著於事相而難以理解。就像富樓那（Purna，佛陀弟子）執著于現象而難以理解自性一樣，問世尊（釋迦摩尼佛）說：『如果地的自性是普遍存在的，為什麼能容納水？水的自性周遍，火就不會產生。又為什麼』
【English Translation】 English version: This is the way to practice and attain realization. There is no other way. Therefore, the thirteenth patriarch of Western Heaven, Venerable Kapimala (Kapimala, the thirteenth patriarch of Western Heaven), wanted to find a disciple to succeed his position, believing that there must be a wise person living in the deep mountains and remote valleys. So he went to seek him. From this, we know that not only are disciples eager to seek teachers, but teachers are also eager to seek disciples. So he entered the mountain and indeed saw a person coming out to greet him, saying, 'The deep mountains are lonely, inhabited by dragons and pythons. Virtuous and venerable one, why do you condescend to come?' The patriarch said, 'I am not a venerable one, but I have come to visit a wise person.' That person silently thought, 'Has this teacher attained the decisive eye of understanding the Way? Is he a great sage inheriting the true Dharma?' The patriarch said, 'Although you speak in your heart, I already know your thoughts. Just be willing to renounce the world, why worry that I am not a sage?' Upon hearing this, that person felt remorse and then sought refuge with the patriarch and renounced the world. He was the fourteenth patriarch, Nagarjuna (Nagarjuna, the fourteenth patriarch). Nowadays, many practitioners of the Way do not doubt themselves, but doubt others. Therefore, it is said, 'Great doubt leads to great enlightenment.' Then, what is enlightened?' (Pause) 'I dare not look down upon you, you should all become Buddhas.' (Descends from the seat)
Extensive Discourses of Chan Master Dahui Pujue, Scroll 17 Tripitaka Volume 47, No. 1998A, Sayings of Chan Master Dahui Pujue
Extensive Discourses of Chan Master Dahui Pujue, Scroll 18
Submitted by Yunwen, Disciple and Abbot of Nengren Chan Monastery on Mount Jing, Inheritor of the Dharma
Zheng Chenzhong requested a public discourse. The Master said, 'The lay devotee Zheng Si of Pingjiang, knowing of this great karmic connection, came specifically to see Miaoxi (Miaoxi, another name for Chan Master Dahui), wanting to hear about Prajna (Prajna, wisdom). The offerings he brought are the precious stupa of true relics, as well as the pure Sangha in the Zhaiyun Hall. He requested that I give a public discourse on merit, not for any other purpose, but specifically to dedicate it to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Seeing his aspiration, it is already vast. Just this one vast thought can transform the earth into gold and churn the long river into ghee. Some people do not believe this kind of talk, mostly clinging to phenomena and finding it difficult to understand the principle. Just like Purna (Purna, a disciple of the Buddha) clinging to phenomena and finding it difficult to understand the nature, asked the World Honored One (Shakyamuni Buddha), 'If the nature of earth is pervasive, how can it contain water? If the nature of water is pervasive, then fire will not arise. And why'
明水火二性俱遍虛空不相陵滅。世尊。地性障礙。空性虛通。云何二俱周遍法界。去這裡執相生疑。是故釋迦老子先為阿難說性水真空性空真水。乃至地水火風。一一週遍法界。隨眾生心循業發現。嘗記得。山僧往年行腳。將入京師。到鄧州天寧。有蔡州道士。忘其姓名。以醫來南陽。一日見他教人來藏司。借寶積華嚴二經。山僧竊知其為佳士。翌日相見。與之說話。果然契合。因問。所以借經之意。曰某粗聽好人說話來。若要理會本命元辰下落。須還釋迦老子始得。話間忽問山僧。佛具正遍知。世界上事一一說盡。何故不曾見說金木水火土之所緣起。吾師有所聞見。無惜開示。方是時。自家漆桶未破。未暇理會這般底。只向他道。藏經中莫須說著。某尚居學地。方要見人。二俱懡㦬而休。逮到夷門。打發此事了。因讀楞嚴經。元來裡面說得極分曉。佛謂富樓那曰。同異擾亂。相待生勞。勞久發塵自相渾濁。由是引起塵勞煩惱。起為世界。靜成虛空。虛空為同。世界為異。彼無同異。真有為法。覺明空昧。相待成搖。故有風輪。執持世界。由是而知。世界成就因風輪所持。蓋風性動搖。動搖不息。忽生堅礙。故曰因空生搖。堅明立礙。彼金寶者。明覺立堅。故有金輪保持國土。蓋風與金。二物相觸。于中生火。故曰。
【現代漢語翻譯】 現代漢語譯本 明與水、火二者的性質都遍佈虛空，互不侵犯、消滅。世尊（Bhagavan，對佛的尊稱），地的性質是阻礙，空的性質是虛通，為什麼這二者都能周遍法界（Dharmadhatu，宇宙萬有）呢？這是因為執著于表相而產生疑惑。所以釋迦老子（Sakyamuni，釋迦牟尼佛的尊稱）首先為阿難（Ananda，佛陀的十大弟子之一）說『性水真空，性空真水』，乃至地、水、火、風，一一週遍法界，隨著眾生的心，順著業力而顯現。我記得，我往年遊方行腳，將要進入京師，到達鄧州天寧寺，有一位蔡州道士，忘記了他的姓名，以醫術來到南陽。有一天，我看見他教人到藏經司，借閱《寶積經》和《華嚴經》這兩部經。我私下認為他是一位賢士。第二天，我與他相見，與他交談，果然很投機。因此我問他借閱經書的用意。他說：『我粗略地聽好人說過，如果要明白本命元辰的下落，必須還要從釋迦老子那裡才能得到答案。』談話間，他忽然問我：『佛具有正遍知（Sammasambuddha，如實的、完全的知），世界上所有的事情都能一一說盡，為什麼不曾說過金、木、水、火、土的所緣起呢？我的老師您有所聞見，不要吝惜，請開示給我。』當時，我自己的漆桶（比喻未開悟）還沒有打破，沒有時間理會這些。只是對他說：『藏經中或許有說到這些，我尚且還在學習的階段，正要拜見高人。』我們二人都感到困惑而結束了談話。等到我到了夷門，了結了這件事，因此讀了《楞嚴經》，原來裡面說得非常清楚。佛告訴富樓那（Purna，佛陀的十大弟子之一）說：『同與異相互擾亂，相互對待而產生勞累。勞累久了就產生塵垢，塵垢自身相互混濁。由此引起塵勞煩惱，生起成為世界，靜止成為虛空。虛空為同，世界為異。那裡沒有同異，真實的有為法。覺明與空昧，相互對待而形成搖動，所以有風輪執持世界。』由此可知，世界的成就，是因為風輪所持。風的性質是動搖，動搖不停止，忽然產生堅固的阻礙。所以說『因空生搖，堅明立礙』。那些金寶，是明覺建立堅固。所以有金輪保持國土。風與金這兩種東西相互接觸，從中產生火。所以說……
【English Translation】 English version The natures of brightness, water, and fire both pervade the void without encroaching upon or extinguishing each other. World-Honored One (Bhagavan, a respectful title for the Buddha), the nature of earth is obstruction, and the nature of space is unobstructed passage. How can these two both pervade the Dharmadhatu (universe)? This is because of attachment to appearances, which gives rise to doubt. Therefore, Sakyamuni (Sakyamuni Buddha) first spoke to Ananda (one of the Buddha's ten great disciples) about 'the nature of water being truly empty, and the nature of emptiness being truly water,' and even earth, water, fire, and wind, each pervading the Dharmadhatu, manifesting according to the minds of sentient beings and following their karma. I remember that when I was traveling in previous years, about to enter the capital, I arrived at Tianning Temple in Dengzhou. There was a Taoist from Caizhou, whose name I have forgotten, who came to Nanyang as a doctor. One day, I saw him instructing people to go to the Sutra Repository to borrow the 'Baoji Sutra' and the 'Avatamsaka Sutra'. I secretly thought he was a worthy person. The next day, I met him and spoke with him, and we got along very well. Therefore, I asked him the purpose of borrowing the sutras. He said, 'I have roughly heard good people say that if you want to understand the whereabouts of your natal Yuan Chen (original spirit), you must still get the answer from Sakyamuni.' During the conversation, he suddenly asked me, 'The Buddha possesses perfect knowledge (Sammasambuddha, perfect knowledge), and can explain all the affairs of the world in detail. Why has he never spoken about the origins of metal, wood, water, fire, and earth? My teacher, you have heard and seen something, do not be stingy, please enlighten me.' At that time, my own lacquer bucket (metaphor for being unenlightened) had not yet been broken, and I did not have time to pay attention to such things. I just said to him, 'Perhaps these things are mentioned in the Sutra Repository, but I am still in the stage of learning and am about to meet a master.' We both felt confused and ended the conversation. When I arrived at Yimen, I finished this matter, and therefore read the 'Surangama Sutra', and it turned out that it was explained very clearly inside. The Buddha told Purna (one of the Buddha's ten great disciples), 'Sameness and difference disturb each other, and relying on each other gives rise to toil. After a long time of toil, dust arises, and the dust itself becomes turbid. From this arises the dust of labor and afflictions, arising to become the world, and stillness to become emptiness. Emptiness is sameness, and the world is difference. There is no sameness or difference there, only truly conditioned dharmas. Awareness and ignorance rely on each other to form shaking, so there is a wind wheel holding the world.' From this, it can be known that the accomplishment of the world is because of the wind wheel holding it. The nature of wind is shaking, and shaking does not stop, suddenly producing solid obstruction. Therefore, it is said, 'Because of emptiness, shaking arises, and solid brightness establishes obstruction.' Those gold and jewels are the establishment of solidity by clear awareness. Therefore, there is a golden wheel holding the country. The two things, wind and gold, touch each other, and fire arises from within. Therefore, it is said...
堅覺寶成。搖明風出。風金相摩。故有火光。為變化性。寶明生潤。火光上烝。故有水輪。含十方界。火騰水降。交發立堅。濕為巨海。干為洲潭。以是義故。彼大海中。火光常起。彼洲潬中。江河常注。水勢劣火。結為高山。是故山石擊則成焰。融則成水。土勢劣水。抽為草木。是故林藪遇燒成土。因絞成水。交妄發生。遞相為種。以是因緣。世界相續。看他釋迦老子。恁么說金木水火土。可殺分曉。惜乎不復見此道士。待點似他。元來看教乘文字。也要大法明。后自然不費力。自家參得禪了。一把來看。便見得富樓那執相難性。又見如來為阿難就性上說地水火風。一一清凈本然周遍法界。胸中了無凝滯。如今心地未明底。不免疑道世界從甚麼處起。將來卻向甚麼處滅。為復先有世界。為復先有人。若道先有世界。古德不應云。三界唯心所現。萬法唯識所變。若道先有人。既未有世界。人卻在甚麼處安頓。這些子不妨被他窒礙。說先有世界也不是。先有人也不是。大法一明。不著排遣。自然分曉。適來所謂變大地作黃金。攪長河為酥酪。不是差事。以至芥子納須彌。須彌納芥子之類。亦非假於他術。只如須彌納芥子。則故是芥子。裡面如何著得一座須彌山。到這裡也須親見一回始得。這一假事。人人本有。各各天真
【現代漢語翻譯】 現代漢語譯本 堅覺寶成（堅固的覺性凝聚形成寶物）。搖明風出（搖動光明的風產生）。風金相摩（風與金屬相互摩擦）。故有火光（所以產生火光）。為變化性（這是變化的本性）。寶明生潤（寶物的光明產生滋潤）。火光上烝（火光向上蒸騰）。故有水輪（所以產生水輪）。含十方界（包含十方世界）。火騰水降（火向上升騰，水向下降）。交發立堅（相互交織而堅固）。濕為巨海（濕氣形成巨大的海洋）。干為洲潭（乾燥形成洲和水潭）。以是義故（因為這個緣故）。彼大海中（在那大海中）。火光常起（火光經常升起）。彼洲潬中（在那洲和水潭中）。江河常注（江河經常注入）。水勢劣火（水的力量不如火）。結為高山（凝聚形成高山）。是故山石擊則成焰（所以山石撞擊就會產生火焰）。融則成水（融化就會變成水）。土勢劣水（土的力量不如水）。抽為草木（生長出草木）。是故林藪遇燒成土（所以森林草地遇到燃燒就會變成土）。因絞成水（擠壓就會變成水）。交妄發生（相互虛妄地產生）。遞相為種（互相作為種子）。以是因緣（因為這個因緣）。世界相續（世界相續不斷）。 看他釋迦老子（看看釋迦牟尼佛）。恁么說金木水火土（這樣說金木水火土）。可殺分曉（真是非常清楚）。惜乎不復見此道士（可惜不能再見到這位道人）。待點似他（想請他指點）。元來看教乘文字（原本看佛教的經文）。也要大法明（也要明白大的法理）。后自然不費力（以後自然不費力氣）。自家參得禪了（自己參禪悟道了）。一把來看（一起來看）。便見得富樓那執相難性（就能看到富樓那執著于現象而難以明瞭自性）。又見如來為阿難就性上說地水火風（又看到如來為阿難就自性上說地水火風）。一一清凈本然周遍法界（每一個都是清凈本然，周遍法界）。胸中了無凝滯（心中沒有凝滯）。如今心地未明底（如今心地未明的人）。不免疑道世界從甚麼處起（難免懷疑世界從什麼地方產生）。將來卻向甚麼處滅（將來又向什麼地方消滅）。為復先有世界（是先有世界）。為復先有人（還是先有人）。若道先有世界（如果說先有世界）。古德不應云（古德不應該說）。三界唯心所現（三界唯心所現）。萬法唯識所變（萬法唯識所變）。若道先有人（如果說先有人）。既未有世界（既然還沒有世界）。人卻在甚麼處安頓（人又在什麼地方安身）。這些子不妨被他窒礙（這些不妨礙被他阻礙）。說先有世界也不是（說先有世界也不是）。先有人也不是（先有人也不是）。大法一明（大的法理一明白）。不著排遣（不用排除）。自然分曉（自然清楚）。適來所謂變大地作黃金（剛才所說的把大地變成黃金）。攪長河為酥酪（攪動長江為酥酪）。不是差事（不是難事）。以至芥子納須彌（以至於芥子容納須彌山）。須彌納芥子之類（須彌山容納芥子之類）。亦非假於他術（也不是憑藉其他的法術）。只如須彌納芥子（就像須彌山容納芥子）。則故是芥子（那麼仍然是芥子）。裡面如何著得一座須彌山（裡面怎麼能放得下一座須彌山）。到這裡也須親見一回始得（到這裡也必須親自見到一次才行）。這一假事（這一虛假的事情）。人人本有（人人本來就有）。各各天真（個個天真自然）。
【English Translation】 English version The firm awareness solidifies into precious objects. The wind of shaking brightness emerges. The wind and metal rub against each other, hence there is firelight, which is the nature of transformation. The brightness of the precious objects generates moisture. The firelight rises and steams upward, hence there is the water wheel, containing the ten directions of realms. Fire ascends and water descends, intermingling to establish firmness. Dampness becomes vast oceans, dryness becomes continents and pools. For this reason, within those great oceans, firelight constantly arises. Within those continents and pools, rivers constantly flow. The power of water is inferior to fire, congealing into high mountains. Therefore, when mountain stones are struck, they produce flames; when melted, they become water. The power of earth is inferior to water, drawing forth grass and trees. Therefore, forests and thickets, when burned, become earth; when squeezed, they become water. Mutual delusion arises, each serving as the seed for the other. Because of this cause and condition, the world continues without end. Look at that old Shakya (Shakyamuni Buddha). He speaks of earth, water, fire, wind, and metal in such a clear and understandable way. It's a pity I can't see that Taoist priest again; I'd like to ask him for guidance. Originally, when reading the texts of the teachings, one must understand the great Dharma (universal law) first, then naturally it won't be difficult later. Once you've understood Chan (Zen) through your own practice, when you look at it all together, you can see how Purna (a disciple of the Buddha) clung to appearances and had difficulty understanding the nature of reality. You also see how the Tathagata (another name for the Buddha) spoke to Ananda (the Buddha's attendant) about earth, water, fire, and wind in terms of their inherent nature, each being pure, complete, and pervading the entire Dharma realm. There is no stagnation in the mind. Those whose minds are not yet clear inevitably doubt where the world comes from and where it will eventually disappear to. Is the world first, or are people first? If you say the world is first, the ancient sages shouldn't have said, 'The three realms are only manifestations of the mind; all phenomena are only transformations of consciousness.' If you say people are first, but there is no world yet, where do people reside? These things can easily obstruct you. Saying the world is first is not right; saying people are first is not right. Once the great Dharma is understood, there's no need for elimination; it naturally becomes clear. What was just said about transforming the great earth into gold and churning the long river into ghee is not a difficult task. As for things like containing Mount Sumeru (a mythical mountain) in a mustard seed and containing a mustard seed in Mount Sumeru, these are not achieved through other techniques. Just like containing Mount Sumeru in a mustard seed, it's still a mustard seed. How can a Mount Sumeru fit inside? You must personally witness this once to understand. This illusory event is inherent in everyone; each is naturally genuine.
。只為無始時來無明業識所覆所以不能現前。卻去外頭。別覓家舍。尋常室中問兄弟。不是心不是佛不是物。是甚麼。未問時幸自在家裡坐。才問他是甚麼。便離卻本位。走出門前。譬如問人爾在那裡。云在家裡。卻問他屋裡家兒事子。便忘卻家。去外面討言語來祗對。所謂差之毫釐。失之千里。若要真實理會。此事決定不在言語上。今時學者。出這幾路不得。向他道。不在言語上。便去機境上作解會。又向道。不在機境上。便去舉起處承當。不是心不是佛不是物。舉了便會了。圓悟先師常說。近來諸方。盡成窠窟。五祖下我與佛鑒佛眼三人。結社參禪。如今早見漏逗出來也。佛鑒下有一種作狗子叫鵓鳩鳴取笑人。佛眼下有一種覷燈籠露柱指東畫西。如眼見鬼一般。我這裡且無這般病痛。山僧曰。大好無病痛。先師曰。何謂。山僧曰。擊石火閃電光。引得無限人弄業識。舉了便會了。豈不是佛法大窠窟。先師不覺吐舌。乃曰。莫管他。我只以契證為期。若不契證。斷定不放過。山僧曰。說契證即得。第恐後來只恁么傳將去。舉了便會了。硬主張擊石火閃電光。業識茫茫未有了日。先師深以為然。更有一般底。說靜是根本。悟是枝葉。靜得久自然悟去。山僧敢道他亂道。又引凈極光通達為證。且莫錯會好。先聖不奈何說
【現代漢語翻譯】 現代漢語譯本 只是因為從無始以來就被無明（avidyā，對事物真相的迷惑）和業識（karma-vijñāna，由行為產生的意識）所覆蓋，所以不能顯現。卻向外尋求，另找家舍。常常在室內問兄弟：『不是心，不是佛，不是物，是什麼？』未問時還算自在地坐在家裡，才問他『是什麼』，便離開了本位，走出門前。譬如問人：『你在哪裡？』回答說：『在家裡。』卻問他屋裡的家事，便忘記了家，去外面尋找言語來應對。所謂差之毫釐，失之千里。若要真實理解此事，決定不在言語上。現在的學人，跳不出這幾條路。向他們說不在言語上，便在機境（jī-jìng，禪機境界）上作解釋。又向他們說不在機境上，便在舉起處承擔。『不是心，不是佛，不是物』，舉起來便會了。圓悟（Yuánwù，禪師名號）先師常說：『近來各處，都成了窠窟（kēkū，比喻落入俗套）。』五祖（Wǔzǔ，禪宗五祖弘忍）門下，我與佛鑒（Fójiàn，禪師名號）、佛眼（Fóyǎn，禪師名號）三人，結社參禪，如今早已看出破綻了。佛鑒門下有一種學狗叫、學鴿子鳴叫來取笑人。佛眼門下有一種看燈籠、露柱，指東畫西，如眼見鬼一般。我這裡且沒有這般毛病。山僧說：『大好無病痛。』先師說：『何謂？』山僧說：『擊石火，閃電光，引得無限人弄業識。舉起來便會了，豈不是佛法大窠窟？』先師不覺吐舌，乃說：『莫管他，我只以契證（qìzhèng，契合證悟）為期。若不契證，斷定不放過。』山僧說：『說契證即得，第恐後來只恁么傳將去，舉起來便會了，硬主張擊石火閃電光，業識茫茫未有了日。』先師深以為然。更有一般人，說靜是根本，悟是枝葉，靜得久自然悟去。山僧敢說他胡說八道，又引用『凈極光通達』為證。且莫錯會好，先聖無可奈何地說
【English Translation】 English version It is only because they are covered by ignorance (avidyā) and karma-consciousness (karma-vijñāna) from beginningless time that they cannot manifest. Instead, they seek externally, looking for another home. They often ask their brothers in the room: 'It is not mind, not Buddha, not thing, what is it?' Before asking, they are still sitting at home comfortably, but as soon as they ask 'What is it?', they leave their original position and go out the door. It is like asking someone: 'Where are you?' and they answer: 'At home.' But then you ask them about the affairs of the household, and they forget their home and go outside to find words to respond. This is what is meant by 'A difference of a hair's breadth leads to a separation of a thousand miles.' If you want to truly understand this matter, it is definitely not in words. Today's students cannot escape these few paths. If you tell them it is not in words, they interpret it in terms of the dynamic state (jī-jìng). If you tell them it is not in the dynamic state, they take it up at the point of raising. 'It is not mind, not Buddha, not thing,' they raise it up and then they understand. My late teacher Yuánwù (Zen master's name) often said: 'Recently, all places have become nests (kēkū, a metaphor for falling into clichés).' Under the Fifth Patriarch (Wǔzǔ, the Fifth Patriarch of Zen, Hongren), the three of us, Fójiàn (Zen master's name), Fóyǎn (Zen master's name), and I, formed a society to practice Zen, and now we have already seen the flaws. Under Fójiàn, there is a kind of person who imitates the barking of dogs and the cooing of pigeons to make fun of people. Under Fóyǎn, there is a kind of person who looks at lanterns and pillars, pointing east and drawing west, as if seeing ghosts. I don't have these kinds of problems here. The mountain monk says: 'It is very good to have no problems.' The late teacher says: 'What do you mean?' The mountain monk says: 'Striking a stone, a flash of lightning, leads countless people to play with karma-consciousness. They raise it up and then they understand, isn't this a great nest of Buddhism?' The late teacher unconsciously stuck out his tongue and said: 'Don't worry about them, I only take realization (qìzhèng) as the goal. If they don't realize it, I will definitely not let them go.' The mountain monk says: 'Saying realization is fine, but I am afraid that later they will just transmit it like this, raising it up and then understanding, stubbornly insisting on striking a stone, a flash of lightning, karma-consciousness is vast and boundless, with no end in sight.' The late teacher deeply agreed. There are also some people who say that stillness is the root, and enlightenment is the branches and leaves, and that if you are still for a long time, you will naturally become enlightened. The mountain monk dares to say that they are talking nonsense, and they also cite 'When purity reaches its extreme, light penetrates everywhere' as proof. Don't misunderstand it, the ancient sage helplessly said
個凈極光通達寂照含虛空。譬如良醫應病與藥。如今不信有妙悟底。返道。悟是建立。豈非以藥為病乎。世間文章技藝。尚要悟門。然後得其精妙。況出世間法。只恁么了得。這裡一千二百衲子。個個有一知半解。每來室中。道得諦當者甚眾。跳得兩跳后。更與一拶。便去不得。蓋卒未能拚身捨命。所以道。懸崖撒手自肯承當。絕後再蘇欺君不得。莫道無恁么事。嘗記得。張無盡有言。先佛所說。於一毛端現寶王剎。坐微塵里轉大法輪。是真實義。法華會上。多寶如來在寶塔中。分半座與釋迦文佛。過去佛現在佛同坐一處。實有如是事。非謂表法。天臺智者大師讀法華經。至是真精進。是名真法供養如來。悟得法華三昧。見靈山一會儼然未散。山僧常愛。老杲和尚每提唱及此。未嘗不歡喜踴躍。以手搖曳曰。真個有恁么事。不是表法。爾輩冬瓜瓠子。那裡得知蓋他根本下明。但拙於語言三昧。發其要妙爾。此所謂唯證乃知難可測。今日鄭成忠請山僧普說之意。要聞禪和子做工夫底道理。不見雲門道。不可說時便有。不說時便無。思量時便有。不思量時便無。只如不思量時。又是個甚麼。怕爾不會。又隨後道。更是個甚麼。這般尊宿。慈悲之故為人痛的的地。山僧在眾日。溈仰曹洞雲門法眼下。都去做工夫來。臨濟下則
【現代漢語翻譯】 現代漢語譯本： 個個清凈到極點，光明通達，寂靜照耀，包含著整個虛空。這就像好醫生根據病情給予藥物一樣。現在的人不相信有頓悟這件事，反而說道，『悟』是人為建立的，這豈不是把藥物當成疾病了嗎？世間的文章技藝，尚且需要領悟的門徑，然後才能得到其中的精妙之處，更何況是出世間的佛法呢？難道僅僅是這樣就能瞭解了嗎？這裡一千二百個僧人，個個都有一知半解。每次來到我的房間，說得頭頭是道的人很多。但是跳躍兩下之後，再稍微逼問一下，就無法繼續下去了。這是因為最終還是不能捨身忘命。所以說，『懸崖撒手，才能真正承擔；死而復生，是欺騙不了人的。』不要說沒有這樣的事。我曾經記得，張無盡說過，過去的佛所說的，『在一根毫毛的頂端顯現寶王剎（珍寶裝飾的佛國），在微小的塵埃里轉動大法輪（佛法的傳播）』，這是真實的意義。在《法華經》的法會上，多寶如來（Prabhutaratna Buddha）在寶塔中，分一半座位給釋迦文佛（Sakyamuni Buddha），過去的佛和現在的佛同坐一處，確實有這樣的事，不是所謂的表法。天臺智者大師（智顗Zhiyi）讀《法華經》，讀到『這是真正的精進，這是名為真正的供養如來』，領悟了法華三昧（一種禪定），見到靈山法會（佛陀在靈鷲山宣講佛法的集會）好像還沒有散去一樣。我常常喜歡老杲和尚每次提到這件事時，總是歡喜踴躍，用手搖動著說，『真的有這樣的事，不是表法。』你們這些冬瓜瓠子，哪裡知道他根本上的明白，只是不擅長用語言表達其中的精妙之處罷了。這就是所謂的『只有親身證悟才能知道，難以用言語衡量』。今天鄭成忠請我普遍宣說的意思，是想要聽聞禪和子（禪宗僧人）做功夫的道理。不見雲門（Yunmen，禪宗大師）說，『不可說的時候便有，不說的時候便無；思量的時候便有，不思量的時候便無。』那麼不思量的時候，又是個什麼呢？怕你們不會，又隨後說，『更又是個什麼？』這樣的尊宿（德高望重的僧人），因為慈悲的緣故，為人痛切地指點。我在僧眾中的時候，溈仰宗（Weiyang school）、曹洞宗（Caodong school）、雲門宗（Yunmen school）、法眼宗（Fayan school）都去用功修行過。臨濟宗（Linji school）則...
【English Translation】 English version: Each and every one is pure to the extreme, the light penetrates, stillness illuminates, encompassing the entire void. It is like a good doctor prescribing medicine according to the illness. Nowadays, people do not believe in the matter of sudden enlightenment, and instead say, 'Enlightenment' is artificially constructed. Isn't this taking medicine as the disease? Even worldly writings and skills require a gateway to enlightenment before one can grasp their essence. How much more so with the transcendent Dharma? Can it be understood merely like this? Here, among these twelve hundred monks, each has a smattering of knowledge. Every time they come to my room, many speak eloquently. But after jumping twice, and then being pressed slightly, they cannot continue. This is because ultimately they cannot abandon themselves and forget their lives. Therefore, it is said, 'Releasing the hand on the cliff, one can truly take responsibility; reviving after death, one cannot deceive the ruler.' Do not say there is no such thing. I once remember Zhang Wujin saying that the Buddhas of the past said, 'In the tip of a single hair, the Treasure King's realm (a Buddha-land adorned with treasures) appears; within a tiny mote of dust, the great Dharma wheel (the propagation of the Buddha's teachings) turns.' This is the true meaning. In the assembly of the Lotus Sutra, Prabhutaratna Buddha (多寶如來) in the Treasure Tower, shared half of his seat with Sakyamuni Buddha (釋迦文佛). The Buddhas of the past and the Buddhas of the present sat together in one place. There truly is such a thing, not merely a symbolic representation. The Great Master Zhiyi (智顗) of Tiantai, reading the Lotus Sutra, upon reaching 'This is true diligence, this is called truly offering to the Tathagata,' realized the Lotus Samadhi (法華三昧, a state of meditative absorption), and saw the assembly on Vulture Peak (靈山法會, the assembly where the Buddha preached on Vulture Peak) as if it had not yet dispersed. I often admire how the old monk Gao always rejoiced and danced with joy whenever he mentioned this, shaking his hand and saying, 'There truly is such a thing, not a symbolic representation.' You lot, like winter melons and gourds, how would you know that his fundamental understanding is clear, but he is simply not skilled in expressing its essence in words? This is what is called 'Only through personal realization can one know, it is difficult to measure.' Today, Zheng Chengzong's intention in asking me to speak universally is to hear the principles of how Chan monks (禪和子) cultivate. Haven't you seen Yunmen (雲門, a Chan master) say, 'When it cannot be spoken, it exists; when it is not spoken, it does not exist; when it is thought about, it exists; when it is not thought about, it does not exist.' Then, when it is not thought about, what is it? Fearing that you will not understand, he then says, 'What is it even more?' Such venerable monks (尊宿), out of compassion, point out things keenly for people. When I was among the monks, I went to the Weiyang school (溈仰宗), the Caodong school (曹洞宗), the Yunmen school (雲門宗), and the Fayan school (法眼宗) to cultivate. As for the Linji school (臨濟宗),...
故是。後來方知道。悟則事同一家。不悟則萬別千差。既同一個。達磨祖師又何處有許多般差別來。如何是佛。乾屎橛。這裡有甚麼差別。德山見僧入門便棒。僧罔措。復云。不得作棒會。臨濟見僧入門便喝。已是兩手分付。擬欲覷捕。則眼睛落地了也。況復說理說事。絲來線去。正是師子咬人。狂狗趁塊。無常迅速。生死事大。彈指便是來生到來。但虛卻心。子細推窮。窮來窮去。善念既相續。惡念自然不生。但如實修行。時節因緣到來。自然悟去。若不悟。說到彌勒佛下生。只是說底。且作么生修行。聽取一頌。
惡念既不生。善念常相續。 諸波羅蜜門。一切自具足。
孫通判請普說。師云。說法不應時。總是非時語。所以道。未離兜率已降王宮。未出母胎度人已畢。李長者著華嚴論。乃云。此經決定是佛成道十日後說。初于正覺山前從定而起。因見明星忽然悟道。便見自己本來面目。信知時節。若至其理自彰。妙喜常思。無盡居士這一個人。不知幾百生中學般若來。今生如此得大受用。所注清凈海眼經。說八成就。謂如是我聞一時佛在。云理無不如之謂是。事無不是之謂如。自來不曾有人如此說。蓋為他見徹釋迦老子骨髓。所以取之左右逢其源。佛初生下。一手指天一手指地云。天上天下唯我獨尊。
【現代漢語翻譯】 現代漢語譯本： 正是這樣。後來才明白。開悟了，事理就歸於一家。不悟，則萬別千差。既然歸於一家，達磨祖師又怎麼會有這麼多的差別呢？什麼是佛？乾屎橛（gān shǐ jué，擦屁股的木棒）。這裡有什麼差別？德山（Déshān，唐代禪宗大師）見僧人入門就打。僧人不知所措。又說，不要理解為打。臨濟（Línjì，唐代禪宗大師）見僧人入門就喝。已經是兩手交付。想要捕捉，眼睛就掉在地上了。何況是說理說事，絲來線去，正是獅子咬人，瘋狗追逐土塊。無常迅速，生死事大。彈指之間，來生就到了。只要虛空內心，仔細推究。窮究來窮究去，善念既然相續，惡念自然不生。只要如實修行，時節因緣到來，自然開悟。若不開悟，說到彌勒佛（Mílè Fó，未來佛）下生，也只是說說而已。那麼該如何修行呢？聽取一首偈頌。
惡念既然不生，善念常常相續。 諸波羅蜜門（zhū bō luó mì mén，通往涅槃的各種修行方法），一切自然具足。
孫通判（Sūn tōngpàn，官名）請師父普說。師父說，說法不應時，總是非時語。所以說，未離開兜率天（Dōushuài Tiān，欲界天之一），已經降生王宮，未出母胎，度人已經完畢。李長者（Lǐ chángzhě，人名）著《華嚴論》（Huáyán lùn，佛教論著），說，此經決定是佛成道十日後說。初于正覺山前從定而起，因見明星忽然悟道，便見自己本來面目。相信時節，若至其理自彰。妙喜（Miàoxǐ，人名）常思，無盡居士（Wújìn jūshì，人名）這個人，不知幾百生中學般若（bōrě，智慧）而來。今生如此得到大的受用。所注《清凈海眼經》（Qīngjìng hǎi yǎn jīng，佛教經典），說八成就，謂如是我聞一時佛在。說理無不如之謂是，事無不是之謂如。自來不曾有人如此說。蓋因為他看透了釋迦老子（Shìjiā lǎozǐ，釋迦牟尼佛的俗稱）的骨髓。所以取之左右逢其源。佛初生下，一手指天一手指地，說，天上天下唯我獨尊。
【English Translation】 English version: That's right. Only later did I understand. If you are enlightened, matters are all of one family. If you are not enlightened, there are myriad differences. Since they are of one family, how could Damo (Dámó, Bodhidharma) have so many differences? What is Buddha? A dried turd (gān shǐ jué, a wooden stick for wiping the buttocks). What difference is there here? When Deshan (Déshān, a Chan master of the Tang Dynasty) saw a monk enter, he would hit him with a stick. The monk was at a loss. He then said, 'Do not understand it as hitting with a stick.' When Linji (Línjì, a Chan master of the Tang Dynasty) saw a monk enter, he would shout. It's already handing over with both hands. If you try to catch it, your eyes will fall to the ground. Moreover, speaking of reason and affairs, threads coming and going, is just like a lion biting a person, a mad dog chasing a clod. Impermanence is swift, and birth and death are great matters. In the snap of a finger, the next life arrives. Just empty your mind and carefully investigate. Investigating and investigating, since good thoughts continue, evil thoughts will naturally not arise. Just cultivate in accordance with reality, and when the time and conditions arrive, you will naturally become enlightened. If you do not become enlightened, even if you talk about Maitreya Buddha (Mílè Fó, the future Buddha) descending, it is just talk. So how should one cultivate? Listen to a verse.
Since evil thoughts do not arise, good thoughts constantly continue. All the Paramita gates (zhū bō luó mì mén, various practices leading to Nirvana) are naturally fully possessed.
Judicial Administrator Sun (Sūn tōngpàn, an official title) requested the master to speak universally. The master said, 'Speaking the Dharma out of season is always untimely speech.' Therefore, it is said, 'Before leaving Tushita Heaven (Dōushuài Tiān, one of the heavens in the desire realm), he had already descended to the royal palace; before leaving his mother's womb, he had already finished saving people.' Elder Li (Lǐ chángzhě, a person's name) wrote the 'Huayan Treatise' (Huáyán lùn, a Buddhist treatise), saying, 'This sutra was definitely spoken ten days after the Buddha attained enlightenment. Initially, he arose from samadhi in front of Zhengjue Mountain, and upon seeing a star, he suddenly attained enlightenment, and then saw his original face.' Believe in the timing, and when it arrives, the principle will naturally manifest. Miaoxi (Miàoxǐ, a person's name) often thinks, Wujin Layman (Wújìn jūshì, a person's name), this person, I don't know how many lifetimes he has studied Prajna (bōrě, wisdom). In this life, he receives such great benefit. The 'Pure Sea Eye Sutra' (Qīngjìng hǎi yǎn jīng, a Buddhist scripture) that he annotated speaks of eight accomplishments, saying, 'Thus I have heard, at one time the Buddha was present.' Saying that there is no principle that is not like it is called 'is', and that there is no affair that is not so is called 'thus'. No one has ever said it like this before. This is because he has seen through the marrow of Shakyamuni Buddha (Shìjiā lǎozǐ, the common name for Shakyamuni Buddha). Therefore, he takes it from the left and right and meets its source. When the Buddha was first born, he pointed one finger to the sky and one finger to the earth, saying, 'Above the heavens and below the heavens, I alone am the honored one.'
所以云。三界獨尊之謂我。所謂我者非人我之我。如孟子所謂萬物皆備於我也。心洞十方之謂聞。蓋世間人。皆以耳聞一切音聲。唯普賢菩薩乃以心聞。故經云。心聞洞十方。生於大因力。多之所宗之謂一。且如現前一千大眾。從首座數起。自一而之百。自百而之千。所以言。一者多之所宗也。一之所起之謂時。這個時便是妙心居士請妙喜為大眾說法之時也。當知此時能該括十方三世乃至塵沙諸佛。六道四生。若凡若聖。若草若木。若有情若無情。乃以拂子擊禪床一下云。盡向這裡成等正覺。無出此時也。又云。始覺合本之謂佛。言以如今始覺合於本覺。往往邪師輩。以無言默然為始覺。以威音王那畔為本覺。固非此理既非此理。何者是覺。若全是覺。豈更有迷。若謂無迷。爭奈釋迦老子于明星現時忽然便覺知得自家本命元辰。元來在這裡。所以言。因始覺而合本覺。如禪和家。忽然摸著鼻孔。便是這個道理。然此事人人分上無不具足。昨日因與妙心居士。說令叔尚書文章學問。可謂儒林宗工。但聞於此道。自以為難。往往士大夫。只知所謂佛者千劫學威儀萬劫修相好。乃至三大阿僧祇劫修而後成。云何博地凡夫。現行無明。為富貴所折困。何時與道相應。才作是念。便是於心意識中。推出一座須彌山。一障障了道眼
{ "translations": [ "現代漢語譯本：", "因此說，『三界獨尊』指的是『我』（ātman）。而這個『我』，不是指人我的『我』，而是像孟子所說的『萬物皆備於我』的『我』。", "『心洞十方』指的是『聞』。世間的人，都用耳朵聽一切聲音，只有普賢菩薩才用心來聽。所以經上說：『心聞洞十方，生於大因力』。", "『多之所宗』指的是『一』。比如現在這一千大眾，從首座開始數起，從一到百，從百到千。所以說，『一』是『多』的根本。", "『一之所起』指的是『時』。這個『時』，就是妙心居士請妙喜為大眾說法的時候。應當知道，此時能包括十方三世，乃至如塵沙般眾多的佛，六道四生，無論是凡是聖，無論是草是木，無論是有情還是無情。於是用拂子敲了一下禪床說：『都在這裡成就正等正覺，沒有超出此時的。』", "又說，『始覺合本』指的是『佛』。意思是說，如今的始覺與本覺相合。往往有邪師之輩，以無言的沉默為始覺，以威音王佛那一邊為本覺，這實在不是這個道理。既然不是這個道理，那麼什麼是覺悟呢？如果全是覺悟，哪裡還會有迷惑？如果說沒有迷惑，又怎麼解釋釋迦牟尼佛在見到明星出現時，忽然覺悟到自己的本命元辰，原來就在這裡？所以說，因為始覺而與本覺相合，就像禪和子，忽然摸到了自己的鼻孔，就是這個道理。然而這件事，每個人都完全具備。昨天因為和妙心居士談論他的叔父尚書的文章學問，可以說是儒林中的宗師。但是聽到這個道理，就自認為很難。往往士大夫，只知道所謂的佛，要經歷千劫學習威儀，萬劫修習相好，乃至三大阿僧祇劫修行才能成就。怎麼能讓一個身處凡地的凡夫，現在還被無明所困擾，被富貴所折磨，什麼時候才能與道相應呢？才產生這樣的念頭，就是在心意識中，推出一座須彌山，一層層地遮蔽了道眼。", "english_translations": [ "English version:", "Therefore, it is said, 'The one honored in the three realms' refers to 'I' (ātman). And this 'I' is not the 'I' of person and self, but the 'I' as Mencius said, 'All things are already complete in me.'", "'Mind penetrating the ten directions' refers to 'hearing'. People in the world all use their ears to hear all sounds, but only Samantabhadra Bodhisattva hears with the mind. Therefore, the sutra says: 'Mind hearing penetrates the ten directions, born from the power of great causes.'", "'That from which many originate' refers to 'one'. For example, the current assembly of one thousand, starting from the head seat, from one to a hundred, from a hundred to a thousand. Therefore, it is said, 'One' is the root of 'many'.", "'That from which one arises' refers to 'time'. This 'time' is when Upāsaka Miaoxin invites Miaoxi to expound the Dharma for the assembly. It should be known that this time encompasses the ten directions and three times, even as numerous Buddhas as grains of sand, the six realms and four births, whether ordinary or sage, whether grass or tree, whether sentient or insentient. Then, striking the Zen bed with a whisk, he said: 'All attain perfect enlightenment right here, not beyond this time.'", "It is also said, 'Initial awakening merging with the original' refers to 'Buddha'. It means that the current initial awakening merges with the original awakening. Often, heretical teachers take speechless silence as initial awakening, and the other side of King Wonderful Sound Buddha as original awakening, which is really not the principle. Since it is not the principle, then what is enlightenment? If it is all enlightenment, where would there be delusion? If it is said that there is no delusion, then how to explain that when Śākyamuni Buddha saw the appearance of the morning star, he suddenly realized his original life essence was right here? Therefore, it is said that because of initial awakening, it merges with original awakening, just like a Zen monk suddenly touching his nose, that is the principle. However, this matter is fully possessed by everyone. Yesterday, because I discussed with Upāsaka Miaoxin the articles and learning of his uncle the Minister, it can be said that he is a master in the Confucian world. But upon hearing this principle, he considers it difficult. Often, scholar-officials only know that the so-called Buddha must spend thousands of kalpas learning deportment, tens of thousands of kalpas cultivating auspicious marks, and even three great asaṃkhya kalpas of practice to achieve it. How can an ordinary person in the mundane world, now still troubled by ignorance and tormented by wealth and status, ever correspond to the Way? As soon as such a thought arises, it is like pushing out a Mount Sumeru in the mind-consciousness, layer upon layer obscuring the eye of the Way." ] }
。不能明見本地風光本來面目。正所謂所知不是障。是障障所知。近世士大夫。多作此見。如韓子蒼與某在臨川。鼻孔廝拄著半年。亦不自信。每言此一段事。吾輩但知歸向。則可如何。便要入手。亦是自作障難。或者更錯會先佛所言。大通智勝佛。十劫坐道場。佛法不現前。不得成佛道謂佛道之難成如此。殊不知。一念普觀無量劫。無去無來亦無住。如是了知三世事。超諸方便成十力。釋迦老子才瞥地后。便言。奇哉一切眾生。具有如來智慧德相。但以妄想執著。而不證得。所謂妄想執著者。正說著今時士大夫病痛。先德所以指示。一切人腳跟下。無不圓成。無不具足。故有父不可以傳子。臣不可以獻君之說。蓋使自證自悟。匪從人得。所以不壞假名而談實相。肇法師云。寂兮寥兮。寬兮廓兮。分兮別兮。上則有君。下則有臣。父子親其居。尊卑異其位。起教敘其因。然後國分其界。人部其家。各守其位。豈非是法住法位世間相常住者耶。佛不云乎。應以佛身得度者。即現佛身而為說法。應以宰官身乃至長者居士婆羅門比丘比丘尼身得度者。悉現其身而為說法。又曰。應眼時若千日萬象不能逃影質。應耳時若幽谷大小音聲無不足。法門既如此殊勝。奈何學者多不向此時節領覽。乃爾自生退屈。正是不信自殊勝。甘為
【現代漢語翻譯】 現代漢語譯本： 不能清楚地見到本地風光本來的面目。這正是所謂的『所知不是障礙，而是障礙了所知』。近代的士大夫，大多持有這種見解。例如韓子蒼與我在臨川，鼻尖幾乎碰到一起住了半年，他仍然不自信。每每談到這件事，我們只知道歸向（佛法），那又該怎麼辦呢？如果一定要入手（修行），這也是自己給自己製造障礙。或者更錯誤地理解了先佛所說，大通智勝佛（Mahābhijñā-jñānābhibhūta Buddha），十劫（kalpa）坐在道場，佛法（Dharma）沒有顯現，不能成就佛道（Bodhi），認為佛道是如此難以成就。殊不知，『一念普觀無量劫，無去無來亦無住。如是了知三世事，超諸方便成十力』。釋迦老子（Śākyamuni Buddha）才剛剛瞥見（真理）之後，便說：『奇哉！一切眾生，都具有如來（Tathāgata）的智慧德相，只是因為妄想執著，而不能證得。』 所謂妄想執著，正說的是現在士大夫的病痛。先德之所以指示，一切人腳跟下，無不圓滿成就，無不具備充足。所以有『父不可以傳子，臣不可以獻君』的說法，大概是使人自己證悟，不是從別人那裡得到的。所以不破壞假名（名相）而談論實相（真實本體）。肇法師說：『寂靜啊，空曠啊，寬廣啊，遼闊啊，分啊，別啊，上面有君，下面有臣，父子親愛地居住，尊卑不同地處在各自的位置，興起教化敘述其中的原因，然後國家劃分它的疆界，人民管理他們的家庭，各自堅守他們的位置。』 這難道不是『法住法位，世間相常住』嗎？佛（Buddha）不是說過嗎？『應以佛身得度者，即現佛身而為說法。應以宰官身乃至長者居士婆羅門比丘比丘尼身得度者，悉現其身而為說法。』 又說：『應眼時若千日萬象不能逃影質，應耳時若幽谷大小音聲無不足。』 佛法如此殊勝，奈何學者大多不向此時節領會觀覽，竟然自己產生退縮，正是不相信自己殊勝，甘願
【English Translation】 English version: One cannot clearly see the original face of the local scenery. This is precisely what is meant by 'What is known is not an obstacle, but it is an obstacle to what is known.' Most of the scholar-officials of recent times hold this view. For example, Han Zicang and I lived in Linchuan, our noses almost touching, for half a year, yet he still lacked self-confidence. Whenever this matter was discussed, we only knew to turn towards (the Dharma), so what should be done? If one insists on starting (practice), this is also creating obstacles for oneself. Or, they may misunderstand what the former Buddhas said about Mahābhijñā-jñānābhibhūta Buddha sitting in the Bodhimaṇḍa for ten kalpas, the Dharma not manifesting, and not being able to attain Bodhi, thinking that the path to Buddhahood is so difficult. Little do they know, 'In one thought, one universally contemplates countless kalpas, there is no going, no coming, and no abiding. Thus, understanding the affairs of the three times, surpassing all expedient means, one attains the ten powers.' Śākyamuni Buddha, after just glimpsing (the truth), said: 'How wondrous! All sentient beings are fully endowed with the wisdom and virtuous characteristics of the Tathāgata, but because of deluded thoughts and attachments, they are unable to realize it.' The so-called deluded thoughts and attachments are precisely the ailments of today's scholar-officials. The reason why the former sages pointed out that under the feet of every person, everything is perfectly accomplished and fully possessed is why there is the saying 'A father cannot transmit it to his son, nor can a minister offer it to his ruler,' probably to enable people to realize it themselves, not to obtain it from others. Therefore, without destroying conventional names (labels), one discusses the true nature (reality). Dharma Master Zhao said: 'Silent and empty, broad and vast, distinct and separate, above there is a ruler, below there are subjects, fathers and sons live together in affection, the noble and the humble are in their respective positions, initiating teachings and narrating their causes, then the country divides its boundaries, the people manage their families, each guarding their position.' Is this not 'The Dharma abides in its position, the characteristics of the world constantly abide'? Did the Buddha not say? 'Those who should be liberated by appearing in the body of a Buddha, he will appear in the body of a Buddha and preach the Dharma. Those who should be liberated by appearing in the body of a government official, or even an elder, a layman, a Brahmin, a Bhikṣu, or a Bhikṣuṇī, he will appear in their respective bodies and preach the Dharma.' It is also said: 'When the eye responds, even if there are a thousand suns, the myriad phenomena cannot escape its reflection. When the ear responds, even in a secluded valley, no sound, whether loud or soft, is lacking.' The Dharma is so supremely wonderful, yet why do most practitioners not comprehend and contemplate it at this time, but instead generate discouragement themselves, precisely because they do not believe in their own supreme excellence, and willingly
下劣人。若是靈利漢。便向這裡提得去。方知道。一塵才起大地全收。一毛頭師子百億毛頭現。千頭萬頭但識取一頭。且那個是一頭。不見南臺和尚聞版聲有頌云。善哉三下版。知識盡來參。既善知時節。吾今不再三。復以拂子擊禪床一下云。適來所謂盡向這裡成等正覺。是真實義。所以韶國師云。如來於一切處或等正覺。于刀山劍樹上成等正覺。于鑊湯爐炭里成等正覺。于棒下成等正覺。于喝下成等正覺。然雖如是。如人飲水冷暖自知。豈不見。善財童子至毗盧遮那大樓閣前。舉體投地。從地而起。作是念言。此大樓閣。是解空無相無愿者之所住處。是於一切法無分別者之所住處。是行一劫入一切劫。以一切劫入一劫。而不壞其相者之所住處。是以一佛入一切佛。以一切佛入一佛。而不壞其相者之所住處。乃至不著一切世間窟宅者之所住處。何謂世間窟宅。便是于無上道。自作障難者。若執一切世間窟宅不能捨離。則吾輩所謂長老者亦莫住院。一向杜絕世故。乃可得行此道。如此則是壞世間相而談實相。何道之有。常愛東坡為文章。庶幾達道者也。縱使未至於道。而語言三昧實近之矣。人謂是五祖戒和尚後身。而不知以何因緣。中忘此意。第亦暫時不著便者。觀其作維摩畫像贊。從始至終不死在言下。其詞曰。我觀
【現代漢語翻譯】 現代漢語譯本 下劣之人啊，如果是聰明的修行者，便能在這裡領悟。要知道，一粒塵埃升起，整個大地都被包含其中；一根毛髮上的獅子，能顯現出百億根毛髮上的獅子。千頭萬頭，只要認識到其中一頭即可。那麼，哪一個是那一頭呢？難道沒聽過南臺和尚聽聞打板聲后所說的偈語嗎：『好啊，這三下板聲，讓求知者都來參悟。既然已經善於瞭解時節因緣，我今天就不再重複了。』說完，又用拂塵敲擊禪床一下，說：『剛才所說的，都是爲了讓你們在這裡成就正等正覺，這是真實的意義。』所以韶國師說：『如來在一切處都能成就正等正覺，在刀山劍樹上成就正等正覺，在鑊湯爐炭里成就正等正覺，在棒下成就正等正覺，在喝下成就正等正覺。』雖然如此，正如人飲水，冷暖自知。難道沒見過善財童子到達毗盧遮那（Vairocana）大樓閣前，全身投地，從地上起來后，這樣想道：『這座大樓閣，是那些理解空性、無相、無愿的人所居住的地方；是對於一切法沒有分別的人所居住的地方；是能在一劫中進入一切劫，又以一切劫進入一劫，而不破壞其相的人所居住的地方；是能以一佛進入一切佛，又以一切佛進入一佛，而不破壞其相的人所居住的地方；乃至是不執著一切世間窟宅的人所居住的地方。』什麼叫做世間窟宅呢？就是對於無上道，自己給自己設定障礙的人。如果執著於一切世間窟宅而不能捨棄，那麼我們這些所謂的長老也不要住在寺院裡了，應該完全斷絕世俗事務，才能修行此道。如果這樣，就是破壞世間相而談論實相，又有什麼道可言呢？我常常喜愛蘇東坡的文章，他大概是通達真理的人吧。即使還沒有完全達到真理，他的語言三昧也確實很接近了。人們說他是五祖戒和尚的後身，卻不知道是什麼因緣，讓他忘記了這件事。只不過也是暫時沒有執著罷了。看看他所作的《維摩畫像贊》，從始至終都沒有死在言語之下。他的詞是這樣寫的：『我觀看……』
【English Translation】 English version Inferior people! If you are sharp-witted, you can grasp it right here. Then you will know that when a single dust mote arises, the entire earth is contained within it; the lion on a single hair manifests hundreds of billions of lions on hairs. Of the thousands and tens of thousands of heads, just recognize one head. So, which one is that head? Haven't you heard the verse of Abbot Nantai upon hearing the sound of the board: 'Excellent, these three strikes of the board, bring all seekers to contemplate. Since you are already skilled in understanding the timing, I will not repeat myself today.' Then, he struck the Zen meditation platform once with his whisk and said, 'What I just said is all about achieving perfect enlightenment right here; this is the true meaning.' Therefore, National Teacher Shao said, 'The Tathagata achieves perfect enlightenment in all places, achieves perfect enlightenment on mountains of knives and trees of swords, achieves perfect enlightenment in cauldrons of boiling water and furnaces of burning coals, achieves perfect enlightenment under the stick, achieves perfect enlightenment under the shout.' Even so, it is like a person drinking water, knowing its temperature for themselves. Haven't you seen Sudhana (Śreṇika) approach the great tower of Vairocana (毗盧遮那), prostrate himself entirely on the ground, and then rise from the ground, thinking, 'This great tower is the dwelling place of those who understand emptiness, signlessness, and wishlessness; it is the dwelling place of those who have no discrimination towards all dharmas; it is the dwelling place of those who enter all kalpas (劫) within one kalpa, and enter one kalpa within all kalpas, without destroying their form; it is the dwelling place of those who enter all Buddhas within one Buddha, and enter one Buddha within all Buddhas, without destroying their form; even the dwelling place of those who are not attached to any worldly caves and dwellings.' What are worldly caves and dwellings? They are those who create obstacles for themselves on the unsurpassed path. If you cling to all worldly caves and dwellings and cannot let go, then even we so-called elders should not reside in monasteries, but should completely sever worldly affairs in order to practice this path. If it is like this, then it is destroying the worldly form while talking about the true form; what path is there to speak of? I always admire Su Dongpo's writings; he is probably someone who has attained the path. Even if he has not fully attained the path, his samadhi (三昧) of language is indeed very close to it. People say he is the reincarnation of Monk Wuzu Jie, but they do not know what causes him to forget this. It is just that he is temporarily unattached. Look at his 'Encomium on the Portrait of Vimalakirti,' from beginning to end, he does not die under the words. His words are like this: 'I observe...'
眾工工一師。人持一藥療一病。風勞欲寒氣欲暖。肺肝胃腎更相剋。挾方儲藥如丘山。卒無一藥堪施用。有大醫王拊掌笑。謝遣眾工病隨愈。言其醫王遣去眾。醫曰。爾輩用藥。都無是處。眾工既去。其病隨愈。或問醫王。君以何藥而病損乎。曰不出眾工之所用者。但彼不善用耳。故曰。問大醫王以何藥。還是眾工所用者。我觀三十二菩薩。各以意談不二門。而維摩詰默無語。三十二義一時墮。我觀此義亦不墮。維摩初不離是說。這個雖是死蛇解弄卻活。若彼三十二人所論。真個負墮時。即是無言勝有言。情知古人之意決不如此。所以立個喻云。譬如油蠟作燈燭。不以火點終不明。忽見默然無語處。三十二說皆光焰。佛子若讀維摩經。當作是念為正念。我觀維摩方丈室。能受九百萬菩薩。三萬二千師子座。皆悉容受不迫窄。經中所載。此是維摩居士。不思議大解脫神通之力。所以借座燈王取飯香積。斷取妙喜世界。如陶家輪。如持針鋒舉一棗葉。蓋真實之理。不可以智知。不可以識識。故曰。又能分佈一缽飯。饜飽十方無量眾。斷取妙喜佛世界。如持針鋒一棗葉。云是菩薩不思議。住大解脫神通力。我觀石子一處士。麻鞋破帽露兩肘能使筆端出維摩。神力又過維摩詰。若言此畫無實相。毗耶城中亦非實。佛子若見維摩
【現代漢語翻譯】 現代漢語譯本： 眾多工匠共同拜一位師傅。每個人拿著一種藥來治療一種病。風病喜歡寒冷，勞病喜歡溫暖。肺、肝、胃、腎互相克制。堆積的藥方和藥物像山一樣多，卻最終沒有一種藥可以用得上。有一位偉大的醫王拍手大笑，辭退了所有工匠，病就好了。說這位醫王遣散了眾工匠。醫王說：『你們這些人用藥，完全沒有對癥的地方。』眾工匠離開后，病就好了。有人問醫王：『您用什麼藥使病痊癒的呢？』醫王說：『沒有超出眾工匠所用的藥，只是他們不善於使用罷了。』所以說，問大醫王用什麼藥，還是眾工匠所用的那些藥。我觀察三十二位菩薩，各自用自己的理解談論不二法門，而維摩詰（Vimalakirti，一位在家菩薩，以智慧和辯才著稱）沉默不語，三十二種說法一時都落空了。我觀察這個沉默的意義，它並沒有落空。維摩詰最初就沒有離開這些說法。這個沉默就像一條死蛇，懂得運用就能讓它復活。如果像那三十二人所論，真正是陷入了負面境地的時候。那就是無言勝過有言。深知古人的意思絕不是這樣。所以立一個比喻說：譬如用油蠟做燈燭，不點火終究不會明亮。一旦見到默然無語之處，三十二種說法都成了光焰。佛弟子如果讀《維摩詰經》（Vimalakirti Sutra），應當這樣思考才是正念。我觀察維摩詰的方丈室，能夠容納九百萬菩薩，三萬二千個獅子座，都能容納而不感到擁擠。經書中所記載的，這是維摩詰居士不可思議的大解脫神通之力。所以能借座于燈王佛（Dipamkara Buddha） ，取飯于香積佛國（Land of Fragrant Accumulation）。擷取妙喜世界（Abhirati），就像陶工轉動輪子一樣，又像用針尖舉起一片棗樹葉。因為真實的道理，不可以靠智力去了解，不可以靠意識去認識。所以說，又能分發一缽飯，使十方無量眾生都吃飽。擷取妙喜佛世界，就像用針尖舉起一片棗樹葉。說這是菩薩不可思議，安住于大解脫神通力。我觀察一位穿著麻鞋、破帽子、露出兩肘的石子處的士，能使筆端畫出維摩詰，他的神力又超過了維摩詰。如果說這幅畫沒有真實的形象，那麼毗耶離城（Vaishali）中也不是真實的。佛弟子如果見到維摩詰
【English Translation】 English version: A group of artisans all had one master. Each person held one medicine to cure one disease. Wind-related illnesses preferred cold, while fatigue-related illnesses preferred warmth. The lungs, liver, stomach, and kidneys restrained each other. The accumulated prescriptions and medicines were like mountains, yet ultimately none could be effectively used. A great physician king clapped his hands and laughed, dismissing all the artisans, and the illness was cured. It is said that this physician king sent away the artisans. The physician king said, 'Your use of medicine is entirely misdirected.' After the artisans left, the illness was cured. Someone asked the physician king, 'What medicine did you use to cure the illness?' The physician king said, 'It was nothing beyond what the artisans used, but they were not skilled in its application.' Therefore, it is said, asking the great physician king what medicine he used, it was still the same medicine used by the artisans. I observe the thirty-two Bodhisattvas, each discussing the non-dual dharma door according to their own understanding, while Vimalakirti (a lay bodhisattva known for his wisdom and eloquence) remained silent, and all thirty-two views fell away at once. I observe that this meaning of silence does not fall away. Vimalakirti initially did not depart from these statements. This silence is like a dead snake; if you know how to use it, you can bring it back to life. If it were like the thirty-two people's arguments, it would truly be a time of falling into negativity. That is, silence is superior to speech. Knowing that the ancients' intention was definitely not like this. Therefore, a metaphor is established: For example, using oil wax to make lamps and candles, it will never be bright if not lit with fire. Once you see the place of silent speechlessness, all thirty-two sayings become radiant flames. If a Buddha's disciple reads the Vimalakirti Sutra, they should think in this way as the right thought. I observe Vimalakirti's ten-foot square room, which can accommodate nine million Bodhisattvas and thirty-two thousand lion thrones, all accommodated without feeling crowded. As recorded in the scriptures, this is the inconceivable great liberation and supernatural power of the layman Vimalakirti. Therefore, he can borrow a seat from Dipamkara Buddha (the Lamp Lighting Buddha), and take food from the Land of Fragrant Accumulation. Cutting off the Abhirati (Land of Wonderful Joy), like a potter turning a wheel, and like holding a jujube leaf with the tip of a needle. Because the true principle cannot be understood by intellect, nor can it be known by consciousness. Therefore, it is said, 'Also able to distribute one bowl of rice, satisfying the immeasurable beings of the ten directions.' Cutting off the Abhirati Buddha world, like holding a jujube leaf with the tip of a needle. It is said that this is the inconceivable power of the Bodhisattva, abiding in the great liberation and supernatural power. I observe a recluse in stone shoes, a torn hat, and exposed elbows, who can make Vimalakirti appear from the tip of his brush, his divine power even surpassing Vimalakirti. If it is said that this painting has no real form, then Vaishali is also not real. If a Buddha's disciple sees Vimalakirti
像。應作是觀為正觀。此是東坡說底禪。豈不是言語到。若非前世熏習得來。爭解恁么道。所以妙喜之意。亦欲尚書公於此事信得及。妙心居士請持此語。歸舉似令叔。恐因妙喜之言。直下信得及。異日忽然噴地一發。便乃截生死流。據祖佛位。做個出世間沒量大人。始不負妙喜相期之意。妙心居士近日畫得入定觀音。且以妙喜昔年所作贊。題其上。蓋在衡陽時。因道友藺庭彥所請。當時信意一筆寫成。與維摩贊。言語雖不同。大意相似。曰世間種種音聲相。眾以耳聽非目睹。一切音聲須以耳聽。觀音卻以眼觀。故曰唯此大士眼能觀。如何見得。曰瞑目諦觀為佛事。到這裡便轉了。曰于眼境界無所取。眼境界既取不得。即眼界寂滅。眼界既寂滅。不可耳界不寂滅。所以云。耳鼻舌身意亦然。善哉心洞十方空。六根互顯如是義。觀音菩薩以眼聞。而普賢菩薩以心聞。即此是互顯之義。所謂互顯者。眼處作耳處佛事。耳處作鼻處佛事。鼻處作舌處佛事。舌處作身處佛事。身處作意處佛事。于意界中作無量無邊廣大佛事。得恁么受用自在了。眼依舊觀色。耳依舊聽聲。乃至鼻舌身意。一一依本分。故曰眼色耳聲鼻嗅香身觸意思無差別。適來所謂是法住法位世間相常住是也。當以此觀如是觀。取此為實成妄想。到這裡又轉了曰
【現代漢語翻譯】 現代漢語譯本：形象。應當這樣觀察才是正確的觀察。這是東坡（指蘇軾）所說的禪。難道不是言語已經到位了嗎？如果不是前世熏習得來，怎麼能這樣說呢？所以妙喜（指張商英，號無盡居士）的意思，也是希望尚書您對此事深信不疑。妙心居士請拿著這些話，回去告訴您的叔父，希望他因為妙喜的話，能夠當下深信不疑，將來忽然『噴』地一下頓悟，便能截斷生死輪迴，佔據祖師佛陀的地位，做一個出世間的無量大人，才不辜負妙喜對您的期望。妙心居士近日畫了一幅入定觀音像，就用我妙喜昔年所作的讚語，題寫在上面。這幅讚語是在衡陽的時候，應道友藺庭彥的請求所作，當時隨意一揮而就，與《維摩贊》雖然言語不同，但大意相似。說：『世間種種音聲相，眾生用耳朵聽而不是用眼睛看。』一切音聲必須用耳朵聽，觀音菩薩卻用眼睛觀看，所以說『只有這位大士的眼睛能觀看』。如何才能見到呢？說：『閉上眼睛仔細觀察就是佛事。』到這裡就轉變了。說：『對於眼睛所見的境界不執取。』眼睛所見的境界既然無法執取，那麼眼界就寂滅了。眼界既然寂滅，不可能耳界不寂滅，所以說：『耳鼻舌身意也是這樣。』好啊，心能洞察十方虛空，六根互相顯現就是這樣的道理。觀音菩薩用眼睛聽，而普賢菩薩用心聽，這就是互相顯現的意義。所謂互相顯現，就是眼睛的作用可以做耳朵的作用，耳朵的作用可以做鼻子的作用，鼻子的作用可以做舌頭的作用，舌頭的作用可以做身體的作用，身體的作用可以做意識的作用，在意識的境界中做無量無邊廣大的佛事。能夠這樣受用就自在了。眼睛依舊觀看顏色，耳朵依舊聽聞聲音，乃至鼻舌身意，一一按照各自的本分。所以說『眼色耳聲鼻嗅香身觸意思沒有差別』。剛才所說的『是法住法位，世間相常住』就是這個意思。應當用這種觀點來如此觀察。如果執取這種觀點為真實，就會成為妄想。』到這裡又轉變了，說：
【English Translation】 English version: 'Image. One should contemplate in this way as the correct contemplation. This is the Chan (Zen) spoken of by Dongpo (referring to Su Shi). Isn't it that the words have arrived? If it were not for the accumulated influence from previous lives, how could one speak in this way? Therefore, the intention of Miaoxi (referring to Zhang Shangying, also known as Wujin Jushi) is also to hope that you, the Minister, can deeply believe in this matter. Layman Miaoxin, please take these words back and tell your uncle, hoping that because of Miaoxi's words, he can immediately believe deeply, and one day suddenly have a 'poof' of enlightenment, then he can cut off the cycle of birth and death, occupy the position of the ancestral Buddha, and become an immeasurable great person who transcends the world, only then will he not fail Miaoxi's expectations of you. Layman Miaoxin recently painted a Samadhi Avalokiteśvara (Guanyin) image, and I, Miaoxi, will inscribe the praise I wrote in the past on it. This praise was written in Hengyang at the request of my fellow practitioner Lin Tingyan, and it was written casually at that time. Although the words are different from the 'Vimalakīrti Praise', the general meaning is similar. It says: 'The various sounds and appearances in the world, sentient beings listen with their ears and do not see with their eyes.' All sounds must be heard with the ears, but Avalokiteśvara Bodhisattva observes with the eyes, so it is said, 'Only this great being's eyes can observe.' How can one see it? It says: 'Closing the eyes and contemplating carefully is a Buddha-activity.' Here it turns. It says: 'Do not grasp onto the realm seen by the eyes.' Since the realm seen by the eyes cannot be grasped, then the eye-realm is extinguished. Since the eye-realm is extinguished, it is impossible for the ear-realm not to be extinguished, so it is said: 'The ear, nose, tongue, body, and mind are also like this.' Good, the mind can penetrate the ten directions of emptiness, and the mutual manifestation of the six senses is such a principle. Avalokiteśvara Bodhisattva hears with the eyes, while Samantabhadra (Puxian) Bodhisattva hears with the mind, which is the meaning of mutual manifestation. The so-called mutual manifestation is that the function of the eye can perform the function of the ear, the function of the ear can perform the function of the nose, the function of the nose can perform the function of the tongue, the function of the tongue can perform the function of the body, the function of the body can perform the function of the mind, and in the realm of the mind, one can perform immeasurable and boundless great Buddha-activities. Being able to enjoy it in this way is freedom. The eyes still see colors, the ears still hear sounds, and even the nose, tongue, body, and mind, each according to their own functions. Therefore, it is said, 'Eye-color, ear-sound, nose-smell, body-touch, and mind-thought are without difference.' What was just said, 'The Dharma abides in its position, and the worldly appearance is constant,' is this meaning. One should use this view to contemplate in this way. If one grasps this view as real, it will become delusion.' Here it turns again, saying:
。若離妄想取實法。展轉惑亂失本心。本心既失隨顛倒。不見大士妙色身。云何顛倒。眼見色隨色轉。耳聞聲隨聲轉。是謂眾生顛倒迷己逐物。以逐物故不見大士妙色身。無眼耳鼻舌身意。此乃教有明文。眼耳鼻等既無其體。互顯之義依何而立。故曰。互顯之義亦寂滅。亦無大士妙色身。亦無種種音聲相。佛子能作如是觀。永離世間生死苦。大凡文字須教說得行。若說不行不成文章。適來因論時節因緣。所以說善財方立於樓閣之前。早已贊歡許多殊勝之事。然未能得入。乃白彌勒菩薩言。唯愿大聖開樓閣門。令我得入。時彌勒菩薩前詣樓閣。彈指出聲。其門即開。命善財入。善財心喜。入已還閉。閉時如何。便是觀音入流亡所底訊息。然後善財于樓閣中。見百億四天下。百億兜率陀天。一一皆有彌勒菩薩。降神誕生。遊行七步。觀察十方。現為童子。居處宮殿。為一切智。出家苦行。降伏諸魔。成等正覺。梵王勸請。轉正法輪。昇天宮殿。而演說法。劫數壽量。眾會莊嚴。所凈國土。所修行愿。住持教法。皆悉不同。善財非但見彌勒菩薩一週佛事。又自見其身在彼一切諸如來所。亦見於彼一切眾會一切佛事。以海印三昧。一印印定。更無秋毫以為透漏。既見如是無量殊勝一切莊嚴自在境界已。彌勒菩薩即攝神力入樓閣
中。又彈指作聲。告善財言。善男子起。法性如是。此是菩薩知諸法智因緣。聚集所現之相。如是自性。如幻如夢。如影如像。悉不成就。爾時善財聞彈指聲。從三昧起。於此時節。忽然打失布袋。然後彌勒示以如上境界。無有去處。亦無住處。非寂非常。遠離一切。師召大眾云。既是來無所從。去無所至。則雲門大師手中扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。又有甚麼過。當知這個時節。具無量廣大智慧門。無量神通門。無量言詞門。無量可不說又不可說一切佛菩薩自在受用門。諸人若能如是信如是入。方知先聖道。過去一切劫。安置未來今。未來現在劫。回置過去世。乃喝一喝云。若不喝。住打葛藤。直到明朝。擊禪床下座。
大慧普覺禪師普說卷第十八 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師法語卷第十九
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示清凈居士(李堤舉獻臣)
佛言。若有欲知佛境界。當凈其意如虛空。遠離妄想及諸取。令心所向皆無礙。佛境界非是外境界有相。佛乃自覺聖智之境界也。決欲知此境界。不假莊嚴修證而得。當凈意根下無始時來客塵煩惱之染。如虛空之寬曠。遠離意識
【現代漢語翻譯】 中。又彈指作聲。告訴善財（Sudhana）說：『善男子，起來。法性就是這樣。這是菩薩了知諸法智慧的因緣，聚集所顯現的相。這樣的自性，如幻如夢，如影如像，悉皆不成就。』當時善財（Sudhana）聽到彈指聲，從三昧中醒來。在這個時候，忽然遺失了布袋。然後彌勒（Maitreya）示現如上的境界，沒有來處，也沒有住處，非寂靜也非恒常，遠離一切。師父召集大眾說：『既然是來無所從，去無所至，那麼雲門大師手中的扇子，忽然跳上三十三天（Trayastrimsa Heaven），撞著帝釋（Indra）的鼻孔。東海鯉魚捱了一棒，雨水像盆倒一樣傾瀉。又有什麼過錯呢？』應當知道在這個時候，具足無量廣大的智慧門，無量神通門，無量言詞門，無量可說又不可說的一切佛菩薩自在受用門。諸位如果能夠這樣相信，這樣進入，才知道先聖的道理。過去一切劫，安置未來今，未來現在劫，回置過去世。』於是喝一聲說：『如果不喝，就住在這裡打葛藤，直到明天早上。』敲擊禪床後下座。
大慧普覺禪師普說卷第十八 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師法語卷第十九
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示清凈居士(李堤舉獻臣)
佛說：『如果有人想要知道佛的境界，應當清凈他的意念如同虛空，遠離妄想以及各種執取，使心所向往之處都沒有阻礙。』佛的境界不是外在境界的有相，佛乃是自覺聖智的境界。決意要知道這個境界，不需要依靠莊嚴修證而得到。應當在清凈意根上下功夫，去除無始以來客塵煩惱的染污，如同虛空般寬廣，遠離意識。
【English Translation】 Then, he snapped his fingers and said to Sudhana: 'Good man, arise. Such is the nature of Dharma. This is the cause and condition of the Bodhisattva's wisdom in knowing all dharmas, the appearance manifested by gathering. Such is its self-nature, like illusion, like a dream, like a shadow, like an image, all unachieved.' At that time, Sudhana, hearing the snapping of fingers, arose from samadhi. At this moment, he suddenly lost his cloth bag. Then Maitreya showed the above realm, with no place of coming, no place of dwelling, neither still nor constant, far from everything. The master summoned the assembly and said, 'Since there is no place from which to come and no place to which to go, then the fan in the hand of Master Yunmen suddenly jumps up to the Trayastrimsa Heaven, bumping into Indra's nostril. The carp in the Eastern Sea is struck once, and the rain pours down like a tipped bucket. What fault is there in this?' You should know that at this moment, one possesses immeasurable and vast gates of wisdom, immeasurable gates of supernatural powers, immeasurable gates of speech, and immeasurable and unspeakable gates of freedom and enjoyment for all Buddhas and Bodhisattvas. If you can believe and enter in this way, you will know the path of the ancient sages. All past kalpas are placed in the future and present, and the future and present kalpas are returned to the past. Then he shouted, 'If you don't shout, stay here and argue until tomorrow morning.' He struck the Zen platform and descended.
Extensive Discourses of Chan Master Dahui Pujue, Volume 18 Taisho Tripitaka, Volume 47, No. 1998A, Sayings of Chan Master Dahui Pujue
Dharma Talks of Chan Master Dahui Pujue, Volume 19
Presented by Disciple Yunwen, Abbot of Nengren Chan Monastery on Mount Jing, Successor to the Dharma
Instruction to Layman Qingjing (Li Di, Official Xianchen)
The Buddha said, 'If one wishes to know the realm of the Buddha, one should purify one's mind like empty space, stay away from delusion and all attachments, so that the mind is unimpeded in all directions.' The realm of the Buddha is not an external realm with form; the Buddha is the realm of self-awakened sacred wisdom. If you are determined to know this realm, you do not need to rely on adornment or cultivation to attain it. You should purify the root of intention, removing the defilements of guest dust and afflictions from beginningless time, making it as vast as empty space, and staying away from consciousness.
中諸取。虛偽不實妄想亦如虛空。則此無功用妙心。所向自然無滯礙矣。
佛又言。不應於一法一事一身一國土一眾生道于如來。應遍於一切處見於如來。佛者覺義。謂於一切處。常遍覺故。所謂遍見者。見自己本源自性天真佛。無一時一處一法一事一身一國土一眾生界中而不遍故也。眾生迷此。而輪轉三界。受種種苦。諸佛悟此。而超諸有海。受殊勝妙樂。然苦樂皆無實體。但迷悟差別。而苦樂異途耳。故枉順云。法身流轉五道。名曰眾生。眾生現時法身不現是也。擔荷此段大事因緣。須是有決定志。若半信半疑。則沒交涉矣。古德云。學道如鉆火。逢煙且莫休。直待金星現。歸家始到頭欲知。到頭處。自境界他境界一如是也。
既學此道。十二時中遇物應緣處。不得令惡念相續。或照顧不著起一惡念。當急著精彩。拽轉頭來。若一向隨他去。相續不斷。非獨障道。亦謂之無智慧人。昔溈山問懶安。汝十二時中。當何所務。安云牧牛。山云。汝作么生牧。安云。一回入草去。驀鼻拽將回。山云。子真牧牛也。學道人制惡念。當如懶安之牧牛。則久久自純熟矣。
他弓莫把。他馬莫騎。他人之事莫知。此雖常言。亦可為入道之資糧。但常自檢察。從旦至暮。有甚利人自利之事。稍覺偏枯。當須自警
【現代漢語翻譯】 現代漢語譯本：在一切事物中不執著。虛偽不實的妄想也如同虛空一般。那麼這無功用的妙心，所到之處自然沒有阻礙了。
佛又說，不應該在一法、一事、一身、一國土、一眾生中去尋找如來（Tathagata，佛的稱號之一）。應該在一切處見到如來。佛的意義是覺悟。因為在一切處，常時普遍覺悟。所謂普遍見到，是見到自己本源的自性天真佛。沒有一時、一處、一法、一事、一身、一國土、一眾生界中而不普遍存在。眾生迷惑於此，所以在三界中輪迴，遭受種種痛苦。諸佛覺悟於此，所以超越諸有海，享受殊勝妙樂。然而痛苦和快樂都沒有實體，只是迷惑和覺悟的差別，導致了痛苦和快樂不同的道路。所以枉順說，『法身流轉五道，名叫眾生。』眾生現時法身不顯現就是這個意思。擔負這段大事因緣，必須要有堅定的決心。如果半信半疑，那就沒有關係了。古德說，『學道如鉆火，逢煙且莫休，直待金星現，歸家始到頭。』想要知道到頭之處，就是自境界和他境界一樣。
既然學習此道，十二時辰中遇到事物，應對因緣時，不能讓惡念相續。或者照顧不到，生起一個惡念，應當趕緊提起精神，拽轉念頭回來。如果一味地隨它去，相續不斷，不僅障礙修道，也叫做沒有智慧的人。以前溈山（Weishan，禪宗祖師）問懶安（Lan'an，人名），你十二時辰中，做什麼事情？懶安說牧牛。溈山問，你怎樣牧牛？懶安說，一回入草去，驀鼻拽將回。溈山說，你真是牧牛啊。學道人制止惡念，應當像懶安牧牛一樣，那麼久而久之自然純熟了。
別人的弓不要拿，別人的馬不要騎，別人的事情不要管。這雖然是常說的話，也可以作為入道的資糧。只是常常自己檢查，從早到晚，有什麼利益他人和利益自己的事情。稍微覺得偏頗，應當自己警惕。
【English Translation】 English version: Do not be attached to anything. False and unreal delusions are like empty space. Then this wonderful mind without effort will naturally be unobstructed wherever it goes.
The Buddha also said, 'One should not seek the Tathagata (another name for the Buddha) in one dharma, one event, one body, one land, or one sentient being. One should see the Tathagata everywhere. The meaning of Buddha is awakening. Because one is constantly and universally awakened in all places. What is meant by universally seeing is seeing one's own original nature, the true Buddha. There is no time, no place, no dharma, no event, no body, no land, no realm of sentient beings where it is not universally present. Sentient beings are deluded about this, so they revolve in the Three Realms, suffering all kinds of pain. All Buddhas are enlightened to this, so they transcend the sea of existence, enjoying supreme bliss. However, neither suffering nor happiness has substance; it is only the difference between delusion and enlightenment that leads to different paths of suffering and happiness.' Therefore, Wangshun said, 'The Dharmakaya (Dharma body) flows through the five paths, called sentient beings.' The fact that the Dharmakaya of sentient beings is not manifest at present is what this means. To bear this great matter of cause and condition, one must have a firm determination. If one is half-believing and half-doubting, then there is no connection. An ancient master said, 'Studying the Way is like drilling for fire; do not stop when you encounter smoke. Wait until the golden star appears, then you have returned home.' If you want to know the place of arrival, it is that one's own realm and the realm of others are the same.
Since you are learning this Way, you must not allow evil thoughts to continue when encountering things and responding to conditions in the twelve periods of the day. Or, if you are not careful and an evil thought arises, you should quickly gather your spirits and turn your mind back. If you simply follow it and let it continue without interruption, it will not only obstruct your practice but also be called a person without wisdom. In the past, Weishan (a Zen master) asked Lan'an (a person's name), 'What do you do in the twelve periods of the day?' Lan'an said, 'I herd cattle.' Weishan asked, 'How do you herd them?' Lan'an said, 'Once they go into the grass, I immediately pull them back by the nose.' Weishan said, 'You truly herd cattle.' A practitioner who controls evil thoughts should be like Lan'an herding cattle, and then after a long time, it will naturally become pure and skilled.
Do not take another's bow, do not ride another's horse, do not concern yourself with the affairs of others. Although these are common sayings, they can also be used as resources for entering the Way. Just constantly examine yourself, from morning to night, what things benefit others and benefit yourself. If you feel even slightly biased, you should be vigilant.
。不可忽也。
昔道林禪師。居秦望山長松之上。時人謂之鳥窠和尚。白居易侍郎鎮錢塘。特入山謁之。乃問。禪師坐處甚危險。師曰。老僧有甚危險。侍郎險尤甚。曰弟子位鎮江山。何險之有。師曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。師曰。諸惡莫作眾善奉行。曰三歲孩兒也解恁么道。師曰。三歲孩兒雖道得。八十老人行不得。白遂作禮而去。今欲省心力。莫管他三歲孩兒道得道不得。八十老人行得行不得。但諸惡莫作。便了此語。信也著。不信也著。請思之。
世人現行無明。矯而為善。善雖未至。豈不勝寡廉鮮恥托善而為惡者。教中謂之因地不真果招紆曲。茍能直心直行直取無上菩提。可謂真大丈夫之所為矣。塵劫來事。只在如今。如今會得。塵劫來事即時瓦解冰銷。如今不會。更經塵劫。亦只如是。如是之法。亙古恒然。未嘗移易一絲毫許。
此事許聰明靈利漢擔荷。若使聰明靈利則無擔荷分。聰明靈利者雖易入。而難保任。蓋入處不甚深。而力弱故也。聰明靈利者。才聞善知識說著箇中事。便眼目定動。早將心意識領解了也。似此者自作障礙。永劫無有悟時。外鬼作殃猶可治。此乃家親作祟。不可禳禱也。永嘉云。損法財滅功德。莫不由茲心意識。此之謂也。
【現代漢語翻譯】 現代漢語譯本： 不可忽視啊。
過去道林禪師（Daolin Chanshi，人名），住在秦望山（Qinwang Mountain）的長松之上，當時人們稱他為鳥窠和尚（Niaoke Heshang）。白居易侍郎（Bai Juyi Shilang，人名）鎮守錢塘（Qiantang），特地入山拜訪他。於是問道：『禪師您坐的地方很危險。』禪師說：『老僧有什麼危險？侍郎您的危險更甚。』白居易說：『弟子我位鎮江山，有什麼危險呢？』禪師說：『薪火相交，識性不停，這難道不是危險嗎？』又問：『如何是佛法的大意？』禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲孩兒也懂得這麼說。』禪師說：『三歲孩兒雖然說得出，八十歲老人卻做不到。』白居易於是作禮離去。現在想要省心力，不要管他三歲孩兒說得說不得，八十歲老人行得行不得，只要諸惡莫作，就了結了這句話。相信也好，不相信也好，請思考它。
世人現在施行無明（wuming，佛教術語，指對事物真相的迷惑），矯揉造作地去做善事。善事雖然還未達到，難道不勝過那些寡廉鮮恥，假託善事而做惡事的人嗎？教義中說這叫做『因地不真，果招紆曲』。如果能夠以正直的心、正直的行為，直接求取無上菩提（wushang puti，佛教術語，指最高的覺悟），這可以說是真正大丈夫所為。塵劫（chenjie，佛教術語，極長的時間單位）以來的事情，只在如今。如今領會了，塵劫以來的事情即時瓦解冰銷。如今不領會，再經歷塵劫，也只是如此。這樣的法，亙古以來恒常如此，未曾移動一絲一毫。
這件事允許聰明靈利的人承擔，如果過於聰明靈利，就沒有承擔的份了。聰明靈利的人雖然容易入門，卻難以保持。因為入門不甚深，而力量又弱的緣故。聰明靈利的人，才聽到善知識（shanzhishi，佛教術語，指善於引導他人修行的人）說起這件事，便眼目轉動，早已用心意識（xinyishi，佛教術語，指心的各種功能）領會了解了。像這樣的人，是自己製造障礙，永遠沒有覺悟的時候。外面的鬼怪作祟還可以醫治，這乃是家裡的親人作祟，無法祈禱消除啊。永嘉（Yongjia，人名）說：『損害法財，滅除功德，莫不是由於這心意識。』說的就是這個意思。
【English Translation】 English version: It should not be neglected.
In the past, Chan Master Daolin (Daolin Chanshi, a person's name) resided on the tall pines of Qinwang Mountain (Qinwang Mountain). People at the time called him Monk Bird's Nest (Niaoke Heshang). Bai Juyi, Vice Minister (Bai Juyi Shilang, a person's name), was stationed in Qiantang. He made a special trip to the mountain to visit him and asked, 'Venerable Master, the place where you sit is very dangerous.' The Master said, 'What danger is there for this old monk? Your danger, Vice Minister, is even greater.' Bai Juyi said, 'I am in a position to govern the country, what danger is there?' The Master said, 'The interaction of fuel and fire, the unceasing nature of consciousness, is this not dangerous?' He further asked, 'What is the main idea of the Buddha-dharma?' The Master said, 'Avoid all evil, practice all good.' Bai Juyi said, 'Even a three-year-old child understands how to say that.' The Master said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai Juyi then bowed and departed. Now, if you want to save effort, don't worry about whether a three-year-old child can say it or not, or whether an eighty-year-old man can do it or not. Just avoid all evil, and that concludes this statement. Believe it or not, please contemplate it.
People in the world currently practice ignorance (wuming, Buddhist term, referring to delusion about the true nature of things), and artificially do good deeds. Although the good deeds may not yet be perfect, are they not better than those who are shameless and use good deeds as a pretext to do evil? The teachings say that this is called 'the cause is not genuine, the result is crooked.' If one can use a straightforward mind and straightforward actions to directly seek unsurpassed Bodhi (wushang puti, Buddhist term, referring to the highest enlightenment), this can be said to be what a true great person does. Matters from countless kalpas (chenjie, Buddhist term, an extremely long unit of time) ago are only in the present. If you understand it now, matters from countless kalpas ago will instantly dissolve like ice. If you don't understand it now, even if you go through countless kalpas, it will still be the same. Such is the Dharma, eternally constant, never changing by even a hair's breadth.
This matter is permitted for intelligent and clever people to undertake. If one is too intelligent and clever, there is no share in undertaking it. Although intelligent and clever people easily enter, they are difficult to maintain. This is because the entry is not very deep, and the strength is weak. Intelligent and clever people, as soon as they hear a virtuous teacher (shanzhishi, Buddhist term, referring to someone who is good at guiding others in practice) speak of this matter, their eyes move, and they have already understood it with their mind-consciousness (xinyishi, Buddhist term, referring to the various functions of the mind). People like this create obstacles for themselves, and will never have a time of enlightenment. External ghosts causing trouble can still be cured, but this is the family members causing trouble, and cannot be prayed away. Yongjia (Yongjia, a person's name) said, 'Damaging the wealth of the Dharma and destroying merit, is all due to this mind-consciousness.' This is what he meant.
士人博覽群書。本以資益性識。而返以記持古人言語。蘊在胸中。作事業資談柄。殊不知。聖人設教之意。所謂終日數他寶。自無半錢分。看讀佛教亦然。當須見月亡指。不可依語生解。古德云。佛說一切法。為度一切心。我無一切心。何用一切法。有志之士。讀書看教能如是。方體聖人之意少分也。
昔李文和都尉。參石門慈照聰禪師。悟臨濟宗旨有一偈曰。學道須是鐵漢。著手心頭便判。直取無上菩提。一切是非莫管。妙哉斯言。可以為光明種子發機之助也。
世間塵勞之事。如鉤鎖連環相續不斷。得省處便省。為無始時來習得熟。若不力與之爭。日久月深。不知不覺入得頭深。臘月三十日。卒著手腳不辦。要得臨命終時不顛錯。便從如今作事處。莫教顛錯。如今作事處顛錯。欲臨命終時不顛錯。無有是處。
古德有言。尋牛須訪跡。學道訪無心。跡在牛還在。無心道易尋。所謂無心者。非如土木瓦石頑然無知。謂觸境遇緣。心定不動。不取著諸法。一切處蕩然無障無礙。無所染污。亦不住在無染污處。觀身觀心如夢如幻。亦不住在夢幻虛無之境。到得如此境界。方始謂之真無心。且非口頭說底無心。若未得真無心。只據說底。與默照邪禪。何以異哉。
佛是眾生藥。眾生病除藥
【現代漢語翻譯】 現代漢語譯本：
讀書人廣泛閱讀書籍，本來是爲了增進自己的心性和見識，卻反而只是記住古人的言語，把它們堆積在心中，作為做事業的資本和談話的資料。殊不知，聖人設立教化的本意並非如此。正如『終日替別人數著寶物，自己卻沒有半分錢』。閱讀佛教經典也是一樣，應當『見月忘指』，不可執著于文字表面而生出錯誤的理解。古代的德行高尚之人說：『佛說一切法，是爲了度化一切眾生的心。如果我沒有一切妄心，又何需一切法呢？』有志向的人，如果讀書看經典能做到這樣，才算稍微體會到聖人的本意了。
過去李文和都尉，參拜石門慈照聰禪師，領悟臨濟宗的宗旨后寫了一首偈語：『學道須是鐵漢，著手心頭便判。直取無上菩提（supreme enlightenment），一切是非莫管。』說得太好了！可以作為啓發光明種子發芽的助緣啊！
世間的塵俗瑣事，就像鉤鎖連環一樣，一個接著一個，連續不斷。能夠省去的地方就儘量省去，因為這是從無始以來就習慣了的。如果不努力與之抗爭，時間久了，不知不覺就會陷得很深。到了臘月三十（lunar new year's eve），突然要著手處理，卻手忙腳亂，無法應付。想要在臨命終時（time of death）不顛倒錯亂，就要從現在做事的時候開始，不要顛倒錯亂。現在做事的時候顛倒錯亂，想要臨命終時不顛倒錯亂，是不可能的。
古代的德行高尚之人說過：『尋牛須訪跡，學道訪無心。跡在牛還在，無心道易尋。』 所謂『無心』，不是像土木瓦石那樣頑固無知，而是指在接觸外境、遇到因緣時，內心安定不動搖，不執著于任何事物，在任何地方都坦蕩無礙，沒有任何染污，也不停留在沒有染污的狀態。觀察自身和內心，如同夢幻泡影一般，也不停留在夢幻虛無的境界。達到如此境界，才可稱之為真正的『無心』。而且不是口頭上說說而已的『無心』。如果還沒有得到真正的『無心』，只是口頭上說說，那與默照邪禪（silent illumination zen）有什麼區別呢？
佛是眾生的藥，眾生的病除了，藥 現代漢語譯本：
也就不需要了。
【English Translation】 English version:
A scholar extensively reads books, originally to enhance their character and knowledge, but instead ends up merely memorizing the words of the ancients, storing them in their mind as capital for their career and material for conversation. Little do they know that the intention of the sages in establishing teachings is not like this. It's like 'counting another's treasures all day long, without having half a penny for oneself.' Reading Buddhist scriptures is the same; one should 'forget the finger upon seeing the moon,' and not cling to the surface of the words and generate incorrect understandings. An ancient virtuous person said: 'The Buddha speaks all dharmas (teachings), to liberate all beings' minds. If I have no deluded mind, what need do I have for all dharmas?' If an ambitious person can read books and scriptures in this way, then they can be said to have grasped a small portion of the sages' intention.
In the past, Li Wenhe, the military commander, visited Zen Master Cizhao Cong of Shimen, and after realizing the principles of the Linji (Rinzai) school, wrote a verse: 'To study the Way, one must be an iron man, making a decisive judgment in one's heart upon starting. Directly grasp unsurpassed Bodhi (supreme enlightenment), and don't bother with all rights and wrongs.' How wonderful are these words! They can serve as an aid to the germination of the seeds of enlightenment!
The mundane affairs of the world are like interlocking hooks, one following another in an endless chain. Wherever you can economize, then economize, because this is what you have become accustomed to since beginningless time. If you don't strive to contend with it, over time, you will unknowingly sink deeply into it. When the thirtieth day of the twelfth lunar month arrives (lunar new year's eve), and you suddenly have to deal with things, you will be flustered and unable to cope. If you want to avoid being confused and disoriented at the time of death (time of death), then start from the present moment in your actions, and don't be confused and disoriented. If you are confused and disoriented in your actions now, wanting to avoid being confused and disoriented at the time of death is impossible.
An ancient virtuous person said: 'To find the ox, one must look for its tracks; to study the Way, one must seek no-mind. Where the tracks are, the ox is still there; with no-mind, the Way is easily found.' What is meant by 'no-mind' is not like the stubborn ignorance of earth, wood, tiles, and stones, but refers to the mind being stable and unmoving when encountering external circumstances and conditions, not clinging to any dharmas (phenomena), being open and unobstructed everywhere, without any defilement, and also not dwelling in a state of non-defilement. Observe the body and mind as like a dream or illusion, and also not dwell in the realm of dreams, illusions, and emptiness. Reaching such a state can be called true 'no-mind.' And it is not just 'no-mind' spoken of verbally. If one has not attained true 'no-mind' and is only talking about it, then how is that different from silent illumination Zen (silent illumination zen)?
The Buddha is the medicine for sentient beings; when the disease of sentient beings is cured, the medicine English version:
is no longer needed.
亦無用。或病去藥存。入佛境界。而不能入魔境界。其病與眾生未除之病等。病瘥藥除。佛魔俱掃。始於此段大事因緣。有少分相應耳。
歸宗斬蛇。南泉斬貓兒。學語之流。多謂之當機妙用。亦謂之大用現前不存軌則。殊不知。總不是這般道理。具超方眼。舉起便知落處。若大法不明。打瓦鉆龜何時是了。
欲空萬法。先凈自心。自心清凈。諸緣息矣。諸緣既息。體用皆如。體即自心。清凈之本源。用即自心。變化之妙用。入凈入穢。無所染著。若大海之無風。如太虛之雲散。得到如是田地。方可謂之學佛人。未得如是。請快著精彩。
近日叢林。以古人奇言妙語問答。為差別因緣狐媚學者。殊不本其實。諸佛說法。唯恐人不會。縱有隱覆之說。則旁引譬喻。令眾生悟入而已。如僧問馬祖。如何是佛。祖云。即心是佛。於此悟入。又有何差別。於此不悟。即此即心是佛。便是差別因緣。
凡看經教及古德入道因緣。心未明瞭。覺得迷悶沒滋昧。如咬鐵橛相似。時正好著力。第一不得放舍。乃是意識不行。思想不到。絕分別滅理路處。尋常可以說得道理。分別得行處。儘是情識邊事。往往多認賊為子。不可不知也。
有一種人。早晨看經唸佛懺悔。晚間縱口業罵詈人。次日依前禮佛懺
【現代漢語翻譯】 現代漢語譯本：也沒有用處。或者病好了藥還留著，進入了佛的境界（Buddha realm），卻不能進入魔的境界（demon realm）。這種病和眾生沒有去除的病一樣。病好了藥也除掉了，佛和魔都一併掃除，才算是在這段大事因緣上，有少許相應的地方。
歸宗禪師斬蛇，南泉禪師斬貓，那些只會學舌的人，大多說這是當機妙用，也說是大用現前不拘泥於規則。卻不知道，總不是這樣的道理。具有超凡眼力的人，一舉一動便知道落腳之處。如果對大法不明白，那麼打瓦片、鉆龜殼，什麼時候才能了結呢？
想要空掉萬法，先要清凈自己的心。自己的心清凈了，各種因緣也就止息了。各種因緣既然止息了，本體和作用就都如如不動了。本體就是自心，清凈的本源；作用就是自心，變化的妙用。進入清凈的境界，進入污穢的境界，都沒有任何染著。就像大海沒有風浪，像太空中雲彩消散。達到這樣的境地，才可以稱作學佛的人。沒有達到這樣的境地，請趕快努力。
近來的叢林，用古人奇特的言語和巧妙的問答，作為差別因緣來迷惑學者，卻不探求其中的真實意義。諸佛說法，唯恐人們不能領會，即使有隱晦的說法，也會引用譬喻，讓眾生領悟進入。比如僧人問馬祖禪師，什麼是佛？馬祖禪師說，即心是佛。於此領悟進入，又有什麼差別呢？於此不領悟，那麼這句『即心是佛』，便是差別因緣。
凡是看經書教典以及古代大德的入道因緣，如果心沒有明瞭，覺得迷悶沒有滋味，像咬鐵橛一樣，這時正好要著力。第一不能放舍，這是因為意識不行，思想不到，在斷絕分別、滅除理路的地方。平常可以說得出的道理，分別得出的行為，都是情識邊的事情，往往會認賊為子，不可不知啊。
有一種人，早晨看經唸佛懺悔，晚上就縱口業罵人，第二天依舊禮佛懺悔。
【English Translation】 English version: It is also useless. Or the illness is gone, but the medicine remains. Entering the Buddha realm (Buddha realm), yet unable to enter the demon realm (demon realm). This illness is the same as the illness that sentient beings have not removed. When the illness is cured and the medicine is removed, both Buddha and demon are swept away, only then is there a slight correspondence with this great matter of cause and condition.
Guizong (Guizong) cut a snake, and Nanquan (Nanquan) cut a cat. Those who only parrot others often say that this is a wonderful application according to the occasion, and also say that great function manifests without adhering to rules. But they do not know that this is not the way it is at all. Those with extraordinary vision know where things land with every action. If the great Dharma is not understood, when will the striking of tiles and drilling of tortoise shells ever end?
If you want to empty the myriad dharmas, first purify your own mind. When your own mind is pure, all conditions cease. When all conditions have ceased, the essence and function are both as they are. The essence is your own mind, the source of purity; the function is your own mind, the wonderful function of transformation. Entering purity, entering defilement, there is no attachment. Like the ocean without wind, like clouds scattering in the void. Reaching such a state, one can be called a Buddhist practitioner. If you have not reached such a state, please hurry and exert effort.
Recently, monasteries have been using the strange words and clever questions and answers of the ancients as differentiated causes and conditions to bewilder students, without seeking the truth of the matter. When the Buddhas preach the Dharma, they only fear that people will not understand. Even if there are hidden teachings, they will use analogies to lead sentient beings to enlightenment. For example, a monk asked Master Mazu (Mazu), 'What is Buddha?' Master Mazu said, 'The mind itself is Buddha.' If one attains enlightenment through this, what difference is there? If one does not attain enlightenment through this, then this 'the mind itself is Buddha' becomes a differentiated cause and condition.
Whenever reading scriptures and teachings, as well as the stories of ancient virtuous ones attaining the Way, if the mind is not clear and one feels confused and without flavor, like biting on an iron bar, this is precisely the time to exert effort. The first thing is not to give up, because it is the consciousness that is not functioning, thoughts cannot reach, in the place where discrimination is cut off and reasoning is extinguished. The principles that can be spoken of and the actions that can be distinguished in ordinary times are all matters of emotional consciousness, and one often mistakes a thief for one's own child, which one must not be unaware of.
There is a type of person who reads scriptures, recites Buddha's name, and repents in the morning, but in the evening, they indulge in verbal karma and scold others. The next day, they continue to prostrate and repent before the Buddha.
悔。卒歲窮年。以為日課。此乃愚之甚也。殊不知。梵語懺摩。此云悔過。謂之斷相續心。一斷永不復續。一懺永不復造。此吾佛懺悔之意。學道之士。不可不知也。
學道人。十二時中心意識常要寂靜。無事亦須靜坐。令心不放逸。身不動搖。久久習熟。自然身心寧怗。于道有趣向分。寂靜波羅蜜。定眾生散亂妄覺耳。若執寂靜處便為究竟。則被默照邪禪之所攝持矣。
趙州和尚云。老僧十二時中。除二時粥飯是雜用心。余無雜用心處。此是這老和尚真實行履處。不用作佛法禪道會。
善惡皆從自心起。且道。離卻舉足動步思量分別外。喚甚麼作自心。自心卻從甚麼處起。若識得自心起處。無邊業障一時清凈。種種殊勝不求而自至矣。
生從何處來。死向何處去。知得來去處。方名學佛人。知生死底是阿誰。受生死底復是阿誰。不知來去處底又是阿誰。忽然知得來去處底。又是阿誰。看此話眼眨眨地理會不得。肚裡七上八下。方寸中如頓卻一團火相似底。又是阿誰。若要識。但向理會不得處識取。若便識得。方知生死決定不相干涉。
學道人。逐日但將檢點他人底工夫。常自檢點。道業無有不辦。或喜或怒。或靜或鬧。皆是檢點時節。
趙州狗子無佛性話。喜怒靜鬧處。亦須
【現代漢語翻譯】 現代漢語譯本：
悔恨。年終歲末，還把它當作每日的功課。這是愚蠢至極啊。卻不知道，梵語『懺摩』（kṣamā，寬恕）的意思是『悔過』，指的是斷絕相續之心。一旦斷絕就永遠不再繼續，一次懺悔就永遠不再重犯。這才是我們佛陀懺悔的真意。學道之人，不可不知啊。
學道之人，十二時辰中心識意識都要保持寂靜。無事的時候也要保持警覺，讓心不放縱散亂，身體不動搖。長久練習熟悉后，自然身心寧靜安穩，對於修道就會有興趣和方向。寂靜波羅蜜（śānti-pāramitā，寂靜到彼岸）是用來對治眾生散亂的妄想覺知的。如果執著于寂靜的狀態就認為是究竟，那就被默照邪禪所束縛了。
趙州和尚說：『老僧十二時辰中，除了兩次吃粥吃飯是雜用心，其餘時間沒有雜用心的地方。』這是這位老和尚真實的修行之處，不要把它當作佛法禪道來理解。
善與惡都從自心生起。那麼請問，拋開舉足動步、思量分別之外，稱什麼為自心？自心又從什麼地方生起？如果認識到自心生起的地方，無邊的業障一時清凈，種種殊勝的境界不求也會自然到來。
生從何處來？死向何處去？知道來去之處，才可稱為學佛人。知道生死的是誰？承受生死的又是誰？不知道來去之處的又是誰？忽然知道來去之處的，又是誰？看這個話頭，眼巴巴地去理解卻理解不了，心裡七上八下，方寸之間像壓著一團火相似的，又是誰？如果要認識，就向理解不了的地方去認識。如果一旦認識了，才知道生死與自己決定沒有關係。
學道之人，每天只要把檢點別人缺點的功夫，常常用來檢點自己，道業沒有不成就的。或喜或怒，或靜或鬧，都是檢點自己的時節。
趙州和尚的『狗子無佛性』（zhaozhou gouzi wu foxing）的話頭，在喜怒靜鬧的時候，也要參究。 English version:
Regret. At the end of the year, it is still regarded as a daily practice. This is extremely foolish. Little do they know that the Sanskrit word 'kṣamā' (懺摩, forgiveness) means 'repentance,' which refers to cutting off the continuous mind. Once cut off, it will never continue again, and once repented, it will never be repeated. This is the true meaning of repentance in our Buddha's teachings. Those who study the Way must know this.
Those who study the Way must keep their central consciousness quiet at all times. Even when there is nothing to do, they must be vigilant, so that the mind is not unrestrained and the body does not move. After practicing for a long time, the body and mind will naturally be peaceful and stable, and they will have interest and direction in cultivating the Way. Śānti-pāramitā (寂靜波羅蜜, tranquility to the other shore) is used to counteract the scattered and delusional awareness of sentient beings. If one clings to the state of tranquility and considers it to be ultimate, then one will be bound by silent illumination and heretical Chan.
Zen Master Zhaozhou said, 'This old monk, in the twelve periods of the day, except for the two times of eating porridge and rice, which involve mixed thoughts, has no other times of mixed thoughts.' This is the true practice of this old monk; do not understand it as Buddhist Dharma or Chan practice.
Good and evil both arise from one's own mind. Then, please tell me, apart from raising feet, moving steps, thinking, and discriminating, what is called one's own mind? And from where does one's own mind arise? If one recognizes the place where one's own mind arises, boundless karmic obstacles will be purified at once, and all kinds of wonderful states will naturally come without seeking.
Where do we come from at birth? Where do we go at death? Only by knowing the place of coming and going can one be called a Buddhist practitioner. Who is it that knows birth and death? Who is it that undergoes birth and death? Who is it that does not know the place of coming and going? And who is it that suddenly knows the place of coming and going? Looking at this topic, trying to understand it with your eyes wide open but failing to do so, feeling restless and uneasy in your heart, as if a ball of fire is pressing down in your chest, who is it? If you want to recognize it, recognize it in the place where you cannot understand it. If you recognize it, you will know that birth and death are definitely not related to you.
Those who study the Way should daily use the effort of examining others' shortcomings to examine themselves. There is no way that their practice will not be accomplished. Whether joyful or angry, whether quiet or noisy, all are times for self-examination.
The 'Zhaozhou's dog has no Buddha-nature' (趙州狗子無佛性) koan must also be investigated in times of joy, anger, quiet, and noise.
【English Translation】 Regret. At the end of the year, it is still regarded as a daily practice. This is extremely foolish. Little do they know that the Sanskrit word 'kṣamā' (forgiveness) means 'repentance,' which refers to cutting off the continuous mind. Once cut off, it will never continue again, and once repented, it will never be repeated. This is the true meaning of repentance in our Buddha's teachings. Those who study the Way must know this. Those who study the Way must keep their central consciousness quiet at all times. Even when there is nothing to do, they must be vigilant, so that the mind is not unrestrained and the body does not move. After practicing for a long time, the body and mind will naturally be peaceful and stable, and they will have interest and direction in cultivating the Way. Śānti-pāramitā (tranquility to the other shore) is used to counteract the scattered and delusional awareness of sentient beings. If one clings to the state of tranquility and considers it to be ultimate, then one will be bound by silent illumination and heretical Chan. Zen Master Zhaozhou said, 'This old monk, in the twelve periods of the day, except for the two times of eating porridge and rice, which involve mixed thoughts, has no other times of mixed thoughts.' This is the true practice of this old monk; do not understand it as Buddhist Dharma or Chan practice. Good and evil both arise from one's own mind. Then, please tell me, apart from raising feet, moving steps, thinking, and discriminating, what is called one's own mind? And from where does one's own mind arise? If one recognizes the place where one's own mind arises, boundless karmic obstacles will be purified at once, and all kinds of wonderful states will naturally come without seeking. Where do we come from at birth? Where do we go at death? Only by knowing the place of coming and going can one be called a Buddhist practitioner. Who is it that knows birth and death? Who is it that undergoes birth and death? Who is it that does not know the place of coming and going? And who is it that suddenly knows the place of coming and going? Looking at this topic, trying to understand it with your eyes wide open but failing to do so, feeling restless and uneasy in your heart, as if a ball of fire is pressing down in your chest, who is it? If you want to recognize it, recognize it in the place where you cannot understand it. If you recognize it, you will know that birth and death are definitely not related to you. Those who study the Way should daily use the effort of examining others' shortcomings to examine themselves. There is no way that their practice will not be accomplished. Whether joyful or angry, whether quiet or noisy, all are times for self-examination. The 'Zhaozhou's dog has no Buddha-nature' koan must also be investigated in times of joy, anger, quiet, and noise.
提撕。第一不得用意等悟。若用意等悟。則自謂我即今迷。執迷待悟。縱經塵劫。亦不能得悟。但舉話頭時。略抖擻精神看。是個甚麼道理。
趙州云。佛之一字。吾不喜聞。佛字尚不喜聞。想無閑工夫管閒事。逐日波波地。檢點他人也。
古人提持此事。或就理或就事。或據時節。或向上提持。俱無定準。教中所謂。佛以一音演說法。眾生隨類各得解。是也。
獻臣道友。在富貴中。不為富貴所迷。知有此一段大事因緣。決定透脫生死。予得譴來衡陽。與之相聚。首尾四年。只同一日。守官政事不茍簡。凡百從寬。廉謹重厚。未嘗談人過惡。此真佛菩薩所行之行也。因以此軸求指示。故書此二十六段似之。亦以其純誠向道甚力故。欲贊成之。庶幾依此做工夫。將來發明大事。如楊大年張無盡諸大老。作吾家內外護菩薩。則予之言不虛發耳。
示東峰居士(陳通判次仲)
欲學此道。當於自己腳跟下理會。才涉秋毫知見。即蹉過腳跟下訊息。腳跟下訊息通了。種種知見無非儘是腳跟下事。故祖師云。正說知見時。知見即是心。當心即知見。知見即如今。若如今不越一念。向腳跟下。頓亡知見。便與祖師把手共行。未能如是。切忌向知見上著到。士大夫學道。利根者蹉過。鈍根者難入。
【現代漢語翻譯】 現代漢語譯本 提撕：第一，不要試圖通過思考來領悟。如果試圖通過思考來領悟，就會自認為『我』現在是迷惑的，執著于迷惑而等待領悟。這樣縱然經過無數劫，也不能得到領悟。只要提起話頭時，略微抖擻精神去看，這到底是個什麼道理。
趙州禪師說：『佛』這個字，我不喜歡聽。佛字尚且不喜歡聽，想必是沒有閑工夫管閒事，每天忙忙碌碌地，檢點他人的是非。
古人提持這件事，或者就理，或者就事，或者根據時節，或者向上提持，都沒有一定的準則。《楞嚴經》中說：佛以一音演說法，眾生隨類各得解。就是這個意思。
獻臣道友，在富貴中，不為富貴所迷惑，知道有這一段大事因緣，決定要透脫生死。我被貶謫到衡陽，與他相聚，前後四年，感覺就像同一天。他堅守官職，處理政事不馬虎，凡事都從寬處理，廉潔謹慎，為人敦厚，從未談論別人的過錯。這真是佛菩薩所行的行為啊。因此他拿著這幅字軸來求我指示，所以寫下這二十六段話來贈送給他，也是因為他純真誠懇，向道非常努力的緣故，想要贊成他。希望他依此做功夫，將來發明大事，像楊大年（楊億，北宋文學家）和張無盡（張商英，北宋宰相）這些大人物一樣，做我們佛家的內外護法菩薩，那麼我說的話就不會落空了。
示東峰居士（陳通判次仲）：
想要學習這個道，應當在自己的腳跟下體會。稍微涉及一點知見，就錯過了腳跟下的訊息。腳跟下的訊息通達了，種種知見無非都是腳跟下的事。所以祖師說：『正說知見時，知見即是心。當心即知見，知見即如今。』如果現在不越過一念，向腳跟下，頓時消亡知見，便與祖師攜手同行。如果不能這樣，切記在知見上執著。士大夫學道，利根的人容易錯過，鈍根的人難以進入。
【English Translation】 English version Admonition: First, do not try to comprehend through intellectual understanding. If you try to comprehend through intellectual understanding, you will think to yourself, 'I am now deluded,' clinging to delusion and waiting for enlightenment. Even after countless kalpas, you will not attain enlightenment. When a topic is raised, just rouse your spirit slightly and see what the principle is.
Zen Master Zhao Zhou said, 'I do not like to hear the word 'Buddha'.' If he does not like to hear the word 'Buddha,' imagine he has no time to meddle in other people's affairs, busily checking others' faults every day.
The ancients addressed this matter by focusing on principle, or on events, or according to the season, or by uplifting it to a higher level, all without fixed rules. As it is said in the teachings, 'The Buddha expounds the Dharma with one sound, and sentient beings each understand it according to their kind.' This is the meaning.
Friend Xianchen, in wealth and honor, is not deluded by wealth and honor, knowing that there is this great matter of cause and condition, determined to transcend birth and death. I was demoted to Hengyang and lived with him for four years, which felt like a single day. He adhered to his official duties, handling government affairs meticulously, treating everything with leniency, being honest, cautious, and generous, and never speaking of others' faults. This is truly the conduct of Buddhas and Bodhisattvas. Therefore, he brought this scroll to seek my instruction, so I wrote these twenty-six paragraphs to give to him, also because he is pure, sincere, and very diligent in his pursuit of the Way, wanting to support him. I hope he will cultivate accordingly, and in the future, realize the great matter, like Yang Danian (Yang Yi, a Northern Song Dynasty writer) and Zhang Wujin (Zhang Shangying, a Northern Song Dynasty chancellor), becoming protectors of our Buddhist family, both internally and externally, then my words will not be spoken in vain.
Instruction to Layman Dongfeng (Vice Prefect Chen Cizhong):
If you want to learn this Way, you should understand it at your own feet. As soon as you involve a bit of intellectual knowledge, you miss the message under your feet. When the message under your feet is understood, all kinds of intellectual knowledge are nothing but matters under your feet. Therefore, the Patriarch said, 'When rightly speaking of knowledge and views, knowledge and views are the mind. The present mind is knowledge and views. Knowledge and views are now.' If now you do not go beyond a single thought, towards your feet, instantly eliminate knowledge and views, then you will walk hand in hand with the Patriarch. If you cannot do this, be sure not to cling to knowledge and views. Scholars and officials who study the Way, those with sharp faculties easily miss it, and those with dull faculties find it difficult to enter.
難入則自生退屈。蹉過則起謗無疑。若要著中。但將蹉過底。移在難入處。卻將難入底。移在蹉過處。自然怗怗地。不作難入蹉過之解矣。得如此了。卻好向遮里全身放下。放下時亦不得作放下道理。古德所謂放蕩長如癡兀人。他家自有通人愛。又清涼云。放曠任其去住。靜鑒覺其源流。語證則不可示人。說理則非證不了。而今人才聞恁么說話。將為實有恁么事。便道我證我悟。將出呈似人不得。一向說高禪。七縱八橫。胡說亂道。謾神諕鬼。將謂祖師門下事只如此。殊不知。親證親悟底。唯親證親悟底人。不假言詞。自然與之默默相契矣。相契處亦不著作意和會。如水入水。似金博金。舉一明三。目機銖兩。到這個田地。方可說離言說相。離文字相。離心緣相。不是強為。法如是故。近世叢林。邪法橫生。瞎眾生眼者。不可勝數。若不以古人公案舉覺提撕。便如盲人放卻手中杖子。一步也行不得。將古德入道因緣。各分門類云。這幾則是道眼因緣。這幾則是透聲色因緣。這幾則是亡情因緣。從頭依次第逐。則摶量卜度。下語商量。縱有識得此病者。將謂佛法禪道。不在文字語言上。即一切撥置噇卻現成。粥飯了堆堆地。坐在黑山下鬼窟里。喚作默而常照。又喚作如大死底人。又喚作父母未生時事。又喚作空劫已前事
【現代漢語翻譯】 現代漢語譯本： 如果覺得難以進入，自然會產生退縮。如果錯過，無疑會引起誹謗。如果想要恰到好處，就把錯過的，移到難以進入的地方；再把難以進入的，移到錯過的地方。自然就會妥帖安穩，不再有難以進入和錯過的理解了。能夠這樣理解了，就可以在這裡全身心地放下。放下的時候，也不要執著于放下的道理。古德說：『放蕩不羈，長久像個癡呆的人，他家自有懂得欣賞他的人。』 清涼澄觀（Qingliang ChengGuan，唐代華嚴宗大師）也說：『放曠任其來去，靜靜地覺察其源頭和流向。』證悟的境界無法用言語展示給人，說理如果不是親證就無法成立。現在的人才聽到這樣的話，就以為真有這麼回事，便說我證悟了，拿出來給別人看卻做不到。一味地說高深的禪，七縱八橫，胡說八道，欺騙神靈，恐嚇鬼怪，以為祖師門下的事情就是這樣。殊不知，親證親悟的境界，只有親證親悟的人，不假借言語，自然能默默地相互契合。相互契合的地方，也不要刻意地去迎合。如同水融入水中，像金子粘合金子。舉一反三，明察秋毫。到了這個地步，才可以談論脫離言語相、脫離文字相、脫離心緣相，不是勉強去做，而是法本來就是這樣。 近代的叢林，邪法橫行，矇蔽眾生眼睛的人，數不勝數。如果不以古人的公案來警醒和提攜，就像盲人丟掉了手中的枴杖，一步也走不了。把古德的入道因緣，各自分門別類說：『這幾個是道眼因緣，這幾個是透聲色因緣，這幾個是亡情因緣。』從頭按照次第去追逐，就會變成揣測和估量，下語商量。縱然有認識到這種弊病的人，卻認為佛法禪道不在文字語言上，就一切都拋棄，吃現成的飯，吃飽了就堆堆地坐在黑山下的鬼窟里，叫做默而常照，又叫做如大死底人，又叫做父母未生時事，又叫做空劫已前事。
【English Translation】 English version: If it feels difficult to enter, one will naturally retreat. If one misses the mark, it will undoubtedly lead to slander. If you want to hit the mark, simply move what you missed to where it's difficult to enter; then move what's difficult to enter to where you missed. Naturally, it will be settled and stable, without the interpretation of 'difficult to enter' or 'missed'. Having understood it this way, it's good to completely let go here. When letting go, don't cling to the concept of letting go. As an ancient master said, 'Being unrestrained and appearing like a fool for a long time, his family will naturally have those who appreciate him.' Qingliang ChengGuan (Qingliang ChengGuan, a prominent Huayan master of the Tang Dynasty) also said, 'Let it come and go freely, quietly observe its source and flow.' The realm of enlightenment cannot be shown to others through words; reasoning cannot stand if it's not personally verified. Nowadays, people, upon hearing such words, think there's really such a thing, and say, 'I'm enlightened,' but cannot show it to others. They keep talking about profound Chan, going in all directions, speaking nonsense, deceiving spirits, and scaring ghosts, thinking that's what things are like in the lineage of the patriarchs. Little do they know that the realm of personal verification and enlightenment can only be understood by those who have personally verified and enlightened, without relying on words, naturally and silently in accord. In the place of accord, don't deliberately try to harmonize. Like water entering water, like gold adhering to gold. Understanding one thing reveals three, discerning every detail. Only when you reach this stage can you talk about being free from the characteristics of words, free from the characteristics of writing, free from the characteristics of mental conditions, not forced, because the Dharma is like this. In modern monasteries, heretical teachings are rampant, and those who blind the eyes of sentient beings are countless. If not using the ancient masters' Koans (Gongan, public cases) to awaken and uplift, it's like a blind person dropping their cane, unable to take a single step. They categorize the ancient masters' causes and conditions for entering the Way, saying, 'These are the causes and conditions for the eye of the Way, these are the causes and conditions for penetrating sound and form, these are the causes and conditions for abandoning emotions.' Following them in order, they become speculation and estimation, discussing with words. Even if there are those who recognize this problem, they think that the Buddha Dharma and Chan Way are not in words and language, so they abandon everything, eat ready-made meals, and sit in piles in the ghost cave under the Black Mountain, calling it 'silent and constant illumination', also calling it 'like a greatly dead person', also calling it 'the matter before parents were born', also calling it 'the matter before the empty eon'.
。又喚作威音那畔訊息。坐來坐去。坐得骨臀生胝。都不敢轉動。喚作工夫相次純熟。卻將許多閒言長語。從頭作道理商量。傳授一遍。謂之宗旨。方寸中依舊黑漫漫地。本要除人我。人我愈高。本要滅無明。無明愈大。殊不知。此事唯親證親悟。始是究竟。才有一言半句作奇特解玄妙解秘密解可傳可授。便不是正法。正法無傳無授。唯我證爾證。眼眼相對。以心傳心。令佛祖慧命相續不斷。然後推己之餘。為物作則。故達磨云。吾本來茲土。傳法救迷情。一華開五葉。結果自然成是也。所謂傳法者。乃心法也。心法無形段。所傳者前所云我證爾證底是也。若彼此不證。向心外取證則有宗旨玄妙奇特可傳可授。便有我會爾不會。生輕薄想。增長我見。如來說為可憐愍者。妙喜禪無難參易參之異。只要參禪人向未痾已前坐斷生死路頭。直下不疑佛不疑祖不疑生不疑死。難參易參。差別在人。不幹禪事。往往聰明靈利漢。多是求速效要。口裡有可得說。面前有可得憑仗。殊不知。此事得者。如生師子返擲。在當人日用二六時中。如水銀落地。大底大圓。小底小圓。不用安排。不假造作。自然活鱍鱍地。常露現前。正當恁么時。方始契得一宿覺所謂不見一法即如來方得名為觀自在。茍未能如是。且暫將這作聰明說道理底。置
【現代漢語翻譯】 現代漢語譯本： 又叫做威音那畔（Weiyinna Pan，指時間久遠，不可追溯）的訊息。只是坐禪，坐來坐去，坐得屁股都長了繭，也不敢轉動。這被叫做功夫逐漸純熟。卻把許多閒言長語，從頭當作道理來商量，傳授一遍，稱之為宗旨。心中依舊一片黑暗。本來想要去除人我之見，人我之見反而更加強烈；本來想要滅除無明（Wu Ming，佛教術語，指迷惑、不明事理的狀態），無明反而更加深重。殊不知，這件事唯有親自證悟，才是究竟。只要有一言半句，當作奇特的解釋、玄妙的解釋、秘密的解釋，認為可以傳授，便不是正法。正法是無法傳授的，唯有我證你證，眼眼相對，以心傳心，令佛祖的慧命相續不斷。然後推己及人，為他人樹立榜樣。所以達磨（Damo，菩提達摩，禪宗初祖）說：『我本來到這片土地，是爲了傳法，救度迷惑的眾生。一花開五葉，結果自然成。』 所謂傳法，乃是心法。心法沒有形狀，所傳的，就是前面所說的我證你證的道理。如果彼此不能互相印證，向心外尋求印證，就會有宗旨、玄妙、奇特，認為可以傳授，便會認為我會你不會，產生輕視的想法，增長我見。如來說這是可憐憫的人。妙喜禪（Miaoxi Chan，禪宗的一種）沒有難參易參的區別，只要參禪的人在未生病之前，就截斷生死的道路，當下不懷疑佛，不懷疑祖師，不懷疑生，不懷疑死，難參易參的差別在於人，與禪本身無關。往往聰明靈利的人，大多是追求快速的效果，想要口裡有可以說的，面前有可以憑藉的。殊不知，這件事的獲得，就像獅子反擲幼崽一樣。在當人每天的日常生活中，就像水銀落地一樣，大的就大而圓，小的就小而圓，不用安排，不假造作，自然活潑潑地，常常顯現在眼前。正當這個時候，才能契合永嘉玄覺（Yongjia Xuanjue）所說的『不見一法即如來，方得名為觀自在』。如果不能這樣，就暫時把那些當作聰明來說道理的東西，放在一邊。
【English Translation】 English version: It is also called the news from Weiyinna Pan (referring to a time so distant that it is untraceable). Just sitting in meditation, sitting and sitting, until calluses grow on the buttocks, and one dares not move. This is called the gradual ripening of skill. Yet, many idle words and lengthy speeches are taken as principles to discuss from beginning to end, and transmitted once, which is called the doctrine. The mind remains dark and murky. Originally wanting to remove the ego, the ego becomes even stronger; originally wanting to extinguish ignorance (Wu Ming, Buddhist term referring to the state of delusion and lack of understanding), ignorance becomes even greater. Little do they know that this matter can only be ultimately realized through personal enlightenment. As long as there is even half a sentence taken as a peculiar explanation, a profound explanation, a secret explanation, and considered transmittable, it is not the true Dharma. The true Dharma cannot be transmitted; only I realize, you realize, eye to eye, mind to mind, so that the wisdom-life of the Buddhas and Patriarchs continues uninterrupted. Then, extending from oneself to others, one sets an example for others. Therefore, Damo (Bodhidharma, the first Patriarch of Zen) said: 'I originally came to this land to transmit the Dharma and save deluded beings. One flower opens five petals, and the result naturally comes to fruition.' What is called transmitting the Dharma is the mind-Dharma. The mind-Dharma has no form; what is transmitted is the principle of 'I realize, you realize' mentioned earlier. If you cannot confirm each other, and seek confirmation outside the mind, there will be doctrines, profundities, and peculiarities, considered transmittable, and one will think 'I know, you don't know,' giving rise to contemptuous thoughts and increasing ego-views. The Thus Come One says that these are pitiable people. Miaoxi Chan (a type of Zen) has no difference between difficult and easy to practice; as long as the practitioner cuts off the path of birth and death before becoming ill, and immediately does not doubt the Buddha, does not doubt the Patriarchs, does not doubt birth, does not doubt death, the difference between difficult and easy lies in the person, and has nothing to do with Zen itself. Often, clever and intelligent people mostly seek quick results, wanting to have something to say in their mouths and something to rely on in front of them. Little do they know that obtaining this matter is like a lion tossing its cub. In the daily life of the person, like mercury falling to the ground, the large ones are large and round, and the small ones are small and round, without arrangement, without fabrication, naturally lively and always appearing before one. Only at this time can one be in accord with what Yongjia Xuanjue said: 'Not seeing a single Dharma is the Thus Come One, and then one is called Avalokiteshvara.' If one cannot be like this, then temporarily put aside those things that are taken as cleverness to speak about principles.
在一邊。卻向沒撈摸處。沒滋味處。試撈摸咬嚼看。撈摸來撈摸去。咬嚼來咬嚼去。忽然向沒滋味處咬著舌頭。沒撈摸處打失鼻孔。方知趙州老人道。未出家時被菩提使。出家后使得菩提。有時拈一莖草作丈六金身。有時將丈六金身卻作一莖草。用建立亦在我。掃蕩亦在我。說道理亦在我。不說道理亦在我。我為法王。於法自在。說即有若干。不說即無若干。得如是自在了。何適而不自得。梵語般若。此云智慧。未有明般若。而有貪慾瞋恚癡者。未有明般若。而毒害眾生者。作如此等事底。與般若背馳。焉得謂之有智慧。妙喜尋常為箇中人說。才覺日用應緣處。省力時便是當人得力處。得力處省無限力。省力處得無限力。往往見說得多了。卻似泗州人見大聖。殊不知。妙喜恁么說。正是平昔行履處。恐有信不及者。不免再四提撕舉覺拖泥帶水。蓋曾為浪子偏憐客爾。
示智通居士(黃提宮伯成)
從上諸聖。無言語傳授。只說以心傳心而已。今時多是師承學解。背卻此心。以語言傳授。謂之宗旨。為人師者。眼既不正。而學者又無決定志。急欲會禪。圖口不空。有可說耳。欲得心地開通。到究竟安樂之處。不亦難乎。
古德云。句能刬意。意能刬句。意句交馳。是為可畏。又云。意中不停句。句中
【現代漢語翻譯】 現代漢語譯本 在一邊。卻向沒撈摸處（無法探尋的地方）。沒滋味處（沒有意義的地方）。試撈摸咬嚼看。撈摸來撈摸去。咬嚼來咬嚼去。忽然向沒滋味處咬著舌頭。沒撈摸處打失鼻孔。方知趙州老人道。未出家時被菩提（覺悟）使。出家后使得菩提。有時拈一莖草作丈六金身（巨大的佛像）。有時將丈六金身卻作一莖草。用建立亦在我。掃蕩亦在我。說道理亦在我。不說道理亦在我。我為法王。於法自在。說即有若干。不說即無若干。得如是自在了。何適而不自得。梵語般若（智慧）。此云智慧。未有明般若。而有貪慾瞋恚癡者。未有明般若。而毒害眾生者。作如此等事底。與般若背馳。焉得謂之有智慧。妙喜尋常為箇中人說。才覺日用應緣處。省力時便是當人得力處。得力處省無限力。省力處得無限力。往往見說得多了。卻似泗州人見大聖。殊不知。妙喜恁么說。正是平昔行履處。恐有信不及者。不免再四提撕舉覺拖泥帶水。蓋曾為浪子偏憐客爾。
示智通居士(黃提宮伯成)
從上諸聖。無言語傳授。只說以心傳心而已。今時多是師承學解。背卻此心。以語言傳授。謂之宗旨。為人師者。眼既不正。而學者又無決定志。急欲會禪。圖口不空。有可說耳。欲得心地開通。到究竟安樂之處。不亦難乎。
古德云。句能刬意。意能刬句。意句交馳。是為可畏。又云。意中不停句。句中
【English Translation】 English version Set it aside. Instead, try to explore and chew in places where there's nothing to grasp, where there's no flavor. Explore and explore, chew and chew. Suddenly, in a place devoid of flavor, you bite your tongue; in a place where there's nothing to grasp, you lose your nostrils. Only then do you realize what old Master Zhao Zhou meant when he said, 'Before leaving home, I was used by Bodhi (enlightenment); after leaving home, I use Bodhi.' Sometimes he'd pick up a blade of grass and make it a sixteen-foot golden body (a large Buddha statue); sometimes he'd turn the sixteen-foot golden body back into a blade of grass. Establishing or sweeping away is up to me. Speaking of principles or not speaking of principles is up to me. I am the Dharma King, free in the Dharma. Speaking, there are countless possibilities; not speaking, there are no possibilities. Having attained such freedom, what place is not one's own? The Sanskrit word 'Prajna' (wisdom) means wisdom. There has never been anyone who understands Prajna and yet is greedy, hateful, or deluded. There has never been anyone who understands Prajna and yet harms sentient beings. Those who do such things are running contrary to Prajna. How can they be said to have wisdom? Miao Xi often tells those in the know that the moment you realize that daily life and interactions are effortless, that's when you're gaining strength. Where you gain strength, you save limitless effort; where you save effort, you gain limitless strength. Often, when people hear too much talk, they're like the people of Si Zhou seeing the Great Sage. They don't realize that Miao Xi's words are precisely about everyday conduct. Fearing that some might not believe it, I can't help but repeatedly remind and awaken them, even if it means dragging through the mud. After all, I was once a prodigal son who particularly pities other prodigals.
A Discourse to Layman Zhitong (Huang Ti Gong Bocheng)
The sages of the past did not transmit teachings through words; they only spoke of transmitting mind to mind. Nowadays, most people learn through scholarly interpretations, turning their backs on this mind and transmitting teachings through language, calling it the 'essence.' Those who are teachers have impure vision, and the students lack resolute will. They are eager to understand Chan (Zen) and seek to avoid empty talk. There may be something to say, but how difficult it is to open the mind and reach ultimate peace and happiness!
An ancient master said, 'A phrase can cut off meaning; meaning can cut off a phrase. When meaning and phrase intertwine, it is to be feared.' Another said, 'Meaning does not stop in the phrase; the phrase does not'
不停意。如招慶問羅山云。巖頭和尚道。恁么恁么。不恁么不恁么。意旨如何。羅山遂喚大師。招慶應諾。山云。雙明亦雙暗。慶便作禮而去。三日後復來問。前日和尚意旨如何。山云。我盡情向汝道了也。慶雲。大師是把火行。山云。若如是。據爾疑處問將來。慶雲。如何是雙明亦雙暗。山云。同生亦同死。慶又禮謝而去。后又僧問羅山。同生不同死時如何。山云。如牛無角。又問。同生亦同死時如何。山云。如虎戴角。欲了從上來事。當以此段因緣時時在念。然不得著意穿鑿。穿鑿即錯。
莫愛諸方奇言妙句。宗師各自主張。密室傳授底。古人公案之類。此等雜毒。收拾在藏識中。劫劫生生取不出生死岸頭。非獨不得力。日用亦被此障礙。道眼不得明徹。古人不得已。見汝學者差別知解多而背道泥語言。故以差別之藥。治汝差別之病。令汝心地安樂到無差別境界。今返以差別語言為奇特。執藥為病。可不悲夫。
古德云。佛是眾生藥。有眾生病。即用無眾生病用藥。即藥返為病。甚於有病者。前所云。雜毒不可收拾在藏識中。亦此之謂也。
日用塵勞中。種種不如意事。是眾生病。一念迴光返照。是佛藥。茍能于佛于眾生。直下不生分別。則病瘥藥除。始契得。龐公所謂。日用事無別。唯吾自
【現代漢語翻譯】 現代漢語譯本 不要執著于思索。例如，招慶問羅山：『巖頭和尚說，『這樣這樣，不這樣不這樣』，是什麼意思？』羅山於是叫了一聲『大師』，招慶應了一聲『是』。羅山說：『雙明亦雙暗。』招慶便作禮離開了。三天後又來問：『前日和尚的意思是什麼？』羅山說：『我已經完全向你說了。』招慶說：『大師是把火行。』羅山說：『如果這樣，就根據你疑惑的地方問出來。』招慶問：『如何是雙明亦雙暗？』羅山說：『同生亦同死。』招慶又作禮感謝離開了。後來又有僧人問羅山：『同生不同死時如何？』羅山說：『如牛無角。』又問：『同生亦同死時如何？』羅山說：『如虎戴角。』想要了解從上來事，應當常常思念這段因緣，然而不得刻意穿鑿，穿鑿即錯。
不要喜愛各處的奇言妙句。宗師各自有自己的主張，密室傳授的東西，古人的公案之類。這些雜毒，收藏在藏識（Alaya-vijñana，儲存所有經驗的意識）中，生生世世都無法從中解脫生死苦海。非但不得力，日常使用也會被這些障礙，道眼不得明徹。古人不得已，見你們這些學人差別知解太多，反而背離了道，執著于語言，所以用差別的藥物，治療你們差別的病，讓你們心地安樂到達無差別的境界。現在反而把差別的語言當作奇特，執著藥物為病，豈不可悲！
古德說：『佛是眾生的藥，有眾生病，才用藥，沒有眾生病用藥，藥反而成了病，比有病更嚴重。』前面所說的，雜毒不可收藏在藏識中，也是這個意思。
日常的塵勞中，種種不如意事，是眾生病。一念迴光返照，是佛藥。如果能對於佛和眾生，當下不生分別，那麼病就好藥也除了，才能契合龐公所說的：『日用事無別，唯吾自』
【English Translation】 English version Do not cling to intellectual speculation. For example, Zhaoqing asked Luoshan: 'Yantou (Yantou, a Zen master) said, 'Thus, thus; not thus, not thus.' What is the meaning?' Luoshan then called out 'Master!' Zhaoqing responded, 'Yes.' Luoshan said, 'Dual brightness is also dual darkness.' Zhaoqing then bowed and left. Three days later, he came again and asked, 'What was the meaning of the master's words the other day?' Luoshan said, 'I have already told you everything.' Zhaoqing said, 'The master is wielding fire.' Luoshan said, 'If so, ask about the places where you are in doubt.' Zhaoqing asked, 'What is dual brightness also dual darkness?' Luoshan said, 'Same birth is also same death.' Zhaoqing again bowed in gratitude and left. Later, a monk asked Luoshan, 'What about same birth but different death?' Luoshan said, 'Like a cow without horns.' He also asked, 'What about same birth also same death?' Luoshan said, 'Like a tiger wearing horns.' If you want to understand the matter from the very beginning, you should constantly contemplate this karmic condition, but do not deliberately speculate, for speculation is wrong.
Do not love the strange words and wonderful phrases of various places. Each master has their own assertions, the things transmitted in secret chambers, and the koans (gongan, paradoxical anecdotes or riddles used in Zen Buddhism) of the ancients. These miscellaneous poisons, stored in the Alaya-vijñana (Alaya-vijñana, the storehouse consciousness), will prevent you from escaping the shore of birth and death for kalpas (kalpas, an extremely long period of time). Not only will they not help you, but your daily life will also be obstructed by them, and your Dharma eye will not be clear. The ancients had no choice but to see that you students had too much differentiated knowledge and understanding, and instead turned away from the Way and clung to language, so they used differentiated medicine to cure your differentiated illnesses, allowing your minds to be peaceful and reach the realm of non-differentiation. Now, you are instead taking differentiated language as something special, clinging to the medicine as if it were the illness, how sad!
An ancient virtuous one said, 'The Buddha is the medicine for sentient beings. If there is the illness of sentient beings, then medicine is used. If there is no illness of sentient beings, then using medicine turns the medicine into an illness, which is worse than having the illness.' What was said earlier, that miscellaneous poisons should not be stored in the Alaya-vijñana, is also what this means.
In the daily dust and toil, all kinds of unsatisfactory things are the illnesses of sentient beings. A single thought of turning the light inward and reflecting is the Buddha's medicine. If one can directly not give rise to distinctions between the Buddha and sentient beings, then the illness will be cured and the medicine will be removed, and one will begin to accord with what Pang Gong (Pang Gong, a famous lay Buddhist) said: 'Daily affairs are no different, only I myself'
偶諧。頭頭非取捨。處處勿張乖之語矣。
學此道。未得個入頭處時。覺得千難萬難。聞宗師舉覺愈覺難會。蓋以取證求歇底心不除。返被此作障礙。此心才歇。方知非難非易。亦非師家可以傳授。
知迷不悟。是大錯。執迷待悟。其錯益大。何以故。為不覺故迷。執迷待悟。乃不覺中又不覺。迷中又迷。決欲破此兩重關。請一時放下著。若放不下。迷迷悟悟。盡未來際何時休歇。
學道人。日用空境易而空心難。境空而心不空。心為境所勝。但空心而境自空矣。若心已空。而更起第二念。欲空其境。則是此心未得空。復為境所奪。此病不除。生死無由出離。不見龐公呈馬祖偈云。十方同聚會。個個學無為。此是選佛場。心空及第歸。此心既空矣。心外復有何物而可空耶。思之。
但得本莫愁末。空卻此心是本。既得本則種種語言種種智慧。日用應物隨緣。七顛八倒。或喜或怒。或好或惡。或順或逆。皆末也。于隨緣處能自覺知。則無少無剩。
古人入門便棒便喝。唯恐學者承當不性燥。況忉忉怛怛。說事說理。說玄說妙。草里輥耶。近年已來。此道衰微。據高座為人師者。只以古人公案。或褒或貶。或密室傳授。為禪道者。或以默然無言。為威音那畔空劫已前事。為禪道者。或以眼
【現代漢語翻譯】 現代漢語譯本：
偶合而已。（'偶諧'指偶然的巧合，不必刻意追求。）不要總是想著選取或捨棄，也不要處處表現出乖張違逆的樣子。（'頭頭非取捨'指不要在每件事上都想著選擇或放棄，'處處勿張乖之語矣'指不要處處表現得乖戾，與人作對。）
學習這種道，在還沒有入門的時候，覺得千難萬難。聽到宗師開示，越發覺得難以領會。這是因為想要通過修行來求得止息的心沒有去除，反而被這種心念所障礙。只有當這種心歇止了，才能明白既不難也不易，也不是師父可以傳授的。
知道自己迷惑卻不醒悟，是大錯特錯。執迷不悟，那錯誤就更大了。為什麼呢？因為不覺悟所以才迷惑，執迷不悟，就是不覺悟中的不覺悟，迷惑中的迷惑。如果想要打破這兩重障礙，請一時放下一切。如果放不下，迷迷糊糊，直到未來何時才能休止？
學道的人，日常生活中空掉外在的境界容易，空掉內心的執念卻很難。境界空了而內心不空，內心就會被外境所左右。只要內心空了，外在的境界自然也就空了。如果內心已經空了，又生起第二個念頭，想要空掉外在的境界，那就是內心並沒有真正空掉，反而又被外境所奪。這個毛病不除掉，就無法脫離生死輪迴。沒看到龐蘊（Pang Gong，唐代禪者）呈給馬祖（Mazu，唐代禪師）的偈子說：『十方同聚會，個個學無為，此是選佛場，心空及第歸。』既然內心已經空了，內心之外還有什麼東西可以空掉呢？好好想想吧。
只要把握根本，就不要擔心末節。空掉這顆心就是根本。既然把握了根本，那麼種種語言、種種智慧，日常應用、隨緣應物，七顛八倒，或喜或怒，或好或惡，或順或逆，都是末節。在隨緣處能夠自覺覺知，就不會有所欠缺或多餘。
古人入門就棒喝交加，唯恐學者承擔不起，性情急躁。更何況是忉忉怛怛（形容說話沒完沒了），說事說理，說玄說妙，豈不是在草堆里打滾嗎？近年來，這種道衰微了。佔據高座為人師者，只是用古人的公案，或褒或貶；或者在密室裡傳授。把默然無言當作禪道，或者把威音王佛（Weiyin Wang Fo，古佛名）那畔空劫以前的事當作禪道。或者用眼 English version:
It's just a coincidence. ( 'Ou Xie' refers to an accidental coincidence, no need to deliberately pursue it.) Don't always think about choosing or discarding, and don't always show a perverse and disobedient appearance everywhere. ('Toutou fei qushe' means don't think about choosing or giving up on everything, 'Chuchu wu zhang guai zhi yu yi' means don't always appear perverse and confrontational.)
When learning this path, it feels extremely difficult before entering the door. The more you hear the master's instructions, the more difficult it becomes to understand. This is because the mind that seeks cessation through practice has not been removed, but is instead obstructed by this very thought. Only when this mind ceases can one understand that it is neither difficult nor easy, nor can it be transmitted by a teacher.
Knowing that you are confused but not awakening is a big mistake. Holding onto confusion and waiting for enlightenment is an even bigger mistake. Why? Because one is confused due to not being aware. Holding onto confusion and waiting for enlightenment is being unaware within unawareness, confused within confusion. If you want to break through these two barriers, please let go of everything for a moment. If you can't let go, you will remain in a state of confusion, and when will it ever end?
For those who study the Way, it is easy to empty the external environment in daily life, but difficult to empty the attachments of the heart. If the environment is empty but the heart is not, the heart will be dominated by the external environment. As long as the heart is empty, the external environment will naturally be empty. If the heart is already empty, and then a second thought arises, wanting to empty the external environment, then the heart has not truly been emptied, and is instead taken over by the external environment again. If this problem is not removed, there is no way to escape the cycle of birth and death. Didn't you see the verse that Pang Gong (Pang Gong, a Chan practitioner of the Tang Dynasty) presented to Mazu (Mazu, a Chan master of the Tang Dynasty): 'The ten directions gather together, everyone learns non-action, this is the field for selecting Buddhas, the mind is empty and one returns with honors.' Since the heart is already empty, what else is there outside the heart that can be emptied? Think about it carefully.
As long as you grasp the root, don't worry about the branches. Emptying this mind is the root. Since you have grasped the root, then all kinds of languages, all kinds of wisdom, daily application, responding to things according to conditions, upside down, whether joyful or angry, whether good or bad, whether obedient or rebellious, are all branches. If you can be consciously aware in the midst of conditions, there will be neither lack nor excess.
The ancients used shouts and blows upon entry, fearing that students could not bear it and would be impatient. How much more so when talking endlessly, explaining things and principles, talking about the mysterious and wonderful, isn't that just rolling around in the grass? In recent years, this path has declined. Those who occupy high seats as teachers only use the public cases of the ancients, either praising or criticizing; or transmitting them in secret rooms. They regard silence as Chan, or regard the events before the kalpa of Weiyin Wang Fo (Weiyin Wang Fo, name of an ancient Buddha) as Chan. Or use the eyes
【English Translation】 It's just a coincidence. ( 'Ou Xie' refers to an accidental coincidence, no need to deliberately pursue it.) Don't always think about choosing or discarding, and don't always show a perverse and disobedient appearance everywhere. ('Toutou fei qushe' means don't think about choosing or giving up on everything, 'Chuchu wu zhang guai zhi yu yi' means don't always appear perverse and confrontational.) When learning this path, it feels extremely difficult before entering the door. The more you hear the master's instructions, the more difficult it becomes to understand. This is because the mind that seeks cessation through practice has not been removed, but is instead obstructed by this very thought. Only when this mind ceases can one understand that it is neither difficult nor easy, nor can it be transmitted by a teacher. Knowing that you are confused but not awakening is a big mistake. Holding onto confusion and waiting for enlightenment is an even bigger mistake. Why? Because one is confused due to not being aware. Holding onto confusion and waiting for enlightenment is being unaware within unawareness, confused within confusion. If you want to break through these two barriers, please let go of everything for a moment. If you can't let go, you will remain in a state of confusion, and when will it ever end? For those who study the Way, it is easy to empty the external environment in daily life, but difficult to empty the attachments of the heart. If the environment is empty but the heart is not, the heart will be dominated by the external environment. As long as the heart is empty, the external environment will naturally be empty. If the heart is already empty, and then a second thought arises, wanting to empty the external environment, then the heart has not truly been emptied, and is instead taken over by the external environment again. If this problem is not removed, there is no way to escape the cycle of birth and death. Didn't you see the verse that Pang Gong (Pang Gong, a Chan practitioner of the Tang Dynasty) presented to Mazu (Mazu, a Chan master of the Tang Dynasty): 'The ten directions gather together, everyone learns non-action, this is the field for selecting Buddhas, the mind is empty and one returns with honors.' Since the heart is already empty, what else is there outside the heart that can be emptied? Think about it carefully. As long as you grasp the root, don't worry about the branches. Emptying this mind is the root. Since you have grasped the root, then all kinds of languages, all kinds of wisdom, daily application, responding to things according to conditions, upside down, whether joyful or angry, whether good or bad, whether obedient or rebellious, are all branches. If you can be consciously aware in the midst of conditions, there will be neither lack nor excess. The ancients used shouts and blows upon entry, fearing that students could not bear it and would be impatient. How much more so when talking endlessly, explaining things and principles, talking about the mysterious and wonderful, isn't that just rolling around in the grass? In recent years, this path has declined. Those who occupy high seats as teachers only use the public cases of the ancients, either praising or criticizing; or transmitting them in secret rooms. They regard silence as Chan, or regard the events before the kalpa of Weiyin Wang Fo (Weiyin Wang Fo, name of an ancient Buddha) as Chan. Or use the eyes
見耳聞舉覺提撕。為禪道者。或以猖狂妄行擊石火閃電光。舉了便會了。一切撥無。為禪道者。如此等既非。卻那個是著實處。若有著實處。則與此等何異。具眼者舉起便知。
此道無限劑。世間塵勞亦無限劑。但看當人日用所向如何爾。故華嚴經云于諸世間。心如虛空無所染著。普觀諸法真實之相。發大誓願滅眾生苦。永不厭舍大乘志願。滅一切見。修諸菩薩平等行愿。所謂平等行愿。乃亦無限劑心。所向處無障無礙是也。
學世間事。用心不到。則學不成。學出世間法。無爾用心處。才擬用心推求。則千里萬里沒交涉矣。雖然如是。無用心處。無摸𢱢處。無著力處。正好著力。莫見恁么道。又節外生枝。云既無用心無摸𢱢無著力。卻如何趣向。若作此見。轉沒交涉矣。
示妙證居士(聶寺丞)
無常迅速。生死事大。眾生界中順生死底事。如麻似粟。撥整了一番。又一番到來。若不把生死兩字貼在鼻尖兒上作對治。則直待臘月三十日。手忙腳亂。如落湯螃蟹時。方始知悔則遲也。若要直截。請從而今便截斷。
學世間法。須要理會得分曉。學出世間法。卻全要理會不得。方有趣向分。既理會不得。卻如何趣向。但恁么究取。
佛是眾生界中了事漢。眾生是佛界中不了事漢。
【現代漢語翻譯】 現代漢語譯本 見耳聞舉覺提撕，作為參禪的人，或者以猖狂妄行，如擊石火、閃電光一般，舉揚了便以為會了，一切都否定，作為參禪的人。像這樣既不對，那麼哪個才是真實之處？如果真有真實之處，則與這些（猖狂妄行）有何不同？有眼力的人舉起便知道。
此道沒有限劑，世間塵勞也沒有限劑，但看這個人日常所向往的是什麼罷了。所以《華嚴經》說：『在各種世間，心如虛空，沒有染著，普遍觀察諸法真實的相狀，發起大誓願，滅除眾生的痛苦，永遠不厭倦捨棄大乘的志願，滅除一切見解，修習諸菩薩平等行愿。』 所謂平等行愿，也就是沒有限劑的心，所向往之處沒有障礙是也。
學習世間的事情，不用心就學不成。學習出世間的佛法，沒有你用心的地方，才想要用心推求，就千里萬里沒有關係了。雖然這樣，沒有用心處，沒有摸索處，沒有著力處，正好著力。不要見我這麼說，又節外生枝，說既然沒有用心、沒有摸索、沒有著力，卻如何趣向？如果作此見解，就更沒關係了。
開示妙證居士（聶寺丞）
無常迅速，生死事大。眾生界中順著生死的事情，如麻如粟。撥弄整理了一番，又一番到來。若不把生死兩字貼在鼻尖兒上作對治，則直到臘月三十日，手忙腳亂，如落湯螃蟹時，方才知悔則遲了。若要直截了當，請從現在便截斷。
學習世間法，須要理解得分明曉暢。學習出世間法，卻全要理解不得，方有趣向的份兒。既然理解不得，卻如何趣向？但就這樣探究。
佛是眾生界中了事的人，眾生是佛界中不了事的人。
【English Translation】 English version 'Seeing, hearing, raising awareness, and prompting' (見耳聞舉覺提撕), for those who practice Chan (禪, Zen), some may act wildly and recklessly, like striking a stone to produce sparks or like a flash of lightning. They raise something and then think they understand, negating everything. As Chan practitioners, such behavior is incorrect. So, what is the true and reliable place? If there is a true and reliable place, how is it different from these (wild and reckless actions)? Those with discerning eyes will know as soon as it is raised.
This path has no limit, and the worldly defilements (塵勞) also have no limit. It all depends on what a person aspires to in their daily life. Therefore, the Avatamsaka Sutra (華嚴經) says: 'In all worlds, the mind is like space, unattached to anything. Universally observing the true nature of all dharmas, making great vows to eliminate the suffering of sentient beings, never tiring of abandoning the Mahayana (大乘, Great Vehicle) aspiration, eliminating all views, and cultivating the equal practices and vows of all Bodhisattvas.' The so-called equal practices and vows are also a limitless mind, where there is no obstruction in the direction one aspires to.
If you don't put your heart into learning worldly matters, you won't succeed. When learning the transcendental Dharma (出世間法), there is no place for you to use your mind. As soon as you try to use your mind to investigate, you'll be infinitely far away and have no connection. Although this is the case, where there is no place to use your mind, no place to grope, and no place to exert effort, that is precisely the place to exert effort. Don't misunderstand me and create further complications, saying that since there is no use of mind, no groping, and no exertion of effort, how can one approach it? If you hold this view, you'll be even further off.
Instruction to Layman Miaozheng (妙證居士) (Nie Sicheng (聶寺丞))
Impermanence is swift, and the matter of birth and death is great. In the realm of sentient beings, things that follow birth and death are as numerous as hemp and millet. After sorting things out once, another round comes. If you don't put the two words 'birth and death' right on the tip of your nose as a remedy, then by the thirtieth day of the twelfth lunar month, when you are in a flurry and panic like a crab in hot water, it will be too late to regret. If you want to be direct, please cut it off from now on.
When learning worldly matters, you must understand them clearly and distinctly. When learning transcendental Dharma, you must not understand them at all in order to have a share in the interest and direction. Since you cannot understand, how can you approach it? Just investigate it in this way.
The Buddha (佛) is someone who has finished the matter in the realm of sentient beings. Sentient beings (眾生) are those who have not finished the matter in the realm of the Buddha.
欲得一如。但佛與眾生。一時放下。則無了無不了。故古德云。但於事上通無事。見色聞聲不用聾。
僧問趙州。柏樹子還有佛性也無。州云有。僧云。幾時成佛。州云。待虛空落地。僧云。虛空幾時落地。州云。待柏樹子成佛。看此話。不得作柏樹子不成佛想。虛空不落地想。畢竟如何。虛空落地時。柏樹子成佛。柏樹子成佛時。虛空落地。定也思之。
佛是無事底人。住世四十九年。隨眾生根性。應病與藥。權實頓漸。半滿偏圓。說一大藏教。皆無事法也。眾生無始時來。為心意識之所流轉。流轉時渾不覺知。故佛在般若會上。說諸法空相。謂眼耳鼻舌身意。色聲香味觸法。皆空徒有名字而已。到究竟處。名字亦空。空亦不可得。若人夙有善根種性。只向不可得處。死卻心意識。方知釋迦老子道。始從鹿野苑。終至跋提河。於是二中間。未嘗說一字。是真實語。
禪不在靜處。不在鬧處。不在思量分別處。不在日用應緣處。然雖如是。第一不得舍卻靜處鬧處日用應緣處思量分別處參忽然眼開。都是自家屋裡事。
今時士大夫學道。多是半進半退。於世事上不如意。則火急要參禪。忽然世事遂意。則便罷參。為無決定信故也。禪乃般若之異名。梵語般若。此云智慧。當人若無決定信。又無
【現代漢語翻譯】 現代漢語譯本 想要達到『一如』的境界，只需佛與眾生同時放下一切，就沒有了悟與未了悟的區別。所以古德說：『但於事上通無事，見色聞聲不用聾。』
有僧人問趙州（Zhaozhou，禪師名）：『柏樹子還有佛性嗎？』趙州回答：『有。』僧人問：『什麼時候成佛？』趙州說：『待虛空落地。』僧人問：『虛空什麼時候落地？』趙州說：『待柏樹子成佛。』參看這段話，不要作柏樹子不能成佛的想法，虛空不會落地的想法。究竟如何呢？虛空落地時，柏樹子成佛；柏樹子成佛時，虛空落地。一定要仔細思考。
佛是無事的人，住世四十九年，隨眾生的根性，應病與藥，權巧、真實、頓悟、漸悟，半、滿、偏、圓，說了一大藏教，都是無事之法。眾生從無始以來，被心意識所流轉，流轉時完全不覺知。所以佛在般若會上，說諸法空相，說眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，皆空，徒有名字而已。到究竟處，名字也空，空也不可得。如果人宿世有善根種性，只向不可得處，死卻心意識，方才知道釋迦老子（Shijia Laozu，釋迦牟尼佛的尊稱）說，始從鹿野苑（Luyeyuan，佛陀初轉法輪之地），終至跋提河（Batihe，佛陀涅槃之地），于這二者之間，未曾說過一字，才是真實語。
禪不在靜處，不在鬧處，不在思量分別處，不在日用應緣處。雖然如此，第一不得捨棄靜處、鬧處、日用應緣處、思量分別處，參禪忽然眼開，都是自家屋裡的事。
現在士大夫學道，多是半進半退。在世事上不如意，就火急要參禪；忽然世事遂意，就便懈怠，因為沒有決定信的緣故。禪乃般若（Bore，智慧）的異名。梵語般若，此云智慧。當人若無決定信，又無智慧，又無
【English Translation】 English version To attain 『Oneness,』 simply have the Buddha and sentient beings simultaneously let go of everything, and there will be no distinction between enlightenment and non-enlightenment. Therefore, an ancient master said: 『Just understand non-attachment in all matters, see forms and hear sounds without being deaf.』
A monk asked Zhaozhou (a Chan master): 『Does the cypress tree have Buddha-nature?』 Zhaozhou replied: 『Yes.』 The monk asked: 『When will it become a Buddha?』 Zhaozhou said: 『When the void falls to the ground.』 The monk asked: 『When will the void fall to the ground?』 Zhaozhou said: 『When the cypress tree becomes a Buddha.』 Consider this dialogue, do not think that the cypress tree cannot become a Buddha, or that the void will not fall. What is the ultimate meaning? When the void falls to the ground, the cypress tree becomes a Buddha; when the cypress tree becomes a Buddha, the void falls to the ground. Be sure to contemplate this carefully.
The Buddha is a person without affairs. He lived in the world for forty-nine years, according to the nature of sentient beings, prescribing medicine according to their illnesses, using expedient and true teachings, sudden and gradual teachings, partial and complete teachings, and spoke the entire Tripitaka (a vast collection of Buddhist scriptures), all of which are teachings of non-affairs. Sentient beings, from beginningless time, have been turned by the mind-consciousness, and are completely unaware of this turning. Therefore, the Buddha, in the Prajna assembly, spoke of the emptiness of all dharmas, saying that the eyes, ears, nose, tongue, body, and mind; form, sound, smell, taste, touch, and dharma, are all empty, merely having names. At the ultimate point, even names are empty, and emptiness itself is unattainable. If a person has good roots and seeds from past lives, and only towards the unattainable, dies to the mind-consciousness, then they will know that Shakyamuni Buddha (Shijia Laozu, a respectful title for Shakyamuni Buddha) said that from the Deer Park (Luyeyuan, the place where the Buddha first turned the Wheel of Dharma) to the Bati River (Batihe, the place where the Buddha entered Nirvana), in between these two, he never spoke a single word, and this is the true speech.
Chan is not in quiet places, not in noisy places, not in places of thinking and discrimination, not in places of daily activities and responses. However, even so, one must not abandon quiet places, noisy places, places of daily activities and responses, places of thinking and discrimination. Suddenly opening the eyes through Chan practice is all a matter within one's own home.
Nowadays, scholars and officials who study the Way are mostly half-advancing and half-retreating. When things in the world are not to their liking, they urgently want to practice Chan; when things in the world suddenly go well, they become lazy, because they lack firm faith. Chan is another name for Prajna (Bore, wisdom). The Sanskrit word Prajna means wisdom. If a person lacks firm faith, and lacks wisdom, and lacks
智慧。欲出生死。無有是處。
大慧普覺禪師法語卷第十九 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師法語卷第二十
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示無相居士(鄧直殿子立)
欲學此道。須是具決定信。逢逆順境。心不動搖。方有趣向分。佛言。信能永滅煩惱本。信能專向佛功德。信于境界無所著。遠離諸難得無難。又云。信能超出眾魔路。示現無上解脫道。如上所說教有明文。佛豈欺人耶。若半明半暗。半信半不信。則觸境遇緣。心生疑惑。乃是于境界心有所著。不能於此道決定無疑。滅煩惱本遠離諸難。諸難者為無決定信。被自己陰魔所撓。若能一念緣起無生則不越此念。即時超出魔路。所謂魔路亦非他物。乃是昧卻此心。於此心外妄生差別諸見。而此心即隨差別妄念流轉。故成就魔境。若能直下信。此心決定本來成佛頓亡諸見。即此魔路。便是當人出生死菩提路也。
參禪人。看經教及古德入道因緣。但虛卻心。不用向聲名句義上求玄妙求悟入。若起此心。即障卻自己正知見。永劫無有入頭處。盤山云。譬如擲劍揮空。莫論及之不及。不可忽。凈名云。法過眼耳鼻舌身意。欲徹此法。先須屏除六根門頭。使無少
【現代漢語翻譯】 現代漢語譯本：沒有智慧，想要脫離生死輪迴，是不可能的。
《大慧普覺禪師法語卷第十九》 《大正藏》第47冊 No. 1998A 《大慧普覺禪師語錄》
《大慧普覺禪師法語卷第二十》
徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
開示無相居士（鄧直殿子立）
想要學習此道，必須具備堅定的信心。遇到順境或逆境，內心都不動搖，這樣才會有趣向。佛說：『信能永遠滅除煩惱的根本，信能專心向往佛的功德，信能對於境界沒有執著，遠離各種災難而得到平安。』又說：『信能超出眾魔的道路，示現無上的解脫之道。』如上所說的教誨有明確的文字記載，佛難道會欺騙人嗎？如果半明半暗，半信半不信，那麼接觸到境界，遇到因緣，內心就會產生疑惑，這就是對於境界內心有所執著，不能對於此道堅定無疑，滅除煩惱的根本，遠離各種災難。各種災難的原因是沒有堅定的信心，被自己的陰魔所擾亂。如果能一念之間體悟到緣起性空，那麼就不會超越這一念，立刻就能超出魔路。所謂的魔路也不是其他的東西，就是昧卻了這顆心，在這顆心之外虛妄地產生各種差別的見解，而這顆心就隨著差別的妄念流轉，所以成就了魔境。如果能當下相信，這顆心本來決定是佛，立刻就能消除各種見解，那麼這條魔路，就是當人脫離生死輪迴的菩提之路。
參禪的人，看經教以及古代大德開悟的因緣，只要虛空自己的心，不用在聲名句義上尋求玄妙，尋求開悟。如果生起這種心，就會障礙自己的正知見，永遠沒有入門的地方。盤山（Panshan，禪師名）說：『譬如投擲劍揮向天空，不要討論及與不及。』不可忽視。凈名（Vimalakirti，維摩詰）說：『法超越眼耳鼻舌身意。』想要徹悟此法，首先必須屏除六根門頭，使沒有絲毫...
【English Translation】 English version: Without wisdom, wanting to escape from the cycle of birth and death is impossible.
Dahui Pujue Chan Master's Dharma Talks, Volume 19 Taisho Tripitaka, Volume 47, No. 1998A, Records of Dahui Pujue Chan Master
Dahui Pujue Chan Master's Dharma Talks, Volume 20
Respectfully presented by Yunwen, a disciple of Chan Master Huiri, the abbot of Nengren Chan Monastery on Mount Jing
Instruction to Layman Wuxiang (Deng Zhidian's son, Li)
If you want to learn this path, you must have unwavering faith. When encountering favorable or unfavorable circumstances, your mind should not be shaken. Only then will you have the inclination to proceed. The Buddha said, 'Faith can forever eradicate the root of afflictions, faith can wholeheartedly turn towards the Buddha's merits, faith can be without attachment to realms, and faith can be far from all difficulties and attain peace.' It is also said, 'Faith can transcend the paths of all demons and reveal the supreme path of liberation.' The teachings mentioned above are clearly written in the scriptures. Would the Buddha deceive people? If you are half-clear and half-obscure, half-believing and half-doubting, then when you come into contact with realms and encounter conditions, doubts will arise in your mind. This is because your mind is attached to the realms, and you cannot have unwavering faith in this path, eradicate the root of afflictions, and stay away from all difficulties. The reason for all difficulties is the lack of unwavering faith, being disturbed by your own skandha demons. If you can realize the unarising of conditioned arising in a single thought, then you will not go beyond this thought, and you will immediately transcend the path of demons. The so-called path of demons is nothing other than being ignorant of this mind, and falsely generating various differentiated views outside of this mind. And this mind then flows along with the differentiated deluded thoughts, thus creating demonic realms. If you can directly believe that this mind is inherently and definitely a Buddha, and instantly eliminate all views, then this path of demons is precisely the Bodhi path for that person to escape from birth and death.
Those who practice Chan meditation, when reading scriptures and the stories of ancient virtuous ones attaining enlightenment, should simply empty their minds and not seek profoundness or enlightenment in the sounds, names, phrases, or meanings. If you give rise to such a mind, you will obstruct your own right knowledge and views, and you will never have a way to enter. Panshan (Panshan, a Chan master) said, 'It is like throwing a sword into the sky; do not discuss whether it reaches or not.' It cannot be neglected. Vimalakirti (Vimalakirti) said, 'The Dharma transcends the eyes, ears, nose, tongue, body, and mind.' If you want to thoroughly understand this Dharma, you must first eliminate the entrances of the six sense organs, so that there is not the slightest...
過患。何為過患。被色聲香味觸法所轉。而不能遠離。于經教及古德言句上。求知見覓解會者是。茍能于經教及古德入道因緣中。不起第二念。直下知歸。則于自境界他境界。無不如意。無不自在者。德山見僧入門便棒。臨濟見僧入門便喝。諸方尊宿。喚作劈面提持直截分付。妙喜喚作第一等拖泥帶水。直饒向一棒一喝下。全身擔荷得已。不是丈夫漢。被他驀頭澆一杓惡水了也。況於一棒一喝下。求奇特覓妙會。乃是不唧𠺕中。又不唧𠺕者。
上士聞道。如印印空。中士聞道。如印印水。下士聞道。如印印泥。此印與空水泥無差別。因上中下之士故。有差別耳。如今欲徑入此道。和印子擊碎。然後來與妙喜相見。
示真如道人
火宅塵勞。何時是了。安樂得一日。便是千萬日樣子也。於一日中。心不馳求不妄想不緣諸境。便與三世諸佛諸大菩薩相契。不著和會。自然成一片矣。世尊說火宅喻。正為此也。經云。是舍唯有一門。而復狹小。諸子幼稚。未有所識。戀著戲處。或當墮落為火所燒我當爲說怖畏之事。具在經中。是舍唯有一門而復狹小。謂信根狹劣在火宅中。無智慧而戀著塵勞之事為樂。不信有出火宅露地而坐清凈妙樂故也。若在其中。信得及識得破。不戀著幼稚戲處。心不馳求不妄想不緣
【現代漢語翻譯】 現代漢語譯本：過患是什麼呢？就是被色、聲、香、味、觸、法所迷惑，而不能遠離。對於經書教義以及古代高僧的言論，只是尋求知識見解，探求理解領會，這就是過患。如果能在經書教義以及古代高僧的入道因緣中，不起第二個念頭，直接明白歸宿，那麼對於自己的境界和他人的境界，沒有不如意，沒有不自在的。德山禪師看見僧人入門就打，臨濟禪師看見僧人入門就喝，各方尊宿，稱之為劈面提持，直接交付。我妙喜卻稱之為第一等的拖泥帶水。即使能在棒喝之下，全身承擔領會，也不是大丈夫。是被他當頭澆了一瓢髒水罷了。更何況在棒喝之下，尋求奇特，探求玄妙的領會，那是不像樣中的更不像樣。 上等根器的人聽聞佛法，如同用印章蓋在空中，不留痕跡；中等根器的人聽聞佛法，如同用印章蓋在水上，雖有痕跡但很快消失；下等根器的人聽聞佛法，如同用印章蓋在泥上，留下深刻的印記。印章與天空、水、泥土並沒有差別，只是因為上、中、下等根器的人不同，才產生了差別。如今想要直接進入此道，就把印章擊碎，然後再來與我妙喜相見。 開示真如道人： 火宅般的塵世煩惱，何時才能了結？能得到一日的安樂，就如同千萬日的樣子。在這一日中，心不外求，不妄想，不攀緣各種境界，就與三世諸佛、諸大菩薩相應契合。不執著于和合，自然成為一片。世尊說火宅的比喻，正是為此。經中說：『這房子只有一扇門，而且非常狹小，孩子們年幼無知，貪戀嬉戲的地方，或許會墮落被火燒傷，我應當為他們講述恐怖的事情。』這些都記載在經中。『這房子只有一扇門而且非常狹小』，是說信根狹窄薄弱，身處火宅之中，沒有智慧而貪戀塵世煩惱之事為樂，不相信有脫離火宅，在露天之地安坐的清凈妙樂。如果身在其中，能夠深信並且識破，不貪戀年幼時嬉戲的地方，心不外求，不妄想，不攀緣。
【English Translation】 English version: What are the faults? It is being turned by form, sound, smell, taste, touch, and dharma, and being unable to stay away from them. It is seeking knowledge and understanding in scriptures and the words of ancient virtuous monks. If one can, in the causes and conditions of entering the path in scriptures and the words of ancient virtuous monks, not give rise to a second thought, and directly know where to return, then in one's own realm and others' realms, there will be nothing that is not as desired, nothing that is not free. Zen Master Deshan would hit monks upon their entering, and Zen Master Linji would shout at monks upon their entering. Venerable elders of various places call this 'directly holding up and directly entrusting face to face.' Miaoxi calls it the 'first-rate dragging through mud and water.' Even if one can fully bear and understand under a stick and a shout, one is not a true man. It is as if one has been splashed with a ladle of dirty water. Moreover, seeking the extraordinary and searching for subtle understanding under a stick and a shout is being unseemly among the unseemly. When a superior person hears the Dharma, it is like stamping a seal on the sky, leaving no trace. When a middling person hears the Dharma, it is like stamping a seal on water, leaving a trace that quickly disappears. When an inferior person hears the Dharma, it is like stamping a seal on mud, leaving a deep imprint. The seal is no different from the sky, water, or mud. It is only because of the superior, middling, and inferior people that there are differences. Now, if you want to directly enter this path, smash the seal, and then come to see Miaoxi. Instruction to Daoist Zhenru: When will the dusty troubles of the burning house ever end? To obtain one day of peace is like the appearance of ten million days. In this one day, if the mind does not wander, does not engage in idle thoughts, and does not cling to various realms, then it will be in accord with the Buddhas of the three times and the great Bodhisattvas. Without attachment to harmony, it will naturally become one. The World Honored One's parable of the burning house is precisely for this reason. The sutra says, 'This house has only one gate, and it is very narrow. The children are young and ignorant, attached to their play, and may fall and be burned by the fire. I should tell them about the things that are frightening.' This is all recorded in the sutra. 'This house has only one gate and it is very narrow' refers to the narrow and weak root of faith. Being in the burning house, without wisdom, they cling to the affairs of dusty troubles as pleasure, not believing that there is a pure and wonderful joy of sitting in the open ground outside the burning house. If one is in it, able to deeply believe and see through, not clinging to the play of childhood, the mind does not wander, does not engage in idle thoughts, and does not cling.
諸境。即此火宅塵勞。便是解脫出三界之處。何以故。佛不云乎。於一切境。無依無住。無有分別。明見法界廣大安立。了諸世間及一切法平等無二。故遠行地菩薩。以自所行智慧力故。出過一切二乘之上。雖得佛境界藏。而示住魔境界。雖超魔道。而現行魔法。雖示同外道行。而不捨佛法。雖示隨順一切世間。而常行一切出世間法。此乃火宅塵勞中真方便也。學般若人。舍此方便。而隨順塵勞。定為魔所攝持。又于隨順境中。強說道理。謂煩惱即菩提。無明即大智。步步行有。口口談空。自不責業力所牽。更教人撥無因果。便言。飲酒食肉不礙菩提行盜行淫無妨般若。如此之流。邪魔惡毒入其心腑。都不覺知。欲出塵勞。如潑油救火可不悲哉。塵勞之儔。為如來種。教有明文。譬如高原陸地不生蓮華。卑濕淤泥乃生此華。在火宅塵勞中。頭出頭沒。受無量苦。忽于苦中而生厭離。始發無上菩提之心。塵勞之儔為如來種。正謂此也。俗人學道。與出家兒。迥然不同。出家兒自小遠離塵勞。父母不供甘旨。六親固以棄離。身居清凈伽藍。目睹紺容聖相。唸唸在道。心心無間。所觀底書。無非佛書。所行底事。無非佛事。不見可欲。受佛禁戒。佛所贊者。方敢依而行之。佛所訶者。不敢違犯。有明眼宗師。可以尋訪。有良
【現代漢語翻譯】 現代漢語譯本 諸境，即此充滿苦難的世俗生活，便是解脫，是脫離三界輪迴的地方。為什麼這麼說呢？佛不是說過嗎？在一切境界中，不依賴，不執著，沒有分別，明明白白地看到法界廣大安穩的建立，瞭解世間一切事物以及一切法平等沒有差別。所以遠行地菩薩，憑藉自己修行的智慧力量，超越一切聲聞緣覺二乘之人。雖然證得佛的境界寶藏，卻示現安住在魔的境界中；雖然超越了魔道，卻示現施行魔法；雖然示現與外道相同的行為，卻不捨棄佛法；雖然示現隨順一切世間，卻常常修行一切出世間法。這才是充滿苦難的世俗生活中真正的方便法門啊。學習般若的人，捨棄這種方便法門，而隨順世俗的煩惱，必定會被魔所控制。又在隨順世俗境界中，強行解釋道理，說煩惱就是菩提，無明就是大智慧，步步行在有為法中，口口談論空性，自己不反省被業力所牽引，反而教人否定因果，便說，飲酒食肉不妨礙菩提的修行，偷盜邪淫不阻礙般若的智慧。像這樣的人，邪魔惡毒進入他們的心腑，自己都不覺察。想要脫離世俗的苦難，如同潑油救火，難道不可悲嗎？世俗之人，可以成為如來的種子，經典上有明確的記載。譬如在高山陸地上不生長蓮花，只有在卑濕的淤泥中才能生長這種花。在充滿苦難的世俗生活中，頭出頭沒，遭受無量的痛苦，忽然在痛苦中產生厭離之心，才發起無上的菩提之心。世俗之人可以成為如來的種子，正是說的這個道理。在家俗人學道，與出家修行的人，截然不同。出家修行的人從小遠離世俗的煩惱，父母不供給美味佳餚，六親眷屬也已經捨棄離開，身居清凈的寺院，親眼看到佛像莊嚴的容貌，唸唸都在道上，心心相續沒有間斷。所閱讀的書籍，沒有不是佛經的，所做的事情，沒有不是佛事的。不看那些令人貪慾的事物，受持佛的戒律，佛所讚歎的，才敢依從修行，佛所呵斥的，不敢違犯。有明眼的宗師，可以去尋訪，有善良
【English Translation】 English version All realms. This very burning house of worldly defilements is the place to attain liberation and escape the Three Realms. Why is this so? Did the Buddha not say: 'In all realms, be without reliance, without dwelling, without discrimination, clearly seeing the vast and stable establishment of the Dharma Realm, understanding all worldly matters and all dharmas as equal and non-dual'? Therefore, Bodhisattvas of the Far-Going Ground, through the power of their own wisdom, surpass all those of the Two Vehicles (Śrāvakas and Pratyekabuddhas). Although they attain the treasury of the Buddha's realm, they manifest dwelling in the realm of demons. Although they transcend the path of demons, they manifest practicing demonic arts. Although they appear to follow the practices of externalists, they do not abandon the Buddha-dharma. Although they appear to accord with all worldly matters, they constantly practice all transcendent dharmas. This is the true expedient means within the burning house of worldly defilements. Those who study Prajna, abandoning this expedient means and instead conforming to worldly defilements, will surely be seized by demons. Furthermore, within conforming to worldly realms, they forcefully expound doctrines, saying that afflictions are Bodhi, and ignorance is great wisdom, walking step by step in existence, talking about emptiness with every word, not blaming themselves for being led by the force of karma, and instead teaching others to deny cause and effect, saying that drinking wine and eating meat do not hinder the practice of Bodhi, and stealing and engaging in sexual misconduct do not obstruct Prajna. Such individuals have demonic poisons entering their hearts and minds without their awareness. To try to escape worldly defilements in this way is like pouring oil on a fire – how tragic! Worldly beings can be seeds of the Tathagata, as clearly stated in the scriptures. For example, lotuses do not grow on high plateaus, but only in low, damp mud. In the burning house of worldly defilements, they are submerged and emerge, enduring limitless suffering. Suddenly, from within this suffering, they generate a sense of revulsion and then arouse the supreme Bodhi-mind. It is in this sense that worldly beings can be seeds of the Tathagata. Lay practitioners learning the Way are entirely different from renunciants. Renunciants have been separated from worldly defilements since childhood. Their parents do not provide delicacies, and their relatives have been abandoned. They reside in pure monasteries, witnessing the majestic appearance of the Buddha, with every thought on the Way, and with continuous mindfulness. The books they read are none other than Buddhist scriptures, and the activities they engage in are none other than Buddhist activities. They do not see desirable things, and they uphold the Buddha's precepts. They dare to follow and practice what the Buddha praises, and they do not dare to violate what the Buddha condemns. There are teachers with clear vision who can be sought out, and there are virtuous
朋善友。可以咨決。縱有習漏未除者。暫時破佛律儀。已為眾所擯斥。以俗人較之。萬不及一。俗人在火宅中。四威儀內與貪慾瞋恚癡為伴侶。所作所為。所聞所見。無非惡業。然若能於此中。打得徹。其力卻勝我出家兒。百千萬億倍。打得徹了。方可說煩惱即菩提無明即大智。本來廣大寂滅。妙心中清凈圓明。蕩然無一物可作障礙。如太虛空一般。佛之一字亦是外物。況更有塵勞煩惱恩愛作對待耶。在火宅中打得徹了。不須求出家。造妖捏怪。毀形壞服。滅天性絕祭祀。作名教中罪人。佛不教人如此。只說。應以佛身得度者。即現佛身而為說法。應以宰官身得度者。即現宰官身而為說法。乃至應以比丘比丘尼優婆塞優婆夷身得度者。即皆現之而為說法。又云。治生產業。皆順正理。與實相不相違背但只依本分。隨其所證。化其同類。同入此門。便是報佛深恩也。但唸唸不要間斷。莫管得不得便是夙與般若無緣。今生未打得徹。臨命終時亦不被惡業所牽。于日用二六時中。亦不被塵勞所困。後世出頭來亦得現成受用。學道無他術。以悟為則。今生若不悟盡崖。到盡未來際常存此心。今生雖未悟。亦種得般若種子。在性地上。世世不落惡趣。生生不失人身。不生邪見家。不入魔軍類。況忽然心華髮明耶。當此之時。三世
【現代漢語翻譯】 現代漢語譯本 朋友們，可以來商量決斷。即使有習氣和漏洞尚未去除的人，暫時違背了佛教的戒律和威儀，已經被大眾所排斥，但與世俗之人相比，仍然勝過萬倍不止。世俗之人身處火宅之中，一舉一動、一言一行，所見所聞，無一不是惡業，與貪慾、嗔恚、愚癡為伴。然而，如果能在此境況中徹底覺悟，其力量反而勝過我們出家之人百千萬億倍。徹底覺悟之後，才可以談論煩惱即菩提（bodhi，覺悟），無明即大智慧。本來廣大寂滅，美妙的心中清凈圓明，空空蕩蕩沒有一樣東西可以成為障礙，如同太虛空一般。『佛』這個字也是身外之物，更何況塵世的勞苦煩惱和恩愛呢？在火宅中徹底覺悟了，就不需要刻意追求出家，製造妖言邪說，毀壞形體服飾，滅絕天性祭祀，成為名教中的罪人。佛陀不是教人這樣做，只是說：『應以佛身得度者，即現佛身而為說法。應以宰官身得度者，即現宰官身而為說法。』乃至『應以比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）身得度者，即皆現之而為說法。』又說：『經營產業，都應順應正理，與實相（tathata，事物的真實面貌）不相違背。』只要安守本分，隨著自己所證悟的境界，教化與自己同類的人，一同進入這個法門，便是報答佛陀的深恩了。只要唸唸不間斷，不要管能否得到，就算宿世與般若（prajna，智慧）沒有緣分，今生沒有徹底覺悟，臨命終時也不會被惡業所牽引，在日常生活中，也不會被塵世的勞苦所困擾。後世再來時，也能現成受用。學道沒有其他方法，以覺悟為準則。今生如果不能徹底覺悟，到未來無盡的時間裡也要常存此心。今生即使沒有覺悟，也種下了般若的種子在自性之中，世世代代不會墮入惡道，生生世世不會失去人身，不會生在邪見之家，不會進入魔軍的行列，更何況忽然心花開放呢？當這個時候，三世
【English Translation】 English version Friends, you can consult and make decisions. Even those who have not yet eliminated habitual leaks, and temporarily violate the Buddhist precepts and decorum, and have been rejected by the public, are still ten thousand times better than ordinary people. Ordinary people are in a burning house, and their every move, word, deed, and everything they see and hear are nothing but evil karma, accompanied by greed, hatred, and ignorance. However, if one can thoroughly awaken in this situation, their power will be hundreds of millions of times greater than that of us monks. Only after thorough awakening can one talk about afflictions being bodhi (bodhi, enlightenment), and ignorance being great wisdom. Originally vast and tranquil, the wonderful mind is pure and bright, empty and without anything that can become an obstacle, like the great void. The word 'Buddha' is also an external thing, let alone worldly suffering, afflictions, and love? Having thoroughly awakened in the burning house, there is no need to deliberately seek to leave home, create妖言邪說, destroy one's form and clothing, extinguish one's nature and sacrifices, and become a sinner in the name of teaching. The Buddha does not teach people to do this, but only says: 'Those who should be saved by the body of a Buddha will manifest the body of a Buddha and preach the Dharma. Those who should be saved by the body of a minister will manifest the body of a minister and preach the Dharma.' And even 'Those who should be saved by the body of a bhiksu (bhiksu, male monastic), bhiksuni (bhiksuni, female monastic), upasaka (upasaka, lay male devotee), or upasika (upasika, lay female devotee) will manifest accordingly and preach the Dharma.' It is also said: 'Managing industries should all be in accordance with the right principles and not contradict tathata (tathata, the true nature of things).' Just abide by one's duty, and according to one's own level of realization, teach those of one's own kind, and enter this Dharma gate together, which is to repay the Buddha's deep kindness. Just keep the thoughts continuous, and don't worry about whether you can attain it or not. Even if you have no affinity with prajna (prajna, wisdom) in past lives, and you have not thoroughly awakened in this life, you will not be dragged down by evil karma when you are about to die, and you will not be troubled by worldly suffering in daily life. When you come again in future lives, you can readily enjoy it. There is no other method for learning the Way, take enlightenment as the standard. If you cannot thoroughly awaken in this life, you must always keep this mind until the endless future. Even if you have not awakened in this life, you have planted the seed of prajna in your nature, and you will not fall into evil realms in lifetimes, and you will not lose your human body in lifetimes, you will not be born in a family of wrong views, and you will not enter the ranks of the demon army, let alone suddenly the flower of the mind blooms? At this time, the three worlds
諸佛證明有分。諸大祖師無處安著。非是強為。法如是故。真如道人慾學此道。但只依此做工夫。久久自然撞著矣。如上所說。乃一期應病與藥耳。若作實法會。又卻不是也。古人云。見月休觀指。歸家罷問程。寫至此興雖未已而紙已盡。且截斷葛藤更數日。真如道人。又連黏此軸來致謝曰。聞前日老師興尚未已。更望鋪華錦上。不識可否。予應之曰。已展不縮。復為續此葛藤云。歸到家了。自然不問程途。見真月了。自然不看指頭矣。佛說一大藏教。大喻三千。小喻八百。頓漸偏圓。權實半滿。無不是這個道理。凈名云。依于義不依語。依了義經不依不了義經。佛只說因語入義。不說因義入語。禪家千差萬別。種種言句亦如是。今時學道人。不問僧俗。皆有二種大病。一種多學言句。于言句中作奇特想。一種不能見月亡指。于言句悟入。而聞說佛法禪道。不在言句上。便盡撥棄。一向閉眉閤眼。做死模樣。謂之靜坐觀心默照。更以此邪見。誘引無識庸流曰。靜得一日。便是一日工夫。苦哉。殊不知。儘是鬼家活計。去得此二種大病。始有參學分。經云。不著眾生所言說。一切有為虛妄事。雖復不依言語道。亦復不著無言說。又云。觀語與義。非異非不異。觀義與語。亦復如是。若語異義者。則不因語辨義。而以語入
【現代漢語翻譯】 現代漢語譯本 諸佛可以證明（他們）有份于（這個真理），諸位大祖師也無法將它固定在某個地方。這不是勉強而為，而是法本來就是這樣。真如（Tathata）的修行人如果想學習這個道，只需要依照這個方法去做功夫，時間久了自然會遇到（真理）。以上所說的，只是一時應病與藥而已。如果當作實在的法來理解，那就錯了。古人說：『見到月亮就不要再看指向月亮的手指，回到家就不要再問路程。』寫到這裡，興致雖然還沒有結束，但是紙已經用完了，就先截斷這些葛藤（糾纏不清的思緒），過幾天再說吧。 真如道人又把這幅軸拿來致謝說：『聽說前幾天老師的興致還沒有結束，更希望您能錦上添花，不知道可不可以？』我回答說：『已經展開了，就不能再縮回去了。』於是又繼續寫下這些葛藤：『回到家了，自然就不會再問路程；見到真正的月亮了，自然就不會再看手指了。』佛說的一大藏教，大的比喻有三千，小的比喻有八百，頓悟和漸悟，偏頗和圓滿，權宜和真實，一半和圓滿，無一不是這個道理。《維摩詰經》說：『依于義，不依語；依了義經，不依不了義經。』佛只是說因為語言而進入義理，而不是因為義理而進入語言。禪家的千差萬別，種種言句也是如此。現在學道的人，不論僧俗，都有兩種大病。一種是多學言句，在言句中產生奇特的想法；一種是不能見月亡指，不能從言句悟入，而聽說佛法禪道不在言句上，就全部拋棄，一味地閉眉閤眼，裝死，稱之為『觀心默照』，還用這種邪見來誘導沒有見識的庸人說：『安靜一天，就是一天的功夫。』可悲啊！殊不知，這全是鬼家的活計。去除這兩種大病，才有可能參學。經上說：『不執著眾生所說的話，一切有為法都是虛妄的。』雖然不依賴言語之道，也不執著于沒有言語。』又說：『觀察語言和義理，不是不同，也不是相同。觀察義理和語言，也是這樣。』如果語言和義理不同，那就不能因為語言而辨別義理，而是用語言進入（義理）。
【English Translation】 English version The Buddhas can attest that they have a share in (this truth), and the great patriarchs cannot fix it in one place. This is not forced, but because the Dharma is inherently so. If a practitioner of Tathata (真如, suchness) wishes to learn this path, they only need to put in effort according to this method, and in time, they will naturally encounter (the truth). What has been said above is only a temporary medicine for a specific ailment. If it is understood as a real Dharma, then it is wrong. The ancients said: 'Once you see the moon, stop looking at the finger pointing to it; once you return home, stop asking about the journey.' Writing to this point, although the enthusiasm has not ended, the paper has run out, so let's cut off these entanglements (葛藤, tangled thoughts) for now, and talk about it again in a few days. The practitioner of Tathata then brought this scroll back to express gratitude, saying: 'I heard that the teacher's enthusiasm had not ended a few days ago, and I hope you can add more splendor to it, I wonder if it is possible?' I replied: 'Once it is unfolded, it cannot be retracted.' So I continued to write down these entanglements: 'Once you return home, you will naturally not ask about the journey; once you see the real moon, you will naturally not look at the finger.' The Buddha's entire Tripitaka (一大藏教), the large metaphors are three thousand, the small metaphors are eight hundred, sudden and gradual enlightenment, biased and complete, expedient and real, half and complete, none of them are not this principle. The Vimalakirti Sutra (凈名) says: 'Rely on the meaning, not on the words; rely on the sutras of definitive meaning, not on the sutras of provisional meaning.' The Buddha only said that one enters the meaning through language, not that one enters language through meaning. The myriad differences of Zen (禪) and the various words and phrases are also like this. Nowadays, practitioners of the Way, whether monks or laypeople, all have two major illnesses. One is to learn many words and phrases, and to have strange thoughts in the words and phrases; the other is to be unable to see the moon and forget the finger, unable to awaken from the words and phrases, and when they hear that the Buddha-dharma and the Zen path are not in the words and phrases, they abandon everything, blindly closing their eyes and pretending to be dead, calling it 'silent illumination of the mind' (觀心默照), and using this wrong view to lure ignorant and mediocre people, saying: 'Being quiet for one day is one day of effort.' Alas! Little do they know that this is all the work of ghosts. Only by removing these two major illnesses can one have the opportunity to study. The sutra says: 'Do not cling to the words spoken by sentient beings, all conditioned dharmas are false.' Although one does not rely on the path of language, one does not cling to the absence of language either.' It also says: 'Observe language and meaning, they are neither different nor not different. Observe meaning and language, it is also like this.' If language and meaning are different, then one cannot distinguish meaning through language, but rather use language to enter (meaning).
義。如燈照色。所以云。依義不依語。依了義經不依不了義經。語默二病不能除。決定障道不可不知。知得了始有進修趣向分。第一莫把知得底為事業。更不求妙悟。謂我知他不知。我會他不會。墮我見網中。為我相所使。于未足中生滿足想。此病尤重。于語默二病。良醫拱手。此病不除。謂之增上慢邪見人。除夙有靈骨。方能到這裡。得轉身一路。既能轉身。即能轉物。既能轉物。方謂之了義人。既了其義。即了此心。既了此心。試于了處微細揣摩。元無可了。于無可了處。剔起便行。有時拈一莖草作丈六金身。有時將丈六金身卻作一莖草。種種變化。成就一切法。毀壞一切法。七顛八倒。皆不出此無所了心。正當恁么時。不是如來禪。不是祖師禪。不是心性禪。不是默照禪。不是棒喝禪。不是寂滅禪。不是過頭禪。不是教外別傳底禪。不是五家宗派禪。不是妙喜老漢杜撰底禪。既非如上所說底禪。畢竟是個甚麼。到這裡莫道別人理會不得。妙喜老漢亦自理會不得。真如道人請自看取。
示空慧道人
擔荷此事。直是具決定志。一棒打不回頭底。若半進半退。似信不信。縱得個入頭處。亦禁大爐鞴烹鍛不得。況欲向千差萬別處作主宰耶。妙喜這般說話。如在鬧市裡飏石頭。著者方知。空慧道人。不須疑
【現代漢語翻譯】 現代漢語譯本： 意義就像燈光照亮物體一樣重要。所以說，要依據意義，不要依據言語；要依據了義經（究竟意義的經典），不要依據不了義經（非究竟意義的經典）。如果不能去除言語和沉默這兩種毛病，就一定會障礙修行，不可不知。知道了這些，才會有進步修行的方向。最重要的是不要把已經知道的當作最終目標，不再尋求更深奧的領悟。不要認為『我知道，別人不知道』，『我會，別人不會』，這樣會墮入我見的羅網，被我相所驅使，在尚未滿足的狀態中產生滿足的想法。這種毛病尤其嚴重。對於言語和沉默這兩種毛病，即使是良醫也束手無策。如果這種毛病不去除，就被稱為增上慢邪見之人。除非宿世具有靈性，才能到達這裡，得到一個轉身的機會。既然能夠轉身，就能轉化外物。既然能夠轉化外物，才能稱爲了義之人。既然瞭解了其意義，也就瞭解了此心。既然瞭解了此心，試著在瞭解之處微微揣摩，原本就無可瞭解。在無可瞭解之處，提起精神便行。有時拈起一根草，就當作丈六金身（佛像）；有時將丈六金身，卻當作一根草。種種變化，成就一切法，毀壞一切法，七顛八倒，都離不開這顆無所瞭解的心。正當這個時候，不是如來禪，不是祖師禪，不是心性禪，不是默照禪，不是棒喝禪，不是寂滅禪，不是過頭禪，不是教外別傳的禪，不是五家宗派禪，不是妙喜老漢杜撰的禪。既然不是如上所說的禪，那到底是什麼？到了這裡，不要說別人不能理解，妙喜老漢自己也不能理解。真如道人請自己去看吧。
開示空慧道人
承擔這件事，必須具有堅定的決心，像一棒打下去也不會回頭一樣。如果半進半退，似信非信，即使找到了入門之處，也經不起大爐鞴（鍊鐵的工具）的烹煉鍛造。更何況想要在千差萬別之處作主宰呢？妙喜這樣說話，就像在鬧市裡揚石頭，打中誰，誰才知道。空慧道人，不必懷疑。
【English Translation】 English version: Meaning is as important as the light of a lamp illuminating objects. Therefore, it is said, rely on the meaning, not on the words; rely on the definitive sutras (sutras of ultimate meaning), not on the provisional sutras (sutras of non-ultimate meaning). If the two sicknesses of speech and silence cannot be removed, they will definitely obstruct practice, which must be known. Knowing this, there will be a direction for progressive practice. The most important thing is not to take what is already known as the ultimate goal, and no longer seek deeper understanding. Do not think, 'I know, others do not know,' 'I can, others cannot,' as this will fall into the net of self-view, be driven by the ego, and generate a sense of satisfaction in a state of incompleteness. This sickness is especially serious. Regarding the two sicknesses of speech and silence, even a good doctor is helpless. If this sickness is not removed, one is called a person of increased arrogance and wrong views. Unless one has spiritual roots from past lives, one can arrive here and obtain an opportunity to turn around. Since one can turn around, one can transform external things. Since one can transform external things, one can be called a person of definitive meaning. Since one understands the meaning, one also understands this mind. Since one understands this mind, try to subtly ponder at the point of understanding; originally there is nothing to understand. At the point of nothing to understand, lift up your spirit and proceed. Sometimes picking up a blade of grass, one treats it as a sixteen-foot golden body (Buddha image); sometimes taking a sixteen-foot golden body, one treats it as a blade of grass. All kinds of changes, accomplishing all dharmas, destroying all dharmas, upside down and backwards, all do not depart from this mind of nothing to understand. At just this moment, it is not Tathagata Zen, not Patriarch Zen, not Mind-Nature Zen, not Silent Illumination Zen, not Shout and Strike Zen, not Quiescent Extinction Zen, not Over-the-Top Zen, not Zen transmitted separately outside the teachings, not the Zen of the Five Houses, not the Zen fabricated by old man Miaoxi. Since it is not the Zen described above, then what is it after all? Arriving here, don't say that others cannot understand, old man Miaoxi himself also cannot understand. True Suchness Daoist, please look for yourself.
Instruction to Daoist Konghui (Empty Wisdom)
To undertake this matter, one must have a firm determination, like a stick that does not turn back when struck. If one advances and retreats halfway, seeming to believe and not believe, even if one finds an entry point, it cannot withstand the smelting and forging of the great furnace bellows. How much more so if one wants to be the master in the midst of thousands of differences? Miaoxi speaking like this is like throwing stones in a crowded market; whoever is hit will know. Daoist Konghui, do not doubt.
著。
乍得心身寧靜。切須努力。不得便向寧靜處挆根。教中謂之解脫深坑可畏之處。須教轉轆轆如水上葫蘆。自由自在。不受拘牽。入凈入穢。不礙不沒。方于衲僧門下。有少親近分。若只抱得不哭孩兒。有甚用處。空慧思之。
大珠和尚云。心逐物為邪。物從心為正。雖一期應病與藥。未免垛生招箭。而今未了底聞此語而不疑。則大珠空費老婆心。已了底聞此語而不疑。則心與物俱是剩法。畢竟如何。不許夜行。投明要到。
既有個趣向。狗子無佛性話。冷地里謾提撕則個。若道知是般事便休。我說此人智眼未明在。妙喜雖似平地起風雷。然亦不出雪峰道底。
五通仙人問佛。佛有六通。我有五通。如何是那一通。佛遂召五通仙人。五通仙人應諾。佛云。那一通汝問。我今時有一種弄泥團漢。往往多在那一通處。錯認定盤星。
國師三喚侍者話。瑞巖喚主人公話。睦州擔板漢話。投子漆桶話。雪峰輥毬話。風穴佛話。這六個老古錐。各欠悟在。妙喜恁么道。大似掉棒打月。旁觀看之不為分外。
示廓然居士(謝機宜)
學世間法。全仗口議心思。學出世間法。用口議心思則遠矣。佛不云乎。是法非思量分別之所能解。永嘉云。損法財滅功德。莫不由茲心意識。蓋心意
【現代漢語翻譯】 現代漢語譯本：
要保持心身寧靜。務必努力修行。不要貪圖寧靜而在此紮根。禪宗稱這種情況為『解脫深坑』，是需要警惕的。要像水上的葫蘆一樣靈活轉動，自由自在，不受任何束縛。進入清凈之處或污穢之處，都不會受到妨礙或沉沒。這樣才算是在禪師門下，有了些許親近的機會。如果只是抱著一個不哭的孩子，又有什麼用處呢？希望空慧仔細思考。
大珠和尚說：『心隨逐外物就是邪，外物順從心意就是正。』即使一時應病施藥，也難免會無端招惹是非。現在那些還沒有開悟的人，聽到這句話如果不生疑惑，那麼大珠和尚就白費了苦心。已經開悟的人，聽到這句話如果不生疑惑，那麼心和物都成了多餘的東西。究竟應該怎樣呢？不許晚上趕路，天亮時一定要到達目的地。
既然已經有了修行的方向，就應該在冷靜的時候反覆參究『狗子無佛性』這句話。如果認為知道了這件事就可以停止修行，我認為這個人還沒有真正開悟。妙喜禪師雖然像是在平地上掀起風雷，但也沒有超出雪峰禪師所說的範圍。
五通仙人問佛陀：『佛陀有六神通，我有五神通，缺少的是哪一通？』佛陀於是召喚五通仙人，五通仙人應聲回答。佛陀說：『你問缺少的那一通吧。』我現在看到有一種擺弄泥團的人，常常在那一通上犯錯，錯誤地認定了方向。
國師三次呼喚侍者，瑞巖呼喚主人公，睦州是強硬固執的人，投子是封閉不通的人，雪峰是滾動圓球的人，風穴說的是佛法。這六個老前輩，各自還有欠缺之處。妙喜這樣說，很像用棍子敲打月亮，旁觀者看來沒有什麼特別的。
開示廓然居士(謝機宜)：
學習世間的學問，完全依靠口頭議論和心思。學習出世間的佛法，如果用口頭議論和心思，那就差遠了。佛陀不是說過嗎？這種法不是思量分別所能理解的。永嘉禪師說：『損害法財，滅除功德，都是因為心意識。』心意
【English Translation】 English version:
One should maintain peace of mind and body. Diligent effort is essential. One must not become attached to tranquility and take root there. The teaching refers to this as the 'dreadful pit of liberation,' a place to be wary of. One must turn and turn like a gourd on water, free and unconstrained, unburdened. Entering purity or entering defilement, one is neither hindered nor submerged. Only then can one be considered to have some affinity with the lineage of monks. If one merely holds a baby that doesn't cry, what use is that? Konghui should contemplate this carefully.
Great Pearl (Dazhu) Monk said: 'The mind following objects is wrong; objects following the mind is right.' Even if one temporarily prescribes medicine according to the illness, one cannot avoid needlessly inviting trouble. Now, if those who have not yet awakened hear these words and do not doubt them, then Great Pearl has wasted his compassionate heart. If those who have already awakened hear these words and do not doubt them, then both mind and objects become superfluous. Ultimately, what should one do? One is not allowed to travel at night; one must arrive by daybreak.
Since there is already a direction for practice, one should contemplate the saying 'Does a dog have Buddha-nature?' in a calm and collected manner. If one thinks that knowing this matter is enough to stop practicing, I say that this person's wisdom eye is not yet clear. Although Miaoxi seems to be raising wind and thunder on flat ground, he is still not going beyond what Xuefeng said.
The Five-神通 (Wutong) Immortal (meaning: an immortal with five supernatural powers) asked the Buddha: 'The Buddha has six supernatural powers (六通, Liutong), I have five supernatural powers. What is the missing one?' The Buddha then summoned the Five-神通 (Wutong) Immortal, and the Five-神通 (Wutong) Immortal responded. The Buddha said: 'Ask about the missing one.' Now I see a type of person who plays with clay, often making mistakes in that one, wrongly identifying the guiding star.
National Teacher (Guoshi)'s three calls to the attendant, Ruiyan's call to the protagonist, Muzhou's stubbornness, Touzi's lacquer bucket (漆桶, Qitong), Xuefeng's rolling ball, Fengxue's Buddha-talk - these six old ancients each have something lacking. Miaoxi says it's like hitting the moon with a stick; onlookers don't see anything extraordinary.
Instruction to Layman Kuoran (謝機宜, Xie Jiyi):
Learning worldly dharmas relies entirely on verbal discussion and thought. Learning transcendent dharmas is far removed from verbal discussion and thought. Did the Buddha not say: 'This dharma cannot be understood by thought and discrimination'? Yongjia said: 'Damaging the wealth of dharma and destroying merit all arise from this mind-consciousness.' Mind and intention
識乃思量分別之窟宅也。決欲荷擔此段大事因緣。請猛著精彩。把這個來為先鋒去為殿後底。生死魔根一刀斫斷。便是徹頭時節。正當恁么時。方用得口議心思著。何以故。第八識既除。則生死魔無處棲泊。生死魔無棲泊處。則思量分別底。渾是般若妙智。更無毫髮許為我作障。所以道。觀法先後。以智分別。是非審定。不違法印。得到這個田地了。盡作聰明。盡說道理。皆是大寂滅。大究竟。大解脫境界。更非他物。故盤山云。全心即佛。全佛即人。是也。未得如是。直須行住坐臥勿令心意識得其便。久久純熟。自然不著用力排遣矣。思之。
龐居士一日在草菴中獨坐。驀地云。難難十碩油麻樹上攤。龐婆聞得接聲云。易易百草頭上祖師意。女子靈照云。也不難也不易。饑來吃飯困來睡。妙喜曰。此三人同行不同步。同得不同失。若以心意識。摶量卜度。非獨不見三人落著處。十二時中亦自昧卻自己本地風光。不見本來面目。未免被難易不難易牽挽。不得自在。欲得自在。請將此三人道底。作一句看。妙喜已是他泥帶水。下注腳了也。古德有言。但辦肯心。必不相賺。只恐當人信不及。于日用應緣處。被外境所奪。不能純一做工夫。則成間斷。當間斷時。未免方寸擾擾。正擾擾時。卻是個好底時節。佛言。居
【現代漢語翻譯】 現代漢語譯本 『識』（Vijñāna，了別、識別之意）是思量分別的巢穴。若決心承擔這樁大事因緣，請猛然振作精神，將『識』作為先鋒，也作為殿後，一刀斬斷生死魔根，那就是徹頭徹尾的時節。正當這個時候，才可以用口議心思來著手。為什麼呢？因為第八識（阿賴耶識，Alaya-vijñāna，含藏一切種子識）既然除去了，生死魔就沒有地方可以棲息。生死魔沒有棲息的地方，那麼思量分別的，就全是般若妙智（Prajna，智慧），再沒有絲毫可以成為我的障礙。所以說，觀察諸法生起的先後順序，用智慧來分別，是非經過審慎確定，就不違背法印（Dharma-mudra，佛法的印證）。到達這個田地，所有的聰明才智，所有的說道理，都是大寂滅、大究竟、大解脫的境界，不再是其他什麼東西。所以盤山（Pan Shan）說：『全心即佛，全佛即人』，就是這個意思。未達到如此境界，就必須在行住坐臥中，不要讓心意識有機可乘，久而久之純熟了，自然就不需要用力去排遣了。仔細思量。 龐居士（Pang Jushi）一日在草菴中獨自靜坐，忽然說：『難難，十碩油麻樹上攤。』龐婆（Pang Po，龐居士之妻）聽了，介面說：『易易，百草頭上祖師意。』女子靈照（Ling Zhao，龐居士之女）說：『也不難也不易，饑來吃飯困來睡。』妙喜（Miao Xi）說：『這三人同行不同步，同得不同失。』如果用心意識來揣測衡量，不僅看不見這三人的落腳處，十二時中也會自己昧卻自己本地風光，不見本來面目，難免被難易、不難易所牽引，不得自在。想要得到自在，請將這三人所說的，當作一句話來看。妙喜已經是他泥帶水，下注腳了。古德（Gu De，古代的德行高僧）有言：『但辦肯心，必不相賺。』只怕當事人信不及，在日用應緣處，被外境所奪，不能純一地做功夫，就成了間斷。當間斷時，難免方寸擾擾。正擾擾時，卻是個好時節。佛言：
【English Translation】 English version 'Consciousness' (Vijñāna) is the dwelling place of thought and discrimination. If you are determined to shoulder this great matter of cause and condition, please rouse your spirit vigorously, and use 'consciousness' as the vanguard and the rearguard, cutting off the root of the demon of birth and death with one stroke. That is the time of thoroughness. It is precisely at this time that you can use verbal deliberation and mental thought to begin. Why? Because once the eighth consciousness (Alaya-vijñāna) is removed, the demon of birth and death has nowhere to dwell. If the demon of birth and death has nowhere to dwell, then all that thinks and discriminates is the wonderful wisdom of Prajna, with not a hair's breadth of obstruction for me. Therefore, it is said, 'Observe the sequence of dharmas, discriminate with wisdom, determine right and wrong carefully, and do not violate the Dharma-mudra.' Having reached this state, all cleverness and all talk of principles are the realm of great quiescence, great consummation, and great liberation, and nothing else. Therefore, Pan Shan said, 'The whole mind is Buddha, the whole Buddha is man.' This is the meaning. If you have not attained this, you must not allow the mind-consciousness to take advantage of you in walking, standing, sitting, and lying down. After a long time of pure familiarity, you will naturally not need to exert effort to dispel it. Think about it. One day, Layman Pang (Pang Jushi) was sitting alone in his thatched hut when he suddenly said, 'Difficult, difficult, spreading ten bushels of sesame seeds on a tree.' Pang Po (Pang Po, Layman Pang's wife) heard this and replied, 'Easy, easy, the Patriarch's (Zu Shi) meaning on top of every blade of grass.' Their daughter, Ling Zhao (Ling Zhao, Layman Pang's daughter), said, 'Neither difficult nor easy, when hungry, eat; when tired, sleep.' Miao Xi said, 'These three walk together but not in step, attaining together but not losing together.' If you use mind-consciousness to speculate and measure, not only will you not see where these three are landing, but you will also obscure your own native scenery in the twelve hours, not seeing your original face, and inevitably be pulled by difficult and not difficult, unable to be at ease. If you want to be at ease, please take what these three said as one sentence. Miao Xi has already added water and mud, adding footnotes. An ancient worthy (Gu De) said, 'Just have a willing heart, and you will certainly not be deceived.' The only fear is that the person involved does not believe it and is robbed by external circumstances in daily life, unable to do the work purely, and thus becomes intermittent. When it is intermittent, it is inevitable that the mind is disturbed. Precisely when it is disturbed, it is a good time. The Buddha said:
一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。便是這個道理也這個道理。說似人不得。唯證悟者舉起便知落處。
梁武帝問達磨。朕造寺度僧。不可勝數。有何功德。達磨曰。無功德。帝曰。云何無功德。達磨曰。此但人天小果有漏之因。如影之隨形。雖有而非實。曰如何是真功德。答曰。凈智妙圓。體自空寂。如是功德。不以世求。帝始問。如何是聖諦第一義。答曰。廓然無聖。曰對朕者誰。答曰。不識。帝不契。達磨遂渡江之魏。如今要見真功德。不用別求。只向不識處薦取。若透得此二字。一生參學事畢。
祖師云。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。真實契此心者。內不見有能證之人。外不見有所證之法。祖師說個轉處與隨流皆為迷。此心向外取證之者。赴個程限耳。佛說一大藏教。大喻三千。小喻八百。只是說程限底文字而已。若謂如來實有恁么事。則是謗佛法僧。
心火熾然。熠熠不息。貪慾瞋恚癡。繼之如鉤鎖連環。相續不斷。若無猛烈志氣。日月浸久。不覺被五陰魔所攝持。若能一念緣起無生。不離貪慾瞋恚癡。倒用魔王印。驅諸魔侶。以為護法善神。且非強為。法如是故。故凈名云。佛為增上慢人。說離淫怒癡。為解脫耳。若
【現代漢語翻譯】 現代漢語譯本：任何時候都不生起虛妄的念頭。對於各種虛妄的心念，也不去停止或消滅它們。安住在虛妄的境界中，不去增加任何分別了知。對於沒有了知的狀態，也不去分辨什麼是真實。這就是這個道理啊，這個道理。說給別人聽，別人是無法理解的。只有證悟的人，一提起便知道落在何處。
梁武帝問達摩（Bodhidharma，禪宗始祖）。『我建造寺廟，度化僧人，數量多得數不清，有什麼功德？』達摩說：『沒有功德。』皇帝說：『為什麼沒有功德？』達摩說：『這些只是人天小果，是有漏的因，就像影子跟隨形體一樣，雖然有，但不是真實的。』皇帝說：『什麼是真正的功德？』達摩回答說：『清凈智慧，玄妙圓滿，本體自性空寂。這樣的功德，不能在世間追求。』皇帝開始問：『什麼是聖諦第一義？』達摩回答說：『廓然無聖。』皇帝說：『那面對朕的是誰？』達摩回答說：『不認識。』皇帝不領悟。達摩於是渡江去了魏國。如今想要見到真正的功德，不用另外去尋求，只要在『不認識』之處去領會。如果能夠透徹理解這兩個字，一生的參學就結束了。
祖師說：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』真正契合此心的人，內不見有能證之人，外不見有所證之法。祖師所說的『轉處』和『隨流』都是迷惑。這顆心向外去尋求證悟的人，只是赴一個期限而已。佛說一大藏教，大喻三千，小喻八百，只是說有期限的文字而已。如果認為如來（Tathagata，佛的稱號）真的有那樣的事，那就是誹謗佛法僧（Buddha, Dharma, Sangha，佛教三寶）。
心火熾盛燃燒，閃耀不停息。貪慾、瞋恚、愚癡，接連不斷，像鉤鎖連環一樣，相續不斷。如果沒有猛烈的志氣，時間久了，不知不覺就會被五陰魔（Skandha-mara，色、受、想、行、識五蘊所形成的障礙）所攝持。如果能夠一念之間明白緣起性空，不離開貪慾、瞋恚、愚癡，反而倒過來用魔王的印，驅使各種魔的同伴，把它們當作護法善神。而且不是勉強去做，法本來就是這樣的。所以《維摩詰經》（Vimalakirti Sutra）說，佛為增上慢人（those with excessive pride）說離淫怒癡，是爲了讓他們解脫。
【English Translation】 English version: At no time do you give rise to deluded thoughts. Regarding all deluded minds, neither stop nor extinguish them. Abide in the realm of delusion without adding any discriminating knowledge. Regarding the state of no-knowing, do not discern what is real. This is the principle, this very principle. It cannot be explained to others; only those who are enlightened will know where it lands upon hearing it.
Emperor Wu of Liang asked Bodhidharma (the first patriarch of Zen Buddhism), 'I have built temples and ordained monks in countless numbers. What merit do I have?' Bodhidharma said, 'No merit.' The Emperor asked, 'Why is there no merit?' Bodhidharma said, 'These are merely small fruits of the human and heavenly realms, causes of conditioned existence, like a shadow following a form. Though they exist, they are not real.' The Emperor asked, 'What is true merit?' Bodhidharma replied, 'Pure wisdom, wonderfully complete, its essence is empty and still. Such merit cannot be sought in the world.' The Emperor then asked, 'What is the first meaning of the Noble Truths?' Bodhidharma replied, 'Vast emptiness, no holiness.' The Emperor asked, 'Who is facing me?' Bodhidharma replied, 'I do not know.' The Emperor did not understand. Bodhidharma then crossed the river to the Wei kingdom. If you want to see true merit now, there is no need to seek it elsewhere. Just recognize it in the place of 'not knowing.' If you can penetrate these two words, your lifelong study is complete.
The Patriarch said, 'The mind follows the myriad realms and turns; in turning, it is truly profound. Following the flow, recognize the nature; there is neither joy nor sorrow.' Those who truly accord with this mind do not see a person within who can realize it, nor do they see a dharma outside that can be realized. The 'turning' and 'following the flow' spoken of by the Patriarch are both delusions. Those who seek realization of this mind externally are merely going to a limit. The Buddha spoke of a great collection of teachings, using three thousand great metaphors and eight hundred small metaphors, merely speaking of words with limits. If you think that the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) actually had such things, then you are slandering the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism).
The fire of the mind blazes intensely, shining without ceasing. Greed, hatred, and delusion follow one another like linked chains, continuously. If there is no fierce determination, over time, one will unknowingly be controlled by the Skandha-mara (the demon of the five aggregates: form, feeling, perception, mental formations, and consciousness). If one can realize in a single thought that phenomena arise from conditions and are without inherent existence, without leaving greed, hatred, and delusion, one can instead use the seal of the demon king to drive away the various demon companions, treating them as Dharma-protecting good spirits. And it is not forced; the Dharma is inherently like this. Therefore, the Vimalakirti Sutra says that the Buddha speaks of liberation from lust, anger, and delusion for those with excessive pride.
無增上慢者。佛說淫怒癡性即是解脫。增上慢謂大闡提敗善根非器眾生。不信有佛乘。生死岸頭可憑可仗者。如此輩人雖不信。然亦于平等法無所欠少。
龐居士問馬大師云。如水無筋骨。能勝萬斛舟時如何。祖云。我這裡無水亦無舟。更說甚麼筋骨。居士于言下頓息諸緣。遂回南嶽。見石頭和尚。一日石頭問居士。自見老僧后。日用事作么生。居士云。若問某甲日用事。直是無開口處。頭云。知子恁么方始問子。居士遂述一偈曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處勿張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。這個是俗士中參禪樣子。決欲究竟此事。請依此老法式。彼既丈夫。我寧不爾。不可忽。勉之勉之。
示覺空居士(唐通判)
以斯道覺斯民。儒者之事也。吾佛亦曰。性覺妙明。本覺明妙。又佛者覺也。既已自覺。而以此覺覺諸群迷。故曰大覺。又德山曰。捫空追響。勞汝心神。夢覺覺非。覺亦非覺。彥舉道友。儒釋俱學。而不偏故。取是義而名其所居。曰覺軒。以此軸來求法語。仍書尾囑之曰。覺軒之義。是大神咒。是大明咒。是無上咒。是無等等咒。彥舉既知是義。大神大明無上無等等矣。又何必妙喜再下注腳。然彥舉之意。非獨欲發明是義。以自覺而已。
【現代漢語翻譯】 現代漢語譯本： 對於沒有增上慢的人，佛說淫慾、嗔怒、愚癡的本性就是解脫。增上慢指的是那些大闡提（斷善根的人），他們敗壞了善根，不是可以教化的對象。他們不相信有佛乘，不相信生死輪迴的此岸有可以依靠的東西。雖然這些人不相信，但他們在平等之法上並沒有任何欠缺。 龐居士問馬祖大師說：『如果水沒有筋骨，卻能承載萬斛的船，這是怎麼回事？』馬祖說：『我這裡既沒有水，也沒有船，還說什麼筋骨呢？』龐居士聽了這話，立刻斷絕了所有的攀緣。於是回到南嶽，拜訪石頭和尚。有一天，石頭問龐居士：『自從見了老僧之後，你每天的日常事務是怎麼做的？』龐居士說：『如果問我每天的日常事務，真是無從開口。』石頭說：『正因為你這樣，我才問你。』龐居士於是說了一首偈：『日用事無別，唯吾自偶諧。頭頭非取捨，處處勿張乖。朱紫誰為號，丘山絕點埃。神通並妙用，運水及搬柴。』這是世俗之人蔘禪的樣子。如果想要徹底明白這件事，請依照這位老人的方法。他既然是大丈夫，我難道就不能嗎？不要輕忽，努力啊，努力啊！ 示覺空居士（唐朝的通判）： 用這種道來覺悟民眾，是儒者的事。我們佛家也說：『性覺妙明，本覺明妙。』而且佛的意思就是覺悟。既然已經自己覺悟了，就用這種覺悟去覺悟那些迷惑的眾生，所以叫做大覺。德山也說：『捫空追響，勞汝心神。夢覺覺非，覺亦非覺。』彥舉道友，儒家和佛家都學，而且不偏頗。所以取這個意義來命名他所居住的地方，叫做覺軒。他拿著這幅軸來求法語，我仍然在末尾寫下囑咐的話說：『覺軒的意義，是大神咒，是大明咒，是無上咒，是無等等咒。』彥舉既然知道了這個意義，就是大神、大明、無上、無等等了。又何必妙喜我再多加註解呢？然而彥舉的意思，不僅僅是想要發明這個意義，以自己覺悟而已。
【English Translation】 English version: For those without arrogance (zeng shang man), the Buddha said that the nature of lust, anger, and ignorance is liberation. Arrogance refers to those great icchantikas (da chan ti) (those who have severed their roots of goodness), who have ruined their good roots and are not suitable for teaching. They do not believe in the Buddhayana (Fo cheng) (Buddha Vehicle), and do not believe that there is anything to rely on on the shore of samsara (sheng si). Although these people do not believe, they are not lacking in the Dharma of equality. Layman Pang asked Master Ma (Ma Dashi): 'If water has no tendons or bones, how can it carry a boat of ten thousand bushels?' Master Zu said, 'Here, I have neither water nor boat, so what are you talking about tendons and bones?' Upon hearing these words, Layman Pang immediately ceased all clinging. He then returned to Nan Yue and visited Abbot Shi Tou (Shi Tou Heshang). One day, Shi Tou asked Layman Pang, 'Since seeing this old monk, how have you been going about your daily affairs?' Layman Pang said, 'If you ask me about my daily affairs, I truly have nothing to say.' Shi Tou said, 'It is precisely because you are like this that I ask you.' Layman Pang then recited a verse: 'Daily affairs are no different, only I myself am naturally in harmony. In every instance, there is no taking or rejecting; in every place, there is no contrived discord. Who cares for titles and ranks? The hills and mountains are free from dust. Supernatural powers and wondrous functions are nothing more than carrying water and firewood.' This is how a layman practices Chan (Chan). If you truly want to understand this matter thoroughly, please follow the method of this old man. Since he is a great man, why can't I be? Do not be negligent, strive on, strive on! Instructing Layman Jue Kong (Jue Kong Jushi) (Tang Dynasty Prefect): To awaken the people with this Way is the task of a Confucian. Our Buddhist teachings also say: 'The nature of awareness is wondrously bright; the original awareness is bright and wondrous.' Moreover, Buddha (Fo) means 'awakened.' Since one has already awakened oneself, one uses this awakening to awaken all confused beings, hence it is called 'Great Awakening.' Furthermore, De Shan (De Shan) said: 'Grasping at emptiness and chasing after echoes only tires your mind and spirit. Awakening from a dream is not awakening; even awakening is not awakening.' Friend Yan Ju (Yan Ju), you study both Confucianism and Buddhism without being biased. Therefore, you take this meaning to name your dwelling 'Awakening Abode' (Jue Xuan). You brought this scroll seeking Dharma words, and I still write at the end to instruct you: 'The meaning of Awakening Abode is the Great Divine Mantra (Da Shen Zhou), the Great Bright Mantra (Da Ming Zhou), the Supreme Mantra (Shi Wu Shang Zhou), the Unequalled Mantra (Shi Wu Deng Deng Zhou).' Since Yan Ju already knows this meaning, it is Great Divine, Great Bright, Supreme, and Unequalled. Why would I, Miao Xi (Miao Xi), need to add further commentary? However, Yan Ju's intention is not only to elucidate this meaning for self-awakening alone.
蓋因是義以覺諸未覺者。法施之普亦佛菩薩之用心也。予嘉其志。故直書以示之。凡登是軒者。當見其義而亡軒可也。茍執軒以為義。則非獨不了其義。而亦未睹其軒也。軒義俱亡。覺心獨朗。始可與言覺也矣。覺義深遠。言不能盡。繼之以偈曰。覺空空覺空空。覺覺覺空空空亦空。欲識無窮好訊息。都盧只在此軒中。信筆信意。一揮以塞來命而已。
示新喻黃縣尉
妙喜與如是老人。素昧平昔。紹興丙子暮春。邂逅渝川江亭。一見便得之。詞色之間雖未相酬酢。而心已許之。既而來驛舍。吐露若合符契。自慶驗人之眼不讓古人。又喜般若社中得一個英靈漢。可以扶此大法幢。然此大法炬。為吾家內外護。次日同赴任宰飯。飯罷復坐兀齋。如是老人盡發所蘊字字句句。皆有落著。不似今時士大夫說。世之所謂口鼓子禪。因說夢一巡。到這裡方信三世諸佛說夢。六代祖師說夢。天下老和尚說夢。即今妙喜與如是老人。又在夢中說夢。忽然有個沒量大漢。夢裡覺來。方信三世諸佛所說者。不是夢。六代祖師所說者。不是夢。天下老和尚所說者。不是夢。何以故。夢與覺一。語與默一。說與無說一。所以云。二由一有。一亦莫守。一心不生。萬法無咎。如是之法。說亦如是。默亦如是。三世諸佛亦如是。六代祖
【現代漢語翻譯】 現代漢語譯本： 之所以稱之為『覺』，是因為它能覺悟那些尚未覺悟的人。普施佛法，也是佛菩薩的用心。我讚賞他的志向，所以直接寫出來給他看。凡是登上這座軒的人，應當領會其中的意義，而忘記這座軒本身。如果執著于軒而認為這就是意義，那麼不僅不能瞭解其意義，也未曾真正見到這座軒。軒和義都忘卻了，覺悟之心才能獨自明朗，這樣才可以和他談論覺悟了。覺悟的意義深遠，言語無法完全表達。接著用偈語說：覺悟空，空覺悟，覺悟覺悟空，空空也空。想要知道無窮的好訊息嗎？都在這座軒中。隨意揮筆，只是爲了應付來命而已。
示新喻黃縣尉
妙喜和如是老人，向來不相識。紹興丙子年暮春，在渝川江亭偶然相遇，一見如故。言語之間雖然沒有互相酬答，但心裡已經認可了他。之後來到驛站，所說的話如同符契相合。我慶幸自己識人的眼光不輸給古人，又高興般若社中得到一個英靈的人，可以扶持這大法幢。然而這大法炬，是吾家的內外護。第二天一同去赴任宰的飯局。飯後又坐在兀齋，如是老人完全傾吐了他所蘊藏的，字字句句都有著落，不像現在的士大夫所說的，世人所說的口頭禪。因此說了一場夢。到了這裡才相信三世諸佛在說夢，六代祖師在說夢，天下的老和尚在說夢，即使是現在的妙喜和如是老人，也在夢中說夢。忽然有個沒量的大漢，在夢裡覺醒過來，才相信三世諸佛所說的，不是夢。六代祖師所說的，不是夢。天下的老和尚所說的，不是夢。為什麼呢？因為夢與覺是一，語與默是一，說與無說是一。所以說：『二由一有，一亦莫守。一心不生，萬法無咎。』如是的法，說也是這樣，默也是這樣，三世諸佛也是這樣，六代祖師也是這樣。
【English Translation】 English version: The reason it is called 'Awakening' is because it awakens those who are not yet awakened. The universal giving of the Dharma is also the intention of Buddhas and Bodhisattvas. I appreciate his aspiration, so I write it directly to show him. All who ascend this pavilion should understand its meaning and forget the pavilion itself. If one clings to the pavilion as the meaning, then not only will one not understand its meaning, but one will also not have truly seen the pavilion. When both the pavilion and its meaning are forgotten, the awakened mind can be independently clear, and then one can talk about awakening. The meaning of awakening is profound, and words cannot fully express it. Following with a verse: Awakening is emptiness, emptiness is awakening, awakening awakening is emptiness, emptiness emptiness is also emptiness. Do you want to know the infinite good news? It is all in this pavilion. I write casually, just to fulfill the request.
Shown to Magistrate Huang of Xinyu
Miaoxi and Elder Rushe (Thusness), have never known each other before. In the late spring of Shaoxing Bingzi year, we met by chance at the Jiangting Pavilion in Yuchuan, and we immediately got along well. Although there was no exchange of words, my heart had already approved of him. Later, when we arrived at the post station, what he said was like a matching talisman. I rejoiced that my ability to recognize people was no less than that of the ancients, and I was also happy to have found a heroic person in the Prajna Society who could support this great Dharma banner. Moreover, this great Dharma torch is the inner and outer protector of my family. The next day, we went together to the magistrate's dinner. After the meal, we sat in the Wuzhai (still room), and Elder Rushe fully expressed what he had accumulated, every word and sentence had a landing point, unlike what the current scholar-officials say, which the world calls lip-service Zen. Therefore, I spoke of a dream. Only here do I believe that the Buddhas of the three worlds speak of dreams, the six generations of patriarchs speak of dreams, and the old monks of the world speak of dreams, even the current Miaoxi and Elder Rushe are speaking of dreams within a dream. Suddenly, a boundless great man awakens from the dream, and then believes that what the Buddhas of the three worlds said is not a dream, what the six generations of patriarchs said is not a dream, and what the old monks of the world said is not a dream. Why? Because dream and awakening are one, speech and silence are one, speaking and not speaking are one. Therefore, it is said: 'Two arise from one, but do not cling to one. When one thought does not arise, all dharmas are without fault.' The Dharma of Thusness is like this in speaking, and like this in silence, the Buddhas of the three worlds are like this, and the six generations of patriarchs are like this.
師亦如是。天下老和尚亦如是。妙喜即今與老如是人。所說者亦如是。所證者亦如是。如是老人。當如是受用。如是修行。與如是人。說如是事。令未得者得入如是境界。同報佛恩。使如是之法。眾生界中相續不斷。則如是老人。不虛說夢。妙喜老漢不虛證明矣。且道。如何是不虛證明底道理。還委悉么。如是如是(咄)且截斷葛藤。
示羅知縣(孟弼)
聰明利智之士。往往多於腳根下蹉過此事。蓋聰明利智者。理路通。才聞人舉著箇中事。便將心意識領覽了。及乎根著實頭處。黑漫漫地不知下落。卻將平昔心意識學得底引證。要口頭說得。到心裡思量計較得底。強差排。要教分曉。殊不知。家親作祟。決定不從外來。故永嘉有言。損法財滅功德。莫不由茲心意識。以是觀之。心意識之障道。甚於毒蛇猛虎。何以故。毒蛇猛虎尚可迴避。聰明利智之士。以心意識為窟宅。行住坐臥未嘗頃刻不與之相酬酢。日久月深。不知不覺。與之打作一塊。亦不是要作一塊。為無始時來行得這一路子熟。雖乍識得破欲相遠離。亦不可得。故曰。毒蛇猛虎尚可迴避。而心意識真是無爾迴避處。除是夙有靈骨。于日用現行處。把得住作得主識得破。直下一刀兩段。便從腳跟下做將去。不必將心等悟。亦不須計較得在何時。
【現代漢語翻譯】 現代漢語譯本： 師父也是這樣。天下的老和尚也是這樣。妙喜我現在就和像這樣的老人一樣。所說的也是這樣。所證悟的也是這樣。像這樣的老人，應當這樣受用佛法，這樣修行，和像這樣的人，說這樣的事，讓還沒有證悟的人得以進入這樣的境界，一同報答佛恩。使這樣的佛法，在眾生界中相續不斷。那麼像這樣的老人，就沒有虛說夢話。妙喜老漢就沒有虛假證明了。那麼，如何是不虛假證明的道理？還明白嗎？就是這樣，就是這樣！（咄）且截斷葛藤（比喻糾纏不清的思緒）。
開示羅知縣（孟弼）：
聰明利智的人，往往在腳跟下錯過這件事。因為聰明利智的人，理路通達，才聽到別人提起這件事，就用心意識去領會了。等到真正落實到實處，卻一片黑暗，不知下落。卻將平時用心意識學到的東西拿來引證，想要口頭上說得清楚，心裡思量計較得明白，勉強安排，想要弄清楚。卻不知道，家裡的親人作祟，決定不是從外面來的。所以永嘉大師說，『損法財，滅功德，莫不由茲心意識。』由此看來，心意識的障礙，比毒蛇猛虎還要厲害。為什麼呢？毒蛇猛虎尚且可以迴避。聰明利智的人，以心意識為巢穴，行住坐臥沒有片刻不和它打交道。日久月深，不知不覺，和它打成一片。也不是想要打成一片，因為無始以來就走這條路子熟了。即使乍一認識到想要遠離它，也不可能。所以說，毒蛇猛虎尚且可以迴避，而心意識真是無處迴避。除非是宿世有靈根，在日常的現行處，把得住，作得主，識得破，直截一刀兩斷，便從腳跟下做起。不必將心去等待開悟，也不須計較在何時。
【English Translation】 English version: The teacher is like this. All the old monks in the world are like this. Miaoxi is now like such an old man. What is said is like this. What is realized is like this. Such an old man should benefit from the Dharma in this way, practice in this way, and with such a person, speak of such things, so that those who have not yet attained enlightenment can enter such a state, and together repay the Buddha's grace. May such Dharma continue uninterrupted in the realm of sentient beings. Then such an old man has not spoken empty dreams. Old man Miaoxi has not given false proof. Then, what is the principle of non-false proof? Do you understand? It is like this, it is like this! (Doh!) And cut off the kudzu vine (a metaphor for tangled thoughts).
Instruction to Magistrate Luo (Meng Bi):
Intelligent and clever people often miss this matter at their feet. Because intelligent and clever people have clear reasoning, and when they hear someone mention this matter, they use their mind-consciousness to understand it. When it comes to truly implementing it, it is dark and they don't know where to start. They then take what they have learned with their mind-consciousness and try to cite it as evidence, wanting to be able to explain it clearly verbally, and to think and calculate it clearly in their minds, forcing arrangements, wanting to understand it clearly. But they don't know that the family relatives are causing trouble, and it definitely doesn't come from outside. Therefore, Yongjia Dashi (Yongjia Xuanjue, a Chan master) said, 'Damaging Dharma wealth and destroying merit are all caused by this mind-consciousness.' From this perspective, the obstacle of mind-consciousness is more dangerous than poisonous snakes and fierce tigers. Why? Poisonous snakes and fierce tigers can still be avoided. Intelligent and clever people take mind-consciousness as their nest, and they are constantly dealing with it in their daily lives. Over time, unknowingly, they become one with it. It's not that they want to become one with it, but because they have been walking this path since beginningless time. Even if they suddenly realize it and want to stay away from it, it is impossible. Therefore, it is said that poisonous snakes and fierce tigers can still be avoided, but mind-consciousness is truly unavoidable. Unless one has spiritual roots from past lives, and in the current activities of daily life, can hold on, take control, recognize it, and cut it off directly with one stroke, then start from the feet. There is no need to wait for enlightenment with the mind, nor is it necessary to calculate when it will happen.
但將先聖所訶者。如避毒蛇猛虎。如經蠱毒之鄉。滴水莫教入口。然後卻以三教聖人所贊者。茶里飯里。喜時怒時。與朋友相酬酢時。侍奉尊長時。與妻兒聚會時。行時住時坐時臥時。觸境遇緣。或好或惡時。獨居暗室時。不得須臾間斷。若如此做工夫。道業不成辦。三教聖人皆是妄語人矣。士大夫平昔在九經十七史內。娛嬉興亡治亂。或逆或順。或正或邪。無有一事不知。無有一事不會。或古或今。知盡會盡。有一事一知。一事不會。便被人喚作寡聞無見識漢。他人屋裡事。盡知得盡。見得盡識得。下筆做文章時。如瓶注水。引古牽今。不妨錦心繡口。心裡也思量得到。口頭亦說得分曉。他人行履處。他人逆順處。他人邪正處。一一知得下落。一一指摘得。無纖毫透漏。及乎緩緩地問他。爾未託生張黃李鄧家作兒子時。在甚麼處安身立命。即今作聰明說道理。爭人爭我。縱無明使業識。檢點他人。不是能分別邪正好惡底。百年後卻向甚麼處去。既不知來處。即是生大。既不知去處。即是死大。無常迅速生死事大。便是這些道理也。儒者亦云。死生亦大矣。棒打石人頭。嚗嚗論實事。臘月三十日。無常殺鬼到來。不取爾口頭辦。不遷怒不貳過。孔子獨稱顏回。謂聖人無怒無怒。則不為血氣所遷。謂聖人無過。無過則正
【現代漢語翻譯】 現代漢語譯本 但是，對於先聖所呵斥的事情，要像躲避毒蛇猛虎一樣，像經過有蠱毒的地方一樣，即使一滴水也不要讓它入口。然後卻把三教聖人所讚揚的事情，放在茶里飯里，高興時、生氣時，與朋友互相酬酢時，侍奉尊長時，與妻兒聚會時，行走時、站立時、坐著時、躺著時，接觸任何境遇和因緣，無論是好是壞，獨處暗室時，都不能有片刻間斷。如果這樣用功，道業不能成就，那麼三教聖人就都是說謊的人了。 士大夫平時在《九經》、《十七史》中，玩樂於興亡治亂，或順或逆，或正或邪，沒有一件事情不知道，沒有一件事情不會。無論是古代還是現在，知道得清清楚楚，懂得得明明白白。只要有一件事情不知道，有一件事情不會，就會被人叫做孤陋寡聞、沒有見識的人。他人屋裡的事情，都瞭解得清清楚楚，看得明明白白，認識得透透徹徹。下筆寫文章時，如同瓶子倒水一樣流暢，引用古代的典故，牽扯到今天的事情，不妨礙文采華麗。心裡也思量得到，口頭上也能說得明白。他人所做的事情，他人所遇到的順境和逆境，他人所做的邪惡和正義的事情，一一知道它們的來龍去脈，一一能夠指出它們的錯誤，沒有絲毫遺漏。 等到慢慢地問他：『你還沒有託生到張、黃、李、鄧家做兒子的時候，在哪裡安身立命？現在你這麼聰明，能說會道，與人爭論，爭奪自我，即使沒有無明煩惱驅使業識，去檢查別人的過失，難道就能分辨邪正好壞了嗎？百年之後，你又要到哪裡去呢？』既然不知道從哪裡來，這就是最大的『生』的迷惑；既然不知道到哪裡去，這就是最大的『死』的迷惑。無常迅速，生死事大，說的就是這些道理啊。 儒家也說：『死生也是大事啊！』棒打石人的頭，發出『嚗嚗』的聲音，說的都是實在的事情。到了臘月三十日，無常鬼來索命，不會因為你口頭上會說而放過你。 『不遷怒，不貳過』，孔子唯獨稱讚顏回。說聖人沒有憤怒，沒有憤怒，就不會被血氣所左右；說聖人沒有過錯，沒有過錯，就是正。
【English Translation】 English version However, those things that the ancient sages scolded should be avoided like venomous snakes and fierce tigers, like passing through a land of poisonous insects. Do not let even a drop of water enter your mouth. Then, take what the sages of the three teachings praised and put it in tea and rice, in times of joy and anger, when entertaining friends, when serving elders, when gathering with wife and children, when walking, standing, sitting, and lying down, when encountering any situation or circumstance, whether good or bad, when alone in a dark room, do not interrupt it for even a moment. If you cultivate in this way and your spiritual practice does not succeed, then the sages of the three teachings are all liars. Scholars and officials usually amuse themselves in the Nine Classics and Seventeen Histories, indulging in the rise and fall of dynasties, order and chaos, obedience and rebellion, right and wrong. There is nothing they do not know, nothing they cannot do. Whether ancient or modern, they know everything clearly and understand everything thoroughly. If there is something they do not know or cannot do, they will be called ignorant and lacking in knowledge. They know everything about other people's affairs, see everything clearly, and understand everything thoroughly. When they write articles, they are as fluent as pouring water from a bottle, quoting ancient allusions and relating them to current events, without hindering their flowery language. They can think it through in their minds and explain it clearly with their mouths. They know the details of other people's actions, their obedience and rebellion, their evil and righteousness, and they can point out their mistakes without any omission. When you slowly ask them, 'Before you were born into the Zhang, Huang, Li, or Deng family as a son, where did you settle your body and establish your life? Now you are so clever, able to speak and argue, contending with others and fighting for self. Even if you are not driven by ignorance and karma to examine the faults of others, can you really distinguish between right and wrong, good and bad? Where will you go after a hundred years?' Since you do not know where you came from, this is the greatest delusion of 'birth'; since you do not know where you are going, this is the greatest delusion of 'death'. Impermanence is swift, and the matter of life and death is great. These are the principles being discussed. The Confucians also say, 'Life and death are also great matters!' Striking the head of a stone man with a stick produces a 'pop' sound, speaking of real matters. On the thirtieth day of the twelfth month, when the ghost of impermanence comes to claim your life, it will not spare you because you are good at talking. Confucius praised Yan Hui alone for 'not transferring anger and not repeating mistakes'. He said that the sage has no anger, and without anger, he will not be swayed by emotions; he said that the sage has no faults, and without faults, he is righteous.
念獨脫。正念獨脫則成一片。成一片則不二矣。邪非之念才幹正。則打作兩橛。作兩撅則其過豈止二而已。不遷怒不貳過之義。如是而已。不必作玄妙奇特商量。士大夫學先王之道。止是正心術而已。心術既正。則邪非自不相干。邪非既不相干。則日用應緣處。自然頭頭上明。物物上顯。心術是本。文章學問是末。近代學者。多棄本逐末。尋章摘句。學華言巧語以相勝。而以聖人經術。為無用之言。可不悲夫。孟子所謂不揣其本。而欲齊其末。方寸之木。可使高於岑樓是也。孟弼正是春秋鼎盛之時。瞥地得早能回作塵勞惡業底心。要學出生死法。非夙植德本。則不能如是信得及把得住作得主宰。時時以生死在念。真火中蓮華也。既以生死事在念。則心術已正。心術既正。則日用應緣時。不著用力排遣。既不著排遣。則無邪非。無邪非則正念獨脫。正念獨脫則理隨事變。理隨事變。則事得理融。事得理融。則省力才覺。省力時便是學此道得力處也。得力處省無限力。省力處得無限力。得如此時。心意識不須按捺。自然怗怗地矣。雖然如是。切忌墮在無言無說處。此病不除。與心意識未寧時無異。所以黃面老子云。不取眾生所言說。一切有為虛妄事。雖復不依言語道。亦復不著無言說。才住在無言說處。則被默照邪禪幻惑
矣。前所云毒蛇猛虎尚可迴避。心意識難防。便是這個道理也。日用隨緣時。撥置了得靜處便靜。雜念起時但舉話頭。蓋話頭如大火聚。不容蚊蚋螻蟻所泊。舉來舉去。日月浸久。忽然心無所之。不覺噴地一發。當恁么時。生也不著問人。死也不著問人。不生不死底也不著問人。作如是說者也不著問人。受如是說者也不著問人。如人吃飯吃到飽足處自不生思食想矣。千說萬說。曲說直說。只為羅孟弼。疑情不破。他時後日驀然失腳蹋著鼻孔。妙喜忉忉怛怛。寫許多惡口。卻向甚處安著。妙喜自云。因地而倒。因地而起。起倒在人。畢竟不幹這一片田地事。寫至此。一軸紙已盡。且截斷葛藤。
大慧普覺禪師法語卷第二十 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師法說卷第二十一
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示鄂守熊祠部(叔雅)
近世士大夫多欲學此道。而心不純一者。病在雜毒入心。雜毒既入其心。則觸途成滯。觸途成滯。則我見增長。我見增長。則滿眼滿耳只見他人過失。殊不能退步略自檢察看逐日下得床來。有甚利他利己之事。能如是檢察者。謂之有智慧人。趙州云。老僧逐日除二時粥飯是雜用心。餘外更無雜用心
【現代漢語翻譯】 現代漢語譯本：
唉！之前所說的毒蛇猛虎尚且可以躲避，心意識最難防備，就是這個道理啊。日常生活中隨緣而行時，能夠放下就放下，安靜的時候就保持安靜。雜念升起時，就提起話頭（huà tóu，禪宗用語，指參禪時所參的話題或公案）。因為話頭就像一大堆火焰，蚊子螞蟻都無法靠近。提起話頭，反覆參究，時間久了，忽然心無所依，不知不覺中『噴』地一下爆發。到那個時候，生也不需要問人，死也不需要問人，不生不死的狀態也不需要問人，說這些話的人也不需要問人，聽這些話的人也不需要問人。就像人吃飯吃到飽足的時候自然不會再想吃東西一樣。千說萬說，委婉地說，直接地說，只是因為羅孟弼（Luó Mèngbì，人名）的疑情沒有破除。他日後日，如果突然失腳踩到鼻孔（bì kǒng，比喻關鍵處），妙喜（Miàoxǐ，禪師名號）忉忉怛怛（dāo dāo dá dá，形容急切不安的樣子），寫了這麼多難聽的話，又該放在哪裡呢？妙喜自己說，因為地而倒下，因為地而站起，站起倒下都在於人，終究不關這片田地的事。寫到這裡，一卷紙已經用完，就此截斷葛藤（gě téng，比喻糾纏不清的事理）。
大慧普覺禪師法語卷第二十 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師法說卷第二十一
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示鄂守熊祠部（叔雅）（È shǒu Xióng Cíbù (Shūyǎ)，人名，鄂州地方長官熊叔雅）
近代的士大夫大多想學習佛法，但心不純一，病根在於雜毒入心。雜毒進入心中，就會處處受阻。處處受阻，我見（wǒ jiàn，佛教術語，指執著于自我的見解）就會增長。我見增長，滿眼滿耳只看到別人的過失，完全不能退一步稍微自我反省，看看每天下床后，有什麼利益他人利益自己的事情。能夠這樣反省的人，可以稱之為有智慧的人。趙州（Zhàozhōu，禪師名號）說，老僧每天除了早晚兩次吃飯是雜用心，其餘時間再沒有雜用心。
【English Translation】 English version:
Alas! While poisonous snakes and fierce tigers can still be avoided, the mind-consciousness is the most difficult to guard against. This is the very principle. In daily life, when going with the flow, let go when you can, and remain quiet when it's quiet. When distracting thoughts arise, bring up the huà tóu (話頭, a Chan Buddhist term referring to the topic or koan for meditation). Because the huà tóu is like a great heap of fire, mosquitoes and ants cannot approach it. Bring up the huà tóu and contemplate it repeatedly. Over time, suddenly the mind has nothing to rely on, and unknowingly it bursts forth with a 'poof'. At that time, birth does not need to be asked of others, death does not need to be asked of others, the state of neither birth nor death does not need to be asked of others, the one who speaks these words does not need to be asked of others, and the one who hears these words does not need to be asked of others. It's like a person who, having eaten until full, naturally no longer thinks of food. Saying it a thousand times, saying it ten thousand times, speaking indirectly, speaking directly, it's only because Luó Mèngbì's (羅孟弼, a person's name) doubt has not been broken. If one day he suddenly loses his footing and steps on the nose (bì kǒng, a metaphor for the crucial point), where should Miàoxǐ (妙喜, a Chan master's name), with his dāo dāo dá dá (忉忉怛怛, describing a state of anxiety), put all these harsh words he has written? Miàoxǐ himself said, 'Falling because of the ground, rising because of the ground. Rising and falling depend on the person, and ultimately have nothing to do with this field.' Writing to this point, a scroll of paper is exhausted, so let's cut off the tangled vine (gě téng, a metaphor for complicated matters).
Dà Huì Pǔjué Chánshī's Instructions, Scroll 20 Tàishō Tripitaka, Volume 47, No. 1998A, Records of Dà Huì Pǔjué Chánshī
Dà Huì Pǔjué Chánshī's Dharma Talk, Scroll 21
Presented by Minister Yùnwén, Disciple of Huìrì Chánshī, Abbot of Néngrén Monastery on Jìngshān Mountain in the Sòng Dynasty.
Instruction to È shǒu Xióng Cíbù (Shūyǎ) (鄂守熊祠部 (叔雅), a person's name, Xiong Shuya, a local official in Ezhou)
In recent times, many scholar-officials want to learn this Way, but their minds are not pure and unified. The problem lies in the entry of mixed poisons into their minds. Once mixed poisons enter their minds, they become obstructed at every turn. Obstructed at every turn, their self-view (wǒ jiàn, a Buddhist term referring to attachment to one's own views) increases. With increased self-view, their eyes and ears are filled only with seeing the faults of others, and they are completely unable to step back and slightly examine themselves to see what beneficial things they have done for themselves and others each day after getting out of bed. Those who can examine themselves in this way can be called wise people. Zhàozhōu (趙州, a Chan master's name) said, 'This old monk's only mixed use of mind is for the two meals a day; other than that, there is no other mixed use of mind.'
處。且道。這老漢在甚處著到。若於這裡識得他面目。始可說行亦禪坐亦禪語默動靜體安然。未能如是。當時時退步向自己腳跟下子細推窮。我能知他人好惡長短底。是凡是聖。是有是無。推窮來推窮去。到無可推窮處。如老鼠入牛角。驀地偷心絕。則便是當人四楞塌地。歸家穩坐處。妙喜不得已說這惡口。于了事漢分上看來。正是不識好惡。撒屎撒尿。忽然撞著個皮下有血底。爛椎一頓也怪他不得。今既無其人。不妨教這漢恣意亂說。已是不識好惡。不免向泥里洗土說些沒滋味話。然第一不得向我說處會。此是士大夫作聰明底第一義也。世間出世間法。不得言一。不得言二。不得言有。不得言無。一二有無。于光明藏中亦謂之毒藥。亦謂之醍醐。醍醐毒藥本無自性。作一二有無之見者。對病醫方耳。光明藏喻太虛空。一二有無喻日月晝夜。夜暗時太虛空未嘗暗。晝明時太虛空未嘗明。日月晝夜自相傾奪。如一二有無之見相傾相奪。于光明藏無異。可中有個英靈漢。不受這般惡水潑。一念緣起無生。只這相傾相奪底。皆是當人逐日受用底家事。前所云醍醐毒藥是也。士大夫學此道。多求速效。宗師未開口時。早將心意識領解了也。及乎緩緩地根著一似落湯螃蟹手忙腳亂無討頭處。殊不知閻家老子面前受鐵棒吞熱鐵。圓
者便是這領解。求速效者更不是別人。所謂希得返失。務精益粗。如來說為可憐愍者。近世士大夫。千萬人中覓一個半個無此病者。了不可得。紹興丙子秋。經由鄂渚邂逅熊使君叔雅一見傾倒。便以此道相契卻。能退步向實頭處著到。如說而行。不似泛泛者。強知強會強領略。直要到古人腳蹋實地處。不疑佛。不疑孔子。不疑老君。然後借老君孔子佛鼻孔。要自出氣。真勇猛精進勝丈夫所為。愿猛著精彩。努力向前。說處行處已不錯。但少噴地一下而已。若有進無退。日用二六時中應緣處不間斷。則噴地一下亦不難。然第一不得存心在噴地一下處。若有此心。則被此心障卻路頭矣。但于日用應緣處不昧。則日月浸久。自然打成一片。何者為應緣處。喜時怒時。判斷公事時。與賓客相酬酢時。與妻子聚會時。心思善惡時。觸境遇緣時。皆是噴地一發時節。千萬記取。千萬記取。世間情念起時。不必用力排遣。前日已曾上聞。但只舉僧問趙州狗子還有佛性也無。州云無。才舉起這一字。世間情念自怗怗地矣。多言復多語。由來返相誤。千說萬說。只是這些子道理。驀然于無字上絕卻性命。這些道理亦是眼中花。
示徐提刑(敦濟)
此事如青天白日。皎然清凈。不變不動。無減無增。各各當人日用應緣處。頭
【現代漢語翻譯】 現代漢語譯本： 這就是領悟的關鍵。那些追求速效的人，往往適得其反。所謂希望尋回失去的，卻只注重精細而忽略粗略的根本。如來佛說這些人是可憐憫的。近代的士大夫，千萬人中都難以找到一兩個沒有這種毛病的人。紹興丙子年秋天，我經過鄂渚，偶然結識了熊使君叔雅，一見如故，便用這個道理互相勉勵。他能夠退一步，腳踏實地地去做，像所說的那樣去實行，不像那些泛泛之輩，只是勉強地理解、勉強地領會、勉強地體會。一定要到古人腳踏實地的地方，不懷疑佛，不懷疑孔子，不懷疑老君，然後借用老君、孔子、佛的鼻孔，自己出氣。這才是勇猛精進的大丈夫所為。希望你猛著精神，努力向前。你所說的、所做的已經不錯了，只是缺少那噴地一下的頓悟而已。如果能有進無退，在日常的二六時中（一天二十四小時）應付各種事情時都不間斷，那麼噴地一下的頓悟也不難。然而，最重要的是不要把心思放在追求噴地一下的頓悟上。如果有了這種心思，反而會被這種心思阻礙了道路。只要在日常應付各種事情時不迷惑，那麼日積月累，自然會打成一片。什麼是應付各種事情呢？高興的時候，憤怒的時候，判斷公務的時候，與賓客應酬的時候，與妻子聚會的時候，思考善惡的時候，接觸外境遇到因緣的時候，都是噴地一發的時節。千萬記住，千萬記住。世間情念生起的時候，不必用力排遣。前些日子我已經說過，只要提起僧人問趙州禪師『狗子還有佛性嗎？』，趙州禪師回答『無』。才提起這個『無』字，世間的情念自然就平息了。說得越多，反而越容易出錯。千說萬說，只是這些道理。如果在『無』字上斷絕了性命，那麼這些道理也只是眼中的幻花。
示徐提刑(敦濟)：
這件事就像****，皎潔明亮，清凈無染，不變不動，無減無增，每個人在日常應付各種事情時，都要...
【English Translation】 English version: This is the key to understanding. Those who seek quick results often achieve the opposite. The so-called hope to recover what is lost focuses on the refined while neglecting the fundamental. The Tathagata (如來) [another name for the Buddha] says that these people are pitiable. Among the scholars and officials of recent times, it is difficult to find even one or two out of millions who do not have this problem. In the autumn of Bingzi year of Shaoxing, I passed through Ezhu and happened to meet Bear Commissioner Shujia (熊使君叔雅), and we immediately felt a connection. We encouraged each other with this principle. He is able to take a step back and act practically, doing as he says, unlike those who are superficial, merely forcing themselves to understand, forcing themselves to comprehend, forcing themselves to experience. One must reach the place where the ancients stood firmly, without doubting the Buddha, without doubting Confucius, without doubting Laozi (老君) [founder of Taoism], and then borrow the nostrils of Laozi, Confucius, and the Buddha to breathe one's own air. This is what a courageous and diligent great person does. I hope you will muster your spirit and strive forward. What you say and what you do are already good, but you are only lacking that 'spray the ground' (噴地) [sudden enlightenment] moment. If you can advance without retreating, and are unceasing in dealing with various matters in the daily twenty-four hours, then the 'spray the ground' moment will not be difficult. However, the most important thing is not to focus on pursuing the 'spray the ground' moment. If you have this intention, it will obstruct your path. As long as you are not confused in dealing with various matters in daily life, then over time, you will naturally become one. What is dealing with various matters? When you are happy, when you are angry, when you are judging official matters, when you are socializing with guests, when you are gathering with your wife and children, when you are thinking about good and evil, when you encounter external circumstances and meet conditions, these are all moments for 'spraying the ground'. Remember this well, remember this well. When worldly thoughts arise, there is no need to forcefully dispel them. I have already said before that you only need to bring up the monk's question to Zen Master Zhaozhou (趙州) [a famous Zen master], 'Does a dog have Buddha-nature?' and Zen Master Zhaozhou answers 'No' (無). As soon as you bring up this word 'no', worldly thoughts will naturally subside. The more you say, the more likely you are to make mistakes. Thousands of words, ten thousands of words, are just these principles. If you cut off your life on the word 'no', then these principles are just illusory flowers in your eyes.
Showing to Xu Commissioner (Dunji) (徐提刑(敦濟)):
This matter is like ****, bright and clear, pure and undefiled, unchanging and unmoving, without decrease or increase. Each person, in dealing with various matters in daily life, must...
頭上明。物物上顯。取之不得。舍之常存。蕩蕩無礙。了了空虛。如水上放葫蘆。拘牽他不得。惹絆他不得。古來有道之士。得之向生死海內。頭出頭沒。全體受用。無欠無餘。不見有生死塵勞之狀。如析栴檀片片皆是。將甚麼作生死塵勞。生死塵勞從甚麼處起。收因結果時卻向甚麼處著。既無著處。則佛是幻法是幻。三界二十五有十二處十八界空蕩蕩地。到得這個田地。佛之一字亦無著處。佛之一字尚無著處。真如佛性菩提涅槃何處有也。故傅大士有言。恐人生斷見。權且立虛名。學道人理會。不得一向去。古人入道因緣。上求玄求妙求奇特覓解會。不能見月亡指。直下一刀兩段。永嘉所謂空拳指上生實解。根境法中虛捏怪。於五蘊十二處十八界二十五有塵勞中。妄自囚執。如來說為可憐愍者。不見巖頭和尚有言。汝但無慾無依。便是能仁。都來只有一個父母所生底肉塊子。一點氣不來。便屬他人所管。肉塊子外更有甚麼。把甚麼作奇特玄妙。把甚麼作菩提涅槃。把甚麼作真如佛性。士大夫要究竟此事。初不本其實。只管要于古人公案上。求知求解。直饒爾知盡解盡一大藏教。臘月三十日生死到來時。一點也使不著。又有一種。才聞知識說如是事。又將心意識。摶量卜度云。若如此則莫落空否。士大夫十個有五雙。
【現代漢語翻譯】 現代漢語譯本： 頭上光明朗照，萬物之上都顯現著它。想要抓住它卻不可得，捨棄它卻始終存在。浩蕩無礙，明明白白地空虛。就像在水上放一個葫蘆，無法拘束它，也無法牽絆它。自古以來得道的修行人，得到它之後在生死苦海中，時而浮出水面，時而沉入水底，全身心地受用它，沒有欠缺也沒有剩餘。看不到任何生死塵勞的跡象。如同剖析栴檀（sandalwood，一種名貴的木材）一樣，每一片都是香的。用什麼來作為生死塵勞呢？生死塵勞從什麼地方產生呢？收取因果的時候又該放在什麼地方呢？既然沒有可以安放的地方，那麼佛是虛幻的，法也是虛幻的。三界（Three Realms，佛教宇宙觀中的欲界、色界、無色界）二十五有（Twenty-five Existences，三界中的二十五種眾生存在狀態），十二處（Twelve Entrances，眼、耳、鼻、舌、身、意六根及其對應的六境），十八界（Eighteen Realms，六根、六境和六識），都是空空蕩蕩的。到達這種境界，連『佛』這個字都沒有可以執著的地方。『佛』這個字尚且沒有可以執著的地方，那麼真如（Tathata，事物的真實本性）佛性（Buddha-nature，所有眾生皆具的成佛的可能性），菩提（Bodhi，覺悟），涅槃（Nirvana，解脫）又在哪裡呢？所以傅大士（Dashi Fu，南北朝時期的著名佛教居士）說：『恐怕人們產生斷滅見，權且設立虛假的名相。』學道的人理解這些，不能一味地執著于名相。古人入道的因緣，向上追求玄妙，追求奇特，尋求理解和領會，卻不能見到月亮而忘記指向月亮的手指。不能直截了當地一刀兩斷。永嘉（Yongjia，唐代禪宗大師）所說的『空拳指上生實解，根境法中虛捏怪』，就是在五蘊（Five Aggregates，構成個體的五種要素：色、受、想、行、識），十二處，十八界，二十五有這些塵勞之中，妄自囚禁自己。如來（Tathagata，佛的稱號之一）說這些人是可憐憫的。沒見到巖頭和尚（Yantou, 唐代禪宗大師）說過嗎？『你只要無慾無求，無所依賴，就是能仁（Sakyamuni，釋迦牟尼佛的稱號之一）。』說到底只有一個父母所生的肉塊子，一點氣不來，就歸他人所管。肉塊子之外還有什麼？把什麼當作奇特玄妙？把什麼當作菩提涅槃？把什麼當作真如佛性？士大夫（Scholar-officials，古代的知識分子和官員）想要究竟這件事，一開始不從根本上下功夫，只顧著在古人的公案（Gongan，禪宗的機鋒問答）上，尋求知識，尋求理解。即使你知盡解盡一大藏教（Tripitaka，佛教經典的總稱），到了臘月三十日生死到來的時候，一點也用不上。又有一種人，才聽到知識（Teacher，指有智慧的人）說這些事，又用心意識（Mind-consciousness，佛教心理學中的概念），揣測衡量，占卜推度，說：『如果這樣，豈不是要落空嗎？』士大夫十個人里有五雙都是這樣。
【English Translation】 English version: The light shines clearly on the head, manifesting above all things. You cannot grasp it, but abandoning it does not make it disappear. It is vast and unobstructed, clearly empty. Like a gourd floating on water, you cannot restrain it, nor can you hinder it. Since ancient times, those who have attained the Dao (the Way) have obtained it and, in the sea of birth and death, sometimes emerge and sometimes submerge, fully experiencing it without lack or excess. They see no signs of the dust and toil of birth and death. It is like splitting sandalwood (sandalwood, a precious wood) – every piece is fragrant. What can be used as the dust and toil of birth and death? Where do the dust and toil of birth and death arise from? Where should the consequences of cause and effect be placed? Since there is nowhere to place them, then the Buddha (Buddha, the awakened one) is illusory, and the Dharma (Dharma, the teachings of the Buddha) is illusory. The Three Realms (Three Realms, the realms of desire, form, and formlessness in Buddhist cosmology), the Twenty-five Existences (Twenty-five Existences, the twenty-five states of sentient beings in the Three Realms), the Twelve Entrances (Twelve Entrances, the six sense organs and their corresponding objects), and the Eighteen Realms (Eighteen Realms, the six sense organs, their objects, and the six consciousnesses) are all empty. Reaching this state, there is nowhere to cling even to the word 'Buddha'. If there is nowhere to cling even to the word 'Buddha', then where are Tathata (Tathata, suchness or thusness, the true nature of things), Buddha-nature (Buddha-nature, the potential for enlightenment inherent in all beings), Bodhi (Bodhi, enlightenment), and Nirvana (Nirvana, liberation)? Therefore, Dashi Fu (Dashi Fu, a famous Buddhist layman of the Southern and Northern Dynasties) said: 'Fearing that people will develop nihilistic views, we provisionally establish empty names.' Those who study the Dao should understand this and not cling to names. The conditions for the ancients to enter the Dao were to seek the profound, seek the marvelous, seek the extraordinary, and seek understanding, but they could not see the moon and forget the finger pointing to it. They could not cut it off directly with one stroke. Yongjia (Yongjia, a Chan master of the Tang Dynasty) said, 'From the empty fist, a real understanding arises; in the realms of sense organs, objects, and dharmas, they falsely create monsters.' In the dust and toil of the Five Aggregates (Five Aggregates, the five components of a being: form, feeling, perception, volition, and consciousness), the Twelve Entrances, the Eighteen Realms, and the Twenty-five Existences, they vainly imprison themselves. The Tathagata (Tathagata, one of the titles of the Buddha) said that these people are pitiable. Have you not seen what Yantou (Yantou, a Chan master of the Tang Dynasty) said? 'If you are without desire and without reliance, then you are Sakyamuni (Sakyamuni, another name for the Buddha).' In the end, there is only a lump of flesh born of parents. When the last breath is gone, it belongs to others. What is there besides the lump of flesh? What do you take as extraordinary and marvelous? What do you take as Bodhi and Nirvana? What do you take as Tathata and Buddha-nature? Scholar-officials (Scholar-officials, intellectuals and officials in ancient times) who want to understand this matter thoroughly do not start from the root, but only seek knowledge and understanding in the Gongan (Gongan, Zen koans) of the ancients. Even if you know and understand the entire Tripitaka (Tripitaka, the collection of Buddhist scriptures), when death arrives on the thirtieth day of the twelfth month, you will not be able to use any of it. There are also those who, upon hearing a teacher (Teacher, refers to a wise person) speak of such things, use their mind-consciousness (Mind-consciousness, a concept in Buddhist psychology) to speculate, measure, and predict, saying, 'If this is the case, will we not fall into emptiness?' Five out of ten scholar-officials are like this.
作這般見解。妙喜不得已向他道。爾未曾得空。何怕之有。如船未翻。先要跳入水去。見伊不領略。不惜口業。又為打葛藤一上云。只這怕落空底。還空得也無。爾眼若不空。將甚麼觀色。耳若不空。將甚麼聽聲。鼻若不空。將甚麼知香臭。舌若不空。將甚麼嘗味。身若不空。將甚麼覺觸。意若不空。將甚麼分別萬法。佛不云乎。無眼耳鼻舌身意。無色聲香味觸法。乃至十二處十八界二十五有。乃至聲聞緣覺菩薩佛。及佛所說之法。菩提涅槃真如佛性。及說此法者聽此法者。作如是說者。受如是說者。皆悉無有。得如是了。喚作空耶。喚作不空耶。喚作佛耶。喚作菩薩耶。喚作聲聞耶。喚作緣覺耶。喚作菩提涅槃耶。喚作真如佛性耶。道我聰明靈利不受人謾。試向這裡定當看。若定當得出。止宿草菴且在門外。若定當不出。切忌開大口說過頭話。大丈夫漢。決欲究竟此一段大事因緣。一等打破。麵皮性燥。堅起脊樑骨。莫順人情。把自家平昔所疑處。貼在額頭上。常時一似欠了人萬百貫錢。被人追索。無物可償。生怕被人恥辱。無急得急。無忙得忙。無大得大底。一件事方有趣向分。若道。我世間文字至於九經十七史諸子百家。古今興亡治亂。無有不知。無有不會。只有禪一般。我也要知。我也要會。自無辨邪正底眼
【現代漢語翻譯】 現代漢語譯本 作這樣的見解。妙喜（Miaoxi，人名）不得已對他說：『你未曾得到空性，害怕什麼呢？就像船未翻，就先要跳入水中一樣。』見他不領會，不惜口業，又為他打葛藤（Ge Teng，比喻糾纏不清的爭論）一番說：『就這害怕落空的，還空得了么？你的眼若不空，用什麼觀看色相？耳若不空，用什麼聽聲音？鼻若不空，用什麼辨別香臭？舌若不空，用什麼品嚐味道？身若不空，用什麼感覺觸覺？意若不空，用什麼分別萬法？』佛不是說過嗎？『無眼耳鼻舌身意，無色聲香味觸法，乃至十二處、十八界、二十五有，乃至聲聞、緣覺、菩薩、佛，以及佛所說的法，菩提、涅槃、真如、佛性，以及說此法者、聽此法者、作如是說者、受如是說者，都完全沒有。』得到這樣的理解，是叫做空呢？叫做不空呢？叫做佛呢？叫做菩薩呢？叫做聲聞呢？叫做緣覺呢？叫做菩提涅槃呢？叫做真如佛性呢？ 說我聰明靈敏，不會被人欺騙，試著在這裡確定看看。如果能確定得出，住在草菴也只能在門外。如果確定不出，切忌張大嘴巴說過頭話。大丈夫漢，決心要徹底明白這一段大事因緣，一併打破面皮，性情急躁，堅強地挺起脊樑骨，不要順應人情，把自家平時所懷疑的地方，貼在額頭上。常常好像欠了別人萬百貫錢，被人追討，沒有東西可以償還，生怕被人恥辱，沒有急事也要急，沒有忙事也要忙，沒有大事也要當成大事，這樣才有趣味。如果說：『我世間的文字，至於九經十七史、諸子百家，古今興亡治亂，沒有不知道的，沒有不會的，只有禪一般，我也要知道，我也要會。』自己沒有辨別邪正的眼力。
【English Translation】 English version Holding such a view. Miaoxi (name of a person) had no choice but to say to him: 'You have not yet attained emptiness, what is there to fear? It's like jumping into the water before the boat capsizes.' Seeing that he didn't understand, he didn't hesitate to commit verbal karma, and further entangled him in a Ge Teng (metaphor for an entangled argument), saying: 'This very fear of falling into emptiness, can it be emptied? If your eyes are not empty, what will you use to perceive form? If your ears are not empty, what will you use to hear sound? If your nose is not empty, what will you use to discern fragrance and stench? If your tongue is not empty, what will you use to taste flavors? If your body is not empty, what will you use to feel touch? If your mind is not empty, what will you use to differentiate the myriad dharmas?' Did the Buddha not say: 'No eye, ear, nose, tongue, body, mind; no form, sound, smell, taste, touch, dharma; even to the twelve entrances, the eighteen realms, the twenty-five existences; even to Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), Bodhisattvas, Buddhas; and the Dharma spoken by the Buddha, Bodhi (enlightenment), Nirvana (liberation), Suchness (true nature), Buddha-nature; and those who speak this Dharma, those who listen to this Dharma, those who speak thus, those who receive such teachings, all are completely non-existent.' Having attained such understanding, is it called emptiness? Is it called non-emptiness? Is it called Buddha? Is it called Bodhisattva? Is it called Sravaka? Is it called Pratyekabuddha? Is it called Bodhi Nirvana? Is it called Suchness Buddha-nature?' Saying I am clever and quick-witted, not to be deceived by others, try to ascertain it here. If you can ascertain it, staying in a thatched hut is only allowed outside the door. If you cannot ascertain it, be careful not to open your mouth too wide and say excessive words. A great man, determined to thoroughly understand this great matter of cause and condition, break through the skin of the face, be quick-tempered, strengthen the spine, do not conform to people's feelings, and stick the places you usually doubt on your forehead. Always be like owing someone ten thousand strings of cash, being chased for repayment, having nothing to repay, fearing being humiliated, being anxious when there is no urgency, being busy when there is no business, treating small matters as big matters, only then is there an interesting direction. If you say: 'My worldly knowledge, as for the Nine Classics, Seventeen Histories, the various schools of thought, the rise and fall of dynasties, governance and chaos, there is nothing I do not know, nothing I cannot do, only Chan (Zen) is something I also want to know, I also want to understand.' If you do not have the eye to distinguish between right and wrong.
。驀地撞著一枚。杜撰禪和。被他狐媚。如三家村裡傳口令口耳傳授。謂之過頭禪。亦謂之口鼓子禪。把他古人糟粕。遞相印證。一句來一句去。末後我多得一句時。便喚作贏得禪了也。殊不肯退步。以生死事在念。不肯自疑。愛疑他人。才聞有個士大夫要理會這事。先起無限疑了也。謂渠要做美官。又有聲色之好。如何辦得這般事。似這般底。比比皆是。無一人真實把做一件未了底事。晝三夜三孜孜矻矻。茶里飯里喜時怒時。凈處穢處。妻兒聚頭處。與賓客相酬酢處。辦公家職事處。了私門婚嫁處。都是第一等做工夫提撕舉覺底時節。昔李文和都尉。在富貴叢中。參得禪大徹大悟。楊文公參得禪時。身居翰苑。張無盡參得禪時。作江西轉運使。只這三大老。便是個不壞世間相。而談實相底樣子也。又何曾須要去妻孥休官罷職咬菜根。苦形劣志避喧求靜。然後入枯禪鬼窟里作妄想方得悟道來。不見龐居士有言。但自無心於萬物。何妨萬物常圍繞。鐵牛不怕師子吼。恰似木人見花鳥。木人本禮自無情。花鳥逢人亦不驚。心境如如只這是。何慮菩提道不成。在世俗塵勞中。能不忘生死事。雖未即打破漆桶。然亦種得般若種智之深。異世出頭來。亦省心力。亦不至流落惡趣中。大勝耽染塵勞不求脫離。謂此事不可容易。且作
【現代漢語翻譯】 現代漢語譯本：突然撞到一枚（指公案）。杜撰禪和（指不通禪理的和尚），被他迷惑。就像三家村裡傳口令一樣口耳相傳，稱之為『過頭禪』，也叫『口鼓子禪』。把古人的糟粕，互相印證。一句來一句去，最後我多說一句時，便叫做『贏得禪』了。卻不肯退一步，把生死大事放在心上，不肯自我懷疑，卻喜歡懷疑他人。才聽說有個士大夫要理會這件事，先就生出無限的懷疑，說他要做高官，又有聲色之好，怎麼能辦成這樣的事？像這樣的情況，比比皆是。沒有一個人真正把它當作一件未了的事情，日夜不停地努力，在喝茶吃飯時，高興生氣時，乾淨的地方，污穢的地方，妻兒團聚的地方，與賓客應酬的地方，辦公處理公務的地方，辦理私事婚嫁的地方，都是第一等做功夫，提醒覺悟的時候。從前李文和都尉，在富貴之中，參禪大徹大悟。楊文公參禪時，身居翰林院。張無盡參禪時，擔任江西轉運使。僅僅這三位大老，就是不壞世間相，而談論實相的樣子。又何曾需要去休妻辭官，吃粗糧，苦行，降低志向，避開喧囂尋求清靜，然後進入枯禪的鬼窟里作妄想才能悟道呢？不見龐居士說過：『但自無心於萬物，何妨萬物常圍繞。鐵牛不怕師子吼，恰似木人見花鳥。木人本禮自無情，花鳥逢人亦不驚。心境如如只這是，何慮菩提道不成。』在世俗塵勞中，能不忘記生死大事，即使沒有立刻打破漆桶（指開悟），然而也種下了般若種智的深厚根基，來世出頭，也能省心省力，也不會墮落到惡趣中。大大勝過沉迷於塵勞而不求脫離，說這件事不可輕易，且作罷。
【English Translation】 English version: Suddenly bumping into a koan. Fabricating 'Chan monks' (referring to monks who don't understand Chan principles), being deluded by them. Just like passing on passwords in a small village, transmitting orally, it's called 'over-the-top Chan', also called 'mouth-drum Chan'. Taking the dregs of the ancients, confirming each other. One sentence comes, another goes, and when I say one more sentence at the end, it's called 'winning Chan'. But they are unwilling to take a step back, keeping the matter of life and death in mind, unwilling to doubt themselves, but liking to doubt others. As soon as they hear that a scholar-official wants to understand this matter, they immediately generate endless doubts, saying that he wants to become a high official and also has a fondness for sensual pleasures, how can he accomplish such a thing? Situations like this are everywhere. No one truly treats it as an unfinished matter, working diligently day and night, while drinking tea and eating, when happy and angry, in clean places, in dirty places, where wife and children gather, where entertaining guests, where handling official duties, where dealing with private matters of marriage, all are the best times to work hard, to remind and awaken. Formerly, Li Wenhe, the military commander, attained great enlightenment in the midst of wealth and honor. When Yang Wengong practiced Chan, he resided in the Hanlin Academy. When Zhang Wujin practiced Chan, he served as the Transport Commissioner of Jiangxi. These three elders alone are the indestructible worldly appearances, and the appearance of discussing true reality. Why would it be necessary to divorce one's wife, resign from office, eat coarse food, practice asceticism, lower one's aspirations, avoid noise and seek tranquility, and then enter the ghost cave of dry Chan to engage in delusions in order to attain enlightenment? Don't you see what Layman Pang said: 'Just be without mind towards all things, what harm is there in all things constantly surrounding you? An iron ox is not afraid of a lion's roar, just like a wooden man seeing flowers and birds. The wooden man is inherently polite and without emotion, and the flowers and birds are not surprised when they meet people. The mind and environment are thus, just this, why worry that the Bodhi path will not be accomplished?' In worldly dust and toil, being able to not forget the matter of life and death, even if one has not immediately broken the lacquer bucket (referring to enlightenment), one has still planted deep roots of prajna wisdom, and when one emerges in the next life, one can save effort and will not fall into evil realms. This is far better than indulging in worldly dust and not seeking liberation, saying that this matter cannot be easily done, and giving up.
歸向信敬處。似此見解者。不可勝數。士大夫學道。與我出家兒大不同。出家兒父母不供甘旨六親固以棄離。一瓶一缽日用應緣處。無許多障道底冤家。一心一意體究此事而已。士大夫開眼閤眼處。無非障道底冤魂。若是個有智慧者。只就里許做工夫。凈名所謂。塵勞之儔為如來種。怕人壞世間相而求實相。又說個喻云。譬如高原陸地不生蓮華。卑濕淤泥乃生此華。若就里許。如楊文公李文和張無盡三大老。打得透其力。勝我出家兒二十倍。何以故。我出家兒在外打入。士大夫在內打出。在外打入者其力弱。在內打出者其力強。強者謂所乖處重。而轉處有力。弱者謂所乖處輕。而轉處少力。雖力有強弱。而所乖則一也。方外道友徐敦濟。乃妙喜三十年前夷門道舊。才一邂逅。便以此道相期。與令弟敦立時時來圓悟先師處。激揚個事。決欲臘月三十日四大分散時。要得這一著子有下落。非如他人要資談柄。紹興初予住徑山。因持缽吳門。再得一見。又二十年覆在鄂渚相遇。因以此軸求指示。信意一揮寫至此。不知前面所說何事。面一軸已終。千說萬說。直說曲說。只是為徐敦濟生死疑根未拔。只教就未拔處。看個話頭。僧問趙州。狗子還有佛性也無。州云無。行住坐臥但時時提掇。驀然噴地一發。方知父母所生鼻孔只在
【現代漢語翻譯】 現代漢語譯本 歸向信敬之處，像這樣見解的人，數不勝數。士大夫學道，和我們出家人大不相同。出家人父母不能供養美味，六親本來就已棄離，一瓶一缽，日常應付因緣之處，沒有許多障礙修道的冤家，一心一意體悟這件事罷了。士大夫睜眼閉眼之處，無非是障礙修道的冤魂。如果是有智慧的人，就在這裡面下功夫。《維摩詰經》所說的，『塵勞之輩是如來的種子』。是害怕人們破壞世間假象而追求真實之相。又說了一個比喻，說：『譬如高原陸地不生長蓮花，只有卑濕的淤泥才能生長這種花。』如果能在這裡面下功夫，像楊文公、李文和、張無盡這三位大老，如果能打得透徹，他們的力量勝過我們出家人二十倍。為什麼呢？我們出家人是從外面打入，士大夫是從裡面打出。從外面打入的人力量弱，從裡面打出的人力量強。強是因為所違背的地方重，而轉變的力量大；弱是因為所違背的地方輕，而轉變的力量小。雖然力量有強弱，但所違背的道理是一樣的。方外道友徐敦濟，是妙喜禪師三十年前在夷門的道友，才一見面，就用這個道理互相期許。和你的弟弟敦立時常來圓悟禪師處，激揚這件事，決心要在臘月三十日四大分散時，要讓這一著有下落，不像其他人要憑藉談話的把柄。紹興初年我住在徑山，因為拿著缽到吳門，再次得見。又過了二十年，在鄂渚相遇，因此拿著這幅字軸請求指示，隨意一揮寫到這裡，不知道前面所說的是什麼事。一幅字軸已經寫完，千說萬說，直說曲說，只是因為徐敦濟生死疑根沒有拔除，只教他在沒有拔除的地方，看個話頭。僧人問趙州：『狗子還有佛性嗎？』趙州說：『沒有。』行住坐臥但時時提起，忽然噴地一下，才知道父母所生的鼻孔就在這裡。
【English Translation】 English version Places where faith and reverence are directed, those with such understanding are countless. Scholar-officials studying the Dao are very different from us monks. Monks cannot provide delicious food for their parents, and have already abandoned their six relatives. With only a bowl and a robe, dealing with daily conditions, there are not many karmic creditors hindering the path. They single-mindedly contemplate this matter. Scholar-officials, whether their eyes are open or closed, are surrounded by karmic ghosts hindering the path. If one is wise, they will work hard within this situation. As Vimalakirti said, 'The multitude of defilements are the seeds of the Tathagata.' They fear people destroying the worldly appearance while seeking the true appearance. He also gave an analogy, saying, 'For example, lotuses do not grow on high plains, but only in the low, wet mud.' If one can work hard within this situation, like the three great elders Yang Wengong, Li Wenhe, and Zhang Wujin, if they can penetrate it thoroughly, their strength surpasses us monks twenty times. Why? We monks strike inward from the outside, while scholar-officials strike outward from the inside. Those who strike inward from the outside are weak, while those who strike outward from the inside are strong. The strong are strong because the place of contradiction is heavy, and the power of transformation is great; the weak are weak because the place of contradiction is light, and the power of transformation is small. Although the strength is different, the principle of contradiction is the same. My friend Xu Dunji, a Daoist outside the square, was a Dao companion of Miaoxi thirty years ago in Yimen. As soon as we met, we encouraged each other with this Dao. He and your younger brother Dunli often came to Zen Master Yuanwu's place, stirring up this matter, determined to have a resolution for this matter when the four elements disperse on the thirtieth day of the twelfth month, not like others who want to rely on conversational handles. In the early years of Shaoxing, I lived in Jingshan, and because I took my bowl to Wumen, I saw him again. Twenty years later, we met again in Ezhu, so I asked for instructions with this scroll, and I casually wrote to this point, not knowing what I said before. One scroll is finished, saying thousands of times, saying directly and indirectly, just because Xu Dunji's root of doubt about life and death has not been eradicated, only teaching him to look at a topic in the place where it has not been eradicated. A monk asked Zhaozhou, 'Does a dog have Buddha-nature?' Zhaozhou said, 'No.' Whether walking, standing, sitting, or lying down, just bring it up from time to time, and suddenly burst out, then you will know that the nostrils born of your parents are right here.
面上。勉之勉之。
示鮑教授(夢符)
諸佛出世。祖師西來。隨眾生根器所宜。應個時節而已。據實而論。無說無示無聞無得。故巖頭有言。若以實法系綴人。莫道受他信施。只土亦銷不得。以是觀之。諸佛諸祖亦只作得個證明底主人耳。不見舍利弗問文殊師利曰。諸佛如來不覺法界耶。文殊答曰。諸佛尚不可得。云何有佛而覺法界。法界尚不可得。云何法界為諸佛所覺。如是則亦不見有師。亦不見有弟子。亦不見有說法者。亦不見有聽法者。亦不見有說如是義者。亦不見有受如是義者。亦無文殊。亦無舍利弗。亦無諸佛。亦無祖師。亦無法界為諸佛所覺。亦無諸佛而覺法界。亦不曾有鮑居士。此軸子亦無來處。妙喜亦不曾引筆行墨。既是一切皆不曾有。即今忉忉怛怛。一絡索惡口。卻安頓在甚麼處。咄若有安頓處則有也。鮑居士但恁么觀。作是觀者名為正觀。作他觀者名為邪觀。如或尚作邪正見。也怪妙喜不得。
示妙凈居士(趙觀使師重)
既已知有此段大事因緣。決定不從人得。則便好頓舍外塵。時時向自己腳跟下推窮。推來推去。內不見有能推之心。外不見有所推之境。凈裸裸赤灑灑沒可把。如水上放葫蘆。無人動著。常蕩蕩地拘牽他不得。惹絆他不得。撥著便動觸著便轉。如是
【現代漢語翻譯】 現代漢語譯本：努力啊，努力啊。
開示鮑教授（夢符）：
諸佛出世，祖師西來，都是隨著眾生根器的不同，應合當時的機緣罷了。但如果從實相上來說，是沒有說，沒有示，沒有聽聞，沒有證得的。所以巖頭禪師說：『如果用實在的法去束縛人，不要說接受他的信施供養，就是土地也承受不起。』由此看來，諸佛諸祖也只是做個證明實相的主人罷了。沒見舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問文殊師利（Mañjuśrī，象徵智慧的菩薩）說：『諸佛如來不覺悟法界嗎？』文殊回答說：『諸佛尚且不可得，怎麼會有佛去覺悟法界？法界尚且不可得，怎麼會有法界被諸佛所覺悟？』這樣說來，也就沒有老師，也沒有弟子，也沒有說法的人，也沒有聽法的人，也沒有說這種道理的人，也沒有接受這種道理的人。沒有文殊，也沒有舍利弗，沒有諸佛，也沒有祖師，沒有法界被諸佛所覺悟，也沒有諸佛去覺悟法界，也不曾有鮑居士。這幅字畫也沒有來處，妙喜（作者自稱）也不曾提筆寫字。既然一切都不曾有，那麼現在這忉忉怛怛（形容說話的聲音），一連串的惡口，又安放在什麼地方呢？咄！如果有個安放的地方，那就是有了。鮑居士只要這樣觀照。這樣觀照就叫做正觀，作其他的觀照就叫做邪觀。如果還執著于邪正之見，也就怪不得妙喜了。
開示妙凈居士（趙觀使師重）：
既然已經知道有這段大事因緣，並且確定不是從別人那裡得來的，那麼就最好立刻放下外在的塵勞，時時向自己的腳跟下推究窮盡。推來推去，內不見有能推的心，外不見有所推的境界。乾乾淨淨，赤裸裸地沒有什麼可以把握。就像水上放葫蘆一樣，沒有人去碰它，常常蕩蕩地，拘束不了它，牽絆不了它，撥動它就動，觸碰它就轉。像這樣。
【English Translation】 English version: Strive on! Strive on!
Instruction to Professor Bao (Mengfu):
The Buddhas appear in the world, and the Patriarchs come from the West, all according to the different capacities of sentient beings, responding to the opportune moment. But speaking from the perspective of reality, there is no speaking, no showing, no hearing, and no attaining. Therefore, Zen Master Yantou said: 'If you use real Dharma to bind people, don't even mention accepting their offerings of faith; even the land cannot bear it.' From this perspective, the Buddhas and Patriarchs are merely masters who certify reality. Haven't you seen Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) ask Mañjuśrī (the Bodhisattva symbolizing wisdom): 'Do the Tathāgatas (Buddhas) not awaken to the Dharmadhātu (realm of Dharma)?' Mañjuśrī replied: 'Even the Buddhas are unattainable, how can there be Buddhas awakening to the Dharmadhātu? The Dharmadhātu is also unattainable, how can the Dharmadhātu be awakened by the Buddhas?' In this way, there is no teacher, no disciple, no speaker of Dharma, no listener of Dharma, no one who speaks of such meaning, and no one who receives such meaning. There is no Mañjuśrī, no Śāriputra, no Buddhas, no Patriarchs, no Dharmadhātu awakened by the Buddhas, and no Buddhas awakening to the Dharmadhātu. There has never been Layman Bao. This scroll has no origin, and Miaoxi (the author's self-reference) has never held a brush to write. Since everything has never existed, where are these incessant sounds and harsh words now placed? Ha! If there is a place to put them, then there is something. Layman Bao, just contemplate in this way. This contemplation is called right contemplation; other contemplations are called wrong contemplation. If you still cling to views of right and wrong, then you cannot blame Miaoxi.
Instruction to Layman Miaojing (Zhao Guanshi Shizhong):
Since you already know that this great matter of cause and condition is not obtained from others, then it is best to immediately abandon external defilements and constantly investigate and exhaust the matter at your own feet. Pushing and pushing, you see no mind that can push within, and you see no object that can be pushed without. Clean and bare, utterly naked, there is nothing to grasp. Like a gourd floating on water, untouched by anyone, it floats freely, unconstrained and unbound. Touch it and it moves; contact it and it turns. Like this.
自在如是瞥脫如是靈聖。不與千聖同途。不與衲僧藉藉。直能號令佛祖。佛祖號令他不得。當人知是般事。便好猛著精彩。向百尺竿頭快進一步。如進得這一步。則不異善財童子。于普賢毛孔剎中。行一步過不可說不可說佛剎微塵數世界。如是而行。盡未來劫猶不能知一毛孔中剎海次第剎海藏剎海差別剎海普入剎海成剎海壞剎海莊嚴所有邊際。似這般境界。亦不是外邊起心用意。修證得來。只是當人腳跟下本來具足底道理耳。不見德山和尚有言。汝但無事於心。無心於事則虛而靈空而妙。若毛端許言之本末者。皆為自欺。何故。毫釐繫念三塗業因。瞥爾情生萬劫羈鎖。聖名凡號儘是虛聲。殊相劣形皆為幻色。汝欲求之得無累乎。及其厭之又成大患。恁么說話棒打石人頭。嚗嚗論實事。前所云內不見有能推之心。外不見有所推之境。便是這個道理也。這個道理向事上覷則疾。若向意根下思量卜度。則轉疏轉遠矣。所以釋迦老子在法華會上。只度得個八歲底女人。華嚴會上只度得個童子。涅槃會上只度得個屠兒。看他這三個成佛底樣子。又何曾向外取證。辛勤修學來。佛亦只言。我今為汝保任此事終不虛也。只說為他保任而已。且不說有法可傳令汝向外馳求然後成佛。幸有如此體格。何故不信。茍能直下信得及。不向外馳
【現代漢語翻譯】 現代漢語譯本 自在如是，瞥脫如是，靈聖。不與千聖同途，不與衲僧藉藉，直能號令佛祖，佛祖號令他不得。當人知是般事，便好猛著精彩，向百尺竿頭快進一步。如進得這一步，則不異善財童子（Sudhana-śreṣṭhi-dāraka，佛教故事中的求道者）。于普賢（Samantabhadra，象徵菩薩的行愿）毛孔剎中，行一步過不可說不可說佛剎微塵數世界。如是而行，盡未來劫猶不能知一毛孔中剎海次第、剎海藏、剎海差別、剎海普入、剎海成、剎海壞、剎海莊嚴所有邊際。似這般境界，亦不是外邊起心用意，修證得來，只是當人腳跟下本來具足底道理耳。 不見德山（Deshan Xuanjian，唐代禪師）和尚有言：『汝但無事於心，無心於事則虛而靈，空而妙。若毛端許言之本末者，皆為自欺。』何故？毫釐繫念，三塗（Three Lower Realms，地獄、餓鬼、畜生）業因；瞥爾情生，萬劫羈鎖。聖名凡號，儘是虛聲；殊相劣形，皆為幻色。汝欲求之，得無累乎？及其厭之，又成大患。恁么說話，棒打石人頭。嚗嚗論實事，前所云內不見有能推之心，外不見有所推之境，便是這個道理也。這個道理向事上覷則疾，若向意根下思量卜度，則轉疏轉遠矣。 所以釋迦老子（Śākyamuni，佛教創始人）在法華會（Lotus Sutra Assembly）上，只度得個八歲底女人，華嚴會（Avataṃsaka Assembly）上只度得個童子，涅槃會（Nirvana Assembly）上只度得個屠兒。看他這三個成佛底樣子，又何曾向外取證，辛勤修學來。佛亦只言：『我今為汝保任此事終不虛也。』只說為他保任而已，且不說有法可傳令汝向外馳求然後成佛。幸有如此體格，何故不信？茍能直下信得及，不向外馳
【English Translation】 English version Being at ease is like this, detachment is like this, spiritual sage is like this. Not sharing the same path with a thousand sages, not borrowing from mendicant monks, directly able to command Buddhas and Patriarchs, yet Buddhas and Patriarchs cannot command him. When a person knows this kind of thing, then it is good to put forth great effort and take a quick step forward from the hundred-foot pole. If you can take this step, then you are no different from Sudhana-śreṣṭhi-dāraka (Sudhana, a seeker of truth in Buddhist stories). Within the pores of Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva), taking one step surpasses unspeakable, unspeakable Buddha-lands numerous as dust motes. Proceeding in this way, even after countless future eons, one still cannot know the sequence of the sea of lands within a single pore, the store of the sea of lands, the differences of the sea of lands, the universal entry of the sea of lands, the formation of the sea of lands, the destruction of the sea of lands, the adornment of the sea of lands, and all their boundaries. Such a state is not something that can be attained through external effort and cultivation; it is simply the principle that is originally complete under one's own feet. Venerable Deshan (Deshan Xuanjian, a Chan master of the Tang Dynasty) said: 'You only need to have nothing on your mind, and when your mind is not occupied with things, then it is empty and spiritual, empty and wonderful. If you speak of the beginning and end of even a hair's breadth, you are deceiving yourself.' Why? A thought of attachment, even as small as a hair, is the cause of karma for the Three Lower Realms (Three Lower Realms, hell, hungry ghosts, animals); a fleeting emotion gives rise to imprisonment for countless eons. Holy names and mundane titles are all empty sounds; distinct appearances and inferior forms are all illusory colors. If you seek them, will you not be burdened? And if you厭之them, it will become a great affliction. Speaking like this is like hitting a stone man's head with a stick. Speaking frankly about real matters, what was said earlier about not seeing a mind within that can push, and not seeing an external realm that can be pushed, is precisely this principle. This principle is quickly seen when looking at things, but if you try to think and speculate about it at the root of intention, then it becomes increasingly distant. Therefore, Śākyamuni (Śākyamuni, the founder of Buddhism) only liberated an eight-year-old girl at the Lotus Sutra Assembly (Lotus Sutra Assembly), only liberated a boy at the Avataṃsaka Assembly (Avataṃsaka Assembly), and only liberated a butcher at the Nirvana Assembly (Nirvana Assembly). Looking at the way these three attained Buddhahood, they never sought proof externally, nor did they diligently study and cultivate. The Buddha only said: 'I now guarantee this matter for you, and it will never be false.' He only said that he guaranteed it for them, and did not say that there was a Dharma to transmit to you so that you could strive externally and then attain Buddhahood. Fortunately, there is such a constitution, why not believe it? If you can directly believe it, without striving externally
求。亦不於心內取證。則二六時中隨處解脫。何以故。既不向外馳求。則內心寂靜。既不於心內取證。則外境幽閑。故祖師云。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。當知內心外境。只是一事。切忌作兩般看。記得溈山問仰山。妙凈明心。子作么生會。仰山云。山河大地日月星辰。溈山云。汝只得其事。仰山云。和尚適來問甚麼。溈山云。妙凈明心。仰山云。喚作事得么。溈山云。如是如是。觀使師重。身生富貴之家。不為富貴囚執。而夙植德本。自然知有此段不可思議事。可以于生死岸頭為舟為航為憑為仗。故時時退步。肯向腳跟下推究。乃為立道號曰妙凈居士。師重勉之。行住坐臥造次顛沛。不可忘了妙凈明心之義。妄念起時不必用力排遣。只舉僧問趙州。狗子還有佛性也無。州云無。舉來舉去。和這舉話底亦不見有。只這知不見有底亦不見有。然後此語亦無所受。驀地于無所受處。不覺失聲大笑。一巡時便是歸家穩坐處也。多言多語。返相鈍置。且截斷葛藤。
示呂機宜(舜元)
是人知得世間有為虛妄不實底道理。及至對境遇緣。驀地撞在面前。不隨他去。則被伊穿卻鼻孔定也。蓋無始時來。熟處太熟。生處太生。雖暫識得破。終是道力不能勝他業力。
【現代漢語翻譯】 現代漢語譯本：
不向心外尋求，也不在內心求證，那麼時時刻刻都能隨處解脫。為什麼呢？既然不向外追逐，內心自然寂靜；既然不在內心求證，外在環境自然清幽閒適。所以祖師說：『境遇和緣分沒有好壞之分，好壞的分別都由心而生。』如果心不強加分別，虛妄的情感從哪裡產生呢？虛妄的情感不產生，真心自然普遍知曉一切。應當明白，內心和外境，只是一件事，千萬不要當作兩件事來看。記住溈山問仰山：『妙凈明心（清凈微妙的覺明之心），你如何理解？』仰山說：『山河大地、日月星辰。』溈山說：『你只理解了事相。』仰山問：『和尚剛才問什麼？』溈山說：『妙凈明心。』仰山說：『可以稱作事相嗎？』溈山說：『是這樣，是這樣。』觀使師（對妙凈居士的尊稱）重視，出生在富貴之家，卻不被富貴所束縛，而且宿世積累了深厚的德行，自然知道有這段不可思議的道理。可以在生死苦海的岸邊作為舟船、航標、依靠和憑藉。所以時時退一步，肯在腳跟下深入探究，於是為他取道號叫做妙凈居士。我（師重）勉勵你，行住坐臥，即使在匆忙顛沛的時候，也不可忘記妙凈明心的意義。妄念生起時不必用力排斥，只提起僧人問趙州：『狗子還有佛性嗎？』趙州回答：『沒有。』反覆提起，提起這句問話的人也不見了。就連這知道『不見有』的念頭也不見了。然後這句話也無所依附。突然在無所依附之處，不由自主地失聲大笑。這樣一來，便是回到家，安穩坐下的地方了。說得越多，反而越遲鈍。還是截斷這些糾纏不清的葛藤吧。
開示呂機宜（舜元）：
這個人知道世間一切有為法都是虛妄不實的道理。等到面對境界，遇到因緣，突然撞到眼前，如果不隨它而去，就會被它穿透鼻孔。因為從無始以來，熟悉的地方太熟悉，陌生的地方太陌生。即使暫時認識到這一點，終究是道力勝不過業力。
【English Translation】 English version:
Do not seek outside the mind, nor seek proof within the mind, then you will be liberated at all times and in all places. Why? Since you do not chase after external things, your inner mind will naturally be tranquil. Since you do not seek proof within the mind, the external environment will naturally be serene and peaceful. Therefore, the Patriarch said: 'Circumstances and conditions have neither good nor bad; good and bad arise from the mind.' If the mind does not impose distinctions, from where do deluded emotions arise? If deluded emotions do not arise, the true mind will naturally know everything universally. You should understand that the inner mind and the external environment are just one thing; do not regard them as two separate things. Remember that Weishan asked Yangshan: 'Myojōmyōshin (the wondrously pure and bright mind), how do you understand it?' Yangshan said: 'Mountains, rivers, the great earth, the sun, moon, and stars.' Weishan said: 'You have only grasped the phenomena.' Yangshan asked: 'What did the Abbot ask just now?' Weishan said: 'Myojōmyōshin.' Yangshan asked: 'Can it be called a phenomenon?' Weishan said: 'So it is, so it is.' I (Shichō, addressing Myōjō Koji) value that you were born into a wealthy family but are not imprisoned by wealth, and that you have accumulated deep merit from past lives, so you naturally know this inconceivable truth. You can be a boat, a navigation mark, a reliance, and a support on the shore of the sea of birth and death. Therefore, always take a step back and be willing to investigate deeply under your feet. Thus, I gave you the Dharma name Myōjō Koji (Layman of Wondrously Pure and Bright Mind). I (Shichō) encourage you, whether walking, standing, sitting, or lying down, even in haste and confusion, do not forget the meaning of Myōjōmyōshin. When deluded thoughts arise, do not forcefully reject them. Just bring up the monk's question to Jōshū: 'Does a dog have Buddha-nature?' Jōshū replied: 'No.' Bring it up again and again, and even the one who brings up the question will disappear. Even the thought that knows 'there is no' will disappear. Then this statement will have nothing to rely on. Suddenly, in the place of no reliance, you will burst out laughing uncontrollably. At that moment, you will have returned home and be sitting securely. The more you say, the more dull you become. Just cut off these entangling vines.
Instruction to Lay Official Ryō Ki (Shun'gen):
This person knows the principle that all conditioned dharmas in the world are illusory and unreal. When facing a situation and encountering conditions, if it suddenly crashes in front of you, if you do not follow it, then your nostrils will surely be pierced. Because from beginningless time, the familiar is too familiar, and the unfamiliar is too unfamiliar. Even if you temporarily recognize this, ultimately the power of the Way cannot overcome the power of karma.
且那個是業力熟處是。那個是道力生處是。然道力業力本無定度。但看日用現行處。只有一個昧與不昧耳。昧卻道力。則被業力勝卻。業力勝則觸途成滯。觸途成滯則處處染著。處處染著則以苦為樂。故釋迦老子謂滿慈子曰。汝以色空相傾相奪于如來藏。而如來藏隨為色空周遍法界。是故於中風動空澄日明云暗。眾生迷悶背覺合塵。故發塵勞有世間相。這個是昧道力。而被業力勝者。釋迦老子又曰。我以妙明不滅不生合如來藏。而如來藏唯妙覺明圓照法界。是故於中一為無量無量為一。小中現大大中現小。不動道場遍十方界。身含十方無盡虛空。於一毛端現寶王剎。坐微塵里轉大法輪。這個是現行處。不昧道力而勝業力者。然兩處皆歸虛妄。若舍業力而執著道力。則我說是人不會諸佛方便隨宜說法。何以故。不見釋迦老子曰。若取法相。即著我人眾生壽者。若取非法相。即著我人眾生壽者。是故不應取法。不應取非法。前所云道力業力本無定度是也。若是有智慧丈夫兒。借道力為器仗。攘除業力。業力既除道亦虛妄。所以道。但以假名字。引導于眾生。未識得破時。千難萬難。識得破後有甚難易。龐居士曰。凡夫智量狹。妄說有難易。離相如虛空。盡契諸佛智。戒相亦如空。迷人自作持。病根不肯拔。只是弄花枝。要
【現代漢語翻譯】 現代漢語譯本： 什麼是業力成熟的地方？什麼是道力產生的地方？然而，道力和業力本來沒有固定的尺度，只看日常應用顯現的地方，只有一個迷惑與不迷惑罷了。迷惑了道力，就被業力戰勝。業力戰勝，就處處受阻礙。處處受阻礙，就處處產生染著。處處產生染著，就以苦為樂。所以釋迦牟尼佛對滿慈子（Purna Maitrayani-putra，佛陀的弟子）說：『你用色空之相對如來藏（Tathagatagarbha，如來藏是佛教哲學中的一個概念，指的是一切眾生皆具的佛性）進行傾奪，而如來藏則隨之成為色空，周遍法界（Dharmadhatu，宇宙萬有存在的空間）。』因此，在其中風動、空澄、日明、云暗，眾生迷惑昏暗，背離覺悟，與塵世相合，所以產生塵勞，有世間之相。這就是迷惑道力，而被業力戰勝的情況。釋迦牟尼佛又說：『我用妙明不滅不生的本性合於如來藏，而如來藏唯有妙覺光明，圓滿照耀法界。』因此，在其中一即是無量，無量即是一。小中顯現大，大中顯現小。不動的道場遍佈十方世界，身包含十方無盡虛空，在一毛端顯現寶王剎（寶王剎，指莊嚴的佛國），坐在微塵里轉大法輪。這就是在日常應用中，不迷惑道力而戰勝業力的情況。然而，這兩處都歸於虛妄。如果捨棄業力而執著道力，那麼我說這個人不會諸佛方便隨宜說法。為什麼呢？不見釋迦牟尼佛說：『如果執著於法相，就著相於我、人、眾生、壽者。如果執著于非法相，就著相於我、人、眾生、壽者。』所以不應該執著於法，不應該執著于非法。前面所說的道力業力本來沒有固定尺度就是這個意思。如果是有智慧的男子漢，借道力為武器，排除業力。業力既然排除，道力也成為虛妄。所以說，只是用假名字，引導眾生。未認識透徹時，千難萬難。認識透徹后，有什麼難易？龐居士（Layman Pang，唐朝著名佛教居士）說：『凡夫的智慧狹隘，妄說有難易。離相如同虛空，完全契合諸佛的智慧。戒相也如同虛空，迷惑的人自己執著。病根不肯拔除，只是擺弄花枝。』想要……
【English Translation】 English version: What is the place where karmic force ripens? What is the place where the power of the Tao arises? However, the power of the Tao and karmic force have no fixed measure. Just look at where they manifest in daily application. There is only delusion and non-delusion. If one is deluded about the power of the Tao, then one is overcome by karmic force. If karmic force prevails, then one encounters obstacles everywhere. If one encounters obstacles everywhere, then one becomes attached to everything. If one becomes attached to everything, then one takes suffering as joy. Therefore, Shakyamuni Buddha said to Purna Maitrayani-putra (one of Buddha's disciples): 'You use the relative aspects of form and emptiness to contend with the Tathagatagarbha (the 'Buddha-nature' or 'Buddha-womb' inherent in all beings), and the Tathagatagarbha then becomes form and emptiness, pervading the entire Dharmadhatu (the realm of all phenomena).' Therefore, within it, there is wind moving, emptiness clearing, the sun shining, and clouds darkening. Sentient beings are confused and obscured, turning away from enlightenment and uniting with the dust of the world, thus generating defilements and worldly appearances. This is the situation of being deluded about the power of the Tao and being overcome by karmic force. Shakyamuni Buddha also said: 'I unite with the Tathagatagarbha with my wondrously bright, non-perishing, and non-arising nature, and the Tathagatagarbha is only wondrously enlightened and brightly illuminates the entire Dharmadhatu.' Therefore, within it, one is immeasurable, and immeasurable is one. The small manifests within the large, and the large manifests within the small. The immovable Bodhimanda (place of enlightenment) pervades the ten directions, and the body contains the ten directions of endless empty space. A treasure-king land (a pure Buddha-land) manifests on the tip of a hair, and the great Dharma wheel is turned while sitting within a mote of dust. This is the situation of not being deluded about the power of the Tao and overcoming karmic force in daily application. However, both places return to illusion. If one abandons karmic force but clings to the power of the Tao, then I say that this person does not understand the expedient and appropriate teachings of all Buddhas. Why? Do you not see that Shakyamuni Buddha said: 'If one clings to the characteristics of Dharma, one is attached to self, person, sentient being, and life-span. If one clings to the characteristics of non-Dharma, one is attached to self, person, sentient being, and life-span.' Therefore, one should not cling to Dharma, and one should not cling to non-Dharma. The aforementioned statement that the power of the Tao and karmic force have no fixed measure is what this means. If one is a wise and courageous man, one borrows the power of the Tao as a weapon to eliminate karmic force. Once karmic force is eliminated, the Tao also becomes illusory. Therefore, it is said that it is only a provisional name used to guide sentient beings. Before one understands it thoroughly, it is extremely difficult. After one understands it thoroughly, what difficulty or ease is there? Layman Pang (a famous Buddhist layman of the Tang Dynasty) said: 'The wisdom of ordinary people is narrow, falsely speaking of difficulty and ease. Separating from characteristics is like empty space, completely in accord with the wisdom of all Buddhas. The characteristics of precepts are also like empty space; deluded people cling to them themselves. They are unwilling to pull out the root of the illness, but only play with the branches.' Want to...
識病根么不是別物。只是個執難執易妄生取捨者。這個病根拔不盡。生死海里浮沉。直是無出頭時。昔張拙秀才才被尊宿點著病源。便解道。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死是空花。要得直截不疑佛祖不疑死生。但常放教方寸虛豁豁地事來則隨時撥置。如水之定如鑒之明。好惡妍丑到來。逃一毫不得。信知無心自然境界不可思議。近世叢林有一種邪禪。執病為藥。自不曾有證悟處。而以悟為建立以悟為接引之詞。以悟為落第二頭。以悟為枝葉邊事。自己既不曾有證悟之處。亦不信他人有證悟者。一味以空寂頑然無知。喚作威音那畔空劫已前事。逐日噇卻兩頓飯事。事不理會。一向嘴盧都地打坐。謂之休去歇去。才涉語言便喚作落今時。亦謂之兒孫邊事。將這黑山下鬼窟里底為極則。亦謂之祖父從來不出門。以己之愚返愚他人。釋迦老子所謂。譬如有人自塞其耳。高聲大叫求人不聞。此輩名為可憐愍者。有一種士大夫。末上被這般雜毒入在心識中。縱遇真正善知識。與說本分話。返以為非。此輩正如世之所謂虎鬼者。不獨被伊害卻性命。又返為之用。殊不知覺。除非夙有願力。常以生不知來處死不知去處二事。貼在鼻孔尖上。茶里飯里靜處鬧處。唸唸孜孜常似欠卻人。萬百貫錢債無所從出
【現代漢語翻譯】 現代漢語譯本： 要知道病根不是別的東西，只是那些執著于難易，妄自產生取捨的人。這個病根如果拔不乾淨，就會在生死苦海中浮沉，永遠沒有出頭之日。過去張拙秀才被一位老和尚點明了病根，便開悟說道：『斷除煩惱反而增加病痛，趨向真如也是邪見。隨順世間因緣沒有掛礙，涅槃和生死都像是空花。』想要得到直截了當、毫不懷疑的境界，對佛祖不懷疑，對生死也不懷疑，只要常常保持內心虛空開闊，事情來了就隨時處理，像水一樣平靜，像鏡子一樣明亮。好壞美醜到來，一點也逃避不了。要相信無心的自然境界是不可思議的。 近代的叢林中有一種邪禪，把病態當作藥物。自己從來沒有證悟的體驗，卻把『悟』當作建立宗派、接引信徒的口頭禪，把『悟』當作落入第二義，當作枝末細節。自己既然沒有證悟的體驗，也不相信別人有證悟的人。一味地用空寂、頑固、無知，來稱作威音王佛那邊的、空劫以前的事情。每天吃兩頓飯，事情也不理會，一直閉著嘴巴打坐，稱作『休去歇去』。稍微涉及語言，就說成是落入『今時』，也說是『兒孫邊事』。把這黑山下的鬼窟里的東西當作最高的真理，也說是『祖父從來不出門』。用自己的愚昧反過來愚弄他人。釋迦牟尼佛所說的，就像有人自己塞住耳朵，大聲叫喊，卻希望別人聽不見。這些人真是可憐啊。 還有一種士大夫，最終被這種雜毒滲入到心識中，即使遇到真正的善知識，跟他們說本分話，反而認為不對。這些人就像世俗所說的『虎鬼』一樣，不僅被它害了性命，反而為它所用，卻不知道覺悟。除非宿世有願力，常常把『生不知從何處來，死不知往何處去』這兩件事，貼在鼻尖上，無論在喝茶吃飯時，還是在安靜或喧鬧的地方，念念不忘，常常像欠了別人萬貫錢債一樣，不知道從哪裡償還。
【English Translation】 English version: Know that the root of the illness is nothing other than those who cling to what is difficult or easy, and who arbitrarily generate acceptance and rejection. If this root of illness is not completely eradicated, one will float and sink in the sea of birth and death, with no hope of ever emerging. In the past, when Scholar Zhang Zhuo had his source of illness pointed out by a venerable monk, he awakened and said: 'Cutting off afflictions only increases illness; striving for Suchness is also a heresy. Following worldly conditions without hindrance, Nirvana and birth-and-death are like empty flowers.' If you want to attain directness and unwavering faith, without doubting the Buddhas and Patriarchs, without doubting birth and death, then constantly keep your mind open and spacious. When things come, deal with them as they arise, like still water or a clear mirror. Good and bad, beautiful and ugly, will arrive, and you cannot escape them in the slightest. Believe that the natural realm of no-mind is inconceivable. In recent times, there is a kind of heretical Chan in the monasteries that treats illness as medicine. They have never had a genuine experience of enlightenment, yet they use 'enlightenment' as a slogan for establishing sects and attracting followers, regarding 'enlightenment' as falling into secondary meaning, as trivial matters. Since they have never had an experience of enlightenment themselves, they do not believe that others have attained enlightenment either. They stubbornly cling to emptiness, ignorance, and call it the matter before the Buddha Wei Yin Wang (Buddha of Awesome Sound) and before the eons. They eat two meals a day, but do not attend to affairs, constantly sitting in meditation with their mouths shut, calling it 'ceasing and resting.' As soon as language is involved, they call it falling into 'the present time,' or 'matters for descendants.' They regard what is in the ghost cave under Black Mountain as the ultimate truth, saying, 'The ancestors never leave the gate.' They use their own ignorance to fool others. As Shakyamuni Buddha said, it is like someone who plugs their ears and shouts loudly, hoping that others will not hear. These people are truly pitiable. There is also a type of scholar-official who eventually has this mixed poison seep into their consciousness. Even if they encounter a true good teacher who speaks to them about their fundamental nature, they consider it wrong. These people are like the 'tiger ghosts' of the world, not only having their lives harmed by it, but also being used by it, without realizing it. Unless they have vows from past lives, they constantly keep the two matters of 'not knowing where one comes from in birth, and not knowing where one goes to in death' stuck to the tip of their nose, whether drinking tea, eating meals, in quiet or noisy places, constantly mindful, always feeling like they owe someone ten thousand strings of cash, with no way to repay it.
。心胸煩悶迴避無門。求生不得求死不得。當恁么時。善惡路頭相次絕也。覺得如此時。正好著力。只就這裡看個話頭。僧問趙州。狗子還有佛性也無。州云無。看時不用摶量。不用註解。不用要得分曉。不用向開口處承當。不用向舉起處作道理。不用墮在空寂處。不用將心等悟。不用向宗師說處領略。不用掉在無事甲里。但行住坐臥時時提撕。狗子還有佛性也無。無提撕得熟。口議心思不及。方寸里七上八下。如咬生鐵橛沒滋味時。切莫退志。得如此時。卻是個好底訊息。不見古德有言。佛說一切法。為度一切心。我無一切心。何用一切法。非但祖師門下如是。佛說一大藏教。儘是這般道理。眾生惡業障重。逐日下得床來。便心識紛飛思量名利。擔卻人我。妄想顛倒。從旦至暮。如鉤鎖連環相續不斷。都不厭惡。乍起一念。向此個門中著意思量。便要我會。心意識安排不到。便生煩惱。早要罷休。有著甚來由之說。如此者不可勝數。舜元道友即不然。既知缺減界中種種虛妄。一心一意向自己腳跟下理會。生從何處來。死向何處去。既不知來處。又不知去處。現今歷歷孤明。與人分是非別好醜底。決定是有是無。是真實是虛妄。直待到如人飲水冷暖自知。不向他人口頭受處分忽然噴地一發。到究竟安樂大休大歇處。方
【現代漢語翻譯】 現代漢語譯本 心胸煩悶，迴避無門，求生不得，求死不得。當這種時候，善惡的道路也相繼斷絕了。感覺到這種時候，正好著力。就從這裡看一個話頭：有僧人問趙州禪師，『狗子還有佛性嗎？』趙州禪師回答說：『無。』看的時候不用揣測，不用註解，不用想要弄清楚，不用在開口處承擔，不用在舉起處作道理，不用墮入空寂之處，不用將心等待領悟，不用在宗師說的地方領略，不用掉在無事可做的狀態里。只是在行住坐臥時時提起這件事：『狗子還有佛性嗎？』『無。』提起得熟練了，口頭議論心思也來不及，方寸之間七上八下，像咬著生鐵橛一樣沒有滋味的時候，千萬不要灰心喪氣。能到這種時候，卻是個好的訊息。不見古德有言：『佛說一切法，為度一切心。我無一切心，何用一切法？』 不只是祖師門下如此，佛說的一大藏教，都是這般道理。眾生惡業障礙深重，每天下床來，便心識紛飛，思量名利，揹負著人我之見，妄想顛倒，從早到晚，如鉤鎖連環，相續不斷，都不厭惡。突然生起一念，想在這個門中著意思量，便要我會，心意識安排不到，便生煩惱，早早就要罷休。有著甚麼來由之說？如此的人不可勝數。舜元道友卻不是這樣。既然知道缺減界中種種虛妄，一心一意向自己腳跟下理會：生從何處來？死向何處去？既不知來處，又不知去處，現今歷歷孤明，與人分是非，別好醜的，決定是有是無，是真實是虛妄。直到如人飲水，冷暖自知，不向他人口頭受處分，忽然噴地一發，到究竟安樂，大休大歇之處，方...
【English Translation】 English version The mind is vexed and there is no way to escape. One cannot seek life, nor can one seek death. At such a time, the paths of good and evil are successively cut off. When you feel like this, it is the perfect time to exert effort. Just look at this topic: A monk asked Zhaozhou (Zhao Zhou, a famous Chan master): 'Does a dog have Buddha-nature?' Zhaozhou (Zhao Zhou) replied: 'No.' When looking at it, do not speculate, do not annotate, do not try to understand clearly, do not take responsibility at the point of speaking, do not make reason at the point of raising, do not fall into emptiness and silence, do not wait for enlightenment with the mind, do not comprehend at the place where the master speaks, do not fall into a state of doing nothing. Just constantly bring up the question during walking, standing, sitting, and lying down: 'Does a dog have Buddha-nature?' 'No.' When you bring it up so熟練ly that your mouth and mind cannot keep up, and your heart is in turmoil, like biting on a raw iron pestle with no taste, do not be discouraged. When you reach this point, it is actually good news. As an ancient worthy said: 'The Buddha speaks all dharmas to liberate all minds. I have no mind, so what use do I have for all dharmas?' It is not only like this in the lineage of the patriarchs, but the entire Great Treasury of Teachings spoken by the Buddha is all this kind of principle. Sentient beings have heavy karmic obstacles. Every day when they get out of bed, their minds are filled with thoughts, thinking about fame and gain, burdened by the views of self and others, with delusional and inverted thoughts, from morning to night, like linked hooks, continuously without end, and they are not disgusted by it at all. Suddenly, a thought arises, wanting to deliberately contemplate this gate, wanting to understand it, but the mind and consciousness cannot arrange it, so they become annoyed and want to give up early. What kind of reason is there to say? There are countless people like this. But my friend Shun Yuan is not like this. Since he knows that all the illusions in the deficient realm are false, he focuses wholeheartedly on understanding his own footing: Where does life come from? Where does death go? Since he does not know where he comes from, nor does he know where he goes, he is now clearly and solitarily aware, distinguishing right from wrong and good from bad for others, and it is definitely a matter of yes or no, of truth or falsehood. Until it is like a person drinking water, knowing whether it is cold or warm for themselves, not receiving instructions from the mouths of others, suddenly bursting forth, reaching the place of ultimate peace and great rest, then...
始自肯。以此軸來求指示。掇筆信手一揮。遂成一段葛藤。然則事不孤起。起必有由。若一向作葛藤會又爭得。不見昔日子胡和尚有言。祖師西來也只個冬寒夏熱。夜暗日明。只為爾徒無意立意。無事生事。無內外強作內外。無東西謾說東西。所以奢摩不能明瞭。以至根境不能自由。以是評量。舜元不曾來妙喜處求法語。妙喜元不曾寫一字。冬寒夏熱夜暗日明。內外中間東西南北。元不曾移易增減一絲毫許。何以故。我宗無語句。亦無一法與人。既無一法與人。即今寫底是個甚麼說。冬寒夏熱內外中間者。又是個甚麼。東西南北不曾移易一絲毫者。又是個甚麼(咄)有也不可得。無也不可得。冬寒夏熱也不可得。內外中間也不可得。作如是說者亦不可得。受如是說者亦不可得。一絲毫亦不可得。舜元亦不可得。妙喜亦不可得。不可得亦不可得。不可得中只么得。舜元到這裡合作么生參。只這作么生參亦無著處。然後此語亦不受。此語既不受。妙喜決定無說。舜元決定無聞。無說處是真說。無聞處是真聞。如是則妙喜即是舜元。舜元即是妙喜。妙喜舜元無二無二分。無別無斷故。嘉州大像吃黃連。陜府鐵牛滿口苦。苦不苦分明。覷見沒可睹(咄)。
大慧普覺禪師法語卷第二十一 大正藏第 47 冊 No.
【現代漢語翻譯】 現代漢語譯本 開始於肯。用這卷軸來尋求指示。拿起筆隨意一揮，就成了一段葛藤（糾纏不清的事）。然而事情不會憑空發生，發生必有原因。如果一味地當作葛藤來理解，又怎麼能行呢？難道沒聽說以前子胡和尚說過，祖師西來，也只是冬寒夏熱，夜暗日明。只因爲你們徒弟無意立意，無事生事，沒有內外卻強作內外，沒有東西卻胡說東西。所以奢摩（止息）不能明瞭，以至於根境不能自由。因此評判，舜元（人名）不曾來妙喜（大慧宗杲禪師的號）處求法語，妙喜原本不曾寫一個字。冬寒夏熱，夜暗日明，內外中間，東西南北，原本不曾移動增減一絲一毫。為什麼呢？我宗沒有語句，也沒有一法可以給人。既然沒有一法可以給人，那麼現在寫的又是什麼呢？說的冬寒夏熱，內外中間，又是什麼呢？東西南北不曾移動一絲一毫的，又是什麼呢？（咄）有也不可得，無也不可得，冬寒夏熱也不可得，內外中間也不可得。作這樣說的人也不可得，接受這樣說法的人也不可得，一絲一毫也不可得，舜元也不可得，妙喜也不可得。不可得也不可得，在不可得之中就這麼得到。舜元到這裡應該怎麼參悟呢？就這『怎麼參悟』也沒有著落之處。然後此語也不接受。此語既然不受，妙喜決定沒有說，舜元決定沒有聽聞。沒有說的地方才是真說，沒有聽聞的地方才是真聞。這樣，妙喜就是舜元，舜元就是妙喜。妙喜和舜元無二無別，沒有差別沒有斷絕。嘉州大佛吃黃連，陜府鐵牛滿口苦。苦不苦，清清楚楚，看清楚了卻什麼也看不到。（咄） 大慧普覺禪師法語卷第二十一 大正藏第 47 冊 No.
【English Translation】 English version Starting from Ken. Using this scroll to seek guidance. Picking up the brush and waving it casually, it becomes a section of kudzu (entanglement). However, things do not arise in isolation; their arising must have a cause. If one always interprets it as kudzu, how can it be done? Haven't you heard the former monk Zihu say, 'The Patriarch's coming from the West is just winter cold and summer heat, night darkness and day brightness.' It is only because you disciples intentionally create intentions, create matters out of nothing, fabricate inside and outside when there are none, and talk nonsense about east and west when there are none. Therefore, Samatha (cessation) cannot be understood, and the roots and objects cannot be free. Therefore, judging, Shun Yuan (person's name) never came to Miaoxi (Dahui Zonggao Zen Master's alias) to seek Dharma words; Miaoxi originally never wrote a single word. Winter cold and summer heat, night darkness and day brightness, inside and outside, middle, east, west, south, and north, originally never moved, increased, or decreased by a single hair's breadth. Why? Our sect has no words, nor does it have a single Dharma to give to people. Since there is no single Dharma to give to people, then what is being written now? What is meant by saying winter cold and summer heat, inside and outside, middle? What is meant by east, west, south, and north not moving by a single hair's breadth? (Tut!) Having is unattainable, not having is unattainable, winter cold and summer heat are unattainable, inside and outside, middle are unattainable. The one who says this is unattainable, the one who receives this saying is unattainable, a single hair's breadth is unattainable, Shun Yuan is unattainable, Miaoxi is unattainable. Unattainable is also unattainable; in the unattainable, one attains just like that. How should Shun Yuan practice Zen here? Even this 'how to practice Zen' has no place to settle. Then this saying is also not accepted. Since this saying is not accepted, Miaoxi definitely has nothing to say, Shun Yuan definitely has nothing to hear. The place of no saying is the true saying, the place of no hearing is the true hearing. Thus, Miaoxi is Shun Yuan, Shun Yuan is Miaoxi. Miaoxi and Shun Yuan are not two, not divided, without difference, without cessation. The Great Buddha of Jiazhou eats Coptis chinensis, the iron ox of Shanfu has a mouthful of bitterness. Bitter or not bitter, it is clear; seeing clearly, there is nothing to see. (Tut!) Dahui Pujue Zen Master's Dharma Words, Volume 21 Taisho Tripitaka, Volume 47, No.
1998A 大慧普覺禪師語錄
大慧普覺禪師法語卷第二十二
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示快然居士(羅知縣)
快然居士羅宗約。紹興丁丑暮春。得得來鄮山見妙喜。欲究竟此段大事因緣。屢隨眾到室中。呈伎倆逞解會。都與列下。忽一日喜見眉宇知渠。管中窺豹。轉身動腦。袖間已有頌子。雖未拈出。妙喜即時與撥轉關棙子。渠雖未能赤骨𩪸地跳出葛藤窠。然卻知得飯是米做面在麥里。正好著力之際。驀來相別云。要急歸嫁女。以此軸來。乞做工夫底道理。昔龐居士有言。有男不婚。有女不嫁。大家團圞頭。共說無生話。後來元豐間。有個士人。謂之無為居士。姓楊名杰字次公。嘗參前輩。于宗門中有真實得力處。曾和龐公此偈云。男大須婚。女長須嫁。討甚間工夫。更說無生話。這兩個俗漢子。將他十方常住一片田地。不向官中印契。各自分疆列界道我知有。而時時向無佛處稱尊。當時亦有個不平底。謂之海印信禪師。時住蘇州定慧。因見無為此偈。亦有一偈曰。我無男婚。亦無女嫁。困來便打眠。誰管無生話。這三個老漢說此三偈。快然居士開眼也著。閤眼也著。不開不合也著。妙喜只得冷地看。看則不無。畢竟快然居士向開眼處著到耶。閤眼處著到耶
【現代漢語翻譯】 現代漢語譯本：
大慧普覺禪師法語卷第二十二
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示快然居士(羅知縣)
快然居士羅宗約。紹興丁丑暮春，興致勃勃地來到鄮山拜見妙喜（大慧普覺禪師的號）。想要徹底明白這段大事因緣。多次跟隨眾人到禪房中，賣弄伎倆，逞口舌之利，都被我一一駁回。忽然有一天，我觀察他的眉宇之間，知道他只是從管子里看豹子，只看到一斑。一轉身一動腦筋，袖子里已經藏好了頌詞。雖然還沒拿出來，我妙喜就立即幫他撥轉了關鍵的機關。他雖然還未能赤裸裸地跳出葛藤窠（比喻擺脫煩惱和束縛），然而卻也知道了飯是米做的，面是在麥子里。正是應該著力的時候，他卻突然來告別，說要急著回家嫁女兒。因此送來這卷軸，請求開示做工夫的道理。
過去龐居士說過：『有男不婚，有女不嫁，大家團團坐，共說無生話。』後來元豐年間，有個士人，名叫無為居士，姓楊名杰字次公。曾經參訪過前輩，在宗門中有真實的得力之處。曾經和龐公的這首偈子，說：『男大須婚，女長須嫁，討甚閑工夫，更說無生話。』這兩個俗漢子，將他十方常住的一片田地，不向官府中登記，各自劃分疆界，說道我知道。而且時時在無佛處稱尊。
當時也有個不平的人，名叫海印信禪師，當時住在蘇州定慧寺。因為看到無為居士的這首偈子，也作了一首偈子說：『我無男婚，亦無女嫁，困來便打眠，誰管無生話。』這三個老漢說這三首偈子，快然居士開眼也著（指執著于所見），閤眼也著（指執著于不見），不開不合也著（指執著于中道）。我妙喜只能冷眼旁觀。看則不無所得，但快然居士究竟是在開眼處著到，還是在閤眼處著到呢？
【English Translation】 English version:
Dahui Pujue Zen Master's Recorded Sayings, Volume 22
Presented by Minister Yunwen, Successor of Dharma and Abbot of Nengren Zen Monastery on Mount Jing, Song Dynasty
Instruction to Layman Kuairan (Magistrate Luo)
Layman Kuairan, Luo Zongyue, in the late spring of Shaoxing Dingchou, came eagerly to Mount Mao to see Miaoxi (another name for Dahui Pujue Zen Master). He desired to thoroughly understand this great matter of cause and condition. He repeatedly followed the assembly into the room, showing off his skills and clever interpretations, all of which I refuted one by one. Suddenly one day, observing his brow, I knew he was merely 'viewing a leopard through a tube,' seeing only a spot. With a turn of his body and a movement of his mind, he already had a verse hidden in his sleeve. Although he hadn't yet presented it, I, Miaoxi, immediately helped him turn the key mechanism. Although he couldn't yet leap naked and bare-boned out of the 'tangled vines' (a metaphor for escaping from afflictions and entanglements), he nevertheless knew that rice is made from rice and noodles are made from wheat. Just when he should be exerting effort, he suddenly came to bid farewell, saying he needed to rush home to marry off his daughter. Therefore, he sent this scroll, requesting instruction on the principles of 'doing kung fu' (spiritual practice).
In the past, Layman Pang said: 'I have sons but do not marry them off; I have daughters but do not marry them off; we all sit together in a circle, discussing the un-born.' Later, during the Yuanfeng era, there was a scholar called Layman Wuwu, whose surname was Yang, given name Jie, and courtesy name Cigong. He had visited senior monks and had genuine attainment in the Zen school. He once responded to Layman Pang's verse, saying: 'Sons must marry when they are grown; daughters must marry when they are old enough; what leisure time do you seek, to further discuss the un-born?' These two laymen, treating the field of the 'ten directions' constant dwelling' (referring to the inherent nature of all beings) as their own, did not register it with the government, but divided the boundaries themselves, saying 'I know.' And they constantly claimed to be the honored one in a place where there is no Buddha.
At that time, there was also someone who was displeased, called Zen Master Haiyin Xin, who was then residing at Dinghui Temple in Suzhou. Upon seeing Layman Wuwu's verse, he also composed a verse, saying: 'I have no sons to marry off, nor daughters to marry; when tired, I simply sleep; who cares about discussing the un-born?' These three old men spoke these three verses. Layman Kuairan is attached whether his eyes are open (referring to attachment to what is seen), attached whether his eyes are closed (referring to attachment to what is unseen), and attached whether his eyes are neither open nor closed (referring to attachment to the middle way). I, Miaoxi, can only watch with a cold eye. Watching is not without some gain, but has Layman Kuairan ultimately attached to the state of open eyes, or to the state of closed eyes?
。不開不合處著到耶。若在開眼處著到。則落在龐公圈䙡里。在閤眼處著到。則落在楊無為圈䙡里。在不開不合處著到。則落在海印禪師圈䙡里。快然見恁么說定道。總不恁么。若總不恁么。又落在妙喜圈䙡里。要出三老圈䙡則易。要出妙喜圈䙡則難。快然畢竟如何出得。待歸延平嫁了女。卻緩緩地來。為爾說破。因記得古德一偈。並書其後。庶幾快然不在中途挆根。亦老婆心之切耳。偈曰。學道如鉆火。逢煙且莫休。直待金星現。歸家始到頭。更有一個問頭。且那裡是快然歸底家。若透得這一問。男婚女嫁都在里許。若未識得家。且業識茫茫盡在外邊走。亦怪妙喜不得。
示妙心居士(孫通判長文)
決欲究竟此事。應是從前作聰明說道理。文字語言上記持。於心意識內計較摶量得底。飏在他方世界。都不得有絲毫頭許頓在胸中掃除得淨盡也。然後向心思意想不及處。試進一步看。若進得這一步。便如善財童子于普賢毛孔剎中。行一步過不可說不可說佛剎微塵數世界。如是而行。盡未來劫猶不能知。一毛孔中剎海次第剎海藏。剎海差別剎海普入。剎海成剎海壞。剎海莊嚴所有邊際。亦不能知。佛海次第佛海藏。佛海差別佛海普入。佛海生佛海滅。所有邊際亦不能知。菩薩眾海次第。菩薩眾海藏。菩薩眾
【現代漢語翻譯】 現代漢語譯本：不開不合之處著眼觀察。如果只在睜眼時觀察，就會落入龐蘊（Páng Yùn，唐代禪者）的圈套；只在閉眼時觀察，就會落入楊無為（Yáng Wúwéi，禪宗人物）的圈套；在不睜不閉時觀察，就會落入海印禪師（Hǎi Yìn Chánshī，禪師名號）的圈套。你如果很快地說你明白了，認為就是這樣，那就完全不是這樣。如果完全不是這樣，又會落入妙喜（Miào Xǐ，禪宗人物，即大慧宗杲）的圈套。要跳出這三位老禪師的圈套還容易，要跳出妙喜的圈套就難了。你如果很快地問，究竟如何才能跳出？那就等你回到延平，嫁了女兒，我再慢慢地來為你說明。因此我想起一位古德的偈子，寫在後面，希望你不要半途而廢，這也是我老婆心切啊。偈子說：『學道如鉆木取火，遇到煙霧不要停止，直到金星出現，才算到家。』還有一個問題，哪裡才是你最終歸宿的家？如果能參透這個問題，男婚女嫁都在其中。如果還不認識家，就會被業識牽引，茫茫然在外奔走，也怪不得妙喜了。 寫給妙心居士（Miào Xīn Jūshì，居士名號，孫通判長文）的開示： 如果決心要徹底明白這件事，就應該把你以前憑藉聰明才智所說的道理，在文字語言上所記憶的，在心意識內所計較思量的東西，都拋到其他世界去，一點一滴都不要留在心中，要掃除得乾乾淨淨。然後向心思意想達不到的地方，試著進一步看。如果能進這一步，就好像善財童子（Shàncái Tóngzǐ，佛教人物）在普賢（Pǔxián，菩薩名號）毛孔中的剎土中，走一步就經過了不可說不可說佛剎微塵數的世界。這樣走下去，盡未來劫也無法知道一個毛孔中的剎海次第、剎海藏、剎海差別、剎海普入、剎海成、剎海壞、剎海莊嚴的所有邊際，也無法知道佛海次第、佛海藏、佛海差別、佛海普入、佛海生、佛海滅的所有邊際，也無法知道菩薩眾海次第、菩薩眾海藏、菩薩眾
【English Translation】 English version: You should focus your attention on the state of neither opening nor closing the eyes. If you only focus on the state of open eyes, you will fall into the trap of Pang Yun (Páng Yùn, a Chan practitioner of the Tang Dynasty); if you only focus on the state of closed eyes, you will fall into the trap of Yang Wuwéi (Yáng Wúwéi, a figure in Chan Buddhism); if you focus on the state of neither open nor closed eyes, you will fall into the trap of Chan Master Haiyin (Hǎi Yìn Chánshī, a Chan master's title). If you quickly say you understand and think it is so, then it is completely not so. If it is completely not so, you will fall into the trap of Miaoxi (Miào Xǐ, a figure in Chan Buddhism, namely Dahui Zonggao). It is easy to escape the traps of these three old Chan masters, but it is difficult to escape the trap of Miaoxi. If you quickly ask, how can one ultimately escape? Then wait until you return to Yanping, marry off your daughter, and I will slowly explain it to you. Therefore, I remember a verse from an ancient master, written below, hoping that you will not give up halfway, this is also my earnest intention. The verse says: 'Studying the Way is like drilling wood for fire, do not stop when you encounter smoke, only when the golden star appears, will you have arrived home.' There is another question, where is the home to which you ultimately return? If you can penetrate this question, then marriage is all within it. If you do not yet recognize home, then you will be led by karmic consciousness, wandering aimlessly outside, and you cannot blame Miaoxi. Instruction to Layman Miaoxin (Miào Xīn Jūshì, layman's title, Sun Tongpan Changwen): If you are determined to thoroughly understand this matter, you should cast away to other worlds all the principles you have spoken based on your cleverness in the past, what you have memorized in words and language, and what you have calculated and measured in your mind consciousness, do not leave even a tiny bit in your heart, sweep it away completely. Then, try to take a step further towards where thoughts and ideas cannot reach. If you can take this step, it is like Sudhana (Shàncái Tóngzǐ, a Buddhist figure) in the lands within the pores of Samantabhadra (Pǔxián, a Bodhisattva's title), taking one step and passing through inexpressible inexpressible Buddha-lands as numerous as dust motes. Walking in this way, even for the duration of future eons, one cannot know the sequential order of the sea of lands, the treasury of the sea of lands, the differences in the sea of lands, the universal entry into the sea of lands, the formation of the sea of lands, the destruction of the sea of lands, and all the boundaries of the adornment of the sea of lands within one pore, nor can one know the sequential order of the sea of Buddhas, the treasury of the sea of Buddhas, the differences in the sea of Buddhas, the universal entry into the sea of Buddhas, the birth of the sea of Buddhas, the extinction of the sea of Buddhas, and all their boundaries, nor can one know the sequential order of the sea of Bodhisattva assemblies, the treasury of the sea of Bodhisattva assemblies, the sea of Bodhisattva assemblies
海差別。菩薩眾海普入。菩薩眾海集。菩薩眾海散。所有邊際亦不能知。入眾生鬼界眾生根。教化調伏諸眾生智。菩薩所住甚深自在。菩薩所入諸地諸道。如是等海所有邊際。信知無念無作。有如是功德。這一步雖曰難進。若夙曾種得善根種子。只向信得及處看。看來看去內無所住外無所緣。不覺不知打失布袋。當恁么時。方知龐居士道。無念清涼寺。蘊空真五臺。對境心無垢。當情心死灰。妙理于中現。優曇空里開。無求真法眼。離相即如來。若能如是學。不動出三災。是真語實語不誑不妄。然雖如是。莫見恁么道。便向無作無為處。閉眉閤眼做死模樣。謂之默而常照。硬捉住個猢猻繩子。怕他勃跳。古德喚作落空亡外道魂不散死人。真實要絕心生死浣心垢濁伐心稠林。須是把這猢猻子一棒打殺始得。若一向緊緊地。把定繩頭。將心調伏。我說是人。執之失度。真可憐愍。正眼觀之。儘是天魔外道魍魎妖精。非吾眷屬。此事要得渾鋼打就生鐵鑄成底擔荷。若有心擔荷。則又蹉過也。古人不得已。見爾迷卻路。為爾作個指路頭主人而已。亦無禪道佛法可以傳授。才說有傳有授。便是邪法。何以故。不見金剛經中道。若言如來有所說法。即為謗佛。是人不解我所說義。又云。法尚應舍。何況非法。著實而論。說真如佛性
【現代漢語翻譯】 現代漢語譯本 海的差別。菩薩大眾之海普遍進入，菩薩大眾之海聚集，菩薩大眾之海散開，所有邊際都不能知曉。進入眾生鬼界，瞭解眾生的根性，教化調伏各種眾生的智慧。菩薩所安住的甚深自在境界，菩薩所進入的各種階位和道路，像這些大海一樣，所有邊際，相信並知曉是無念無作的。具有這樣的功德。這一步雖然說難以進入，如果過去曾經種下善根的種子，只需向信得過的地方看。看來看去，內心沒有執著，外在沒有攀緣，不知不覺遺失了布袋。當這個時候，才知道龐居士所說的：『無念是清涼寺，蘊含空性的才是真正的五臺山。面對外境內心沒有污染，面對情感內心如死灰一般。微妙的真理在其中顯現，優曇花在虛空中開放。不追求，才是真正的法眼，脫離表相就是如來。』如果能夠這樣學習，不為所動，就能脫離三災。這是真誠真實的話語，不欺騙不虛妄。雖然是這樣，不要因為聽了這些話，就向無作無為之處，閉著眼睛做死的樣子，稱之為『默默地常照』，硬是抓住猴子的繩子，害怕它跳動。古德稱之為落入空亡，外道的魂魄沒有散去，如同死人一般。真正要斷絕生死之心，洗滌內心的污垢，砍伐內心的稠密的森林，必須把這猴子一棒打死才行。如果一直緊緊地抓住繩頭，用心地調伏，我說這種人，執著過度，真是可憐。用正眼觀察，全部都是天魔外道、魑魅魍魎，不是我的眷屬。這件事需要用純鋼打就、生鐵鑄成的肩膀來承擔。如果心裡想著承擔，那就又錯過了。古人不得已，見你迷失了道路，為你做個指路的人而已。也沒有禪道佛法可以傳授。才說有傳有授，就是邪法。為什麼呢？不見《金剛經》（Vajra Sutra）中說：『如果說如來有所說法，那就是誹謗佛，這個人不理解我所說的意義。』又說：『法尚且應該捨棄，何況不是法。』著實而論，說真如佛性（Tathata-buddhadhātu）
【English Translation】 English version The difference of seas. Universally entering the sea of Bodhisattvas. Gathering the sea of Bodhisattvas. Dispersing the sea of Bodhisattvas. All boundaries cannot be known. Entering the realm of sentient beings and ghosts, understanding the roots of sentient beings, teaching and subduing the wisdom of all sentient beings. The profound and unconstrained abode of Bodhisattvas. The various stages and paths entered by Bodhisattvas. Like these seas, all boundaries, believing and knowing are without thought and without action. Having such merits. This step, although said to be difficult to enter, if in the past one has planted the seeds of good roots, just look towards where one can trust. Looking and looking, the mind has no attachment within, and no clinging without, unknowingly losing the bag. At this time, one knows what Layman Pang (Pang Ju-shih) said: 'No-thought is the Qingliang Temple (Clear and Cool Temple), containing emptiness is the true Mount Wutai (Five Terrace Mountain). Facing the external world, the mind has no defilement, facing emotions, the mind is like dead ashes. The subtle truth appears within, the Udumbara flower blooms in the empty sky. Without seeking, is the true Dharma eye, separating from appearances is the Tathagata (Thus Come One).' If one can learn in this way, without being moved, one can escape the three calamities. These are sincere and truthful words, not deceiving and not false. Although it is so, do not, upon hearing these words, go to the place of no-action and no-doing, closing your eyes and acting like a dead person, calling it 'silently and constantly illuminating,' stubbornly holding onto the monkey's rope, fearing it will jump. Ancient worthies called it falling into emptiness, the soul of the heretic not dispersing, like a dead person. Truly wanting to cut off the mind of birth and death, washing away the defilements of the mind, cutting down the dense forest of the mind, one must strike the monkey dead with a stick. If one always tightly holds onto the end of the rope, diligently taming the mind, I say that such a person, clinging excessively, is truly pitiable. Observing with the true eye, all are heavenly demons, heretics, goblins and monsters, not my kin. This matter requires shoulders forged from pure steel and cast from pig iron to bear. If one thinks of bearing it in the mind, then one has missed it again. The ancients, having no choice, seeing you lost on the road, only act as a guide for you. There is also no Chan (Zen) path or Buddha-dharma (Buddha's teachings) that can be transmitted. Saying there is transmission and receiving is a false Dharma. Why? Do you not see in the Diamond Sutra (Vajra Sutra) that: 'If one says that the Tathagata has spoken Dharma, that is slandering the Buddha, this person does not understand the meaning of what I have said.' It also says: 'Dharma should still be abandoned, let alone what is not Dharma.' Speaking truthfully, speaking of True Thusness Buddha-nature (Tathata-buddhadhātu)
。說菩提涅槃。說理說事。說邪說正。儘是非法。那堪更說有玄有妙可以傳可以授乎。不見先德有言。說個學道。早是接引之辭耳。又何曾教爾起模畫樣。特地馳求來。所以云。擬將心意學玄宗。狀似西行卻向東。臨濟云。爾但歇得唸唸馳求心。則與釋迦老子不別。七地菩薩求佛智心未歇。謂之法塵煩惱。既有決定志。必有決定得入手時。且那個是得入手時。噴地一發心意識滅絕氣息時是佛。言理則頓悟乘悟並銷。事非頓除因次第盡。要識這些道理。便是善財聞彌勒彈指之聲。樓閣門開。善財心喜。入已還閉。香嚴聞擊竹作聲。忽然契悟。便解道。一擊亡所知。更不假修治。動容揚古路。不墮悄然機之類是也。自家悟處自家安樂處。自家得力處他人不知。拈出呈似人不得。除已悟已安樂已得力者。一見便默默相契矣。疑情未破。但只看個古人入道底話頭。移逐日許多作妄想底心來。話頭上則一切不行矣。僧問趙州。狗子還有佛性也無。州云無。只這一字。便是斷生死路頭底刀子也。妄念起時。但舉個無字。舉來舉去。驀地絕訊息。便是歸家穩坐處也。此外別無奇特。前所云難進底一步。不覺驀然過矣。
示永寧郡夫人(鄭兩府宅)
既知無常迅速生死事大。決欲親近善知識。孜孜矻矻不捨晝夜。常以生死
【現代漢語翻譯】 現代漢語譯本：談論菩提涅槃，談論理和事，談論邪和正，這些都是徒增是非。又怎能再說有什麼玄妙可以傳授呢？不見前人說過，說個學道，已經是接引的話了。又何曾教你照著樣子模仿，特意去追求？所以說，『想用意識去學玄宗，就像往西走卻向東。』臨濟說，『你只要停止唸唸不捨的追求心，就和釋迦老子沒有區別。』七地菩薩求佛智的心沒有停止，就叫做法塵煩惱。既然有堅定的志向，必定有決定得入手的時候。那麼，哪個是得入手的時候呢？噴地一聲，心意識滅絕，氣息停止的時候就是佛。從理上說，就是頓悟，乘悟並消除。事上不是頓除，而是因次第而盡。要認識這些道理，就像善財童子聽到彌勒彈指的聲音，樓閣門打開，善財童子心生歡喜，進入後門又關閉。香嚴智閑禪師聽到擊竹的聲音，忽然契悟，便解釋說，『一擊亡所知，更不假修治，動容揚古路，不墮悄然機』之類的話。自家悟處，自家安樂處，自家得力處，他人不知。拿出來給別人看，別人也不知道，除非是已經悟了、安樂了、得力了的人，一見便默默相契了。疑情沒有打破，就只看古人入道的話頭，把每天用來作妄想的心轉移到話頭上，這樣一切妄想就行不通了。僧人問趙州禪師，『狗子還有佛性嗎？』趙州禪師說，『無。』就這一個字，便是斬斷生死路頭的刀子。妄念生起時，就提起這個『無』字，提起提起，忽然間斷絕了訊息，便是歸家穩坐之處了。此外別無奇特，前面所說的難進的一步，不知不覺就過去了。 示永寧郡夫人(鄭兩府宅) 既然知道無常迅速，生死事大，決心親近善知識，孜孜不倦，不捨晝夜，常常以生死
【English Translation】 English version: Talking about Bodhi and Nirvana, discussing principles and matters, debating evil and righteousness – all these only increase disputes. How can one further claim that there are profound mysteries that can be transmitted and taught? Haven't you heard the saying of the ancients: 'Speaking of learning the Way is already a term of introduction.' And when has anyone taught you to imitate a model, deliberately seeking it? Therefore, it is said, 'Trying to learn the profound doctrine with the mind is like heading east while intending to go west.' Linji said, 'If you can only stop the mind that is constantly seeking, then you are no different from Shakyamuni Buddha.' The seventh-stage Bodhisattva, whose mind seeking Buddha-wisdom has not ceased, is said to have the affliction of Dharma-dust. Since there is a determined will, there must be a time when one decisively gains entry. So, what is the time of gaining entry? With a 'poof,' when the mind-consciousness is extinguished and the breath stops, that is Buddha. In terms of principle, it is sudden enlightenment, and both the enlightenment and the means of enlightenment are eliminated. In terms of practice, it is not sudden elimination, but the exhaustion of causes in sequence. To understand these principles is like Sudhana (Sudhana, a youth who sought enlightenment) hearing the sound of Maitreya (Maitreya, the future Buddha) snapping his fingers, the doors of the tower opening, Sudhana's heart rejoicing, entering, and then the doors closing again. Xiangyan Zhixian (Xiangyan Zhixian, a Zen master) heard the sound of striking bamboo and suddenly attained enlightenment, explaining, 'With one strike, knowledge is lost, and no further cultivation is needed. Moving and expressing the ancient path, not falling into silent mechanisms,' and so on. One's own place of enlightenment, one's own place of peace, one's own place of strength, others do not know. Taking it out to show others, they will not understand, unless they are already enlightened, at peace, and have gained strength, then they will silently resonate upon seeing it. If doubt has not been broken, just look at the koan (koan, a paradoxical anecdote or riddle, used in Zen Buddhism for meditation) of the ancients' entry into the Way, transferring the mind that makes so many delusions every day to the koan, then all delusions will cease to function. A monk asked Zhaozhou (Zhaozhou, a Zen master), 'Does a dog have Buddha-nature?' Zhaozhou said, 'No.' This one word is the knife that cuts off the path of birth and death. When delusional thoughts arise, just raise this word 'No,' raising it again and again, and suddenly all news ceases, then it is the place of returning home and sitting securely. There is nothing particularly special beyond this. The difficult step forward mentioned earlier is unknowingly and suddenly passed. Addressed to Lady Yongning (Residence of the Zheng Family) Since you know that impermanence is swift and the matter of birth and death is great, you are determined to be close to good teachers, diligently and tirelessly, day and night, always with birth and death
二字。貼在額頭上。茶里飯里坐時臥時。指揮奴僕時。幹辦家事時。喜時怒時。行時住時。酬酢賓客時。不得放舍。常常恰似方寸中有一件緊急未了底事礙塞。決欲要除屏去教淨盡。方有少分相應也。若見宗師說時。方始著急。理會不說時。又卻放緩。則是無決定之志。要得生死根株斷。則無有是處。此事不在男之與女僧之與俗。若於宗師一言之下。啐地折嚗地斷。便是徹頭處也。佛說火宅喻。直是為眾生開方便門示真實相。痛的的地。其中有言。是舍唯有一門。而復狹小。諸子幼稚。未有所識。謂眾生根器狹劣。無決定志。戀著生死塵勞。于塵勞中頭出頭沒。於三界火宅不能捨離。故設種種方便。令眾生舍方便。直出火宅露地而坐。此是釋迦老子徹底老婆心。凡看經教及古德入道因緣。當見月亡指。切不得泥在言語中。若於語上尋玄妙。言中求奇特。落處如此做工夫。則失方便矣。妙喜從來無實法與人。直是據款結案。將平生悟得底。開口見膽。明白直說與人。有信得及底。依而行之。雖乍聞說。似難承當。若當人無始時來種得般若種子。才聞舉著。便兩眉卓豎。眼睛定動矣。老僧頃年初住此山。常州許宅有個無著道人。法名妙總。三十歲便打硬。修行遍見諸方尊宿。皆蒙印可。然渠真實畏生死苦故。要真實理會本
【現代漢語翻譯】 現代漢語譯本 二字。貼在額頭上。無論喝茶吃飯，還是坐臥休息，指揮奴僕，處理家事，高興時，生氣時，行走時，停留時，應酬賓客時，都不能放下。要常常覺得心中好像有一件緊急未了的事情堵塞著，決心要排除乾淨。這樣才能有少許相應。如果聽宗師說法時，才開始著急，宗師不說時，又放緩，這就是沒有堅定的決心。想要斷絕生死根本，是不可能的。這件事與男女、僧俗無關。如果在宗師一句話下，啐的一聲折斷，嚗的一聲斷絕，那就是徹頭徹尾了。佛說的火宅比喻，正是為眾生開啟方便之門，顯示真實之相。痛切至極。其中有說，『這房子只有一扇門，而且非常狹小，孩子們還小，什麼都不懂。』這是說眾生的根器狹隘淺薄，沒有堅定的意志，貪戀生死塵勞，在塵勞中頭出頭沒，不能捨離三界火宅。所以設定種種方便，讓眾生捨棄方便，直接走出火宅，坐在露地上。這是釋迦牟尼佛徹底的老婆心腸。凡是看經書教義以及古德悟道的因緣，應當見月忘指，千萬不能拘泥在言語中。如果在言語上尋找玄妙，在言語中尋求奇特，像這樣落入言語中做功夫，就失去了方便。妙喜（Miaoxi）從來沒有實在的法給人，只是根據事實結案，將平生悟得的，開口見膽，明白直接地告訴人。有信得過的，依著去做，雖然乍一聽，似乎難以承擔，如果當事人無始以來就種下了般若（Prajna，智慧）的種子，才一聽到，便會兩眉豎起，眼睛炯炯有神。老僧我早年剛住持這座山時，常州許宅有個無著道人，法名妙總（Miaozong），三十歲就開始努力修行，遍訪各方尊宿，都得到印可。然而他確實畏懼生死之苦，所以要真正明白根本。
【English Translation】 English version The two words. Stick them on your forehead. Whether you are drinking tea or eating, sitting or lying down, directing servants, managing household affairs, when happy, when angry, when walking, when staying, when entertaining guests, you must not let go. You must always feel as if there is an urgent unfinished matter blocking your heart, and you are determined to eliminate it completely. Only then can you have a little corresponding. If you only start to worry when the master speaks, and relax when the master is not speaking, then you have no firm determination. If you want to cut off the roots of birth and death, it is impossible. This matter has nothing to do with men and women, monks and laypeople. If you break it off with a 'tsui' sound and cut it off with a 'po' sound under the master's words, then you are thorough. The Buddha's analogy of the burning house is precisely to open the door of expedient means for sentient beings and show the true appearance. It is extremely painful. Among them, it is said, 'This house has only one door, and it is very narrow, and the children are young and do not understand anything.' This means that the faculties of sentient beings are narrow and shallow, they have no firm will, they are attached to the dust and labor of birth and death, they are immersed in the dust and labor, and they cannot leave the burning house of the three realms. Therefore, various expedient means are set up to let sentient beings abandon the expedient means and directly leave the burning house and sit in the open. This is Shakyamuni Buddha's thorough old woman's heart. Whenever you read scriptures and teachings and the causes and conditions of the enlightenment of ancient virtues, you should forget the finger when you see the moon, and you must not be attached to words. If you seek the profound in words and seek the strange in words, and fall into words to do kung fu, then you will lose the expedient means. Miaoxi (妙喜) has never given real Dharma to people, but simply settles the case based on the facts, and tells people clearly and directly what he has realized in his life. If there are those who believe it and follow it, although it seems difficult to bear at first hearing, if the person has planted the seeds of Prajna (般若, wisdom) since beginningless time, then as soon as he hears it, his eyebrows will stand up and his eyes will be bright. When I, the old monk, first came to this mountain, there was a recluse named Wuzhu (無著) in Xuzhai (許宅), Changzhou (常州), with the Dharma name Miaozong (妙總). He began to practice hard at the age of thirty and visited venerable monks everywhere, all of whom approved of him. However, he truly feared the suffering of birth and death, so he wanted to truly understand the root.
命元辰下落去處。特來山中度夏。時同夏者一千七百衲子。馮濟川少卿。亦在此山不動軒隨眾。一日因老僧升座。舉藥山和尚初參石頭問石頭云。三乘十二分教。某甲粗亦研窮。曾聞南方有直指人心見性成佛。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。藥山不契。石頭云。爾往江西問取馬大師去。藥山依教到馬大師處。如前問。馬大師曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。藥山于言下大悟。更無伎倆可呈。但低頭禮拜而已。馬大師曰。子見個甚麼道理便禮拜。山曰。某在石頭和尚處。如蚊子上鐵牛相似。馬大師然之。是時升座才再提撕。無著于言下忽然省悟。下座后亦不來通訊息。時馮濟川隨老僧後上方丈云。某甲理會得。老僧問伊。居士如何。濟川云。恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭哩娑婆訶。恁么不恁么總不得。蘇嚧㗭哩娑婆訶。老僧亦不向他道是。亦不向他道不是。卻以濟川語舉似無著。無著云。曾見郭象注莊子。識者云。卻是莊子注郭象。老僧見他語異。亦不問他。卻舉巖頭婆子話問之。無著遂作一偈云。一葉扁舟泛渺茫。呈橈舞棹別宮商。雲山海月俱拋棄。贏得莊周蝶夢長。老僧亦休去。后一年
濟川疑他不實。得得自平江招無著。到他船中問。婆生七子六個不遇知音。只這一個也不消得。便棄在江中。老師言。道人理會得。且如何會。無著云。已上供通並是詣實。濟川大驚。又嚐到室中。老僧問他。古人不出方丈。為甚麼卻去莊上吃油糍。無著云。和尚放妙總過。妙總方敢通訊息。老僧向伊道。我放爾過。爾試道看。無著云。妙總亦放和尚過。老僧云。爭奈油糍何。無著喝一喝便出去。是時一眾皆聞渠如此祗對。看他才得一滴水。便解興波作浪。蓋渠脫離世緣。早信得這一著子。及雖嘗被邪師印破面門。卻能退步。知非決定。以悟為則。故才見善知識提撕。便於言下千了百當。永寧郡夫人曹氏善因。聰明靈利有智見。知有此段大事因緣。決定可以出生入死。不被世間塵勞中事牽絆。雖在富貴中。而不被富貴所羅籠。亦要退步親近善知識。抉擇生死大事。但未遇真知識激發耳。屬者在城中。因節使公請就渠庵園說法。善因聞老僧提持此段大事因緣。遂熏起種性。當下身心寧怗。雖未能十成透脫。已識得火宅塵勞中許多虛妄不實底事。臘月三十日到來。恩愛也使不著。勢力也使不著。財寶也使不著。性氣也使不著。官職也使不著。富貴也使不著。眼光落地時。唯有平昔造善造惡兩路境界。一一現前。作惡多作善
【現代漢語翻譯】 現代漢語譯本：濟川懷疑無著所說不真實。無著從平江被召來，到了濟川的船上，濟川問：『婆娘生了七個兒子，六個沒遇到知音，只剩下這一個也不需要了，就丟到江里去了。』老師說：『道人理解了。』且是如何理解的？無著說：『以上所說都是實情。』濟川大吃一驚。又曾經到無著的房間里，老和尚問他：『古人不出方丈，為什麼卻去莊上吃油糍（一種油炸的米糕）？』無著說：『和尚放妙總（人名）過去，妙總才敢傳遞訊息。』老和尚對他說：『我放你過去，你試著說看。』無著說：『妙總也放和尚過去。』老和尚說：『那油糍怎麼辦？』無著大喝一聲便出去了。當時所有人都聽到他這樣回答。看他才得到一滴水，便能興風作浪。因為他脫離了世俗的牽絆，早就相信了這一著。即使曾經被邪師打破面門，卻能退一步，知道自己錯了，以覺悟為準則。所以才見到善知識的提點，便能在言語之下完全明白。永寧郡夫人曹氏（人名）善於修行，聰明靈敏有智慧見解，知道有這段大事因緣，決定可以出生入死，不被世間的塵勞之事牽絆。雖然身處富貴之中，卻不被富貴所束縛，也要退一步親近善知識，決斷生死大事。只是沒有遇到真正的知識來激發她。恰好在城中，因為節度使請老和尚在渠庵園說法。曹善因聽到老和尚提持這段大事因緣，於是熏發了她的善根，當下身心安定。雖然未能完全透脫，已經認識到火宅塵勞中許多虛妄不實的事情。臘月三十日到來，恩愛也用不上，勢力也用不上，財寶也用不上，性情也用不上，官職也用不上，富貴也用不上。眼光落地時，只有平時造善造惡的兩條道路的境界，一一在眼前顯現。作惡多，作善少。
【English Translation】 English version: Ji Chuan suspected that what Wuzhuo said was not true. Wuzhuo was summoned from Pingjiang and arrived on Ji Chuan's boat. Ji Chuan asked: 'A woman gave birth to seven sons, six of whom did not meet a kindred spirit, and this last one is also unnecessary, so he was thrown into the river.' The teacher said: 'The Daoist understands.' But how does he understand? Wuzhuo said: 'Everything said above is the truth.' Ji Chuan was greatly surprised. Once, he went to Wuzhuo's room, and the old monk asked him: 'The ancients did not leave their abbot's room, so why did they go to the village to eat youci (a kind of fried rice cake)?' Wuzhuo said: 'The monk let Miaozong (person's name) pass, and Miaozong dares to pass on the message.' The old monk said to him: 'I let you pass, try to say it.' Wuzhuo said: 'Miaozong also let the monk pass.' The old monk said: 'What about the youci?' Wuzhuo shouted and went out. At that time, everyone heard him answer like this. See how he can stir up waves with just a drop of water. Because he has broken away from worldly ties and has long believed in this move. Even though he was once struck in the face by an evil teacher, he can step back, know that he is wrong, and take enlightenment as the standard. Therefore, when he sees a good teacher's guidance, he can fully understand it in words. Lady Cao (person's name) of Yongning Prefecture is good at cultivation, intelligent and has wise insights, knowing that there is this great cause and condition, and can definitely be born and die, without being entangled in worldly affairs. Although she is in wealth and honor, she is not bound by wealth and honor, and she also wants to step back and be close to good teachers to decide on the great matter of life and death. It's just that she hasn't met a true teacher to inspire her. It happened that in the city, because the Jiedushi (military governor) invited the old monk to give a lecture in Qu'an Garden. Cao Shanyin heard the old monk mention this great cause and condition, so she aroused her good roots, and her body and mind were immediately at peace. Although she has not been able to completely break free, she has realized many false and unreal things in the burning house of worldly troubles. When the thirtieth day of the twelfth lunar month arrives, love cannot be used, power cannot be used, wealth cannot be used, temperament cannot be used, official position cannot be used, and wealth and honor cannot be used. When the eyes fall to the ground, only the realms of the two paths of good and evil that have been created in the past will appear before you one by one. More evil is done, less good is done.
少。則隨惡業流浪將去。作惡少作善多。則隨善業生人天十善之家去。既知得這兩路子皆屬虛幻。然後發勇猛精進堅固不退之心。決欲超情離見透脫生死。臘月三十日。善惡兩路。拘執我不得。既知有如是殊勝事。恐在火宅之中不能得。時時親近善知識。故得得上徑山住旬日。隨眾聽法。滋浸善緣。發大誓願。永不退轉。臨行以此軸求指示。要在火宅中。時時以此自警自覺。老僧嘉其志趣勇猛不與泛泛者同。故引無著道人一段入道因緣。令其見賢思齊。他日妙喜社中。出二無著。豈不為末世光明種子作大利益乎。勉之勉之。
示妙智居士(方敷文務德)
從上諸佛諸祖。真實為人處。先教立決定志。所謂決定志者。決欲此生心地開通。直到諸佛諸祖無障礙大休歇大解脫境界。無決定之志。則無決定信矣。佛不云乎。信為道元功德母。長養一切諸善法。又云。信能增長智功德。信能必到如來地。如來地即大休歇大解脫境界是也。在昔歸宗拭眼禪師。曾有僧問。如何是佛。宗云。我向汝道。汝還信否。僧云。和尚誠言焉敢不信。宗云。只汝便是。僧聞宗語諦審思惟。良久曰。只某便是。佛卻如何保任。宗曰。一翳在目空華亂墜。其僧于言下忽然契悟。這僧初無決定信。聞歸宗直指之言。猶懷疑惑。欲求保任。
【現代漢語翻譯】 現代漢語譯本 作惡少，作善多，就會隨著善業投生到人天十善之家。既然知道這兩條路都是虛幻的，然後就要發起勇猛精進、堅固不退的心，決心要超越情感和見解，透脫生死。到了臘月三十日，善惡兩條路都拘禁不了我。既然知道有這樣殊勝的事情，恐怕在火宅之中不能得到，所以要時時親近善知識，因此才得以在上徑山居住十日，跟隨大眾聽法，滋養增長善緣，發起大誓願，永遠不退轉。臨走時拿著這幅畫軸請求開示，希望在火宅中，時時用它來警醒自己。老僧讚賞他志向高遠，勇猛精進，不同於一般人，所以引用無著道人（Asanga）的一段入道因緣，讓他見賢思齊。將來妙喜社中，出現兩位無著（Asanga），豈不是為末世的光明種子作了大利益嗎？勉勵啊，勉勵啊！
開示妙智居士（方敷文，字務德）
從前的諸佛諸祖，真實為人處世的關鍵，首先是教人立下堅定的志向。所謂堅定的志向，就是決心此生心地開通，直至達到諸佛諸祖無障礙、大休歇、大解脫的境界。沒有堅定的志向，就沒有堅定的信心。佛不是說過嗎？『信為道元功德母，長養一切諸善法。』又說：『信能增長智功德，信能必到如來地。』如來地就是大休歇、大解脫的境界。從前歸宗拭眼禪師，曾有僧人問：『如何是佛？』歸宗說：『我告訴你，你相信嗎？』僧人說：『和尚誠實之言，我怎敢不信？』歸宗說：『就是你。』僧人聽了歸宗的話，仔細思量，良久說：『就是我，佛卻如何保任？』歸宗說：『一翳在目，空華亂墜。』那僧人當下忽然契悟。這僧人最初沒有堅定的信心，聽了歸宗直接指點的話，還心懷疑惑，想要尋求保任。
【English Translation】 English version If one commits few evil deeds and performs many good deeds, one will, according to the good karma, be reborn into a human or heavenly realm, a family of the ten virtues. Since one knows that both these paths are illusory, one should then generate a courageous, diligent, firm, and non-retreating mind, determined to transcend emotions and views, and break free from birth and death. On the thirtieth day of the twelfth month, neither the path of good nor the path of evil can bind me. Since one knows that there is such a supreme matter, fearing that it cannot be attained within the burning house, one should constantly associate with good teachers. Therefore, one is able to reside at Upper Jingshan Monastery for ten days, following the assembly to listen to the Dharma, nourishing and increasing good affinities, and making great vows, never to retreat. Before leaving, he uses this scroll to seek guidance, hoping to use it to constantly awaken himself in the burning house. The old monk appreciates his lofty aspirations, courage, and diligence, which are different from ordinary people, so he cites a passage about Asanga's (無著道人) [an ancient Indian Buddhist monk] causes and conditions for entering the path, so that he can emulate the worthy. In the future, if two Asangas (無著) appear in the Miaoxi Society, wouldn't that be of great benefit to the seeds of light in the degenerate age? Strive on, strive on!
Instruction to Layman Miaozhi (方敷文, styled 務德)
The key to how all the Buddhas and Patriarchs of the past truly treated people was to first teach them to establish a firm aspiration. The so-called firm aspiration is the determination to open up one's mind in this life, until reaching the unobstructed, great rest, and great liberation realm of all the Buddhas and Patriarchs. Without a firm aspiration, there is no firm faith. Didn't the Buddha say, 'Faith is the source of the Way and the mother of merit, nurturing all good dharmas'? It is also said, 'Faith can increase wisdom and merit, faith can surely reach the Tathagata's land.' The Tathagata's land is the realm of great rest and great liberation. In the past, Zen Master Guizong Shiyan, there was once a monk who asked, 'What is Buddha?' Guizong said, 'If I tell you, would you believe it?' The monk said, 'How dare I not believe the Venerable's sincere words?' Guizong said, 'It is just you.' The monk listened to Guizong's words, pondered carefully, and after a long time said, 'It is just me, but how can the Buddha be guaranteed?' Guizong said, 'With one speck of dust in the eye, illusory flowers fall in confusion.' That monk suddenly awakened at those words. This monk initially had no firm faith, and after hearing Guizong's direct pointing words, he still harbored doubts and wanted to seek a guarantee.
方能自信。歸宗老婆心切。向他所乖執處。以金剛王寶劍。用事劈面便揮。這僧方在萬仞崖頭獨足而立。被歸宗一揮。始肯放身捨命。又羅山法寶大師。嘗致問于石霜普會曰。起滅不停時如何。石霜云。直須寒灰枯木去。一念萬年去。涵蓋相應去。全清絕點去。羅山不契。復持此語問巖頭。問聲未絕。被巖頭震威一喝曰。是誰起滅。羅山于言下大悟。又教中說。菩薩修行從初地入第八不動地。為深行菩薩。難可知無差別。離一切相一切想一切執著。無量無邊一切聲聞辟支佛。所不能及。離諸諠諍寂滅現前。乃至入滅盡定。一切動心憶想分別。悉皆止息。謂從初地至菩薩第八不動地。即舍一切功用行。得無功用法。身口意業念務皆息。謂不起第二念。又怕人理會不得。更引喻云。譬如有人夢中見身墮在大河。為欲度故發大勇猛施大方便。以大勇猛施方便故即便𡨟寤。既𡨟寤已所作皆息。菩薩亦爾。見眾生身在四流中。為救度故發大勇猛起大精進。以勇猛精進故至不動地。既至此已一切功用靡不皆息。如生梵世欲界煩惱皆不現前。住不動地亦復如是。一切心意識行皆不現前。第八地菩薩佛心菩薩心菩提心涅槃心尚不現起。況復起於世間之心。世間心既滅。寂滅心即現前。寂滅心既現前。則塵沙諸佛所說法門一時現前矣。法
【現代漢語翻譯】 現代漢語譯本 才能真正自信。歸宗禪師婆心切切，針對那僧人所執迷不悟的地方，用金剛王寶劍當頭棒喝。這僧人原本站在萬仞懸崖的頂端，孤身獨立，被歸宗禪師這樣一揮，才肯放下身心性命。又有羅山法寶大師，曾經問石霜普會禪師：『起滅不停的時候，該怎麼辦？』石霜禪師回答：『必須達到寒灰枯木的狀態，一念即萬年，涵蓋相應，完全清凈，沒有一絲痕跡。』羅山禪師不明白。又拿著這句話去問巖頭禪師，話音未落，就被巖頭禪師一聲震懾人心的怒喝：『是誰在起滅？』羅山禪師當即開悟。經典中還說，菩薩修行從初地進入第八不動地，成為深行菩薩，難以知曉，沒有差別，遠離一切相、一切想、一切執著，是無量無邊的聲聞、辟支佛所不能達到的境界。遠離各種喧囂爭鬥，寂滅的境界顯現於前，乃至進入滅盡定，一切動念、憶想、分別，全部止息。也就是說，從初地到菩薩第八不動地，就捨棄了一切功用行，得到無功用法，身口意業的念頭全部止息，不再生起第二個念頭。又怕人們不能理解，更進一步打比方說，譬如有人在夢中看見自己掉進大河裡，爲了渡過河流，發起大勇猛心，施展大方便。因為大勇猛和方便的緣故，就醒了過來。既然醒了過來，所作所為就都停止了。菩薩也是這樣，看見眾生身處在四種煩惱的洪流中，爲了救度他們，發起大勇猛心，生起大精進心。因為勇猛精進的緣故，到達不動地。既然到達了不動地，一切功用就全部止息。如同生到梵天，欲界的煩惱全部不再顯現。住在不動地也是這樣，一切心意識行全部不再顯現。第八地菩薩，佛心、菩薩心、菩提心、涅槃心尚且不生起，更何況生起世間的心。世間的心既然滅除，寂滅的心就顯現於前。寂滅的心既然顯現於前，那麼塵沙諸佛所說的法門，一時之間全部顯現了。法
【English Translation】 English version Then one can truly have self-confidence. Guizong (a Chan master) was deeply concerned, and towards the monk's clinging and misunderstanding, he used the Vajra King's precious sword to strike him head-on. This monk was standing alone on the edge of a ten-thousand-foot cliff. Being struck by Guizong, he finally let go of his body and life. Also, Dharma Master Luoshan once asked Shishuang Puhui (two Chan masters): 'What happens when arising and ceasing never stop?' Shishuang said, 'You must reach the state of cold ashes and withered wood, one thought is ten thousand years, the box and lid correspond, completely pure and without a trace.' Luoshan did not understand. He then took this saying to ask Yantou (a Chan master). Before he finished speaking, Yantou gave a thunderous shout: 'Who is arising and ceasing?' Luoshan had a great awakening upon hearing this. Also, the teachings say that a Bodhisattva, in their practice, enters the eighth immovable ground from the first ground, becoming a deeply practicing Bodhisattva. They are difficult to know, without difference, and are apart from all forms, all thoughts, and all attachments. They are beyond the reach of countless Shravakas and Pratyekabuddhas. They are apart from all quarrels and disputes, and the stillness of Nirvana appears before them. Even entering the cessation of feeling and perception, all moving thoughts, recollections, and discriminations cease. That is to say, from the first ground to the eighth immovable ground of a Bodhisattva, they abandon all effortful practices and attain effortless Dharma. The thoughts of body, speech, and mind all cease, and the second thought does not arise. Fearing that people would not understand, it is further illustrated with an analogy: for example, someone in a dream sees themselves falling into a great river. To cross the river, they generate great courage and employ great skillful means. Because of this great courage and skillful means, they awaken. Once awakened, all actions cease. Bodhisattvas are also like this. Seeing beings in the four streams (of suffering), to save them, they generate great courage and great diligence. Because of this courage and diligence, they reach the immovable ground. Once they reach this ground, all effortful actions cease. Just as when one is born in the Brahma heaven, the afflictions of the desire realm no longer appear. Remaining in the immovable ground is also like this. All consciousness and mental activities no longer appear. Even the Buddha-mind, Bodhisattva-mind, Bodhi-mind, and Nirvana-mind of the eighth-ground Bodhisattva do not arise, let alone worldly minds. Since worldly minds are extinguished, the mind of stillness appears. Since the mind of stillness appears, then all the Dharma doors spoken by the Buddhas of countless worlds appear at once. Dharma
門既得現前。即是寂滅真境界也。得到此境界。方可興慈運悲作諸饒益事。是亦從決定志乘決定信。成就者也。若無決定志。則不能深入如來大寂滅海。無決定信。則于古人言句及教乘文字中不能動轉。如六祖大師為江西志徹禪師說常無常義。徹問祖曰。弟子嘗覽涅槃經。未曉常無常義。乞師慈悲略為宣說。祖曰。無常者。即佛性也。有常者即善惡一切諸法分別心也。曰和尚所說大違經文。祖曰。吾傳佛心印。安敢違于佛經。曰經說佛性是常。和尚卻言無常。善惡諸法乃至菩提心皆是無常。和尚卻言是常。此即相違。令學人轉加疑惑。祖曰。涅槃經吾昔者聽尼無盡藏讀誦一遍。便為講說。無一字一義不合經文。乃至為汝終無二說。曰學人識量淺昧。愿和尚委曲開示。祖曰。汝知否。佛性若常。更說甚麼善惡諸法。乃至窮劫無有一人發菩提心者。故吾說無常。正是佛說真常之道也。又一切諸法若無常者。即物物皆有自性。容受生死。而真常性有不遍之處。故吾說常者。正是佛說真無常義也。佛比為凡夫。外道執于邪常。諸二乘人于常計無常。共成八倒。故於涅槃了義教中。破彼偏見而顯說真常真樂真我真凈。汝今依言背義。以斷滅無常及確定死常。而錯解佛之圓妙最後微言。縱覽千遍。有何所益。此亦徹禪師決定志中。
乘決定信。而感報祖師決定說之一也。又記得。安楞嚴看楞嚴經。至知見立知即無明本。知見無見斯即涅槃處。不覺破句讀了曰。知見立。知即無明本。知見無。見斯即涅槃。沉吟良久。忽然大悟。後讀是經。終身如所悟。更不依經文。此亦決定志中。乘決定信。依義而不依文字之一也。妙智居士有決定志。而乘決定信於此一段大事因緣。矻矻孜孜以徹證不疑為決定義。但未得噴地一下耳。因以此軸求指示。故引祖師為志徹禪師。巖頭為羅山。安楞嚴破句讀楞嚴經悟道。數段葛藤。且作他時噴地一發之契券云耳。
示張太尉(益之)
佛言。若有欲知佛境界。當凈其意如虛空。遠離妄想及諸取。令心所向皆無礙。佛境界即當人自心現量。不動不變之體也。佛之一字向自心體上亦無著處。藉此字以覺之而已。何以知之。佛者覺義。為眾生無始時來不信自心現量本自具足。而隨逐客塵煩惱流轉三界受種種苦。故苦相現時。自心現量之體隨苦流蕩。故諸佛愍眾生流蕩之。故借佛字以覺之。既已覺則佛之一字亦無用處。佛是眾生藥。眾生病除。則佛藥無用。凡看經教及古德因緣。當如是學。
眾生日用現行無明。順無明則生歡喜。逆無明則生煩惱。佛菩薩則不然。借無明以為佛事。為眾生以無明為窟宅。逆
【現代漢語翻譯】 現代漢語譯本： 憑藉決定的信心。這是感報祖師決定的說法之一。又記得，安法師看《楞嚴經》，看到『知見立知即無明本，知見無見斯即涅槃處』。不覺地斷句讀成：『知見立，知即無明本；知見無，見斯即涅槃。』沉吟良久，忽然大悟。後來讀這部經，終身都如所悟，更不依經文。這也是在決定志中，憑藉決定的信心，依義而不依文字的一個例子。妙智居士有決定的志向，並且憑藉決定的信心於這一段大事因緣，勤勤懇懇地以徹底證悟不疑為決定義。只是還沒有得到噴地一下的契機。因此拿著這軸來求指示，所以引用祖師志徹禪師，巖頭為羅山，安法師斷句讀《楞嚴經》悟道，這幾段葛藤，且作為他時噴地一發的契券罷了。 開示張太尉（益之） 佛說：『若有想要知道佛的境界，應當清凈自己的意念如同虛空，遠離妄想以及各種執取，使心所向往的都無所障礙。』佛的境界就是當人自心現量的境界，不動不變的本體。『佛』這個字在自心本體上也沒有執著之處，借用這個字來覺悟而已。為什麼知道是這樣呢？佛的意思是覺悟。因為眾生從無始以來不相信自心現量本來就具足，而隨逐客塵煩惱流轉三界，遭受種種痛苦。所以苦相顯現時，自心現量的本體隨著痛苦流蕩。所以諸佛憐憫眾生流蕩，所以借用『佛』字來覺悟他們。既然已經覺悟，那麼『佛』這個字也沒有用處了。佛是眾生的藥，眾生的病除了，那麼佛藥就沒有用了。凡是看經教以及古德的因緣，應當這樣學習。 眾生日常現行的無明，順從無明就生歡喜，違逆無明就生煩惱。佛菩薩則不是這樣，借用無明來做佛事，因為眾生把無明當作窟宅，違逆
【English Translation】 English version: It relies on resolute faith. This is one of the resolute sayings in gratitude to the ancestral teacher. It is also remembered that Dharma Master An, while reading the Shurangama Sutra, came to the passage: 'When knowing is established on knowing, it is the root of ignorance; when knowing is without knowing, this is the place of Nirvana' (zhī jiàn lì zhī jí wú míng běn, zhī jiàn wú jiàn sī jí niè pán chù). Unconsciously, he punctuated it as: 'Knowing is established; knowing is the root of ignorance; knowing is without; seeing is the place of Nirvana' (zhī jiàn lì, zhī jí wú míng běn; zhī jiàn wú, jiàn sī jí niè pán). After pondering for a long time, he suddenly had a great enlightenment. Later, when reading this sutra, he always followed his enlightenment and no longer relied on the literal text. This is also an example of relying on resolute faith within a resolute will, relying on the meaning and not on the words. Layman Miaozhi has a resolute will and relies on resolute faith in this great event and condition, diligently striving to thoroughly realize and be free from doubt as the definitive meaning. It's just that he hasn't had the opportunity for a 'sudden burst' yet. Therefore, he seeks guidance with this scroll, so I cite the ancestral teacher Zhi Che Chan Master (Zhì Chè Chán Shī), Yantou (Yán Tóu) as Luoshan (Luó Shān), and Dharma Master An's enlightenment through punctuating the Shurangama Sutra (Léngyán Jīng), these few anecdotes, as a voucher for a 'sudden burst' at another time. Instruction to Vice Minister Zhang (Yi Zhi) The Buddha said: 'If one wishes to know the realm of the Buddha, one should purify one's mind like empty space, stay away from delusion and all attachments, so that the mind is unobstructed in all directions.' The Buddha's realm is the directly perceived realm of one's own mind, the unchanging essence. The word 'Buddha' (Fó) itself has no attachment on the essence of one's own mind; it is only borrowed to awaken. How do we know this? 'Buddha' means 'awakening.' Because sentient beings from beginningless time have not believed that the directly perceived realm of their own mind is inherently complete, and instead follow the defilements of external dust, transmigrating through the three realms and suffering all kinds of pain. Therefore, when the appearance of suffering arises, the essence of the directly perceived realm of one's own mind flows with the suffering. Therefore, all Buddhas pity the wandering of sentient beings, so they borrow the word 'Buddha' to awaken them. Once awakened, the word 'Buddha' is no longer useful. The Buddha is medicine for sentient beings; when the illness of sentient beings is cured, then the Buddha's medicine is useless. When reading scriptures and the stories of ancient masters, one should learn in this way. Sentient beings' daily actions are driven by ignorance (wú míng). Following ignorance brings joy, while opposing ignorance brings vexation. Buddhas and Bodhisattvas are not like this; they borrow ignorance to perform Buddha-work, because sentient beings take ignorance as their dwelling, opposing
之則是破他窟宅。順之則隨其所著。而誘導之。凈名云。塵勞之儔為如來種。永嘉云。無明實性即佛性。幻化空身即法身。便是這個道理也。
此事不可以有心求。不可以無心得。不可以語言造。不可以寂默通。於此四句無用心處。方始可以提撕此個訊息也。佛說。世出世間功德。無如無心功德最大而不可思議。不見釋迦老子在般若會上。問文殊師利菩薩云。汝入不思議三昧耶。文殊云。弗也世尊。我即不思議。不見有心能思議者。云何而言入不思議三昧。我初發心欲入是定。如今思惟實無心想而入三昧。如人學射。久習則巧。后雖無心。以久習故箭發皆中。我亦如是。初學不思議三昧。繫心一緣。若久習成就。則更無心想。常與定俱。得到這個田地。方始可說那伽常在定。無有不定時。所以佛說。無心功德直是殊勝。直是無較量處。今說無心。非如世間土木瓦石頑然無知之無心。差之毫釐失之千里。不可不諦審觀察也。
佛說一百二十種菩提心。說一百二十個譬喻。其中有一喻云。譬如有人依附於王不畏餘人。菩薩摩訶薩亦復如是。依菩提心大勢力王。不畏障蓋惡道之難。世間有人得近一至尊。而不畏餘人。則有之。肯依菩提心大勢力王。不畏障蓋惡道之難者。殊未見也。又有一喻云。譬如摩訶那伽大
【現代漢語翻譯】 現代漢語譯本： 破壞它，就是摧毀了他的巢穴。順從它，就是順應它所執著的東西，從而引導它。《維摩詰經》（凈名）說：『塵勞的同伴是如來的種子。』永嘉禪師說：『無明的真實本性就是佛性，幻化的空身就是法身。』說的就是這個道理。 這件事不可以用有心去追求，不可以用無心去獲得。不可以用語言來創造，不可以用寂默來通達。在這四句話都無從用心的地方，才能夠提起這個訊息。佛說，世間和出世間的功德，沒有比無心功德更大更不可思議的了。沒看見釋迦老子在般若法會上，問文殊師利菩薩說：『你進入了不可思議三昧了嗎？』文殊回答說：『不是的，世尊。我就是不可思議，沒見到有心能夠思議的，怎麼能說進入不可思議三昧呢？我最初發心想要進入這個禪定，如今思惟，實在沒有心想而進入三昧。』就像人學習射箭，練習久了就巧妙了，後來即使無心，因為長期練習的緣故，箭發出去都能射中。我也是這樣，最初學習不可思議三昧，把心繫於一處。如果長期練習成就了，就更沒有心想，常常與禪定同在。』達到這個地步，才可以說那伽（Naga，龍）常常在禪定中，沒有不在禪定的時候。所以佛說，無心的功德真是殊勝，真是無法衡量。現在說的無心，不是像世間的土木瓦石那樣頑固無知的無心。差之毫釐，失之千里，不可不仔細觀察啊。 佛說一百二十種菩提心，說一百二十個譬喻。其中有一個譬喻說：『譬如有人依附於國王，就不害怕其他人。菩薩摩訶薩也是這樣，依靠菩提心大勢力王，不害怕障蓋惡道的災難。』世間有人得到接近一位至尊的機會，而不害怕其他人，這是有的。肯依靠菩提心大勢力王，不害怕障蓋惡道的災難的人，卻很少見到。又有一個譬喻說：『譬如摩訶那伽（Mahānāga，大龍）大
【English Translation】 English version: To destroy it is to destroy its lair. To accord with it is to follow what it clings to, and thereby guide it. Vimalakirti (凈名) says, 'Companions of defilements are the seeds of the Tathagata (如來).' Yongjia (永嘉) says, 'The real nature of ignorance is the Buddha-nature; the illusory empty body is the Dharma-body.' This is the principle being spoken of. This matter cannot be sought with a mindful mind, nor can it be obtained with a mindless mind. It cannot be created with language, nor can it be penetrated with silence. Only when there is no place to apply the mind to these four statements can one begin to bring up this message. The Buddha said that among the merits of the world and beyond, there is no merit greater or more inconceivable than the merit of no-mind. Didn't you see Shakyamuni (釋迦) asking Manjushri Bodhisattva (文殊師利菩薩) at the Prajna assembly (般若會), 'Have you entered the inconceivable Samadhi (三昧)?' Manjushri replied, 'No, World Honored One (世尊). I am inconceivable. I have not seen a mindful mind that can conceive; how can one speak of entering the inconceivable Samadhi? I initially aspired to enter this Samadhi, and now I contemplate that I truly enter Samadhi without any thought.' It is like a person learning archery; with long practice, they become skilled. Later, even without intention, because of long practice, the arrows are always on target. I am also like this. Initially, I learned the inconceivable Samadhi, focusing the mind on one object. If I practice it for a long time and achieve it, then there will be no more thoughts, and I will always be with Samadhi.' Only when one reaches this stage can one say that the Naga (那伽, dragon) is always in Samadhi, without a time when it is not in Samadhi. Therefore, the Buddha said that the merit of no-mind is truly supreme and truly immeasurable. The no-mind spoken of now is not like the no-mind of worldly earth, wood, tiles, and stones, which are stubbornly ignorant. A difference of a hair's breadth leads to a loss of a thousand miles; one must observe carefully. The Buddha spoke of one hundred and twenty kinds of Bodhicitta (菩提心), and spoke of one hundred and twenty metaphors. Among them, there is a metaphor that says, 'For example, if a person relies on a king, they will not fear others. The Bodhisattva Mahasattva (菩薩摩訶薩) is also like this, relying on the Bodhicitta, the king of great power, they do not fear the difficulties of obstacles and evil paths.' There are people in the world who get close to a Supreme One and do not fear others. But those who are willing to rely on the Bodhicitta, the king of great power, and do not fear the difficulties of obstacles and evil paths, are rarely seen. There is also a metaphor that says, 'For example, the Mahānāga (摩訶那伽, great dragon) is great
力勇士。若奮威怒於其額上必生瘡皰。瘡若未合閻浮提中一切人民無能制伏。菩薩摩訶薩亦復如是。若起□悲必定發於菩提之心。心未舍來。一切世間魔及魔民。不能為害。如上二種譬喻。皆為出世間大心有力量者說。何以故。二種譬喻非世間常得之法故。佛說此以啟迪過量奇特丈夫。欲其擔荷大乘擔子耳。
士大夫不曾向佛乘中留心者。往往以佛乘為空寂之教。戀著個皮袋子。聞人說空說寂。則生怕怖。殊不知。只這怕怖底心。便是生死根本。佛自有言。不壞世間相而談實相。又云。是法住法位。世間相常住。寶藏論云。寂兮寥兮。寬兮廓兮。上則有君。下則有臣。父子親其居。尊卑異其位。以是觀之。吾佛之教。密密助揚至尊聖化者亦多矣。又何嘗只談空寂而已。如俗謂李老君說長生之術。正如硬差排佛談空寂之法無異。老子之書元不曾說留形住世。亦以清凈無為。為自然歸宿之處。自是不學佛老者以好惡心相誣謗爾。不可不察也。愚謂。三教聖人立教雖異。而其道同歸一致。此萬古不易之義。然雖如是。無智人前莫說。打爾頭破額裂。
示曾機宜(叔遲)
雪峰三上投子九到洞山。緣法不契。末後得巖頭掃屏從前零碎所得。方得心地開通。巖頭云。若欲他時播揚大教。須是一一從自己胸襟流
【現代漢語翻譯】 現代漢語譯本：力士啊，如果他奮起威怒，在他的額頭上必定會生出瘡皰。如果瘡皰沒有癒合，整個閻浮提（Jambudvipa，指我們所居住的這個世界）中的一切人民都無法制伏他。菩薩摩訶薩（Bodhisattva-Mahāsattva，指發大心的菩薩）也是這樣，如果生起廣大的慈悲心，必定會發起菩提之心（bodhicitta，指追求覺悟的心）。在菩提之心沒有捨棄之前，一切世間的魔和魔民都不能對他造成傷害。以上兩種譬喻，都是為出世間具有強大力量的人說的。為什麼呢？因為這兩種譬喻不是世間常有的現象。佛說這些是爲了啓發那些超越常人的奇特丈夫，希望他們能夠擔負起大乘（Mahāyāna，佛教的一個主要流派，意為『大乘載』）的重擔。 士大夫中不曾對佛法用心的人，往往認為佛法是空寂的教義，而執著于這個色身。聽到別人說空說寂，就產生害怕。殊不知，就是這害怕的心，便是生死的根本。佛自己說過，『不壞世間相而談實相』。又說，『是法住法位，世間相常住。』《寶藏論》說，『寂兮寥兮，寬兮廓兮，上則有君，下則有臣，父子親其居，尊卑異其位。』由此看來，我們佛的教義，默默地幫助弘揚至尊的聖化也很多啊。又何嘗只是談空寂而已呢？如果世俗之人說老子講長生之術，正如硬要說佛只談空寂之法一樣，沒有什麼區別。老子的書原本不曾說要留形住世，也是以清凈無為作為自然的歸宿。只是那些不學佛老的人用好惡之心互相誣衊罷了，不可不察啊。我認為，三教聖人立教雖然不同，但他們的道最終歸於一致，這是萬古不變的真理。雖然如此，在沒有智慧的人面前不要說這些，小心被打得頭破血流。 示曾機宜（叔遲） 雪峰禪師三次去投子，九次到洞山，因緣和法不契合。最後得到巖頭禪師掃除屏障，將從前零碎所得全部掃除，才得以心地開通。巖頭禪師說，『如果想要他日弘揚大教，必須一一從自己的胸襟中流出。』
【English Translation】 English version: O valiant warrior, if he rouses his might and anger, sores will surely arise on his forehead. If these sores do not heal, all the people in Jambudvipa (the world we inhabit) will be unable to subdue him. Likewise, a Bodhisattva-Mahāsattva (a great-hearted Bodhisattva) is such that if he generates great compassion, he will surely arouse the Bodhi-mind (bodhicitta, the mind of seeking enlightenment). Before this mind is relinquished, all the demons and their minions in the world cannot harm him. The above two similes are spoken for those powerful individuals who have transcended the world. Why? Because these two similes are not commonly found in the world. The Buddha speaks of these to inspire those extraordinary men who surpass the ordinary, desiring them to shoulder the burden of the Mahāyāna (the 'Great Vehicle' of Buddhism). Scholars and officials who have not devoted their minds to the Buddha-vehicle often consider the Buddha-dharma to be a teaching of emptiness and stillness, clinging to this bag of skin. When they hear others speak of emptiness and stillness, they become fearful. Little do they know that this very fear is the root of birth and death. The Buddha himself said, 'Without destroying the characteristics of the mundane world, one speaks of the true reality.' And again, 'This dharma abides in its dharma-position, and the characteristics of the mundane world are ever-abiding.' The Treasure Store Treatise says, 'Still and desolate, vast and expansive, above there is a ruler, below there are ministers, fathers and sons dwell in intimacy, and the honored and the humble occupy different positions.' From this perspective, our Buddha's teachings, silently assisting in promoting the sacred transformation of the supreme sovereign, are also numerous. How can it be said that it only speaks of emptiness and stillness? If worldly people say that Lao Tzu spoke of the art of longevity, it is just like forcing the Buddha to only speak of the dharma of emptiness and stillness, there is no difference. Lao Tzu's book never spoke of remaining in the world with a preserved form, but also took purity and non-action as the natural destination. It is only those who do not study Buddhism and Taoism who slander each other with minds of like and dislike, one must not fail to observe this. I believe that although the teachings established by the sages of the three religions are different, their paths ultimately converge to the same point, this is an unchanging truth for all time. Even so, do not speak of these things in front of those without wisdom, lest you be beaten until your head is broken and your forehead is split open. Shown to Zeng Jiyi (Shuchi) Zen Master Xuefeng went to Touzi three times and Dongshan nine times, but his affinity and the dharma did not align. Finally, he received Zen Master Yantou's sweeping away of obstacles, sweeping away all the fragmented gains from before, and only then was his mind opened. Zen Master Yantou said, 'If you wish to propagate the great teaching in the future, it must flow forth from your own heart.'
出。蓋天蓋地始是大丈夫所為。巖頭之語。非特發明雪峰根器。亦可作學此道者萬世規式。所謂胸襟流出者。乃是自己無始時來現量本自具足。才起第二念。則落比量矣。比量是外境莊嚴所得之法。現量是父母未生前威音那畔事。從現量中得者氣力粗。從比量中得者氣力弱。氣力粗者能入佛又能入魔。氣力弱者入得佛境界。往往于魔境界打退鼓。不可勝數。此事不在聰明靈利。亦不在鈍根淺識。據實而論。只以噴地一發為準的耳。才得這個訊息。凡有言句。非離真而立處。立處即真。所謂胸襟流出蓋天蓋地者如是而已。非是做言語求奇特。他人道不出者錦心繡口意句尖新。以為胸襟流出也。十回被師家問著。九回祇對不得。不妨只怕向髑髏前強作主宰。才見宗師開口動舌。便領將去。似這般底。佛出世亦救他不得。叔遲根性雖鈍。卻得便宜。真實要敵生死故。矻矻孜孜心心念念不肯放舍。前所云得便宜。便是這些鈍底家風也。既有決定志。得之入手自有時節。亦莫管得在何時。老僧常與衲子輩說。要參妙喜禪。須是辦得一生不會始得。若要求速效。則定是相誤。何以故。只為從來無法與人。但為人做得個指頭路底漢子耳。古德云。有所得是野干鳴。無所得是師子吼。佛是通變底人。於四十九年中。三百六十餘會說法。
【現代漢語翻譯】 現代漢語譯本： 出。這蓋天蓋地的氣魄，才是大丈夫所為。巖頭（Yantou，禪師名）的這句話，不僅闡明了雪峰（Xuefeng，禪師名）的根器，也可以作為學習禪道的人萬世的規範。所謂『胸襟流出』，乃是自己無始以來現量（xianliang，直覺體驗）本自具足的。才一起第二念，就落入了比量（biliang，比較推理）了。比量是外境莊嚴所得之法，現量是父母未生前威音王佛（Weiyin Wang Fo，古佛名）那畔的事。從現量中得來的氣力粗，從比量中得來的氣力弱。氣力粗的人能入佛也能入魔，氣力弱的人入得了佛境界，往往在魔境界被打退鼓，不可勝數。這件事不在於聰明靈利，也不在於遲鈍淺薄。據實而論，只以噴地一發為準的。才得到這個訊息，凡有言句，無不是從真如（zhenru，事物的真實本性）而立處，立處即是真如。所謂胸襟流出蓋天蓋地就是這樣而已。不是做言語求奇特，他人說不出的錦心繡口，意句尖新，就以為是胸襟流出。十回被師家問著，九回回答不上來。不妨，只怕向髑髏（dulu，頭骨）前強作主宰。才見宗師開口動舌，便領將去。像這般底，佛出世也救不了他。叔遲（Shuchi，人名）根性雖鈍，卻得了便宜，真實要敵生死故，矻矻孜孜，心心念念不肯放舍。前面所說的得便宜，便是這些遲鈍底家風。既有決定志，得之入手自有時節，也不要管它在何時。老僧常與衲子輩說，要參妙喜禪（Miaoxi Chan，禪法名），須是辦得一生不會始得。若要求速效，則定是相誤。何以故？只為從來無法與人，但為人做得個指頭路底漢子耳。古德云：『有所得是野干鳴，無所得是師子吼。』佛是通變底人，於四十九年中，三百六十餘會說法。 English version: Out. This all-encompassing spirit is what a great person does. Yantou's (Yantou, name of a Chan master) words not only clarify Xuefeng's (Xuefeng, name of a Chan master) inherent qualities but can also serve as a model for those who study Chan for all generations. The so-called 'outpouring from the heart' is the inherent and complete present awareness (xianliang, direct experience) that one has had since beginningless time. As soon as the second thought arises, one falls into comparative reasoning (biliang, comparative reasoning). Comparative reasoning is a method obtained from the adornment of the external environment, while present awareness is the matter on the other side of Weiyin Wang Buddha (Weiyin Wang Fo, name of an ancient Buddha) before one's parents were born. Those who obtain it from present awareness have coarse strength, while those who obtain it from comparative reasoning have weak strength. Those with coarse strength can enter Buddhahood and also enter the demonic realm, while those with weak strength can enter the realm of Buddhahood but are often beaten back in the demonic realm, countless times. This matter does not depend on cleverness or sharpness, nor does it depend on dullness or shallowness. In truth, it is only based on a single burst of energy. Only when one obtains this message, every word and phrase is established from the true nature (zhenru, the true nature of things), and where it is established is the true nature. The so-called outpouring from the heart that covers the sky and the earth is just like this. It is not about making words and seeking novelty, or having flowery language and sharp sentences that others cannot say, and thinking that this is an outpouring from the heart. If one is asked by the teacher ten times, one cannot answer nine times. It doesn't matter, only fear pretending to be the master in front of a skull (dulu, skull). As soon as one sees the master open his mouth and move his tongue, one immediately takes it away. Like this kind of person, even if the Buddha appears in the world, he cannot save him. Although Shuchi's (Shuchi, personal name) inherent qualities are dull, he has gained an advantage because he truly wants to fight against life and death, diligently and tirelessly, with every thought unwilling to let go. The advantage mentioned earlier is the family style of these dull people. Since one has a determined will, there will be a time when one obtains it, and one should not care when it is. The old monk often tells the monks that if one wants to participate in Miaoxi Chan (Miaoxi Chan, name of a Chan method), one must be prepared to not understand it for a lifetime. If one seeks quick results, then one will definitely be mistaken. Why? Only because there has never been a method to give to people, but only to make a finger-pointing man for people. An ancient virtuous person said: 'Having something obtained is the howling of a jackal, having nothing obtained is the roar of a lion.' The Buddha is a person of transformation, and in forty-nine years, he spoke the Dharma in more than three hundred and sixty assemblies.
【English Translation】 English version: Out. This all-encompassing spirit is what a great person does. Yantou's (Yantou, name of a Chan master) words not only clarify Xuefeng's (Xuefeng, name of a Chan master) inherent qualities but can also serve as a model for those who study Chan for all generations. The so-called 'outpouring from the heart' is the inherent and complete present awareness (xianliang, direct experience) that one has had since beginningless time. As soon as the second thought arises, one falls into comparative reasoning (biliang, comparative reasoning). Comparative reasoning is a method obtained from the adornment of the external environment, while present awareness is the matter on the other side of Weiyin Wang Buddha (Weiyin Wang Fo, name of an ancient Buddha) before one's parents were born. Those who obtain it from present awareness have coarse strength, while those who obtain it from comparative reasoning have weak strength. Those with coarse strength can enter Buddhahood and also enter the demonic realm, while those with weak strength can enter the realm of Buddhahood but are often beaten back in the demonic realm, countless times. This matter does not depend on cleverness or sharpness, nor does it depend on dullness or shallowness. In truth, it is only based on a single burst of energy. Only when one obtains this message, every word and phrase is established from the true nature (zhenru, the true nature of things), and where it is established is the true nature. The so-called outpouring from the heart that covers the sky and the earth is just like this. It is not about making words and seeking novelty, or having flowery language and sharp sentences that others cannot say, and thinking that this is an outpouring from the heart. If one is asked by the teacher ten times, one cannot answer nine times. It doesn't matter, only fear pretending to be the master in front of a skull (dulu, skull). As soon as one sees the master open his mouth and move his tongue, one immediately takes it away. Like this kind of person, even if the Buddha appears in the world, he cannot save him. Although Shuchi's (Shuchi, personal name) inherent qualities are dull, he has gained an advantage because he truly wants to fight against life and death, diligently and tirelessly, with every thought unwilling to let go. The advantage mentioned earlier is the family style of these dull people. Since one has a determined will, there will be a time when one obtains it, and one should not care when it is. The old monk often tells the monks that if one wants to participate in Miaoxi Chan (Miaoxi Chan, name of a Chan method), one must be prepared to not understand it for a lifetime. If one seeks quick results, then one will definitely be mistaken. Why? Only because there has never been a method to give to people, but only to make a finger-pointing man for people. An ancient virtuous person said: 'Having something obtained is the howling of a jackal, having nothing obtained is the roar of a lion.' The Buddha is a person of transformation, and in forty-nine years, he spoke the Dharma in more than three hundred and sixty assemblies.
隨其根性而引導之。故於十法界內一音演說。眾生隨類各獲饒益。譬如東風一拂萬卉齊敷。佛所說法亦復如是。若有意於十法界內作饒益。則是以我說法欲使眾生隨類得度。不亦難乎。不見舍利弗在般若會上。問文殊曰。諸佛如來不覺法界耶。文殊曰。弗也舍利弗。諸佛尚不可得。云何有佛而覺法界。法界尚不可得。云何法界為諸佛所覺。看他兩人恁么激揚。又何曾著意來。從上諸佛諸祖為人。皆有如是體裁。自是後來兒孫失其宗旨。遂各立門戶造妖捏怪耳。叔遲既於世間灰心。則已省得無限事了也。不壞世間相而談實相。佛佛授手祖祖相傳。無差無別。自是學此道者。錯認方便故。傳習將去。殊不本其源流耳。如何是不壞世間相而談實相。妙喜為爾說破。奉侍尊長承順顏色。子弟之職當做者。不得避忌。然後隨緣放曠任性逍遙。日用四威儀內。常自檢察。更以無常迅速生死事大。時時提撕。無事亦須讀聖人之書。資益性識。茍能如是。世出世間俱無過患矣。
大慧普覺禪師法語卷第二十二 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師法語卷第二十三
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示中證居士(郭知縣仲堪)
天臺智者大師。
【現代漢語翻譯】 現代漢語譯本： 隨順眾生的根性和意願來引導他們。所以在十法界（指地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）之內，用一種聲音說法，眾生根據各自的類別獲得利益。譬如春風一吹，各種花草樹木都一起開放。佛所說的法也是這樣。如果有人想在十法界之內都施加利益，那就是用我的說法，想讓眾生根據各自的類別得到解脫，這不也很難嗎？你沒看到舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）在般若法會上，問文殊（文殊菩薩，象徵智慧）說：『諸佛如來沒有覺悟法界嗎？』文殊說：『不是這樣的，舍利弗。諸佛尚且不可得，怎麼會有佛來覺悟法界呢？法界尚且不可得，怎麼能說法界被諸佛所覺悟呢？』看看他們兩人這樣激烈地辯論，又何曾真正用心去體會？從前的諸佛諸祖教導人，都有這樣的體裁。只是後來的子孫失去了他們的宗旨，於是各自創立門戶，製造虛假的理論。叔遲既然對世間灰心，就已經明白了很多事情了。不破壞世間的表象而談論實相，這是佛佛相授，祖祖相傳的，沒有差別。只是學習這種道理的人，錯誤地理解了方便法門，所以傳習下去，卻不追溯它的源頭。什麼是『不破壞世間相而談實相』呢？我妙喜為你說明白。侍奉長輩，順從他們的意願，這是做子弟的本分，不能逃避。然後隨順因緣，放曠自在，任性逍遙。在日常的行住坐臥中，常常自我檢查。更要用無常迅速、生死事大來時時提醒自己。沒事的時候也要讀聖人的書，來增益自己的心性見識。如果能這樣做，在世間和出世間都不會有過失了。 大慧普覺禪師法語卷第二十二 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄 大慧普覺禪師法語卷第二十三 宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進 示中證居士(郭知縣仲堪) 天臺智者大師。
【English Translation】 English version: Guiding them according to their inherent nature and inclinations. Therefore, within the Ten Dharma Realms (referring to hells, hungry ghosts, animals, asuras, humans, heavens, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), the Dharma is expounded with one sound, and sentient beings each receive benefit according to their kind. It is like the east wind blowing, and all the myriad plants bloom together. The Dharma spoken by the Buddha is also like this. If one intends to bestow benefit within the Ten Dharma Realms, it is through my Dharma that sentient beings may attain liberation according to their kind; is this not difficult? Did you not see Sariputra (one of the ten great disciples of Sakyamuni Buddha, known for his wisdom) at the Prajna assembly, asking Manjusri (Manjusri Bodhisattva, symbolizing wisdom): 'Do the Buddhas, the Tathagatas, not awaken to the Dharma Realm?' Manjusri said: 'Not so, Sariputra. The Buddhas are unattainable; how can there be Buddhas who awaken to the Dharma Realm? The Dharma Realm is unattainable; how can the Dharma Realm be awakened to by the Buddhas?' Look at how intensely they debated, yet how little they truly tried to understand. All the Buddhas and Patriarchs of the past taught people in this manner. It is only that later generations lost their original intent, and thus each established their own schools, creating false and monstrous theories. Since Uncle Chi has lost heart in the world, he has already understood countless things. To speak of the true nature without destroying the appearance of the world is what the Buddhas and Patriarchs have transmitted, without difference. It is only that those who study this path misunderstand the expedient means, and so they transmit it without tracing its source. What is 'to speak of the true nature without destroying the appearance of the world'? I, Miaoxi, will explain it clearly for you. Serving elders and complying with their wishes is the duty of a disciple, which cannot be avoided. Then, follow conditions, be free and unrestrained, and be at ease. In the daily activities of walking, standing, sitting, and lying down, constantly examine yourself. Moreover, use the impermanence, the swiftness, and the great matter of life and death to constantly remind yourself. When there is nothing to do, you must also read the books of the sages to increase your knowledge and understanding of your nature. If you can do this, there will be no fault in either the worldly or the transcendental realms. Dahui Pujue Chan Master's Dharma Talks, Volume 22 Taisho Tripitaka, Volume 47, No. 1998A, Records of Dahui Pujue Chan Master Dahui Pujue Chan Master's Dharma Talks, Volume 23 Sung Dynasty, Abbot of Nengren Chan Monastery on Mount Jing, Successor to the Dharma, Chan Master Hui Ri, Your Subject Yun Wen, respectfully presents. Instruction to Layman Zhongzheng (Prefect Guo Zhongkan) Great Master Zhiyi of Tiantai.
悟法華三昧。以空假中三觀。該攝一大藏教。無少無剩。言空者無假為中無不空。言假者無空無中無不假。言中者無空無假無不中。得斯旨者。獲旋陀羅尼。是知從上諸佛諸祖。莫不皆從此門證入。故大師證入時。因讀法華經。至是真精進是名真法供養如來。乃見釋迦老子在靈山說此經儼然未散。或者謂之表法。唯無盡居士張公。因閱首楞嚴經。至是人始獲金剛心中處。忽思智者當時所證。見靈山一會儼然未散。非表法也。嘗謂余曰。當真實證入時。全身住在金剛心中。李長者所謂。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。智者見靈山一會儼然未散。唯證是三昧者。不待引喻。而自默默點頭矣。眾生境界差別不等。所見不同。互有得失。除夙有靈骨。不被法縛不求法脫。于經教及古德入道因緣。舍方便而自證入則亦不待和會差排。自然見月亡指矣。昔藥山和尚初發心求善知識時。到南嶽石頭和尚處。遂問。三乘十二分教。某甲粗亦妍窮承聞。南方有直指人心見性成佛。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。藥山聞而不領。良久無言。石頭云會么。藥山云不會。石頭云。恐子緣不在此。往江西問取馬大師去。藥山依教直至江西見馬師。以問石頭話端。依前問之
【現代漢語翻譯】 現代漢語譯本 領悟《法華》三昧，以空、假、中三觀，涵蓋整個大藏經，沒有絲毫遺漏。說『空』的時候，沒有『假』，『中』，沒有不空的。說『假』的時候，沒有『空』，沒有『中』，沒有不假的。說『中』的時候，沒有『空』，沒有『假』，沒有不中的。領會這個宗旨的人，就能獲得陀羅尼（Dharani，總持）。 由此可知，從古至今的諸佛、諸祖，沒有不是從此門證悟入道的。所以智者大師證悟入道的時候，因為讀《法華經》，讀到『是真精進，是名真法供養如來』，就看見釋迦老子（釋迦牟尼佛的俗稱）在靈山（鷲峰山）說這部經，好像還沒有散會一樣。有人說這是表法（象徵意義），只有無盡居士張公，因為閱讀《首楞嚴經》，讀到『是人始獲金剛心中處』，忽然想到智者大師當時所證悟的境界，看見靈山一會好像還沒有散會一樣，不是表法啊。 他曾經對我說：『當真實證悟入道的時候，全身都安住在金剛心中。』就像李長者（李通玄）所說的：『無邊的剎土境界，自己和他人之間沒有毫髮的間隔；十世的古往今來，始終不離開目前的這一念。』智者大師看見靈山一會好像還沒有散會一樣，只有證悟了這個三昧的人，不用比喻，也會默默點頭贊同的。眾生的境界差別不同，所見到的也不同，各有得失。除非是本來就有靈性的人，不被法所束縛，也不求從法中解脫，對於經教以及古德入道的因緣，捨棄方便法門而自己證悟入道，那麼也不用調和安排，自然就能見到月亮而忘記指向月亮的手指了。 從前藥山和尚最初發心尋求善知識的時候，到南嶽石頭和尚那裡，於是問道：『三乘十二分教（佛教經書的分類），我粗略地也研究過了，聽說南方有直指人心、見性成佛的說法，實在還不明白，請老師指示。』石頭和尚說：『這樣也不行，那樣也不行，這樣那樣都不行。』藥山和尚聽了不明白，很久沒有說話。石頭和尚問：『會了嗎？』藥山和尚說：『不會。』石頭和尚說：『恐怕你和這裡的緣分不在此，往江西去問馬大師吧。』藥山和尚聽從教誨，一直到江西見到馬祖，把問石頭和尚的話，照樣問了一遍。
【English Translation】 English version To comprehend the Samadhi of the Lotus Sutra, using the Three Contemplations of Emptiness, Provisional Existence, and the Middle Way, encompasses the entire Great Treasury of Teachings, without any omission or excess. When speaking of 'Emptiness,' there is no 'Provisional Existence' or 'Middle Way' that is not empty. When speaking of 'Provisional Existence,' there is no 'Emptiness' or 'Middle Way' that is not provisionally existent. When speaking of 'the Middle Way,' there is no 'Emptiness' or 'Provisional Existence' that is not the Middle Way. One who attains this principle obtains the Dharani (Dharani, total retention). From this, it is known that all Buddhas and Patriarchs from above have entered through this gate to enlightenment. Therefore, when Great Master Zhiyi attained enlightenment, because he read the Lotus Sutra, reaching the passage 'This is true diligence, this is called truly offering to the Tathagata,' he saw Shakyamuni Buddha (Shakyamuni Buddha's common name) preaching this sutra on Vulture Peak (Grdhrakuta Mountain), as if the assembly had not yet dispersed. Some say this is symbolic (symbolic meaning), but only Layman Wujin, Zhang Gong, because he read the Surangama Sutra, reaching the passage 'This person initially obtains a place in the Vajra heart,' suddenly thought of the state attained by Great Master Zhiyi at that time, seeing the Vulture Peak assembly as if it had not yet dispersed, it is not symbolic. He once said to me: 'When truly attaining enlightenment, the whole body dwells in the Vajra heart.' Just as Elder Li (Li Tongxuan) said: 'In boundless Buddha-lands, self and others are not separated by a hair's breadth; the past and present of ten eons never depart from the present moment.' Great Master Zhiyi saw the Vulture Peak assembly as if it had not yet dispersed; only those who have attained this Samadhi will nod in silent agreement without needing metaphors. The realms of sentient beings differ, and what they see also differs, each with their own gains and losses. Unless one is inherently spiritual, not bound by the Dharma, nor seeking liberation from the Dharma, and for the teachings and the causes and conditions of the ancient worthies' entry into the Way, abandoning expedient means and attaining enlightenment oneself, then there is no need for reconciliation or arrangement, and one will naturally see the moon and forget the finger pointing to it. In the past, when Zen Master Yaoshan initially aspired to seek a good teacher, he went to Zen Master Shitou at Nanyue, and then asked: 'The Three Vehicles and Twelve Divisions of Teachings (classification of Buddhist scriptures), I have roughly studied, and I have heard that the South has the saying of directly pointing to the human mind, seeing one's nature and becoming a Buddha, but I really do not understand it, please instruct me.' Zen Master Shitou said: 'Like this is not acceptable, like that is not acceptable, like this and like that are both unacceptable.' Zen Master Yaoshan heard this and did not understand, and was silent for a long time. Zen Master Shitou asked: 'Do you understand?' Zen Master Yaoshan said: 'I do not understand.' Zen Master Shitou said: 'I am afraid your affinity is not here, go to Jiangxi and ask Master Ma.' Zen Master Yaoshan followed the teaching and went straight to Jiangxi to see Master Ma, and asked the same question he had asked Zen Master Shitou.
。馬師曰。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。藥山聞馬師語。便獲金剛心中。更無奇特玄妙可通訊息。但作禮而已。馬師知其已證入。亦無別道理傳授。只向他道。汝見個甚麼便禮拜。藥山亦無道理可以呈似馬師。但云。某在石頭如蚊子上鐵牛相似。馬師亦無言語與之印可。一日忽見便問。子近日見處如何。山曰。面板脫落盡。唯有一真實。馬師曰。子之所得可謂協於心體佈於四肢。既然如是。將三條篾。束取肚皮。隨處住山去。藥山云。某甲又是何人。敢言住山。馬師云。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。無久住此。遂辭馬師去住山。此亦獲金剛心中之效驗者。仲堪道友妙喜與之素昧平昔。紹興丙子冬。邂逅宛陵。一見風采。未語而心已許之。嘗過其舍。遂蒙傾倒。因而詰之。自言于中字法門而有趣向。自爾每與對談。未嘗一語及世間事。古人隔江橫趨時節亦有之矣。為政不苛不察。而奸蠹為之膽落。此亦證中字法門效驗也。別來恰九個月。忽專介以此軸來求道號。因思無盡張公之言。頗與仲堪所入門戶略相似。故不覺引前葛藤。仍為立道號。曰中證居士。中證之義在吾佛則曰金剛心。心至中曰忠中無定方見於行
【現代漢語翻譯】 現代漢語譯本 馬祖說道：『我有時教他揚眉瞬目，有時不教他揚眉瞬目。有時教他揚眉瞬目是對的，有時教他揚眉瞬目是不對的。』（揚眉瞬目：指細微的動作和表情，這裡指禪宗的某種教學方式）藥山聽了馬祖的話，便獲得了金剛心（金剛心：比喻堅固不壞的求道之心），再也沒有什麼奇特玄妙的東西可以用來傳遞訊息。只是行了個禮而已。 馬祖知道他已經證入了，也沒有別的道理可以傳授，只是對他說：『你見到了什麼便禮拜？』藥山也沒有什麼道理可以呈給馬祖，只是說：『我在這裡就像蚊子叮鐵牛一樣，無處下口。』馬祖也沒有言語來印證他。 有一天，馬祖忽然問：『你近日的見解如何？』藥山說：『面板脫落殆盡，唯有一真實。』馬祖說：『你所得到的可以說是與心體相合，佈於四肢。既然如此，用三條竹篾，束住肚皮，隨處住山去吧。』 藥山說：『我又是何人，敢說住山？』馬祖說：『沒有長行而不住，沒有長住而不行。想要增益，卻無所增益；想要作為，卻無所作為。應該做舟船，不要久留在此。』於是藥山辭別馬祖去住山了。這也是獲得金剛心的效驗。 仲堪道友，妙喜與他向來不相識。紹興丙子年冬天，在宛陵偶然相遇，一見他的風采，未說話心裡已經認可了他。曾經去過他的住所，便蒙他傾心相待，因而問他，他自己說對於中字法門（中字法門：指不落兩邊的中道法門）而有興趣。自此以後，每次與他對話，未曾有一句話涉及世間事。古人隔江橫渡的時節也有這樣的事啊！為政不苛刻不苛察，而奸邪之徒為之膽寒。這也是證入中字法門的效驗啊。 分別以來恰好九個月，忽然專門派人拿著這幅字軸來求道號。因此想到無盡張公的話，頗與仲堪所入門戶略相似，故而不覺引用了以前的葛藤（葛藤：比喻糾纏不清的公案），仍然為他立道號，叫做中證居士（中證居士：指證悟中道之道的居士）。中證的意義在吾佛則叫做金剛心，心至中叫做忠，中無定方見於行。
【English Translation】 English version Master Ma said: 'Sometimes I teach him to raise his eyebrows and blink, and sometimes I don't teach him to raise his eyebrows and blink. Sometimes teaching him to raise his eyebrows and blink is right, and sometimes teaching him to raise his eyebrows and blink is not right.' (Raising eyebrows and blinking: refers to subtle movements and expressions, here referring to a certain teaching method of Zen Buddhism) When Yaoshan heard Master Ma's words, he obtained the Vajra heart (Vajra heart: a metaphor for the firm and indestructible heart of seeking the Tao), and there was nothing more peculiar and mysterious that could be used to transmit messages. He just bowed. Master Ma knew that he had already attained enlightenment, and there was no other principle to impart, so he just said to him: 'What did you see that you bowed?' Yaoshan had no principle to present to Master Ma, but said: 'I am like a mosquito biting an iron ox, unable to find a place to start.' Master Ma had no words to confirm him. One day, Master Ma suddenly asked: 'What is your recent understanding?' Yaoshan said: 'The skin has completely fallen off, and there is only one truth.' Master Ma said: 'What you have obtained can be said to be in harmony with the essence of the mind and spread throughout the four limbs. Since this is the case, use three bamboo strips to tie up your belly and live in the mountains wherever you go.' Yaoshan said: 'Who am I to dare to say that I live in the mountains?' Master Ma said: 'There is no long practice without dwelling, and no long dwelling without practice. If you want to increase, there is nothing to increase; if you want to act, there is nothing to act. You should make a boat and not stay here for long.' So Yaoshan bid farewell to Master Ma and went to live in the mountains. This is also the effect of obtaining the Vajra heart. Friend Zhongkan, Miaoxi did not know him before. In the winter of the Bingzi year of Shaoxing, they met by chance in Wanling. At first sight of his demeanor, his heart had already approved of him before he spoke. He had been to his residence and was treated with all his heart, so he asked him, and he himself said that he was interested in the Dharma gate of the character '中' (中字法門: refers to the Middle Way Dharma gate that does not fall to either side). Since then, every time he talked to him, he never said a word about worldly affairs. There were such things in ancient times when people crossed the river horizontally! Governing without being harsh or scrutinizing, the treacherous people were frightened. This is also the effect of attaining the Dharma gate of the character '中'. It has been exactly nine months since we parted, and suddenly someone was specially sent with this scroll of calligraphy to ask for a Taoist name. Therefore, thinking of the words of Zhang Gong of Wujin, it is quite similar to the gate that Zhongkan entered, so I unconsciously quoted the previous entanglement (葛藤: a metaphor for entangled cases), and still established a Taoist name for him, called Layman Zhongzheng (中證居士: refers to a layman who has attained the Middle Way). The meaning of Zhongzheng in our Buddha is called the Vajra heart, and the heart that reaches the middle is called loyalty, and the middle without a fixed direction is seen in action.
事。而利他自利。世出世間。了無遺恨矣。中證不偏。而上下相應。如析栴檀片片非別木。非如他人說得盛水不漏於行事時手足俱露。如此等輩。欲入中字法門。大似掉棒打月。不亦難乎。中證居士勉之。妙喜異日忽地撞到面前那時相見。更若守著這一字。則不中矣。
示徐提刑(敦立)
士大夫。多以有所得心。求無所得法。何謂有所得心。聰明靈利思量計較者是。何謂無所得法。思量不行計較不到。聰明靈利無處安著者是。不見釋迦老子在法華會上。舍利弗慇勤三請。直得無啟口處。然後盡力道得個是法非思量分別之所能解。此是釋迦老子初悟此事。開方便門示真實相之椎輪也。昔雪峰真覺禪師。為此事之切。三度到投子。九度上洞山。因緣不相契。后聞德山周金剛王化。遂造其室。一日問德山。從上宗風以何法示人。德山云。我宗無語句。亦無一法與人。后又問從上宗乘中事。學人還有分也無。德山拈拄杖便打云。道甚麼。雪峰于棒下。方打破漆桶。以是觀之。思量計較聰明靈利。於此個門中一點也用不著。古德有言。般若如大火聚。近之則燎卻面門。擬議尋思便落意識。永嘉云。損法財滅功德。莫不由茲心意識。故知心意識非獨障道。亦使得人七顛八倒作諸不善。既有究竟此道之心。須有決定之
【現代漢語翻譯】 現代漢語譯本：事情。既能利他又能自利，無論是世俗還是出世間法，都不會留下遺憾了。中正不偏頗，上下又能相互呼應，就像剖析栴檀（一種名貴的香木）一樣，每一片都不是其他的木頭。不像有些人說得天花亂墜，但一到實際行動時就漏洞百出。像這樣的人，想要進入『中』字法門，就像用棍子打月亮一樣，不是太難了嗎？中證居士要努力啊！妙喜我將來或許會突然出現在你面前，到那時再相見。但如果還守著這個『中』字，那就又不對了。
給徐提刑（敦立）的開示：
士大夫們，大多用有所得的心，去尋求無所得的法。什麼叫有所得的心？就是聰明靈利、思量計較的心。什麼叫無所得的法？就是思量不起、計較不到，聰明靈利無處安放的法。你沒看到釋迦牟尼佛在《法華經》的法會上，舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）慇勤地請求了三次，直到無話可說，然後才盡力說出了『這個法不是思量分別所能理解的』。這是釋迦牟尼佛最初領悟此事，開啟方便之門，揭示真實相的開端啊。過去雪峰真覺禪師，爲了這件事的迫切，三次到投子，九次上洞山，但因緣不契合。後來聽說德山（唐代禪宗大師）以金剛王來教化，於是去拜訪他。有一天問德山：『從上宗風以什麼法來開示人？』德山說：『我宗沒有語句，也沒有一法可以給人。』後來又問：『從上宗乘中的事情，學人還有份嗎？』德山拿起拄杖就打，說：『說什麼！』雪峰在這一棒下，才打破了漆桶（比喻開悟）。由此看來，思量計較、聰明靈利，在這個法門中一點也用不著。古德有言：『般若（智慧）如大火聚，靠近它就會燒傷面門。』擬議尋思就會落入意識。永嘉（唐代禪僧）說：『損害法財，滅除功德，莫不是因為這個心意識。』所以知道心意識不僅會障礙修道，還會使人顛倒錯亂，做出各種不善的事情。既然有究竟此道的決心，就必須有決定的
【English Translation】 English version: Matters. It benefits both oneself and others. Whether in worldly or transcendental matters, there will be no regrets. Being centered and unbiased, it corresponds harmoniously above and below, like dissecting sandalwood (a precious fragrant wood), where each piece is distinct from other woods. It's unlike those who speak eloquently but reveal flaws in their actions. For such individuals, entering the 'center' Dharma gate is like hitting the moon with a stick—isn't it difficult? Layman Zhongzheng, strive diligently! Miaoxi might suddenly appear before you one day; when we meet then, holding onto this single 'center' character will be incorrect.
Instruction to Prefect Xu (Dunli):
Scholars and officials often use a mind seeking attainment to pursue the Dharma of non-attainment. What is a mind seeking attainment? It is a mind that is clever, sharp, thoughtful, and calculating. What is the Dharma of non-attainment? It is that which cannot be thought about, cannot be calculated, and where cleverness and sharpness have no place to settle. Didn't you see that at the Dharma Assembly of the Lotus Sutra, Śāriputra (one of the ten great disciples of Śākyamuni Buddha, known for his wisdom) earnestly requested three times, until there was nothing left to say, and then he exerted himself to say that 'this Dharma cannot be understood by thought and discrimination'? This was the beginning of Śākyamuni Buddha's initial enlightenment on this matter, opening the gate of expedient means and revealing the true aspect. In the past, Zen Master Xuefeng Zhenjue, because of the urgency of this matter, went to Touzi three times and ascended Dongshan nine times, but the conditions were not in accord. Later, hearing that Deshan (a Chan master of the Tang Dynasty) used the Vajra King to teach, he went to visit him. One day, he asked Deshan, 'What Dharma does the ancestral tradition use to instruct people?' Deshan said, 'My tradition has no words, nor does it have a single Dharma to give to people.' Later, he asked again, 'In the matters of the ancestral vehicle, do students have a share?' Deshan picked up his staff and struck him, saying, 'What are you saying!' Under this blow, Xuefeng broke through the lacquer bucket (a metaphor for enlightenment). From this, it can be seen that thinking, calculating, cleverness, and sharpness are of no use in this Dharma gate. An ancient worthy said, 'Prajna (wisdom) is like a great fire; approaching it will burn your face.' To speculate and ponder is to fall into consciousness. Yongjia (a Chan monk of the Tang Dynasty) said, 'Damaging Dharma wealth and extinguishing merit are all due to this mind-consciousness.' Therefore, it is known that mind-consciousness not only obstructs the path but also causes people to become confused and do all kinds of unwholesome things. Since you have the determination to ultimately understand this path, you must have a resolute
志。不到大休大歇大解脫處。誓畢此生不退不墮。佛法無多子。久長難得。人世間塵勞中事無盡無窮。撥置了一重又一重來。如連環如鉤鎖相續不斷。志意下劣者。往往甘心與伊作侶伴。不覺不知被伊牽挽將去。除是當人夙有願力方肯退步思量。永嘉又云。無明實性即佛性。幻化空身即法身。法身覺了無一物。本源自性天真佛。若如是思量。驀然向思量不及處見得。無一物底法身。即是當人出生死處。前所云無所得法。不可以有所得心求。便是這個道理也。士大夫一生在思量計較中作活計。才聞善知識說無所得法。便心裡疑惑。怕落空去。妙喜每見如此說者。即問他。只這怕落空者。還空也無。十個有五雙。分疏不下。蓋平時只以思量卜度為窟宅。乍聞說著不得思量底話。便茫然無討巴鼻處。殊不知。只這無討巴鼻處。便是自家放身命底時節也。敦立道友靖康中在夷門相會。是時春秋鼎盛。便知有此段大事因緣。可以脫離生死。與乃兄敦濟。時來扣問圓悟先師。但妙年身心未能純一專志理會個事。別來忽地過了三十餘年。紹興己卯秋。予因到育王經由越上。時敦立提總憲綱始獲再會。握手劇談。坐間只以此一段因緣為未了。更不及世間塵勞之事。非百劫千生曾承事真善知識種得般若種子在藏識中。則不能如是把得定作
【現代漢語翻譯】 現代漢語譯本： 志向。不到大休歇、大解脫之處，誓畢此生不退不墮。佛法不多，長久難得。人世間的塵勞之事無盡無窮，擺脫了一重又一重又來，如連環、如鉤鎖，相續不斷。志意下劣的人，往往甘心與它們作伴，不覺不知被它們牽引而去。除非這個人宿世有願力，才肯退步思量。永嘉（Yongjia，指永嘉玄覺）又說：『無明實性即是佛性，幻化空身即是法身。法身覺悟了無一物，本源自性是天真佛。』如果這樣思量，忽然在思量不及之處見到無一物的法身，就是這個人出生死之處。前面所說的無所得法，不可以用有所得的心去求，就是這個道理。士大夫一生在思量計較中生活，才聽到善知識說無所得法，便心裡疑惑，怕落空。妙喜（Miaoxi，指張商英）每每見到這樣說的人，就問他：『只是這怕落空的人，還空嗎？』十個有五雙，分辨不清楚。因為平時只以思量卜度為安身之所，乍一聽到說不得思量的話，便茫然無處可尋。殊不知，這無處可尋之處，就是自家放身命的時節。敦立道友在靖康年間在夷門相會，那時正值壯年，便知道有這段大事因緣，可以脫離生死。與他的哥哥敦濟，時常來請教圓悟先師（Yuanwu，指克勤圓悟）。但因年輕身心未能純一，專心致志地理解這件事。分別后忽然過了三十餘年，紹興己卯年秋，我因到育王寺，經過越州，當時敦立擔任總憲綱，才得以再次相會，握手暢談，坐間只以此一段因緣為未了之事，更不談及世間塵勞之事。如果不是百劫千生曾經承事真善知識，在藏識中種下般若種子，就不能這樣把持得定，作出決斷。
【English Translation】 English version: Aspiration. Until reaching the state of great rest, great cessation, and great liberation, vow to not retreat or fall in this lifetime. The Buddha-dharma is not abundant, and it is difficult to obtain for a long time. The worldly affairs of dust and toil are endless and infinite, casting off one layer only to have another come, like linked rings or hooked chains, continuously without end. Those with inferior will and intention often willingly become companions with them, unknowingly being pulled away by them. Unless one has made vows in previous lives, they will be willing to step back and contemplate. Yongjia (Yongjia, referring to Yongjia Xuanjue) also said: 'The real nature of ignorance is the Buddha-nature, the illusory empty body is the Dharma-body. When the Dharma-body is awakened, there is nothing; the original source of self-nature is the true Buddha.' If one contemplates in this way, suddenly in a place beyond contemplation, one sees the Dharma-body of nothingness, which is the place where one escapes birth and death. The aforementioned Dharma of non-attainment cannot be sought with a mind of attainment; this is the principle. Scholar-officials spend their lives making a living through contemplation and calculation. When they hear a wise teacher speak of the Dharma of non-attainment, they become doubtful in their hearts, fearing falling into emptiness. Miaoxi (Miaoxi, referring to Zhang Shangying) often sees people who say this and asks them: 'Does the one who fears falling into emptiness, is he also empty?' Five out of ten pairs cannot distinguish it clearly. Because they usually take contemplation and speculation as their dwelling place, when they suddenly hear talk of not being able to contemplate, they become at a loss, unable to find a foothold. Little do they know that this place of no foothold is the time for one to let go of their life. Fellow practitioner Dunli met in Yimen during the Jingkang era. At that time, he was in his prime and knew of this great cause and condition, which could lead to liberation from birth and death. Together with his brother Dunji, they often came to consult with the Chan master Yuanwu (Yuanwu, referring to Keqin Yuanwu). However, due to his young body and mind not being pure and focused, he could not wholeheartedly understand this matter. After parting, more than thirty years suddenly passed. In the autumn of the year of Ji Mao in the Shaoxing era, I went to Yuwang Temple and passed through Yuezhou. At that time, Dunli was serving as the chief censor, and we were able to meet again. We shook hands and talked at length, and during the conversation, we only considered this cause and condition as unfinished business, and did not mention worldly affairs of dust and toil. If one had not served true wise teachers for hundreds of thousands of kalpas, and planted the seeds of prajna in the alaya-consciousness, one would not be able to hold firm and make a decision like this.
得主宰信得諦當不退初心。真火中蓮華也。但以博極群書。於九經十七史內。入得太深。聰明太過。理路太多。定力太少。被日用應緣處牽挽將去。故於腳跟下不能得啐地折曝地斷耳。若時時正念現前。怕生死之心不變。則日月浸久。生處自熟。熟處自生矣。且那個是熟處。聰明靈利思量計較底是。那個是生處。菩提涅槃真如佛性。絕思惟分別。摶量卜度不到。無爾用心安排底是。驀然時節到來。或於古人入道因緣上。或因看經教時。或於日用應緣。若善若不善。若身心散亂。若逆順境界現前。若暫得心意識寧靜時。忽地蹋翻關棙子。不是差事。
示陳機宜(明仲)
佛說一切法。為度一切心。我無一切心。何用一切法。法本無法。心亦無心。心法兩空。是真實相。而今學道之士。多怕落空。作如是解者。錯認方便。執病為藥。深可憐愍。故龐居士有言。汝勿嫌落空。落空亦不惡。又云。但願空諸所有。切勿實諸所無。若覷得這一句子。破無邊惡業無明當下瓦解冰銷。如來所說一大藏教。亦註解這一句子不出。當人若具決定信知。得有如是大解脫法。只在知得處。撥轉上頭關棙子。則龐公一句與佛說一大藏教。無異無別。無前無後。無古無今。無少師剩。亦不見有一切法。亦不見有一切心。十方世界空蕩
【現代漢語翻譯】 現代漢語譯本 得主宰信得諦當不退初心。真火中蓮華也。但以博極群書。於九經十七史內。入得太深。聰明太過。理路太多。定力太少。被日用應緣處牽挽將去。故於腳跟下不能得啐地折曝地斷耳。若時時正念現前。怕生死之心不變。則日月浸久。生處自熟。熟處自生矣。且那個是熟處。聰明靈利思量計較底是。那個是生處。菩提（bodhi，覺悟）涅槃（nirvana，寂滅）真如（tathata，事物的真實本性）佛性。絕思惟分別。摶量卜度不到。無爾用心安排底是。驀然時節到來。或於古人入道因緣上。或因看經教時。或於日用應緣。若善若不善。若身心散亂。若逆順境界現前。若暫得心意識寧靜時。忽地蹋翻關棙子。不是差事。
示陳機宜(明仲)
佛說一切法。為度一切心。我無一切心。何用一切法。法本無法。心亦無心。心法兩空。是真實相。而今學道之士。多怕落空。作如是解者。錯認方便。執病為藥。深可憐愍。故龐居士有言。『汝勿嫌落空。落空亦不惡。』又云。『但願空諸所有。切勿實諸所無。』若覷得這一句子。破無邊惡業無明當下瓦解冰銷。如來所說一大藏教。亦註解這一句子不出。當人若具決定信知。得有如是大解脫法。只在知得處。撥轉上頭關棙子。則龐公一句與佛說一大藏教。無異無別。無前無後。無古無今。無少師剩。亦不見有一切法。亦不見有一切心。十方世界空蕩。
【English Translation】 English version One must master faith, attain true understanding, and not regress from the initial aspiration. It is like a lotus flower in a true fire. However, due to extensive reading and deep immersion in the Nine Classics and Seventeen Histories, one becomes overly clever, with too many rationalizations and too little meditative power. One is dragged away by daily affairs and circumstances, and thus cannot achieve a decisive and thorough break at the root of one's being. If right mindfulness is constantly present and the fear of birth and death remains unchanged, then over time, the unfamiliar will become familiar, and the familiar will become unfamiliar. What is the familiar? It is cleverness, sharpness, thinking, and calculation. What is the unfamiliar? It is bodhi (覺悟, enlightenment), nirvana (寂滅, cessation), tathata (事物的真實本性, suchness), and Buddha-nature, which are beyond thought and discrimination, beyond measurement and divination, and beyond your deliberate arrangement. When the moment arrives, whether through the circumstances of an ancient's enlightenment, through reading scriptures, or in daily life, whether good or bad, whether the mind and body are scattered or in order, whether favorable or adverse conditions appear, or when the mind and consciousness are temporarily tranquil, suddenly overturning the barrier is no small matter.
Instruction to Chen Jiyi (Mingzhong)
The Buddha spoke all dharmas to liberate all minds. I have no mind, so what use is there for all dharmas? Dharma is fundamentally no-dharma, and mind is also no-mind. The emptiness of both mind and dharma is the true reality. But now, students of the Way are mostly afraid of falling into emptiness. Those who interpret it in this way misunderstand the expedient means, mistaking the illness for the medicine, which is deeply pitiful. Therefore, Layman Pang said, 'Do not dislike falling into emptiness; falling into emptiness is not bad.' He also said, 'Only wish to empty all that exists; never solidify what does not exist.' If you can grasp this sentence, the boundless evil karma and ignorance will instantly collapse and melt away like ice. The entire Tripitaka taught by the Tathagata does not explain anything beyond this sentence. If one has firm faith and understanding, and attains such great liberation, it is only in the place of knowing that one can turn the barrier upside down. Then Layman Pang's one sentence is no different from the entire Tripitaka spoken by the Buddha. There is no difference, no before or after, no ancient or modern, no lack or excess. One sees neither all dharmas nor all minds. The ten directions of the world are empty.
蕩地。亦莫作空蕩蕩地見。若作是見。則便有說空者。便有聞說空者。便有一切法可聽。便有一切心可證。既可聽可證。則內有能證之心。外有所證之法。此病不除。教中謂之以我說法。亦謂之謗佛法僧。又教中雲。若取法相即著我人眾生壽者。若取非法相即著我人眾生壽者。前所云內有能證之心。外有所證之法。便是這個道理也。佛弟子陳惇。知身是妄知法是幻。于幻妄中能看個趙州狗子無佛性話。忽然洗面摸著鼻孔。有書來呈見解。試手說禪。如虎生三日氣已食牛。其間通訊息處。雖似吉撩棒打地。有著處則入地數寸。不著處則全無巴鼻。然大體基本已正。而大法未明。亦初心入道之常病耳。茍能知是般事。撥向一邊。卻把諸佛諸祖要妙門。一時塞斷。向威音那畔。討個生涯處。方於法得自在矣。釋迦老子云。若但贊佛乘。眾生沒在苦。信知如是事。以我所證擴而充之。然後不被法縛。不求法脫。恁么也得。不恁么也得。恁么不恁么總得。凡有言句凡所受用。如壯士展臂不借他力。箭既離弦無返回勢。非是強為。法如是故。得如此了。始可言無善無惡無佛無眾生等事。而今大法未明。若便說恁么話。恐墮在永嘉所謂豁達空撥因果莽莽蕩蕩招殃禍中。不可不知也。但得本莫愁末。久久淹浸得熟。不愁不成一片。勉之
【現代漢語翻譯】 現代漢語譯本 不要執著于空蕩蕩的境界。如果這樣認為，就會有說空的人，有聽聞空的人，一切法都可以聽聞，一切心都可以證悟。既然可以聽聞可以證悟，那麼內心就有能證悟的心，外在就有被證悟的法。這種毛病不去除，在佛法中被稱為用『我』來解說佛法，也叫做誹謗佛法僧。佛經中還說，如果執著於法的表象，就執著於我、人、眾生、壽者；如果執著于非法的表象，就執著於我、人、眾生、壽者。前面所說的內心有能證悟的心，外在有被證悟的法，就是這個道理。佛弟子陳惇，知道身體是虛妄的，知道法是虛幻的，在虛幻中能夠參看趙州（Zhao Zhou）禪師的『狗子無佛性』（Dog has no Buddha-nature）的話頭，忽然像洗臉時摸到自己的鼻子一樣，寫信來呈述自己的見解，嘗試著說禪，就像老虎出生三天就有了吃牛的力氣。他在其中傳遞訊息的地方，雖然像吉撩（Ji Liao）用棒子打地一樣，但著力處能深入地面幾寸，不著力處則完全沒有痕跡。然而，大體的基本方向已經正確，只是對大法還沒有完全明白，這也是初學者入道的常見毛病。如果能夠知道是這種情況，就把這些都放到一邊，把諸佛諸祖的精妙法門一時全部堵塞住，到威音王佛（Wei Yin Wang Buddha）之前去尋找一個安身立命的地方，才能在佛法上獲得自在。釋迦老子（Shakyamuni Buddha）說，如果只讚歎佛乘，眾生就會沉沒在痛苦之中。相信確實是這樣，用我所證悟的道理擴充套件並充實它，然後才不會被法束縛，也不用刻意追求從法中解脫。這樣也可以，不這樣也可以，這樣不這樣都可以。凡是說出的言語，凡是接受和使用的，就像壯士伸展手臂一樣不借助其他力量，箭一旦離開弓弦就沒有返回的趨勢，這不是勉強而為，法本來就是這樣，才能達到這種境界。才可以談論無善無惡、無佛無眾生等等事情。現在對大法還沒有完全明白，如果就說這樣的話，恐怕會墮入永嘉（Yongjia）所說的『豁達空，撥無因果，莽莽蕩蕩招殃禍』的境地，不可不知啊。只要把握根本，就不用擔心末節，長久地浸潤，自然會成熟，不用擔心不能成為一片。努力吧！
【English Translation】 English version Do not cling to the state of emptiness. If you do, there will be those who speak of emptiness, those who hear of emptiness, all dharmas will be available to be heard, and all minds will be available to be realized. Since they can be heard and realized, there will be a mind within that can realize, and a dharma without that can be realized. If this ailment is not removed, it is called in the teachings 'using the self to explain the Dharma', and it is also called slandering the Buddha, Dharma, and Sangha. Furthermore, the teachings say, 'If one grasps the characteristic of Dharma, one is attached to self, person, sentient being, and life span. If one grasps the characteristic of non-Dharma, one is attached to self, person, sentient being, and life span.' The aforementioned 'having a mind within that can realize, and a dharma without that can be realized' is precisely this principle. The Buddha's disciple Chen Dun, knowing that the body is illusory and the Dharma is a phantom, is able to contemplate the 'Dog has no Buddha-nature' (Gouzi Wufoxing) saying of Zen Master Zhao Zhou (Zhao Zhou) within the illusion, suddenly like touching his nose when washing his face, and presents his understanding in a letter, attempting to speak Zen, like a tiger that has the strength to eat an ox three days after birth. The place where he communicates the message is like Ji Liao (Ji Liao) striking the ground with a stick, where it hits, it penetrates a few inches into the ground, where it doesn't hit, there is no trace at all. However, the general direction is already correct, but the Great Dharma is not yet fully understood, which is a common ailment for beginners entering the path. If one can recognize this situation, put these things aside, and block all the subtle and essential gates of the Buddhas and Patriarchs at once, and seek a place to settle down before the Buddha Wei Yin Wang (Wei Yin Wang Buddha), then one can attain freedom in the Dharma. Shakyamuni Buddha (Shakyamuni Buddha) said, 'If one only praises the Buddha Vehicle, sentient beings will be submerged in suffering.' Believe that this is indeed the case, expand and enrich it with what I have realized, and then one will not be bound by the Dharma, nor will one deliberately seek liberation from the Dharma. It is okay to do so, and it is okay not to do so, it is okay to do so or not to do so. All words spoken, all that is received and used, are like a strong man stretching his arms without borrowing other's strength, once the arrow leaves the bowstring, there is no turning back, this is not forced, the Dharma is like this, and one can attain this state. Only then can one speak of no good, no evil, no Buddha, no sentient beings, and so on. Now that the Great Dharma is not yet fully understood, if one speaks such words, one may fall into what Yongjia (Yongjia) called 'reckless emptiness, denying cause and effect, vast and boundless inviting disaster', one must be aware of this. As long as one grasps the root, one need not worry about the branches, immerse oneself in it for a long time, and it will naturally mature, no need to worry about not becoming a whole. Strive for it!
勉之。
示空相道人(黃通判宅)
佛是凡夫鏡子。凡夫卻是佛鏡子。凡夫迷時。生死垢染影像。全體現佛鏡子中。忽然悟時。真凈妙明不生不滅。佛影像卻現凡夫鏡子中。然佛本無生滅。亦無迷悟。亦無鏡子。亦無影像可現。由凡夫有若干。故隨凡夫發明耳。而今欲除凡夫病。與佛祖無異。請打破鏡來。為爾下個註腳。
示方機宜(夷吾)
祖師云。心地隨時說。菩提亦只寧。事理俱無礙。當生即不生。欲知此個道理。但將平昔坐禪處得底。看經教處得底。語錄上記得底。宗師口頭言下領覽得底。一時掃向他方世界。卻緩緩地子細看他。德山何故見僧入門便棒。臨濟何故見僧入門便喝。若識二大老用處。則于日用觸境逢緣處。不作世諦流佈。亦不作佛法理論。既不著此二邊。須知自有一條活路。不見臨濟一日侍立德山。德山良久驀回顧云。老漢今日困。臨濟云。這老漢寐語作甚麼。德山擬拈拄杖要打。臨濟便掀倒禪床。爾看。他了事漢。等閑驀路相逢。自然各各有出身之路。後來云峰悅禪師拈云。此二員作家。一拶一捺。略露風規。大似把手上高山。雖然如是。未免旁觀者丑。且道。誰是旁觀者。良久喝一喝。據妙喜所見。云峰亦未免和泥合水。好與這兩個老漢。一狀領過。一坑埋卻。且
【現代漢語翻譯】 現代漢語譯本 勉勵你啊。
開示空相道人（黃通判的宅邸）
佛是凡夫的鏡子，凡夫卻是佛的鏡子。凡夫迷惑時，生死垢染的影像，完全顯現在佛的鏡子中。忽然醒悟時，真凈妙明、不生不滅的佛的影像，卻顯現在凡夫的鏡子里。然而佛本來就沒有生滅，也沒有迷惑和醒悟，也沒有鏡子，也沒有影像可以顯現。因為凡夫有各種各樣的情況，所以隨著凡夫的情況而顯現罷了。現在想要去除凡夫的病，就和佛祖沒有什麼不同。請打破鏡子，我為你下一個註解。
開示方機宜（夷吾）
祖師說：『心地隨時說，菩提亦只寧。事理俱無礙，當生即不生。』想要知道這個道理，就把平時坐禪時得到的，看經書教義時得到的，語錄上記得的，宗師口頭言語中領悟到的，一時全部掃到其他世界去，然後緩緩地仔細看它。德山為什麼見僧人入門就打？臨濟為什麼見僧人入門就喝？如果認識這兩位大德的用意，那麼在日常生活中，接觸各種境遇時，就不作世俗的流佈，也不作佛法的理論。既然不執著于這兩邊，要知道自然有一條活路。沒看見臨濟有一天侍立在德山身邊，德山很久后突然回頭說：『老漢我今天困了。』臨濟說：『這老漢說夢話做什麼？』德山想要拿起拄杖打他，臨濟就掀翻了禪床。你們看，他是個了事的人。隨便在路上相遇，自然各自有出身之路。後來云峰悅禪師評論說：『這兩位作家，一拶一捺，稍微顯露出風範，很像把手上高山。』雖然這樣，也免不了旁觀者覺得醜陋。那麼，誰是旁觀者呢？』良久喝一聲。據妙喜我所見，云峰也免不了和泥合水。最好把這兩個老漢，一併領過來，一起埋進坑裡。且
【English Translation】 English version Encourage yourself.
Instruction to Layman Kongxiang (at Magistrate Huang's Residence)
Buddha is the mirror of ordinary beings. Ordinary beings, however, are the mirror of Buddha. When ordinary beings are deluded, the images of the defilements of birth and death are fully reflected in the mirror of Buddha. When they suddenly awaken, the true, pure, wondrously bright, unborn, and undying image of Buddha is reflected in the mirror of ordinary beings. However, Buddha originally has no birth or death, no delusion or awakening, no mirror, and no image to be reflected. It is because ordinary beings have various conditions that these things manifest according to the conditions of ordinary beings. Now, if you want to remove the sickness of ordinary beings, it is no different from the Buddha ancestors. Please break the mirror, and I will add a commentary for you.
Instruction to Fang Jiyi (Yi Wu)
The Patriarch said, 'The mind-ground is spoken of at any time; Bodhi is also just tranquility. Matters and principles are both unobstructed; when there is arising, there is immediately no arising.' If you want to know this principle, then take what you have gained in your usual sitting meditation, what you have gained from reading scriptures and teachings, what you have remembered from the recorded sayings, and what you have understood from the words of the masters, and sweep them all away to other worlds. Then, slowly and carefully examine them. Why did Deshan strike monks upon their entering? Why did Linji shout at monks upon their entering? If you understand the intentions of these two great elders, then in your daily life, encountering various circumstances, you will not engage in worldly discourse, nor will you engage in Buddhist theories. Since you do not cling to these two extremes, you must know that there is naturally a living path. Did you not see that one day Linji was standing beside Deshan, and after a long time, Deshan suddenly turned around and said, 'This old man is sleepy today.' Linji said, 'What is this old man talking nonsense about?' Deshan intended to pick up his staff to strike him, but Linji overturned the meditation platform. You see, he is a person who settles matters. Casually encountering each other on the road, each naturally has a way to emerge. Later, Zen Master Yunfeng Yue commented, 'These two masters, with one squeeze and one press, slightly reveal their style, much like holding a high mountain in their hands.' Although it is like this, it is still unavoidable that onlookers find it ugly. So, who are the onlookers?' After a long pause, he shouted. According to what Miaoxi sees, Yunfeng also cannot avoid mixing mud with water. It would be best to take these two old men together, lead them away, and bury them in a pit together. And
道。過在甚麼處。夷吾居士夙植德本。信得此段大事因緣及。雖在塵勞中。能自省察。雖未得一刀兩段直下坐斷報化佛頭。然卻自有個信入處。如虎生三日氣已食牛。欲行千里一步為初。最初一步已進得不錯。直須擴而充之。決定知得三世諸佛敗闕處。六代祖師敗闕處。妙喜敗闕處。然後打開自己庫藏。運出自己家財。拯濟一切。豈非在家菩薩之用心哉。勉之勉之。
示妙圓道人(李知省宅)
欲超生死越苦海。應當豎起精進幢。直下信得及。只這信得及處。便是超生死越苦海底訊息。故釋迦老子曰。信為道元功德母。長養一切諸善法。又云。信能遠離生死苦。信能必到如來地。要識如來地么。亦只是這信得及底。既信得及。不須起心動念求出生死。但十二時中唸唸不離。決定要得入手。方為勇猛之士。若半信半疑。則不相續矣。此事不論男之與女貴之與賤大之與小。平等一如。何以故。世尊在法華會上。只度得一個女子成佛。涅槃會上亦只度得一個廣額屠兒成佛。當知此二人成佛。亦別無功用。亦只是直下信得及。更無第二念。便坐斷報化佛頭。徑超生死。亦別無道理。妙圓道人雖是女流。立志不在成佛底女子下。又能知有此段奇特因緣。決定要出生死因。以此紙乞指示。掇筆揮汗。書此示之。仍令看
【現代漢語翻譯】 現代漢語譯本： 道，過失在哪裡？夷吾居士（在家修行的男子）宿世種下深厚的德行根本，深信這段大事因緣。雖然身處塵世勞苦之中，卻能自我反省察覺。雖然還未能一刀兩斷，直接斬斷報身佛（Sambhogakāya Buddha）和化身佛（Nirmāṇakāya Buddha）的頭，然而卻自有其深信不疑之處。如同老虎出生三天，其氣魄已足以吞食牛。想要行走千里，也要從第一步開始。最初一步已經邁得很不錯，必須擴充套件並充實它，徹底瞭解過去、現在、未來三世諸佛的失敗之處，六代祖師的失敗之處，妙喜（禪宗祖師）的失敗之處，然後打開自己的寶藏，拿出自己的家財，拯救一切眾生。這難道不是在家菩薩的用心嗎？努力啊！努力啊！
開示妙圓道人（李知省的妻子）： 想要超越生死，渡過苦海，應當豎起精進的旗幟，當下深信不疑。只要深信不疑，這就是超越生死，渡過苦海的根本訊息。所以釋迦老子（釋迦牟尼佛的尊稱）說：『信為道的根源，功德的母親，生長一切善法。』又說：『信能遠離生死苦，信能必定到達如來地（Tathāgata-bhūmi）。』想要認識如來地嗎？也只是這深信不疑的。既然深信不疑，不必起心動念去求出生死，只要十二時辰中唸唸不離，一定要得到入手處，才算是勇猛之士。如果半信半疑，那就不能相續不斷了。這件事不論男女貴賤大小，都是平等一樣的。為什麼呢？世尊（釋迦牟尼佛）在法華會上，只度化了一個女子成佛。涅槃會上也只度化了一個廣額屠夫成佛。應當知道這二人成佛，也沒有別的功用，也只是當下深信不疑，更沒有第二個念頭，便斬斷報身佛和化身佛的頭，直接超越生死，也沒有別的道理。妙圓道人雖然是女子，但立下的志向不在那些成佛的女子之下，又能知道有這段奇特的因緣，決心要出生死之因，因此寫信乞求指示。我提起筆揮灑汗水，寫下這些開示給她，仍然讓她看。
【English Translation】 English version: The Way. Where does the fault lie? Layman Yi Wu (a male practitioner at home) has cultivated virtuous roots from previous lives, deeply believing in this great cause and condition. Although in the midst of worldly troubles, he can self-reflect and examine himself. Although he has not yet been able to sever with one stroke, directly cutting off the heads of the Sambhogakāya Buddha (reward body Buddha) and Nirmāṇakāya Buddha (transformation body Buddha), he still has a place of deep faith. Like a tiger born for three days, its spirit is already enough to devour an ox. To travel a thousand miles, one must start with the first step. The first step has already been taken well, and it must be expanded and enriched, thoroughly understanding the failures of the Buddhas of the three times (past, present, and future), the failures of the six generations of patriarchs, and the failures of Miaoxi (a Chan/Zen master), and then opening one's own treasury, taking out one's own family wealth, and saving all beings. Is this not the intention of a Bodhisattva at home? Strive on! Strive on!
Instruction to Taoist Miaoyuan (wife of Li Zhisheng): If you want to transcend birth and death and cross the sea of suffering, you should raise the banner of diligence and believe in it directly. Just this place of believing in it is the fundamental news of transcending birth and death and crossing the sea of suffering. Therefore, Shakya Laozi (a respectful title for Shakyamuni Buddha) said: 'Faith is the source of the Way, the mother of merit, and nourishes all good dharmas.' He also said: 'Faith can keep you away from the suffering of birth and death, and faith can surely lead you to the Tathāgata-bhūmi (Tathagata ground).' Do you want to know the Tathāgata-bhūmi? It is just this place of believing in it. Since you believe in it, you don't need to try to be born out of birth and death, as long as you are mindful of it all the time, you must get started to be a brave man. If you are half-believing and half-doubting, then it will not be continuous. This matter is equal and the same regardless of male or female, noble or lowly, big or small. Why? The World Honored One (Shakyamuni Buddha) only saved one woman to become a Buddha at the Lotus Assembly. At the Nirvana Assembly, he only saved one Guang'e butcher to become a Buddha. It should be known that these two people becoming Buddhas have no other function, but they just believe in it directly, and there is no second thought, then they cut off the heads of the Sambhogakāya Buddha and Nirmāṇakāya Buddha, and directly transcend birth and death, and there is no other reason. Although Taoist Miaoyuan is a woman, her ambition is not below those women who have become Buddhas, and she also knows that there is this unique cause and condition, and she is determined to be born out of the cause of birth and death, so she wrote a letter asking for instructions. I picked up the pen and wrote this instruction to her, still asking her to read it.
個話頭。僧問馬祖。如何是佛。祖云。即心是佛。妙圓道人日用只如此看。祝祝。
示太虛居士(鄧直殿伯壽)
利根上智之士。身在富貴中。而不被富貴所折困。能于富貴中。作大饒益利樂有情。非夙願力。則不能如是信得及。既信得及。當於信得及處乘自願力隨緣應用。則自然頭頭上明物物上顯矣。昔普賢菩薩在華嚴會上。入一切諸佛毗盧遮那如來藏身三昧。普入一切佛平等性。能於法界示眾影像廣大無礙。同於虛空法界海旋。靡不隨入。出生一切諸三昧法。普能包納十方法界。三世諸佛智光明海。皆從此生。十方所有諸安立海。悉能示現。含藏一切佛力解脫諸菩薩智。能令一切國土微塵。普能容受無邊法界。成就一切佛功德海。顯示如來諸大愿海。一切諸佛所有法輪。流通護持使無斷絕。如此世界中。普賢菩薩於世尊前入此三昧。如是盡法界虛空界。十方三世微細無礙廣大光明。佛眼所見佛力能到佛身所現。一切國土及此國土所有微塵。一一塵中有世界海微塵數佛剎。一一剎中有世界海微塵數諸佛。一一佛前有世界海微塵數普賢菩薩。皆亦入此一切諸佛毗盧遮那如來藏身三昧。從三昧起時。在會聽法之眾皆獲此三昧。皆得此三昧力。無不被其饒益者。太虛居士鄧伯壽。身處富貴。又與常人不同。日
【現代漢語翻譯】 現代漢語譯本 一個話頭。僧人問馬祖：『如何是佛？』馬祖說：『即心是佛。』妙圓道人每天只是這樣看。祝祝。
開示太虛居士（鄧直殿伯壽）
利根上智之士，身在富貴中，而不被富貴所折困，能于富貴中，作大饒益利樂有情。非夙願力，則不能如是信得及。既信得及，當於信得及處乘自願力隨緣應用，則自然頭頭上明物物上顯矣。昔普賢菩薩（Samantabhadra Bodhisattva）在華嚴會上，入一切諸佛毗盧遮那如來藏身三昧（Vairocana Tathagatagarbha Samadhi）。普入一切佛平等性，能於法界示眾影像廣大無礙，同於虛空法界海旋，靡不隨入。出生一切諸三昧法，普能包納十方法界，三世諸佛智光明海，皆從此生。十方所有諸安立海，悉能示現。含藏一切佛力解脫諸菩薩智，能令一切國土微塵，普能容受無邊法界。成就一切佛功德海，顯示如來諸大愿海，一切諸佛所有法輪，流通護持使無斷絕。如此世界中，普賢菩薩於世尊前入此三昧。如是盡法界虛空界，十方三世微細無礙廣大光明，佛眼所見佛力能到佛身所現。一切國土及此國土所有微塵，一一塵中有世界海微塵數佛剎。一一剎中有世界海微塵數諸佛。一一佛前有世界海微塵數普賢菩薩。皆亦入此一切諸佛毗盧遮那如來藏身三昧。從三昧起時，在會聽法之眾皆獲此三昧。皆得此三昧力，無不被其饒益者。太虛居士鄧伯壽，身處富貴，又與常人不同，日
【English Translation】 English version A topic of conversation. A monk asked Mazu (Ma-tsu): 'What is Buddha?' Mazu said: 'The mind itself is Buddha.' Miaoyuan Daoren (Mysterious and Perfect Taoist) simply views it this way every day. Congratulations, congratulations.
Instruction to Layman Taixu (Deng Zhidian Boshou)
A person of sharp faculties and superior wisdom, though living in wealth and honor, is not troubled or constrained by it, and can, within wealth and honor, perform great beneficial deeds to bring joy to sentient beings. If not for past vows, one could not believe this to be possible. Having believed it, one should, from the point of belief, rely on one's own vows to apply oneself according to circumstances, and then naturally everything will be clear at every turn, and everything will be manifest on every object. In the past, Samantabhadra Bodhisattva (普賢菩薩) at the Huayan Assembly (華嚴會), entered the Samadhi (三昧) of the Tathagatagarbha (如來藏) Body of all Buddhas Vairocana (毗盧遮那). Universally entering the equality of all Buddhas, he was able to display countless images in the Dharma Realm (法界), vast and unobstructed, like the swirling of the sea of the Dharma Realm in space, without failing to enter. He gave birth to all Samadhi Dharmas, universally encompassing the ten directions of the Dharma Realm, and the sea of light and wisdom of the Buddhas of the three times, all arose from this. All the established seas in the ten directions were fully manifested. Containing all the Buddha's power to liberate the wisdom of the Bodhisattvas, he could enable every mote of dust in every land to universally contain the boundless Dharma Realm. He accomplished the sea of all Buddha's merits, displayed the great vows of the Tathagatas, and circulated and protected all the Dharma Wheels of all the Buddhas, ensuring they would never be cut off. In this world, Samantabhadra Bodhisattva entered this Samadhi before the World Honored One. Thus, throughout the entire Dharma Realm and space, the subtle, unobstructed, vast, and radiant light of the ten directions and three times, seen by the Buddha's eye, reached by the Buddha's power, and manifested by the Buddha's body, in every land and every mote of dust in this land, in each mote of dust there were Buddha-lands as numerous as motes of dust in a sea of worlds. In each Buddha-land there were Buddhas as numerous as motes of dust in a sea of worlds. Before each Buddha there were Samantabhadra Bodhisattvas as numerous as motes of dust in a sea of worlds. All also entered this Samadhi of the Tathagatagarbha Body of all Buddhas Vairocana. When arising from Samadhi, all those in the assembly listening to the Dharma obtained this Samadhi. All obtained the power of this Samadhi, and none were not benefited by it. Layman Taixu Deng Boshou, living in wealth and honor, is also different from ordinary people, daily
侍至尊。所聞所見。皆不可思議事。與普賢菩薩于如來前入毗盧遮那藏身三昧又何異哉。但恐中忘此意。十二時中不能照管微細流注。恃恩凌鑠於人。則不相當也。諸佛出世祖師西來。亦無一法可以傳授。何以故。有傳有授。是無明法。是有為法。非智慧法。非無為法。巖頭和尚有言。若以實法系綴人。土亦難消。昔南印土。彼國之人多信福業。十四祖龍勝。特往化之。彼曰。人有福業世間第一。徒言佛性誰能睹之。龍勝曰。汝欲見佛性。先須除我慢。彼曰。佛性大小。龍勝曰。非大非小。非廣非狹。無福無報。不死不生。此乃直示心要也。彼一眾聞之皆悟正理。然悟在當人不從他得。前所云諸佛出世祖師相傳皆無實法。便是這個道理也。佛法無多子。久長難得人。伯壽正是春秋鼎盛之時。于日用應緣處。能自警覺。回世間惡業底心。要學無上佛果菩提。非百劫千生曾承事無邊諸佛諸善知識熏習般若種智。則不能如是精進如是清凈如是自在如是正直。孜孜矻矻以此段大事因緣在念。既有是心莫管得在何時。若卒討巴鼻不著。但只看個古人入道底話頭。僧問趙州。如何是祖師西來意。州云。庭前柏樹子。僧云。和尚莫將境示人。州云。我不將境示人。僧云。既不將境示人。卻如何是祖師西來意。州只云。庭前柏樹子。其
僧于言下忽然大悟。伯壽但日用行住坐臥處。奉侍至尊處。唸唸不間斷。時時提撕。時時舉覺。驀然向柏樹子上。心意識絕氣息。便是徹頭處也。前所云普賢菩薩於世尊前。入毗盧遮那如來藏身三昧。從三昧起。在會諸菩薩皆獲是益。愿伯壽于至尊前。亦時時入是三昧。忽然從三昧起。其益與普賢菩薩無二無別。勉之不可忽。
示妙明居士(李知省伯和)
道由心悟。不在言傳。近年以來學此道者。多棄本逐末。背正投邪。不肯向根腳下推窮。一味在宗師說處著到。縱說得盛水不漏。于本分事上了沒交涉。古人不得已。見學者迷頭認影。故設方便誘引之。令其自識本地風光明見本來面目而已。初無實法與人。如江西馬祖初好坐禪。后被南嶽讓和尚將磚於他坐禪處磨。馬祖從禪定起問。磨磚何為。讓曰。欲其成鏡耳。馬祖笑曰。磨磚豈得成鏡耶。讓曰。磨磚既不成鏡。坐禪豈得成佛。蓋讓和尚嘗問馬祖。坐禪何圖。馬祖以求成佛答之。教中所謂先以定動后以智拔。馬祖聞坐禪豈得成佛之語。方始著忙。遂起作禮致敬曰。如何即是。讓知其時節因緣已到。始謂之曰。譬牛駕車。車若不行。打牛即是。打車即是。又曰汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若
坐佛。即是殺佛。若執坐相。非達其理。馬祖于言下忽然領旨。遂問。如何用心即合無相三昧。讓曰。汝學心地法門如下種子。我說法要。譬彼天澤。汝緣合故當見其道。又問。道非色相。云何能見。讓曰。心地法眼能見乎道。無相三昧亦復然矣。曰有成壞否。讓曰。若以成壞聚散而見道者非也。前所云方便誘引。此是從上宗乘中第一個樣子。妙明居士請依此參。
昔大珠和尚初參馬祖。祖問。從何處來。曰越州大云寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。自家寶藏不顧。拋家散走作甚麼。我這裡一物也無。求甚麼佛法。珠遂作禮問。那個是慧海自家寶藏。祖曰。即今問我者是汝寶藏。一切具足更無欠少。使用自在何假外求。珠于言下識自本心不由知覺。后住大珠。凡有扣問。隨問而答。打開自己寶藏。運出自己家財。如盤走珠。無障無礙。曾有僧問。般若大否。珠曰。般若大。曰幾許大。曰無邊際。曰般若小否。曰般若小。曰幾許小。曰看不見。曰何處是。何處不是。爾看。他悟得自家寶藏底。還有一星兒實法傳授與人否。妙喜常常說與學此道者。若是真實見道之士。如鐘在虛。如谷應響。大扣大鳴。小扣小應。近代佛法可傷。為人師者。先以奇特玄妙。蘊在胸襟遞相沿襲。口耳傳授以為宗旨。如此
【現代漢語翻譯】 現代漢語譯本 執著于坐禪的佛像，就等同於殺害佛。如果執著于佛像的姿態，就無法領悟其中的真理。馬祖（Mazu，禪宗大師）在聽了這些話后，忽然領悟了禪宗的宗旨，於是問道：『如何用心才能契合無相三昧（Wu Xiang Sanmei，一種禪定狀態）？』讓（Rang，指懷讓禪師Nanyue Huairang）回答說：『你學習心地法門，就像播下種子；我說法的要義，就像天降甘霖。你因緣和合，自然會見到真道。』又問：『道沒有固定的色相，如何能夠見到呢？』讓回答說：『心地法眼能夠見到道。無相三昧也是如此。』（馬祖）問：『有成住壞空嗎？』讓回答說：『如果以成住壞空、聚合離散來看待道，那就錯了。』之前所說的方便誘導，這是從上宗乘（Zongcheng，禪宗）中的第一個樣子。妙明居士（Miaoming Jushi），請依照這個來參悟。
過去，大珠和尚（Dazhu Heshang）初次參拜馬祖（Mazu）。馬祖問：『從哪裡來？』回答說：『從越州大云寺（Dayun Temple of Yuezhou）來。』馬祖說：『來這裡打算做什麼？』回答說：『來求佛法。』馬祖說：『不顧惜自己的寶藏，拋家舍業到處奔走做什麼？我這裡什麼都沒有，求什麼佛法？』大珠於是行禮問道：『哪個是慧海（Huihai，大珠和尚的法名）自己的寶藏？』馬祖說：『現在問我的這個人就是你的寶藏。一切都已具備，沒有什麼欠缺，使用起來自由自在，何必向外尋求？』大珠在聽了這些話后，當下認識了自己的本心，不是通過知覺而得到的。後來他住在（大）珠（寺），凡是有人來請教，就隨問隨答，打開自己的寶藏，拿出自己的家財，就像在盤子里滾動的珠子，沒有阻礙。曾經有僧人問：『般若（Bore，智慧）大嗎？』大珠說：『般若大。』問：『有多大？』答：『沒有邊際。』問：『般若小嗎？』答：『般若小。』問：『有多小？』答：『看不見。』問：『哪裡是，哪裡不是？』你們看，他領悟了自己寶藏的，還有一丁點實在的法可以傳授給別人嗎？妙喜（Miaoxi，禪宗大師）常常對學習禪道的人說，如果是真正見道的人，就像鐘在空中，像山谷迴應聲音一樣，大敲就大響，小敲就小應。近代的佛法令人傷感，為人師者，先用奇特玄妙的東西，藏在心裡，互相沿襲，口耳相傳，以此作為宗旨。像這樣...
【English Translation】 English version Clinging to a seated Buddha image is equivalent to killing the Buddha. If you are attached to the posture of the seated image, you will not grasp the true principle. Mazu (Zen master) suddenly understood the essence of Zen upon hearing these words, and then asked: 'How can one use the mind to accord with Wu Xiang Sanmei (Samadhi of No Form)?' Rang (Nanyue Huairang) replied: 'Your learning of the Dharma of the Mind-Ground is like sowing seeds; my teaching of the Dharma essence is like the rain from the heavens. When your conditions are ripe, you will naturally see the Way.' (Mazu) further asked: 'The Way has no form or appearance, how can it be seen?' Rang replied: 'The Dharma-eye of the Mind-Ground can see the Way. The Samadhi of No Form is also like this.' (Mazu) asked: 'Is there formation, existence, decay, and emptiness?' Rang replied: 'If you see the Way through formation, existence, decay, emptiness, aggregation, and dispersion, then you are mistaken.' The expedient guidance mentioned earlier is the first aspect of the Supreme Vehicle (Zongcheng). Miaoming Jushi, please contemplate and realize accordingly.
In the past, Dazhu Heshang (Zen master) first visited Mazu. Mazu asked: 'Where do you come from?' He replied: 'I come from Dayun Temple of Yuezhou.' Mazu said: 'What do you intend to do here?' He replied: 'I come to seek the Buddha-dharma.' Mazu said: 'Ignoring your own treasure, why abandon your home and run around? I have nothing here, what Buddha-dharma are you seeking?' Dazhu then bowed and asked: 'What is Huihai's (Dazhu Heshang's Dharma name) own treasure?' Mazu said: 'The one who is asking me now is your treasure. Everything is fully present, nothing is lacking, use it freely, why seek externally?' Upon hearing these words, Dazhu immediately recognized his own original mind, not through perception. Later, he resided at (Da)zhu (Temple), and whenever someone came to inquire, he would answer according to the question, opening his own treasure and taking out his own wealth, like a pearl rolling on a plate, without obstruction. Once, a monk asked: 'Is Prajna (wisdom) large?' Dazhu said: 'Prajna is large.' He asked: 'How large?' He replied: 'Without boundaries.' He asked: 'Is Prajna small?' He replied: 'Prajna is small.' He asked: 'How small?' He replied: 'Invisible.' He asked: 'Where is it, and where is it not?' You see, for those who have realized their own treasure, is there even a tiny bit of real Dharma to transmit to others? Miaoxi (Zen master) often says to those who study this Way, if they are truly enlightened, it is like a bell in the void, like an echo in a valley, a big strike brings a big sound, a small strike brings a small response. Modern Buddhism is lamentable, those who are teachers first use strange and profound things, hiding them in their hearts, passing them down to each other, transmitting them orally, taking this as their principle. Like this...
之流邪毒人心。不可治療。古德謂之謗般若人。千佛出世不通懺悔。此是宗門善巧方便誘引學者底。第二個樣子。妙明居士決定究竟。當如此樣子參。
既辦此心。要理會這一著子。先須立決定志。觸境逢緣。或逆或順。要把得定作得主。不受種種邪說。日用應緣時。常以無常迅速生死二字。貼在鼻孔尖頭上。又如欠了人萬百貫債無錢還得。被債主守定門戶。憂愁怕怖千思萬量。求還不可得。若常存此心。則有趣向分。若半進半退。半信半不信。不如三家村裡無智愚夫。何以故。為渠百不知百不解。卻無許多惡知惡覺作障礙。一味守愚而已。古德有言。研窮至理以悟為則。近年以來多有不信悟底宗師。說悟為誑呼人。說悟為建立。說悟為把定。說悟為落在第二頭。披卻師子皮。作野干鳴者。不可勝數。不具擇法眼者。往往遭此輩幻惑。不可不審而思思而察也。此是宗師指接群迷。令見月亡指底。第三個樣子。妙明居士欲跳出生死窟。作是說者名為正說。作他說者名為邪說。思之。
怕怖生死底。疑根拔不盡。百劫千生流浪隨業受報。頭出頭沒無休息時。茍能猛著精彩。一拔淨盡。便能不離眾生心。而見佛心。若夙有願力。遇真正善知識。善巧方便誘誨。則有甚難處。不見古德有言。江湖無礙人之心。佛祖
【現代漢語翻譯】 現代漢語譯本： 這些邪惡的見解會毒害人心，無法醫治。古德（古代有德行的人）稱之為誹謗般若（智慧）的人，即使千佛出世也無法懺悔。這是宗門（禪宗）善巧方便地引導學者的第二種方式。妙明居士如果決心要達到究竟的境界，就應當這樣參悟。
既然發起了這樣的心，就要理解這一著（關鍵）。首先必須立下堅定的志向，在面對各種境遇和因緣時，無論是逆境還是順境，都要能夠堅定不移，掌握主動，不被各種邪說所迷惑。在日常應對各種事物時，要經常把『無常迅速』和『生死』這兩個詞貼在鼻尖上，就像欠了別人成千上萬的債務卻沒有錢償還，被債主守住家門一樣，憂愁恐懼，千方百計地想辦法，卻無法償還。如果經常保持這種心態，就會有追求解脫的方向。如果半進半退，半信半不信，還不如三家村裡沒有智慧的愚夫。為什麼呢？因為他們什麼都不知道，什麼都不理解，反而沒有那麼多的邪知邪見作為障礙，只是一個勁地保持愚鈍而已。古德有言：『研究窮盡至理，以悟為準則。』近年來，有很多不相信開悟的宗師，說開悟是欺騙人，說開悟是建立（某種東西），說開悟是執著，說開悟是落在第二義上，他們披著獅子的皮，發出野獸的叫聲，數不勝數。沒有辨別正法眼力的人，往往會被這些人迷惑，不可不審慎思考和觀察。這是宗師引導迷惑的眾生，讓他們見月忘指的第三種方式。妙明居士想要跳出生死輪迴的苦海，如果這樣說，就是正說；如果說其他的話，就是邪說。仔細思考吧。
如果害怕生死，疑根不能徹底拔除，就會百劫千生地流浪，隨著業力接受報應，頭出頭沒，沒有休息的時候。如果能夠猛然提起精神，徹底拔除疑根，就能不離開眾生的心，而見到佛心。如果宿世有願力，遇到真正的善知識（好的老師），通過善巧方便的引導教誨，又有什麼困難的呢？不見古德有言：『江湖沒有阻礙人的心，佛祖（佛陀和祖師）』
【English Translation】 English version: These evil and poisonous views corrupt people's minds and are incurable. Ancient virtuous ones (Gu De) called them those who slander Prajna (wisdom), and even if a thousand Buddhas appeared in the world, they could not be repented of. This is the second way in which the Zen school (Zong Men) skillfully and expediently leads scholars. If Layman Miaoming is determined to reach the ultimate state, he should practice in this way.
Now that you have developed this mind, you must understand this key point. First, you must establish a firm will. When encountering various circumstances and conditions, whether adverse or favorable, you must be able to remain steadfast, take the initiative, and not be confused by various heretical views. In daily life, when dealing with various matters, you should always keep the words 'impermanence and swiftness' and 'birth and death' right in front of your nose, just like owing someone thousands of debts and not having the money to repay them, being guarded by the creditor at the door, worrying and fearing, trying every means to find a solution, but being unable to repay. If you always maintain this state of mind, you will have a direction to pursue liberation. If you are half-hearted, half-believing and half-doubting, you are not as good as the ignorant villagers in Sanjia Village. Why? Because they know nothing and understand nothing, they do not have so many evil thoughts and perceptions to create obstacles, and they simply remain dull. Ancient virtuous ones have said: 'Study and exhaust the ultimate truth, taking enlightenment as the standard.' In recent years, there have been many Zen masters who do not believe in enlightenment, saying that enlightenment is deceiving people, saying that enlightenment is establishing (something), saying that enlightenment is clinging, saying that enlightenment is falling into the secondary meaning. They wear the skin of a lion and make the sounds of a jackal, and they are countless. Those who do not have the eye to discern the Dharma are often deceived by these people, and they must think carefully and observe carefully. This is the third way in which Zen masters guide confused beings, causing them to see the moon and forget the finger. If Layman Miaoming wants to jump out of the sea of birth and death, if he says this, it is the right teaching; if he says other things, it is the wrong teaching. Think about it carefully.
If you fear birth and death, and the root of doubt cannot be completely eradicated, you will wander through hundreds of kalpas, receiving retribution according to your karma, rising and falling, without rest. If you can suddenly muster your energy and completely eradicate the root of doubt, you can see the Buddha's mind without leaving the minds of sentient beings. If you have vows from past lives and encounter a true good teacher (Shan Zhishi), and are guided and taught through skillful means, what difficulties are there? Don't you see that ancient virtuous ones have said: 'The rivers and lakes do not obstruct the minds of people, the Buddhas and Patriarchs (Fo Zu)'
無謾人之意。只為時人過不得。不得道江湖不礙人。佛祖言教雖不謾人。只為學此道者錯認方便。於一言一句中求玄求妙求得求失。因而透不得。不得道佛祖不謾人。如患盲之人。不見日月光。是盲者過。非日月咎。此是學此道離文字相離分別相離語言相底。第四個樣子。妙明居士思之。
疑生不知來處死不知去處底心未忘。則是生死交加。但向交加處。看個話頭。僧問趙州和尚。狗子還有佛性也無。州云無。但將這疑生不知來處死不知去處底心。移來無字上。則交加之心不行矣。交加之心既不行。則疑生死來去底心將絕矣。但向欲絕未絕處。與之廝崖。時節因緣到來。驀然噴地一下。便了教中所謂絕心生死止心不善伐心稠林浣心垢濁者也。然心何有垢。心何有濁。謂分別善惡雜毒所鐘。亦謂之不善。亦謂之垢濁。亦謂之稠林。若真實得噴地一下。只此稠林。即是栴檀香林。只此垢濁。即是清凈解脫無作妙體。此體本來無染非使然也。分別不生虛明自照。便是這些道理。此是宗師令學者舍邪歸正底。第五個樣子。妙明居士但只依此參。久久自筑著磕著也。
道無不在。觸處皆真。非離真而立處。立處即真。教中所謂治生產業皆順正理。與實相不相違背。是故龐居士有言。日用事無別。唯吾自偶諧。頭頭非
【現代漢語翻譯】 現代漢語譯本： 我沒有輕慢他人的意思，只是因為現在的人們無法超越（某些障礙）。如果不能得道，那麼江湖（世俗）並不會妨礙你。佛祖的言教雖然沒有欺騙人，只是因為學習這種道的人錯誤地認為方便法門是究竟。他們在一言一句中尋求玄妙，尋求獲得和失去，因此無法通透。如果不能得道，佛祖並沒有欺騙人，就像患有眼疾的人，看不見太陽和月亮的光芒，這是盲人的過錯，不是太陽和月亮的罪過。這是學習這種道的人，要遠離文字相、遠離分別相、遠離語言相的第四個樣子。妙明居士思考這些。 如果疑惑生起，卻不知道從哪裡來，死亡也不知道去哪裡，這種心念沒有忘卻，這就是生死交加的狀態。只要向這交加之處，看一個話頭。有僧人問趙州和尚：『狗子還有佛性嗎？』趙州說：『無。』只要將這疑惑生起不知來處，死亡不知去處的心，轉移到『無』字上，那麼交加的心念就不會執行了。交加的心念既然不執行，那麼疑惑生死來去的心念將要斷絕了。只要向將要斷絕但還沒有斷絕之處，與之抗衡。時節因緣到來，突然『噴』地一下，就了結了教中所說的斷絕生死之心，停止不善之心，砍伐稠林之心，洗滌污垢之心。然而心哪裡有污垢？心哪裡有污濁？是因為分別善惡，各種毒素聚集，所以也稱之為不善，也稱之為污垢，也稱之為稠林。如果真正地『噴』地一下，那麼這稠林，就是栴檀香林（candana，一種名貴的香木），這污垢，就是清凈解脫無作妙體。這個本體本來就沒有污染，不是人為造成的。分別不生，虛明自然照耀，便是這些道理。這是宗師引導學者捨棄邪見，歸於正道的第五個樣子。妙明居士只要依此參悟，久而久之自然會撞著磕著。 道無所不在，觸處皆是真理。不是離開真理而另外建立一個地方，所建立的地方就是真理。教中所說的治理生產事業都順應正理，與實相（tathata，事物的真實面貌）不相違背。所以龐居士說：『日用事無別，唯吾自偶諧。頭頭非』
【English Translation】 English version: I have no intention of belittling others, but it is only because people of this time cannot overcome (certain obstacles). If you cannot attain the Dao, then the Jianghu (the secular world) will not hinder you. The Buddha's teachings do not deceive people, but it is only because those who study this path mistakenly regard expedient means as ultimate. They seek mystery, seek gain and loss in every word and phrase, and therefore cannot penetrate. If you cannot attain the Dao, the Buddha does not deceive people, just like a blind person who cannot see the light of the sun and moon. This is the fault of the blind person, not the fault of the sun and moon. This is the fourth aspect of those who study this path: to be apart from the characteristic of words, apart from the characteristic of discrimination, and apart from the characteristic of language. Layman Miaoming contemplates these. If doubt arises, but you do not know where it comes from, and you do not know where death goes, and this thought has not been forgotten, then this is the state of the intersection of life and death. Just look at this intersection, look at a topic of contemplation. A monk asked Zen Master Zhaozhou: 'Does a dog have Buddha-nature?' Zhaozhou said: 'No.' Just transfer this mind that doubts where life comes from and does not know where death goes to the word 'No,' then the intersecting mind will not operate. Since the intersecting mind does not operate, then the mind that doubts the coming and going of life and death will be cut off. Just confront it at the point where it is about to be cut off but has not yet been cut off. When the time and conditions arrive, suddenly 'poof!' and it is over. This is what the teachings call cutting off the mind of life and death, stopping the mind of unwholesomeness, cutting down the dense forest of the mind, and washing away the defilements of the mind. However, where does the mind have defilements? Where does the mind have turbidity? It is because of discriminating between good and evil, and the accumulation of various poisons, so it is also called unwholesome, also called defilement, and also called a dense forest. If you truly 'poof!' then this dense forest is the candana (a type of precious fragrant wood) forest, and this defilement is the pure liberation of the uncreated wonderful essence. This essence is originally without defilement, it is not artificially created. Discrimination does not arise, and empty brightness naturally shines, these are these principles. This is the fifth aspect of how a master guides students to abandon heresy and return to the right path. Layman Miaoming, just rely on this to contemplate, and in time you will naturally bump into it. The Dao is everywhere, and everywhere is truth. It is not to establish a place apart from the truth, the place that is established is the truth. The teachings say that managing production and business all follow correct principles and do not contradict tathata (the true nature of things). Therefore, Layman Pang said: 'Daily affairs are no different, only I myself occasionally harmonize. Everything is not'
取捨。處處勿張乖。朱紫誰為號。丘山絕點。埃神通並妙用。運水及搬柴。然便恁么認著。不求妙悟。又落在無事甲里。不見魏府老華嚴有言。佛法在爾日用處。行住坐臥處。吃粥吃飯處。語言相問處。所作所為舉心動念。又卻不是也。又真凈和尚有言。不擬心一一明妙一一天真。一一如蓮華不著水。迷自心故作眾生。悟自心故成佛。然眾生本佛。佛本眾生。由迷悟故有彼此也。又釋迦老子有言。是法住法位。世間相常住。又云。是法非思量分別之所能解。此亦是不許擬心之異名耳。茍于應緣處。不安排不造作。不擬心思量分別計較。自然蕩蕩無慾無依。不住有為不墮無為。不作世間及出世間想。這個是日用四威儀中。不昧本來面目底。第六個樣子也。
本為生死事大無常迅速己事未明故。參禮宗師求解生死之縛。卻被邪師輩添繩添索。舊縛未解而新縛又加。卻不理會生死之縛。只一味理會閒言長語。喚作宗旨。是甚熱大不緊。教中所謂邪師過謬。非眾生咎。要得不被生死縛。但常教方寸虛豁豁地。只以不知生來不知死去底心。時時嚮應緣處提撕。提撕得熟。久久自然蕩蕩地也。覺得日用處省力時。便是學此道得力處也。得力處省無限力。省力處卻得無限力。這些道理。說與人不得。呈似人不得。省力與得力處
【現代漢語翻譯】 現代漢語譯本： 取捨（選擇與放棄）。處處不要表現得乖張（不合羣）。朱紫（達官顯貴）誰來評判？丘山（高山）也終有消失的一天。神通和妙用，都體現在運水和搬柴這些日常瑣事中。如果就這樣認為，不求妙悟，又會落入無所事事的境地。不見魏府的老華嚴（指一位精通華嚴經的老修行）說過：『佛法就在你的日常生活中，行住坐臥，吃粥吃飯，言語交談，所作所為，舉心動念，無處不在。』但又不是這樣。真凈和尚也說過：『不擬心，則一一皆明妙，一一天真。一一如蓮花，不著水。迷失自心，故作眾生；悟得自心，故成佛。』然而眾生本就是佛，佛本就是眾生，因為迷悟才有彼此的差別。釋迦老子也說過：『是法住於法位，世間相常住。』又說：『此法非思量分別所能理解。』這也是不許擬心的另一種說法。如果在應對事物時，不安排，不造作，不擬心，不思量，不分別，不計較，自然就會心胸坦蕩，無慾無求，不住于有為，不墮于無為，不作世間和出世間的想法。這就是在日常的行住坐臥中，不迷失本來面目的第六種狀態。
本來是爲了生死大事，因為感到無常迅速，自己對生死大事還不明白，所以才參訪宗師，求解脫生死的束縛。卻被邪師之輩添繩加索，舊的束縛還沒解開，新的束縛又加上了。卻不去理會生死的束縛，只一味地理會閒言長語，還把它叫做宗旨。這是多麼不重要的事情啊！教中所說的『邪師過謬，非眾生咎』。想要不被生死束縛，只要常常讓自己的心胸虛空開闊，只以不知從何而來，不知往何而去的心，時時在應對事物時提起正念。提起正念熟練了，久而久之自然就會心胸坦蕩。覺得在日常生活中省力的時候，就是學此道得力的時候。得力之處能省無限的力氣，省力之處卻能得到無限的力氣。這些道理，說給別人聽不明白，展示給別人也看不明白，只有自己體會省力與得力之處。
【English Translation】 English version: Taking and relinquishing (choosing and abandoning). Don't be eccentric (unconventional) everywhere. Who judges the dignitaries (high-ranking officials)? Even Mount Qius (high mountain) will eventually disappear. Supernatural powers and wonderful functions are all reflected in daily chores such as carrying water and chopping wood. If you just think like this, without seeking profound enlightenment, you will fall into a state of idleness. Haven't you heard the old Huayan (referring to an old practitioner proficient in the Huayan Sutra) of Wei Prefecture say: 'The Buddha-dharma is in your daily life, in walking, standing, sitting, and lying down, in eating porridge and rice, in speaking and conversing, in all your actions, in every thought and intention.' But it's also not like that. Zen Master Zhenjing also said: 'Without deliberation, everything is clear and wonderful, everything is naturally true. Everything is like a lotus flower, not attached to water. Deluding oneself, one becomes a sentient being; realizing oneself, one becomes a Buddha.' However, sentient beings are inherently Buddhas, and Buddhas are inherently sentient beings; it is because of delusion and enlightenment that there are differences between them. Shakyamuni Buddha also said: 'This Dharma abides in its Dharma position, and the phenomena of the world are constant.' He also said: 'This Dharma cannot be understood by thinking and discrimination.' This is another way of saying that deliberation is not allowed. If, when dealing with things, you don't arrange, don't create, don't deliberate, don't think, don't discriminate, don't calculate, you will naturally be open-minded, without desires or attachments, not dwelling in conditioned existence, not falling into unconditioned existence, not thinking of the world or transcendence. This is the sixth state of not losing one's original face in the daily activities of walking, standing, sitting, and lying down.
Originally, it was for the great matter of life and death, because one felt the impermanence and swiftness, and one did not understand the great matter of life and death, so one visited the masters to seek liberation from the bondage of life and death. But one was entangled by evil teachers, and the old bondage was not untied, and new bondage was added. But one does not pay attention to the bondage of life and death, but only pays attention to idle words and long speeches, and calls it the purpose. How unimportant is this! As the teachings say, 'The fault of the evil teacher is not the fault of the sentient beings.' If you want not to be bound by life and death, just keep your mind empty and open, and with the mind that does not know where it comes from and does not know where it goes, constantly bring up the right thought when dealing with things. If you bring up the right thought skillfully, you will naturally be open-minded over time. When you feel effortless in your daily life, that is when you are gaining strength in learning this path. The place where you gain strength can save infinite effort, and the place where you save effort can gain infinite strength. These principles cannot be understood by telling others, and cannot be seen by showing others, only you can experience the place of saving effort and gaining strength.
。如人飲水冷暖自知。妙喜一生只以省力處指示人。不教人做謎子摶量。亦只如此修行。此外別無造妖捏怪。我得力處他人不知。我省力處他人亦不知。生死心絕他人亦不知。生死心未忘他人亦不知。只將這個法門。佈施一切人。別無玄妙奇特可以傳授。妙明居士決欲如妙喜修行。但依此說。亦不必向外別求道理。真龍行處云自相隨。況神通光明本來自有。不見德山和尚有言。汝但無事於心。無心於事。則虛而靈空而妙。若毛端許言之本末者。皆為自欺。這個是學此道要徑底。第七個樣子也。
如上七個樣子。佛病法病眾生病。一時說了。更有第八個樣子。卻請問取妙圓道人。又代妙圓道人。下一轉語云。大事為爾不得小事。妙明居士自家擔當。
大慧普覺禪師法語卷第二十三 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師法語卷第二十四
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
示成機宜(季恭)
佛言。若有欲知佛境界。當凈其意如虛空。遠離妄想及諸取。令心所向皆無礙。決有此志學無上菩提。常令方寸虛豁豁地。不著言說不墮空寂。無言無說兩頭俱勿依怙。善惡二事無取無舍。日用二六時中將思量計較之心坐斷。不于空寂處
【現代漢語翻譯】 現代漢語譯本：正如人飲水，冷暖自知。妙喜（Miàoxǐ，禪師名號）一生只用最省力的方法來指導人，不教人做謎語或猜測。修行也只是如此，此外沒有其他造作或虛構。我獲得力量的地方他人不知道，我省力的方法他人也不知道。生死之心斷絕他人也不知道，生死之心未忘他人也不知道。只是將這個法門，佈施給一切人，沒有其他玄妙奇特之處可以傳授。妙明居士（Miàomíng Jūshì，在家修行者）決心像妙喜一樣修行，只要依照這些話去做，也不必向外尋求其他道理。真龍行過的地方自然有云跟隨，何況神通光明本來就存在於自身。不見德山和尚（Déshān Héshàng，禪師名號）說過：『你只要心中無事，無心於事，那麼心就虛空而靈妙。』如果稍微談論事情的本末，都是在自欺欺人。這是學習此道的關鍵所在，是第七個樣子。 如上七個樣子，佛病、法病、眾生病，一時都說完了。還有第八個樣子，請向妙圓道人（Miàoyuán Dàorén，修行者）請教。我又代替妙圓道人說一句：『大事我不能為你做，小事妙明居士自己承擔。』 《大慧普覺禪師法語卷第二十三》 大正藏第47冊No. 1998A 大慧普覺禪師語錄 《大慧普覺禪師法語卷第二十四》 宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進 示成機宜（季恭） 佛說：『如果有人想知道佛的境界，應當凈化自己的意念如同虛空，遠離妄想以及各種執取，使心所向往之處都沒有阻礙。』決心有這樣的志向學習無上菩提，常常使自己的心胸虛空開闊，不執著于言語，不落入空寂。無言無說，兩邊都不要依靠。善惡兩件事，無取無舍。每天二十四小時之中，將思量計較之心斬斷。不要在空寂之處...
【English Translation】 English version: It's like a person drinking water; they know for themselves whether it's cold or warm. Throughout his life, Miàoxǐ (name of a Chan master) only used the most effortless methods to guide people, not teaching them to make riddles or guess. Cultivation is just like this; there's no other fabrication or invention beyond it. Others don't know where I gain strength, and others don't know my effortless methods. Others don't know when the mind of birth and death is cut off, and others don't know when the mind of birth and death hasn't been forgotten. I simply bestow this Dharma gate upon everyone; there are no other mysterious or unique things to transmit. Miàomíng Jūshì (a lay practitioner) is determined to cultivate like Miàoxǐ; just follow these words, and there's no need to seek other principles externally. Where a true dragon travels, clouds naturally follow; moreover, supernatural powers and light are originally inherent. Haven't you seen Déshān Héshàng (name of a Chan master) say: 'You only need to have nothing on your mind and no mind on things, then the mind will be empty and spiritual, and empty and wondrous.' If you slightly discuss the beginning and end of things, you are deceiving yourself. This is the key to learning this path; it is the seventh aspect. The seven aspects above describe the illness of the Buddha, the illness of the Dharma, and the illness of sentient beings, all at once. There is also an eighth aspect; please ask Miàoyuán Dàorén (a practitioner) about it. I will also say a word on behalf of Miàoyuán Dàorén: 'I cannot do the big things for you; Miàomíng Jūshì must take responsibility for the small things himself.' Dà Huì Pǔ Jué Chan Master's Dharma Talks, Volume 23 Taisho Tripitaka, Volume 47, No. 1998A, Records of Dà Huì Pǔ Jué Chan Master Dà Huì Pǔ Jué Chan Master's Dharma Talks, Volume 24 Presented by Minister Yùnwén, Successor of the Dharma, Chan Master Huìrì, Abbot of Néngrén Chan Monastery, Jìngshān, Song Dynasty Instruction to Chéng Jīyí (Jì Gōng) The Buddha said: 'If someone wants to know the realm of the Buddha, they should purify their thoughts like empty space, stay away from delusions and all attachments, so that the mind's direction is unimpeded.' Resolve to have such aspirations to learn unsurpassed Bodhi, and always keep your mind empty and open, not attached to words, not falling into emptiness and stillness. Without words and without speech, do not rely on either side. Do not take or discard good and evil. In the twenty-four hours of the day, cut off the mind of thinking and calculating. Do not be in a state of emptiness and stillness...
住著內不放出外不放入。如空中雲如水上泡。瞥然而有忽然而無。只向這裡翻身一擲抹過太虛。當恁么時。安排他不得。䬦饤他不得。何以故。大法本來如是。非是強為。不見釋迦老子有言。不取眾生所言說。一切有為虛妄事。雖復不依言語道。亦復不著無言說。今時士大夫學此道者。平昔被聰明靈利所使。多於古人言語中作道理。要說教分曉。殊不知。枯骨頭上決定無汁可覓。縱有聞善知識所訶肯。離言說相離文字相。又坐在無言無說處。黑山下鬼窟里不動。欲心所向無礙無窒。不亦難乎。既為無常迅速生死事大決定有志。直取無上菩提。世間種種虛妄不實底事。一筆句下。卻向不可取不可舍處。謾覷捕看。是有是無。直得無用心處無開口處。方寸中如一團熱鐵相似時。莫要放卻。只就這裡看個話頭。僧問雲門。殺父殺母向佛前懺悔。殺佛殺祖時卻向甚處懺悔。雲門云露。若有決定志。但只看個露字。把思量分別塵勞中事底心。移在露字上。行行坐坐。以此露字提撕。日用應緣處。或喜或怒。或善或惡。侍奉尊長處與朋友相酬酢處。讀聖人經史處。儘是提撕底時節。驀然不知不覺。向露字上絕卻訊息。三教聖人所說之法。不著一一問人。自然頭頭上明物物上顯矣。佛不云乎。菩薩摩訶薩以無障無礙智慧。信一切世間
【現代漢語翻譯】 現代漢語譯本： 安住于內在，不向外放逸，不向內執取。如同空中的雲彩，如同水上的泡沫。倏忽間出現，倏忽間消失。只需在這裡翻身一擲，抹過整個太虛空。當這個時候，安排不得，雕琢不得。為什麼呢？因為大法本來就是這樣，不是勉強造作的。難道沒聽釋迦牟尼佛說過嗎？『不取眾生所言說，一切有為虛妄事。』雖然不依賴言語道，也不執著于無言說。現在學習這種道的士大夫們，平時被聰明伶俐所驅使，大多在古人的言語中尋找道理，想要說教得清楚明白。卻不知道，枯骨頭上決定沒有汁水可以尋找。縱然有幸聽到善知識的呵斥，肯于離開言說之相，離開文字之相，又坐在無言無說之處，黑山下的鬼窟里一動不動，慾望所向無礙無窒，這不也很難嗎？既然爲了無常迅速、生死事大的緣故，決定要有志向，直接求取無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。世間種種虛妄不實的事情，一筆勾銷。卻向不可取不可舍之處，慢慢地觀察探尋，是有是無。直到沒有用心之處，沒有開口之處，方寸之中如同一團熱鐵相似的時候，不要放過。只就在這裡看個話頭（Gongan，公案）。 有僧人問雲門（Yunmen，禪宗大師）：『殺父殺母向佛前懺悔，殺佛殺祖時卻向甚處懺悔？』雲門說：『露。』若有堅定的志向，就只看這個『露』字。把思量分別塵勞中事情的心，轉移到『露』字上。行走坐臥，用這個『露』字來提撕（Tisi，提醒）。日常應對各種事情的時候，或喜或怒，或善或惡，侍奉尊長的時候，與朋友互相酬答的時候，讀聖人經史的時候，都是提撕的時節。忽然不知不覺，向『露』字上斷絕了訊息。三教聖人所說的法，不著一一問人，自然頭頭上明，物物上顯了。佛不是說過嗎？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）以無障無礙的智慧，相信一切世間。
【English Translation】 English version: Abiding within, neither releasing outwards nor grasping inwards. Like clouds in the sky, like bubbles on water. Suddenly appearing, suddenly disappearing. Just here, turn over and cast yourself, sweeping across the entire void. At such a time, it cannot be arranged, it cannot be embellished. Why? Because the Great Dharma is originally thus, not something forced. Haven't you heard Shakyamuni Buddha say: 'Not taking what sentient beings say, all conditioned things are illusory.' Although not relying on the path of words, neither clinging to non-speaking. Nowadays, scholars who study this path are usually driven by their cleverness and sharpness, mostly seeking principles in the words of the ancients, wanting to explain things clearly. They don't know that there is definitely no juice to be found on a dry skull. Even if they are fortunate enough to hear the rebuke of a good teacher, willing to leave the appearance of speech, leave the appearance of writing, and then sit in a place of no speech and no saying, unmoving in the ghost cave under the Black Mountain, with desires unobstructed and unhindered, isn't that also difficult? Since it is for the sake of impermanence, swiftness, and the great matter of birth and death, you must be determined to have aspiration, directly seeking Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment). All the illusory and unreal things of the world, cross them out with one stroke. But towards the place of neither taking nor abandoning, slowly observe and explore, whether it is there or not. Until there is no place to use the mind, no place to open the mouth, when the square inch of your heart is like a ball of hot iron, do not let go. Just look at the Gongan (話頭, a topic for contemplation) here. A monk asked Yunmen (雲門, a Zen master): 'Having killed father and mother, one repents before the Buddha; having killed the Buddha and the ancestors, where does one repent?' Yunmen said: 'Dew.' If you have a firm aspiration, just look at this word 'dew'. Shift the mind that thinks and distinguishes about the affairs of the dusty world onto the word 'dew'. Walking, sitting, use this word 'dew' to Tisi (提撕, to remind). In daily life, when responding to various situations, whether joyful or angry, whether good or evil, when serving elders, when responding to friends, when reading the scriptures and histories of sages, all are times for Tisi. Suddenly, unknowingly, cut off news on the word 'dew'. The Dharma spoken by the sages of the three teachings, without asking people one by one, naturally everything is clear on every head, everything is manifest on every thing. Didn't the Buddha say: Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) with unobstructed wisdom, believes in all the world.
境界。是如來境界。古德云。入得世間出世無餘。便是這個道理也。只怕無決定信決定志耳。無決定信。則有退轉心。無決定志。則學不到徹頭處。且那個是有決定信而無退轉心。有決定志而學到徹頭處者。昔牛頭山第二世智巖禪師。曲阿人也。姓華氏。弱冠智勇過人。身長七尺六寸。隋大業中為郎將。常以弓掛一濾水囊。隨行所至汲用。累從大將征討。頻立戰功。唐武德中。年方四十。遂乞出家。入舒州皖公山。從寶月禪師為弟子。后一日晏坐。睹異僧身長丈餘。神姿爽拔。辭氣清朗。謂巖曰。卿八十生出家。宜加精進。言訖不見。又嘗在谷中入定。山水瀑漲。巖怡然不動。其水自退。有獵者過之。因改過修善。復有昔同從軍者二人。聞巖隱遁。乃共入山尋之既見謂巖曰。郎將狂耶。何為住此。巖曰。我狂欲惺。君狂正發。夫嗜色淫聲貪榮冒寵。流轉生死。何由自出。二人感悟嘆息而去。貞觀中歸建鄴。入牛頭山謁懶融禪師。發明大事。懶融謂巖曰。吾受信大師真訣。所得都亡。設有一法過於涅槃。吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何云。山門化導。當付于汝。遂為牛頭第二世祖師。此乃有決定信而無退轉心。有決定志而學到徹頭處底樣子也。三教聖人所說之法。無非勸善誡惡正
人心術。心術不正。則奸邪唯利是趨。心術正。則忠義唯理是從。理者理義之理。非義理之理也。如尊丈節使。見義便為。逞非常之真勇。乃此理也。圭峰禪師云。作有義事是惺悟心。作無義事是狂亂心。狂亂由情念。臨終被業牽。惺悟不由情。臨終能轉業。亦此理也。佛云理則頓悟乘悟並銷。事則漸除因次第盡。亦此理也。李長者云。圓融不礙行布。即一而多。行布不礙圓融。即多而一。亦此理也。永嘉云。一地具足一切地。一法遍含一切法。一月普現一切水。一切水月一月攝。亦此理也。華嚴云。佛法世間法。若見其真實。一切無差別。亦此理也。其差別在人不在法也。忠義奸邪與生俱生。忠義者處奸邪中。如清凈摩尼寶珠置在淤泥之內。雖百千歲不能染污。何以故。本性清凈故。奸邪者處忠義中。如雜毒置於凈器。雖百千歲亦不能變改。何以故。本性濁穢故。前所云差別在人不在法。便是這個道理也。如奸邪忠義二人。同讀聖人之書。聖人之書是法。元無差別。而奸邪忠義讀之。隨類而領解。則有差別矣。凈名云。佛以一音演說法。眾生隨類各得解是也。忠義之士見義。則本性發。奸邪之人見利。則本性發。如磁石遇鐵。而火逢燥薪。雖欲禁制。不可得也。如尊丈節使。雄烈過人。唱大義于萬衆之中。聳動時聽
亦本性忠義。而見義則發。非造作非安排。教中所謂譬如摩訶那伽大力勇士。若奮威怒。于其額上必生瘡皰。瘡若未合閻浮提中一切人民無能制伏。佛以此喻發菩提心者。菩提心則忠義心也。名異而體同。但此心與義相遇。則世出世間。一網打就。無少無剩矣。予雖學佛者。然愛君憂國之心。與忠義士大夫等。但力所不能。而年運往矣。喜正惡邪之志。與生俱生。永嘉所謂假使鐵輪頂上旋定慧圓明終不失。予雖不敏。敢直下自信不疑。季恭志趣不凡。春秋鼎盛。正是奔走塵勞之時。能以此時回來。學無上菩提。非夙植德本。焉能信得及把得定作得主宰。愿堅固此心。終始如一。觸境遇緣。不變不動。方名有力大人。無常迅速生死事大。若唸唸以此一段大事因緣。為未了未說。直下超證。是省得日用應緣處許多障道底惡業。況一念相應轉凡成聖耶。但辦肯心。必不相賺。古來自有為善底樣式。博極群書只要知聖人所用心處。知得了自家心術即正。心術正則種種雜毒種種邪說。不相染污矣。季恭立志學儒。須是擴而充之。然後推其餘可以及物。何以故。學不至不是學。學至而用不得。不是學。學不能化物。不是學。學到徹頭處。文亦在其中。武亦在其中。事亦在其中。理亦在其中。忠義孝道乃至治身治人安國安邦之術。無
有不在其中者。釋迦老子云。常在於其中。經行及坐臥。便是這個訊息也。未有忠於君而不孝于親者。亦未有孝于親而不忠於君者。但聖人所贊者依而行之。聖人所訶者不敢違犯。則于忠於孝於事于理。治身治人無不周旋。無不明瞭。行看尊丈節使。立大功凱旋而歸。季恭一躍青雲之上。成氏之門。有武有文。無可疑者。季恭勉之。
示莫宣教(潤甫)
為學為道一也。為學則學未至聖人。而期于必至。為道則求其放心於物我。物我一如。則道學雙備矣。士大夫博極群書。非獨治身求富貴取快樂。道學兼具擴而充之。然後推己之餘。可以及物。近世學者。多棄本逐末。背正投邪。只以為學為道為名。專以取富貴張大門戶。為決定義。故心術不正。為物所轉。俗諺所謂只見錐頭利。不見鑿頭方。殊不知。在儒教則以正心術為先。心術既正。則造次顛沛無不與此道相契。前所云為學為道一之義也。在吾教則曰。若能轉物即同如來。在老氏則曰慈曰儉。曰不敢為天下先。能如是學。不須求與此道合。自然默默與之相投矣。佛說一切法。為度一切心。我無一切心。何用一切法。當知讀經看教。博極群書。以見月亡指。得魚亡筌。為第一義。則不為文字語言所轉。而能轉得語言文字矣。不見昔有僧問歸宗和尚。初心
【現代漢語翻譯】 現代漢語譯本：還有不包含在其中的東西。釋迦牟尼（釋迦老子，佛教創始人）說：『它常常就在其中，無論是行走、坐著還是躺臥，都是這個訊息（指真理或覺悟）。』從來沒有忠於君主而不孝順父母的人，也沒有孝順父母而不忠於君主的人。只要聖人所讚揚的就遵照實行，聖人所禁止的就不敢違背，那麼在忠君、孝親、處事、明理方面，修身、治人方面，沒有不周全的，沒有不明白的。等著看尊丈（對長輩的尊稱）節使（官職名）立下大功凱旋歸來，季恭（人名）一躍登上高位。成氏家族，既有武將又有文臣，這是毫無疑問的。季恭你要努力啊。
示莫宣教（潤甫，人名）：
為學和為道是一回事。為學，就是學習還沒有達到聖人的境界，但期望一定要達到。為道，就是尋求將放縱的心收回來，達到物我合一的境界。物我合一，那麼道和學就都具備了。士大夫廣泛閱讀各種書籍，不僅僅是爲了修身、求富貴、取樂，還要道和學兼備，並且加以擴充，然後將自己多餘的力量，可以用來幫助別人。近代的學者，大多拋棄根本而追求末節，背離正道而投向邪門歪道，只把為學為道當作是求名，專門用來獲取富貴、張揚門庭，作為最終的目的。所以心術不正，被外物所迷惑。俗話說，只看到錐子的尖利，卻看不到鑿子的方正。卻不知道，在儒教中，把端正心術放在首位。心術端正了，那麼即使在倉促、顛沛的時候，也無不與道相契合。前面所說的為學為道是一回事的意義就在於此。在佛教中則說：『如果能夠駕馭外物，就與如來一樣。』在道家則說慈愛、節儉，不敢為天下先。能夠這樣學習，不需要刻意去追求與道相合，自然而然地就會默默地與道相投合。佛說一切法，是爲了度化一切心。如果我沒有一切心，又何必用一切法呢？應當明白，讀書看經，廣泛閱讀各種書籍，是爲了見到月亮而忘記手指，得到魚而忘記魚簍，這才是第一要義。這樣才不會被文字語言所迷惑，而能夠駕馭語言文字。沒看到以前有僧人問歸宗和尚（人名），什麼是初心嗎？
【English Translation】 English version: There are things not contained within it. Shakyamuni (Shakya Laozi, the founder of Buddhism) said, 'It is always within it. Whether walking, sitting, or lying down, it is this message (referring to truth or enlightenment).' There has never been a person who is loyal to the ruler but not filial to their parents, nor has there been a person who is filial to their parents but not loyal to the ruler. Just follow what the sages praise and dare not violate what the sages prohibit. Then, in loyalty to the ruler, filial piety to parents, handling affairs, and understanding principles, in cultivating oneself and governing others, there will be nothing that is not comprehensive and nothing that is not clear. Wait and see your respected elder (a respectful term for elders) Envoy (official title) return in triumph after making great achievements, and Ji Gong (person's name) will leap to a high position. The Cheng family has both military generals and civil officials, which is beyond doubt. Ji Gong, you must strive hard.
A message to Mo Xuanjiao (Runfu, person's name):
Learning and following the Dao are the same thing. To learn is to study until one reaches the level of a sage, with the expectation of certainly reaching it. To follow the Dao is to seek to bring back the unrestrained mind, to achieve the unity of self and things. When self and things are one, then both the Dao and learning are complete. Scholars and officials read extensively, not only to cultivate themselves, seek wealth and status, and find pleasure, but also to combine the Dao and learning, and expand upon them. Then, with their surplus strength, they can help others. Modern scholars mostly abandon the fundamental and pursue the trivial, turn their backs on the right path and embrace the heretical. They only regard learning and following the Dao as a means to seek fame, and exclusively use it to acquire wealth and status, and to aggrandize their families, as their ultimate goal. Therefore, their minds are not upright and are misled by external things. As the saying goes, they only see the sharpness of the awl's point but not the squareness of the chisel's head. They do not know that in Confucianism, rectifying the mind is the first priority. When the mind is rectified, then even in haste and adversity, one will always be in harmony with the Dao. The meaning of what was said earlier, that learning and following the Dao are the same thing, lies in this. In Buddhism, it is said, 'If one can master external things, one is the same as the Tathagata (如來，another name for Buddha).' In Taoism, it is said to be compassionate, frugal, and not daring to be the first in the world. If one can learn in this way, there is no need to deliberately seek to be in harmony with the Dao; one will naturally and silently be in harmony with it. The Buddha said that all dharmas (法，teachings) are for the purpose of liberating all minds. If I have no mind, what is the use of all dharmas? It should be understood that reading scriptures and studying teachings, and reading extensively, is for the purpose of forgetting the finger after seeing the moon, and forgetting the fish trap after catching the fish; this is the first principle. In this way, one will not be misled by words and language, but will be able to master words and language. Didn't you see that in the past, a monk asked Zen Master Guizong (歸宗和尚，person's name), what is the original mind?
如何得個入處。宗以火著敲鼎蓋三下云。還聞否。僧云聞。宗云。我何不聞。宗又敲三下問。還聞否。僧云不聞。宗云。我何以聞。僧無語。宗云。觀音妙智力。能救世間苦。潤甫道友夙植德本。信得此段大事因緣及。唸唸無間斷。但於一切文字語言上。未能見月亡指得魚亡筌爾。茍于歸宗示誨處領略。方知觀音悟圓通。與歸宗聞與不聲之義。無二無別。何以知其然也。初于聞中。入流亡所。所入既寂。動靜二相。瞭然不生。動相不生。則世間生滅之法滅矣。靜相不生。則不為寂滅所留系矣。如於此二中間不住動相。亦不為靜相所困。則觀音所謂生滅既滅寂滅現前。得到這個田地。始得身心一如身外無餘。頭頭上明物物上顯矣。非是強為。法如是故。潤甫勉之。
示遵璞禪人
十三祖迦毗摩羅。訪十四祖龍樹于山窟中。龍樹預知其來。即出迎接。才見便云。深山孤寂龍蟒所居。大德至尊何枉神足。摩羅曰。吾非至尊。來訪賢者。龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。摩羅曰。汝雖心語。吾已意知。但辦出家。何慮吾之不聖。樹聞示誨。即投出家。古來尊宿以法求人。師勝資強。動弦別曲。一言一句一語一默。並不虛施。可謂心眼相照膠漆相投也。今即不然。為人師者。卒歲窮年與。學者
【現代漢語翻譯】 現代漢語譯本： 如何才能找到一個入處（入門的途徑）？歸宗禪師用火鉗敲擊鼎蓋三下，問道：『聽見了嗎？』僧人回答：『聽見了。』歸宗禪師說：『那我為什麼聽不見？』歸宗禪師又敲擊三下，問道：『聽見了嗎？』僧人回答：『沒聽見。』歸宗禪師說：『那我為什麼聽得見？』僧人無言以對。歸宗禪師說：『觀音菩薩具有不可思議的智慧力量，能夠救度世間的苦難。』潤甫道友宿世積累了深厚的德行，深信這段大事因緣，並且唸唸相續沒有間斷。只是在一切文字語言上，還未能像見到月亮就忘記手指，得到魚就忘記魚簍一樣。如果能在歸宗禪師的開示教誨處有所領悟，才能明白觀音菩薩悟得圓通，與歸宗禪師的『聞』與『不聞』之義，沒有絲毫差別。為什麼知道是這樣呢？最初在『聞』中，入于聲塵之流，忘卻能聞之所。能聞之所既然寂滅，動與靜這兩種相，也就瞭然不生。動相不生，那麼世間生滅之法也就滅盡了。靜相不生，那麼就不會被寂滅所束縛。如果在這動靜二者之間不住于動相，也不被靜相所困擾，那麼就如同觀音菩薩所說的『生滅既滅，寂滅現前』，到達這個田地，才能身心合一，身外再無其他，頭頭是道，物物顯真。這不是勉強造作，而是法爾如是。潤甫道友，努力吧！
示遵璞禪人
第十三祖迦毗摩羅（Kapimala，人名），在山洞中拜訪第十四祖龍樹（Nagarjuna，人名）。龍樹預先知道他要來，就出門迎接。剛一見面就說：『深山孤寂，是龍和蟒蛇居住的地方，大德至尊為何屈尊降貴，光臨此地？』迦毗摩羅說：『我不是至尊，是來拜訪賢者的。』龍樹心裡默想：『這位禪師是否得到了決定的自性，開明了道眼？是否是大聖繼承了真正的佛法？』迦毗摩羅說：『你雖然在心裡默語，但我已經用意念知道了。只要辦理出家之事，何必擔憂我不是聖人呢？』龍樹聽了開示教誨，就立刻請求出家。古來的尊宿大德用佛法來求人，憑藉的是師資的殊勝和力量的強大，撥動琴絃就能彈出不同的曲調，一言一句，一語一默，都不會虛假施捨，可以說是心眼相互照應，像膠和漆一樣緊密相投。現在卻不是這樣，為人師者，一年到頭，耗盡心力與學者...
【English Translation】 English version: How can one attain an entry point (a way to enter)? The master Gui Zong (Gui Zong, name of a Zen master) struck the cauldron lid three times with a fire poker and asked: 'Do you hear it?' The monk replied: 'I hear it.' Master Gui Zong said: 'Then why don't I hear it?' Master Gui Zong struck it three more times and asked: 'Do you hear it?' The monk replied: 'I don't hear it.' Master Gui Zong said: 'Then why do I hear it?' The monk was speechless. Master Gui Zong said: 'Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion) possesses inconceivable wisdom and power, capable of saving the world from suffering.' Friend Run Fu (Run Fu, a person's name) has accumulated profound virtue from past lives, deeply believes in this great matter of cause and condition, and maintains continuous mindfulness without interruption. However, regarding all written words and language, he has not yet been able to forget the finger upon seeing the moon, or forget the fish trap upon catching the fish. If he can gain insight from Master Gui Zong's instructions and teachings, he will understand that Avalokiteshvara's enlightenment of perfect penetration, and Master Gui Zong's meaning of 'hearing' and 'not hearing,' are not different at all. How do we know this is so? Initially, within 'hearing,' one enters the stream of sound, forgetting the place of hearing. Since the place of hearing is extinguished, the two aspects of movement and stillness naturally do not arise. If the aspect of movement does not arise, then the laws of birth and death in the world are extinguished. If the aspect of stillness does not arise, then one will not be bound by stillness and extinction. If one does not dwell on the aspect of movement between these two, nor be trapped by the aspect of stillness, then it is like Avalokiteshvara said, 'When birth and death are extinguished, extinction appears.' Reaching this state, one attains unity of body and mind, with nothing remaining outside the body, everything is clear, and everything manifests truth. This is not forced, but is the natural way of things. Friend Run Fu, strive on!
Showing to Chan Practitioner Zun Pu (Zun Pu, a person's name)
The thirteenth patriarch, Kapimala (Kapimala, a person's name), visited the fourteenth patriarch, Nagarjuna (Nagarjuna, a person's name), in a mountain cave. Nagarjuna knew in advance that he was coming and went out to greet him. As soon as they met, he said: 'The deep mountains are desolate, inhabited by dragons and pythons. Why does the greatly virtuous and venerable one condescend to grace this place with his divine feet?' Kapimala said: 'I am not the venerable one, but have come to visit the wise one.' Nagarjuna thought silently: 'Has this teacher attained the determined nature and opened the eye of the Dao? Is he a great sage inheriting the true Dharma?' Kapimala said: 'Although you speak in your mind, I already know your intention. Just take care of ordination, why worry that I am not a sage?' Upon hearing the instructions and teachings, Nagarjuna immediately requested ordination. The venerable elders of ancient times sought people with the Dharma, relying on the superiority of their teachers and the strength of their resources, plucking the strings to play different tunes, every word, every phrase, every utterance, every silence, was not given in vain, it can be said that their minds and eyes shone upon each other, like glue and lacquer tightly bound together. But now it is not like this, those who are teachers, spend the years, exhausting their efforts with scholars...
打葛藤。終不知其到不到明不明。學者亦不別其師是邪是正。蓋緣初學心粗師授莽鹵。以故正宗淡泊。邪法橫生。如此等輩。欲報先德莫大之恩。所謂明道眼繼真乘者。不亦難乎。參禪學道不為別事。只要臘月三十日眼光落地時。這一片田地。四至界分。著實分明。非同資談柄作戲論也。近世此道寂寥。師資不相信。須假一片故紙上放些惡毒。不材不凈付與學者。謂之禪會子。苦哉苦哉。吾道喪矣。不見昔日臨濟和尚辭黃檗。檗問。子甚處去。濟曰。不是河南便是河北。檗便打。濟約住棒與一掌。檗呵呵大笑。喚侍者將百丈先師禪板來。濟亦召侍者。將火來。檗曰。汝但將去。已後坐卻天下人。舌頭去在。后溈山舉此話問仰山。臨濟莫辜負他黃檗么。仰山曰不然。溈山曰。子作么生。仰山曰。知恩方解報恩。看他過量人。等閑露異類中些子頭角。便與常人不同。后臨濟果興江西宗旨于河北。此所謂龍象蹴蹋非驢所堪也。
遵璞禪人。昔嘗侍圓悟老師于蔣山。與祥雲曇懿長老為道伴。二人俱在老師處。得少為足。點胸自許。鼻孔遼天。以謂世莫有過之者。甲寅春。予自江左來閩。懿已開法于莆中。浩浩談禪衲子輻輳。璞亦從其行。相爲表裡。予知其未穩當。恐誤學者。以書致懿。令告假暫來。懿以畏得失。遲遲其
【現代漢語翻譯】 現代漢語譯本：
好比被葛藤纏繞，始終不知道它是否到達，是否明瞭。學禪的人也不分辨他的老師是邪是正。大概是因為初學者心浮氣躁，老師傳授粗疏莽撞，所以正宗禪法衰微，邪門歪道橫行。像這樣的人，想要報答先輩高僧莫大的恩德，想要成為能夠明辨佛道、繼承真正佛法的人，不是很難嗎？參禪學道不是爲了別的事情，只是爲了在臨死的那一天，眼光落地的時候，對自己這一片心田的四至邊界，要非常清楚明白。這和那些只把禪當談資、當玩笑的人是不一樣的。近來禪道寂寞冷落，師父和弟子之間互不信任，必須藉助一些廢紙上的惡毒言論，把一些不成材、不乾淨的東西交給學禪的人，稱之為『禪會子』，真是可悲啊！我的道統要衰落了！你們沒看到以前臨濟和尚辭別黃檗希運（禪宗大師）的時候，黃檗問：『你要到哪裡去？』臨濟說：『不是河南便是河北。』黃檗便打他。臨濟抓住黃檗的禪杖，還了他一掌。黃檗哈哈大笑，叫侍者拿百丈懷海（禪宗大師）先師的禪板來。臨濟也叫侍者拿火來。黃檗說：『你儘管拿去，以後你坐斷天下人的舌頭。』後來溈山靈佑（禪宗大師）舉這個話問仰山慧寂（禪宗大師），『臨濟沒有辜負黃檗嗎？』仰山說：『不是這樣的。』溈山問：『你怎麼樣理解？』仰山說：『知恩才能報恩。』你看他是個超凡脫俗的人，隨便露出一點與衆不同的苗頭，就和普通人不一樣。後來臨濟果然在河北興盛了江西的禪宗宗旨。這就是所謂的龍象之爭，不是驢子所能承受的。
遵璞禪人，以前曾經在蔣山的圓悟克勤（禪宗大師）老師身邊侍奉，和祥雲曇懿長老是道友。他們兩個都在圓悟老師那裡，得到一點就滿足了，自以為是，目空一切，認為世上沒有人能超過他們。甲寅年春天，我從江左來到福建，曇懿已經在莆田開壇講法，很多學禪的人都聚集在他那裡，遵璞也跟隨著他，互相配合。我知道他們還沒有穩固，恐怕會誤導學禪的人，所以寫信給曇懿，讓他請假暫時來我這裡。曇懿因為害怕失去名利，遲遲不來。 English version:
It's like being entangled by kudzu vines, never knowing if it arrives or if it's clear. Students of Chan (Zen) also don't distinguish whether their teacher is evil or righteous. It's probably because beginners are impetuous, and teachers impart knowledge carelessly, so the orthodox Chan tradition declines, and heretical practices flourish. How difficult is it for such people to repay the immense kindness of their predecessors and become those who can discern the Buddhist path and inherit the true Dharma? Practicing Chan is not for anything else, but only so that on the day of death, when the light of your eyes falls to the ground, you are very clear about the boundaries of your own mind-field. This is different from those who only use Chan as a topic of conversation or as a joke. Recently, the Chan path has been lonely and desolate, and there is no trust between teachers and disciples. It is necessary to use some venomous words on waste paper and give some useless and unclean things to Chan students, calling it 'Chan Society.' How sad! My lineage is declining! Didn't you see that when Linji Yixuan (a Chan master) bid farewell to Huangbo Xiyun (a Chan master), Huangbo asked, 'Where are you going?' Linji said, 'Not Henan, then Hebei.' Huangbo then hit him. Linji grabbed Huangbo's staff and returned a palm. Huangbo laughed loudly and told the attendant to bring the Chan board of the late master Baizhang Huaihai (a Chan master). Linji also told the attendant to bring fire. Huangbo said, 'You just take it, and later you will cut off the tongues of all people in the world.' Later, Guishan Lingyou (a Chan master) raised this story and asked Yangshan Huiji (a Chan master), 'Did Linji not fail Huangbo?' Yangshan said, 'It's not like that.' Guishan asked, 'How do you understand it?' Yangshan said, 'Knowing kindness is the only way to repay kindness.' Look at him as a transcendent person, casually revealing a little bit of difference, and he is different from ordinary people. Later, Linji indeed flourished the Jiangxi Chan tradition in Hebei. This is the so-called struggle of dragons and elephants, which cannot be borne by donkeys.
Chan monk Zunpu once served Master Yuanwu Keqin (a Chan master) at Jiangshan, and Elder Xiangyun Tanyi was his Dharma companion. Both of them were with Master Yuanwu, content with little, self-righteous, and thought that no one in the world could surpass them. In the spring of Jia Yin year, I came to Fujian from Jiangzuo, and Tanyi had already started preaching in Putian, and many Chan students gathered there. Zunpu also followed him, cooperating with each other. I knew they were not stable and feared that they would mislead Chan students, so I wrote to Tanyi, asking him to ask for leave and come to me temporarily. Tanyi hesitated because he was afraid of losing fame and fortune.
【English Translation】 English version:
It's like being entangled by kudzu vines, never knowing if it arrives or if it's clear. Students of Chan (Zen) also don't distinguish whether their teacher is evil or righteous. It's probably because beginners are impetuous, and teachers impart knowledge carelessly, so the orthodox Chan tradition declines, and heretical practices flourish. How difficult is it for such people to repay the immense kindness of their predecessors and become those who can discern the Buddhist path and inherit the true Dharma? Practicing Chan is not for anything else, but only so that on the day of death, when the light of your eyes falls to the ground, you are very clear about the boundaries of your own mind-field. This is different from those who only use Chan as a topic of conversation or as a joke. Recently, the Chan path has been lonely and desolate, and there is no trust between teachers and disciples. It is necessary to use some venomous words on waste paper and give some useless and unclean things to Chan students, calling it 'Chan Society.' How sad! My lineage is declining! Didn't you see that when Linji Yixuan (a Chan master) bid farewell to Huangbo Xiyun (a Chan master), Huangbo asked, 'Where are you going?' Linji said, 'Not Henan, then Hebei.' Huangbo then hit him. Linji grabbed Huangbo's staff and returned a palm. Huangbo laughed loudly and told the attendant to bring the Chan board of the late master Baizhang Huaihai (a Chan master). Linji also told the attendant to bring fire. Huangbo said, 'You just take it, and later you will cut off the tongues of all people in the world.' Later, Guishan Lingyou (a Chan master) raised this story and asked Yangshan Huiji (a Chan master), 'Did Linji not fail Huangbo?' Yangshan said, 'It's not like that.' Guishan asked, 'How do you understand it?' Yangshan said, 'Knowing kindness is the only way to repay kindness.' Look at him as a transcendent person, casually revealing a little bit of difference, and he is different from ordinary people. Later, Linji indeed flourished the Jiangxi Chan tradition in Hebei. This is the so-called struggle of dragons and elephants, which cannot be borne by donkeys.
Chan monk Zunpu once served Master Yuanwu Keqin (a Chan master) at Jiangshan, and Elder Xiangyun Tanyi was his Dharma companion. Both of them were with Master Yuanwu, content with little, self-righteous, and thought that no one in the world could surpass them. In the spring of Jia Yin year, I came to Fujian from Jiangzuo, and Tanyi had already started preaching in Putian, and many Chan students gathered there. Zunpu also followed him, cooperating with each other. I knew they were not stable and feared that they would mislead Chan students, so I wrote to Tanyi, asking him to ask for leave and come to me temporarily. Tanyi hesitated because he was afraid of losing fame and fortune.
行。遂因小參。痛斤其非。揭榜于門。以告四眾。懿聞之不得已乃破夏來。詰其所證。只如舊時。無少異者。至誠以語之曰。汝恁么見解。何敢嗣圓悟老人。果欲究竟此事。便退卻院來。懿曰。然夏末歸庵。懿果不食言。與璞繼至。二人同到室中。久之皆未造其實。一日問璞。三聖興化出不出為人不為人話。爾道。這兩個老漢還有出身處也無。璞于予膝上打一拳。予曰。只爾這一拳為三聖出氣。為興化出氣。速道速道。璞擬議。予劈脊與一棒。仍謂之曰。爾第一不得忘了這一棒久未之入。一日因聽別僧入室。予問僧曰。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧入門便道是甚麼。睦州見僧入門便道現成公案放爾三十棒。爾道。這四個老漢。還有為人處也無。僧曰有。予曰札。僧擬議。予便喝出。璞聞之忽然脫去。從前許多惡知惡解。今遂成個灑灑地衲僧。雖向上眼未開徹。而了知從上來事。果無限量。茲可喜耳。懿亦相繼於一言之下。腳蹋實地。今皆勇銳。向前方知予平昔用心不在世諦也。乙卯上元后。璞來告假。歸長溪省母。且乞法語因信筆書前語以遺之。建善有佛眼和尚得法上首藏六翁。彼上人者。訶佛罵祖。具擇法眼。不減龐老子。試以此呈似此老。必有批判矣。仍請此老相與作證。夏前復歸。究竟末後
【現代漢語翻譯】 現代漢語譯本： 於是（我）便藉著小參的機會，嚴厲地指責他的錯誤，並將（他的罪狀）張貼在寺門上，告知大眾。釋懿（聽到后），不得已在結夏安居結束后前來（辯解），盤問他所證悟的境界，（發現）和以前一樣，沒有絲毫差異。我誠懇地對他說：『你這樣的見解，怎麼敢繼承圓悟老人的衣缽？如果真想徹底明白這件事，就退回院主之位吧。』釋懿說：『好的。』夏末（他）回到庵中。釋懿果然沒有食言，與釋璞相繼來到。兩人一同進入室內，很久都沒有真正領悟。一天，我問釋璞：『三聖、興化（兩位禪師）的「出、不出，為人、不為人」的話頭，你來說說，這兩個老和尚還有出身處嗎？』釋璞在我膝蓋上打了一拳。我說：『你這一拳是為三聖出氣，還是為興化出氣？快說快說！』釋璞猶豫不決。我朝他後背打了一棒，並對他說：『你第一件事就是不能忘記這一棒。』很久沒有遇到這樣的人了。一天，因為聽到別的僧人入室（參禪），我問僧人：『德山（禪師）見到僧人入門就打，臨濟（禪師）見到僧人入門就喝，雪峰（禪師）見到僧人入門就說是甚麼，睦州（禪師）見到僧人入門就說是現成公案，打你三十棒。你說說，這四個老和尚還有為人處嗎？』僧人說：『有。』我說：『錯！』僧人猶豫不決，我便喝斥他出去。釋璞聽到后，忽然脫去了（迷障），從前許多錯誤的知見，如今變成了一個灑脫的衲僧。雖然向上的眼目還沒有完全打開，但已經瞭解了從來的事情，果然沒有**（此處原文有缺失）。這真是可喜啊！釋懿也相繼在一句話之下，腳踏實地。如今他們都勇猛精進，向前方才知道我平常用心不在世俗的道理上啊。乙卯年上元節后，釋璞前來告假，回長溪探望母親，並且請求法語，因此隨意寫下前面的話送給他。建善寺有佛眼和尚的得意弟子藏六翁，這位上人，呵斥佛，謾罵祖師，具備選擇法眼的智慧，不亞於龐蘊居士。試著將這些話呈給他，他必定會有評判。仍然請這位老人家一起作證，夏前再回來，徹底了結這件事。』 English version: Accordingly, I took the opportunity of a small Dharma assembly to severely criticize his faults and posted his wrongdoings on the temple gate to inform the public. Shi Yi (upon hearing this), had no choice but to come after the summer retreat to defend himself. I questioned his claimed enlightenment, only to find it was the same as before, without the slightest difference. I sincerely said to him, 'With such understanding, how dare you inherit the mantle of Elder Yuanwu? If you truly wish to thoroughly understand this matter, then relinquish the position of abbot.' Shi Yi replied, 'Very well.' At the end of summer, he returned to his hermitage. Shi Yi indeed kept his word, and together with Shi Pu, they came successively. Both entered the room, but for a long time, neither truly grasped the essence. One day, I asked Shi Pu, 'The words of Sansheng and Xinghua (two Chan masters) regarding 'coming out, not coming out, acting for others, not acting for others,' tell me, do these two old men still have a way out?' Shi Pu punched me on the knee. I said, 'Is this punch you gave to vent anger for Sansheng, or to vent anger for Xinghua? Speak quickly, speak quickly!' Shi Pu hesitated. I struck him on the back with a staff and said, 'The first thing you must not forget is this staff.' It had been a long time since I had encountered such a person. One day, upon hearing another monk entering the room (for Chan practice), I asked the monk, 'Deshan (Chan master) would strike a monk upon entering, Linji (Chan master) would shout at a monk upon entering, Xuefeng (Chan master) would ask what it is upon a monk entering, and Muzhou (Chan master) would say it is a ready-made case and give you thirty blows upon entering. Tell me, do these four old men still have a way of acting for others?' The monk said, 'Yes.' I said, 'Wrong!' The monk hesitated, and I immediately shouted him out. Upon hearing this, Shi Pu suddenly shed (his delusions), and his many previous wrong views transformed into a free and unburdened monk. Although his upward eye has not yet fully opened, he already understands the matters from the beginning, indeed without ** (the original text is missing here). This is truly gratifying! Shi Yi also successively, with one word, gained solid ground. Now they are both courageous and diligent, and only now do I know that my usual intention was not in worldly matters. After the Lantern Festival of the year Yimao, Shi Pu came to ask for leave to return to Changxi to visit his mother and also requested Dharma words, so I casually wrote the preceding words to give to him. At Jianshan Temple, there is Zang Liuweng, the foremost disciple of the Buddhist Eye (Foyan) monk. This venerable one scolds the Buddha and curses the patriarchs, possessing the wisdom to choose the Dharma, no less than Layman Pang Yun. Try presenting these words to him, and he will surely have a critique. Please also ask this old man to bear witness together, and return before summer to completely settle this matter.'
【English Translation】 行。遂因小參。痛斤其非。揭榜于門。以告四眾。懿聞之不得已乃破夏來。詰其所證。只如舊時。無少異者。至誠以語之曰。汝恁么見解。何敢嗣圓悟老人（Yuanwu, a Chan master）。果欲究竟此事。便退卻院來。懿曰。然夏末歸庵。懿果不食言。與璞繼至。二人同到室中。久之皆未造其實。一日問璞。三聖（Sansheng, a Chan master）興化（Xinghua, a Chan master）出不出為人不為人話。爾道。這兩個老漢還有出身處也無。璞于予膝上打一拳。予曰。只爾這一拳為三聖出氣。為興化出氣。速道速道。璞擬議。予劈脊與一棒。仍謂之曰。爾第一不得忘了這一棒久未之入。一日因聽別僧入室。予問僧曰。德山（Deshan, a Chan master）見僧入門便棒。臨濟（Linji, a Chan master）見僧入門便喝。雪峰（Xuefeng, a Chan master）見僧入門便道是甚麼。睦州（Muzhou, a Chan master）見僧入門便道現成公案放爾三十棒。爾道。這四個老漢。還有為人處也無。僧曰有。予曰札。僧擬議。予便喝出。璞聞之忽然脫去。從前許多惡知惡解。今遂成個灑灑地衲僧。雖向上眼未開徹。而了知從上來事。果無**。茲可喜耳。懿亦相繼於一言之下。腳蹋實地。今皆勇銳。向前方知予平昔用心不在世諦也。乙卯上元后。璞來告假。歸長溪省母。且乞法語因信筆書前語以遺之。建善有佛眼和尚（Foyan, a Chan master）得法上首藏六翁。彼上人者。訶佛罵祖。具擇法眼。不減龐老子（Layman Pang Yun）。試以此呈似此老。必有批判矣。仍請此老相與作證。夏前復歸。究竟末後
一段大事因緣。切勿秤錘落井。道人分上千里同風。更不果作藏六翁書也。
示妙道禪人
定光大師妙道問雲門。此心此性迷悟向背如何。乞省要處指示。雲門良久不答。妙道再問。雲門笑曰。若論省要處。則不可指示於人。若可指示。則不省要矣。妙道曰。豈無方便令學人趣向。雲門曰。若論方便則心無迷悟。性無向背。但人立迷悟。見執向背。解欲明此心見此性。而此心此性。即隨人顛倒錯亂流入邪途。以故佛魔不辯。邪正不分。蓋不了此心此性之夢幻妄立二種之名言。以向背迷悟為實。認此心此性為真殊不知。若實若不實。若妄若非妄。世間出世間但是假言說。故凈名云。法不可見聞覺知。若行見聞覺知。是則見聞覺知。非求法也。又古德云。若取自己自心為究竟。必有他物他人為對治。又佛謂富樓那曰。汝以色空相傾相奪于如來藏。而如來藏隨為色空周遍法界。我以妙明不滅不生合如來藏。而如來藏唯妙覺明圓照法界。如來藏即此心此性也。而佛權指色空相傾相奪為非。以妙明不滅不生為是。此兩段是藥語。治迷悟二病。非佛定意也。為破執迷悟心性向背為實法者之言耳。不見金剛藏菩薩曰。一切三世唯是言說。一切諸法于言說中無有依處。一切言說于諸法中亦無依處。茍迷悟見亡向背解絕。則
此心洞明如皎日。此性寬廓等虛空。當人腳跟下放光動地照徹十方。睹斯光者盡證無生法忍。到恁么時自然與此心此性默默相契。方知昔本無迷今本無悟。悟即迷迷即悟。向即背背即向。性即心心即性。佛即魔魔即佛。一道清凈平等。無有平等不平等者。皆吾心之常分。非假於他術。既得恁么。亦是不得已而言之。不可便以為實。若以為實。則又是不識方便。認定死語重增虛妄。展轉惑亂無有了期。到這裡無爾用心處。不若知是般事。撥置一邊。卻轉頭來看。馬大師即心是佛。非心非佛。不是心不是佛不是物。趙州庭前柏樹子。雲門須彌山。大愚鋸解秤錘。嚴陽尊者土塊。汾陽莫妄想。俱胝豎指頭。畢竟是何道理。此乃雲門方便也。妙道思之。
示智嚴禪人
道不可學。學而得之非實得也。道亦不可不學。不學亦無得期。學與不學得與不得。於此道了無交涉。請快著精彩。向無交涉處轉身一擲。則學心無學心。得心非得心。如湯沃雪。始知從前作祟。皆是本自家親。總不干他閑神野鬼之事。所以睦州才見僧入門。便云。現成公案放爾三十棒。趙州見僧入門。便云。辜負老僧。二老如金翅擘海直取龍吞。懵懂之流如何商量。如何湊泊。還有為人底道理么。不可聞恁么道了便只恁么休去歇去。還歇得也未。古
【現代漢語翻譯】 現代漢語譯本 此心澄澈明亮如同皎潔的太陽，此自性寬廣無垠等同虛空。當下的腳跟下放出光明，震動大地，照亮整個十方世界。見到這光明的人，都證悟了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解和接受）。到了那個時候，自然會與此心此性默默地相互契合。才知道過去本來沒有迷惑，現在本來沒有覺悟。覺悟即是迷惑，迷惑即是覺悟。面向即是背離，背離即是面向。自性即是心，心即是自性。佛即是魔，魔即是佛。一道清凈平等，沒有平等與不平等之分。這些都是我心本有的常態，不是依靠其他方法得來的。既然得到了這樣的境界，也是不得已才說出來的，不可就認為這是真實的。如果認為這是真實的，那就是不認識方便法門（Upaya，引導眾生開悟的善巧方法），執著于死板的言語，徒增虛妄，輾轉迷惑，沒有了結之期。到了這裡，沒有你用心的餘地。不如知道是這麼回事，把它放在一邊，卻轉過頭來看：馬祖道一（Mazu Daoyi）禪師的『即心是佛』，『非心非佛』，『不是心不是佛不是物』；趙州從諗（Zhaozhou Congshen）禪師的庭前柏樹子；雲門文偃（Yunmen Wenyan）禪師的須彌山（Sumeru，佛教宇宙觀中的聖山）；大愚守芝（Dayu Shouzhi）禪師鋸解秤錘；嚴陽尊者（Yanyang Zunzhe）的土塊；汾陽善昭（Fenyang Shanzhao）禪師的『莫妄想』；俱胝和尚（Juzhi，也作俱胝）豎起指頭。 究竟是什麼道理？這乃是雲門文偃禪師的方便法門啊。妙道啊，好好思量！
示智嚴禪人
道不可學習，通過學習而得到的不是真得。道也不可不學習，不學習就沒有得到的希望。學習與不學習，得到與得不到，與這個道完全沒有關係。請快速提起精神，向著沒有關係的地方轉身一擲，那麼學心、無學心，得心、非得心，都如湯潑雪一般消融。這才知道從前作祟的，都是自己家親，總不關他閑神野鬼的事。所以睦州道蹤（Muzhou Daozong）禪師才見到僧人入門，便說：『現成公案，放你三十棒！』趙州從諗禪師見到僧人入門，便說：『辜負老僧！』二老如金翅鳥擘開大海，直接抓取龍吞食。懵懂之流如何商量，如何湊合？還有為人處世的道理嗎？不可聽了這些話，便只這樣休息下去，還歇得了嗎？古人
【English Translation】 English version This mind is as clear and bright as the radiant sun. This nature is as vast and boundless as the empty sky. The light emanates from right under one's feet, shaking the earth and illuminating the entire ten directions. Those who behold this light all realize the Anutpattika-dharma-kshanti (無生法忍, profound understanding and acceptance of the non-arising and non-ceasing of all dharmas). When that time arrives, one will naturally and silently merge with this mind and this nature. Only then will one realize that there was originally no delusion, and there is now no enlightenment. Enlightenment is delusion, and delusion is enlightenment. Facing is turning away, and turning away is facing. Nature is mind, and mind is nature. Buddha is Mara, and Mara is Buddha. The path is purely equal, without equality or inequality. All of these are the inherent aspects of my mind, not obtained through other means. Having attained such a state, it is only said out of necessity, and should not be taken as reality. If it is taken as reality, then one does not understand the Upaya (方便法門, skillful means to guide beings to enlightenment), clings to dead words, and increases falsehood, leading to endless confusion. Here, there is no room for your deliberate effort. It is better to know that this is the case, put it aside, and turn around to see: Mazu Daoyi's (馬祖道一) 'Mind is Buddha,' 'Neither mind nor Buddha,' 'Not mind, not Buddha, not thing'; Zhaozhou Congshen's (趙州從諗) cypress tree in the courtyard; Yunmen Wenyan's (雲門文偃) Mount Sumeru (須彌山, the sacred mountain in Buddhist cosmology); Dayu Shouzhi's (大愚守芝) sawing apart the steelyard; Yanyang Zunzhe's (嚴陽尊者) clod of earth; Fenyang Shanzhao's (汾陽善昭) 'Do not妄想 (莫妄想, do not engage in random thoughts)'; Juzhi's (俱胝和尚) raising a finger. What is the ultimate principle? This is Yunmen Wenyan's Upaya. Myo-do, contemplate it well!
Instructing Zen Practitioner Zhiyan
The Dao cannot be learned; what is obtained through learning is not truly obtained. Nor can the Dao not be learned; without learning, there is no hope of attainment. Learning and not learning, attaining and not attaining, have absolutely no bearing on this Dao. Please quickly gather your spirit and cast yourself into the place of no bearing. Then the mind of learning, the mind of non-learning, the mind of attainment, the mind of non-attainment, will all melt away like snow in hot water. Only then will you realize that all the troubles of the past were caused by your own family members, and have nothing to do with idle spirits and wild ghosts. Therefore, when Muzhou Daozong (睦州道蹤) saw a monk enter, he said, 'The case is already complete; give you thirty blows!' When Zhaozhou Congshen saw a monk enter, he said, 'You have failed this old monk!' These two elders are like the Garuda bird tearing open the sea, directly seizing the dragon and swallowing it. How can the confused and ignorant discuss or piece it together? Is there still a way to guide people? You must not listen to these words and simply rest there; can you even rest? The ancients
人訶為落空亡底外道魂。不散底死人。要得直截無事。但于不可學處。試進一步看。若進得這一步。三乘十二分教。天下老和尚橫說。豎說直說曲說。贊說毀說。隨俗說顯了說。當甚熱碗鳴聲。嚴禪還信得及么莫記吾語。
示知立禪人
昔靈雲和尚因見桃華。忽然悟道。有偈曰。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。溈山和尚詰其所悟。與之符契。乃印可曰。從緣悟達。永無退失。又雪峰和尚自作壽塔銘序曰。夫從緣有者。始終而成壞。非從緣得者。歷劫而常堅。此二尊宿所見。且道是一般是兩般。若道是一般。一人以從緣而得為是。一人以從緣而得為非。若道兩般。不可二大老各立門戶疑惑後人。(咦)鵝王擇乳素非鴨類。知立禪人還知二大老落處么。若不知。雲門直為爾說破。二由一有一亦莫守。一心不生萬法無咎。已上兩段不同。收歸上科○(咄)。
示妙詮禪人
衲子參禪。要明心地。秀才讀書須當及第。讀書五車而不及第。終身只是個秀才。喚作官人即錯。參禪衲子心地不明。則不能了生死大事。終身只是個破凡夫。喚作佛即錯。只這兩錯。實有恁么事。實無恁么事。言實有則讀書人。及第做官者。時時見之。言實無則參禪人作佛未嘗目擊。以此
【現代漢語翻譯】 現代漢語譯本 有人呵斥他們是落入空無的外道之魂，是不會消散的死人。想要直接了當、無牽無掛，只需在不可學之處，嘗試再進一步看看。如果能邁出這一步，那麼三乘十二分教（佛教的各種教義），天下老和尚橫說、豎說、直說、曲說，讚揚說、詆譭說，隨順世俗說、顯明瞭當說，都像熱碗發出的鳴聲一樣。嚴禪你還相信得了嗎？切莫記住我的話。
開示知立禪人
過去靈雲和尚因為見到桃花，忽然開悟，作偈說：『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。』溈山和尚詰問他所悟的境界，與他的見地相符，於是印可說：『從因緣悟達，永遠不會退失。』又雪峰和尚自己作壽塔銘序說：『凡是從因緣而有的，最終會成住壞空；不是從因緣而得的，經歷劫數而常堅固。』這兩位尊宿的見解，且說說看，是一樣還是兩樣？如果說是一樣，那麼一人認為從因緣而得是對的，一人認為從因緣而得是錯的。如果說是兩樣，又不可讓二位大德各自創立門戶，迷惑後人。（咦！）鵝王選擇乳汁，本來就不是鴨子能做的事。知立禪人你還知道這兩位大德的落腳處嗎？如果不知道，雲門我就為你直接點破：二由一有，一亦莫守。一心不生，萬法無咎。以上兩段不同，收歸上科。（咄！）
開示妙詮禪人
參禪的衲子，要明白心地；讀書的秀才，必須考中及第。讀書五車（形容讀書很多）而不能及第，終身只是個秀才，稱他為官人就錯了。參禪的衲子，心地不明，就不能了脫生死大事，終身只是個破凡夫，稱他為佛就錯了。只是這兩錯，實在有這樣的事，實在沒有這樣的事。說實在有，那麼讀書人及第做官的事，時時可見；說實在沒有，那麼參禪人作佛的事，未曾親眼目睹。因此
【English Translation】 English version People scold them as the souls of heretics who have fallen into emptiness, as dead people who will not dissipate. If you want to be direct and unencumbered, just try to take another step in the place where you cannot learn. If you can take this step, then the Three Vehicles and Twelve Divisions of Teachings (various doctrines of Buddhism), the old monks of the world speaking horizontally, vertically, directly, and indirectly, praising and slandering, speaking according to customs, speaking clearly, are all like the sound of a hot bowl. Yan Chan, can you still believe it? Do not remember my words.
Instruction to Chan Practitioner Zhili
In the past, Zen Master Lingyun suddenly attained enlightenment upon seeing peach blossoms and composed a verse saying: 'For thirty years I have been searching for a swordsman; how many times have the leaves fallen and new branches sprouted. Since seeing the peach blossoms, I have not doubted until now.' Zen Master Weishan questioned his enlightened state, and it matched his understanding, so he approved and said: 'Enlightenment from conditions will never be lost.' Also, Zen Master Xuefeng wrote his own inscription for his longevity stupa, saying: 'Those that arise from conditions will eventually form, abide, decay, and become empty; those that are not obtained from conditions will remain firm through countless kalpas.' These two venerable masters' views, tell me, are they the same or different? If they are the same, then one person considers obtaining from conditions to be correct, and the other considers obtaining from conditions to be wrong. If they are different, then the two great elders should not each establish their own schools, confusing later generations. (Eeh!) The swan king chooses milk, which is not something ducks can do. Chan practitioner Zhili, do you know where these two great elders stand? If you do not know, Yunmen will directly point it out for you: Two arise from one, but do not hold onto one. If one thought does not arise, then all dharmas are without fault. The above two paragraphs are different; return them to the previous section. (Tut!)
Instruction to Chan Practitioner Miaoquan
A Chan practitioner who practices Chan meditation must understand the mind-ground; a scholar who studies must pass the imperial examination. If one reads five carts of books (describing someone who has read a lot) but cannot pass the examination, one will only be a scholar for life; it is wrong to call him an official. If a Chan practitioner's mind-ground is not clear, then he cannot resolve the great matter of birth and death; he will only be a broken ordinary person for life; it is wrong to call him a Buddha. Just these two mistakes, there really is such a thing, and there really is no such thing. If we say there really is, then the matter of scholars passing the examination and becoming officials is seen at all times; if we say there really is not, then the matter of Chan practitioners becoming Buddhas has never been witnessed firsthand. Therefore
易彼。八兩半斤耳。此說至淺近而至深遠。往往學者。以有所得心。參向無所得處。墮坑落塹多矣。雲門此語遂成虛設。真所謂醍醐上味為世所珍。遇斯等人翻成毒藥。昔智常禪師至曹溪見祖師。舉大通和尚所示心要。祖師據其所疑。為說偈曰。不見一法存無見。大似浮雲遮日面。不知一法守空知。還如太虛生閃電。此之知見瞥然興。錯認何曾解方便。汝當一念自知非。自己靈光常顯現。常聞偈當下疑情頓釋大悟。祖師方便。乃述一偈呈祖師末云。不入祖師室。茫然趣兩頭。妙詮禪人要知實有恁么事實無恁么事落處么。莫管凡夫與佛秀才與官人。但識取雲門方便。茍能識得潮陽去。曹溪不遠。其或未然。腳跟下且照顧大顛和尚。
示沖密禪人
辯龍蛇眼。擒虎兕機。非超越格量不繫塵緣之士。即以是說為戲論。故臨濟宗風難其繼紹。近世學語之流。多爭鋒逞口。快以胡說亂道為縱橫。胡喝亂喝為宗旨。一挨一拶。如擊石火。似閃電光。擬議不來。呵呵大笑。謂之機鋒俊快不落意根。殊不知。正是業識弄鬼眼睛。豈非謾人自謾誤他自誤耶。不見臨濟侍立德山次。山回顧曰。有事相借問得么。濟云。老漢寐語作甚麼。山擬拈棒。濟便掀倒禪床。山便休去。且道二老漢恁么激揚。還有商量處否。信知龍象蹴蹋非
【現代漢語翻譯】 現代漢語譯本： 就是這樣。八兩和半斤差不多。這個說法既淺顯又深刻。往往有學者，以有所得的心態，去參悟無所得的境界，結果陷入坑裡。雲門（Yunmen，禪宗大師）的這句話因此成了空話。真正是美味的醍醐（tí hú，酥酪上凝聚的油）被世人珍視，遇到這種人反而變成了毒藥。以前智常禪師到曹溪（Cáoxī，地名，六祖慧能弘法之地）拜見祖師（指六祖慧能），舉出大通和尚（Dàtōng héshàng，禪師名）所開示的心要。祖師根據他的疑惑，為他說偈語：『不見一法存無見，大似浮雲遮日面。不知一法守空知，還如太虛生閃電。此之知見瞥然興，錯認何曾解方便。汝當一念自知非，自己靈光常顯現。』智常禪師聽聞偈語后，當下疑惑頓消，豁然大悟。祖師的方便法門，於是他寫了一首偈語呈給祖師，最後說：『不入祖師室，茫然趣兩頭。』妙詮禪人，要知道確實有這樣的事實，沒有這樣的事情發生的地方嗎？不要管凡夫和佛，秀才和官人，只要認識雲門的方便法門。如果能夠認識潮陽（Cháoyáng，地名）的道理，那麼曹溪就不遠了。如果還不能明白，就在腳跟下照顧大顛和尚（Dàdiān héshàng，禪師名）。
開示沖密禪人（Chōngmì chánrén，禪師名） 辨別龍蛇的眼睛，擒拿虎兕的機敏。不是超越常人格量、不被塵世束縛的人，就會把這些話當作戲言。所以臨濟宗（Línjì zōng，禪宗流派）的風範難以繼承。近世那些只會學舌的人，大多爭強好勝，逞口舌之快，把胡說八道當作縱橫，把亂喊亂叫當作宗旨。一挨一拶，如擊石火，似閃電光，來不及思考。呵呵大笑，說這是機鋒敏捷，不落入意識的窠臼。殊不知，這正是業識在作祟。豈不是自欺欺人，誤人子弟嗎？沒看見臨濟（Línjì，禪師名）侍立在德山（Déshān，禪師名）旁邊時，德山回頭說：『有事想問你，可以嗎？』臨濟說：『老漢說夢話幹什麼？』德山想要拿起棒子打他，臨濟便掀翻了禪床。德山便作罷了。且說這兩位老禪師這樣激烈地交鋒，還有商量的餘地嗎？要知道龍象的蹴蹋不是常人所能及的。
【English Translation】 English version: Just so. Eight taels and half a catty are about the same. This saying is both shallow and profound. Often, scholars, with a mind that seeks to gain something, try to understand the state of having nothing to gain, and as a result, they fall into pits. Yunmen's (Yunmen, a Chan master) words thus become empty talk. Truly, the delicious taste of ghee (tí hú, clarified butter) is cherished by the world, but when encountered by such people, it turns into poison. Formerly, Zen Master Zhichang went to Caoxi (Cáoxī, a place name, where the Sixth Patriarch Huineng propagated the Dharma) to see the Patriarch (referring to the Sixth Patriarch Huineng), and brought up the essential points of mind taught by Zen Master Datong (Dàtōng héshàng, a Chan master). The Patriarch, based on his doubts, spoke a verse for him: 'Not seeing a single dharma, yet clinging to non-seeing, is like floating clouds obscuring the sun's face. Not knowing a single dharma, yet guarding empty knowledge, is like lightning flashing in the vast void. This kind of knowledge and view arises fleetingly, mistakenly thinking one has understood the expedient means. You should in a single thought realize your error, and your own spiritual light will always manifest.' Zen Master Zhichang, upon hearing the verse, immediately dispelled his doubts and attained enlightenment. The Patriarch's expedient means, so he wrote a verse to present to the Patriarch, ending with: 'Not entering the Patriarch's room, one wanders aimlessly between two extremes.' Zen Master Miaoquan, you must know that there is indeed such a fact, is there a place where such a thing does not happen? Do not care about ordinary people and Buddhas, scholars and officials, just recognize Yunmen's expedient means. If you can recognize the principle of Chaoyang (Cháoyáng, a place name), then Caoxi is not far away. If you still cannot understand, then take care of Zen Master Dadian (Dàdiān héshàng, a Chan master) under your feet.
Instruction to Zen Practitioner Chongmi (Chōngmì chánrén, a Chan master) Distinguishing the eyes of dragons and snakes, seizing the opportunity to capture tigers and rhinoceroses. If one is not a person who transcends ordinary measures and is not bound by worldly affairs, then these words will be regarded as mere jest. Therefore, the style of the Linji school (Línjì zōng, a Chan school) is difficult to inherit. In recent times, those who only parrot words mostly strive to be strong and quick-tongued, regarding nonsense as freedom, and chaotic shouting as the main purpose. A push and a squeeze, like striking flint, like a flash of lightning, leaving no time for deliberation. Laughing loudly, they say this is quick wit and does not fall into the root of consciousness. Little do they know that this is precisely the work of karmic consciousness. Is it not deceiving oneself and others, misleading oneself and others? Did you not see that when Linji (Línjì, a Chan master) was standing beside Deshan (Déshān, a Chan master), Deshan turned around and said: 'Is it okay if I ask you something?' Linji said: 'What is the old man talking in his sleep?' Deshan wanted to pick up a stick to hit him, but Linji overturned the Zen bed. Deshan then gave up. Let's say these two old Chan masters clashed so fiercely, is there still room for discussion? Know that the trampling of dragons and elephants is beyond the reach of ordinary people.
驢所堪。非真實具如是眼得如是用。未免向得失中摶量卜度。又臨濟同普化在鎮州。赴施主家齋次。濟問毛吞巨海芥納須彌。為是神通妙用。為是法爾如然。普化便趯倒飯床。濟云。太粗生。化云。這裡是甚所在。說粗說細。濟休去。次日又同赴一施主齋。濟復問。今日供養何似昨日。化又趯倒飯床。濟云是則是。太粗生。化云。瞎漢佛法說甚粗細。濟又休去。且道臨濟兩次休去還有商量分也無。若有且如何商量。沖密禪人在叢林最久。往往都商量得講說得批判得。自謂千了百當。后始知非。遂一時撥置。就無商量處做工夫。今始覷得見信得及。方知此事傳不得學不得計較不得商量不得。侍吾南來。相從於寂寞之濱。閱四載。因吾舉先師為寂壽道人舉不是心不是佛不是物話。驀向火爐邊拾得一粒煼豆吃了。自此香積妙供亦無心趣向。但烝餅不託少渠。一頓不得耳。因來別吾暫歸浙江。攜此軸求指示。仍贈二偈云。
蓋天蓋地那一著 無今無古絕承當 謾將分付密禪者 一任諸方亂度量 瞎驢滅卻正法眼 臨濟宗風始大張 可憐裨販如來者 盡將蓋覆錯商量
示道明講主
昔馬祖問亮座主曰。聞汝大講得經論是否。曰不敢。祖又問。將甚麼講。曰將心講。祖曰。心如工技兒。意如和技者
【現代漢語翻譯】 現代漢語譯本 這就像驢子一樣。如果不是真正具有那樣的眼力，卻想要像那樣運用，就難免在得失之中揣測衡量。還有，臨濟禪師和普化禪師在鎮州，一同去施主家應齋。臨濟問：『毛孔吞下巨海，芥子容納須彌山（Sumeru，佛教宇宙觀中的山），這是神通妙用呢，還是本來就是這樣？』普化便踢翻了飯桌。臨濟說：『太粗魯了。』普化說：『這裡是什麼地方？說粗說細！』臨濟便作罷。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：『是這樣，是這樣，但太粗魯了。』普化說：『瞎漢！佛法說什麼粗細？』臨濟又作罷。那麼，臨濟兩次作罷，還有商量的餘地嗎？如果有，又該如何商量？沖密禪人在叢林里待了很久，往往都能商量、講說、批判，自認為什麼都明白，後來才知道不是這樣，於是全部放下，在沒有商量的地方下功夫，現在才看得到、信得過，才知道這件事傳不得、學不得、計較不得、商量不得。你跟隨我南來，在寂寞的海邊相處了四年，因為我舉了先師寂壽道人（Ji Shou Daoren）的『不是心不是佛不是物』的話，你忽然在火爐邊撿起一粒炒豆吃了，從此對香積妙供（Xiangji Miaogong，指美好的食物供養）也沒有了興趣，只是蒸餅不能少，一頓不吃就受不了。這次來告別我，暫時回浙江，帶著這幅字軸來求指示，還贈送了兩首偈子： 『蓋天蓋地那一著，無今無古絕承當，謾將分付密禪者，一任諸方亂度量。 瞎驢滅卻正法眼，臨濟宗風始大張，可憐裨販如來者，盡將蓋覆錯商量。』 示道明講主 過去馬祖（Mazu，唐代禪師）問亮座主說：『聽說你大講經論，是嗎？』亮座主說：『不敢當。』馬祖又問：『用什麼講？』亮座主說：『用心講。』馬祖說：『心就像工匠的技藝，意就像配合工匠的人。』
【English Translation】 English version It's like a donkey. If one does not truly possess such eyes but tries to use them in that way, one inevitably gets caught up in measuring and speculating within gains and losses. Furthermore, Linji (Linji, a Chan master) and Puhua (Puhua, a Chan master) were in Zhenzhou, attending a meal at a benefactor's house. Linji asked: 'Does a hair swallow the great ocean, and a mustard seed contain Mount Sumeru (Sumeru, the mountain in Buddhist cosmology) due to miraculous power, or is it naturally so?' Puhua then kicked over the dining table. Linji said, 'Too crude.' Puhua said, 'Where is this place? Talking about crude and refined!' Linji stopped. The next day, they again attended a meal at a benefactor's house. Linji asked again: 'How is today's offering compared to yesterday's?' Puhua again kicked over the dining table. Linji said, 'It is so, it is so, but too crude.' Puhua said, 'Blind man! What crude and refined are you talking about in the Dharma?' Linji stopped again. Now, does Linji's stopping twice have any room for discussion? If so, how should one discuss it? Chan Master Chongmi (Chongmi, a Chan master) had been in the monastery for a long time, and he could often discuss, explain, and criticize, thinking he understood everything. Later, he realized this was not the case, so he put it all down and worked where there was no discussion. Now he can see and believe, and he knows that this matter cannot be transmitted, learned, calculated, or discussed. You followed me south and stayed with me on the desolate shore for four years. Because I mentioned the late teacher, Daoist Jishou's (Ji Shou Daoren, a Daoist) words, 'Not mind, not Buddha, not thing,' you suddenly picked up a roasted bean by the stove and ate it. From then on, you lost interest in the wonderful offerings of Xiangji (Xiangji Miaogong, referring to wonderful food offerings), but you couldn't do without steamed cakes; you couldn't bear to miss a meal. This time, you came to say goodbye to me, temporarily returning to Zhejiang, bringing this scroll to seek guidance, and also presented two verses: 'That move that covers heaven and earth, without past or present, cannot be inherited. Foolishly entrust it to Chan Master Mi, letting all directions measure it wildly. The blind donkey extinguishes the Dharma eye, and the Linji (Linji, a Chan sect) school's style greatly expands. Pitiful are those who peddle the Tathagata (Tathagata, the Buddha), all covering it up with wrong calculations.' Showing to Lecturer Daoming In the past, Mazu (Mazu, a Chan master of the Tang Dynasty) asked Lecturer Liang: 'I heard that you lecture extensively on the scriptures and treatises, is that so?' Lecturer Liang said, 'I dare not.' Mazu asked again, 'What do you use to lecture?' Lecturer Liang said, 'I use the mind to lecture.' Mazu said, 'The mind is like the skill of a craftsman, and the intention is like the one who coordinates with the craftsman.'
。又爭解講得經。曰心既講不得。莫是虛空講得否。祖曰。卻是虛空講得。亮不肯。拂袖便行。祖遂喚云座主。亮回首。豁然契悟。遂作禮而去。直入西山。別無言語可通訊息。直下坐斷凡聖路頭。如今人似有似無。或於師家口頭認得。麥里有面飯是米做。便向麥里米里求解覓會。須要師家知道我已得這個道理。生怕師家不知。如此等輩。只認得個驢前馬後。欲得如亮座主于馬祖一言之下便亡其所證。不亦難乎。蓋亮公是個渾鋼打就生鐵鑄成底。故能千了百當。便跳出教乘玄妙窠窟。即時前後際斷。了無一法可作了不了道理。如今講人才聞宗師說卻是虛空講得。便向虛空里東撈西摸。不疑則謗。道明座主亦是講經者。知得那一著決定不在文字語言中。文字語言乃標月指也。念欲求善知識理會這離言說相離文字相離心緣相底一著子。故得得來尋妙喜。妙喜憐其至誠。直書此一段公案示之。異日忽然向紙墨文字上。識得教外別傳底訊息。方知麥里無面飯不是米做。恁么知得了。便能于講未講時。將一條死蛇弄得來活鱍鱍地。說虛空解講經。虛空不解講經。總是自家屋裡事。教內教外更不作了未了之見。二見既亡。講時即是不講時底。不講時即是講時底。默時說說時默。大施門開無壅塞。是真語者實語者如語者不誑語者不妄
【現代漢語翻譯】 現代漢語譯本：還有人爭論如何講解經書。有人問：『心既然講不了經，莫非是虛空講得了？』 馬祖（Mazu，禪宗大師）說：『正是虛空講得。』 那人不肯接受，拂袖便走。馬祖於是叫道：『座主（Zuozhu，精通佛經的僧人）！』 那人回頭，豁然開悟，於是作禮而去，直接進入西山。沒有其他言語可以傳遞訊息，直接截斷凡聖的道路。現在的人似乎有悟，又似乎沒有悟，或者從師父那裡口頭上認識到，麥子里有面，飯是米做的，便在麥子里、米里求解覓體會。一定要師父知道我已經得到這個道理，生怕師父不知道。如此這般的人，只認識到驢前馬後。想要像那位座主一樣，在馬祖一句話之下便忘掉自己所證悟的，不也很難嗎？因為那位座主是個渾鋼打就、生鐵鑄成的，所以能千了百當，便跳出教乘玄妙的窠窟，即時前後際斷，沒有一法可以作爲了或不了的道理。現在講經的人才聽到宗師說『正是虛空講得』，便向虛空里東撈西摸，不相信就誹謗。道明座主也是講經的人，知道那關鍵的一著決定不在文字語言中，文字語言乃是標月的指頭啊。念及要尋求善知識來理解這離言說相、離文字相、離心緣相的關鍵之處，所以才來尋妙喜（Miaoxi，禪宗大師）。妙喜憐憫他的至誠，直接書寫這一段公案來開示他。將來有一天忽然從紙墨文字上，認識到教外別傳的訊息，才知道麥里沒有面，飯不是米做的。這樣知道了，便能在講未講時，將一條死蛇弄得來活潑潑地。說虛空解講經，虛空不解講經，總是自家屋裡的事。教內教外更不作了未了之見。二見既然消亡，講時即是不講時，不講時即是講時。默時說，說時默，大施門開無壅塞。是真語者、實語者、如語者、不誑語者、不妄語者。 English version: Furthermore, people argue about how to explain the scriptures. Someone asked: 'Since the mind cannot explain the scriptures, can emptiness explain them?' Mazu (a Chan master) said: 'Precisely, emptiness can explain them.' That person refused to accept it, and left with a flick of his sleeve. Thereupon, Mazu called out: 'Zuozhu (a monk well-versed in scriptures)!' That person turned his head, and suddenly attained enlightenment. He then bowed and departed, going straight into the Western Mountains. There were no other words to convey the message, directly severing the path of the mundane and the sacred. People nowadays seem to have enlightenment, yet seem not to have it, or they recognize it verbally from their teacher, that there is flour in wheat, and rice is used to make food, and then they seek and search for understanding in wheat and rice. They must have the teacher know that they have already attained this principle, fearing that the teacher does not know. Such people only recognize what is before the donkey and behind the horse. Wanting to be like that Zuozhu, who under Mazu's one word forgot what he had realized, is it not difficult? Because that Zuozhu was forged from solid steel and cast from raw iron, he was able to understand everything thoroughly, and jumped out of the esoteric pit of the teachings, instantly severing the past and future, with no dharma that can be taken as a principle of completion or incompletion. Now, people who explain the scriptures, upon hearing the master say 'Precisely, emptiness can explain them,' then grope around in emptiness, doubting and slandering. Daoming Zuozhu was also someone who explained the scriptures, and knew that the crucial point was definitely not in words and language, words and language are merely fingers pointing at the moon. Thinking of seeking a good teacher to understand this crucial point that is apart from the characteristic of speech, apart from the characteristic of writing, apart from the characteristic of mental conditions, he therefore sought Miaoxi (a Chan master). Miaoxi pitied his sincerity, and directly wrote this public case to instruct him. One day in the future, he suddenly recognized the message transmitted outside the teachings from the paper and ink, and then he knew that there is no flour in wheat, and food is not made from rice. Knowing this way, then he can, when speaking or not speaking, make a dead snake come alive. Saying that emptiness explains the scriptures, and emptiness does not explain the scriptures, are all matters within one's own house. Within the teachings and outside the teachings, there is no view of completion or incompletion. Since the two views are extinguished, speaking is the same as not speaking, and not speaking is the same as speaking. When silent, speak; when speaking, be silent. The great gate of giving is open and unblocked. These are the words of truth, the words of reality, the words as they are, the words that do not deceive, the words that are not false.
【English Translation】 Furthermore, people argue about how to explain the scriptures. Someone asked: 'Since the mind cannot explain the scriptures, can emptiness explain them?' Mazu (a Chan master) said: 'Precisely, emptiness can explain them.' That person refused to accept it, and left with a flick of his sleeve. Thereupon, Mazu called out: 'Zuozhu (a monk well-versed in scriptures)!' That person turned his head, and suddenly attained enlightenment. He then bowed and departed, going straight into the Western Mountains. There were no other words to convey the message, directly severing the path of the mundane and the sacred. People nowadays seem to have enlightenment, yet seem not to have it, or they recognize it verbally from their teacher, that there is flour in wheat, and rice is used to make food, and then they seek and search for understanding in wheat and rice. They must have the teacher know that they have already attained this principle, fearing that the teacher does not know. Such people only recognize what is before the donkey and behind the horse. Wanting to be like that Zuozhu, who under Mazu's one word forgot what he had realized, is it not difficult? Because that Zuozhu was forged from solid steel and cast from raw iron, he was able to understand everything thoroughly, and jumped out of the esoteric pit of the teachings, instantly severing the past and future, with no dharma that can be taken as a principle of completion or incompletion. Now, people who explain the scriptures, upon hearing the master say 'Precisely, emptiness can explain them,' then grope around in emptiness, doubting and slandering. Daoming Zuozhu was also someone who explained the scriptures, and knew that the crucial point was definitely not in words and language, words and language are merely fingers pointing at the moon. Thinking of seeking a good teacher to understand this crucial point that is apart from the characteristic of speech, apart from the characteristic of writing, apart from the characteristic of mental conditions, he therefore sought Miaoxi (a Chan master). Miaoxi pitied his sincerity, and directly wrote this public case to instruct him. One day in the future, he suddenly recognized the message transmitted outside the teachings from the paper and ink, and then he knew that there is no flour in wheat, and food is not made from rice. Knowing this way, then he can, when speaking or not speaking, make a dead snake come alive. Saying that emptiness explains the scriptures, and emptiness does not explain the scriptures, are all matters within one's own house. Within the teachings and outside the teachings, there is no view of completion or incompletion. Since the two views are extinguished, speaking is the same as not speaking, and not speaking is the same as speaking. When silent, speak; when speaking, be silent. The great gate of giving is open and unblocked. These are the words of truth, the words of reality, the words as they are, the words that do not deceive, the words that are not false.
語者(咄)恁么說話。大似無夢說夢。開眼尿床。恁么寫底。也好與三十拄杖。雖然如是。但以假名字引導于眾生。亦不妨于講經處理會祖師教外別傳訊息。道明但只如此做工夫。但如此講經論不妨紙已盡。且截斷這一絡索。
示妙總禪人
古聖云。道不假修。但莫污染。山僧道。說心說性是污染。說玄說妙是污染。坐禪習定是污染。著意思惟是污染。只今恁么形紙筆。是特地污染。降此之外。畢竟如何是。著實得力處。金剛寶劍當頭截。莫管人間是與非。總禪但恁么參。
大慧普覺禪師法語卷第二十四 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第二十五
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
答曾侍郎(天游)○(問書附)
開頃在長沙。得圓悟老師書。稱公晚歲相從所得甚是奇偉。念之再三。今八年矣。常恨未獲親聞緒餘。惟切景仰。開自幼年發心。參禮知識扣問此事。弱冠之後。即為婚宦所役。用工夫不純。因循至今老矣。未有所聞常自愧嘆。然而立志發願。實不在淺淺知見之問。以為不悟則已。悟則須直到古人親證處方為大休歇之地。此心雖未嘗一念退屈。自覺工夫終未純一。可謂志願大而力量小也。曏者
【現代漢語翻譯】 現代漢語譯本： 說話的人這樣說話，就像沒做夢的人說夢話，睜著眼睛尿床。像這樣寫東西，也應該打三十棍。雖然是這樣，但用假名字來引導眾生，也不妨礙在講經時處理會祖師教外別傳的訊息。道明只是這樣做功夫，只是這樣講經論，不妨礙紙張用盡。且截斷這一糾葛。
開示妙總禪人
古聖說：『道不假修，但莫污染。』山僧說：『說心說性是污染，說玄說妙是污染，坐禪習定是污染，著意思惟是污染，如今這樣用紙筆，是特地污染。』除此之外，到底什麼是著實得力處？金剛寶劍當頭截斷，莫管人間的是與非。總禪你只這樣參究。
大慧普覺禪師法語卷第二十四 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第二十五
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進
答曾侍郎（天游）(Zeng Shilang (Tianyou)，人名) ○(問書附)
之前在長沙時，收到圓悟老師的信，稱讚您晚年相從所得非常奇妙偉大。我反覆閱讀，至今已經八年了。常常遺憾未能親自聽到一些。我非常仰慕。我自幼年發心，參拜知識分子，扣問這件事。弱冠之後，就被婚事和官職所役使，用功不純粹，因循至今老了，沒有聽說過什麼，常常自己慚愧嘆息。然而立志發願，實在不在淺薄的知見問題上。認為不悟就算了，如果悟了，就必須直到古人親自證悟的地方，才算是大休歇之地。這顆心雖然未曾一念退縮，自覺功夫始終未純一。可以說是志願大而力量小啊。之前
【English Translation】 English version: The speaker speaks in such a way, much like someone who hasn't dreamt describing a dream, or wetting the bed with eyes open. Writing like this deserves thirty blows of the staff. Although this is so, using provisional names to guide sentient beings doesn't hinder dealing with the transmission outside the scriptures of the ancestral teachers when lecturing on the sutras. Daoming just puts in effort like this, just lectures on the sutras and treatises like this, and doesn't mind if the paper runs out. Let's cut off this entanglement.
Instruction to Zen Practitioner Miaozong (Miaozong, name of a Zen practitioner)
The ancient sage said, 'The Dao (Dao, the Way) does not require cultivation, just avoid defilement.' This mountain monk says, 'Speaking of mind and nature is defilement, speaking of the mysterious and wonderful is defilement, sitting in meditation and practicing samadhi is defilement, engaging in intentional thought is defilement, and now using paper and pen like this is especially defilement.' Apart from this, what exactly is the place where one truly gains strength? The Vajra (Vajra, diamond) sword cuts off right at the head, don't mind the rights and wrongs of the human world. Zen Practitioner Zong, just investigate like this.
Dahui Pujue (Dahui Pujue, name of a Zen master) Chan Master's Dharma Words, Volume 24 Taisho Tripitaka Volume 47 No. 1998A Dahui Pujue Chan Master's Sayings
Dahui Pujue Chan Master's Writings, Volume 25
Monk Yunwen (Yunwen, name of a monk), Successor to the Dharma, Abbot of Nengren (Nengren, name of a temple) Chan Monastery on Mount Jing (Jing, name of a mountain) in Song (Song, name of a dynasty), respectfully presents.
Reply to Vice Minister Zeng (Tianyou) (Zeng (Tianyou), name of a person) ○ (Attached with a letter of inquiry)
Previously, when I was in Changsha (Changsha, name of a city), I received a letter from Teacher Yuanwu (Yuanwu, name of a Zen master), praising how wonderful and great your attainments were in your later years. I read it again and again, and now it has been eight years. I often regret not having personally heard even a little bit. I deeply admire you. I made a vow from a young age, visiting knowledgeable people and inquiring about this matter. After reaching adulthood, I was employed by marriage and officialdom, and my efforts were not pure. I have procrastinated until now, and I am old. I have not heard anything, and I often feel ashamed and sigh. However, my determination and vows are not in the realm of shallow knowledge and views. I believe that if I am not enlightened, then so be it, but if I am enlightened, it must be until the place where the ancients personally realized it, only then is it a place of great rest. Although this mind has never retreated even for a moment, I feel that my efforts have never been pure. It can be said that my aspirations are great but my strength is small. Before
。痛懇圓悟老師。老師示以法語六段。其初直示此事。后舉雲門趙州放下著須彌山兩則因緣。令下鈍工。常自舉覺。久久必有入處。老婆心切如此。其奈鈍滯太甚。今幸私家塵緣都畢。閑居無他事。政在痛自鞭策以償初志。第恨未得親炙教誨耳。一生敗闕己一一呈似。必能洞照此心。望委曲提警。日用當如何做工夫。庶幾不涉他途。徑與本地相契也。如此說話。敗闕亦不少。但方投誠自難隱逃。良可愍故。至扣。
承敘及。自幼年至仕宦參禮諸大宗匠。中間為科舉婚宦所役。又為惡覺惡習所勝。未能純一做工夫。以此為大罪。又能痛念無常世間種種虛幻無一可樂。專心欲究此一段大事因緣。甚愜病僧意。然既為士人仰祿為生。科舉婚宦。世間所不能免者。亦非公之罪也。以小罪而生大怖懼。非無始曠大劫來承事真善知識熏習般若種智之深。焉能如此。而公所謂大罪者。聖賢亦不能免。但知虛幻非究竟法。能迴心此個門中。以般若智水。滌除垢染之穢。清凈自居。從腳下去一刀兩段。更不起相續心足矣。不必思前念后也。既曰虛幻。則作時亦幻。受時亦幻。知覺時亦幻。迷倒時亦幻。過去現在未來皆悉是幻。今日知非。則以幻藥復治幻病。病瘥藥除。依前只是舊時人。若別有人有法。則是邪魔外道見解也。公深思
【現代漢語翻譯】 現代漢語譯本：我痛切地懇求圓悟老師（指禪宗大師）。老師用六段法語來開示我。一開始就直接指示這件事（指開悟）。後來又舉了雲門（雲門文偃禪師）和趙州（趙州從諗禪師）『放下』、『著須彌山』兩則公案因緣，讓資質遲鈍的學人，常常自己提起覺照。時間久了，必定會有所領悟。老師的婆心如此懇切。無奈我實在太遲鈍了。現在幸好私家的塵緣都了結了，閑居無事，正要痛下決心鞭策自己，以實現最初的志向。只恨未能親自得到老師的教誨啊。我一生中的過失都一一呈報給老師，老師必定能洞察我的心。希望老師能委婉地提醒我，日常生活中應當如何用功，才能不走上歧途，直接與本地風光（指自性）相契合。像這樣說話，過失也不少。但既然是真心投誠，自然難以隱瞞逃避。懇請老師慈悲憐憫，詳細指教。
承蒙您敘述，從年幼到做官，期間參拜過許多大宗匠。中間被科舉考試和婚娶做官所牽累，又被惡念惡習所戰勝，未能專心一意地用功。因此認為這是大罪過。又能痛切地想到無常世間種種虛幻，沒有一樣值得快樂。專心想要探究這一段大事因緣，這很合我這個老病僧的心意。然而既然是讀書人，靠俸祿為生，科舉考試和婚娶做官，是世間所不能避免的，也不是您的罪過。因為小罪而產生大恐懼，如果不是無始曠大劫以來承事真善知識，熏習般若智慧的種子，怎麼能這樣呢？而您所說的大罪，聖賢也不能避免。只要知道虛幻不是究竟之法，能夠回心轉意到這個門中（指禪修），用般若智慧之水，洗滌污垢染著的污穢，清凈地安住。從腳下徹底斬斷，更不起相續之心就足夠了。不必思前想後。既然說是虛幻，那麼作的時候也是幻，受的時候也是幻，知覺的時候也是幻，迷惑顛倒的時候也是幻。過去、現在、未來，一切都是幻。今天知道錯了，就用幻藥來醫治幻病。病好了，藥也除掉。依舊只是原來的那個人。如果另外有人有法，那就是邪魔外道的見解了。您要深思啊。
【English Translation】 English version: I earnestly implore Teacher Yuanwu (referring to Chan Master Yuanwu). The teacher instructed me with six sections of Dharma words. Initially, he directly pointed to this matter (referring to enlightenment). Later, he cited the two koan stories of Yunmen (Chan Master Yunmen Wenyan) and Zhaozhou (Chan Master Zhaozhou Congshen) 'letting go' and 'wearing Mount Sumeru', instructing the dull-witted practitioner to constantly raise awareness and reflect. After a long time, there will surely be some understanding. The teacher's compassionate heart is so earnest. Unfortunately, I am too dull. Now, fortunately, all personal worldly affairs have come to an end. Living in leisure with nothing else to do, I am determined to spur myself on to fulfill my initial aspiration. I only regret not being able to receive the teacher's personal teachings. I have reported all my failures in life to the teacher, and the teacher will surely be able to see my heart. I hope the teacher can subtly remind me how to practice diligently in daily life so that I do not go astray and directly align with the original landscape (referring to self-nature). Speaking like this, there are also many faults. But since it is a sincere surrender, it is naturally difficult to hide and escape. Please have compassion and give detailed instructions.
Thank you for recounting that from childhood to becoming an official, you have visited many great masters. In between, you were burdened by the imperial examinations and marriage and officialdom, and you were overcome by evil thoughts and bad habits, failing to concentrate on practice wholeheartedly. Therefore, you consider this a great sin. You are also keenly aware that the impermanent world is full of illusions, and there is nothing to enjoy. You are wholeheartedly seeking to investigate this great matter of cause and condition, which is very pleasing to this old and sick monk. However, since you are a scholar who lives on a salary, and imperial examinations and marriage and officialdom are unavoidable in the world, it is not your sin. To have great fear because of a small sin, if it were not for serving true and good teachers since beginningless kalpas, and cultivating the seeds of prajna wisdom, how could it be so? And what you call a great sin, even sages cannot avoid. As long as you know that illusion is not the ultimate Dharma, and you can turn your heart back to this gate (referring to Chan practice), use the water of prajna wisdom to wash away the filth of defilements, and dwell in purity. It is enough to completely cut it off from your feet and not give rise to a continuous mind. There is no need to think about the past or the future. Since it is said to be illusion, then the act of doing is also illusion, the act of receiving is also illusion, the act of perceiving is also illusion, and the act of being confused is also illusion. The past, present, and future are all illusions. Today, knowing the mistake, use illusory medicine to cure illusory illness. When the illness is cured, the medicine is also removed. It is still just the original person. If there is another person or another Dharma, then that is the view of demons and heretics. You must think deeply.
之。但如此崖將去。時時于靜勝中。切不得忘了須彌山放下著兩則語但從腳下著實做將去。己過者不須怖畏。亦不必思量。思量怖畏即障道矣。但于諸佛前。發大誓願。愿此心堅固。永不退失。仗諸佛加被。遇善知識一言之下。頓亡生死。悟證無上正等菩提。續佛慧命。以報諸佛莫大之恩。若如此則久久無有不悟之理。不見善財童子從文殊發心。漸次南行過一百一十城。參五十三善知識。末後于彌勒一彈指頃。頓亡前來諸善知識所得法門。復依彌勒教思欲奉覲文殊。於是文殊遙伸右手。過一百一十由旬。按善財頂曰。善哉善哉。善男子。若離信根。心劣憂悔。功行不具。退失精勤。於一善根心生住著。于少功德便以為足。不能善巧發起行愿。不為善知識之所攝護。乃至不能了知如是法性。如是理趣。如是法門。如是所行。如是境界。若周遍知。若種種知。若盡源底。若解了。若趣入。若解說。若分別。若證知。若獲得。皆悉不能。文殊如是宣示善財。善財于言下成就阿僧祇法門。具足無量大智光明。入普賢門。於一念中悉見三千大千世界微塵數諸善知識。悉皆親近。恭敬承事。受行其教。得不忘念智。莊嚴藏解脫。以至入普賢毛孔剎。於一毛孔行一步。過不可說不可說佛剎微塵數世界。與普賢等。諸佛等。剎等行等。
及解脫自在悉皆同等。無二無別。當恁么時。始能回三毒為三聚凈戒。回六識為六神通。回煩惱為菩提。回無明為大智。如上這一絡索。只在當人末後一念真實而已。善財于彌勒彈指之間。尚能頓亡諸善知識所證三昧。況無始虛偽惡業習氣耶。若以前所作底罪為實則現今目前境界。皆為實有。乃至官職富貴恩愛。悉皆是實。既是實。則地獄天堂亦實。煩惱無明亦實。作業者亦實。受報者亦實。所證底法門亦實。若作這般見解。則盡未來際。更無有人趣佛乘矣。三世諸佛諸代祖師。種種方便。翻為妄語矣。承公發書時。焚香對諸聖。及遙禮庵中而後遣。公誠心至切如此。相去雖不甚遠。未得面言。信意信手。不覺忉怛如許。雖若繁絮。亦出誠至之心。不敢以一言一字相欺。茍欺公則是自欺耳。又記得。善財見最寂靜婆羅門。得誠語解脫。過去現在未來諸佛菩薩。于阿耨菩提。無已退無現退無當退。凡有所求莫不成滿。皆由誠至所及也。公既與竹椅蒲團為侶。不異善財見最寂靜婆羅門。又發雲門書。對諸聖遙禮而後遣。只要雲門信許。此誠至之劇也。但相聽。只如此做工夫。將來於阿耨菩提成滿無疑矣。
又。
公處身富貴。而不為富貴所折困。非夙植般若種智。焉能如是。但恐中忘此意。為利根聰明所障。
【現代漢語翻譯】 現代漢語譯本： 以及解脫和自在，都完全相同，沒有絲毫差異。在那個時候，才能將貪嗔癡三毒轉為三聚凈戒（斷一切惡、修一切善、度一切眾生的清凈戒律），將眼耳鼻舌身意六識轉為六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），將煩惱轉為菩提（覺悟），將無明（對事物真相的迷惑）轉為大智慧。像上面所說的這一切，只在于當人最後一念的真實而已。善財童子在彌勒菩薩彈指之間，尚且能夠頓時忘失諸善知識所證的三昧（禪定），更何況是無始以來的虛偽惡業習氣呢？如果認為以前所造的罪業是真實的，那麼現在眼前的境界，就都成為真實存在的。乃至官職、富貴、恩愛，都全部是真實的。既然是真實的，那麼地獄天堂也是真實的，煩惱無明也是真實的，造業的人也是真實的，受報的人也是真實的，所證悟的法門也是真實的。如果作這樣的見解，那麼直到未來無盡的時間，再也沒有人能夠進入佛乘了。三世諸佛、歷代祖師的種種方便法門，反而變成了妄語了。我承蒙您發書信的時候，焚香面對諸聖，以及遙遙地向庵中禮拜之後才寄出。您的誠心如此至誠懇切。雖然相距不是很遠，未能當面交談，只能憑藉書信隨意表達，不知不覺說了這麼多。雖然好像很繁瑣，但也出自誠摯的心意，不敢用一言一字來欺騙您，如果欺騙您，那就是自欺欺人啊。我又記得，善財童子拜見最寂靜婆羅門時，得到了誠語解脫，過去、現在、未來諸佛菩薩，對於阿耨多羅三藐三菩提（無上正等正覺），沒有已經退轉的，沒有現在退轉的，沒有將來退轉的，凡是所求沒有不圓滿成就的，都是由於誠心至極所達到的。您既然與竹椅蒲團為伴，不就和善財童子拜見最寂靜婆羅門一樣嗎？又發雲門書，面對諸聖遙遙禮拜之後才寄出，只是希望雲門禪師能夠相信和認可，這是誠心至極的表現啊。只要相信並聽從，只如此做功夫，將來對於阿耨多羅三藐三菩提的成就圓滿，就沒有什麼可以懷疑的了。 又。 您身處富貴之中，卻不被富貴所困擾，如果不是宿世就種下了般若（智慧）的種子，又怎麼能夠這樣呢？只是擔心您會忘記這個心意，被您的利根（敏銳的根器）和聰明所障礙。
【English Translation】 English version: And liberation and freedom are all equal, without any difference. Only at that time can one transform the three poisons of greed, anger, and ignorance into the three pure precepts (abstaining from all evil, cultivating all good, and benefiting all beings), transform the six consciousnesses of eye, ear, nose, tongue, body, and mind into the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), transform afflictions into Bodhi (enlightenment), and transform ignorance (delusion about the true nature of things) into great wisdom. All of the above is only in the last thought of the person's reality. Even Shan Cai (Sudhana) could instantly forget the Samadhi (meditative absorption) attained by all the good teachers in the snap of Maitreya's fingers, let alone the false and evil habits of beginningless time? If the sins committed in the past are considered real, then the current environment is all real. Even official positions, wealth, love, are all real. Since it is real, then hell and heaven are also real, afflictions and ignorance are also real, the one who creates karma is also real, the one who receives retribution is also real, and the Dharma (teachings) that is realized is also real. If you have such a view, then until the endless future, no one will be able to enter the Buddha-vehicle. The various expedient methods of the Buddhas of the three times and the patriarchs of all generations have turned into false words. I received your letter, burned incense facing the saints, and bowed remotely to the hermitage before sending it. Your sincerity is so sincere and earnest. Although not very far apart, I could not speak face to face, so I can only express it freely in letters, and I have said so much unconsciously. Although it seems cumbersome, it also comes from a sincere intention, and I dare not deceive you with a word or a sentence. If I deceive you, I am deceiving myself. I also remember that when Shan Cai (Sudhana) saw the Most Silent Brahmin, he obtained liberation through truthful speech. The Buddhas and Bodhisattvas of the past, present, and future, regarding Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment), have not retreated, are not retreating, and will not retreat. Whatever is sought is not fulfilled, all because of the utmost sincerity. Since you are accompanied by bamboo chairs and futons, aren't you just like Shan Cai (Sudhana) seeing the Most Silent Brahmin? Also, sending the Yunmen letter, bowing remotely to the saints before sending it, just hoping that Yunmen Zen Master can believe and recognize it, this is the ultimate expression of sincerity. Just believe and listen, just do the work like this, and there is no doubt that you will achieve Anuttara-Samyak-Sambodhi in the future. Also. You are in a position of wealth and honor, but you are not troubled by wealth and honor. If you had not planted the seeds of Prajna (wisdom) in your previous lives, how could you be like this? I am just afraid that you will forget this intention and be hindered by your sharp roots (keen faculties) and intelligence.
以有所得心在前頓放。故不能于古人直截徑要處一刀兩段直下休歇。此病非獨賢士大夫。久參衲子亦然。多不肯退步就省力處做工夫。只以聰明意識計較思量。向外馳求。乍聞知識向聰明意識思量計較外示以本分草料。多是當面蹉過。將謂從上古德。有實法與人。如趙州放下著雲門須彌山之類是也。巖頭曰。卻物為上。逐物為下。又曰。大統綱宗。要須識句。甚麼是句。百不思時喚作正句。亦云居頂。亦云得住。亦云歷歷。亦云惺惺。亦云恁么時。將恁么時等破一切是非。才恁么便不恁么。是句亦刬。非句亦刬。如一團火相似。觸著便燒。有甚麼向傍處。今時士大夫。多以思量計較為窟宅。聞恁么說話。便道莫落空否。喻似舟未翻先自跳下水去。此深可憐愍。近至江西見呂居仁。居仁留心此段因緣甚久。亦深有此病。渠豈不是聰明。宗杲嘗問之曰。公怕落空。能知怕者是空耶。是不空耶。試道看。渠佇思欲計較祗對。當時便與一喝。至今茫然。討巴鼻不著。此蓋以求悟證之心。在前頓放。自作障難。非干別事。公試如此做工夫。日久月深。自然筑著磕著。若欲將心待悟將心待休歇。從腳下參。到彌勒下生。亦不能得悟。亦不能得休歇。轉加迷悶耳。平田和尚曰。神光不昧。萬古徽猷。入此門來。莫存知解。又古德曰。
【現代漢語翻譯】 現代漢語譯本 以有所得之心在前阻礙。因此不能在古人直截了當的關鍵處，一刀兩斷，直接放下休息。這種毛病不僅僅是賢士大夫有，長期參禪的和尚也是如此。很多人不肯退一步，在省力的地方下功夫，只用聰明意識去計較思量，向外追求。乍一聽聞知識分子在聰明意識思量計較之外，展示以本分草料，大多是當面錯過。以為從前的古德，有實際的佛法可以傳授給人，比如趙州禪師的『放下著』，雲門禪師的『須彌山』之類。巖頭禪師說：『卻物為上，逐物為下。』（卻物指捨棄外物，逐物指追逐外物）又說：『大統綱宗，要須識句。』（大統綱宗指佛法總綱，句指關鍵）什麼是句？『百不思時喚作正句。』（正句指當下覺悟的境界）也叫『居頂』，也叫『得住』，也叫『歷歷』，也叫『惺惺』，也叫『恁么時』。（這些都是指覺悟的不同狀態）用『恁么時』來打破一切是非。才『恁么』便不『恁么』，是句也剷除，非句也剷除，如同一團火相似，觸碰著便燒，有什麼可以依靠的地方？現在很多士大夫，多以思量計較作為安身之所。聽到這樣的話，便說恐怕落空吧。好比船還沒有翻，自己先跳下水去，這真是可憐可嘆。最近到江西見到呂居仁（人名），居仁對此段因緣留心很久，也深深有這個毛病。他難道不聰明嗎？宗杲禪師（人名）曾經問他：『你怕落空，能知道怕者是空呢，還是不空呢？試說看。』他停下來思考，想要計較回答，當時就給他一喝，至今茫然，找不到頭緒。這大概是以求悟證的心，在前阻礙，自己製造障礙，不是其他事情。你試著這樣做功夫，日子久了，自然會碰到。如果想要將心待悟，將心待休歇，從腳下參，到彌勒佛下生，也不能得悟，也不能得休歇，反而更加迷悶罷了。平田和尚（人名）說：『神光不昧，萬古徽猷，入此門來，莫存知解。』（神光指自性光明，徽猷指美好的法則，知解指知識見解）又有古德說：
【English Translation】 English version With a mind seeking attainment, one obstructs oneself. Therefore, one cannot, at the direct and crucial point of the ancients, decisively cut off and directly cease. This ailment is not unique to virtuous scholars and officials; monks who have long engaged in Chan practice also suffer from it. Many are unwilling to take a step back and put effort into where it is effortless, only using clever consciousness to calculate and deliberate, seeking outward. Upon first hearing a knowledgeable person reveal the fundamental provision beyond clever consciousness, deliberation, and calculation, they often miss it right in front of their faces. They assume that the ancient worthies of the past had actual Dharma to impart to people, such as Zhao Zhou's ('Let go!') and Yun Men's ('Mount Sumeru'). Yan Tou said: 'Rejecting objects is superior; pursuing objects is inferior.' He also said: 'The great unifying principle requires recognizing the phrase.' What is the phrase? 'When one does not think of anything, it is called the correct phrase.' It is also called 'abiding at the summit,' also called 'attaining stability,' also called 'distinctly clear,' also called 'vigilant,' also called 'such a time.' Use 'such a time' to break through all right and wrong. As soon as it is 'such,' it is not 'such.' The phrase is also eradicated, and the non-phrase is also eradicated, like a ball of fire, burning whatever it touches. What is there to rely on? Nowadays, many scholars and officials use deliberation and calculation as their dwelling place. Upon hearing such words, they say, 'Aren't we falling into emptiness?' It is like jumping out of the boat before it capsizes, which is deeply pitiful and lamentable. Recently, I met Lu Juren (person's name) in Jiangxi. Juren has been paying attention to this karmic connection for a long time and also deeply suffers from this ailment. Isn't he intelligent? Chan Master Zong Gao (person's name) once asked him: 'You fear falling into emptiness; can you know whether the one who fears is empty or not empty? Try to say.' He paused to think, wanting to calculate an answer, and at that moment, he was given a shout, and to this day, he is still at a loss, unable to find a clue. This is probably because the mind seeking enlightenment and realization obstructs itself, creating obstacles, and is not due to anything else. You try to put effort in this way, and over time, you will naturally stumble upon it. If you want to use the mind to await enlightenment, to use the mind to await cessation, and practice from your feet until Maitreya Buddha descends, you will not be able to attain enlightenment, nor will you be able to attain cessation, but will only become more confused. Monk Ping Tian (person's name) said: 'The divine light is not obscured; it is a glorious plan for all ages. Upon entering this gate, do not harbor knowledge and understanding.' Furthermore, an ancient worthy said:
此事不可以有心求。不可以無心得。不可以語言造。不可以寂默通。此是第一等入泥入水。老婆說話。往往參禪人。只恁么念過。殊不子細。看是甚道理。若是個有筋骨底。聊聞舉著。直下將金剛王寶劍。一截截斷此四路葛藤。則生死路頭亦斷。凡聖路頭亦斷。計較思量亦斷。得失是非亦斷。當人腳跟下。凈裸裸赤灑灑沒可把。豈不快哉。豈不暢哉。不見。昔日灌溪和尚初參臨濟。濟見來便下繩床。驀胸擒住。灌溪便云。領領。濟知其已徹。即便推出。更無言句與之商量。當恁么時。灌溪如何思量計較祗對得。古來幸有如此榜樣。如今人總不將為事。只為粗心。灌溪當初若有一點待悟待證待休歇底心在前時。莫道被擒住便悟。便是縛卻手腳。繞四天下拖一遭。也不能得悟。也不能得休歇。尋常計較安排底是識情。隨生死遷流底亦是識情。怕怖慞惶底亦是識情。而今參學之人。不知是病。只管在里許。頭出頭沒。教中所謂隨識而行不隨智。以故昧卻本地風光本來面目。若或一時放得下。百不思量計較。忽然失腳蹋著鼻孔。即此識情。便是真空妙智。更無別智可得。若別有所得。別有所證。則又卻不是也。如人迷時喚東作西。及至悟時即西便是東。無別有東。此真空妙智。與太虛空齊壽。只這太虛空中。還有一物礙得他否
【現代漢語翻譯】 現代漢語譯本： 這件事不可以有心去追求，也不可以無心而得。不可以言語來構造，也不可以通過寂默來領悟。這是第一等的陷入泥沼。老太婆式的說話，往往參禪的人，只是這樣念過去，一點也不仔細。看看這是什麼道理。如果是個有筋骨的人，稍微聽到提起，立刻就用金剛王寶劍，一截截斬斷這四種糾纏不清的葛藤。這樣，生死的道路也斷了，凡聖的道路也斷了，計較思量的念頭也斷了，得失是非的分別也斷了。當下這個人，乾乾淨淨，赤裸裸，沒有什麼可以把握的，豈不痛快！豈不舒暢！ 你們沒看見嗎？從前灌溪和尚最初參拜臨濟禪師時，臨濟禪師看見他來，就從繩床上下來，一把抓住他的胸口。灌溪和尚立刻說：『領會了！領會了！』臨濟禪師知道他已經徹悟，就立刻把他推開，不再用言語與他商量。在那個時候，灌溪和尚如何思量計較才能應對呢？古來幸好有這樣的榜樣。現在的人總不當回事，只因爲粗心大意。灌溪和尚當初如果有一點等待開悟、等待證得、等待休息的心在前面，莫說被擒住就能開悟，就是捆住手腳，繞著四天下拖一圈，也不能開悟，也不能休息。平時計較安排的是識情，隨著生死遷流的也是識情，害怕驚慌的也是識情。現在參學的人，不知道這是病，只是在這裡面，頭出頭沒。教義中所謂『隨識而行不隨智』，因此埋沒了本地風光、本來面目。如果一時放得下，什麼也不思量計較，忽然失腳踩著鼻孔（比喻當下覺悟），那麼這個識情，就是真空妙智，沒有別的智慧可以得到。如果另外有所得，另外有所證，那就又錯了。如同人迷路時把東說成西，等到醒悟時，西就是東，沒有另外的東。這真空妙智，與太虛空一樣長壽。只是在這太虛空中，還有一物能阻礙它嗎？ 專有名詞： 金剛王寶劍：比喻斬斷一切煩惱和執著的智慧。 四路葛藤：指生死、凡聖、計較思量、得失是非四種糾纏不清的念頭。 灌溪和尚：唐代禪師。 臨濟：指臨濟義玄禪師，禪宗臨濟宗的創始人。 真空妙智：超越一切分別和執著的智慧。 太虛空：無限廣闊的虛空，比喻佛性的無限性。
【English Translation】 English version: This matter cannot be sought with a deliberate mind, nor can it be obtained without any mind. It cannot be constructed with language, nor can it be understood through silence. This is the first-rate way of getting stuck in the mud. It's like an old woman's talk. Often, those who practice Chan just recite it without careful consideration. See what the principle is. If one has strong bones and tendons, upon hearing it mentioned, they will immediately use the Vajra King's precious sword to cut through these four entangling vines, one section at a time. Then, the path of birth and death will also be cut off, the path of the mundane and the sacred will also be cut off, the thoughts of calculation and deliberation will also be cut off, and the distinctions of gain and loss, right and wrong, will also be cut off. At that very moment, the person is clean, naked, and without anything to grasp. How delightful! How pleasant! Haven't you seen? In the past, when Monk Guanxi first visited Linji, Linji saw him coming and immediately stepped down from the rope bed and grabbed his chest. Guanxi immediately said, 'Understood! Understood!' Linji knew that he had thoroughly awakened, so he immediately pushed him away, without discussing it with him in words. At that time, how could Guanxi have thought, calculated, or responded? Fortunately, there have been such examples in the past. People today don't take it seriously, simply because they are careless. If Guanxi had even a little bit of a mind waiting for enlightenment, waiting for realization, waiting for rest, before that time, not to mention being enlightened by being grabbed, even if his hands and feet were tied and dragged around the four continents, he could not be enlightened, nor could he rest. What is usually calculated and arranged is emotional consciousness (識情, shí qíng), what flows with birth and death is also emotional consciousness, and what is fearful and panicky is also emotional consciousness. Now, those who study Chan do not know that this is a disease, and they are just in it, bobbing up and down. As the teachings say, 'Following consciousness and not following wisdom,' therefore obscuring the local scenery and the original face. If one can let go for a moment, without thinking or calculating anything, and suddenly loses their footing and steps on their nose (a metaphor for immediate awakening), then this emotional consciousness is the wonderful wisdom of emptiness (真空妙智, zhēn kōng miào zhì), and there is no other wisdom to be obtained. If one obtains something else, realizes something else, then it is not it. It is like a person who, when lost, calls east west, and when awakened, west is east, and there is no other east. This wonderful wisdom of emptiness is as long-lived as the great void (太虛空, tài xū kōng). Is there anything in this great void that can hinder it? Glossary: Vajra King's precious sword: A metaphor for the wisdom that cuts through all afflictions and attachments. Four entangling vines: Refers to the four kinds of entangling thoughts: birth and death, mundane and sacred, calculation and deliberation, gain and loss, right and wrong. Monk Guanxi: A Chan monk of the Tang Dynasty. Linji: Refers to Chan Master Linji Yixuan, the founder of the Linji school of Chan Buddhism. Wonderful wisdom of emptiness: Wisdom that transcends all distinctions and attachments. Great void: The infinitely vast void, a metaphor for the infinity of Buddha-nature.
。雖不受一物礙。而不妨諸物于空中往來。此真空妙智亦然。生死凡聖垢染。著一點不得。雖著不得。而不礙生死凡聖于中往來。如此信得及見得徹。方是個出生入死得大自在底漢。始與趙州放下著雲門須彌山。有少分相應。若信不及放不下。卻請擔取一座須彌山。到處行腳。遇明眼人。分明舉似。一笑。
又。
老龐云。但願空諸所有。切勿實諸所無。只了得這兩句。一生參學事畢。今時有一種剃頭外道。自眼不明。只管教人死獦狙地休去歇去。若如此休歇。到千佛出世。也休歇不得。轉使心頭迷悶耳。又教人隨緣管帶忘情默照。照來照去帶來帶去。轉加迷悶無有了期。殊失祖師方便。錯指示人。教人一向虛生浪死。更教人是事莫管。但只恁么歇去。歇得來情念不生。到恁么時。不是冥然無知。直是惺惺歷歷。這般底更是毒害。瞎卻人眼。不是小事。雲門尋常見此輩。不把做人看待。彼既自眼不明。只管將冊子上語。依樣教人。這個作么生教得。若信著這般底。永劫參不得。雲門尋常。不是不教人坐禪向靜處做工夫。此是應病與藥。實無恁么指示人處。不見黃檗和尚云。我此禪宗。從上相承以來。不曾教人求知求解。只云學道。早是接引之辭。然道亦不可學。情存學道。卻成迷道。道無方所。名大乘心
【現代漢語翻譯】 現代漢語譯本：雖然不受任何事物阻礙，但並不妨礙萬物在空中往來。這真空妙智也是如此。生死、凡聖、垢染，沾染一點也不行。即使沾染不得，也不妨礙生死、凡聖在其中往來。如果能夠如此深信不疑，徹底領悟，才算得上是能夠自由出入生死的大丈夫。這樣才開始與趙州放下，雲門須彌山有少許相應。如果不能深信不疑，不能放下，那就請扛起一座須彌山，到處遊方參學。遇到有眼光的明白人，分明地向他請教，一笑置之。
又說：
老龐居士說：『但願空掉一切所有，切勿執著于空無。』只要領悟這兩句話，一生的參學就結束了。現在有一種剃頭外道，自己眼光不明，只管教人像死獦狙一樣休歇。如果這樣休歇，即使到千佛出世，也休歇不了，反而使心頭更加迷悶。又教人隨緣管帶，忘情默照。照來照去，帶去帶去，更加迷悶，沒有了期。實在失去了祖師的方便法門，錯誤地指示他人，教人一味虛度一生，白白死去。更教人什麼事都不要管，只管這樣歇下去。歇到情念不生的時候，到那個時候，不是冥然無知，而是清清楚楚、明明白白。這種狀態更是毒害，瞎了人的眼睛，不是小事。雲門經常見到這些人，不把他們當人看待。他們自己眼光不明，只管拿著書本上的話，照樣子教人。這樣怎麼能教得好？如果相信這些人，永遠也參悟不了。雲門平時，不是不教人坐禪，在安靜的地方做功夫。這只是對癥下藥，實在沒有這樣指示人的地方。不見黃檗（Huangbo）和尚說：『我此禪宗，從上相承以來，不曾教人求知求解，只云學道，早是接引之辭。』然而道也不可學，如果心存學道，反而成了迷道。道無方所，名為大乘心（Mahāyāna mind）。
【English Translation】 English version: Although not obstructed by a single thing, it does not hinder all things from coming and going in the air. This true emptiness and wondrous wisdom is also like this. Birth and death, the mundane and the sacred, defilement – not a single speck can adhere to it. Even if it cannot adhere, it does not hinder birth and death, the mundane and the sacred, from coming and going within it. If you can believe this deeply and see it thoroughly, then you are a great person who can freely enter and exit birth and death. Only then do you begin to have a slight correspondence with Zhaozhou's (趙州) letting go and Yunmen's (雲門) Mount Sumeru (須彌山). If you cannot believe and cannot let go, then please carry a Mount Sumeru and travel everywhere to seek instruction. When you meet a clear-eyed person, clearly present it to them and laugh it off.
Furthermore:
Layman Pang (龐居士) said, 'I only wish to empty all that is owned, and never solidify what is not.' If you only understand these two sentences, your lifelong study is complete. Nowadays, there are some shaven-headed heretics who, with their own eyes unclear, only teach people to rest and cease like dead monkeys. If you rest and cease like this, even if a thousand Buddhas appear in the world, you will not be able to rest and cease, and it will only make your mind more confused. They also teach people to manage things according to conditions, forget feelings, and silently illuminate. Illuminating and illuminating, bringing and bringing, it only adds to the confusion without end. They truly lose the expedient methods of the patriarchs and wrongly instruct people, teaching them to live a life of emptiness and die in vain. They further teach people not to manage affairs, but just to rest in this way. When you rest to the point where thoughts do not arise, at that time, it is not a state of blank ignorance, but rather a state of clear and distinct awareness. This kind of state is even more poisonous, blinding people's eyes, and it is no small matter. Yunmen often sees these people and does not treat them as human beings. Since their own eyes are unclear, they only take words from books and teach people in the same way. How can they teach well like this? If you believe these people, you will never be able to understand. Yunmen usually does not not teach people to sit in meditation and do work in quiet places. This is only prescribing medicine according to the illness, and there is really no such place to instruct people. Don't you see that the Venerable Huangbo (黃檗) said, 'My Chan (禪) school, from the time it has been passed down, has never taught people to seek knowledge or understanding, but only speaks of learning the Way, which is already a term of introduction.' However, the Way cannot be learned either. If you harbor the intention of learning the Way, you will instead become lost in the Way. The Way has no location and is called the Mahāyāna mind.
。此心不在內外中間。實無方所。第一不得作知解。只是說汝而今情量處為道。情量若盡心無方所。此道天真本無名字。只為世人不識迷在情中。所以諸佛出來。說破此事。恐爾不了。權立道名。不可守名而生解也。前來所說。瞎眼漢。錯指示人。皆是認魚目作明殊。守名而生解者。教人管帶。此是守目前鑒覺而生解者。教人硬休去歇去。此是守忘懷空寂。而生解者。歇到無覺無知。如土木瓦石相似。當恁么時。不是冥然無知。又是錯認方便解縛語。而生解者。教人隨緣照顧。莫教惡覺現前。這個又是認著髑髏情識。而生解者。教人但放曠任其自在莫管生心動念。念起念滅本無實體。若執為實。則生死心生矣。這個又是守自然體為究竟法。而生解者。如上諸病。非干學道人事。皆由瞎眼宗師錯指示耳。公既清凈自居。存一片真實堅固向道之心。莫管工夫純一不純一。但莫于古人言句上只管如疊塔子相似。一層了又一層。枉用工夫無有了期。但只存心於一處。無有不得底。時節因緣到來。自然筑著磕著。噴地省去耳。不起一念。還有過也無。雲鬚彌山。一物不將來時如何。云放下著。這裡疑不破。只在這裡參。更不必自生枝葉也。若信得雲門及。但恁么參。別無佛法指示人。若信不及。一任江北江南問王老。一狐疑了一
【現代漢語翻譯】 現代漢語譯本：此心不在內、不在外，也不在內外中間，實際上沒有固定的處所。最重要的是不要用知解（妄加分別理解）去揣測。我只是說你現在用心思量的地方就是道。如果情量（情識思量）窮盡，心就沒有固定的處所。這個道本來就是天真自然，沒有名字。只是因為世人不認識，迷惑在情識之中，所以諸佛才出現，說破這件事。恐怕你們不明白，權且立個『道』的名字，不可執著于名字而產生錯誤的理解。 前面所說的那些『瞎眼漢』，錯誤地指引他人，都是把魚眼睛當作明珠。執著于名相而產生理解的人，教人管帶（約束控制念頭）。這是執著于眼前的鑒覺（能見能聞的覺性）而產生理解的人，教人強行停止、歇息。這是執著于忘懷空寂而產生理解的人，歇息到沒有感覺、沒有知覺，就像土木瓦石一樣。當這個時候，不是冥然無知（完全沒有知覺），又是錯誤地把方便解縛的言語當作真實的。而產生理解的人，教人隨順因緣照顧（保持覺察），不要讓惡覺（不好的念頭）出現。這個又是認著髑髏情識（把妄念當成真實）。而產生理解的人，教人放曠任其自在，不要管生心動念。念頭生起、念頭滅去，本來沒有實體。如果執著為真實，那麼生死心就產生了。這個又是執著自然體為究竟法。 像上面說的這些毛病，不是學道人應該有的，都是由於瞎眼宗師錯誤地指引。你既然清凈自處，存著一片真實堅固的向道之心，不要管工夫純不純一，只要不在古人的言句上，只管像疊塔一樣，一層又一層，白白浪費工夫沒有了期。只要把心放在一處，沒有不能成功的。時節因緣到來，自然會筑著磕著，『噴』的一聲就開悟了。不起一念，還有過失嗎？回答說：須彌山（佛教中的一座山）。一物不帶來時如何？回答說：放下著。這裡有疑問不能破解，就在這裡參究，更不必自己生出枝節。如果信得過雲門（禪宗大師），就這麼參究，沒有別的佛法可以指示人。如果信不過，就任憑你到江北江南去問王老（指禪師），一狐疑了（一旦產生懷疑）。
【English Translation】 English version: This mind is not inside, not outside, nor in between inside and outside; in reality, it has no fixed location. The most important thing is not to speculate with 'knowing understanding' (discriminating comprehension). I am simply saying that where you are now using your mind to contemplate is the Dao. If emotional measurement (emotional and cognitive deliberation) is exhausted, the mind has no fixed location. This Dao is originally genuine and natural, without a name. It is only because people do not recognize it and are deluded in their emotions that the Buddhas appear to explain this matter. Fearing that you may not understand, they temporarily establish the name 'Dao,' but you must not cling to the name and generate incorrect understanding. Those 'blind men' mentioned earlier, who wrongly guide others, are all mistaking fish eyes for bright pearls. Those who cling to names and generate understanding teach people to control and restrain their thoughts. Those who cling to the present awareness (the ability to see and hear) and generate understanding teach people to forcibly stop and rest. Those who cling to forgetting emptiness and generating understanding rest until there is no feeling or awareness, like earth, wood, tiles, and stones. At that time, it is not utter ignorance (complete lack of awareness), and it is also a mistake to take the expedient words of liberation as real. Those who generate understanding teach people to follow conditions and take care (maintain awareness), not allowing evil thoughts to appear. This is again recognizing the skull's emotional consciousness (taking delusions as real). Those who generate understanding teach people to be unrestrained and let things be, not caring about the arising of thoughts. Thoughts arise and thoughts cease, originally without substance. If you cling to them as real, then the mind of birth and death arises. This is again clinging to the natural body as the ultimate Dharma. The problems mentioned above are not what practitioners of the Dao should have; they are all due to the wrong guidance of blind masters. Since you dwell in purity, maintain a genuine and firm heart towards the Dao, and do not worry about whether your effort is pure or not. Just do not keep piling up layers upon layers on the words of the ancients, like stacking pagodas, wasting effort without end. Just keep your mind in one place, and there is nothing you cannot achieve. When the time and conditions arrive, you will naturally bump into something and suddenly awaken with a 'poof.' Is there any fault in not arising a single thought? The answer is: Mount Sumeru (a mountain in Buddhism). What about when you bring nothing with you? The answer is: Put it down. If you cannot break through the doubt here, then investigate here, and do not create branches and leaves yourself. If you trust Yunmen (a Zen master), then investigate like this; there is no other Buddha Dharma to instruct people. If you do not trust him, then you are free to go to Jiangbei and Jiangnan to ask Old Wang (referring to a Zen master), once you doubt.
狐疑。
又。
細讀來書。乃知。四威儀中無時間斷。不為公冗所奪。于急流中常自猛省。殊不放逸。道心愈久愈堅固。深愜鄙懷。然世間塵勞。如火熾然。何時是了。正在鬧中。不得忘卻竹椅蒲團上事。平昔留心靜勝處。正要鬧中用。若鬧中不得力。卻似不曾在靜中做工夫一般。承有前緣駁雜今受此報之嘆。獨不敢聞命。若動此念。則障道矣。古德云。隨流認得性。無喜亦無憂。凈名云。譬如高原陸地不生蓮華。卑濕淤泥乃生此華。老胡示。真如不守自性。隨緣成就一切事法。又云。隨緣赴感靡不周。而常處此。菩提座。豈欺人哉。若以靜處為是。鬧處為非。則是壞世間相。而求實相。離生滅而求寂滅。好靜惡鬧時正好著力。驀然鬧里撞翻靜時訊息。其力能勝竹椅蒲團上千萬億倍。但相聽。決不相誤。又承。以老龐兩句。為行住坐臥之銘箴。善不可加。若正鬧時生厭惡。則乃是自擾其心耳。若動念時只以老龐兩句提撕。便是熱時一服清涼散也。公具決定信。是大智慧人。久做靜中工夫。方敢說這般話。於他人分上則不可。若向業識茫茫增上慢人前如此說。乃是添他惡業擔子。禪門種種病痛。已具前書。不識。曾子細理會否。
又。
承諭。外息諸緣。內心無喘。可以入道。是方便門。借方
便門以入道則可。守方便而不捨則為病。誠如來語。山野讀之不勝歡喜。踴躍之至。今諸方漆桶輩。只為守方便而不捨。以實法指示人。以故瞎人眼不少。所以山野作辯邪正說以救之。近世魔強法弱。以湛入合湛為究竟者。不可勝數。守方便不捨為宗師者。如麻似粟。山野近嘗與衲子輩。舉此兩段。正如來書所說。不差一字。非左右留心般若中唸唸不間斷。則不能洞曉從上諸聖諸異方便也。公已捉著𣠽柄矣。既得𣠽柄在手。何慮不捨方便門而入道耶。但只如此做工夫。看經教並古人語錄。種種差別言句。亦只如此做工夫。如須彌山。放下著。狗子無佛性話。竹篦子話。一口吸盡西江水話。庭前柏樹子話。亦只如此做工夫。更不得別生異解別求道理別作伎倆也。公能向急流中。時時自如此提掇。道業若不成就。則佛法無靈驗矣。記取記取。承夜夢焚香入山僧之室甚從容。切不得作夢會。須知是真入室。不見舍利弗問須菩提。夢中說六波羅蜜。與覺時同別。須菩提云。此義幽深。吾不能說。此會有彌勒大士。汝往彼問。咄漏逗不少。雪竇云。當時若不放過。隨後與一札。誰名彌勒。誰是彌勒者。便見冰消瓦解。咄雪竇亦漏逗不少。或有人問。只如曾待制夜夢入雲門之室。且道。與覺時同別。雲門即向他道。誰是入室者。誰
【現代漢語翻譯】 現代漢語譯本：從方便之門進入正道是可以的，但如果執著于方便而不肯放手，那就是毛病了。誠然如您所說，山野我讀到這些話，歡喜得難以言表，高興得跳躍起來。現在各地的那些糊塗之輩，就是因為執著于方便而不肯放手，不能用真實的佛法來指導他人，所以弄瞎了很多人。因此，山野我寫了《辯邪正說》來匡救時弊。近世魔道強盛，佛法衰微，把『以湛入合湛』當作究竟的人，數不勝數。把執著于方便而不肯放手當作宗師的人，多如牛毛。山野我最近曾和一些僧人談論這兩段話，正如您信中所說，沒有一個字是錯的。如果不是時時刻刻在般若智慧中留心，唸唸不間斷，就不能徹底明白歷代聖賢的各種不同的方便法門。您已經抓住了綱領了。既然已經掌握了綱領，還擔心不能捨棄方便之門而進入正道嗎？只要這樣用功，看經書和古人的語錄，各種不同的言語語句，也只是這樣用功。如須彌山，放下它。『狗子無佛性』的話，『竹篦子』的話，『一口吸盡西江水』的話，『庭前柏樹子』的話，也只是這樣用功。更不能另外產生其他的理解，另外尋求其他的道理，另外耍其他的花樣。您如果能在急流中，時時這樣自我提醒，道業如果不能成就，那就是佛法沒有靈驗了。記住，記住。您說夜裡夢見焚香進入山僧我的房間，非常從容，千萬不要用做夢來理解。要知道那是真的進入了房間。沒看到舍利弗（Śāriputra，智慧第一的佛陀弟子）問須菩提（Subhūti，解空第一的佛陀弟子），在夢中說六波羅蜜（Six Pāramitās，六度）和醒來時一樣還是不同嗎？須菩提說：『這個道理太深奧了，我不能說。』這次法會中有彌勒大士（Maitreya，未來佛），您去問他吧。咄！漏洞百出。雪竇禪師說：『當時如果不放過他，隨後給他一巴掌。誰叫彌勒？誰是彌勒？』這樣就能冰消瓦解。咄！雪竇禪師也漏洞百出。或者有人問：『就像曾待制夜裡夢見進入雲門禪師（Yunmen，禪宗大師）的房間，且說，和醒來時一樣還是不同？』雲門禪師就對他說：『誰是進入房間的人？誰是雲門？』 English version: Entering the Path through expedient means is acceptable, but clinging to expedient means without letting go becomes a disease. Truly, as you say, reading these words fills this mountain recluse with boundless joy and elation. Nowadays, those dullards everywhere cling to expedient means without letting go, failing to guide others with the true Dharma, thus blinding many. Therefore, this mountain recluse wrote 'Discourse on Discriminating the Orthodox and the Heterodox' to rectify these ills. In recent times, the demonic is strong and the Dharma is weak; those who regard 'merging the pure with the pure' as the ultimate are countless. Those who cling to expedient means without letting go and act as masters are as numerous as sesame seeds. Recently, this mountain recluse discussed these two passages with some monks, and they are exactly as stated in your letter, not a single word amiss. Unless one is constantly mindful of prajna (般若，wisdom) and uninterruptedly attentive, one cannot fully understand the various expedient means of all the sages of the past. You have already grasped the key. Having grasped the key, why worry about not being able to abandon the gate of expedient means and enter the Path? Just apply effort in this way, and when reading scriptures and the sayings of the ancients, all the various words and phrases, just apply effort in this way. Like Mount Sumeru (須彌山，Mount Meru), put it down. The saying 'A dog has no Buddha-nature,' the saying about the bamboo staff, the saying about 'drinking the entire West River in one gulp,' the saying about the cypress tree in the courtyard, just apply effort in this way. Do not generate other interpretations, seek other principles, or create other tricks. If you can constantly remind yourself in this way amidst the rapid currents, if your progress on the Path is not achieved, then the Buddha-dharma has no efficacy. Remember, remember. You mentioned dreaming of burning incense and entering this mountain monk's room with great ease; do not interpret it as merely a dream. Know that it is a true entry into the room. Did you not see Śāriputra (舍利弗，the Buddha's disciple foremost in wisdom) asking Subhūti (須菩提，the Buddha's disciple foremost in understanding emptiness) whether speaking of the Six Pāramitās (六波羅蜜，the six perfections) in a dream is the same or different from when awake? Subhūti said, 'This meaning is profound, I cannot explain it.' In this assembly is the Bodhisattva Maitreya (彌勒，the future Buddha); go and ask him. Tut! Full of loopholes. Zen Master Xuedou (雪竇) said, 'If he had not been let off at that time, he would have been given a slap afterward. Who is called Maitreya? Who is Maitreya?' Then the ice would melt and the tiles would shatter. Tut! Zen Master Xuedou also has many loopholes. Or if someone asks, 'Just like Vice-Minister Zeng dreaming of entering Zen Master Yunmen's (雲門，a Zen master) room at night, tell me, is it the same or different from when awake?' Zen Master Yunmen would say to him, 'Who is the one entering the room? Who is Yunmen?'
【English Translation】 Modern Chinese translation: It is acceptable to enter the Path through expedient means, but clinging to expedient means without letting go becomes a disease. Truly, as you say, reading these words fills this mountain recluse with boundless joy and elation. Nowadays, those dullards everywhere cling to expedient means without letting go, failing to guide others with the true Dharma, thus blinding many. Therefore, this mountain recluse wrote 'Discourse on Discriminating the Orthodox and the Heterodox' to rectify these ills. In recent times, the demonic is strong and the Dharma is weak; those who regard 'merging the pure with the pure' as the ultimate are countless. Those who cling to expedient means without letting go and act as masters are as numerous as sesame seeds. Recently, this mountain recluse discussed these two passages with some monks, and they are exactly as stated in your letter, not a single word amiss. Unless one is constantly mindful of prajna (般若，wisdom) and uninterruptedly attentive, one cannot fully understand the various expedient means of all the sages of the past. You have already grasped the key. Having grasped the key, why worry about not being able to abandon the gate of expedient means and enter the Path? Just apply effort in this way, and when reading scriptures and the sayings of the ancients, all the various words and phrases, just apply effort in this way. Like Mount Sumeru (須彌山，Mount Meru), put it down. The saying 'A dog has no Buddha-nature,' the saying about the bamboo staff, the saying about 'drinking the entire West River in one gulp,' the saying about the cypress tree in the courtyard, just apply effort in this way. Do not generate other interpretations, seek other principles, or create other tricks. If you can constantly remind yourself in this way amidst the rapid currents, if your progress on the Path is not achieved, then the Buddha-dharma has no efficacy. Remember, remember. You mentioned dreaming of burning incense and entering this mountain monk's room with great ease; do not interpret it as merely a dream. Know that it is a true entry into the room. Did you not see Śāriputra (舍利弗，the Buddha's disciple foremost in wisdom) asking Subhūti (須菩提，the Buddha's disciple foremost in understanding emptiness) whether speaking of the Six Pāramitās (六波羅蜜，the six perfections) in a dream is the same or different from when awake? Subhūti said, 'This meaning is profound, I cannot explain it.' In this assembly is the Bodhisattva Maitreya (彌勒，the future Buddha); go and ask him. Tut! Full of loopholes. Zen Master Xuedou (雪竇) said, 'If he had not been let off at that time, he would have been given a slap afterward. Who is called Maitreya? Who is Maitreya?' Then the ice would melt and the tiles would shatter. Tut! Zen Master Xuedou also has many loopholes. Or if someone asks, 'Just like Vice-Minister Zeng dreaming of entering Zen Master Yunmen's (雲門，a Zen master) room at night, tell me, is it the same or different from when awake?' Zen Master Yunmen would say to him, 'Who is the one entering the room? Who is Yunmen?'
是為入室者。誰是作夢者。誰是說夢者。誰是不作夢會者。誰是真入室者。咄亦漏逗不少。
又。
來書細讀數過。足見辦鐵石心立決定志不肯草草。但只如此崖。到臘月三十日。亦能與閻家老子廝抵。更休說豁開頂門眼。握金剛王寶劍。坐毗盧頂上也。宗杲嘗謂方外道友曰。今時學道之士。只求速效。不知錯了也。卻謂。無事省緣。靜坐體究。為空過時光不如看幾卷經。念幾聲佛。佛前多禮幾拜。懺悔平生所作底罪過。要免閻家老子手中鐵棒。此是愚人所為。而今道家者流。全以妄想心。想日精月華。吞霞服氣。尚能留形住世。不被寒暑所逼。況回此心此念。全在般若中耶。先聖明明有言。喻如太末蟲。處處皆泊。唯不能泊於火焰之上。眾生亦爾。處處能緣。唯不能緣于般若之上。茍唸唸不退初心。把自家心識緣世間塵勞底。回來抵在般若上。雖今生打未徹。臨命終時。定不為惡業所牽流落惡道。來生出頭。隨我今生願力。定在般若中。現成受用。此是決定底事。無可疑者。眾生界中事不著學。無始時來習得熟。路頭亦熟。自然取之左右逢其原。須著撥置。出世間學般若心。無始時來背違。乍聞知識說著。自然理會不得。須著立決定志與之作頭抵。決不兩立。此處若入得深。彼處不著排遣。諸魔外道自
【現代漢語翻譯】 現代漢語譯本：這是爲了進入內室的人而設的。誰是做夢的人？誰是說夢的人？誰是不做夢卻能領會的人？誰才是真正進入內室的人？唉，這裡面漏洞還真不少啊。
又說：
來信仔細讀了好幾遍，足以看出你具有鋼鐵般的決心，立下了堅定的志向，不肯草率行事。但僅僅如此，到了臘月三十，也只能和閻羅王勉強抗衡。更別說豁開頂門眼，握著金剛王寶劍，坐在毗盧頂上了。宗杲（Zonggao，禪師名）曾經對修道的同道說：『現在學道的人，只求快速見效，真是大錯特錯。』他們卻說：『無事清閑，減少俗務，專心體悟，是白白浪費時間，不如看看幾卷經書，念幾聲佛號，在佛前多磕幾個頭，懺悔平生所犯的罪過，以求免受閻羅王手中的鐵棒。』這真是愚蠢之人的做法。而今那些道家之流，完全用妄想心，想像日精月華，吞霞服氣，尚且能夠留住形體，長久住世，不被寒冷暑熱所侵擾，更何況迴轉這顆心念，完全投入到般若（Bore, 智慧）之中呢？先聖明明說過：『譬如太末蟲，處處都能停留，唯獨不能停留在火焰之上。』眾生也是如此，處處都能攀緣，唯獨不能攀緣于般若之上。如果唸唸不退初心，把自家心識攀緣世間塵勞的心，轉回來抵在般若上，即使今生沒有徹底領悟，臨命終時，一定不會被惡業牽引，墮落到惡道。來生出頭，隨著我今生的願力，一定會在般若中，現成受用。這是絕對確定的事情，沒有什麼可懷疑的。眾生界中的事情不用學習，從無始以來就習慣了，路頭也很熟悉，自然取用起來左右逢源。必須著力撥轉，學習出世間的般若心，從無始以來就背離了，乍一聽知識分子說起，自然無法理解。必須立下堅定的志向，與之作對，決不兩立。此處如果進入得深，彼處不用排遣，諸魔外道自然
【English Translation】 English version: This is for those who enter the inner chamber. Who is the dreamer? Who is the teller of dreams? Who is the one who understands without dreaming? Who is the true entrant into the inner chamber? Alas, there are many loopholes here.
Furthermore:
Having read your letter carefully several times, it is evident that you possess an iron will and have established a firm resolve, unwilling to act hastily. However, with just this, even on the thirtieth day of the twelfth month, you can only barely contend with Yama (Yama, the King of Hell). Let alone opening the eye in the crown of your head, wielding the Vajra King's precious sword, and sitting atop Virochana's (Virochana, a celestial Buddha) summit. Zonggao (Zonggao, a Chan master) once said to fellow practitioners: 'Those who study the Way nowadays only seek quick results, which is a great mistake.' They say: 'Being idle and reducing worldly affairs to contemplate is a waste of time. It is better to read a few sutras, chant the Buddha's name a few times, prostrate before the Buddha more often, and repent for the sins committed in one's life, in order to avoid the iron rod in Yama's hand.' This is what foolish people do. Nowadays, those Taoists use their deluded minds to imagine the essence of the sun and moon, swallowing clouds and consuming qi, and are still able to preserve their forms and live long in the world, unburdened by cold and heat. How much more so if one turns this mind and thought entirely towards Prajna (Prajna, wisdom)? The ancient sages clearly said: 'It is like the Taimo insect, which can land everywhere, but cannot land on flames.' Sentient beings are also like this, able to cling to everything, but unable to cling to Prajna. If one does not retreat from the initial aspiration, and turns the mind that clings to worldly affairs and defilements back to Prajna, even if one does not fully understand it in this life, at the time of death, one will certainly not be led astray by evil karma and fall into evil realms. In the next life, according to the power of my vows in this life, I will certainly be in Prajna, readily enjoying it. This is a definite matter, without any doubt. Matters in the realm of sentient beings do not require learning; they have been practiced since beginningless time, and the path is familiar. Naturally, one can take them from left and right and find their source. One must strive to turn away from them and learn the Prajna mind of transcending the world, which has been turned away from since beginningless time. When one first hears a knowledgeable person speak of it, one naturally cannot understand it. One must establish a firm resolve to confront it, never allowing both to coexist. If one enters deeply here, there is no need to dispel the other; all demons and heretics will naturally
然竄伏矣。生處放教熟。熟處放教生。政為此也。日用做工夫處。捉著𣠽柄。漸覺省力時。便是得力處也。
答李參政(漢老)○(問書附)
邴近扣籌室。伏蒙激發蒙滯。忽有省入。顧惟。根識暗鈍。平生學解盡落情見。一取一舍。如衣壞絮行草棘中適自纏繞。今一笑頓釋。欣幸可量。非大宗匠委曲垂慈。何以致此。自到城中。著衣吃飯。抱子弄孫。色色仍舊。既亡拘滯之情。亦不作奇特之想。其餘夙習舊障。亦稍輕微。臨別叮嚀之語。不敢忘也。重念。始得入門。而大法未明。應機接物觸事未能無礙。更望有以提誨。使卒有所至。庶無玷於法席矣。
示諭。自到城中。著衣吃飯。抱子弄孫。色色仍舊。既亡拘滯之情。亦不作奇特之想。宿習舊障亦稍輕微。三複斯語。歡喜躍躍。此乃學佛之驗也。儻非過量大人於一笑中百了千當。則不能知吾家果有不傳之妙。若不爾者。疑怒二字法門。盡未來際終不能壞。使太虛空為雲門口。草木瓦石皆放光明助說道理。亦不柰何。方信此段因緣不可傳不可學。須是自證自悟自肯自休方始徹頭。公今一笑。頓亡所得。夫復何言。黃面老子曰。不取眾生所言說。一切有為虛妄事。雖復不依言語道。亦復不著無言說。來書所說。既亡拘滯之情。亦不作奇特之想。暗與
【現代漢語翻譯】 現代漢語譯本
然後潛藏起來。讓生疏的地方變得熟悉，讓熟悉的地方變得生疏，正是為此。在日常用功的地方，抓住關鍵，漸漸覺得省力的時候，就是得力的時候。
答覆李參政(漢老)的信 ○(附帶問題)
邴近在扣籌室，承蒙您啓發，頓開茅塞，忽然有所領悟。回想自己，根器和見識都遲鈍，平生所學都落在情見之中。一取一舍，就像穿著破爛的衣服在荊棘中行走，只會讓自己纏繞其中。如今一笑頓釋，欣喜之情難以言表。如果不是大宗師委婉慈悲地開導，怎麼能達到這種境界？自從來到城裡，穿衣吃飯，抱孩子逗孫子，一切如舊。既沒有被拘束的情感，也不作奇特的想法。其餘的舊習和障礙，也稍微減輕了。臨別時的叮嚀，不敢忘記。再次想到，現在才剛剛入門，而大法尚未明瞭，應機接物，觸事都不能做到無礙。更希望您能繼續提攜教誨，使我最終有所成就，才不至於玷污了您的法席。
您的開示說：『自從來到城裡，穿衣吃飯，抱孩子逗孫子，一切如舊。既沒有被拘束的情感，也不作奇特的想法。舊習和障礙也稍微減輕了。』反覆閱讀這些話，歡喜雀躍。這正是學佛的驗證啊！如果不是超越常人的大人物在一笑中百了千當，就不能知道我們家確實有不傳之妙。如果不是這樣，『疑』和『怒』這兩個字就會成為法門的障礙，直到未來永遠都無法消除。即使讓太虛空變成雲門口，草木瓦石都放出光明來幫助宣說道理，也是無可奈何。這才相信這段因緣是不可傳授、不可學習的，必須是自己證悟、自己領悟、自己肯定、自己放下，才能徹底明白。您現在一笑，頓然忘卻所得，夫復何言？黃面老子（指佛陀）說：『不取眾生所言說，一切有為虛妄事。』雖然不依賴言語之道，也不執著于沒有言語。來信所說，『既沒有被拘束的情感，也不作奇特的想法』，暗合...
【English Translation】 English version
Then hide away. Make the unfamiliar familiar, and the familiar unfamiliar. That's precisely the point. In the place where you put in effort daily, grasp the key point. When you gradually feel it's less effort, that's when you're gaining strength.
Reply to Vice Minister Li (Hanlao) ○ (With attached questions)
Bing Jin is at the Kou Chou Chamber, and I am grateful for your inspiration, which has cleared my confusion and brought sudden realization. Reflecting on myself, my roots and understanding are dull, and all my learning in life has fallen into emotional views. Taking one thing and discarding another is like walking through thorns in tattered clothes, only entangling myself. Now, a smile has dissolved everything, and my joy is immeasurable. If it weren't for the compassionate guidance of a great master, how could I have reached this state? Since arriving in the city, I've been wearing clothes, eating meals, holding my grandchildren, and everything is as before. I have neither feelings of constraint nor strange thoughts. My old habits and obstacles have also lessened slightly. I dare not forget your parting words. I think again that I have only just entered the gate, and the Great Dharma is not yet clear. Responding to situations and dealing with things, I cannot be without hindrance. I further hope that you will continue to guide and teach me, so that I may eventually achieve something and not disgrace your Dharma seat.
Your instruction says: 'Since arriving in the city, I've been wearing clothes, eating meals, holding my grandchildren, and everything is as before. I have neither feelings of constraint nor strange thoughts. My old habits and obstacles have also lessened slightly.' Reading these words repeatedly, I am overjoyed. This is the verification of studying Buddhism! If it weren't for a person of extraordinary capacity understanding everything in a smile, one would not know that our family truly has a secret that cannot be transmitted. If it were not so, the two words 'doubt' and 'anger' would become obstacles to the Dharma, and they could not be eliminated until the infinite future. Even if the empty space were to become a cloud gate, and the plants, trees, tiles, and stones were to emit light to help explain the Dharma, it would be to no avail. Only then do I believe that this karmic connection cannot be transmitted or learned. One must realize it oneself, understand it oneself, affirm it oneself, and let it go oneself to fully understand it. Now, with your smile, you have suddenly forgotten what you have gained. What more can be said? The Yellow-Faced Old Man (referring to the Buddha) said: 'Do not take what sentient beings say; all conditioned things are illusory.' Although not relying on the path of words, one is also not attached to the absence of words. What you said in your letter, 'I have neither feelings of constraint nor strange thoughts,' secretly accords with...
黃面老子所言契合。即是說者名為佛說。離是說者即波旬說。山野平昔有大誓願。寧以此身代一切眾生受地獄苦。終不以此口將佛法以為人情瞎一切人眼。公既到恁么田地。自知此事不從人得。但且仍舊更不須問。大法明未明。應機礙不礙。若作是念。則不仍舊矣。承過夏後方可復出。甚愜病僧意。若更熱荒馳求不歇。則不相當也。前日見公歡喜之甚。以故不敢說破。恐傷言語。今歡喜既定。方敢指出此事。極不容易。鬚生慚愧始得。往往利根上智者。得之不費力。遂生容易心。便不修行。多被目前境界奪將去。作主宰不得。日久月深迷而不返。道力不能勝業力。魔得其便。定為魔所攝持。臨命終時亦不得力。千萬記取。前日之語。理則頓悟乘悟並銷。事則漸除因次第盡。行住坐臥切不可忘了。其餘古人種種差別言句。皆不可以為實。然亦不可以為虛。久久純熟。自然默默契自本心矣。不必別求殊勝奇特也。昔水潦和尚于采藤處問馬祖。如何是祖師西來意。祖云。近前來向爾道。水潦才近前。馬祖攔胸一蹋蹋倒。水潦不覺起來拍手呵呵大笑。祖曰。汝見個甚麼道理便笑。水潦曰。百千法門無量妙義。今日於一毛頭上。盡底識得根源去。馬祖便不管他。雪峰知鼓山緣熟。一日忽然驀胸擒住曰。是甚麼。鼓山釋然了悟。了
【現代漢語翻譯】 現代漢語譯本： 黃面老子（指佛）所說的話是契合真理的。也就是說，由佛所說的才可稱為佛說，背離佛所說的就是魔王波旬（Mara）所說。我山野（作者自稱）向來有個大誓願，寧願用我的身體代替一切眾生承受地獄的苦難，也終究不會用我的口，將佛法當作人情來矇蔽所有人的眼睛。您既然已經到了這種地步，自然知道這件事不是從別人那裡可以得到的。但姑且還是保持原樣，更不必再問。大法是明瞭還是不明瞭，應機接物是有障礙還是沒有障礙。如果產生這樣的念頭，那就不是保持原樣了。承蒙您過完夏天之後才可以再次出來，這非常合我這個病僧的心意。如果更加急切地四處奔波追求不停止，那就太不相稱了。前些日子見您非常歡喜，因此不敢說破，恐怕傷了您的顏面。現在您的歡喜已經穩定，才敢指出這件事，這極其不容易。必須生起慚愧心才可以。往往那些根器銳利、智慧高超的人，得到它不費力氣，於是就生出容易之心，便不修行，大多被眼前的境界奪走，不能做自己的主人。日子久了，迷失而不返回，道力不能勝過業力，魔就得其便利，必定被魔所控制。臨命終時也得不到力量。千萬記住前些日子我說的話。從理上說，可以頓悟，隨著悟而一切消融；從事上說，要逐漸去除，因為要次第窮盡。行住坐臥，切切不可忘記了。其餘古人種種差別言句，都不可以認為是真實的，然而也不可以認為是虛假的。長久純熟，自然默默地契合自己的本心了，不必另外尋求殊勝奇特的東西。從前水潦和尚在采藤的地方問馬祖（Mazu Daoyi），什麼是祖師西來意（Bodhidharma's intention in coming from the West）？馬祖說：『近前來，我告訴你。』水潦才一靠近，馬祖攔胸一腳把他踢倒。水潦不覺起來拍手呵呵大笑。馬祖說：『你見到什麼道理便笑？』水潦說：『百千法門，無量妙義，今日在一毛頭上，徹底識得根源了。』馬祖便不再理他。雪峰（Xuefeng Yicun）知道鼓山（Gushan）的因緣成熟，一日忽然一把抓住鼓山的胸口說：『是什麼？』鼓山當下釋然了悟。
【English Translation】 English version: What the Yellow-Faced Old Man (referring to the Buddha) said is in accordance with the truth. That is to say, what is spoken by the Buddha is called the Buddha's teaching; what deviates from the Buddha's teaching is the teaching of Mara (the demon king). I, Shanye (the author referring to himself), have always had a great vow: I would rather use my body to suffer the pain of hell for all sentient beings than use my mouth to use the Dharma as a favor to blind everyone's eyes. Since you have reached this point, you naturally know that this matter cannot be obtained from others. But for the time being, keep it as it is, and there is no need to ask any further. Is the Great Dharma clear or unclear? Is responding to opportunities obstructed or unobstructed? If you have such a thought, then it is not keeping it as it is. I am very pleased that you can only come out again after spending the summer. If you are more eager to run around and pursue without stopping, then it is too inappropriate. I was very happy to see you a few days ago, so I didn't dare to say it clearly, for fear of hurting your feelings. Now that your joy has stabilized, I dare to point out this matter, which is extremely difficult. You must have a sense of shame to succeed. Often those with sharp roots and superior wisdom obtain it effortlessly, and then they develop a sense of ease, and then they do not cultivate. Most of them are taken away by the current realm and cannot be their own masters. As time goes by, they become lost and do not return. The power of the Way cannot overcome the power of karma, and the demon takes advantage of it and is bound to be controlled by the demon. They will not be able to gain strength at the time of death either. Remember what I said a few days ago. In terms of principle, one can have a sudden enlightenment, and with enlightenment, everything dissolves. In terms of practice, one must gradually remove it, because it must be exhausted in order. Walking, standing, sitting, and lying down, you must not forget it. All the various different words of the ancients cannot be regarded as true, but they cannot be regarded as false either. After a long time of pure familiarity, you will naturally silently coincide with your own mind, and there is no need to seek other extraordinary and unique things. In the past, Monk Shuilao asked Mazu (Mazu Daoyi) at the place where he was picking vines, 'What is Bodhidharma's intention in coming from the West?' Mazu said, 'Come closer, and I will tell you.' As soon as Shuilao approached, Mazu kicked him down in the chest. Shuilao couldn't help but get up, clap his hands, and laugh loudly. Mazu said, 'What principle did you see that made you laugh?' Shuilao said, 'Hundreds of thousands of Dharma gates, countless wonderful meanings, today, on the tip of a hair, I have thoroughly recognized the root source.' Mazu ignored him. Xuefeng (Xuefeng Yicun) knew that Gushan's (Gushan) affinity was ripe, and one day he suddenly grabbed Gushan's chest and said, 'What is it?' Gushan immediately understood.
心便亡。唯微笑舉手搖曳而已。雪峰曰。子作道理耶。鼓山復搖手曰。和尚何道理之有。雪峰便休去。蒙山道明禪師。趁盧行者至大庾嶺奪衣缽。盧公擲于石上曰。此衣表信。可力爭耶。任公將去。明舉之不動。乃曰。我求法。非為衣缽也。願行者開示。盧公曰。不思善不思惡正當恁么時。那個是上座本來面目。明當時大悟。通身汗流。泣淚作禮曰。上來密語密意外。還更有意旨否。盧公曰。我今為汝說者。即非密意。汝若返照自己面目。密卻在汝邊。我若說得。即不密也。以三尊宿三段因緣。較公於一笑中釋然。優劣何如。請自斷看還更別有奇特道理么。若更別有。則卻似不曾釋然也。但知作佛。莫愁佛不解語。古來得道之士。自己既充足。推己之餘。應機接物。如明鏡當臺明珠在掌。胡來胡現漢來漢現。非著意也。若著意則有實法與人矣。公欲大法明應機無滯。但且仍舊。不必問人。久久自點頭矣。臨行面稟之語。請書于座右。此外別無說。縱有說。于公分上盡成剩語矣。葛藤太多。姑置是事。
又。
邴比蒙誨答。備悉深旨。邴自有驗者三。一事無逆順。隨緣即應。不留胸中。二宿習濃厚。不加排遣。自爾輕微。三古人公案。舊所茫然。時復瞥地。此非自昧者。前書大法未明之語。蓋恐得少為足。
【現代漢語翻譯】 現代漢語譯本 心便死了。只是微笑舉手搖動而已。雪峰問道：『你這是在做什麼道理？』鼓山又搖手說：『和尚有什麼道理可言？』雪峰便不再追問離開了。蒙山道明禪師，追趕盧行者到大庾嶺奪取衣缽。盧惠能大師將衣缽放在石頭上說：『這衣缽只是表個信物，難道可以靠力氣爭奪嗎？』道明想要拿走，卻舉不起來。於是說：『我求的是佛法，不是爲了衣缽。』希望行者開示。盧惠能大師說：『不思善，不思惡，正在這個時候，哪個是上座你本來的面目？』道明當時大悟，全身汗流浹背，流著眼淚作禮說：『在您之前的秘密教誨之外，還有更深層的意義嗎？』盧惠能大師說：『我現在為你說的，就不是秘密的意義。你如果反觀自己的本來面目，秘密就在你那裡。如果我說出來，就不再是秘密了。』用三位尊宿的三段因緣，來比較您在一笑中釋然，優劣如何？請您自己判斷，還有其他奇特的道理嗎？如果還有其他的，那就好像不曾釋然一樣。只要知道作佛，不要擔心佛不會說話。自古以來得道的人，自己已經充足，推己及人，應機接物，就像明鏡當臺，明珠在掌。胡人來了就顯現胡人的樣子，漢人來了就顯現漢人的樣子，不是刻意為之。如果刻意，那就是有實在的法可以給人了。您想要大法明瞭，應機沒有滯礙，只要仍然保持原來的樣子，不必問人，久而久之自然會點頭認可。臨行時當面稟告的話，請寫在座位旁邊。此外沒有別的可說。縱然有說，對您來說都成了多餘的話了。葛藤太多，姑且放下這件事。
還有。
邴比蒙（人名）的回覆，詳細地說明了深刻的旨意。邴自己有三個驗證。一是事無逆順，隨緣應付，不留在心中。二是宿習濃厚，不加以排斥遣散，自然會變得輕微。三是古人的公案，以前茫然不解，時常會突然明白。這不是自我矇蔽的人能做到的。前信中『大法未明』的話，是恐怕您得到少許就滿足了。
【English Translation】 English version The mind then dies. Only a smile, a raised hand, and a sway remain. Xuefeng (name of a monk) asked, 'Are you making a principle?' Gushan (name of a monk) shook his hand again and said, 'What principle does the monk have?' Xuefeng then stopped asking and left. Chan Master Daoming of Mengshan (name of a mountain), chased Layman Lu (referring to Huineng, the Sixth Patriarch) to Dayu Ridge to seize the robe and bowl. Master Lu threw them on a stone and said, 'This robe is a symbol of faith. Can it be forcibly taken?' Daoming tried to pick it up, but could not lift it. He then said, 'I seek the Dharma, not for the robe and bowl.' I hope the layman will enlighten me. Master Lu said, 'Without thinking of good, without thinking of evil, at this very moment, what is your original face?' Daoming had a great enlightenment at that time, his whole body sweating profusely, and he bowed with tears, saying, 'Besides the previous secret words and secret meanings, is there any deeper meaning?' Master Lu said, 'What I am telling you now is not a secret meaning. If you reflect on your own original face, the secret is with you. If I were to say it, it would no longer be a secret.' Comparing your release in a smile with the three causes and conditions of the three venerable monks, what are the advantages and disadvantages? Please judge for yourself, is there any other peculiar principle? If there is anything else, it seems as if you have not been released. Just know how to become a Buddha, and don't worry that the Buddha won't speak. Since ancient times, those who have attained the Tao, having been sufficient themselves, extend it to others, responding to opportunities and receiving things, like a bright mirror on a stand, a bright pearl in the palm. When a barbarian comes, the barbarian appears; when a Han comes, the Han appears, not intentionally. If it is intentional, then there is a real Dharma to give to people. If you want the Great Dharma to be clear and unobstructed in response to opportunities, just keep it as it is, don't ask people, and you will naturally nod in agreement after a long time. The words spoken face to face before leaving, please write them next to your seat. There is nothing else to say besides this. Even if there is something to say, it will all become superfluous words for you. There are too many entanglements, so let's put this matter aside for now.
Also.
Bing Bimeng's (name of a person) reply fully explains the profound meaning. Bing himself has three verifications. First, there is no adversity or obedience, responding to circumstances as they arise, without leaving anything in the heart. Second, habitual tendencies are strong, but without repelling or dispelling them, they will naturally become lighter. Third, the koans of the ancients, which were previously obscure, are often suddenly understood. This is not something that a self-deceived person can do. The words 'The Great Dharma is not yet clear' in the previous letter are because I am afraid that you will be satisfied with getting a little.
當擴而充之。豈別求勝解耶。凈除現流。理則不無。敢不銘佩。
信后益增瞻仰。不識日來隨緣放曠如意自在否。四威儀中不為塵勞所勝否。寤寐二邊得一如否。于仍舊處無走作否。于生死心不相續否。但盡凡情別無聖解。公既一笑。豁開正眼。訊息頓亡。得力不得力。如人飲水冷暖自知矣。然日用之間。當依黃面老子所言。刳其正性。除其助因。違其現業。此乃了事漢。無方便中真方便。無修證中真修證。無取捨中真取捨也。古德云。面板脫落盡。唯一真實在。又如栴檀繁柯脫落盡唯真栴檀在。斯違現業除助因刳正性之極致也。公試思之。如此說話。于了事漢分上。大似一柄臘月扇子。恐南地寒暄不常也。少不得。一笑。◎
大慧普覺禪師書卷第二十五 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第二十六
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進◎
答江給事(少明)
人生一世。百年光陰。能有幾許。公白屋起家。歷盡清要。此是世間第一等受福底人。能知慚愧。迴心向道。學出世間脫生死法。又是世間第一等討便宜底人。須是急著手腳冷卻麵皮。不得受人差排。自家理會本命元辰。教去處分明。便是世間出世間一個了事
【現代漢語翻譯】 現代漢語譯本：應當擴充套件並充實它。難道還要另外尋求殊勝的理解嗎？徹底清除現行的煩惱，從道理上來說並非沒有可能。我怎敢不銘記在心呢？ 相信之後更加增添了敬仰之情。不知道您近日是否隨順因緣，放曠自在？在行住坐臥四威儀中，沒有被塵勞所戰勝吧？睡眠和清醒兩種狀態是否達到了一如？在原來的地方沒有胡作非爲吧？對於生死之心沒有讓它相續不斷吧？我只是竭盡凡夫的情感，並沒有什麼聖人的見解。您既然一笑，就豁然打開了正眼。訊息斷絕，是否得力，就像人喝水，冷暖自知了。然而在日常應用之間，應當依照黃面老子（指佛陀）所說，刳其正性（去除根本的自性執著），除其助因（去除輔助的因緣），違其現業（違背現在的業力）。這才是了事漢（真正了脫生死的人），在沒有方便之中才是真正的方便，在沒有修證之中才是真正的修證，在沒有取捨之中才是真正的取捨啊。古德說：『面板脫落盡，唯一真實在。』又如栴檀（一種香木）繁茂的枝幹脫落殆盡，唯有真正的栴檀存在。這就是違背現業、去除助因、刳其正性的極致啊。您試著想想，這樣說話，對於了事漢來說，就像是一把臘月的扇子，恐怕南方寒暖變化無常啊。少不得，一笑。 《大慧普覺禪師書卷第二十五》 《大正藏》第 47 冊 No. 1998A 《大慧普覺禪師語錄》 《大慧普覺禪師書卷第二十六》 宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進 答江給事(少明) 人生一世，百年光陰，能有多少？您從平民百姓起家，歷經顯要的官職，這是世間第一等享受福報的人。能夠知道慚愧，迴心向道，學習出世間了脫生死的法，又是世間第一等討便宜的人。必須趕緊著手，放下情面，不要受人擺佈，自己去理會本命元辰（指人的真性），讓去處分明，便是世間出世間一個了事的人。
【English Translation】 English version: It should be expanded and enriched. Is there a need to seek other superior understandings? Thoroughly purify the present stream of afflictions; in principle, it is not impossible. How dare I not engrave this in my heart? After believing, my admiration increases even more. I wonder if you have been following conditions and being unrestrained and at ease lately? In the four dignities of walking, standing, sitting, and lying down, have you not been overcome by worldly affairs? Have you attained oneness in the two states of sleeping and waking? Have you not been acting recklessly in the same old place? Have you not allowed the mind of birth and death to continue? I am only exhausting the feelings of a common person and have no saintly understanding. Since you smiled, you have suddenly opened your true eye. News is cut off. Whether you have gained strength or not is like a person drinking water, knowing the temperature for themselves. However, in daily use, you should follow what the old yellow-faced man (referring to the Buddha) said: 'Hollow out its true nature (remove the fundamental attachment to self-nature), eliminate its auxiliary causes (remove auxiliary conditions), and defy its present karma (go against present karmic forces).' This is a 'finished person' (one who has truly liberated from birth and death). In the absence of expedient means, there is true expedient means; in the absence of cultivation and realization, there is true cultivation and realization; in the absence of taking and rejecting, there is true taking and rejecting. An ancient worthy said, 'When the skin has completely fallen off, only the true remains.' It is also like when the luxuriant branches of the sandalwood (a fragrant wood) have completely fallen off, only the true sandalwood remains. This is the ultimate of defying present karma, eliminating auxiliary causes, and hollowing out true nature. You try to think about it. Speaking like this, for a 'finished person,' it is like a fan in the twelfth month, fearing that the weather in the south is constantly changing. Inevitably, a smile. 《Dahui Pujue Chan Master's Scroll Twenty-Fifth》 《Taisho Tripitaka》 Volume 47 No. 1998A 《Dahui Pujue Chan Master's Sayings》 《Dahui Pujue Chan Master's Scroll Twenty-Sixth》 Your subject, Yunwen, the abbot and Dharma successor of Nengren Chan Monastery on Mount Jing, respectfully presents. Reply to Jiang, the Supply Official (Shaoming) A person's life in this world is only a hundred years. How much can one have? You rose from humble beginnings and experienced important official positions. This is the first-class person in the world to receive blessings. Being able to know shame, turn your heart towards the Way, and learn the Dharma of transcending birth and death is also the first-class person in the world to seek advantages. You must quickly get to work, put down your face, not be manipulated by others, and understand your own original nature (referring to one's true nature), so that the destination is clear. Then you are a 'finished person' in both the world and beyond.
底大丈夫也。承連日去與參政道話。甚善甚善。此公歇得馳求心。得言語道斷心行處滅差別異路。覷見古人腳手。不被古人方便文字所羅籠。山僧見渠如此。所以更不曾與之說一字。恐鈍置他。直候渠將來。自要與山僧說話。方始共渠眉毛廝結理會在。不只恁么便休。學道人。若馳求心不歇。縱與之眉毛廝結理會。何益之有。正是癡狂外邊走耳。古人云。親近善者。如霧露中行。雖不濕衣。時時有潤。但頻與參政說話。至禱至禱。不可將古人垂示言教胡亂穿鑿。如馬大師遇南嶽和尚。說法雲。譬牛駕車。車若不行。打車即是。打牛即是。馬師聞之。言下知歸。這幾句兒言語。諸方多少說法。如雷如霆。如雲如雨底。理會不得。錯下名言。隨語生解。見與舟峰書尾杜撰解注。山僧讀之。不覺絕倒。可與說如來禪祖師禪底。一狀領過一道行遣也。來頌子細看過。卻勝得前日兩頌。自此可已之。頌來頌去。有甚了期。如參政相似。渠豈是不會做頌。何故都無一字。乃識法者懼耳。間或露一毛頭。自然抓著山僧癢處。如出山相頌云。到處逢人驀面欺之語。可與叢林作點眼藥。公異日自見矣。不必山僧注破也。某近見公頓然改變為此事甚力。故作此書。不覺縷縷。
答富樞密(季申)
示諭。蚤歲知信向此道。晚年
【現代漢語翻譯】 現代漢語譯本： 這真是個大丈夫的行徑啊！聽說您連日來與參政（指參與政事的人）談論佛法，非常好，非常好！這位參政已經放下了向外馳求的心，達到了言語道斷、心行處滅的境界，能夠辨別不同的修行道路。他看清了古人的修行方法，沒有被古人的方便法門和文字所束縛。我看到他這樣，所以一直沒有與他說一句話，是怕耽誤了他。等到他將來主動要與我說話時，我才與他深入探討，共同理解佛法的真諦。如果不是這樣，就算表面上深入探討，又有什麼用呢？那只是癡狂地向外追求罷了。古人說：『親近善知識，就像在霧露中行走，雖然不會濕透衣服，但時時都能感受到滋潤。』所以要經常與參政談論佛法，至誠懇切！不可將古人垂示的言教胡亂穿鑿附會。比如馬祖道一（Mazu Daoyi）禪師遇到南嶽懷讓（Nanyue Huairang）禪師，懷讓禪師說法說：『譬如牛拉車，車若不行，打車是對的，打牛也是對的。』馬祖聽了，當下就明白了歸宿。這幾句話，各處有多少種說法，有的如雷霆般震耳欲聾，有的如雲雨般連綿不絕，卻都不能真正理解，只是錯誤地立下名言，隨著言語產生理解。我看到舟峰（Zhoufeng）寫在書尾的杜撰解釋，忍不住笑得前仰後合。可以與他說說如來禪、祖師禪的道理，一併領會，一道修行。您送來的頌仔細看過了，比前兩首好多了。從此可以停止作頌了，頌來頌去，有什麼了結的時候呢？像參政那樣，難道他不會作頌嗎？為什麼一句也不作？這是因為真正懂得佛法的人心懷畏懼啊！偶爾露出一絲端倪，自然就能抓住我的癢處。比如您出山時所作的頌中『到處逢人驀面欺』這句話，可以作為叢林中的點眼藥。您將來自然會明白的，不必我來點破。我最近看到您突然改變，為此事非常努力，所以寫了這封信，不知不覺寫了這麼多。
回覆富樞密（季申）（Fu Shumi Jishen）的信
您在信中說，早年就知道信仰佛法，晚年
【English Translation】 English version: This is truly the conduct of a great man! I heard that you have been discussing the Dharma with the Vice-Premier (referring to a person involved in political affairs) for several days, which is excellent, excellent! This Vice-Premier has relinquished the mind that seeks externally, and has reached the state where words are cut off and the activity of the mind ceases, able to distinguish different paths of practice. He has seen through the methods of the ancients and is not bound by their expedient means and words. Seeing him like this, I have not said a single word to him, fearing to delay him. When he comes to me and wants to speak with me, then I will delve into it with him and understand the true meaning of the Dharma together. If it is not like this, what is the use of superficially delving into it? It is just foolishly seeking externally. The ancients said: 'Approaching good teachers is like walking in mist and dew; although your clothes will not get wet, you will always feel the moisture.' Therefore, you should often discuss the Dharma with the Vice-Premier, sincerely and earnestly! Do not arbitrarily interpret the teachings of the ancients. For example, when Zen Master Mazu Daoyi (Mazu Daoyi) met Zen Master Nanyue Huairang (Nanyue Huairang), Huairang said: 'It is like an ox pulling a cart; if the cart does not move, it is right to hit the cart, and it is also right to hit the ox.' Upon hearing this, Mazu immediately understood his destination. How many interpretations are there of these few words in various places, some as deafening as thunder, some as continuous as clouds and rain, but none of them truly understand, only wrongly establishing names and generating understanding according to the words. I saw the fabricated explanation written by Zhoufeng (Zhoufeng) at the end of the book, and I couldn't help but laugh. You can talk to him about the principles of Tathagata Zen and Patriarchal Zen, understand them together, and practice together. I have carefully read the verses you sent, and they are much better than the previous two. From now on, you can stop composing verses; what is the end of composing verses back and forth? Like the Vice-Premier, does he not know how to compose verses? Why does he not compose a single one? This is because those who truly understand the Dharma are filled with awe! Occasionally revealing a slight clue will naturally scratch my itch. For example, the phrase 'Everywhere I meet people, they deceive me face to face' in the verse you composed when you left the mountain can be used as eye drops in the monastic community. You will naturally understand in the future; there is no need for me to point it out. I recently saw that you have suddenly changed and are working very hard on this matter, so I wrote this letter, and unknowingly wrote so much.
Reply to Fu Shumi (Jishen) (Fu Shumi Jishen)
In your letter, you said that you knew and believed in the Dharma in your early years, and in your later years
為知解所障。未有一悟入處。欲知日夕體道方便。既荷至誠。不敢自外。據款結案。葛藤少許。只這求悟入底。便是障道知解了也。更別有甚麼知解為公作障。畢竟喚甚麼作知解。知解從何而至。被障者復是阿誰。只此一句。顛倒有三。自言為知解所障是一。自言未悟甘作迷人是一。更在迷中將心待悟是一。只這三顛倒。便是生死根本。直須一念不生顛倒心絕。方知無迷可破。無悟可待。無知解可障。如人飲水冷暖自知。久久自然。不作這般見解也。但就能知知解底心上看。還障得也無。能知知解底心上。還有如許多般也無。從上大智慧之士。莫不皆以知解為儔侶。以知解為方便。于知解上行平等慈。于知解上作諸佛事。如龍得水。似虎靠山。終不以此為惱。只為他識得知解起處。既識得起處。即此知解。便是解脫之場。便是出生死處。既是解脫之場。出生死處。則知底解底當體寂滅。知底解底既寂滅。能知知解者不可不寂滅。菩提涅槃真如佛性。不可不寂滅。更有何物可障。更向何處求悟入。釋迦老子曰。諸業從心生。故說心如幻。若離此分別。則滅諸有趣。僧問大珠和尚。如何是大涅槃。珠云。不造生死業。是大涅槃。僧云。如何是生死業。珠云。求大涅槃。是生死業。又古德云。學道人一念計生死。即落魔道。
【現代漢語翻譯】 現代漢語譯本 被知解（對事物表面的、概念性的理解）所障礙，沒有真正領悟和進入真理的地方。想要知道日夜體悟佛道的方便法門，既然承蒙您如此真誠，我也不敢隱瞞。根據您所陳述的情況來判斷，問題就出在您對『知解』的執著上。正是這種求開悟的心，反而成了悟道的障礙。除此之外，還有什麼其他的知解在阻礙您呢？您究竟把什麼叫做『知解』？知解是從哪裡來的？被知解所障礙的又是誰？僅僅這一句話，就包含了三重顛倒：自己說被知解所障礙，這是一重顛倒；自己說還沒有開悟，甘願做一個迷惑的人，這是第二重顛倒；更在迷惑之中，用妄心等待開悟，這是第三重顛倒。這三重顛倒，就是生死的根本。必須在一念不生時，顛倒之心才能斷絕，才能知道沒有迷惑可以破除，沒有開悟可以等待，沒有知解可以障礙。就像人喝水，冷暖自知，時間久了自然明白，不要產生這樣的見解。只要在能知知解的心上觀察，看它還能不能障礙你？在能知知解的心上，還有這麼多東西嗎？從古至今，大智慧的人，沒有不把知解當作同伴的，把知解當作方便法門，在知解上行平等慈悲，在知解上做諸佛的事業。如同龍得到水，像老虎依靠山林，始終不以此為煩惱。只因爲他們認識到知解從哪裡生起，既然認識到它生起的地方，那麼這個知解，就是解脫的場所，就是出生死的地方。既然是解脫的場所，出生死的地方，那麼知解的本體當下就是寂滅的。知解既然寂滅，能知知解的那個心也不可能不寂滅。菩提（覺悟）、涅槃（寂滅）、真如（事物本來的樣子）、佛性（成佛的可能性），都不可能不寂滅。還有什麼東西可以障礙你？還要到哪裡去求開悟？釋迦老子（釋迦牟尼佛）說：『諸業從心生，故說心如幻，若離此分別，則滅諸有趣。』僧人問大珠和尚：『如何是大涅槃？』大珠和尚說：『不造生死業，是大涅槃。』僧人問：『如何是生死業？』大珠和尚說：『求大涅槃，是生死業。』還有古德說：『學道人一念計生死，即落魔道。』
【English Translation】 English version Being obstructed by intellectual understanding (superficial, conceptual understanding of things), there is no place for genuine realization and entry into the truth. Desiring to know the expedient means for embodying the Dao day and night, since I am favored with your utmost sincerity, I dare not conceal anything. Judging from the circumstances you have stated, the problem lies in your attachment to 'intellectual understanding'. It is precisely this mind seeking enlightenment that becomes an obstacle to enlightenment. Besides this, what other intellectual understanding is obstructing you? What exactly do you call 'intellectual understanding'? Where does intellectual understanding come from? And who is it that is obstructed by intellectual understanding? This single sentence contains three inversions: saying that you are obstructed by intellectual understanding is the first inversion; saying that you have not yet attained enlightenment and are willing to be a deluded person is the second inversion; and further, in delusion, using the deluded mind to wait for enlightenment is the third inversion. These three inversions are the root of birth and death. Only when a single thought does not arise can the inverted mind be cut off, and then you will know that there is no delusion to be broken, no enlightenment to be waited for, and no intellectual understanding to be obstructed. It is like a person drinking water, knowing its temperature for themselves; over time, you will naturally understand, do not generate such views. Just observe the mind that can know intellectual understanding, and see if it can still obstruct you? On the mind that can know intellectual understanding, are there still so many things? From ancient times to the present, people of great wisdom have all taken intellectual understanding as a companion, taken intellectual understanding as an expedient means, practiced equal compassion on intellectual understanding, and done the deeds of all Buddhas on intellectual understanding. Like a dragon obtaining water, like a tiger relying on the mountains, they are never troubled by this. It is only because they recognize where intellectual understanding arises from; since they recognize where it arises from, then this intellectual understanding is the place of liberation, the place of escaping birth and death. Since it is the place of liberation, the place of escaping birth and death, then the very essence of intellectual understanding is immediate extinction. Since intellectual understanding is extinguished, the mind that can know intellectual understanding cannot but be extinguished. Bodhi (enlightenment), Nirvana (extinction), Suchness (the true nature of things), Buddha-nature (the potential for Buddhahood), cannot but be extinguished. What else can obstruct you? Where else do you need to seek enlightenment? Shakyamuni Buddha said: 'All karmas arise from the mind, therefore it is said that the mind is like an illusion; if you are free from this discrimination, then all interesting realms will be extinguished.' A monk asked Great Pearl (Dazhu) Monk: 'What is Great Nirvana?' Great Pearl Monk said: 'Not creating the karma of birth and death is Great Nirvana.' The monk asked: 'What is the karma of birth and death?' Great Pearl Monk said: 'Seeking Great Nirvana is the karma of birth and death.' Also, an ancient virtuous one said: 'A student of the Dao who in a single thought calculates birth and death falls into the demonic path.'
一念起諸見。即落外道。又凈名云。眾魔者樂生死。菩薩于生死而不捨。外道者樂諸見。菩薩于諸見而不動。此乃是以知解為儔侶。以知解為方便。于知解上行平等慈。于知解上作諸佛事底樣子也。只為他了達三祇劫空生死涅槃俱寂靜故。既未到這個田地。切不可被邪師輩胡說亂道引入鬼窟里。閉眉閤眼作妄想。邇來祖道衰微。此流如麻似粟。真是一盲引眾盲。相牽入火坑。深可憐愍。愿公硬著脊樑骨。莫作這般去就。作這般去就底。雖暫拘得個臭皮袋子住便以為究竟。而心識紛飛。猶如野馬。縱然心識暫停。如石壓草。不覺又生。欲直取無上菩提到究竟安樂處。不亦難乎。宗杲亦嘗為此流所誤。後來若不遇真善知識。幾致空過一生。每每思量。直是叵耐。以故不惜口業力救此弊。今稍有知非者。若要徑截理會。須得這一念子嚗地一破。方了得生死。方名悟入。然切不可存心待破。若存心在破處。則永劫無有破時。但將妄想顛倒底心。思量分別底心。好生惡死底心。知見解會底心。欣靜厭鬧底心。一時按下。只就按下處看個話頭。僧問趙州。狗子還有佛性也無。州云無。此一字子。乃是摧許多惡知惡覺底器仗也。不得作有無會。不得作道理會。不得向意根下思量卜度。不得向揚眉瞬目處挆根。不得向語路上作活計。不
【現代漢語翻譯】 現代漢語譯本 一念生起種種見解，就落入了外道。正如《維摩詰經》所說：『眾魔喜愛生死，菩薩卻不捨棄生死；外道喜愛各種見解，菩薩卻不為各種見解所動搖。』這乃是以知解為伴侶，以知解為方便，在知解上施行平等慈悲，在知解上做各種佛事的模樣。只因爲他們通達了三大阿僧祇劫空，生死涅槃都寂靜的道理。既然還沒有達到這種境界，千萬不要被邪師胡說八道引入鬼窟里，閉著眼睛作妄想。近來祖師的道統衰微，這種人多如麻、密如粟米。真是一盲引眾盲，相牽著掉入火坑，實在可憐。希望您挺直脊樑骨，不要這樣做。這樣做的人，即使暫時拘留住這個臭皮囊，就以為是究竟，而心識紛飛，猶如脫韁的野馬。縱然心識暫時停止，也像石頭壓住草，不覺間又會生長出來。想要直接取得無上菩提，到達究竟安樂之處，豈不是很難嗎？宗杲（Zonggao）我也曾經被這種人所迷惑，後來如果不是遇到真正的善知識，幾乎要空過一生。每每思量，真是後悔莫及。因此不惜口業，盡力挽救這種弊端。現在稍有知道自己錯誤的人，如果要直接明瞭，必須得將這一念頭嚗地一聲打破，才能了脫生死，才能算是悟入。然而千萬不要存心等待打破，如果存心在打破之處，那麼永遠也沒有打破的時候。只要將妄想顛倒的心、思量分別的心、好生惡死的心、知見解會的心、欣靜厭鬧的心，一時按下。只就在按下之處看這個話頭：僧人問趙州（Zhaozhou），狗子還有佛性嗎？趙州回答說：『無』。這一個『無』字，乃是摧毀許多惡知惡覺的器仗。不得作有無來理解，不得作道理來理解，不得在意根下思量揣度，不得在揚眉瞬目之處紮根，不得在語言道路上作活計，不
【English Translation】 English version A single thought gives rise to all kinds of views, and one falls into external paths. As Vimalakirti (Jingming) says, 'Demons delight in birth and death, but Bodhisattvas do not abandon birth and death. Heretics delight in all views, but Bodhisattvas are not moved by all views.' This is to take understanding as a companion, to take understanding as a means, to practice equal compassion on understanding, and to act as if doing all the Buddha's work on understanding. It is only because they understand that the three great asamkhya kalpas (sanqi jie) are empty, and that birth, death, and Nirvana are all tranquil. Since they have not yet reached this state, they must not be misled by heretical teachers into demon caves, closing their eyes and engaging in delusion. Recently, the ancestral path has declined, and such people are as numerous as hemp and millet. It is truly a blind man leading the blind, dragging each other into the fire pit, which is deeply pitiful. I hope you stiffen your spine and do not act in this way. Those who act in this way, even if they temporarily detain this stinking skin bag and think it is the ultimate, their minds are still scattered like wild horses. Even if the mind temporarily stops, like grass pressed down by a stone, it will unconsciously grow again. If you want to directly attain unsurpassed Bodhi and reach the ultimate state of bliss, is it not difficult? Zonggao (宗杲) was also once misled by such people. Later, if he had not met a true good teacher, he would have wasted his entire life. Every time I think about it, I feel extremely regretful. Therefore, I do not hesitate to use the power of speech to save this malpractice. Now, those who are slightly aware of their mistakes, if they want to understand directly, must break this one thought with a 'pop!' Then they can be free from birth and death, and then they can be said to have awakened and entered. However, you must not intentionally wait for it to break. If you intentionally dwell on the point of breaking, then there will never be a time when it breaks. Just put down the deluded and inverted mind, the mind that thinks and distinguishes, the mind that loves life and hates death, the mind that understands through knowledge and views, and the mind that delights in stillness and dislikes noise, all at once. Just look at the topic where you put it down: A monk asked Zhaozhou (趙州), 'Does a dog have Buddha-nature?' Zhaozhou replied, 'No.' This one word 'no' is the weapon to destroy many evil knowledge and evil perceptions. Do not understand it as existence or non-existence, do not understand it as a principle, do not think and speculate about it at the root of intention, do not take root in the place of raising eyebrows and winking, do not make a living on the road of language, do not
得飏在無事甲里。不得向舉起處承當。不得向文字中引證。但向十二時中四威儀內。時時提撕。時時舉覺。狗子還有佛性也無。云無。不離日用。試如此做工夫看。月十日便自見得也。一郡千里之事。都不相妨。古人云。我這裡是活底祖師意。有甚麼物能拘執他。若離日用別有趣向。則是離波求水。離器求金。求之愈遠矣。
又。
竊知。日來以此大事因緣爲念。勇猛精進純一無雜。不勝喜躍。能二六時中熾然作為之際。必得相應也未。寤寐二邊得一如也未。如未。切不可一向沈空趣寂。古人喚作黑山下鬼家活計。盡未來際無有透脫之期。昨接來誨。私慮左右必已耽著靜勝三昧。及詢直閣公。乃知果如所料。大凡涉世有餘之士。久膠于塵勞中。忽然得人指令向靜默處做工夫。乍得胸中無事。便認著以為究竟安樂。殊不知。似石壓草。雖暫覺絕訊息奈何根株猶在。寧有證徹寂滅之期。要得真正寂滅現前。必須于熾然生滅之中驀地一跳跳出。不動一絲毫。便攪長河為酥酪。變大地作黃金臨機縱奪殺活自由。利他自利無施不可。先聖喚作無盡藏陀羅尼門。無盡藏神通遊戲門。無盡藏如意解脫門。豈非真大丈夫之能事也。然亦非使然。皆吾心之常分耳。愿左右快著精彩。決期於此。廓徹大悟。胸中皎然。如百千日
【現代漢語翻譯】 現代漢語譯本： 得飏（音譯，不可考）在無事甲里（不可考）。不要在被提起的處所承擔（責任）。不要在文字中引用（經典）。只要在十二時辰中的行住坐臥四種威儀中，時時提醒自己，時時覺察。狗子還有佛性嗎？（回答是）沒有。不要脫離日常生活。試著這樣做功夫看看，一個月十天自然就能明白了。一郡千里的大事，都不會妨礙你（修行）。古人說：『我這裡是活生生的祖師意』，有什麼東西能夠拘束他？如果脫離日常生活另外尋求趣味，那就是離波求水，離器求金，求得越遠就越不可能得到。
又。
私下得知，您近日來以這大事因緣爲念，勇猛精進，純一不雜，我非常高興。能在一天二十四小時中熾盛地作為之際，必定能相應（佛法），是否在睡夢和清醒的兩種狀態中得到了一如？如果還沒有，千萬不要一味地沉溺於空寂之中。古人稱之為黑山下的鬼家活計，盡未來際也沒有透脫之期。昨天接到您的來信，我私下考慮您左右一定已經耽著于靜勝三昧（通過靜坐冥想獲得的喜悅）。及至詢問直閣公，才知道果然如我所料。大凡涉世有餘的人，長久地膠著于塵勞之中，忽然得到人的指點，向靜默處做功夫，乍一得到胸中無事，便認為這就是究竟的安樂。殊不知，這就像石頭壓草，雖然暫時覺得沒有動靜，奈何草的根株還在。哪裡有證徹寂滅的時期？想要得到真正寂滅的顯現，必須在熾然生滅之中猛地一跳跳出，不移動一絲一毫，便能攪動長河變為酥酪，變大地為黃金，臨機應變，殺活自由，利益他人，利益自己，無所不可。先聖稱之為無盡藏陀羅尼門（能總持一切法門的咒語），無盡藏神通遊戲門，無盡藏如意解脫門。這難道不是真正大丈夫的能事嗎？然而也不是強迫而為，都是我們心本有的常分罷了。愿您快點振作精神，決心於此，徹底大悟，胸中皎潔明亮，如同百千個太陽。
【English Translation】 English version: 'De Yang' (transliteration, untraceable) is in 'Wu Shi Jia Li' (untraceable). Do not take on (responsibility) at the place where it is raised. Do not cite (scriptures) in words. Just in the four dignities of walking, standing, sitting, and lying within the twelve periods of the day, constantly remind yourself, constantly be aware. Does a dog have Buddha-nature? (The answer is) no. Do not depart from daily life. Try to do this work and see, and you will naturally understand in a month and ten days. The great affairs of a prefecture spanning thousands of miles will not hinder you (from practicing). The ancients said, 'What I have here is the living intention of the Patriarch', what can bind him? If you seek pleasure apart from daily life, it is like seeking water away from the waves, seeking gold away from the vessel, the further you seek, the more impossible it becomes to obtain.
Also.
I have privately learned that you have recently been mindful of this great matter of cause and condition, courageous and diligent, pure and unmixed, and I am very happy. Being able to act vigorously throughout the twenty-four hours of the day, you will surely be able to correspond (with the Dharma), have you attained oneness in the two states of sleep and wakefulness? If not, do not be solely immersed in emptiness and quietude. The ancients called it the ghostly livelihood under the Black Mountain, and there is no escape from it for the rest of the future. Yesterday I received your letter, and I privately considered that those around you must already be indulging in the 'Samadhi of Quiet Victory' (joy obtained through quiet meditation). Upon inquiring with the 'Zhi Ge Gong' (title of an official), I learned that it was indeed as I expected. Generally, those who have an excess of worldly experience, who have long been stuck in the dust and toil, suddenly receive guidance from someone to work in a quiet place, and upon suddenly finding nothing in their chest, they recognize this as ultimate happiness. Little do they know that this is like a stone pressing down on grass, although it may temporarily feel like there is no movement, the roots of the grass are still there. Where is there a time to realize complete extinction? If you want to obtain the manifestation of true extinction, you must leap out of the midst of blazing arising and ceasing, without moving a single hair, and then you can stir the long river into ghee, transform the earth into gold, respond to situations as they arise, freely kill or give life, benefit others, and benefit yourself, there is nothing that cannot be done. The ancient sages called it the 'Gate of the Endless Treasury Dharani' (mantra that can hold all Dharmas), the 'Gate of the Endless Treasury Supernatural Play', the 'Gate of the Endless Treasury Wish-fulfilling Liberation'. Is this not the ability of a true great man? However, it is not forced, it is all the inherent constant share of our mind. I hope you will quickly cheer up, resolve to this, thoroughly awaken, and your chest will be as clear and bright as hundreds of thousands of suns.
月。十方世界一念明瞭。無一絲毫頭異想。始得與究竟相應。果能如是。豈獨于生死路上得力。異日再秉鈞軸。致君于堯舜之上。如指諸掌耳。
又。
示諭。初機得少靜坐工夫。亦自佳。又云。不敢妄作靜見。黃面老子所謂。譬如有人自塞其耳高聲大叫求人不聞。真是自作障難耳。若生死心未破。日用二六時中冥冥濛蒙地。如魂不散底死人一般。更討甚閑工夫。理會靜理會鬧耶。涅槃會上廣額屠兒。放下屠刀便成佛。豈是做靜中工夫來。渠豈不是初機。左右見此定以為不然。須差排渠作古佛示現。今人無此力量。若如是見。乃不信自殊勝。甘為下劣人也。我此門中。不論初機晚學。亦不問久參先達。若要真個靜。須是生死心破。不著做工夫。生死心破。則自靜也。先聖所說寂靜方便。正為此也。自是末世邪師輩。不會先聖方便語耳。左右若信得山僧及試向鬧處看狗子無佛性話。未說悟不悟。正當方寸擾擾時。謾提撕舉覺看。還覺靜也無。還覺得力也無。若覺得力。便不須放舍。要靜坐時。但燒一炷香靜坐。坐時不得令昏沉。亦不得掉舉。昏沉掉舉先聖所訶。靜坐時才覺此兩種病現前。但只舉狗子無佛性話。兩種病不著用力排遣。當下怗怗地矣。日久月深才覺省力便是得力處也。亦不著做靜中工夫。只這
便是工夫也。李參政頃在泉南。初相見時。見山僧力排默照邪禪瞎人眼。渠初不平。疑怒相半。驀聞山僧頌庭前柏樹子話。忽然打破漆桶。於一笑中千了百當。方信山僧開口見膽。無秋毫相欺。亦不是爭人我。便對山僧懺悔。此公現在彼。請試問之。還是也無。道謙上座已往福唐。不識已到彼否。此子參禪吃辛苦更多。亦嘗十餘年入枯禪。近年始得個安樂處。相見時試問渠。如何做工夫。曾為浪子偏憐客。想必至誠吐露也。
答李參政別紙(漢老)
富樞密頃在三衢時。嘗有書來問道。因而打葛藤一上。落草不少。尚爾滯在默照處。定是遭邪師引入鬼窟里無疑。今又得書。復執靜坐為佳。其滯泥如此。如何參得徑山禪。今次答渠書。又復縷縷葛藤。不惜口業。痛與刬除。又不知肯回頭轉腦。于日用中看話頭否。先聖云。寧可破戒如須彌山。不可被邪師熏一邪念。如芥子許在情識中。如油入面永不可出。此公是也。如與之相見。試取答渠底葛藤一觀。因而作個方便救取此人。四攝法中以同事攝為最強。左右當大啟此法門。令其信入。不唯省得山僧一半力。亦使渠信得及。肯離舊窟也。
答陳少卿(季任)
承諭。欲留意此段大事因緣。為根性極鈍。若果如此。當爲左右賀也。今時士大夫。多於
【現代漢語翻譯】 現代漢語譯本： 這就是做功夫的方法。李參政之前在泉南，初次見面時，見我極力駁斥默照邪禪這種矇蔽人眼的東西，他起初很不服氣，疑惑和憤怒各佔一半。後來偶然聽到我吟誦『庭前柏樹子』的話，忽然打破了漆桶，在一笑中徹底明白，這才相信我說話坦誠，沒有絲毫欺騙，也不是在爭論人我是非。於是就向我懺悔。這位李參政現在在那裡，請你試著問問他，是不是這樣。道謙上座已經去了福唐，不知道到那裡了沒有。這個人蔘禪吃了很多苦，也曾經有十多年陷入枯禪，近年來才得到一個安樂的地方。相見時試著問問他，如何做功夫。他曾經是個浪子，所以特別憐惜客人，想必會至誠吐露的。 回覆李參政的信（漢老）
富樞密之前在三衢時，曾經寫信來問道，因此我寫了一篇辯論的文章，說了不少。但他仍然停留在默照的境界，一定是遭到了邪師引入了鬼窟里無疑。現在又收到他的信，仍然堅持默照為好，如此執迷不悟，怎麼能參透徑山禪？這次回覆他的信，我又再次詳細地辯論，不惜口業，痛下決心剷除他的執念。又不知道他肯不肯回頭，在日常生活中看話頭。先聖說，寧可破戒像須彌山（Sumeru，佛教宇宙觀中的山），也不可被邪師薰染一個邪念，像芥子一樣留在情識中，就像油進入麵粉一樣永遠無法去除。這位富樞密就是這樣。如果與他相見，試著看看我回復他的辯論文章，因此想個辦法救救這個人。四攝法（Four means of attracting，菩薩引導眾生的四種方法）中以同事攝為最強。你們應當大力開啟這個法門，讓他相信並進入，不只省了我一半的力氣，也使他相信得及，肯離開舊的窟穴。 回覆陳少卿（季任）
承蒙告知，您想留意這段大事因緣，因為根性極其遲鈍。如果真是這樣，應當為您祝賀。現在的士大夫，大多...
【English Translation】 English version: This is the method of practice. When Li Chancellor was in Quannan, upon our first meeting, he saw me vigorously refuting the 'silent illumination' (默照, Mòzhào) heresy, which blinds people's eyes. Initially, he was unconvinced, feeling half doubt and half anger. Later, he happened to hear me recite the words 'the cypress tree in the courtyard' (庭前柏樹子, Tíng qián bǎishù zǐ), and suddenly his 'lacquer bucket' (漆桶, qītǒng) was shattered. In a single laugh, he completely understood everything. Only then did he believe that I spoke frankly, without any deception, and that I was not arguing about self and others. So, he repented to me. This Li Chancellor is there now; please try asking him if this is the case. The monk Daqian has already gone to Futang; I don't know if he has arrived there yet. This person has suffered much in Chan practice and has also spent more than ten years in 'dry Chan' (枯禪, kū chán). Only in recent years has he found a place of peace and joy. When you meet him, try asking him how to practice. He was once a prodigal son, so he is especially sympathetic to guests and will surely reveal his heart sincerely. Reply to Li Chancellor (Hanlao)
When Privy Councilor Fu was in Sanqu, he once wrote a letter to ask about the Way, so I wrote a lengthy refutation, saying quite a bit. However, he is still stuck in the realm of 'silent illumination' (默照, Mòzhào), undoubtedly led into a demon's cave by an evil teacher. Now I have received another letter from him, still insisting that 'silent illumination' is good. Being so stubbornly attached, how can he penetrate the Chan of Jingshan? This time, in my reply to him, I again argue in detail, not sparing my words, determined to eradicate his attachment. I don't know if he will turn his head and look at the 'topic of contemplation' (話頭, huà tóu) in his daily life. The ancient sage said, 'It is better to break the precepts like Mount Sumeru (須彌山, Xūmíshān, the central mountain in Buddhist cosmology) than to be tainted by an evil teacher with a single evil thought, like a mustard seed, remaining in the emotions, like oil mixed into flour, never to be removed.' This Privy Councilor Fu is like that. If you meet him, try to look at my refutation to him and find a way to save this person. Among the Four Means of Attraction (四攝法, Sì shè fǎ, the four methods by which a Bodhisattva guides sentient beings), 'identification in action' (同事攝, Tóngshì shè) is the strongest. You should greatly open this Dharma gate, so that he believes and enters, not only saving me half the effort but also enabling him to believe and be willing to leave his old cave. Reply to Vice Minister Chen (Jiren)
Thank you for informing me that you wish to pay attention to this great matter of cause and condition, because your inherent nature is extremely dull. If this is really the case, I should congratulate you. Most of the scholar-officials of today...
此事不能百了千當直下透脫者。只為根性太利知見太多。見宗師才開口動舌。早一時會了也。以故返不如鈍根者。無許多惡知惡覺。驀地於一機一境上一言一句下撞發。便是達磨大師出頭來。用盡百種神通。也奈何他不得。只為他無道理可障。利根者返被利根所障。不能得啐地便折。嚗地便破。假饒于聰明知解上學得。于自己本分事上。轉不得力。所以南泉和尚云。近日禪師太多。覓個癡鈍人不可得。章敬和尚曰。至理亡言。時人不悉。強習他事。以為功能。不知自性元非塵境。是個微妙大解脫門。所有鑑覺不染不礙。如是光明未曾休廢。曩劫至今固無變易。猶如日輪遠近斯照。雖及眾色。不與一切和合。靈燭妙明非假鍛鍊。為不了故取於物象。但如捏目妄起空華。徒自疲勞枉經劫數。若能返照。無第二人。舉措施為不虧實相。左右自言根鈍。試如此返照看。能知鈍者還鈍也無。若不迴光返照。只守鈍根更生煩惱。乃是向幻妄上重增幻妄。空華上更添空華也。但相聽能知根性鈍者。決定不鈍。雖不得守著這個鈍底。然亦不得舍卻這個鈍底參。取捨利鈍在人不在心。此心與三世諸佛一體無二。若有二則法不平等矣。受教傳心但為虛妄。求真覓實轉見參差。但知得一體無二之心。決定不在利鈍取捨之間。則便當見月亡指直
【現代漢語翻譯】 現代漢語譯本 如果不能立刻徹底地領悟這件事，都是因為根性太銳利，知見太多。見到宗師才開口說話，早就已經領會了。因此反而不如那些根性遲鈍的人，他們沒有那麼多的壞知解和壞覺悟，突然在某個機緣、某個境界、某句話下頓悟。即使是達摩大師親自出現，用盡各種神通，也拿他沒辦法，因為他沒有道理可以阻礙。銳利的人反而被自己的銳利所阻礙，不能立刻粉碎、立刻突破。即使在聰明才智上學到很多，對於自己的本分事，反而使不上力。所以南泉和尚說：『最近禪師太多了，找個癡鈍的人都找不到。』章敬和尚說：『至理無法用言語表達，世人不明白，卻勉強學習其他事物，以為是功用。不知道自性本來就不是塵世的境界，而是一個微妙的大解脫之門。所有的覺察都清凈無染、沒有阻礙，這樣的光明從未停止過，從過去到現在一直沒有改變。就像太陽，無論遠近都能照耀，雖然照到各種顏色，卻不與任何事物混合。靈性的光明不需要鍛鍊，只是因為不明白，才從外物中尋求。這就像揉眼睛，虛妄地產生空中的花朵，只是徒勞地疲憊，白白地經歷無數劫。如果能反過來觀照自己，就沒有第二個人。所作所為都不會偏離實相。』你們總是說自己根性遲鈍，試著這樣反觀自照看看，能知道遲鈍的人還遲鈍嗎？如果不迴光返照，只守著遲鈍的根性，只會增加煩惱，這就像在虛幻的景象上再增加虛幻，在空花上再添空花。只要相信自己能知道根性遲鈍，就一定不遲鈍。雖然不能執著于這個遲鈍，但也不能捨棄這個遲鈍去參悟。取捨利鈍在於人，不在於心。這個心與三世諸佛一體無二，如果有二，那麼法就不平等了。接受教導、傳授心法，都是虛妄的。追求真實，反而會更加迷惑。只要知道一體無二的心，一定不在於利鈍取捨之間，那麼就能見到月亮而忘記指向月亮的手指了。
【English Translation】 English version If one cannot thoroughly and directly penetrate this matter, it is only because their inherent nature is too sharp and their knowledge too abundant. Upon seeing a Zen master, before they even open their mouth or move their tongue, they already think they understand. Therefore, they are actually worse off than those with duller faculties, who do not have so many evil perceptions and understandings. Suddenly, in a single opportunity, a single circumstance, a single word, they awaken. Even if Bodhidharma (the first patriarch of Zen in China) himself were to appear and use all kinds of supernatural powers, he could do nothing to them, because they have no reasoning that can obstruct them. Those with sharp faculties are instead obstructed by their own sharpness, unable to shatter and break through immediately. Even if they learn much in terms of cleverness and understanding, they become less effective in their own essential affairs. Therefore, Nanquan (a Zen master) said, 'There are too many Zen masters these days; it is impossible to find a dull and simple person.' Zhangjing (another Zen master) said, 'The ultimate truth is beyond words, but people do not understand this. They force themselves to learn other things, thinking they are gaining abilities. They do not realize that their own nature is originally not a realm of dust; it is a subtle and great gate of liberation. All awareness is pure, unattached, and unobstructed. Such light has never ceased, and from past kalpas (aeons) until now, it has remained unchanged. It is like the sun, shining equally on both near and far, and although it illuminates all colors, it does not mix with anything. The wondrous brightness of the spiritual candle does not require cultivation. Because of not understanding, people seek it in external objects. This is like rubbing one's eyes and falsely seeing flowers in the sky, only tiring oneself and wasting countless kalpas. If one can turn the light inward and reflect upon oneself, there is no second person. All actions and behaviors will not deviate from reality. You always say that your faculties are dull; try turning the light inward and reflecting in this way. Can you know whether the dull person is still dull? If you do not turn the light inward and reflect, but only cling to your dull faculties, you will only create more afflictions. This is like adding illusion upon illusion, adding flowers to the flowers in the sky. But if you believe that you can know your faculties are dull, then you are definitely not dull. Although you should not cling to this dullness, you should also not abandon this dullness in your practice. Taking or abandoning sharpness or dullness depends on the person, not on the mind. This mind is one and not two with all the Buddhas of the three times. If there were two, then the Dharma would not be equal. Receiving teachings and transmitting the mind are all illusory. Seeking truth and searching for reality only leads to more confusion. But if you know the mind that is one and not two, and that it is definitely not in the realm of taking or abandoning sharpness or dullness, then you will see the moon and forget the finger pointing to it.'
下一刀兩段。若更遲疑思前算後。則乃是空拳指上生實解。根境法中虛捏怪。于陰界中妄自囚執無有了時。近年以來有一種邪師。說默照禪。教人十二時中是事莫管。休去歇云。不得做聲。恐落今時。往往士大夫。為聰明利根所使者。多是厭惡鬧處。乍被邪師輩指令靜坐。卻見省力。便以為是。更不求妙悟。只以默然為極則。某不惜口業。力救此弊。今稍有知非者。愿公只向疑情不破處參。行住坐臥不得放舍。僧問趙州。狗子還有佛性也無。州云無。這一字子。便是個破生死疑心底刀子也。這刀子𣠽柄。只在當人手中。教別人下手不得。須是自家下手始得。若捨得性命。方肯自下手。若舍性命不得。且只管在疑不破處崖將去。驀然自肯捨命一下便了。那時方信靜時便是鬧時底。鬧時便是靜時底。語時便是默時底。默時便是語時底。不著問人。亦自然不受邪師胡說亂道也。至禱至禱。昔朱世英。嘗以書問云庵真凈和尚云。佛法至妙。日用如何用心。如何體究。望慈悲指示。真凈曰。佛法至妙無二但未至於妙。則互有長短。茍至於妙。則悟心之人。如實知自心究竟本來成佛。如實自在。如實安樂如實解脫。如實清凈。而日用唯用自心。自心變化把得便用。莫問是之與非。擬心思量早不是也。不擬心一一天真。一一明妙。一
【現代漢語翻譯】 現代漢語譯本： 下一刀兩斷。如果再遲疑，思前想後，那就是空拳頭上生出實解，在根、境、法中虛構怪異，在陰界中妄自囚禁，沒有了結的時候。近年來有一種邪師，說默照禪，教人十二時辰中什麼事都不要管，休息停止，不得出聲，恐怕落入今時。往往士大夫，被聰明利根所驅使的人，大多是厭惡熱鬧的地方，剛被邪師之輩指令，卻覺得省力，便以為是對的，不再尋求妙悟，只把默然當作極則。我不惜口業，極力挽救這種弊端。現在稍有知道錯誤的人，希望您只向疑情沒有打破的地方參究，行住坐臥都不得放鬆捨棄。僧人問趙州：『狗子還有佛性嗎？』趙州說：『無。』這一個『無』字，便是一把破除生死疑心的刀子。這把刀子的刀柄，只在當人手中，教別人下手不得，必須是自己下手才行。如果捨得性命，才肯自己下手。如果捨不得性命，就只管在疑情沒有打破的地方懸崖勒馬。忽然自己肯捨命一下就了結了。那時才相信靜時便是鬧時，鬧時便是靜時，語時便是默時，默時便是語時。不需問人，也自然不受邪師胡說亂道。至禱至禱。昔日朱世英，曾經寫信問云庵真凈和尚（Yun'an Zhenjing, a Buddhist monk）：『佛法至妙，日常如何用心，如何體究，希望慈悲指示。』真凈說：『佛法至妙，沒有兩樣，但未至於妙，則互相有長短。如果至於妙，那麼悟心之人，如實地知道自心究竟本來成佛，如實自在，如實安樂，如實解脫，如實清凈。而日常唯用自心，自心變化，把握住就用，不要問是對是錯。如果擬心思量，早就不是了。不擬心，一天天真，一一明妙，一』
【English Translation】 English version: Cut it in two with the next strike. If you hesitate and deliberate, then you are creating a real understanding from an empty fist, fabricating strangeness in the realms of roots, objects, and laws, and imprisoning yourself in the realm of Yin, without end. In recent years, there have been some heretical teachers who preach 'Silent Illumination Zen,' instructing people to ignore everything at all times, to rest and cease, and not to make a sound, fearing to fall into the present moment. Often, scholars and officials, driven by their cleverness and sharp minds, mostly dislike noisy places. When these heretical teachers instruct them, they find it effortless and take it to be correct, no longer seeking profound enlightenment, but regarding silence as the ultimate. I do not hesitate to incur karmic retribution for my speech, and I strive to correct this error. Now that some are beginning to recognize the mistake, I hope that you will only investigate where your doubts have not been resolved, and not let go of this investigation in your walking, standing, sitting, and lying down. A monk asked Zhaozhou (a Zen master), 'Does a dog have Buddha-nature?' Zhaozhou said, 'No.' This single word 'No' is a knife that cuts through the doubt of birth and death. The handle of this knife is only in the hands of the person themselves, and no one else can wield it. You must wield it yourself. If you are willing to give up your life, then you will be willing to wield it yourself. If you are not willing to give up your life, then just cling to the unresolved doubt. Suddenly, when you are willing to give up your life, it will be over. At that time, you will believe that stillness is the time of noise, and the time of noise is the time of stillness; speaking is the time of silence, and the time of silence is the time of speaking. You do not need to ask others, and you will naturally not be misled by the nonsense of heretical teachers. I earnestly pray. In the past, Zhu Shiying once wrote a letter to Yun'an Zhenjing (Yun'an Zhenjing, a Buddhist monk), asking, 'The Buddha-dharma is supremely subtle. How should one apply the mind in daily life, and how should one investigate it? I hope you will compassionately instruct me.' Zhenjing said, 'The Buddha-dharma is supremely subtle, there is no duality, but if it has not reached the subtle, then there are mutual strengths and weaknesses. If it reaches the subtle, then the person who has awakened the mind truly knows that their own mind is ultimately and originally a Buddha, truly free, truly at peace, truly liberated, truly pure. And in daily life, one only uses one's own mind. When one's own mind transforms, grasp it and use it, do not ask whether it is right or wrong. If you try to think and deliberate, it is already not it. If you do not try to think, each day is truly innocent, each is bright and wonderful, one'
一如蓮華不著水。心清凈超于彼。所以迷自心故作眾生。悟自心故成佛。而眾生即佛。佛即眾生。由迷悟故有彼此也。如今學道人。多不信自心。不悟自心。不得自心明妙受用。不得自心安樂解脫。心外妄有禪道。妄立奇特。妄生取捨。縱修行落外道二乘禪寂斷見境界。所謂修行恐落斷常坑。其斷見者。斷滅自心本妙明性。一向心外著空滯禪寂。常見者。不悟一切法空。執著世間諸有為法。以為究竟也。邪師輩。教士大夫攝心靜坐。事事莫管。休去歇去。豈不是將心休心將心歇心將心用心。若如此修行。如何不落外道二乘禪寂斷見境界。如何顯得自心明妙受用究竟安樂如實清凈解脫變化之妙。須是當人自見得自悟得。自然不被古人言句轉。而能轉得古人言句。如清凈摩尼寶珠置泥潦之中。經百千歲亦不能染污。以本體自清凈故。此心亦然。正迷時為塵勞所惑。而此心體本不曾惑。所謂如蓮華不著水也。忽若悟得此心本來成佛。究竟自在如實安樂。種種妙用亦不從外來。為本自具足故。黃面老子曰。無有定法名阿耨多羅三藐三菩提。亦無有定法如來可說。若確定本體實有恁么事。又卻不是也。事不獲已。因迷悟取捨故。說道理有若干。為未至於妙者。方便語耳。其實本體亦無若干。請公只恁么用心。日用二六時中。不得
執生死佛道是有。不得撥生死佛道歸無。但只看狗子還有佛性也無。趙州云無。切不可向意根下卜度。不可向言語上作活計。又不得向開口處承當。又不得向擊石火閃電光處會。狗子還有佛性也無。無。但只如此參。亦不得將心待悟待休歇。若將心待悟待休歇。則轉沒交涉矣。
又。
示諭。自得山野向來書之後。每遇鬧中亸避不得處常自點檢。而未有著力工夫。只這亸避不得處。便是工夫了也。若更著力點檢。則又卻遠矣。昔魏府老華嚴云。佛法在日用處。行住坐臥處。喫茶吃飯處。語言相問處。所作所為處。舉心動念。又卻不是也。正當亸避不得處。切忌起心動念作點檢想。祖師云。分別不生。虛明自照。又龐居士云。日用事無別。唯吾自偶諧。頭頭非取捨。處處勿張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。又先聖云。但有心分別計較。自心見量者。悉皆是夢。切記取。亸避不得時。不得更擬心。不擬心時一切現成。亦不用理會利。亦不用理會鈍。總不干他利鈍之事。亦不干他靜亂之事。正當亸避不得時。忽然打失布袋。不覺拊掌大笑矣。記取記取。此事若用一毫毛工夫取證。則如人以手撮摩虛空。只益自勞耳。應接時但應接。要得靜坐但靜坐。坐時不得執著坐底為究竟。今時邪師
【現代漢語翻譯】 現代漢語譯本： 執著于生死和佛道是存在的。不要否定生死和佛道歸於虛無。只需觀察狗子是否還有佛性。趙州禪師說沒有。切不可在意識根源下揣測，不可在言語上做文章。又不可在開口處承擔，又不可在擊石火花閃電光芒處領會。狗子是否還有佛性？沒有。只需如此參究。也不可存心等待開悟或等待止息。如果存心等待開悟或等待止息，那就更加沒有關係了。
又。
開示：自從得到山野來信之後，每當遇到鬧市中無法躲避的時候，常常自我檢查，但沒有著力用功。其實這無法躲避之處，就是用功的地方了。如果更著力去檢查，那就反而疏遠了。過去魏府的老華嚴說：『佛法就在日常生活中，行住坐臥中，喝茶吃飯中，言語交談中，所作所為中，舉心動念，但又不是。』正當無法躲避的時候，切忌起心動念去作檢查的想法。祖師說：『分別不生，虛明自然照耀。』龐居士說：『日用事無別，唯吾自偶諧。頭頭非取捨，處處勿張乖。朱紫誰為號，丘山絕點埃。神通並妙用，運水及搬柴。』又先聖說：『但凡有心分別計較，以自己的心識去衡量者，全部都是夢。』切記。無法躲避時，不得再用心思。不用心思時，一切現成。也不用理會是利根還是鈍根，總不關利鈍的事，也不關靜亂的事。正當無法躲避時，忽然丟掉布袋，不覺拍手大笑。記住記住。此事如果用一毫毛的功夫去求證，就好像人用手去抓摩虛空，只會徒勞無功。應接時就應接，要得到但（原文如此）。坐禪時不得執著于坐著的狀態為究竟。現在的邪師
【English Translation】 English version: Clinging to birth and death, and the Buddha-dharma, is to affirm their existence. Do not deny that birth and death, and the Buddha-dharma, return to non-existence. Simply observe whether or not a dog possesses Buddha-nature. Zhaozhou (a Chan master) said, 'No.' You must not speculate based on your intentional mind, nor make a living on words. Furthermore, you must not take responsibility at the opening of your mouth, nor comprehend at the striking of a stone, the flash of lightning. Does a dog possess Buddha-nature? No. Simply investigate in this way. Also, do not wait with your mind for enlightenment or for cessation. If you wait with your mind for enlightenment or for cessation, then you will become even more irrelevant.
Again.
Instruction: Since receiving the letter from the mountain recluse, whenever I encounter unavoidable situations in the bustling city, I constantly examine myself, but without exerting effort. In fact, this unavoidable situation is precisely where the effort lies. If you exert more effort to examine yourself, then you will become even more distant. In the past, old Huayan (a Buddhist scholar) of Wei Prefecture said, 'The Buddha-dharma is in daily life, in walking, standing, sitting, and lying down, in drinking tea and eating rice, in verbal exchanges, in all actions and deeds, in every thought and intention, and yet it is not.' Precisely when you cannot avoid it, you must refrain from initiating thoughts and intentions to examine yourself. The patriarch said, 'When discrimination does not arise, the empty clarity naturally shines.' Furthermore, Layman Pang (a Buddhist layman) said, 'Daily affairs are no different, only I myself happen to be in harmony. In every instance, there is no taking or rejecting. In every place, do not create discord. Who would give the title of purple and vermillion? The hills and mountains are free from dust. Supernatural powers and wondrous functions, are transporting water and carrying firewood.' Furthermore, the ancient sage said, 'Whenever there is a mind that discriminates, calculates, and measures with its own consciousness, all of it is a dream.' Remember this well. When you cannot avoid it, do not try to use your mind. When you do not use your mind, everything is immediately present. Also, there is no need to concern yourself with sharpness or dullness, as it is not related to sharpness or dullness, nor is it related to stillness or chaos. Precisely when you cannot avoid it, suddenly you lose your bag and unconsciously clap your hands and laugh loudly. Remember, remember. If you use even a hair's breadth of effort to seek proof of this matter, it is like a person using their hand to grasp at empty space, only increasing their own labor. When responding, simply respond. To obtain but (as in the original text). When sitting, do not cling to the sitting state as the ultimate. Today's heretical teachers
輩。多以默照靜坐為究竟法。疑誤後昆。山野不怕結怨。力詆之。以報佛恩。救末法之弊也。
答趙待制(道夫)
示諭。一一備悉。佛言。有心者皆得作佛。此心非世間塵勞妄想心。謂發無上大菩提心。若有是心。無不成佛者。士大夫學道。多自作障難。為無決定信故也。佛又言。信為道元功德母。長養一切諸善法。斷除疑網出愛流。開示涅槃無上道。又云。信能增長智功德。信能必到如來地。示諭。鈍根未能悟徹。且種佛種子於心田。此語雖淺近。然亦深遠。但辦肯心。必不相賺。今時學道之士。往往緩處卻急。急處卻放緩。龐公云。一朝蛇入布裈襠。試問宗師甚時節。昨日事今日尚有記不得者。況隔陰事。豈容無忘失耶。決欲今生打教徹。不疑佛不疑祖。不疑生不疑死。須有決定信具決定志。唸唸如救頭然。如此做將去。打未徹時方始可說根鈍耳。若當下便自謂。我根鈍不能今生打得徹。且種佛種結緣。乃是不行欲到。無有是處。杲每為信此道者說。漸覺得日用二六時中省力處。便是學佛得力處也。自家得力處。他人知不得。亦拈出與人看不得。盧行者謂道明上座曰。汝若返照自己本來面目。密意盡在汝邊是也。密意者便是日用得力處也。得力處。便是省力處也。世間塵勞事。拈一放一。無窮無盡
【現代漢語翻譯】 現代漢語譯本： 他們大多將默照（Mòzhào，一種禪修方法，側重於靜默地覺察）作為究竟的佛法，這會迷惑和耽誤後輩。我身處山野，不怕與他們結下怨仇，也要盡力駁斥他們，以此來報答佛恩，匡救末法時代的弊端。
回覆趙待制（趙道夫）的信
您的來信，我已一一詳細閱讀。佛說：『有心者皆得作佛。』這個『心』不是世間的塵勞妄想心，而是指發起無上大菩提心。如果有了這種心，沒有不能成佛的。士大夫學道，大多是自己給自己設定障礙，因為沒有堅定的信心。佛又說：『信為道元功德母，長養一切諸善法，斷除疑網出愛流，開示涅槃無上道。』又說：『信能增長智功德，信能必到如來地。』您在信中說，自己根器愚鈍，未能徹底領悟。那麼就先在心田里種下佛的種子。這句話雖然淺顯，但意義深遠。只要肯下功夫，必定不會被欺騙。現在學道的人，往往在應該放鬆的地方反而緊張，在應該緊張的地方反而放鬆。龐蘊居士說：『一朝蛇入布裈襠，試問宗師甚時節？』昨天的事情，今天尚且有記不住的，更何況是隔了陰世的事情，怎麼可能沒有遺忘呢？如果決心今生一定要徹底證悟，不懷疑佛，不懷疑祖師，不懷疑生，不懷疑死，就必須要有堅定的信心和堅定的意志，唸唸都像救頭一樣緊迫。這樣去做，在沒有徹底證悟之前，才可以自稱根器愚鈍。如果當下就自認為，我根器愚鈍，今生不能徹底證悟，只想種下佛的種子，結個善緣，那就像是不行動卻想到達目的地，是不可能的。我常對相信這個道理的人說，逐漸覺得日常生活中省力的地方，就是學佛得力的地方。自己得力的地方，別人無法知道，也無法拿出來給別人看。盧行者對道明上座說：『你如果反觀自己的本來面目，所有的秘密都在你那裡。』這個『秘密』就是日常生活中得力的地方，得力的地方，就是省力的地方。世間的塵勞之事，拿起來一件，放下一件，無窮無盡。
【English Translation】 English version: They mostly regard Mòzhào (默照, a Chan meditation method focusing on silent awareness) as the ultimate Dharma, which confuses and delays later generations. Living in the mountains, I am not afraid of making enemies with them, and I will do my best to refute them in order to repay the Buddha's kindness and save the shortcomings of the Dharma-ending Age.
Reply to Zhao Daizhi (Zhao Daofu)
I have read your letter in detail. The Buddha said, 'All those with a mind can become Buddhas.' This 'mind' is not the worldly mind of dust, labor, delusion, and thought, but refers to arousing the supreme Bodhi mind. If one has this mind, there is no one who cannot become a Buddha. Scholars and officials who study the Way mostly create obstacles for themselves because they lack firm faith. The Buddha also said, 'Faith is the source of the Way and the mother of merit, nurturing all good dharmas, cutting off the net of doubt and escaping the stream of love, revealing the unsurpassed path of Nirvana.' It is also said, 'Faith can increase wisdom and merit, and faith can surely reach the land of the Tathagata.' You said in your letter that your roots are dull and you have not been able to thoroughly understand. Then first plant the seeds of the Buddha in the field of your mind. Although this sentence is simple, it has profound meaning. As long as you are willing to put in the effort, you will definitely not be deceived. Nowadays, those who study the Way often relax where they should be tense and relax where they should be tense. Layman Pang Yun said, 'Once a snake enters the crotch of cloth pants, may I ask the master what time is it?' Yesterday's things, today you may still not remember, let alone things separated by the underworld, how can there be no forgetting? If you are determined to thoroughly realize this life, without doubting the Buddha, without doubting the patriarch, without doubting life, without doubting death, you must have firm faith and firm will, and every thought must be as urgent as saving your head. If you do this, you can only call yourself dull before you have completely realized it. If you immediately think to yourself, my roots are dull, and I cannot thoroughly realize this life, I just want to plant the seeds of the Buddha and make a good relationship, then it is like wanting to reach the destination without taking action, which is impossible. I often say to those who believe in this truth that gradually feeling the effortless place in daily life is the place where you gain strength in studying Buddhism. The place where you gain strength cannot be known by others, nor can it be taken out for others to see. Practitioner Lu said to Abbot Daoming, 'If you reflect on your original face, all the secrets are on your side.' This 'secret' is the place where you gain strength in daily life, and the place where you gain strength is the place where you save effort. The worldly affairs of dust and labor, pick up one and put down one, are endless.
。四威儀內。未嘗相舍。為無始時來與之結得緣深故也。般若智慧無始時來與之結得緣淺故也。乍聞知識說著。覺得一似難會。若是無始時來塵勞緣淺。般若緣深者。有甚難會處。但深處放教淺。淺處放教深。生處放教熟。熟處放教生。才覺思量塵勞事時。不用著力排遣。只就思量處。輕輕撥轉話頭。省無限力。亦得無限力。請公只如此崖將去。莫存心等悟。忽地自悟去。參政公想日日相會。除圍棋外。還曾與說著這般事否。若只圍棋。不曾說著這般事。只就黑白未分處。掀了盤撒了子。卻問他索取那一著。若索不得。是真個鈍根漢。姑置是事。
答許司理(壽源)
黃面老子曰。信為道元功德母。長養一切諸善法。又云。信能增長智功德。信能必到如來地。欲行千里一步為初。十地菩薩斷障證法門。初從十信而入。然後登法雲地。而成正覺。初歡喜地因信而生歡喜故也。若決定豎起脊梁骨。要做世出世間沒量漢。須是個生鐵鑄就底方了得。若半明半暗半信半不信。決定了不得。此事無人情。不可傳授。須是自家省發始有趣向分。若取他人口頭辦。永劫無有歇時。千萬十二時中。莫令空過。逐日起來應用處。圓陀陀地與釋迦達磨無少異自是當人見不徹透不過。全身跳在聲色里。卻向里許求出頭。轉沒交涉
矣。此事亦不在久參知識遍歷叢林而後了得。而今有多少在叢林頭白齒黃了不得底。又有多少乍入叢林一撥便轉千了百當底。發心有先後。悟時無先後。昔李文和都尉參石門慈照。一句下承當。便千了百當。嘗有偈呈慈照云。學道須是鐵漢。著手心頭便判。直取無上菩提。一切是非莫管。但從腳下崖將去死便休。不要念后思前。亦不要生煩惱。煩惱則障道也。祝祝。
又。
左右具正信立正志。此乃成佛作祖基本也。山野因以湛然名公道號。如水之湛然不動。則虛明自照。不勞心力。世間出世間法。不離湛然。無纖毫透漏。只以此印。於一切處印定。無是無不是。一一解脫一一明妙一一實頭。用時亦湛然。不用時亦湛然。祖師云。但有心分別計較。自心見量者。悉皆是夢。若心識寂滅無一動念處。是名正覺。覺既正。則于日用二六時中。見色聞聲。嗅香了味。覺觸知法。行住坐臥。語默動靜。無不湛然。亦自不作顛倒想。有想無想悉皆清凈。既得清凈。動時顯湛然之用。不動時歸湛然之體。體用雖殊。而湛然則一也。如析栴檀片片皆栴檀。今時有一種杜撰漢。自己腳跟下不實。只管教人攝心靜坐。坐教絕氣息。此輩名為真可憐愍。請公只恁么做工夫。山野雖然如此指示公。真不得已耳。若實有恁么做工夫
【現代漢語翻譯】 現代漢語譯本： 這件事也不是長期參訪善知識、遍游各處叢林之後才能明白的。現在有多少人在叢林里耗盡一生也未能領悟，又有多少人剛入叢林就能迅速通達。發心有早晚，但開悟沒有先後。過去李文和都尉參訪石門慈照禪師，一句之下就領悟承擔，從此通達無礙。他曾作偈呈給慈照禪師說：『學道必須是鐵漢，下手時心頭就要果斷決判。直取無上菩提，一切是非都不要管。只管從腳下懸崖走過去，死了便休，不要念后思前，也不要生煩惱，煩惱會障礙修道。』切記切記。
還有，
各位要有正信，立正志。這是成佛作祖的根本。我因此用『湛然』作為您的道號。如同水一樣湛然不動，自然虛明自照，不費心力。世間和出世間的法，都離不開湛然，沒有絲毫遺漏。只用這個『湛然』來印證，在任何地方都印定。無所謂是，也無所謂不是，一一解脫，一一明妙，一一真實。用的時候是湛然，不用的時候也是湛然。祖師說：『只要有心分別計較，用自己的心識來衡量，這些都是夢。如果心識寂滅，沒有一絲念頭，這就叫做正覺。』覺悟既然是正確的，那麼在日常生活中，無論見色聞聲，嗅香嘗味，覺觸知法，行住坐臥，語默動靜，無不湛然。也不會產生顛倒妄想，有想無想都清凈。既然得到清凈，動的時候顯現湛然的作用，不動的時候歸於湛然的本體。體和用雖然不同，但湛然卻是一個。如同分析栴檀（candana，一種香木）一樣，每一片都是栴檀。現在有一種胡編亂造的人，自己腳跟下不踏實，只管教人攝心**，坐著教人斷絕氣息。這些人真是可憐。請您就這樣用功。我雖然這樣指示您，實在是不得已啊。如果真有人這樣做功夫。
【English Translation】 English version: This matter is not something that can only be understood after long-term visits to knowledgeable teachers and traversing various monasteries. How many people are there now who have spent their entire lives in monasteries without achieving enlightenment, and how many are there who, upon entering a monastery, quickly become thoroughly versed? The aspiration may come sooner or later, but enlightenment has no such sequence. In the past, the military commissioner Li Wenhe visited Zen Master Cizhao of Shimen (Stone Gate), and with one sentence, he understood and took on the responsibility, becoming thoroughly versed from then on. He once presented a verse to Cizhao, saying: 'To study the Way, one must be an iron man, when starting, the mind must be decisive. Directly grasp the unsurpassed Bodhi (enlightenment), and do not concern yourself with right and wrong. Just walk off the cliff beneath your feet, and stop when you die; do not dwell on the past or worry about the future, and do not generate afflictions, for afflictions obstruct the Way.' Remember, remember.
Furthermore,
Everyone should have right faith and establish right resolve. This is the foundation for becoming a Buddha or a patriarch. I therefore use 'Zhanran' (serene) as your Dharma name. Like water that is serenely still, it naturally becomes empty and bright, illuminating itself without effort. The laws of both the mundane and the supramundane cannot be separated from Zhanran, without the slightest omission. Just use this 'Zhanran' to seal, sealing it in every place. There is no right or wrong, each is liberation, each is bright and wonderful, each is real. When using it, it is Zhanran; when not using it, it is also Zhanran. The patriarch said: 'As long as there is a mind that discriminates and calculates, using one's own consciousness to measure, all of these are dreams. If the consciousness is extinguished and there is not a single thought, this is called Right Awakening.' Since awakening is correct, then in daily life, whether seeing forms, hearing sounds, smelling fragrances, tasting flavors, feeling touch, knowing dharmas (teachings), walking, standing, sitting, lying, speaking, being silent, moving, or being still, all is Zhanran. One will also not generate inverted delusions; whether there are thoughts or no thoughts, all is pure. Since one has attained purity, when moving, the function of Zhanran is revealed; when not moving, one returns to the essence of Zhanran. Although essence and function are different, Zhanran is one. Just like analyzing sandalwood (candana, a fragrant wood), each piece is sandalwood. Now there are some fabricated people who are not grounded in their own practice, only teaching people to gather their minds and ** , teaching people to cut off their breath while sitting. These people are truly pitiable. Please just put in effort in this way. Although I instruct you in this way, it is truly out of necessity. If there really are people who put in effort in this way.
底事。即是污染公矣。此心無有實體。如何硬收攝得住。擬收攝向甚處安著。既無安著處。則無時無節。無古無今。無凡無聖。無得無失。無靜無亂。無生無死。亦無湛然之名。亦無湛然之體。亦無湛然之用。亦無恁么說湛然者。亦無恁么受湛然說者。若如是見得徹去。徑山亦不虛作此號。左右亦不虛受此號。如何如何。◎
大慧普覺禪師書卷第二十六 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第二十七
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進◎
答劉寶學(彥修)
即日烝溽。不審燕處悠然。放曠自如。無諸魔撓否。日用四威儀內。與狗子無佛性話一如否。于動靜二邊能不分別否。夢與覺合否。理與事會否。心與境皆如否。老龐云。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是聖賢。了事凡夫。若真個作得個了事凡夫。釋迦達磨是甚麼泥團土塊。三乘十二分教是甚麼熱碗鳴聲。公既於此個門中。自信不疑。不是小事。要鬚生處放教熟。熟處放教生。始與此事少分相應耳。往往士大夫。多於不意中。得個瞥地處。卻于如意中打失了。不可不使公知。在如意中。須時時以不如意中時節在念。切不可暫忘也。但得本莫愁末。但
【現代漢語翻譯】 現代漢語譯本： 這是什麼？這實際上是在污染大家啊。這顆心沒有實體，如何能夠強行收攝得住？打算收攝到哪裡安放呢？既然沒有安放之處，那就沒有時間限制，沒有過去和現在，沒有凡人和聖人，沒有得到和失去，沒有安靜和混亂，沒有出生和死亡，也沒有『湛然』（指清澈明凈的狀態）這個名稱，也沒有『湛然』的本體，也沒有『湛然』的作用，也沒有像這樣說『湛然』的人，也沒有像這樣接受『湛然』說法的人。如果能夠像這樣徹底地看清楚，那麼徑山（地名，也指徑山寺）這個名號就沒有白叫，左右（指禪師的侍者）也沒有白白接受這個名號。怎麼樣？怎麼樣？
《大慧普覺禪師書卷第二十六》 《大正藏》第47冊 No. 1998A 《大慧普覺禪師語錄》
《大慧普覺禪師書卷第二十七》
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 敬上
答劉寶學（彥修）
近日天氣悶熱，不知道您在家中是否悠閒自在，無拘無束，沒有各種魔障的困擾？日常的行住坐臥中，是否能將『狗子無佛性』（禪宗公案）這句話融為一體？對於動和靜這兩種狀態，能否不加分別？夢境和清醒是否一致？理和事是否融會貫通？心和境是否都如如不動？老龐（指龐蘊居士）說：『心如境也如，無實也無虛，有也不管，無也不拘，不是聖賢，了事凡夫。』如果真能做一個『了事凡夫』，那麼釋迦（釋迦牟尼佛）和達磨（菩提達摩）又算什麼？不過是泥團土塊罷了。三乘十二分教（佛教經典）又算什麼？不過是熱碗發出的響聲罷了。您既然在這個門徑中，自信而不懷疑，這不是一件小事。需要將生疏的地方變得熟練，將熟練的地方變得生疏，才能與這件事稍微相應。很多士大夫，常常在不經意間，得到一點領悟，卻在順心如意的時候又失去了。不能不讓您知道，在順心如意的時候，必須時時想著不如意時的情景，千萬不能暫時忘記。只要把握根本，就不要擔心末節，只要……
【English Translation】 English version: What is this? This is actually polluting everyone. This mind has no substance; how can it be forcibly restrained? Where do you intend to restrain it and place it? Since there is no place to put it, then there is no time limit, no past and present, no ordinary people and sages, no gain and loss, no quiet and chaos, no birth and death, and no name of 'Clarity' (referring to a clear and bright state), no substance of 'Clarity', and no function of 'Clarity', and no one who speaks of 'Clarity' like this, and no one who accepts the teaching of 'Clarity' like this. If you can see through this thoroughly, then the name of Jingshan (place name, also refers to Jingshan Temple) has not been called in vain, and the attendants (referring to the Zen master's attendants) have not accepted this name in vain. How is it? How is it?
'Dahui Pujue Zen Master's Scroll Twenty-Six' 'Taisho Tripitaka' Volume 47 No. 1998A 'Dahui Pujue Zen Master's Sayings'
'Dahui Pujue Zen Master's Scroll Twenty-Seven'
The Song Dynasty Jingshan Nengren Zen Temple Abbot, Successor Dharma Zen Master Hui Ri, Minister Yunwen respectfully presents.
Reply to Liu Baoxue (Yanxiu)
Recently the weather has been sultry. I wonder if you are leisurely and unrestrained at home, without the disturbance of various demons? In your daily activities of walking, standing, sitting, and lying down, can you integrate the saying 'A dog has no Buddha-nature' (Zen koan) into one? Can you not distinguish between the two states of movement and stillness? Are dreams and wakefulness consistent? Are principle and practice integrated? Are mind and environment both as they are? Old Pang (referring to Layman Pang Yun) said: 'The mind is like the environment, both are as they are, neither real nor empty, not caring about existence, not bound by non-existence, not a sage, but an ordinary person who has finished his affairs.' If you can truly be an 'ordinary person who has finished his affairs', then what are Shakyamuni (Shakyamuni Buddha) and Dharma (Bodhidharma)? They are just lumps of clay. What are the Three Vehicles and Twelve Divisions of Teachings (Buddhist scriptures)? They are just the sound of a hot bowl. Since you are confident and do not doubt in this path, this is no small matter. You need to make the unfamiliar familiar, and the familiar unfamiliar, in order to be slightly in accordance with this matter. Many scholars and officials often gain a glimpse of understanding unintentionally, but lose it again when things are going smoothly. I must let you know that when things are going smoothly, you must always think of the situation when things are not going smoothly, and you must not forget it even for a moment. As long as you grasp the root, don't worry about the branches, as long as...
知作佛。莫愁佛不解語。這一著子。得易守難。切不可忽。須教頭正尾正。擴而充之。然後推己之餘以及物。左右所得。既不滯在一隅。想于日用中。不著起心管帶。枯心忘懷也。近年已來禪道佛法衰弊之甚。有般杜撰長老。根本自無所悟。業識茫茫無本可據。無實頭伎倆。收攝學者。教一切人如渠相似。黑漆漆地緊閉卻眼。喚作默而常照。彥沖被此輩教壞了。苦哉苦哉。這個話。若不是左右悟得狗子無佛性。徑山亦無說處千萬捋下面皮。痛與手段救取這個人。至禱至禱。然有一事。亦不可不知。此公清凈自居。世味澹薄。積有年矣。定執此為奇特。若欲救之。當與之同事令其歡喜心不生疑。庶幾信得及。肯轉頭來。凈名所謂先以欲鉤牽。后令入佛智。是也。黃面老子云。觀法先後以智分別。是非審定不違法印。次第建立無邊行門。令諸眾生斷一切疑。此乃為物作則。萬世楷模也。況此公根性與左右迥不同。生天定在靈運前。成佛定在靈運後者也。此公決定不可以智慧攝。當隨所好攝。以日月磨之。恐自知非。忽然肯舍。亦不可定。若肯轉頭來。卻是個有力量底漢。左右亦須退步讓渠出一頭始得。比暐禪歸。錄得渠答紫巖老子一書。山僧隨喜讀一遍。讚歎歡喜累日。直是好一段文章。又似一篇大義。末後與之下個謹對
。不識左右以謂如何。昔達磨謂二祖曰。汝但外息諸緣。內心無喘。心如墻壁。可以入道。二祖種種說心。說性俱不契。一日忽然省得達磨所示要門。遽白達磨曰。弟子此回始息諸緣也。達磨知其已悟。更不窮詰。只曰。莫成斷滅去否。曰無。達磨曰。子作么生。曰了了常知故。言之不可及。達磨曰。此乃從上諸佛諸祖所傳心體。汝今既得。更勿疑也。彥沖云。夜夢晝思十年之間。未能全克。或端坐靜默一空其心。使慮無所緣。事無所託。頗覺輕安。讀至此不覺失笑。何故。既慮無所緣。豈非達磨所謂內心無喘乎。事無所託。豈非達磨所謂外息諸緣乎。二祖初不識達磨所示方便。將謂外息諸緣內心無喘。可以說心說性說道說理。引文字證據。欲求印可。所以達磨一一列下。無處用心。方始退步思量。心如墻壁之語。非達磨實法。忽然於牆壁上。頓息諸緣。即時見月亡指。便道。了了常知故。言之不可及。此語亦是臨時被達磨拶出底訊息。亦非二祖實法也。杜撰長老輩。既自無所證。便逐旋捏合。雖教他人歇。渠自心火熠熠。晝夜不停。如缺二稅百姓相似。彥沖卻無許多勞攘。只是中得毒深。只管外邊亂走。說動說靜。說語說默。說得說失。更引周易內典。硬差排和會。真是為他閑事長無明。殊不思量一段生死公案。未
【現代漢語翻譯】 現代漢語譯本： 『不識左右』（不知道東西）是怎麼回事呢？以前Bodhidharma（菩提達摩，禪宗始祖）對慧可（二祖）說：『你只要對外斷絕一切攀緣，內心沒有氣息喘動，心像墻壁一樣，就可以入道。』慧可種種地說心、說性，都不契合。一天，忽然領悟了Bodhidharma所示的要門，立刻告訴Bodhidharma說：『弟子這次才真正斷絕了一切攀緣。』Bodhidharma知道他已經領悟，不再追問，只是說：『不要成為斷滅空去了嗎？』慧可說：『不會。』Bodhidharma說：『你怎麼樣？』慧可說：『明明白白，時常覺知，言語無法表達。』Bodhidharma說：『這就是從上諸佛諸祖所傳的心體，你現在既然得到了，就不要再懷疑了。』 彥沖說：『夜裡做夢，白天思索，十年之間，未能完全做到。或者端坐靜默，使內心空無一物，使思慮沒有依靠，事情沒有寄託，頗覺輕鬆安寧。』讀到這裡，我不禁失笑。為什麼呢？既然思慮沒有依靠，豈不是Bodhidharma所說的『內心沒有氣息喘動』嗎？事情沒有寄託，豈不是Bodhidharma所說的『對外斷絕一切攀緣』嗎？慧可最初不明白Bodhidharma所示的方便，以為對外斷絕一切攀緣，內心沒有氣息喘動，就可以說心說性說道說理，引用文字證據，想要尋求印可。所以Bodhidharma一一列舉下來，讓他無處用心，才開始退步思量『心如墻壁』這句話。這並非Bodhidharma的真實教法。忽然在墻壁上，頓然斷絕一切攀緣，立刻見到月亮而忘記手指（比喻透過現象看到本質），便說：『明明白白，時常覺知，言語無法表達。』這句話也是臨時被Bodhidharma逼問出來的訊息，也不是慧可的真實境界。 那些胡編亂造的長老們，既然自己沒有證悟，便隨意捏合。雖然教他人止息，他們自己的心火卻熊熊燃燒，晝夜不停，就像拖欠賦稅的百姓一樣。彥沖卻沒有這麼多勞累，只是中毒太深，只顧在外面亂跑，說動說靜，說語說默，說得說失，還引用《周易》和內典（佛教經典），硬要牽強附會，真是為他人的閑事增長無明。殊不知一段生死公案，還未…
【English Translation】 English version: What does 『not knowing left from right』 (not knowing east from west) mean? Formerly, Bodhidharma (the first patriarch of Zen Buddhism) said to Huike (the Second Patriarch): 『You only need to externally cease all involvements, and internally have no breath, your mind like a wall, then you can enter the Way.』 Huike spoke about the mind and nature in various ways, but none of them matched. One day, he suddenly understood the essential teaching shown by Bodhidharma, and immediately told Bodhidharma: 『This time, your disciple has truly ceased all involvements.』 Bodhidharma knew that he had already awakened, and did not question him further, but only said: 『Don't become annihilation, right?』 Huike said: 『No.』 Bodhidharma said: 『What are you like?』 Huike said: 『Clearly and constantly aware, beyond the reach of words.』 Bodhidharma said: 『This is the mind-essence transmitted by all Buddhas and Patriarchs from above. Now that you have attained it, do not doubt it anymore.』 Yan Chong said: 『Dreaming at night and thinking during the day, for ten years, I have not been able to fully achieve it. Or sitting upright in silence, emptying my mind, so that thoughts have no reliance and affairs have no attachment, I feel quite light and peaceful.』 Reading this, I couldn't help but laugh. Why? Since thoughts have no reliance, isn't that what Bodhidharma meant by 『internally having no breath』? Since affairs have no attachment, isn't that what Bodhidharma meant by 『externally ceasing all involvements』? Huike initially did not understand the expedient means shown by Bodhidharma, thinking that externally ceasing all involvements and internally having no breath meant that one could speak about the mind, speak about nature, speak about the Way, and speak about reason, citing textual evidence to seek approval. Therefore, Bodhidharma listed them one by one, leaving him nowhere to apply his mind, and only then did he begin to retreat and contemplate the saying 『the mind is like a wall.』 This is not Bodhidharma's true teaching. Suddenly, on the wall, he abruptly ceased all involvements, and immediately saw the moon and forgot the finger (a metaphor for seeing the essence through the phenomenon), and then said: 『Clearly and constantly aware, beyond the reach of words.』 This statement was also a message that was temporarily squeezed out by Bodhidharma's questioning, and it was not Huike's true state. Those fabricated elders, since they have not attained enlightenment themselves, arbitrarily piece things together. Although they teach others to cease, their own mind-fire burns fiercely, day and night, like people who are in arrears with their taxes. Yan Chong did not have so much labor, but was simply deeply poisoned, only caring about running around outside, talking about movement and stillness, talking about speech and silence, talking about gain and loss, and even citing the Book of Changes and the inner canon (Buddhist scriptures), forcibly making far-fetched connections, truly increasing ignorance for the sake of other people's idle affairs. He does not consider the great matter of birth and death, which is not yet…
曾結絕。臘月三十日。作么生摺合去。不可眼光欲落未落時。且向閻家老子道。待我澄神定慮少時。卻去相見得么。當此之時。縱橫無礙之說。亦使不著。心如木石亦使不著。須是當人生死心破始得。若得生死心破。更說甚麼澄神定慮。更說甚麼縱橫放蕩。更說甚麼內典外典。一了一切了。一悟一切悟。一證一切證。如斬一結絲。一斬一時斷。證無邊法門亦然。更無次第。左右既悟狗子無佛性話。還得如此也未。若未得如此。直須到恁么田地始得。若已到恁么田地。當以此法門興起大悲心。于逆順境中和泥合水。不惜身命不怕口業。拯拔一切以報佛恩。方是大丈夫所為。若不如是。無有是處。彥沖引孔子稱易之為道也屢遷。和會佛書中應無所住而生其心為一貫。又引寂然不動。與土木無殊。此尤可笑也。向渠道。欲得不招無間業。莫謗如來正法輪。故經云。不應住色生心不應住聲香味觸法生心。謂此廣大寂滅妙心。不可以色見聲求。應無所住。謂此心無實體也。而生其心。謂此心非離真而立處。立處即真也。孔子稱易之為道也屢遷。非謂此也。屢者薦也。遷者革也。吉兇悔吝生乎動。屢遷之旨。返常合道也。如何與應無所住而生其心。合得成一塊。彥沖非但不識佛意。亦不識孔子意。左右于孔子之教出沒如遊園觀。又
【現代漢語翻譯】 現代漢語譯本 曾結絕（已經完全斷絕）。臘月三十日（一年的最後一天），如何了斷這件事？不能等到眼光將要落下還沒落下的時候，才去對閻羅王說：『等我澄心定慮一會兒，再去相見，可以嗎？』當此之時，縱橫無礙的說法，也用不上；心如木石的狀態也用不上。必須是當人生死之心破除才行。如果能破除生死之心，還說什麼澄心定慮？還說什麼縱橫放蕩？還說什麼內典外典？一了一切了，一悟一切悟，一證一切證，如同斬斷一團絲，一斬就全部斷開。證悟無邊的法門也是這樣，更沒有次第可言。各位既然領悟了『狗子無佛性』的話頭，還得達到如此境界了嗎？如果還沒有達到如此境界，就必須到達這樣的田地才行。如果已經到達這樣的田地，應當用此法門興起大悲心，在逆境順境中和泥合水（不分好壞），不惜身命，不怕口業（不怕別人說壞話），拯救一切眾生以報答佛恩，才是大丈夫所為。如果不是這樣，那就沒有是處（不對）。 彥沖引用孔子所說『易之為道也屢遷』，想把佛書中『應無所住而生其心』與之和會貫通，又引用『寂然不動，與土木無殊』，這尤其可笑。要知道，想要不招致無間地獄的業報，就不要誹謗如來的正法輪。所以經中說：『不應住色生心，不應住聲香味觸法生心。』這是說這廣大寂滅的妙心，不可以色見，不可以聲求，應無所住，是說此心沒有實體。而生其心，是說此心不是離開真如而另外建立的，建立之處就是真如。孔子所說『易之為道也屢遷』，不是這個意思。屢，是重疊的意思；遷，是變革的意思。吉兇悔吝產生於變動，『屢遷』的旨意是返回常道，與道相合。如何能與『應無所住而生其心』合為一體？彥沖非但不識佛意，也不識孔子之意。各位對於孔子的教誨出入自如，如同遊覽花園一樣。
【English Translation】 English version It's completely cut off (Tseng Chieh Chueh). On the thirtieth day of the twelfth month (La Yueh San Shih Jih) (the last day of the year), how do you settle this matter? You can't wait until your eyes are about to fall but haven't yet, and then say to Old Man Yama (Yan Jia Lao Tzu): 'Can you wait for me to calm my mind and deliberate for a while before I come to see you?' At this time, the talk of unhindered freedom is useless; the state of mind like wood and stone is also useless. You must break the mind of life and death to succeed. If you can break the mind of life and death, what more is there to say about calming the mind and deliberating? What more is there to say about unhindered freedom? What more is there to say about inner and outer scriptures? One is all, all is one; one enlightenment is all enlightenment; one realization is all realization, like cutting a tangled thread, one cut and it's all cut. Realizing the boundless Dharma doors is also like this, there is no order to speak of. Since you have understood the 'dog has no Buddha-nature' (Kou Tzu Wu Fo Hsing) topic, have you reached this state yet? If you haven't reached this state, you must reach this field. If you have reached this field, you should use this Dharma door to arouse great compassion, mixing with mud and water (not distinguishing good from bad) in adverse and favorable circumstances, not cherishing your life, not fearing karmic speech (not fearing others' bad words), saving all beings to repay the Buddha's grace, that is what a great man does. If it is not like this, then there is no right way. Yen Chung quoted Confucius's saying 'The way of change is frequent' (Yi Chih Wei Tao Yeh Lu Chien), wanting to harmonize it with 'one should abide nowhere and give rise to the mind' (Ying Wu So Chu Erh Sheng Chi Hsin) from the Buddhist scriptures, and also quoted 'silent and unmoving, no different from earth and wood,' which is especially laughable. You should know that if you want to avoid incurring the karma of the Avici hell, do not slander the Tathagata's (Ju Lai) true Dharma wheel. Therefore, the sutra says: 'One should not abide in form and give rise to the mind, one should not abide in sound, smell, taste, touch, and Dharma and give rise to the mind.' This means that this vast, still, and wonderful mind cannot be seen with form, cannot be sought with sound, one should abide nowhere, meaning this mind has no substance. And giving rise to the mind means this mind is not established separately from true thusness (Chen Ju), the place of establishment is true thusness. Confucius's saying 'The way of change is frequent' does not mean this. 'Frequent' means repeated; 'change' means transformation. Good fortune, misfortune, regret, and shame arise from movement, the meaning of 'frequent change' is to return to the constant way and unite with the Tao. How can it be combined into one with 'one should abide nowhere and give rise to the mind'? Yen Chung not only does not understand the Buddha's intention, but also does not understand Confucius's intention. You all enter and exit Confucius's teachings freely, like strolling in a garden.
于吾教深入閫域。山野如此杜撰。還是也無。故圭峰云。元亨利貞干之德也。始於一氣。常樂我凈佛之德也。本乎一心。專一氣而致柔。修一心而成道。此老如此和會。始於儒釋二教。無偏枯無遺恨。彥沖以應無所住而生其心。與易之屢遷。大旨同貫未敢相許。若依彥沖差排。則孔夫子與釋迦老子。殺著買草鞋始得。何故。一人屢遷。一人無所住。想讀至此。必絕倒也。
答劉通判(彥沖)
令兄寶學公。初未嘗知管帶忘懷之事。信手摸著鼻孔。雖未盡識得諸方邪正。而基本堅實。邪毒不能侵。忘懷管帶在其中矣。若一向忘懷管帶。生死心不破。陰魔得其便。未免把虛空隔截作兩處。處靜時受無量樂。處鬧時受無量苦。要得苦樂均平。但莫起心管帶。將心忘懷。十二時中放教蕩蕩地。忽爾舊習瞥起。亦不著用心按捺。只就瞥起處。看個話頭。狗子還有佛性也無。無。正恁么時。如紅爐上一點雪。相似。眼辦手親者。一逴逴得。方知懶融道。恰恰用心時。恰恰無心用。曲談名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。不是誑人語。昔婆修盤頭。常一食不臥。六時禮佛。清凈無慾。為眾所歸。二十祖阇夜多。將欲度之。問其徒曰。此遍行頭陀。能修梵行。可得佛道乎。其徒曰。
【現代漢語翻譯】 現代漢語譯本： （原文）于吾教深入閫域。山野如此杜撰。還是也無。故圭峰（指圭峰宗密，唐代高僧）云。元亨利貞干之德也。始於一氣。常樂我凈佛之德也。本乎一心。專一氣而致柔。修一心而成道。此老如此和會。始於儒釋二教。無偏枯無遺恨。彥沖以應無所住而生其心。與易之屢遷。大旨同貫未敢相許。若依彥沖差排。則孔夫子與釋迦老子。殺著買草鞋始得。何故。一人屢遷。一人無所住。想讀至此。必絕倒也。
答劉通判(彥沖)
令兄寶學公。初未嘗知管帶忘懷之事。信手摸著鼻孔。雖未盡識得諸方邪正。而基本堅實。邪毒不能侵。忘懷管帶在其中矣。若一向忘懷管帶。生死心不破。陰魔得其便。未免把虛空隔截作兩處。處靜時受無量樂。處鬧時受無量苦。要得苦樂均平。但莫起心管帶。將心忘懷。十二時中放教蕩蕩地。忽爾舊習瞥起。亦不著用心按捺。只就瞥起處。看個話頭。狗子還有佛性也無。無。正恁么時。如紅爐上一點雪。相似。眼辦手親者。一逴逴得。方知懶融道。恰恰用心時。恰恰無心用。曲談名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。不是誑人語。昔婆修盤頭。常一食不臥。六時禮佛。清凈無慾。為眾所歸。二十祖阇夜多。將欲度之。問其徒曰。此遍行頭陀。能修梵行。可得佛道乎。其徒曰。
（譯文）我的教義深入到家庭內部。山野之人如此隨意編造，還是沒有的。所以圭峰宗密說：『元、亨、利、貞』是《易經》乾卦的德行，開始於一氣；『常、樂、我、凈』是佛的德行，根本在於一心。專一于氣才能達到柔和，修持一心才能成就道業。這位老先生如此調和儒釋兩教，沒有偏頗和遺憾。彥沖用『應無所住而生其心』（《金剛經》語句，指不執著于任何事物而生起清凈心）與《易經》的屢次變遷相比，雖然大旨相同，但我不敢茍同。如果按照彥沖的安排，那麼孔夫子與釋迦老子，要經過一番殺伐才能買到草鞋（比喻歷經艱辛才能有所成就）。為什麼呢？一個屢次變遷，一個無所執住。想必讀到這裡，一定會笑倒在地。
回覆劉通判（彥沖）
您的兄長寶學公，最初未曾知道管帶和忘懷的事情，隨意摸著鼻孔（比喻隨意而行）。雖然未能完全識得各方的邪正，但基本功底堅實，邪惡的毒害不能侵入。忘懷和管帶就在其中了。如果一味地忘懷和管帶，生死之心不破除，陰魔就會得其便利，難免把虛空隔斷成兩處。處於安靜時感受無量的快樂，處於喧鬧時感受無量的痛苦。想要得到苦樂均平，只要不起心去管帶，將心忘懷。十二時辰中放任它蕩蕩地。忽然舊的習氣稍微生起，也不要用心去按捺，就在這稍微生起的地方，看個話頭（禪宗用語，指參禪的題目）。狗子還有佛性嗎？沒有。正在這個時候，就像紅爐上的一點雪。眼快手勤的人，一下子就能領悟。才知道懶融禪師說：『恰恰用心時，恰恰無心用。曲談名相勞，直說無繁重。無心恰恰用，常用恰恰無。今說無心處，不與有心殊。不是誑人語。』從前婆修盤頭（Upagupta），經常一天只吃一頓飯，不睡覺，六時禮佛，清凈無慾，為眾人所歸服。二十祖阇夜多（Yayata），將要度化他，問他的徒弟說：『這位遍行頭陀（指Upagupta），能夠修持梵行，可以得到佛道嗎？』他的徒弟說：
【English Translation】 English version: (Original) In my teachings, it has deeply penetrated the inner chambers. The wilderness fabricates such things. Or perhaps not. Therefore, Guifeng (referring to Zongmi of Guifeng, a prominent Tang Dynasty monk) said: 'Yuan (始), Heng (亨), Li (利), Zhen (貞)' are the virtues of Qian (乾) in the Book of Changes, originating from one Qi (氣, vital energy). 'Chang (常, eternal), Le (樂, bliss), Wo (我, self), Jing (凈, purity)' are the virtues of the Buddha, rooted in one mind. Focusing on one Qi leads to gentleness, cultivating one mind leads to the attainment of the Dao. This old man harmonizes the Confucian and Buddhist teachings in this way, without bias or regret. Yan Chong compares 'dwelling nowhere and giving rise to the mind' (a phrase from the Diamond Sutra, referring to giving rise to a pure mind without attachment to anything) with the repeated changes in the Book of Changes. Although the main ideas are similar, I dare not agree. If we follow Yan Chong's arrangement, then Confucius and Shakyamuni Buddha would have to engage in a fierce battle to buy straw sandals (a metaphor for achieving something after great hardship). Why? One repeatedly changes, one dwells nowhere. I imagine that upon reading this, one would surely collapse with laughter.
Reply to Vice Prefect Liu (Yan Chong)
Your elder brother, Baoxue Gong, initially did not know about managing and forgetting. He casually touches his nose (a metaphor for acting spontaneously). Although he may not fully recognize the right and wrong of all directions, his foundation is solid, and evil poisons cannot invade. Forgetting and managing are within it. If one only forgets and manages, without breaking the mind of birth and death, the dark demons will take advantage, inevitably dividing the void into two places. In stillness, one experiences immeasurable joy; in noise, one experiences immeasurable suffering. To achieve an even balance of suffering and joy, simply do not give rise to the mind to manage, and forget the mind. Let it wander freely throughout the twelve hours. If old habits suddenly arise, do not try to suppress them with the mind. Just at the point of arising, look at the topic of conversation (a Zen term, referring to the subject of meditation). Does a dog have Buddha-nature or not? No. At this very moment, it is like a snowflake on a red-hot stove. Those who are quick-eyed and quick-handed can understand it in an instant. Only then will they know what Zen Master Lanrong said: 'Precisely when using the mind, precisely when using no-mind. Elaborate discussions of names and forms are laborious, direct speech is without burden. No-mind is precisely when using, constant use is precisely when no-mind. Now speaking of the place of no-mind, it is not different from the mind of having-mind. These are not deceptive words.' In the past, Upagupta (婆修盤頭), always ate only one meal a day and did not sleep, worshiping the Buddha at six times, pure and without desire, and was revered by all. The twentieth patriarch, Yayata (阇夜多), intending to liberate him, asked his disciples: 'Can this peripatetic ascetic (referring to Upagupta), who can cultivate pure conduct, attain Buddhahood?' His disciples said:
我師精進如此。何故不可。阇夜多曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。其徒不勝憤。皆作色厲聲。謂阇夜多曰。尊者蘊何德行。而譏我師。阇夜多曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。婆修聞已發無漏智。所謂先以定動。后以智拔也。杜撰長老輩。教左右靜坐等作佛。豈非虛妄之本乎。又言。靜處無失。鬧處有失。豈非壞世間相而求實相乎。若如此修行。如何契得懶融所謂今說無心處不與有心殊。請公於此諦當思量看。婆修初亦將謂。長坐不臥可以成佛。才被阇夜多點破。便於言下知歸。發無漏智。真是良馬見鞭影而行也。眾生狂亂是病。佛以寂靜波羅蜜藥治之。病去藥存。其病癒甚。拈一放一。何時是了。生死到來。靜鬧兩邊都用一點不得。莫道鬧處失者多。靜處失者少。不如少與多得與失。靜與鬧。縛作一束。送放他方世界。卻好就日用非多非少。非靜非鬧。非得非失處。略提撕看。是個甚麼。無常迅速。百歲光陰。一彈指頃便過也。更有甚麼閑工夫。理會得理會失。理會靜理會鬧。理會多理會少。理會忘懷理會管帶。石頭和尚云。謹白參玄人。光陰莫虛度。這一句子。開眼也著。閤眼也著。忘
懷也著。管帶也著。狂亂也著。寂靜也著。此是徑山如此差排。想杜撰長老輩。別有差排處也。咄且置是事。
又。
左右做靜勝工夫。積有年矣。不識于開眼應物處。得心地安閑否。若未得安閑。是靜勝工夫未得力也。若許久猶未得力。當求個徑截得力處。方始不辜負平昔許多工夫也。平昔做靜勝工夫。只為要支遣個鬧底。正鬧時卻被鬧底聒擾自家方寸。卻似平昔不曾做靜勝工夫一般耳。這個道理。只為太近。遠不出自家眼睛裡。開眼便刺著。閤眼處亦不缺少。開口便道著。合口處亦自現成。擬欲起心動念承當。渠早已蹉過十萬八千了也。直是無爾用心處。這個最是省力。而今學此道者。多是要用力求。求之轉失。向之愈背。那堪墮在得失解路上。謂鬧處失者多。靜處失者少。左右在靜勝處。住了二十餘年。試將些子得力底來看則個。若將樁樁地底。做靜中得力處。何故卻向鬧處失卻。而今要得省力靜鬧一如。但只透取趙州無字。忽然透得。方知靜鬧兩不相妨。亦不著用力支撐。亦不作無支撐解矣。
答泰國太夫人
謙禪歸。領所賜教。並親書數頌。初亦甚疑之。及詢謙子細。方知不自欺。曠劫未明之事。豁爾現前不從人得。始知法喜禪悅之樂。非世間之樂可比。山野為國太歡喜。累日寢
【現代漢語翻譯】 現代漢語譯本： 執著於懷抱，執著于管束，執著于狂亂，執著于寂靜。這是徑山（Jingshan，地名）如此安排。想必杜撰長老們，另有安排之處吧。咄！且放下此事。
又。
各位在靜坐上下功夫，已經很多年了。不知在睜眼應對事物時，是否能保持內心的安寧閒適？如果未能得到安寧閒適，說明靜坐的功夫還未得力。如果很久都未能得力，應當尋找一個直接得力的方法，才不辜負往日那麼多的功夫。往日做靜坐的功夫，只是爲了對付喧鬧。真正喧鬧的時候，卻被喧鬧擾亂了自己的心神，就像往日不曾做過靜坐的功夫一樣。這個道理，只是因為它太近了，遠不出自己的眼睛裡。睜眼就刺到它，閉眼時也不缺少它。開口就說到了它，閉口時它也自然現成。想要起心動念去承擔它，它早已錯過十萬八千里了。實在是無須你用心的地方。這個最是省力。而今學習此道的人，大多是要用力去求。越求越失去，越向之越背離。更何況墮落在得失的理解路上，認為喧鬧處失去的多，安靜處失去的少。各位在安靜的地方，住了二十餘年，試著拿出一些得力的地方來看看。如果將樁樁件件的事情，都當作靜中得力之處，為何卻在喧鬧處失去呢？而今想要得到省力，靜與鬧如一，只需參透趙州（Zhaozhou，人名）的『無』字。如果忽然參透了，才知道靜與鬧兩不相妨，也不用費力支撐，也不要作無支撐的理解了。
回覆泰國太夫人
謙禪師（Qian Chanshi，人名）回來了，帶來了您賜予的教誨，以及親筆書寫的幾首頌詩。起初我還很疑惑，等到詳細詢問了謙禪師，才知道他沒有自欺。曠劫（kuangjie，佛教時間概念，極長的時間）未明之事，豁然現前，不從他人處得來。這才知道法喜禪悅的快樂，不是世間的快樂可以比擬的。山野之人為國太（Guotai，對太夫人的尊稱）感到非常歡喜，連日寢食難安。 English version: Clinging to embrace, clinging to control, clinging to frenzy, clinging to stillness. This is how Jingshan arranges it. I suppose the fabricated elders have other arrangements. Bah! Let's put this matter aside.
Furthermore.
You all have been working hard on stillness for many years. I wonder if you can maintain inner peace and tranquility when you open your eyes and deal with things? If you have not attained peace and tranquility, it means that your efforts in stillness have not been effective. If you have not been effective for a long time, you should seek a direct and effective method, so as not to waste so much effort in the past. In the past, you worked hard on stillness just to cope with the noise. But when it is really noisy, you are disturbed by the noise in your own mind, as if you had never worked on stillness at all. The reason for this is simply because it is too close, not far from your own eyes. When you open your eyes, you are pricked by it; when you close your eyes, it is not lacking. When you open your mouth, you speak of it; when you close your mouth, it is naturally present. If you try to initiate thoughts to take it on, it has already missed you by hundreds of thousands of miles. It is really a place where you don't need to use your mind. This is the most effortless. Nowadays, most people who study this path want to seek it with effort. The more they seek, the more they lose; the more they turn to it, the more they turn away. How can they bear to fall into the path of understanding gain and loss, thinking that they lose more in noisy places and less in quiet places? You have lived in quiet places for more than twenty years. Try to show me some of your effective points. If you regard everything as a place of effectiveness in stillness, why do you lose it in noisy places? Now, if you want to gain effortlessness and treat stillness and noise as one, you only need to penetrate Zhaozhou's 'Wu' (無, meaning 'no' or 'nothingness'). If you suddenly penetrate it, you will know that stillness and noise do not hinder each other, and you do not need to support it with effort, nor should you interpret it as no support.
Reply to the Thai Grand Madam
Chan Master Qian has returned, bringing with him the teachings you bestowed, as well as several poems written in your own hand. At first, I was very doubtful, but after inquiring Chan Master Qian in detail, I realized that he was not deceiving himself. The matter that had not been clear for kalpas (曠劫, kalpa is a Buddhist concept of time, an extremely long period) has suddenly appeared before him, not obtained from others. Only then did I realize that the joy of Dharma and the delight of Chan are not comparable to the joys of the world. This mountain monk is very happy for the Grand Madam, and has been unable to sleep or eat for days.
【English Translation】 Clinging to embrace, clinging to control, clinging to frenzy, clinging to stillness. This is how Jingshan (Jingshan, a place name) arranges it. I suppose the fabricated elders have other arrangements. Bah! Let's put this matter aside. Furthermore. You all have been working hard on stillness for many years. I wonder if you can maintain inner peace and tranquility when you open your eyes and deal with things? If you have not attained peace and tranquility, it means that your efforts in stillness have not been effective. If you have not been effective for a long time, you should seek a direct and effective method, so as not to waste so much effort in the past. In the past, you worked hard on stillness just to cope with the noise. But when it is really noisy, you are disturbed by the noise in your own mind, as if you had never worked on stillness at all. The reason for this is simply because it is too close, not far from your own eyes. When you open your eyes, you are pricked by it; when you close your eyes, it is not lacking. When you open your mouth, you speak of it; when you close your mouth, it is naturally present. If you try to initiate thoughts to take it on, it has already missed you by hundreds of thousands of miles. It is really a place where you don't need to use your mind. This is the most effortless. Nowadays, most people who study this path want to seek it with effort. The more they seek, the more they lose; the more they turn to it, the more they turn away. How can they bear to fall into the path of understanding gain and loss, thinking that they lose more in noisy places and less in quiet places? You have lived in quiet places for more than twenty years. Try to show me some of your effective points. If you regard everything as a place of effectiveness in stillness, why do you lose it in noisy places? Now, if you want to gain effortlessness and treat stillness and noise as one, you only need to penetrate Zhaozhou's (Zhaozhou, a person's name) 'Wu' (無, meaning 'no' or 'nothingness'). If you suddenly penetrate it, you will know that stillness and noise do not hinder each other, and you do not need to support it with effort, nor should you interpret it as no support. Reply to the Thai Grand Madam Chan Master Qian (Qian Chanshi, a person's name) has returned, bringing with him the teachings you bestowed, as well as several poems written in your own hand. At first, I was very doubtful, but after inquiring Chan Master Qian in detail, I realized that he was not deceiving himself. The matter that had not been clear for kalpas (kuangjie, a Buddhist concept of time, an extremely long period) has suddenly appeared before him, not obtained from others. Only then did I realize that the joy of Dharma and the delight of Chan are not comparable to the joys of the world. This mountain monk is very happy for the Grand Madam (Guotai, an honorific for the Grand Madam), and has been unable to sleep or eat for days.
食俱忘。兒子作宰相。身作國夫人。未足為貴。糞掃堆頭收得無價之寶。百劫千生受用不盡方始為真貴耳。然切不得執著此貴。若執著則墮在尊貴中。不復興悲起智憐愍有情耳。記取記取。
答張丞相(德遠)
恭惟。燕居阿練若。與彼上人同會一處。娛戲毗盧藏海。隨宜作佛事。少病少惱。鈞候動止萬福。從上諸聖莫不皆然。所以于唸唸中。入一切法滅盡三昧。不退菩薩道。不捨菩薩事。不捨大慈悲心。修習波羅蜜。未嘗休息。觀察一切佛國土。無有厭倦。不捨度眾生愿。不斷轉法輪事。不廢教化眾生業。乃至所有勝愿。皆得圓滿。了知一切國土差別。入佛種性到于彼岸。此大丈夫四威儀中受用家事耳。大居士於此力行無倦。而妙喜於此亦作普州人。又不識。還許外人插手否。聞到長沙即杜口毗耶深入不二。此亦非分外。法如是故。愿居士如是受用。則諸魔外道。定來作護法善神也。其餘種種差別異旨。皆自心現量境界。亦非他物也。不識居士以為何如。
答張提刑(旸叔)
老居士所作所為。冥與道合。但未能得㘞地一下耳。若日用應緣。不失故步。雖未得㘞地一下。臘月三十日。閻家老子亦須拱手歸降。況一念相應耶。妙喜老漢。雖未目擊觀其行事。小大折中無過不及。只此便是道所
【現代漢語翻譯】 現代漢語譯本： 忘記了食物，兒子做了宰相，自己做了國夫人，這些都不算真正的尊貴。在糞堆里找到無價之寶，經歷百劫千生也享用不盡，這才算是真正的尊貴。然而，千萬不能執著于這種尊貴。如果執著於此，就會墮落在尊貴之中，不再生起悲憫之心和智慧，去憐憫眾生了。記住，記住。
回答張丞相（德遠）： 恭敬地問候您，安居在阿練若（Aranya，寂靜處），與那些上人一起，在毗盧藏海（Vairocana-garbha-samudra，毗盧遮那佛的法身所顯現的無盡世界）中嬉戲，隨順因緣做佛事，少病少惱，一切安好。從古至今的聖賢都是這樣，所以在每一個念頭中，進入一切法滅盡三昧（Sarva-dharma-nirodha-samadhi，證入一切法空性的禪定），不退轉菩薩道，不捨棄菩薩的事業，不捨棄大慈悲心，修習波羅蜜（Paramita，到達彼岸的方法），從不休息，觀察一切佛國土，沒有厭倦，不捨棄度化眾生的願望，不斷絕轉法輪的事業，不廢棄教化眾生的事業，乃至所有殊勝的願望，都能圓滿。了知一切國土的差別，進入佛的種性，到達彼岸。這些都是大丈夫在日常生活中所受用的家事啊。大居士您在此努力修行，沒有倦怠，而妙喜我，也在這裡做一個普州人。又不太懂，還允許外人插手嗎？聽說到了長沙就閉口不言，深入毗耶（Vaisali，古印度城市）的不二法門。這也不是分外之事，法本該如此。愿居士您這樣受用，那麼各種魔和外道，一定會來做護法善神。其餘種種差別和不同的旨意，都是自心顯現的境界，也不是其他的東西。不知道居士您認為如何。
回答張提刑（旸叔）： 老居士您所作所為，暗中與道相合，只是還沒有得到豁然開悟的那一下。如果日常應用，不失去原有的步伐，即使沒有得到豁然開悟的那一下，到了臘月三十，閻羅王也要拱手投降。何況是一念相應呢。妙喜老漢我，雖然沒有親眼看到您的行事，但從小到大都恰到好處，沒有過分也沒有不及，這便是道所在。 English version: Forgetting food, your son becoming a prime minister, and yourself becoming the lady of the state are not truly noble. Finding a priceless treasure in a pile of dung, which cannot be exhausted even after hundreds of kalpas and thousands of lives, is what is truly noble. However, you must not be attached to this nobility. If you are attached to it, you will fall into nobility and no longer generate compassion and wisdom to have pity on sentient beings. Remember, remember.
Answering Chancellor Zhang (Deyuan): I respectfully greet you, residing peacefully in the Aranya (Aranya, a quiet place), gathering with those superiors, playing in the Vairocana-garbha-samudra (Vairocana-garbha-samudra, the boundless world manifested by the Dharmakaya of Vairocana Buddha), doing Buddha's work according to circumstances, with little sickness and little trouble, and all is well. All the sages from the past have been like this, so in every thought, they enter the Sarva-dharma-nirodha-samadhi (Sarva-dharma-nirodha-samadhi, the samadhi of realizing the emptiness of all dharmas), without regressing from the Bodhisattva path, without abandoning the Bodhisattva's work, without abandoning the great compassionate heart, practicing Paramita (Paramita, the method of reaching the other shore), never resting, observing all Buddha lands, without weariness, without abandoning the vow to liberate sentient beings, without ceasing the work of turning the Dharma wheel, without abandoning the work of teaching sentient beings, and all the supreme vows are fulfilled. Knowing the differences of all lands, entering the Buddha's lineage, reaching the other shore. These are the household affairs that a great man enjoys in his daily life. Great Layman, you are diligently practicing this without weariness, and I, Miaoxi, am also here as a Puzhou person. I don't quite understand, is it still permissible for outsiders to interfere? I heard that upon arriving in Changsha, one closes their mouth and deeply enters the non-dual Dharma of Vaisali (Vaisali, an ancient Indian city). This is not an extraordinary matter, as the Dharma should be. May you, Layman, enjoy it in this way, then all kinds of demons and heretics will surely come to be Dharma-protecting deities. All other kinds of differences and different meanings are all realms manifested by your own mind, and are not other things. I wonder what you, Layman, think of it.
Answering Zhang, the Investigating Censor (Yangshu): What the old Layman does is secretly in accordance with the Dao, but you have not yet attained that moment of sudden enlightenment. If you use it in daily life and do not lose your original steps, even if you have not attained that moment of sudden enlightenment, on the thirtieth day of the twelfth month, Yama, the old man of the underworld, will have to surrender with folded hands. How much more so if it is a moment of correspondence? I, the old man Miaoxi, although I have not seen your actions with my own eyes, everything is moderate, neither excessive nor insufficient, and this is where the Dao lies.
【English Translation】 Forgetting food, your son becoming a prime minister, and yourself becoming the lady of the state are not truly noble. Finding a priceless treasure in a pile of dung, which cannot be exhausted even after hundreds of kalpas and thousands of lives, is what is truly noble. However, you must not be attached to this nobility. If you are attached to it, you will fall into nobility and no longer generate compassion and wisdom to have pity on sentient beings. Remember, remember.
Answering Chancellor Zhang (Deyuan): I respectfully greet you, residing peacefully in the Aranya (Aranya, a quiet place), gathering with those superiors, playing in the Vairocana-garbha-samudra (Vairocana-garbha-samudra, the boundless world manifested by the Dharmakaya of Vairocana Buddha), doing Buddha's work according to circumstances, with little sickness and little trouble, and all is well. All the sages from the past have been like this, so in every thought, they enter the Sarva-dharma-nirodha-samadhi (Sarva-dharma-nirodha-samadhi, the samadhi of realizing the emptiness of all dharmas), without regressing from the Bodhisattva path, without abandoning the Bodhisattva's work, without abandoning the great compassionate heart, practicing Paramita (Paramita, the method of reaching the other shore), never resting, observing all Buddha lands, without weariness, without abandoning the vow to liberate sentient beings, without ceasing the work of turning the Dharma wheel, without abandoning the work of teaching sentient beings, and all the supreme vows are fulfilled. Knowing the differences of all lands, entering the Buddha's lineage, reaching the other shore. These are the household affairs that a great man enjoys in his daily life. Great Layman, you are diligently practicing this without weariness, and I, Miaoxi, am also here as a Puzhou person. I don't quite understand, is it still permissible for outsiders to interfere? I heard that upon arriving in Changsha, one closes their mouth and deeply enters the non-dual Dharma of Vaisali (Vaisali, an ancient Indian city). This is not an extraordinary matter, as the Dharma should be. May you, Layman, enjoy it in this way, then all kinds of demons and heretics will surely come to be Dharma-protecting deities. All other kinds of differences and different meanings are all realms manifested by your own mind, and are not other things. I wonder what you, Layman, think of it.
Answering Zhang, the Investigating Censor (Yangshu): What the old Layman does is secretly in accordance with the Dao, but you have not yet attained that moment of sudden enlightenment. If you use it in daily life and do not lose your original steps, even if you have not attained that moment of sudden enlightenment, on the thirtieth day of the twelfth month, Yama, the old man of the underworld, will have to surrender with folded hands. How much more so if it is a moment of correspondence? I, the old man Miaoxi, although I have not seen your actions with my own eyes, everything is moderate, neither excessive nor insufficient, and this is where the Dao lies.
合處。到這裡不用作塵勞想。亦不用作佛法想。佛法塵勞都是外事。然亦不得作外事想。但迴光返照。作如是想者從甚麼處得來。所作所為時。有何形段。所作既辦。隨我心意無不周旋。無有少剩。正恁么時。承誰恩力。如此做工夫。日久月深。如人學射自然中的矣。眾生顛倒。迷己逐物。耽少欲味。甘心受無量苦。逐日未開眼時。未下床時。半惺半覺時心識已紛飛。隨妄想流蕩矣。作善作惡。雖未發露。未下床時。天堂地獄在方寸中。已一時成就矣。及待發時。已落在第八。佛不云乎。一切諸根自心現器。身等藏自妄想相施設顯示。如河流如種子。如燈如風如雲。剎那展轉壞。躁動如猿猴。樂不凈處如飛蠅。無厭足如風火。無始虛偽習氣因。如汲水輪等事。於此識得破。便喚作無人無我知。天堂地獄不在別處。只在當人半惺半覺未下床時方寸中。並不從外來。發未發覺未覺時。切須照顧照顧時亦不得與之用力爭。爭著則費力矣。祖不云乎。止動歸止。止更彌動。才覺日用塵勞中漸漸省力時。便是當人得力之處。便是當人成佛作祖之處。便是當人變地獄作天堂之處。便是當人穩坐之處。便是當人出生死之處。便是當人致君于堯舜之上之處。便是當人起疲氓于凋瘵之際之處。便是當人覆蔭子孫之處。到這裡說佛說祖。說
【現代漢語翻譯】 現代漢語譯本： 聚合之處。到這裡不用作塵勞（煩惱）想，也不用作佛法想。佛法和塵勞都是外在之事。然而也不得作外事想，只需迴光返照，思考這些想法從何而來？所作所為之時，有何形狀？事情辦完之後，隨我心意無不周全，沒有絲毫剩餘。正在這個時候，承蒙誰的恩力？如此做功夫，日久月深，就像人學射箭自然就能射中目標了。眾生顛倒，迷惑自己而追逐外物，貪圖少許慾望的滋味，甘心承受無量的痛苦。每天未睜開眼時，未下床時，半睡半醒時，心識已經紛飛，隨著妄想流蕩了。作善作惡，即使尚未顯露，未下床時，天堂地獄已經在方寸心中一時成就了。等到顯露時，已經落在第八識（阿賴耶識）中。佛不是說過嗎？一切諸根（眼耳鼻舌身意）都是自心顯現的器具，身體等都是由妄想相互施設顯示出來的，如河流、如種子、如燈、如風、如雲，剎那間展轉壞滅，躁動如猿猴，喜歡不凈之處如飛蠅，永不滿足如風火，是無始以來的虛偽習氣所致，如汲水輪等。如果能在此處識破，就叫做無人無我之知。天堂地獄不在別處，只在當人半睡半醒未下床時的方寸心中，並不從外而來。在發覺與未發覺之時，切須照顧，照顧時也不得與之用力爭鬥，爭鬥就會費力。祖師不是說過嗎？止息動念而歸於止，止息反而更加動。當覺察到在日常塵勞中漸漸省力時，便是當人得力之處，便是當人成佛作祖之處，便是當人變地獄為天堂之處，便是當人穩坐之處，便是當人出生死之處，便是當人使君王達到堯舜之上的境界之處，便是當人使疲憊的百姓脫離困境之處，便是當人蔭庇子孫之處。到這裡再說佛說祖，說……
【English Translation】 English version: The place of convergence. When you arrive here, do not entertain thoughts of mundane affairs (kleshas), nor should you entertain thoughts of the Buddha Dharma. Both the Buddha Dharma and mundane affairs are external matters. However, you should also not think of them as external matters. Simply turn the light inward and reflect. Consider, from where do such thoughts arise? When engaging in actions, what form do they take? Once the action is completed, everything revolves according to my will, without any remainder. At this very moment, by whose grace is this so? If you cultivate in this way, over time, like a person learning archery, you will naturally hit the mark. Sentient beings are inverted, deluded by chasing after external objects,貪圖少許慾望的滋味，甘心承受無量的痛苦. Every day, before opening their eyes, before getting out of bed, in a state of half-sleep and half-wakefulness, their consciousness is already scattered, drifting along with deluded thoughts. Whether doing good or evil, even if not yet revealed, before getting out of bed, heaven and hell are already fully accomplished in the square inch of the heart. And when it is revealed, it has already fallen into the eighth consciousness (Alaya-vijnana). Did the Buddha not say, 'All the sense faculties (eyes, ears, nose, tongue, body, mind) are instruments manifested by one's own mind, and the body and so on are established and displayed by mutual deluded thoughts, like a river, like a seed, like a lamp, like the wind, like a cloud, changing and decaying in an instant, restless like a monkey, delighting in impure places like a fly, never satisfied like wind and fire, caused by beginningless false habitual tendencies, like a water wheel and so on.' If you can recognize this, it is called the knowledge of no self and no person. Heaven and hell are not in another place, but only in the square inch of the heart of the person in a state of half-sleep and half-wakefulness before getting out of bed, and do not come from outside. When awakening or not awakening, you must take care, and when taking care, you must not struggle with it forcefully, for struggling will be exhausting. Did the Patriarch not say, 'Stopping movement and returning to stillness, stopping only increases movement.' When you realize that you are gradually saving effort in daily mundane affairs, that is where you are gaining strength, that is where you are becoming a Buddha and an ancestor, that is where you are transforming hell into heaven, that is where you are sitting steadily, that is where you are escaping birth and death, that is where you are leading the ruler to the level of Yao and Shun, that is where you are lifting the weary people from their decline, that is where you are sheltering your descendants. When you arrive here, speaking of the Buddha, speaking of the Patriarch, speaking of...
心說性。說玄說妙。說理說事。說好說惡。亦是外邊事。如是等事。尚屬外矣。況更作塵勞中先聖所訶之事耶。作好事尚不肯。豈肯作不好事耶。若信得此說及永嘉所謂行亦禪坐亦禪。語默動靜體安然。不是虛語。請依此行履。始終不變易。則雖未徹證自己本地風光。雖未明見自己本來面目。生處已熟。熟處已生矣。切切記取。才覺省力處。便是得力處也。妙喜老漢。每與箇中人說此話。往往見說得頻了多忽之。不肯將為事。居士試如此做工夫看。只十餘日便自見得。省力不省力。得力不得力矣。如人飲水冷暖自知。說與人不得。呈似人不得。先德云。語證則不可示人。說理則非證不了。自證自得自信自悟處。除曾證曾得已信已悟者。方默默相契。未證未得未信未悟者。不唯自不信。亦不信他人有如此境界。老居士天資近道。現定所作所為。不著更易。以他人較之。萬分中已省得九千九百九十九分。只欠噴地一發便了。士大夫學道。多不著實理會。除卻口議心思。便茫然無所措手足。不信無措手足處正是好處。只管心裡要思量得到。口裡要說得分曉。殊不知。錯了也。佛言。如來以一切譬喻。說種種事。無有譬喻能說此法。何以故。心智路絕不思議故。信知思量分別障道必矣。若得前後際斷。心智路自絕矣。若得心智
路絕。說種種事。皆此法也。此法既明。即此明處便是不思議大解脫境界。只此境界亦不可思議。境界既不可思議。一切譬喻亦不可思議。種種事亦不可思議。只這不可思議底。亦不可思議。此語亦無著處。只這無著處底。亦不可思議。如是展轉窮詰。若事若法。若譬喻若境界。如環之無端。無起處無盡處。皆不可思議之法也。所以云。菩薩住是不思議。于中思議不可盡。入此不可思議處。思與非思皆寂滅。然亦不得住在寂滅處。若住在寂滅處。則被法界量之所管攝。教中謂之法塵煩惱。滅卻法界量。種種殊勝一時蕩盡了。方始好看庭前柏樹子。麻三斤。乾屎橛。狗子無佛性。一口吸盡西江水。東山水上行之類。忽然一句下透得。方始謂之法界無量回向。如實而見。如實而行。如實而用。便能於一毛端現寶王剎。坐微塵里轉大法輪。成就種種法。破壞種種法。一切由我。如壯士展臂。不借他力。師子游行。不求伴侶。種種勝妙境界現前。心不驚異。種種惡業境界現前。心不怕怖。日用四威儀中。隨緣放曠。任性逍遙到得這個田地。方可說無天堂無地獄等事。永嘉云。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。此老若不到這個田地。如何說得出來。此語錯會者甚多。茍未徹根源。不免依語生解。便道一切皆無撥
【現代漢語翻譯】 現代漢語譯本： 路已斷絕，所說的種種事情，都是這個『法』的作用。這個『法』一旦明白，那麼這明白之處就是不可思議的大解脫境界。僅僅這個境界也是不可思議的。境界既然不可思議，一切譬喻也是不可思議的，種種事情也是不可思議的。僅僅這不可思議的，也是不可思議的。這句話也沒有著落之處。僅僅這沒有著落之處的，也是不可思議的。像這樣輾轉追問，無論是事、是法，是譬喻、是境界，都像圓環一樣沒有開端，沒有起始處也沒有終結處，都是不可思議的法啊。所以說，菩薩安住于這種不可思議的境界，其中思議是無法窮盡的。進入這不可思議之處，思與非思都寂滅了。然而也不能安住在寂滅之處。如果安住在寂滅之處，就會被法界的度量所管轄。教義中稱之為法塵煩惱。滅卻法界的度量，種種殊勝的境界一時蕩然無存。這時才能好好地看庭前的柏樹子，麻三斤，乾屎橛，狗子沒有佛性，一口吸盡西江水，東山水上行之類的話。忽然一句之下能夠透徹理解，才能稱之為法界無量回向，如實地看見，如實地實行，如實地運用，便能在一毛端顯現寶王剎（莊嚴的佛土），坐在微塵里轉大法輪（傳播佛法），成就種種法，破壞種種法，一切都由我做主，就像壯士伸展手臂，不借助其他力量，獅子獨自吼叫，不尋求伴侶。種種殊勝美妙的境界現前，心中不驚奇詫異；種種惡業境界現前，心中不害怕恐懼。日常的行住坐臥中，隨緣放曠，任性逍遙，到達這種境地，才可以談論沒有天堂沒有地獄等等的事情。永嘉（指永嘉玄覺禪師）說：『既無人也無佛，大千沙界海中漚，一切聖賢如電拂。』這位老人家如果不到達這種境地，怎麼能說出這樣的話來？這些話被錯誤理解的人很多。如果未徹底瞭解根源，難免會依著字面意思產生理解，便說一切皆無，這是撥無因果。 English version: The path is cut off. All the things that are spoken of are the function of this 『Dharma』 (法, the universal law, the teachings of the Buddha). Once this Dharma is understood, then this very place of understanding is the inconceivable great liberation realm. This realm itself is also inconceivable. Since the realm is inconceivable, all metaphors are also inconceivable, and all things are also inconceivable. This very inconceivable thing is also inconceivable. This statement has no place to rest. This very place of no rest is also inconceivable. In this way, through repeated questioning, whether it be things, Dharma, metaphors, or realms, it is like a ring without an end, without a beginning and without an end, all are inconceivable Dharmas. Therefore, it is said that a Bodhisattva dwells in this inconceivability, within which contemplation cannot be exhausted. Entering this inconceivable place, thought and non-thought both become silent. However, one must not dwell in the place of silence. If one dwells in the place of silence, then one will be governed by the measure of the Dharma realm. In the teachings, this is called the affliction of Dharma dust. Extinguishing the measure of the Dharma realm, all kinds of excellent states vanish in an instant. Only then can one properly look at the cypress tree in the courtyard, 『three pounds of flax,』 『a dried dung stick,』 『a dog has no Buddha-nature,』 『swallowing the West River in one gulp,』 『walking on the water of East Mountain,』 and so on. Suddenly, if one can penetrate through a single phrase, then it can be called the immeasurable dedication of the Dharma realm, seeing things as they truly are, acting as they truly are, and using things as they truly are. Then one can manifest a Treasure King Land (寶王剎, a magnificent Buddha-land) on the tip of a single hair, turn the great Dharma wheel (大法輪, the teaching of the Dharma) within a tiny dust mote, accomplish all kinds of Dharmas, destroy all kinds of Dharmas, everything is up to me, like a strong man stretching his arm, not borrowing strength from others, a lion roaring alone, not seeking companions. When all kinds of excellent and wonderful realms appear before you, the mind is not surprised or astonished; when all kinds of evil karmic realms appear before you, the mind is not afraid or terrified. In the daily activities of walking, standing, sitting, and lying down, following conditions freely and unrestrainedly, indulging in one's nature and roaming freely, only when one reaches this state can one talk about the absence of heaven and hell, and so on. Yongjia (永嘉, referring to Yongjia Xuanjue, a Chan master) said: 『There is neither man nor Buddha, the great thousand world systems are bubbles in the sea, all sages and worthies are like a flash of lightning.』 If this old man had not reached this state, how could he have said such things? Many people misunderstand these words. If one does not thoroughly understand the root source, one will inevitably interpret them according to their literal meaning, and then say that everything is non-existent, thus denying cause and effect.
【English Translation】 The path is cut off. All the things that are spoken of are the function of this 『Dharma』 (法, the universal law, the teachings of the Buddha). Once this Dharma is understood, then this very place of understanding is the inconceivable great liberation realm. This realm itself is also inconceivable. Since the realm is inconceivable, all metaphors are also inconceivable, and all things are also inconceivable. This very inconceivable thing is also inconceivable. This statement has no place to rest. This very place of no rest is also inconceivable. In this way, through repeated questioning, whether it be things, Dharma, metaphors, or realms, it is like a ring without an end, without a beginning and without an end, all are inconceivable Dharmas. Therefore, it is said that a Bodhisattva dwells in this inconceivability, within which contemplation cannot be exhausted. Entering this inconceivable place, thought and non-thought both become silent. However, one must not dwell in the place of silence. If one dwells in the place of silence, then one will be governed by the measure of the Dharma realm. In the teachings, this is called the affliction of Dharma dust. Extinguishing the measure of the Dharma realm, all kinds of excellent states vanish in an instant. Only then can one properly look at the cypress tree in the courtyard, 『three pounds of flax,』 『a dried dung stick,』 『a dog has no Buddha-nature,』 『swallowing the West River in one gulp,』 『walking on the water of East Mountain,』 and so on. Suddenly, if one can penetrate through a single phrase, then it can be called the immeasurable dedication of the Dharma realm, seeing things as they truly are, acting as they truly are, and using things as they truly are. Then one can manifest a Treasure King Land (寶王剎, a magnificent Buddha-land) on the tip of a single hair, turn the great Dharma wheel (大法輪, the teaching of the Dharma) within a tiny dust mote, accomplish all kinds of Dharmas, destroy all kinds of Dharmas, everything is up to me, like a strong man stretching his arm, not borrowing strength from others, a lion roaring alone, not seeking companions. When all kinds of excellent and wonderful realms appear before you, the mind is not surprised or astonished; when all kinds of evil karmic realms appear before you, the mind is not afraid or terrified. In the daily activities of walking, standing, sitting, and lying down, following conditions freely and unrestrainedly, indulging in one's nature and roaming freely, only when one reaches this state can one talk about the absence of heaven and hell, and so on. Yongjia (永嘉, referring to Yongjia Xuanjue, a Chan master) said: 『There is neither man nor Buddha, the great thousand world systems are bubbles in the sea, all sages and worthies are like a flash of lightning.』 If this old man had not reached this state, how could he have said such things? Many people misunderstand these words. If one does not thoroughly understand the root source, one will inevitably interpret them according to their literal meaning, and then say that everything is non-existent, thus denying cause and effect.
無因果。將諸佛諸祖所說言教。盡以為虛。謂之誑惑人。此病不除。乃莽莽蕩蕩招殃禍者也。佛言。虛妄浮心多諸巧見。若不著有便著無。若不著此二種。種于有無之間摶量卜度。縱識得此病。定在非有非無處著到。故先聖苦口叮嚀。令離四句絕百非。直下一刀兩段。更不念后思前。坐斷千聖頂𩕳。四句者。乃有無。非有非無。亦有亦無是也。若透得此四句了。見說一切諸法實有。我亦隨順與之說有。且不被此實有所礙。見說一切諸法實無。我亦隨順與之說無。且非世間虛豁之無。見說一切諸法亦有亦無。我亦隨順與之說亦有亦無。且非戲論。見說一切諸法非有非無。我亦隨順與之說非有非無。且非相違。凈名云。外道六師所墮。汝亦隨墮。是也。士大夫學道。多不肯虛卻心聽善知識指示。善知識才開口。渠已在言前一時領會了也。及至教渠吐露盡。一時錯會。正好在言前領略底。又卻滯在言語上。又有一種。一向作聰明說道理。世間種種事藝。我無不會者。只有禪一般我未會。在當官處。呼幾枚杜撰長老來。與一頓飯吃卻了。教渠恣意亂說。便將心意識。記取這杜撰說底。卻去勘人。一句來一句去。謂之廝禪。末後我多一句。爾無語時。便是我得便宜了也。及至撞著個真實明眼漢。又卻不識。縱然識得。又無決定信
【現代漢語翻譯】 現代漢語譯本： 無因果：如果將諸佛、諸祖所說的言教，全部認為是虛假的，說他們是欺騙迷惑人，這種毛病不去除，就會茫茫蕩蕩地招來災禍。佛說：『虛妄浮動的心，會產生很多巧妙的見解。如果不執著于『有』，就會執著于『無』。如果既不執著于『有』，也不執著于『無』，就會在『有』和『無』之間揣測衡量。』 即使認識到這種毛病，也必定會執著于『非有非無』之處。所以先聖苦口婆心地叮囑，要遠離四句，斷絕百非，直接一刀兩斷，不再瞻前顧後，截斷千聖的思路。四句指的是：『有』、『無』、『亦有亦無』、『非有非無』。如果能透徹理解這四句，那麼，見到有人說一切諸法是實有的，我也隨順他說『有』，但不會被這『實有』所障礙；見到有人說一切諸法是實無的，我也隨順他說『無』，但這不是世間空虛的『無』；見到有人說一切諸法亦有亦無的，我也隨順他說『亦有亦無』，但這不是戲論；見到有人說一切諸法非有非無的，我也隨順他說『非有非無』，但這不是互相矛盾。 《維摩詰經》（Vimalakirti Sutra）說：『外道六師所墮入的，你也同樣會墮入。』就是這個意思。 士大夫學道，大多不肯虛心聽取善知識（kalyāṇa-mitra，指引正道的朋友）的指示。善知識才剛開口，他們就已經在言語之前自以為領會了。等到教他們全部吐露出來，卻全部都理解錯了，正好是把在言語之前領略的東西，又滯留在言語文字上了。還有一種人，一向自作聰明，談論道理，說世間種種技藝，沒有我不會的，只有禪（dhyāna，禪定）我還沒有領會。在當官的地方，叫幾個胡編亂造的長老來，請他們吃一頓飯，讓他們隨意亂說，然後用心意識，記住這些胡編亂造的人所說的，卻用來勘驗別人，一句來一句去，叫做『廝禪』。最後認為我多說一句，你無話可說的時候，就是我佔了便宜。等到碰見真正有明眼的人，又不認識。縱然認識了，又沒有堅定的信心。
【English Translation】 English version: Without cause and effect: To regard all the teachings of the Buddhas and Patriarchs as false, and to say that they are deceiving and misleading people. If this ailment is not eradicated, it will lead to vast and boundless calamities. The Buddha said: 'A deluded and restless mind produces many clever views. If one does not cling to 'existence,' one will cling to 'non-existence.' If one does not cling to these two, one will speculate and measure between 'existence' and 'non-existence.' Even if one recognizes this ailment, one will surely cling to the place of 'neither existence nor non-existence.' Therefore, the ancient sages earnestly exhorted us to abandon the four statements and cut off the hundred negations, directly severing them with a single stroke, without thinking of the past or the future, and cutting off the path of all sages. The four statements are: 'existence,' 'non-existence,' 'both existence and non-existence,' and 'neither existence nor non-existence.' If one can thoroughly understand these four statements, then, seeing someone say that all dharmas (phenomena, teachings) are truly existent, I will also accord with them and say 'existent,' but I will not be obstructed by this 'existence.' Seeing someone say that all dharmas are truly non-existent, I will also accord with them and say 'non-existent,' but this is not the empty 'non-existence' of the world. Seeing someone say that all dharmas are both existent and non-existent, I will also accord with them and say 'both existent and non-existent,' but this is not frivolous talk. Seeing someone say that all dharmas are neither existent nor non-existent, I will also accord with them and say 'neither existent nor non-existent,' but this is not contradictory. The Vimalakirti Sutra says: 'What the six heretical teachers have fallen into, you will also fall into.' That is the meaning. Scholars and officials who study the Way often refuse to empty their minds and listen to the instructions of a kalyāṇa-mitra (good spiritual friend). As soon as the kalyāṇa-mitra opens their mouth, they already think they understand before the words are spoken. When they are asked to express everything, they misunderstand everything, clinging to what they grasped before the words were spoken, and then becoming attached to the words themselves. There are also those who always act clever and talk about principles, saying that there is nothing in the world of arts and skills that they do not know, except for dhyāna (meditation). When they are in an official position, they summon a few fabricated elders, treat them to a meal, and let them speak nonsense at will. Then, they use their mind-consciousness to remember what these fabricated people said, and use it to examine others, going back and forth with phrases, which they call 'mutual Zen.' In the end, they think that if they say one more sentence and you have nothing to say, then they have gained an advantage. When they encounter a truly enlightened person, they do not recognize them. Even if they recognize them, they have no firm faith.
。不肯四楞塌地放下。就師家理會。依舊要求印可。及至師家于逆順境中示以本分鉗錘。又卻怕懼不敢親近。此等名為可憐愍者。老居士妙年登高第起家。所在之處隨時作利益事。文章事業皆過人而未嘗自矜。一心一意。只要退步著實理會此段大事因緣。見其至誠。不覺忉怛如許。非獨要居士識得這般病痛。亦作勸發初心菩薩。入道之資糧也。
答汪內翰(彥章)
承。杜門壁觀。此息心良藥也。若更鉆故紙。定引起藏識中無始時來生死根苗。作善根難。作障道難無疑。得息心且息心已。過去底事。或善或惡。或逆或順。都莫思量。現在事得省便省。一刀兩段不要遲疑。未來事自然不相續矣。釋迦老子云。心不妄取過去法。亦不貪著未來事。不于現在有所住。了達三世悉空寂。但看。僧問趙州。狗子還有佛性也無。州云無。請只把閑思量底心。回在無字上。試思量看。忽然向思量不及處。得這一念破。便是了達三世處也。了達時安排不得。計較不得。引證不得。何以故。了達處不容安排。不容計較。不容引證。縱然引證得。計較得。安排得。與了達底。了沒交涉。但放教蕩蕩地。善惡都莫思量。亦莫著意。亦莫忘懷。著意則流蕩。忘懷則昏沉。不著意不忘懷。善不是善。惡不是惡。若如此了達。生死魔何
處摸𢱢。一個汪彥章。聲名滿天下。平生安排得。計較得。引證得底。是文章。是名譽。是官職。晚年收因結果處。那個是實。做了無限之乎者也。那一句得力。名譽既彰。與匿德藏光者。相去幾何。官職已做到大兩制。與作秀才時。相去多少。而今已近七十歲。盡公伎倆。待要如何。臘月三十日。作么生摺合去。無常殺鬼唸唸不停。雪峰真覺云光陰倏忽暫須臾。浮世那能得久居。出嶺年登三十二。入閩早是四旬餘。他非不用頻頻舉。己過還須旋旋除。為報滿城朱紫道。閻王不怕佩金魚。古人苦口叮嚀為甚麼事。世間愚庸之人。飢寒所迫。日用無他念。只得身上稍暖肚裡不饑。便了。只是這兩事。生死魔卻不能為惱。以受富貴者較之。輕重大不等。受富貴底。身上既常暖。肚裡又常飽。既不被這兩事所迫。又卻多一件不可說底無狀。以故常在生死魔網中。無由出離。除宿有靈骨方見得徹識得破。先聖云。瞥起是病。不續是藥。不怕念起。唯恐覺遲。佛者覺也。為其常覺故。謂之大覺。亦謂之覺王。然皆從凡夫中做得出來。彼既丈夫。我寧不爾。百年光景能得幾時。唸唸如救頭然。做好事尚恐做不辦。況唸唸在塵勞中而不覺也。可畏可畏。近收呂居仁四月初書。報曾叔夏劉彥禮死。居仁云。交遊中。時復抽了一兩人。直
【現代漢語翻譯】 現代漢語譯本： 處摸𢱢（音譯，意義不詳）。一個汪彥章（人名）。聲名滿天下。平生安排得，計較得，引證得底，是文章，是名譽，是官職。晚年收因結果處，那個是實？做了無限之乎者也，那一句得力？名譽既彰，與匿德藏光者，相去幾何？官職已做到大兩制（官名），與作秀才時，相去多少？而今已近七十歲，盡公伎倆，待要如何？臘月三十日，作么生摺合去？無常殺鬼唸唸不停。雪峰真覺（禪師名號）云：『光陰倏忽暫須臾，浮世那能得久居。出嶺年登三十二，入閩早是四旬餘。他非不用頻頻舉，己過還須旋旋除。為報滿城朱紫道，閻王不怕佩金魚。』古人苦口叮嚀為甚麼事？世間愚庸之人，飢寒所迫，日用無他念，只得身上稍暖肚裡不饑，便了。只是這兩事，生死魔卻不能為惱。以受富貴者較之，輕重大不等。受富貴底，身上既常暖，肚裡又常飽，既不被這兩事所迫，又卻多一件不可說底無狀，以故常在生死魔網中，無由出離。除宿有靈骨方見得徹識得破。先聖云：『瞥起是病，不續是藥。』不怕念起，唯恐覺遲。佛者覺也，為其常覺故，謂之大覺，亦謂之覺王。然皆從凡夫中做得出來。彼既丈夫，我寧不爾？百年光景能得幾時？唸唸如救頭然，做好事尚恐做不辦，況唸唸在塵勞中而不覺也？可畏可畏。近收呂居仁（人名）四月初書，報曾叔夏（人名）劉彥禮（人名）死。居仁云：『交遊中，時復抽了一兩人，直
【English Translation】 English version: Chu Mo 𢱢 (transliteration, meaning unknown). A certain Wang Yanzhang (person's name). His fame fills the world. Throughout his life, what he arranged, what he calculated, what he cited, were writings, reputation, and official positions. When the time comes to reap the consequences in his later years, what is real? He produced endless 'zhī hū zhě yě' (classical Chinese particles), which sentence is effective? His reputation is already prominent, how different is he from those who hide their virtue and conceal their light? His official position has reached the rank of Da Liangzhi (official title), how different is he from when he was a mere scholar? Now he is nearly seventy years old, having exhausted all his skills, what does he intend to do? On the thirtieth day of the twelfth lunar month, how will he settle the account? The impermanent death demon never ceases its thoughts. Xuefeng Zhenjue (name of a Chan master) said: 'Time flies swiftly in an instant, how can one dwell long in this floating world? Leaving the mountains, he reached the age of thirty-two, entering Fujian, he was already over forty. The faults of others must be frequently mentioned, one's own faults must be gradually removed. To inform all the officials in the city, Yama (King of Hell) is not afraid of those who wear golden fish ornaments (symbols of high rank).' Why did the ancients earnestly exhort? The foolish and mediocre people of the world, driven by hunger and cold, have no other thoughts in their daily lives, only seeking to keep their bodies warm and their bellies full. That is all. But these two things, the demons of birth and death cannot trouble them. Compared to those who enjoy wealth and status, the weight is vastly different. Those who enjoy wealth and status, their bodies are always warm, and their bellies are always full. Since they are not driven by these two things, they have one more unspeakable affliction, therefore they are constantly trapped in the net of the demons of birth and death, with no way to escape. Only those with innate spiritual bones can see through and understand. The ancient sage said: 'A fleeting thought is the illness, the lack of continuation is the medicine.' Do not fear the arising of thoughts, only fear the slowness of awareness. Buddha means 'awakened,' because they are constantly awakened, they are called 'Greatly Awakened,' and also called 'King of Awakening.' Yet all of them are made from ordinary people. Since they are men, why can't I be? How much time does a hundred years of life amount to? Every thought should be like saving one's head, fearing that doing good deeds will not be accomplished, how much more so when every thought is in the defilements of the world and one is not aware? How fearful, how fearful. Recently received a letter from Lü Juren (person's name) in early April, reporting the deaths of Zeng Shuxia (person's name) and Liu Yanli (person's name). Juren said: 'Among our acquaintances, one or two are frequently taken away, directly'
是可畏。渠邇來為此事甚切。亦以瞥地回頭稍遲為恨。比已作書答之云。只以末後知非底一念為正。不問遲速也。知非底一念。便是成佛作祖底基本。破魔網底利器。出生死底路頭也。愿公亦只如此做工夫。做得工夫漸熟。則日用二六時中便覺省力矣。覺得省力時。不要放緩。只就省力處崖將去。崖來崖去和這省力處。亦不知有時不爭多也。但只看個無宇。莫管得不得。至禱至禱。
又。
伏承。杜門息交。世事一切闊略。唯朝夕以某向所舉話頭提撕。甚善甚善。既辦此心。當以悟為則。若自生退屈。謂根性陋劣。更求入頭處。正是含元殿里問長安。在甚處爾。正提撕時是阿誰。能知根性陋劣底又是阿誰。求入頭處底又是阿誰。妙喜不避口業。分明為居士說破。只是個汪彥章。更無兩個。只有一個汪彥章。更那裡得個提撕底知根性陋劣底求入頭處底來。當知皆是汪彥章影子。並不幹他汪彥章事。若是真個汪彥章。根性必不陋劣。必不求入頭處。但只信得自家主人公及。並不消得許多勞攘。昔有僧問仰山。禪宗頓悟畢竟入門的意如何。山曰。此意極難。若是祖宗門下上根上智。一聞千悟。得大總持。此根人難得。其有根微智劣。所以古德道。若不安禪靜慮。到這裡總須茫然。僧曰。除此格外。還別有方便令
【現代漢語翻譯】 現代漢語譯本： 真是令人敬畏。渠邇（Quer，人名）最近為此事非常懇切。也因為稍微遲了回頭而感到遺憾。我已經寫信回覆他說，只要以最後知道錯誤的那一念為正，不必問遲早。知道錯誤的那一念，便是成佛作祖的基本，破除魔網的利器，出生死的道路。希望您也只如此做功夫。做得功夫漸漸熟練，那麼每天二十四小時中便覺得省力了。覺得省力時，不要放鬆，只就在省力處堅持下去。堅持來堅持去和這省力處，也不知道有時不爭多。但只看個無宇（Wuyu，禪宗術語，指空無），莫管得不得，至誠祈禱。
又。
得知您閉門謝客，世事一切疏略，唯獨早晚以我先前所舉的話頭來提撕（Tisi，禪宗用語，指參禪），非常好非常好。既然下了這個決心，應當以悟為準則。如果自己產生退縮，認為根性低劣，更求入門之處，這正是含元殿里問長安（Chang'an，古都名）在哪裡。正在提撕時是誰？能知道根性低劣的又是誰？求入門之處的又是誰？妙喜（Miaoxi，人名，此處指說話者自己）不避口業，分明為居士說破，只是個汪彥章（Wang Yanzhang，人名），更沒有兩個。只有一個汪彥章，更哪裡來個提撕的、知根性低劣的、求入門之處的來。應當知道皆是汪彥章的影子，並不關他汪彥章的事。如果是真個汪彥章，根性必不低劣，必不求入門之處。但只信得自家主人公（比喻自性），並不需要這麼多勞累。昔日有僧人問仰山（Yangshan，人名），禪宗頓悟畢竟入門的意義如何？仰山說，此意極難。若是祖宗門下上根上智，一聞千悟，得大總持（Dazongchi，佛教術語，指總攝憶持一切法而不忘失的智慧）。這種根器的人難以得到。其餘根微智劣的人，所以古德說，若不安禪靜慮，到這裡總須茫然。僧人說，除了這個之外，還有別的方便令
【English Translation】 English version: It is truly awe-inspiring. Quer (person's name) has been very earnest about this matter recently. He also regrets being slightly late in turning back. I have already written back to him, saying that one should only take the single thought of realizing one's error at the end as correct, without asking about being early or late. The single thought of realizing one's error is the foundation for becoming a Buddha or a patriarch, the sharp weapon for breaking through the net of demons, and the path for escaping birth and death. I hope you will also put in effort in this way. As your effort becomes more and more skilled, you will feel more and more effortless in your daily life. When you feel effortless, do not relax; just persist in that effortless state. Persisting again and again in that effortless state, you will not know when it will become more and more effortless. Just look at Wuyu (Zen term, referring to emptiness), and don't worry about whether you will attain it or not. I sincerely pray.
Furthermore.
I understand that you have closed your doors to guests and neglected all worldly affairs, focusing solely on contemplating the topic I previously mentioned, morning and evening. This is very good, very good. Since you have made this determination, you should take enlightenment as your standard. If you become discouraged and think that your inherent nature is inferior, and seek a place to enter, this is like asking where Chang'an (name of an ancient capital) is while standing in the Hanyuan Palace. Who is it that is contemplating at this very moment? Who is it that knows that your inherent nature is inferior? Who is it that is seeking a place to enter? Miaoxi (person's name, referring to the speaker himself) does not avoid karmic retribution of speech and clearly explains it to you, the layperson: it is just Wang Yanzhang (person's name), there are not two. There is only one Wang Yanzhang, so where would you get someone who is contemplating, someone who knows that your inherent nature is inferior, someone who is seeking a place to enter? You should know that these are all shadows of Wang Yanzhang, and they have nothing to do with Wang Yanzhang himself. If you are truly Wang Yanzhang, your inherent nature will not be inferior, and you will not seek a place to enter. Just trust in your own master (metaphor for self-nature), and you will not need so much effort. In the past, a monk asked Yangshan (person's name), 'What is the meaning of the sudden enlightenment of Zen Buddhism?' Yangshan said, 'This meaning is extremely difficult. If one is of superior root and intelligence under the lineage of the ancestors, one will understand a thousand things upon hearing one, and attain great Dharani (Buddhist term, referring to the wisdom of comprehensively remembering and retaining all dharmas without forgetting). Such a person is difficult to find. As for those with weak roots and inferior intelligence, the ancient masters said, 'If one does not practice meditation and contemplation, one will surely be at a loss here.' The monk said, 'Besides this, is there another expedient means to'
學人得入也無。山曰。別有別無。令汝心不安。我今問汝。汝是甚處人。曰幽州人。山曰。汝還思彼處否。曰常思。山曰。彼處樓臺林苑人馬駢闐。汝返思思底。還有許多般也無。曰某甲到這裡一切不見有。山曰。汝解猶在境。信位即是。人位即不是。妙喜已是老婆心切。須著更下個註腳。人位即是汪彥章。信位即是知根性陋劣。求入頭處底。若於正提撕話頭時。返思能提撕底。還是汪彥章否。到這裡間不容髮。若佇思停機。則被影子惑矣。請快著精彩。不可忽不可忽。記得前書中嘗寫去。得息心。且息心已。過去底事。或善或惡。或逆或順。都莫理會。現在事得省便省。一刀兩段不要遲疑。未來事自然不相續矣。不識曾如此覷捕否。這個便是第一省力做工夫處也。至禱至禱。
又。
伏承。第五令嗣。以疾不起。父子之情。千生百劫恩愛習氣之所流注。想當此境界。無有是處。五濁世中種種虛幻。無一真實。請行住坐臥常作是觀。則日久月深。漸漸消磨矣。然正煩惱時。子細揣摩窮詰。從甚麼處起。若窮起處不得。現今煩惱底。卻從甚麼處得來。正煩惱時。是有是無。是虛是實。窮來窮去。心無所之。要思量但思量。要哭但哭。哭來哭去。思量來思量去。抖擻得藏識中許多恩愛習氣盡時。自然如水歸水
【現代漢語翻譯】 現代漢語譯本： 學人能夠進入嗎？趙州禪師說：『另有別樣的有和沒有，令你的心不得安寧。我現在問你，你是哪裡人？』學人回答：『我是幽州人。』趙州禪師說：『你還思念那個地方嗎？』學人回答：『常常思念。』趙州禪師說：『那個地方樓臺林苑，人馬眾多。你反過來想想，還有這麼多東西嗎？』學人回答：『我到這裡，一切都看不見了。』趙州禪師說：『你的理解還在境界中，這只是信位，還不是人位。』妙喜禪師真是老婆心切，必須再加個註解：人位就是汪彥章（人名，此處指有作為的人），信位就是知道自己根性陋劣，尋求入門的地方。如果在真正提起話頭的時候，反過來想想能提起話頭的那個，還是汪彥章嗎？』到這裡，一絲空隙都不能有。如果停下來思考，就會被影子迷惑了。請快點拿出精彩之處，不可疏忽，不可疏忽。記得以前的書信中曾經寫過：得到休息心，並且已經休息心了。過去的事情，無論是好是壞，是順是逆，都不要理會。現在的事情，能省就省，一刀兩斷，不要遲疑。未來的事情，自然就不會相續了。不知道你曾經這樣觀察過嗎？這就是第一省力做功夫的地方啊。至誠祈禱，至誠祈禱。
又。
得知您的第五個兒子因病去世，父子之情，是千生百劫恩愛習氣所流露。想必在這種境況下，實在難以承受。五濁世間種種都是虛幻，沒有一樣是真實的。請您行住坐臥常常這樣觀想，那麼日久月深，就會漸漸消磨這些痛苦。然而，在正煩惱的時候，仔細揣摩窮究，煩惱是從什麼地方產生的？如果窮究不到煩惱的起處，那麼現在煩惱的，又是從什麼地方來的？在正煩惱的時候，煩惱是有還是沒有？是虛幻還是真實？窮究來窮究去，心無所依。想思念就思念，想哭就哭。哭來哭去，思量來思量去，把藏識中許多恩愛習氣都抖擻乾淨的時候，自然就像水歸入水中一樣了。
【English Translation】 English version: 'Can a student gain entry?' Zhaozhou (Zen master) said, 'There is a separate 'is' and 'is not,' causing unrest in your mind. I now ask you, where are you from?' The student replied, 'I am from Youzhou (place name).' Zhaozhou said, 'Do you still think of that place?' The student replied, 'I often do.' Zhaozhou said, 'That place has towers, pavilions, forests, gardens, and many people and horses. When you think back, are there still so many things?' The student replied, 'Since I came here, I see nothing.' Zhaozhou said, 'Your understanding is still within the realm of phenomena; this is only the stage of faith, not yet the stage of personhood.' Miaoxi (Zen master) is truly being overly kind; he must add another annotation: the stage of personhood is like Wang Yanzhang (person's name, here referring to someone accomplished), the stage of faith is knowing one's own inferior nature and seeking a place to enter. If, when truly raising the topic, you think back to the one who can raise the topic, is that still Wang Yanzhang?' At this point, there is no room for even a hair's breadth. If you pause to think, you will be deluded by shadows. Please quickly bring forth your brilliance; do not be careless, do not be careless. Remember what I wrote in a previous letter: attain cessation of mind, and already cease the mind. Past events, whether good or bad, favorable or unfavorable, do not concern yourself with them. Present events, simplify them as much as possible, cut them off decisively without hesitation. Future events will naturally not continue. I wonder if you have ever observed in this way? This is the most effortless place to put in effort. Pray earnestly, pray earnestly.
Furthermore,
I learned that your fifth son passed away due to illness. The affection between father and son is a manifestation of the habits of love and attachment accumulated over countless lifetimes. I imagine that in this situation, it must be unbearable. The various illusions in this world of five defilements (referring to a degenerate age) are all unreal; nothing is true. Please constantly contemplate this while walking, standing, sitting, and lying down, and over time, these sufferings will gradually diminish. However, when you are truly troubled, carefully examine and investigate where the trouble arises from. If you cannot find the source of the trouble, then where does the current trouble come from? When you are truly troubled, is the trouble there or not? Is it illusory or real? Investigate and investigate, and the mind has nowhere to go. If you want to think, then think; if you want to cry, then cry. Crying and crying, thinking and thinking, when you have shaken out all the habits of love and attachment from your alaya-consciousness (storehouse consciousness), you will naturally be like water returning to water.
。還我個本來無煩惱無思量無憂無喜底去耳。入得世間。出世無餘。世間法則佛法。佛法則世間法也。父子天性一而已。若子喪而父不煩惱不思量。如父喪而子不煩惱不思量。還得也無。若硬止遏哭時又不敢哭。思量時又不敢思量。是特欲逆天理滅天性揚聲止響潑油救火耳。正當煩惱時。總不是外事。且不得作外邊想。永嘉云。無明實性即佛性。幻化空身即法身。是真語實語不誑不妄等語。恁么見得了。要思量要煩惱。亦不可得。作是觀者名為正觀。若他觀者名為邪觀。邪正未分。正好著力。此是妙喜決定義無智人前莫說。◎◎
答夏運使
示諭。道契則霄壤共處。趣異則覿面楚越。誠哉是言。即此乃不傳之妙。左右發意。欲作妙喜書。未操觚拂紙。已兩手分付了也。又何待堅忍究竟。以俟他日耶。此個道理。唯證者方默默相契。難與俗子言。延平乃閩嶺佳處。左右能自調伏不為逆順關棙子所轉。便是大解脫人。此人能轉一切關棙子。日用活鱍鱍地。拘牽惹絆他不得。茍若直下便恁么承當。自然無一毫毛於我作障。古德有言。佛說一切法。為度一切心。我無一切心。何用一切法。又懶融云。恰恰用心時。恰恰無心用。曲談名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。非特懶
【現代漢語翻譯】 現代漢語譯本：還我那本來沒有煩惱、沒有思量、沒有憂愁、沒有喜悅的本來面目吧。進入世間，又超越世間而無所遺留。世間的法則就是佛法，佛法也就是世間的法則。父子之間的天性本就是一體的。如果兒子去世了，父親不煩惱、不思量，或者父親去世了，兒子不煩惱、不思量，這能行得通嗎？如果硬要阻止哭泣，想哭又不敢哭，想思量又不敢思量，這簡直是想要違背天理、滅絕天性，就像揚聲止息迴響、潑油救火一樣。正當煩惱的時候，一切都不是外在的事情，千萬不要當作外邊的事情來想。永嘉禪師說：『無明的真實本性就是佛性，幻化不實的身體就是法身。』這是真誠真實、不欺騙、不虛妄的言語。如果能這樣見解透徹，想要思量、想要煩惱，也是不可能的。這樣觀察就叫做正觀，如果用其他方式觀察就叫做邪觀。邪正尚未分清的時候，正好努力修行。這是妙喜禪師決定的說法，不要在沒有智慧的人面前說。
回覆夏運使
給您的信中說，道義相合，即使相隔遙遠也能心意相通；志趣不同，即使面對面也如同身處楚國和越國。這話真是至理名言。這就是那不可言傳的奧妙。您左右的人已經領會了我的意思，想要寫妙喜禪師的書，還沒拿起筆，就已經完全領會了。又何必等待堅忍到底，以期待將來呢？這個道理，只有證悟的人才能默默地心領神會，難以和世俗之人訴說。延平是福建的好地方，您左右的人如果能自我調伏，不被順境或逆境所左右，就是大解脫之人。這樣的人能轉化一切的障礙，每天都活潑自在，任何事物都束縛不了他。如果當下就能這樣承擔，自然不會有一絲一毫的東西成為我的障礙。古德說：『佛說一切法，為度一切心。我無一切心，何用一切法。』又懶融禪師說：『恰恰用心時，恰恰無心用。曲談名相勞，直說無繁重。無心恰恰用，常用恰恰無。今說無心處，不與有心殊。』不僅僅是懶融禪師
【English Translation】 English version: Return to me that original state of being, free from afflictions, free from thoughts, free from worries, and free from joys. Entering the world, yet transcending the world without residue. The laws of the world are the Dharma, and the Dharma is the laws of the world. The nature between father and son is inherently one. If a son passes away and the father feels no affliction or contemplation, or if a father passes away and the son feels no affliction or contemplation, is this feasible? If one forcibly suppresses crying, wanting to cry but not daring to, wanting to contemplate but not daring to, it is simply attempting to defy the laws of nature, extinguish innate nature, like raising one's voice to stop an echo, or pouring oil to put out a fire. When one is in the midst of affliction, it is not an external matter; one must not regard it as something external. Yongjia (Yongjia Xuanjue, a Chan Buddhist monk) said: 'The true nature of ignorance is the Buddha-nature; the illusory and empty body is the Dharma-body.' These are true and honest words, not deceptive or false. If one can see through this, wanting to contemplate or wanting to be afflicted becomes impossible. Observing in this way is called right contemplation; observing in other ways is called wrong contemplation. When right and wrong are not yet distinguished, it is the perfect time to exert effort in practice. This is a definitive statement by Miaoxi (Zhang Yang, a Chan Buddhist monk), do not speak of it before those without wisdom.
Reply to Commissioner Xia
Your letter stated that if our paths align, we can share the same space despite being far apart; if our interests differ, we might as well be in Chu and Yue (ancient states symbolizing distance) even when face to face. These are truly wise words. This is the ineffable mystery that cannot be transmitted through words. Those around you have already understood my intention, wanting to write a book about Zen Master Miaoxi, and before even picking up the brush, they have already fully grasped it. Why wait for perseverance to the end, anticipating a future date? This principle can only be silently understood by those who have attained enlightenment; it is difficult to explain to worldly people. Yanping (a place in Fujian) is a beautiful place in Fujian. If those around you can subdue themselves and not be swayed by favorable or unfavorable circumstances, they are truly liberated individuals. Such a person can transform all obstacles, living each day with vitality, unbound by anything. If one can directly accept this, naturally nothing will become an obstacle. An ancient master said: 'The Buddha speaks all Dharmas to liberate all minds. I have no mind, so what need do I have for all Dharmas?' Furthermore, Lanrong (a Chan Buddhist monk) said: 'Precisely when using the mind, one is precisely using no-mind. Elaborate discussions of terms are laborious; direct speech is without burden. No-mind is precisely used; constant use is precisely no-mind. Now, speaking of the place of no-mind, it is not different from having a mind.' Not only Lanrong
融如是。妙喜與左右亦在其中。其中事難拈出似人前。所謂默默相契是也。◎
大慧普覺禪師書卷第二十七 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第二十八
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進◎
答呂舍人(居仁)
千疑萬疑。只是一疑。話頭上疑破。則千疑萬疑一時破。話頭不破。則且就上面與之廝崖。若棄了話頭。卻去別文字上起疑。經教上起疑。古人公案上起疑。日用塵勞中起疑。皆是邪魔眷屬。第一不得向舉起處承當。又不得思量卜度。但著意就不可思量處思量。心無所之。老鼠入牛角便見倒斷也。又方寸若鬧。但只舉狗子無佛性話。佛語祖語諸方老宿語。千差萬別。若透得個無字。一時透過。不著問人。若一向問人。佛語又如何。祖語又如何。諸方老宿語又如何。永劫無有悟時也。
答呂郎中(隆禮)
令兄居仁。兩得書。為此事甚忙。然亦當著忙。年已六十從官又做了。更待如何。若不早著忙。臘月三十日如何打疊得辦。聞左右邇來亦忙。只這著忙底。便是臘月三十日訊息也。如何是佛。乾屎橛。這裡不透。與臘月三十日何異。措大家一生鉆故紙。是事要知。博覽群書高談闊論。孔子又如何。孟
子又如何。莊子又如何。周易又如何。古今治亂又如何。被這些言語使得來。七顛八倒。諸子百家才聞人舉著一字。便成卷念將去。以一事不知為恥。及乎問著他自家屋裡事。並無一人知者。可謂終日數他寶自無半錢分。空來世上打一遭。脫卻這殼漏子。上天堂也不知。入地獄也不知。隨其業力流入諸趣並不知。若是別人家裡事。細大無有不知者。士大夫讀得書多底無明多。讀得書少底無明少。做得官小底人我小。做得官大底人我大。自道。我聰明靈利。及乎臨秋毫利害。聰明也不見。靈利也不見。平生所讀底書一字也使不著。蓋從上大人丘乙己時。便錯了也。只欲取富貴耳。取得富貴底。又能有幾人。肯回頭轉腦向自己腳跟下推窮。我這取富貴底。從何處來。即今受富貴底。異日卻向何處去。既不知來處。又不知去處。便覺心頭迷悶。正迷悶時亦非他物。只就這裡看個話頭。僧問雲門。如何是佛。門云。乾屎橛。但舉此話。忽然伎倆盡時。便悟也。切忌尋文字引證。胡亂摶量註解。縱然註解得分明說得有下落。儘是鬼家活計。疑情不破。生死交加疑。情若破。則生死心絕矣生死心絕。則佛見法見亡矣。佛見法見尚亡。況復更起眾生煩惱見耶。但將迷悶底心。移來乾屎橛上。一抵抵住。怖生死底心。迷悶底心。思量分
【現代漢語翻譯】 現代漢語譯本： 你又怎麼樣呢？莊子又怎麼樣呢？《周易》又怎麼樣呢？古代和現代的治理和混亂又怎麼樣呢？被這些言語弄得七顛八倒。諸子百家才聽到別人提起一個字，就整卷地背誦。以不知道一件事為恥，等到問到他自己家裡的事，卻沒有一個人知道。這可以說是整天數著別人的寶物，自己卻沒有半分錢。白白地來世上走一遭。脫掉這漏殼子，上天堂也不知道，下地獄也不知道，隨著業力流入各個趣道也不知道。如果是別人家裡的事，無論大小沒有不知道的。士大夫讀的書越多，無明（愚昧）越多；讀的書越少，無明越少。官做得小的人我執（對自我的執著）小，官做得大的人我執大。自認為自己聰明靈敏，等到面臨細微的利害關係時，聰明也不見了，靈敏也不見了，平生所讀的書一個字也用不上。因為從『上大人丘乙己』（指科舉考試）時，就錯了。只想著獲取富貴罷了。取得富貴的，又能有幾人？肯回頭思考自己腳跟下，推究我這獲取富貴的，從何處來？如今享受富貴的，將來又要向何處去？既不知道來處，又不知道去處，就覺得心頭迷悶。正在迷悶時，也不是其他東西，就從這裡看個話頭。僧人問雲門文偃禪師：『如何是佛？』雲門禪師回答說：『乾屎橛（擦屁股的木棒）。』只要提起這句話，忽然伎倆用盡時，就開悟了。切忌尋找文字引證，胡亂猜測註解。縱然註解得明白，說得有下落，也全是鬼家的活計。疑情不破，生死交加；疑情若破，則生死心斷絕。生死心斷絕，則佛見、法見（對佛和法的執著）消失。佛見、法見尚且消失，何況再產生眾生煩惱見呢？只要將迷悶的心，轉移到『乾屎橛』上，一抵抵住。害怕生死的心，迷悶的心，思量分別的心，
【English Translation】 English version: What about you? What about Zhuangzi? What about the 'Book of Changes'? What about governance and chaos in ancient and modern times? You are thrown into confusion by these words. The various schools of thought, upon hearing someone mention a single word, would recite entire volumes. They are ashamed of not knowing one thing, but when asked about matters within their own household, not a single one knows. This can be said to be counting other people's treasures all day long, while having not even half a penny of their own. They come into the world for nothing. Shedding this leaky shell, they don't know whether they are going to heaven or hell, and they don't know which realm they are flowing into according to their karma. If it is someone else's business, there is nothing, big or small, that they don't know. The more books a scholar-official reads, the more ignorance (Avidya) they have; the fewer books they read, the less ignorance they have. Those who hold small offices have small ego attachments (attachment to self), and those who hold large offices have large ego attachments. They think of themselves as clever and intelligent, but when faced with the slightest gain or loss, their cleverness and intelligence disappear, and not a single word of the books they have read in their lives can be used. Because from the time of 'Shang Da Ren Qiu Yi Ji' (referring to the imperial examination), they were wrong. They only think about obtaining wealth and status. But how many people can actually obtain wealth and status? How many are willing to turn their heads and look at their own feet, investigating where this pursuit of wealth and status comes from? Where will those who are now enjoying wealth and status go in the future? Since they do not know where they come from, nor do they know where they are going, they feel confused in their hearts. When they are confused, it is not something else, but just to look at a topic here. A monk asked Zen Master Yunmen Wenyan: 'What is Buddha?' Zen Master Yunmen replied: 'A dried shit stick (Ganzhi Jue).' Just by mentioning this sentence, when all skills are exhausted, one will be enlightened. Avoid searching for textual citations and making random guesses and annotations. Even if the annotations are clear and have a conclusion, they are all the activities of ghosts. If doubt is not broken, life and death intertwine; if doubt is broken, then the mind of life and death is cut off. When the mind of life and death is cut off, then the Buddha-view and Dharma-view (attachment to Buddha and Dharma) disappear. If even the Buddha-view and Dharma-view disappear, how can one create the views of sentient beings' afflictions? Just transfer the confused mind to the 'dried shit stick', and resist it with all your might. The mind that fears life and death, the mind that is confused, the mind that thinks and discriminates,
別底心。作聰明底心。自然不行也。覺得不行時。莫怕落空。忽然向抵住處絕訊息。不勝慶快平生得訊息絕了。起佛見法見眾生見。思量分別。作聰明說道理。都不相妨日用四威儀中。但常放教蕩蕩地。靜處鬧處常以乾屎橛提撕。日往月來水牯牛自純熟矣。第一不得向外面別起疑也。乾屎橛上疑破則恒河沙數疑一時破矣。前此亦嘗如此寫與居仁。比趙景明來得書。書中再來問云。不知離此別有下工夫處也無。又如舉手動足著衣吃飯。當如何體究。為復只看話頭。為復別有體究。又平生一大疑事。至今未了。只如死後斷滅不斷滅。如何決定見得。又不要引經論所說。不要指古人公案。只據目前直截分明。指示剖判斷滅不斷滅實處。觀渠如此說話。返不如三家村裡省事漢。卻無如許多糞壤。死也死得瞥脫。分明向他道。千疑萬疑只是一疑。話頭上疑破。則千疑萬疑一時破。話頭不破。則且就話頭上與之廝崖。若棄了話頭。卻去別文字上起疑。經教上起疑。古人公案上起疑。日用塵勞中起疑。皆是邪魔眷屬。又不得向舉起處承當。又不得思量卜度。但只著意就不可思量處思量。心無所之。老鼠入牛角便見倒斷也。寫得如此分曉了。又卻更來忉忉怛怛地問不知許多聰明知見向甚處去也。不通道。平生讀底書。到這裡一字也使不
【現代漢語翻譯】 現代漢語譯本 別用心，耍小聰明的心，自然是不行的。當感覺到行不通時，不要害怕落空。忽然在牴觸之處斷絕訊息，會感到無比慶幸，一生所得的訊息都斷絕了。生起佛見（認為佛的見解是最高的）、法見（執著于佛法的見解）、眾生見（執著于眾生的見解），思量分別，耍小聰明講道理，這些都不妨礙日常的行住坐臥。但要常常放任心胸坦蕩，無論在安靜處還是喧鬧處，都要常用『乾屎橛』（比喻無用之物，用以破除執著）來提醒自己。日子久了，就像水牛一樣自然純熟了。最重要的是不要向外生起其他疑惑。在『乾屎橛』上的疑惑一旦破除，就像恒河沙數一樣多的疑惑也會一時破除。以前也曾這樣寫給居仁。等到趙景明來信，信中又問：『不知除了這個（指參話頭）之外，還有其他下功夫的地方嗎？』又如舉手抬足、穿衣吃飯，應當如何體悟？是隻看話頭，還是有其他的體悟方法？又說平生有一大疑惑，至今未解，那就是死後是斷滅還是不斷滅？如何才能確定地見到真相？又說不要引用經論所說，不要指古人的公案，只根據目前直接分明地指示剖判斷滅不斷滅的實處。 看他這樣說話，還不如三家村裡省事的漢子，反而沒有這麼多糞土，死也能死得乾脆利落。我分明地告訴他，千疑萬疑只是一疑，話頭上疑破，則千疑萬疑一時破。話頭不破，那就先在話頭上與之糾纏。如果丟棄了話頭，卻去其他文字上生起疑惑，在經教上生起疑惑，在古人公案上生起疑惑，在日常的塵勞中生起疑惑，這些都是邪魔眷屬。又不能在念頭生起的地方去承擔，又不能思量卜度，但只要著意在不可思量之處思量，心無所之，就像老鼠鉆進牛角尖一樣，便會見到倒斷。寫得如此明白曉暢了，他卻又更加嘮嘮叨叨地問，不知許多聰明知見都到哪裡去了。真是不相信，平生讀的書，到這裡一個字也用不上。
【English Translation】 English version Do not use a scheming mind, a clever mind; it naturally won't work. When you feel it's not working, don't be afraid of emptiness. Suddenly, at the point of resistance, cut off all news. You will feel immense joy, as if all the news you've gained in your life has been cut off. The arising of Buddha-views (thinking the Buddha's views are supreme), Dharma-views (attachment to the views of the Dharma), and sentient being-views (attachment to the views of sentient beings), pondering and discriminating, and using cleverness to explain principles, none of these hinder your daily activities of walking, standing, sitting, and lying down. But you should always let your mind be open and free. Whether in quiet or noisy places, constantly use the 'dry turd' (a metaphor for something useless, used to break attachments) to remind yourself. As days and months pass, like a water buffalo, you will naturally become pure and skilled. The most important thing is not to raise other doubts externally. Once the doubt about the 'dry turd' is broken, doubts as numerous as the sands of the Ganges will be broken at once. I have written this to Juren before. When Zhao Jingming's letter arrived, he asked again in the letter: 'I don't know if there are other places to put in effort besides this (referring to investigating the 'hua tou' (話頭, critical phrase in a koan))?' Also, how should one experience things like raising hands and feet, putting on clothes, and eating? Should one only look at the 'hua tou', or are there other ways to experience it? He also said that he has a great doubt in his life that has not been resolved, which is whether there is annihilation or non-annihilation after death? How can one see the truth definitively? He also said not to quote from scriptures or point to ancient koans, but to directly and clearly indicate the real place of annihilation or non-annihilation based on the present moment. Seeing him speak like this, he is not as good as a simple man in a small village, who has less rubbish and can die cleanly. I clearly told him that a thousand doubts are just one doubt. If the doubt about the 'hua tou' is broken, then a thousand doubts will be broken at once. If the 'hua tou' is not broken, then first grapple with it on the 'hua tou'. If you abandon the 'hua tou' and instead raise doubts about other texts, raise doubts about scriptures, raise doubts about ancient koans, raise doubts in the daily dust and toil, these are all the retinue of demons. Also, you cannot take responsibility at the place where thoughts arise, nor can you ponder and speculate, but you must focus on pondering in the place where it is impossible to ponder. When the mind has nowhere to go, like a mouse entering a bull's horn, you will see the end. After writing so clearly and understandably, he asked even more naggingly, wondering where all the clever knowledge and views have gone. He truly does not believe that the books he has read in his life are of no use here.
著。而今不得已。更為他放些惡氣息。若只恁么休去。卻是妙喜被渠問了。更答不得也。此書才到。便送與渠一看。居仁自言。行年六十歲。此事未了。問渠。未了底。為復是舉手動足著衣吃飯底。未了若是舉手動足著衣吃飯底。又要如何了他。殊不知。只這欲了知決定見得死後斷滅不斷滅底。便是閻家老子面前吃鐵棒底。此疑不破。流浪生死。未有了期。向渠道。千疑萬疑只是一疑。話頭若破。死後斷滅不斷滅之疑。當下冰銷瓦解矣。更教直截分明。指示剖判斷滅不斷滅。如此見識與外道何異。平生做許多之乎者也。要作何用。渠既許多遠地。放這般惡氣息來燻人。妙喜不可只恁么休去。亦放些惡氣息。卻去熏他則個。渠教不要引經教及古人公案。只據目前直截分明。指示斷滅不斷滅實處。昔志道禪師問六祖。學人自出家。覽涅槃經。近十餘載。未明大意願師垂誨。祖曰。汝何處未了。對曰。諸行無常是生滅法。生滅滅已寂滅為樂。於此疑惑。祖曰。汝作么生疑。對曰。一切眾生皆有二身。謂色身法身也(此乃居仁同道)色身無常。有生有滅。法身有常。無知無覺。經云。生滅滅已寂滅為樂者。未審是何身寂滅。何身受樂。若色身者。色身滅時四大分散。全是苦。苦不可言樂。若法身寂滅。即同草木瓦石。誰當受樂
【現代漢語翻譯】 現代漢語譯本 現在我不得已，要對他放出一些『惡氣息』。如果就這樣算了，豈不是妙喜被他問倒了，無法回答了？這本書一到，就送給他看。居仁自稱，年紀六十歲了，這件事還沒了結。問他，沒了結的是什麼？是舉手投足、穿衣吃飯這些事嗎？如果沒了結的是舉手投足、穿衣吃飯這些事，那又該如何了結呢？殊不知，想要了知、決定看清死後是斷滅還是不斷滅這件事，才是閻羅王面前吃鐵棒的原因。這個疑惑不破除，就會在生死中流浪，沒有了結的時候。告訴他，千疑萬疑，其實只是一疑。話頭一旦打破，死後斷滅還是不斷滅的疑惑，當下就會冰消瓦解。如果還教人直截了當、分明地指示、剖判斷滅不斷滅，這樣的見識與外道有什麼區別？平生做了這麼多之乎者也的文章，又有什麼用？他既然從這麼遠的地方，放出這種『惡氣息』來燻人，妙喜不能就這樣算了，也要放出一些『惡氣息』，去熏他才行。他教人不要引用經教和古人的公案，只要根據目前直截了當、分明地指示斷滅不斷滅的真實之處。以前志道禪師問六祖慧能：『學人自從出家以來，讀《涅槃經》近十餘年，還不明白其中大意，希望師父垂示。』六祖說：『你哪裡還不明白？』志道回答說：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』我對這句話感到疑惑。六祖說：『你疑惑什麼？』志道回答說：『一切眾生都有二身，即色身和法身（這和居仁的觀點相同）。色身無常，有生有滅；法身有常，無知無覺。《涅槃經》說，生滅滅已，寂滅為樂，不知道是哪個身寂滅，哪個身受樂？如果是色身寂滅，色身滅時四大分散，全是苦，苦不可說是樂。如果法身寂滅，就和草木瓦石一樣，誰來受樂呢？』
【English Translation】 English version Now I have no choice but to release some 'bad breath' towards him. If I just let it go like this, wouldn't it be that Miaoxi (妙喜) [referring to the author himself] is stumped by his questions and unable to answer? As soon as this letter arrives, send it to him to read. Juren (居仁) [a person's name] claims that he is sixty years old, and this matter is still unresolved. Ask him, what is unresolved? Is it the matter of raising hands and feet, putting on clothes, and eating? If what is unresolved is the matter of raising hands and feet, putting on clothes, and eating, then how should it be resolved? Little does he know that wanting to understand and definitively see whether there is annihilation or non-annihilation after death is the reason for receiving iron rods in front of Yama (閻家老子) [the King of Hell]. If this doubt is not broken, one will wander in samsara (生死) [the cycle of birth and death] without end. Tell him that a thousand doubts and ten thousand doubts are just one doubt. Once the crux of the matter is broken, the doubt about annihilation or non-annihilation after death will instantly melt away like ice. Furthermore, to teach people to directly and clearly point out and dissect annihilation or non-annihilation, what difference is there between such views and those of heretics? What is the use of writing so many essays filled with classical allusions throughout one's life? Since he releases such 'bad breath' from such a distant place to熏 (xun) [to fumigate, to influence] people, Miaoxi cannot just let it go like this; he must also release some 'bad breath' to熏 (xun) [to fumigate, to influence] him in return. He teaches not to quote scriptures or ancient public cases, but only to directly and clearly point out the real place of annihilation or non-annihilation based on the present moment. Formerly, Zen Master Zhidao (志道禪師) asked the Sixth Patriarch Huineng (六祖慧能): 'Since I left home, I have been studying the Nirvana Sutra (涅槃經) for more than ten years, but I still do not understand its main meaning. I hope the master will enlighten me.' The Sixth Patriarch said, 'What is it that you do not understand?' Zhidao replied, 'All conditioned things are impermanent, they are subject to arising and ceasing; with arising and ceasing ceasing, there is nirvana which is bliss.' I am doubtful about this. The Sixth Patriarch said, 'What do you doubt?' Zhidao replied, 'All sentient beings have two bodies, namely the physical body (色身) [rupa-kaya] and the dharma body (法身) [dharma-kaya] (this is the same as Juren's view). The physical body is impermanent, with birth and death; the dharma body is permanent, without knowledge or awareness. The Nirvana Sutra says, 'With arising and ceasing ceasing, there is nirvana which is bliss.' I do not know which body attains nirvana and which body experiences bliss? If it is the physical body that attains nirvana, when the physical body ceases, the four elements (四大) [earth, water, fire, wind] disintegrate, and it is all suffering; suffering cannot be called bliss. If the dharma body attains nirvana, then it is the same as grass, trees, tiles, and stones; who will experience bliss?'
。又法性是生滅之體。五蘊是生滅之用。一體五用。生滅是常。生則從體起用。滅則攝用歸體。若聽更生。即有情之類。不斷不滅。若不聽更生。即永歸寂滅。同於無情之物如是則一切諸法。被涅槃之所禁伏。尚不得生。何樂之有(可與居仁一狀領過)祖師到這裡。不能臨濟德山用事。遂放些氣息還他云。汝是釋子。何習外道斷常邪見。而議最上乘法。據汝所解。即色身外別有法身。離生滅求于寂滅。又推涅槃常樂。言有身受者。斯乃執吝生死耽著世樂。汝今當知。佛為一切迷人認五蘊和合為自體相。分別一切法為外塵相。好生惡死唸唸遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃。翻為苦相。終日馳求。佛愍此故。乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅(到此請著眼睛)是則寂滅現前。當現前時。亦無現前之量。乃謂常樂。此樂無有受者。亦無有不受者(猶較些子)豈有一體五用之名。何況更言涅槃禁伏諸法令永不生。此乃謗佛毀法(居仁亦有一分子)聽吾偈曰(分疏不下)無上大涅槃。圓明常寂照。凡愚謂之死。外道執為斷。諸求二乘人。目以為無作。盡屬情所計。六十二見本。妄立虛假名。何為真實義(居仁要見實處但看此一句子)唯有過量人(未見其人)通達無取捨(居仁更疑三十年)
【現代漢語翻譯】 現代漢語譯本 再說，法性（Dharmata，一切諸法的本性）是生滅的本體，五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）是生滅的作用。一個本體具有五種作用，生滅本身就是常態。產生時，是從本體發起作用；消滅時，是將作用收攝歸於本體。如果允許再次產生，那麼有情眾生（Sentient beings）就會不斷生滅。如果不允許再次產生，就會永遠歸於寂滅，與無情之物相同。如果這樣，那麼一切諸法（All dharmas）都被涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）所禁錮，甚至無法產生，還有什麼樂趣可言呢？（可以和居仁一起承擔這個過失） 祖師（Patriarch）到了這裡，不能像臨濟（Linji，唐代禪宗大師）和德山（Deshan，唐代禪宗大師）那樣運用手段，於是稍微放寬了語氣，說：『你是釋迦牟尼佛的弟子，為什麼學習外道的斷滅和常存的邪見，來議論最上乘的佛法？按照你的理解，就是色身（Rupa-kaya，物質身體）之外另有法身（Dharma-kaya，佛的真身），離開生滅去尋求寂滅。又推崇涅槃的常樂，說有身體感受這種快樂。這實在是執著于生死，貪戀世間的快樂。你現在應當知道，佛是爲了那些迷惑的人，他們把五蘊和合當作自己的自體，把一切法分別成外在的塵相，喜歡生存厭惡死亡，唸唸遷流，不知道這是夢幻虛假，白白地遭受輪迴。把常樂的涅槃，反而看作是痛苦的。整天奔波追求。佛憐憫他們，所以才顯示涅槃的真樂，剎那之間沒有生相，剎那之間沒有滅相，更沒有生滅可以滅掉（到這裡請睜大眼睛）。這就是寂滅現前。當寂滅現前的時候，也沒有現前的限量，所以才說是常樂。這種快樂沒有承受者，也沒有不承受者（還是稍微差一點）。哪裡有一個本體五種作用的說法？更何況說涅槃禁錮諸法，讓它們永遠不產生。這實在是誹謗佛，詆譭佛法（居仁也有一份責任）。聽我的偈子說（無法分辯清楚）： 『無上大涅槃（Anuttara-maha-nirvana，無上的大涅槃），圓滿光明，常恒寂靜照耀。凡夫愚人認為這是死亡，外道執著認為是斷滅。那些追求二乘（Two Vehicles，聲聞乘和緣覺乘）的人，認為這是無所作為。這些都屬於情識的計度，是六十二種邪見（Sixty-two Views）的根本，虛妄地建立虛假的名相。什麼是真實的意義呢？（居仁想要見到真實之處，只要看這一句就夠了）只有超越常人的人（還沒見到這個人），才能通達沒有取捨（居仁更加疑惑三十年）。』
【English Translation】 English version Furthermore, Dharmata (the nature of all dharmas) is the substance of arising and ceasing, and the five Skandhas (form, feeling, perception, mental formations, and consciousness) are the functions of arising and ceasing. One substance has five functions, and arising and ceasing are constant. When arising, it is the function arising from the substance; when ceasing, it is the function being absorbed back into the substance. If rebirth is allowed, then sentient beings will continuously arise and cease. If rebirth is not allowed, then they will eternally return to quiescence, the same as inanimate objects. If this is the case, then all dharmas are restrained by Nirvana (the ultimate state of liberation from the cycle of birth and death), and cannot even arise. What joy is there in that? (This fault can be shared with Ju Ren). When the Patriarch (Zen master) arrived at this point, he could not employ the methods of Linji (a Chan master of the Tang Dynasty) and Deshan (a Chan master of the Tang Dynasty), so he relaxed his tone slightly and said: 'You are a disciple of Shakyamuni Buddha, why do you study the annihilationist and eternalist wrong views of external paths, and discuss the supreme vehicle of Dharma? According to your understanding, there is a Dharma-kaya (the body of the Dharma, the true body of the Buddha) separate from the Rupa-kaya (the physical body), and you seek quiescence apart from arising and ceasing. Furthermore, you extol the permanence and bliss of Nirvana, saying that there is a body that experiences this bliss. This is truly clinging to birth and death, and indulging in worldly pleasures. You should know now that the Buddha, out of compassion for those who are deluded, who take the aggregation of the five Skandhas as their self-nature, and discriminate all dharmas as external dust, who like life and hate death, with thoughts constantly changing, not knowing that this is all a dream and illusion, and who vainly suffer in the cycle of rebirth, turns the permanence and bliss of Nirvana into suffering, and seek it all day long. The Buddha pities them, so he reveals the true bliss of Nirvana, in which there is no arising in an instant, no ceasing in an instant, and no arising or ceasing that can be ceased (open your eyes wide here). This is the manifestation of quiescence. When quiescence manifests, there is no measure of manifestation, so it is called permanence and bliss. This bliss has no receiver, and no non-receiver (still a bit off). Where does the saying of one substance with five functions come from? How much more to say that Nirvana restrains all dharmas, preventing them from ever arising. This is truly slandering the Buddha and defaming the Dharma (Ju Ren also shares responsibility). Listen to my verse (cannot be clearly distinguished): 'Supreme Great Nirvana (Anuttara-maha-nirvana) is perfectly bright, constantly still, and illuminating. Ordinary fools call it death, external paths cling to it as annihilation. Those who seek the Two Vehicles (Sravakayana and Pratyekabuddhayana) regard it as non-action. All of these belong to the calculations of emotions, are the root of the sixty-two views (Sixty-two Views), and falsely establish illusory names. What is the true meaning? (If Ju Ren wants to see the truth, just look at this one sentence) Only those who transcend ordinary people (have not seen this person) can understand without grasping or rejecting (Ju Ren is even more doubtful for thirty years).'
以知五蘊法。及以蘊中我(居仁在里許求出無門)外現眾色像(莫眼花)一一音聲相(賺殺人)平等如夢幻(救得一半)不起凡聖見。不作涅槃解(亦未見其人)二邊三際斷。常應諸根用。而不起用想。分別一切法。不起分別想。劫火燒海底。風鼓山相擊。真常寂滅樂。涅槃相如是。吾今強言說。令汝舍邪見(只是居仁不肯舍)汝勿隨言解(居仁記此)許汝知少分(只這少分也不消得)志道聞偈。忽然大悟(葛藤不少)只這一絡索。便是直截分明指示居仁底指頭子也。居仁見此。若道猶是經論所說。尚指古人公案。若尚作如此見。入地獄如箭射。
答呂舍人(居仁)
承。日用不輟做工夫。工夫熟則撞發關棙子矣。所謂工夫者。思量世間塵勞底心。回在乾屎橛上。令情識不行。如土木偶人相似。覺得昏怛沒巴鼻可把捉時。便是好訊息也。莫怕落空。亦莫思前算後幾時得悟。若存此心。便落邪道。佛云。是法非思量分別之所能解。著即禍生。知得思量分別不能解者是誰。只是個呂居仁。更不得回頭轉腦也。前此答隆禮書。說盡禪病矣。諸佛諸祖。並無一法與人。只要當人自信自肯自見自悟耳。若只取他人口頭說底。恐誤人。此事決定。離言說相。離心緣相。離文字相。能知離諸相者。亦只是呂居仁。疑他死
【現代漢語翻譯】 現代漢語譯本 已知五蘊法（五蘊：色、受、想、行、識），以及在五蘊中執著于『我』（居仁被困其中，求出無門），外在顯現各種色相（不要眼花繚亂），種種音聲相（迷惑人啊），平等看待如夢幻（能救回一半），不生起凡夫和聖人的分別見解，不把涅槃當作一種解釋（也沒見過這樣的人），斷絕過去、現在、未來三際的執著，時常順應六根的作用，卻不執著于作用的念頭，分別一切法，卻不生起分別的念頭。即使劫火焚燒海底，狂風吹動山巒互相撞擊，真常寂滅的快樂，涅槃的境界就是這樣。我現在勉強用語言表達，是爲了讓你捨棄邪見（只是居仁不肯捨棄），你不要隨著我的言語去解釋（居仁記住這一點），允許你瞭解少許（即使這少許也不需要）。志道聽了這偈語，忽然大悟（葛藤不少），僅僅這一絡索，便是直接分明地指示居仁的指頭。居仁見到這些，如果還認為這是經論所說，還執著于古人的公案，如果還這樣見解，下地獄就像箭一樣快。
回答呂舍人（居仁）
承蒙你日用不輟地做功夫，功夫純熟就會撞開發關的機關了。所謂的功夫，就是把思量世間塵勞的心，轉移到乾屎橛上，讓情識停止活動，像泥塑木雕的偶像一樣。感覺到昏沉、沒有頭緒、無從把握的時候，就是好訊息了。不要害怕落空，也不要思前算後什麼時候才能開悟。如果存有這種心，就落入邪道了。佛說：『這個法不是思量分別所能理解的。』執著就會招致禍患。知道思量分別不能理解的是誰嗎？就是呂居仁。再也不能回頭轉腦了。之前回答隆禮的書信中，已經說盡了禪病的各種情況。諸佛諸祖，並沒有一法可以給人，只要當事人自信自肯自見自悟罷了。如果只是從別人嘴裡說出來的，恐怕會誤人。這件事是絕對的，遠離言說相，遠離心緣相，遠離文字相，能知道遠離各種相的，也只是呂居仁。懷疑他死了。
【English Translation】 English version Knowing the Dharma of the Five Skandhas (Five Skandhas: form, feeling, perception, mental formations, consciousness), and being attached to 'self' within the skandhas (Ju Ren is trapped within, with no way out), outwardly manifesting various forms and appearances (don't be dazzled), all kinds of sounds and appearances (deceiving people!), viewing them equally as dreams and illusions (can save half), not giving rise to the discriminating views of ordinary beings and sages, not taking Nirvana as an explanation (never seen such a person), severing the attachments to the three periods of past, present, and future, constantly according with the functions of the six senses, yet not clinging to the thought of function, distinguishing all dharmas, yet not giving rise to the thought of distinction. Even if the fire of the kalpa burns the seabed, and the wind blows the mountains to collide with each other, the joy of true, constant, tranquil extinction, the state of Nirvana is like this. I am now reluctantly expressing it in words, in order to let you abandon wrong views (but Ju Ren is unwilling to abandon them), you should not interpret it according to my words (Ju Ren, remember this), allowing you to understand a little (even this little is unnecessary). Zhi Dao heard this verse and suddenly had a great enlightenment (not a few entanglements), just this one entanglement is the finger that directly and clearly points to Ju Ren. When Ju Ren sees this, if he still thinks that this is what the scriptures say, and still clings to the public cases of the ancients, if he still has such a view, he will fall into hell like an arrow.
Reply to Layman Lü (Ju Ren)
I appreciate that you are diligently working hard every day, and when your effort is ripe, you will hit the mechanism that opens the gate. The so-called effort is to transfer the mind that contemplates the worldly dust and troubles to a dry dung stick, so that the emotions and consciousness stop functioning, like clay sculptures and wooden idols. When you feel dazed, clueless, and unable to grasp anything, that is good news. Don't be afraid of falling into emptiness, and don't think about when you will attain enlightenment. If you have this kind of mind, you will fall into wrong paths. The Buddha said: 'This Dharma cannot be understood by thinking and discrimination.' Attachment will lead to disaster. Do you know who it is that thinking and discrimination cannot understand? It is Lü Ju Ren. You can no longer turn your head back. In the previous letter answering Long Li, I have already explained all kinds of Zen sicknesses. All Buddhas and Patriarchs do not have a single Dharma to give to people, they only want the person involved to have self-confidence, self-acceptance, self-seeing, and self-enlightenment. If you only take what others say, I am afraid it will mislead people. This matter is absolute, away from the characteristic of words, away from the characteristic of mental conditions, away from the characteristic of letters, the one who can know to be away from all characteristics is also only Lü Ju Ren. Suspecting him to be dead.
后斷滅不斷滅。亦只是呂居仁。求直截指示者。亦只是呂居仁。日用二六時中。或瞋或喜。或思量或分別。或昏沉或掉舉。皆只是呂居仁。只這呂居仁。能作種種奇特變化。能與諸佛諸祖。同遊寂滅大解脫光明海中。成就世間出世間事。只是呂居仁信不及耳。若信得及。請依此註腳入是三昧。忽然從三昧起。失卻娘生鼻孔。便是徹頭也。
又。
令弟子育。經由出所賜教。讀之喜慰可知。無常迅速。百歲光陰如電閃。便是收因結果底時節到來也。乾屎橛如何覺得。沒巴鼻無滋味肚裡悶時。便是好底訊息也。第一不得向舉起處承當。又不得飏在無事甲里。不可舉時便有。不舉時便無也。但將思量世間塵勞底心回在乾屎橛上。思量來思量去。無處柰何。伎倆忽然盡。便自悟也。不得將心等悟。若將心等悟。永劫不能得悟也。前此答隆禮書。說盡措大家病痛矣。承只置在座右。若依此做工夫。雖未悟徹。亦能分別邪正。不為邪魔所障。亦種得般若種子深。縱今生不了。來生出頭現成受用。亦不費力。亦不被惡業奪將去。臨命終時亦能轉業。況一念相應耶。逐日千萬不要思量別事。但只思量乾屎橛。莫問幾時悟。至禱至禱。悟時亦無時節。亦不驚群動眾。即時怗怗地。自然不疑佛不疑祖。不疑生不疑死。得到不疑
【現代漢語翻譯】 現代漢語譯本 后斷滅不斷滅，也只是呂居仁（人名）。求直接指示的人，也只是呂居仁。日常生活中，無論生氣或高興，思考或分別，昏沉或掉舉，都只是呂居仁。就是這個呂居仁，能作出種種奇特變化，能與諸佛諸祖一同在寂滅大解脫光明海中遨遊，成就世間和出世間的事業。只是呂居仁自己不相信罷了。如果能相信，請依照這個註釋進入三昧（佛教禪定）。忽然從三昧中醒來，失去了娘生鼻孔，那就是徹底覺悟了。
又。
令弟子育，經過拜讀您所賜教誨，喜悅安慰之情難以言表。無常迅速，百歲光陰如電光一閃，便是收因結果的時候到來了。乾屎橛（比喻無意義的事物）如何能讓人覺得？沒滋沒味，心裡煩悶的時候，便是好訊息。第一，不要在念頭生起的地方去承擔，又不要丟在無事可做的境地裡。不能在提起時才有，不提起時就沒有。只要將思量世間塵勞的心，轉到乾屎橛上。思量來思量去，無處奈何，伎倆忽然用盡，便自然領悟了。不得將心等同於悟，如果將心等同於悟，永遠不能得悟。此前回復隆禮的書信中，已經說盡了措大家（禪宗術語，指有見地的人）的病痛了。聽說您只將它放在座位旁邊，如果依照這個方法做功夫，即使沒有徹底領悟，也能分辨邪正，不被邪魔所障礙，也能種下深厚的般若（智慧）種子。縱然今生不能了悟，來生出頭便能現成受用，也不費力，也不會被惡業奪走。臨命終時也能轉變業力。何況一念相應呢？每天千萬不要思量別的事情，只思量乾屎橛。不要問什麼時候悟，至誠祈禱。悟道也沒有時間限制，也不會驚動眾人，即時平靜下來，自然不懷疑佛，不懷疑祖師，不懷疑生，不懷疑死，達到不懷疑的境界。
【English Translation】 English version 'After annihilation' or 'not after annihilation' is just Lü Juren (a person's name). The one who seeks direct instruction is also just Lü Juren. In daily life, whether angry or happy, thinking or discriminating, dull or agitated, it's all just Lü Juren. This very Lü Juren can perform all kinds of wonderful transformations, can roam with all the Buddhas and Patriarchs in the ocean of tranquil extinction, great liberation, and bright light, accomplishing worldly and other-worldly affairs. It's just that Lü Juren doesn't believe it himself. If he can believe it, please enter this Samadhi (Buddhist meditation) according to this commentary. Suddenly waking up from Samadhi, losing the nose you were born with, that is thorough enlightenment.
Furthermore.
Having my disciple Yu read the teachings you bestowed, the joy and comfort are beyond words. Impermanence is swift, a hundred years of life are like a flash of lightning, and the time for reaping the consequences of our actions has arrived. How can a dried dung spatula (a metaphor for something meaningless) be felt? When there is no flavor and the belly is bored, that is good news. First, do not take responsibility at the place where thoughts arise, and do not throw it into a state of doing nothing. It cannot be that it exists when raised and does not exist when not raised. Just turn the mind that thinks about worldly troubles to the dried dung spatula. Thinking about it over and over again, there is nowhere to turn, and when the tricks are exhausted, one will naturally realize it. Do not equate the mind with enlightenment; if you equate the mind with enlightenment, you will never be able to attain enlightenment. In the previous letter answering Longli, I have already spoken of all the illnesses of Cuo Dajia (a Zen term referring to someone with insight). I heard that you only put it next to your seat. If you do Kung Fu according to this method, even if you have not thoroughly realized it, you can still distinguish between right and wrong, and you will not be hindered by demons, and you can also plant deep seeds of Prajna (wisdom). Even if you cannot realize it in this life, you will be able to enjoy it in the next life without effort, and you will not be taken away by evil karma. You can also transform karma at the time of death. How much more so with a single thought in accordance? Every day, do not think about other things, just think about the dried dung spatula. Do not ask when you will realize it, pray sincerely. Enlightenment also has no time limit, and it will not alarm the crowd. Immediately, quietly, you will naturally not doubt the Buddha, not doubt the Patriarchs, not doubt birth, not doubt death, and reach a state of no doubt.
之地。便是佛地也。佛地上本無疑。無悟無迷。無生無死。無有無無。無涅槃無般若。無佛無眾生。亦無恁么說者。此語亦不受。亦無不受者。亦無知不受者。亦無恁么說不受者。居仁如是信得及。佛亦只如是。祖亦只如是。悟亦只如是。迷亦只如是。疑亦只如是。生亦只如是。死亦只如是。日用塵勞中亦只如是。死後斷滅不斷滅亦只如是。在朝廷作從官亦只如是。宮觀在靜處亦只如是。住徑山一千七百眾圍繞亦只如是。編管在衡州亦只如是。居仁還信得及么。信得及亦只如是。信不及亦只如是。畢竟如何。如是如是。如是亦只如是。
答汪狀元(聖錫)
左右妙年自立。便在一切人頂𩕳上。不為富貴所籠羅。非百劫千生願力所持。焉能致是。又能切切於此一大事。唸唸不退轉。有決定信具決定志。此豈淺丈夫所能。老瞿曇云。唯此一事實。餘二則非真。請著鞭不可忽。世間事只這是。先聖豈不云乎。朝聞道夕死可矣。不知聞底是何道。到這裡豈容眨眼。不可更引吾道一以貫之去也。須自信自悟。說得底終是無憑據。自見得。自悟得。自信得及了。說不得。形容不出。卻不妨。只怕說得似形容得似卻不見卻不悟者。老瞿曇指為增上慢人。亦謂之謗般若人。亦謂之大妄語人。亦謂之斷佛慧命人。千佛出世不
通懺悔。若透得狗子無佛性話。這般說話。卻成妄語矣。而今不可便作妄語會。呂居仁比連收兩書。書中皆云。夏中答隆禮書。常置座右以得為期。又聞。嘗錄呈左右。近世貴公子似渠者。如優曇缽華時一現耳。頃在山頭每與公說這般話。見公眼目定動領覽得九分九𣯛。只欠㘞地一下爾。若得㘞地一下了。儒即釋釋即儒。僧即俗俗即僧。凡即聖聖即凡。我即爾爾即我。天即地地即天。波即水水即波。酥酪醍醐攪成一味。瓶盤釵釧镕成一金。在我不在人。得到這個田地。由我指揮。所謂我為法王於法自在。得失是非焉有掛礙。不是強為法如是故也。此個境界。除無垢老子。他人如何信得及。縱信得及。如何得入手。左右已信得及。已覷得見。已能分別。是邪是正。但未得入手耳。得入手時一分老少不在智愚。如將梵位直授凡庸。更無階級次第。永嘉所謂一超直入如來地是也。但相聽決不相誤。
又。
某萬緣休罷。日用只如此。無煩軫念。左右分上欠少個甚麼。在世界上。可謂千足萬足。茍能於此個門中翻身一擲。何止腰纏十萬貫騎鶴上揚州而已哉。昔楊文公大年。三十歲見廣慧璉公。除去礙膺之物。自是已后在朝廷居田里。始終一節。不為功名所移。不為富貴所奪。亦非有意輕功名富貴。道之所在。法如
【現代漢語翻譯】 現代漢語譯本：徹底懺悔。如果能夠參透『狗子無佛性』這句話（指趙州禪師的著名公案，意為狗有沒有佛性），這樣說話就成了妄語了。但現在不可輕易地理解為妄語。呂居仁（人名）曾經連續收到兩封信，信中都說，夏天回覆隆禮（人名）的信，常常放在座位旁邊，希望能夠達到信中的境界。又聽說，他曾經抄錄給身邊的人看。近代的貴公子像他這樣的人，就像優曇缽花一樣，難得一見。之前在山裡的時候，我經常和您說這樣的話，看到您眼神專注，領會了九成九，只差最後一下頓悟了。如果能夠頓悟，儒家即是佛家，佛家即是儒家；僧人即是俗人，俗人即是僧人；凡人即是聖人，聖人即是凡人；我即是你，你即是我；天即是地，地即是天；波浪即是水，水即是波浪；酥油、酪、醍醐（均為牛奶製品，比喻佛法的不同階段）攪成一個味道；瓶、盤、釵、釧（均為金屬製品）熔成一塊金子。關鍵在於自己，不在於別人。達到這個境界，就能由我指揮，這就是所謂的『我為法王，於法自在』。得失是非又有什麼可掛礙的呢？不是勉強這樣做，而是法本來就是這樣。這個境界，除了無垢老子（指維摩詰，佛教在家修行者的典範），其他人怎麼能相信呢？即使相信，又如何入手呢？您已經相信了，已經看到了，已經能夠分辨是非正邪，只是還沒有入門而已。一旦入門，一分老少都不在於智愚，就像將梵天之位直接授予凡人，沒有階級次第。永嘉玄覺（禪宗大師）所說的『一超直入如來地』就是這個意思。只要相信我，決不會誤導您。
又說：
我萬事放下，每天只是這樣過，沒有煩惱。您還缺少什麼呢？在世俗上，可謂什麼都不缺。如果能在這個門中翻身一躍，何止腰纏十萬貫，騎鶴上揚州（比喻生活富足）呢？以前楊文公大年（人名），三十歲時見到廣慧璉公（人名），去除了心中的障礙，從此以後，在朝廷為官或在鄉間隱居，始終保持節操，不為功名所動，不為富貴所奪。也不是有意輕視功名富貴，而是道之所在，法本應如此。
【English Translation】 English version: Thoroughly repent. If one penetrates the saying 'Does a dog have Buddha-nature?' (referring to the famous koan of Zen Master Zhaozhou, meaning whether a dog has Buddha-nature), then such a statement becomes a false statement. But now, it should not be easily understood as a false statement. Lü Juren (person's name) once received two letters in succession, both of which said that the letter replying to Longli (person's name) in the summer was often placed beside his seat, hoping to attain the state described in the letter. It is also said that he once copied it for the people around him to see. Modern noble young men like him are as rare as the udumbara flower. Before, when I was in the mountains, I often said such things to you, and I saw that your eyes were focused, and you understood ninety-nine percent, only lacking the final moment of enlightenment. If one can have a sudden enlightenment, Confucianism is Buddhism, and Buddhism is Confucianism; a monk is a layman, and a layman is a monk; a mortal is a sage, and a sage is a mortal; I am you, and you are me; heaven is earth, and earth is heaven; a wave is water, and water is a wave; ghee, curd, and clarified butter (all milk products, metaphors for different stages of Buddhist practice) are mixed into one flavor; bottles, plates, hairpins, and bracelets (all metal products) are melted into one gold. The key lies in oneself, not in others. Reaching this state, one can command it, which is the so-called 'I am the Dharma King, free in the Dharma'. What is there to worry about gain and loss, right and wrong? It is not forced to do so, but the Dharma is originally like this. This state, except for Vimalakirti (a model of Buddhist lay practitioners), how can others believe it? Even if they believe it, how can they get started? You have already believed it, already seen it, and already able to distinguish between right and wrong, but you have not yet entered the door. Once you enter the door, a bit of old age does not depend on intelligence or foolishness, just like directly granting the position of Brahma to a mortal, without any hierarchical order. Yongjia Xuanjue (Zen master) said, 'One leap directly into the land of the Tathagata' is what it means. As long as you believe me, I will never mislead you.
Furthermore:
I have put down all worldly affairs, and I just live like this every day, without worries. What are you lacking? In the world, you can be said to lack nothing. If you can turn around and leap in this door, it is more than just having a hundred thousand strings of cash around your waist and riding a crane to Yangzhou (a metaphor for a wealthy life)? Formerly, Yang Wengong Danian (person's name), at the age of thirty, saw Guanghui Lian Gong (person's name), removed the obstacles in his heart, and from then on, whether he was an official in the court or lived in seclusion in the countryside, he always maintained his integrity, unmoved by fame and fortune, and not taken away by wealth and honor. It is not intentionally despising fame and fortune, but where the Dao is, the Dharma should be like this.
是故也。趙州云。諸人被十二時使。老僧使得十二時。此老此說。非是強為。亦法如是故也。大率為學為道一也。而今學者往往以仁義禮智信為學。以格物忠恕一以貫之之類為道。只管如摶謎子相似。又如眾盲摸象各說異端。釋不云乎。以思惟心。測度如來圓覺境界。如取螢火燒須彌山。臨生死禍福之際都不得力。蓋由此也。楊子云。學者所以修性。性即道也。黃面老子云。性成無上道。圭峰云。作有義事。是惺悟心。作無義事。是狂亂心。狂亂由情念。臨終被業牽惺悟不由情。臨終能轉業。所謂義者。是義理之義。非仁義之義。而今看來。這老子亦未免析虛空為兩處。仁乃性之仁。義乃性之義。禮乃性之禮。智乃性之智。信乃性之信。義理之義亦性也。作無義事。即背此性。作有義事。即順此性。然順背在人。不在性也。仁義禮智信在性。不在人也。人有賢愚。性即無也。若仁義禮智信在賢而不在愚。則聖人之道。有揀擇取捨矣。如天降雨擇地而下矣。所以云。仁義禮智信在性。而不在人也。賢愚順背在人。而不在性也楊子所謂修性性亦不可修。亦順背賢愚而已。圭峰所謂惺悟狂亂是也。趙州所謂使得十二時被十二時使是也。若識得仁義禮智信之性起處。則格物忠恕一以貫之在其中矣。肇法師云。能天能人者。豈天
【現代漢語翻譯】 現代漢語譯本： 所以才是這樣。趙州禪師說：『你們這些人被十二時辰所驅使，老僧卻能役使這十二時辰。』趙州禪師的這番話，並非是勉強而為，而是本來就是這樣的道理。總的來說，為學和為道是一回事。而現在的學人，往往把仁義禮智信當作學問，把格物、忠恕、一以貫之之類當作道。只是像猜謎語一樣，又像眾盲摸象，各自說著不同的片面之詞。《楞嚴經》不是說過嗎？用思惟的心，去揣測如來的圓覺境界，就像用螢火去燒須彌山，臨到生死禍福的關頭，都派不上用場。大概就是因為這個緣故。楊雄說：『學者用來修養本性的，本性就是道。』黃面老子（指佛）說：『本性成就無上道。』圭峰禪師說：『做有意義的事，是清醒覺悟的心；做沒有意義的事，是狂亂迷惑的心。狂亂迷惑由情念而生，臨終時會被業力牽引；清醒覺悟不由情念而生，臨終時能轉化業力。』所謂『義』，是義理的『義』，不是仁義的『義』。現在看來，這位老禪師也未免把虛空分析成兩處。仁是本性之仁，義是本性之義，禮是本性之禮，智是本性之智，信是本性之信。義理之義也是本性。做沒有意義的事，就是違背本性；做有意義的事，就是順應本性。然而順應還是違背，在於人，不在於本性。仁義禮智信在本性，不在於人。人有賢愚之分，本性卻沒有。如果仁義禮智信在於賢人而不在於愚人，那麼聖人的道，就有選擇取捨了，就像天降雨，要選擇地方而下一樣了。所以說，仁義禮智信在本性，而不在於人。賢愚順背在於人，而不在於本性。楊雄所說的修性，本性也是不可修的，只是順應還是違背，賢明還是愚昧而已。圭峰禪師所說的清醒覺悟還是狂亂迷惑就是這個意思。趙州禪師所說的役使十二時辰還是被十二時辰役使也是這個意思。如果認識到仁義禮智信的本性從哪裡生起，那麼格物、忠恕、一以貫之就在其中了。肇法師說：『能天能人的人，難道是天？』 是故也（Therefore it is so）。趙州（Zhaozhou, a Chan master）云（said）：諸人（All of you）被（are being）十二時（twelve periods of the day）使（used），老僧（This old monk）使得（can use）十二時（twelve periods of the day）。此老（This old man）此說（this saying），非是（is not）強為（forced）。亦（Also）法（the Dharma）如是（is thus）故也（therefore）。大率（Generally）為學（learning）為道（the Way）一也（are one）。而今（Now）學者（scholars）往往（often）以（take）仁義禮智信（benevolence, righteousness, propriety, wisdom, and trustworthiness）為學（as learning），以（take）格物（investigation of things），忠恕（conscientiousness and altruism）一以貫之（a unifying principle）之類（and the like）為道（as the Way）。只管（Merely）如（like）摶謎子（solving riddles）相似（similar）。又如（Also like）眾盲摸象（blind men touching an elephant）各說（each saying）異端（different things）。釋（The Buddha）不云乎（did not say）？以（Using）思惟心（thinking mind），測度（to measure）如來（Tathagata, the Thus-Come One）圓覺境界（perfect enlightenment realm），如（is like）取（taking）螢火（a firefly）燒（to burn）須彌山（Mount Sumeru）。臨（Facing）生死（birth and death）禍福（misfortune and fortune）之際（at the time）都（all）不得力（cannot help）。蓋（Indeed）由此也（because of this）。楊子云（Yangzi said）：學者（Scholars）所以（the reason for）修性（cultivating nature），性（nature）即（is）道也（the Way）。黃面老子（Huangmian Laozi, the Buddha）云（said）：性成（Nature achieves）無上道（the unsurpassed Way）。圭峰（Guifeng, a Buddhist monk）云（said）：作（Doing）有義事（meaningful things），是（is）惺悟心（an awakened mind）。作（Doing）無義事（meaningless things），是（is）狂亂心（a confused mind）。狂亂（Confusion）由（arises from）情念（emotional thoughts），臨終（at death）被（is）業（karma）牽（led）。惺悟（Awakening）不由（does not arise from）情（emotion），臨終（at death）能（can）轉業（transform karma）。所謂（The so-called）義者（'righteousness'），是（is）義理（principle）之義（of righteousness），非（not）仁義（benevolence and righteousness）之義（of righteousness）。而今（Now）看來（looking at it），這（this）老子（old man）亦（also）未免（cannot avoid）析（splitting）虛空（emptiness）為（into）兩處（two places）。仁（Benevolence）乃（is）性（nature）之仁（of benevolence），義（Righteousness）乃（is）性（nature）之義（of righteousness），禮（Propriety）乃（is）性（nature）之禮（of propriety），智（Wisdom）乃（is）性（nature）之智（of wisdom），信（Trustworthiness）乃（is）性（nature）之信（of trustworthiness）。義理（Principle）之義（of righteousness）亦（also）性也（is nature）。作（Doing）無義事（meaningless things），即（is）背（opposing）此性（this nature）。作（Doing）有義事（meaningful things），即（is）順（following）此性（this nature）。然（However）順背（following or opposing）在（is up to）人（people），不在（not in）性也（nature）。仁義禮智信（Benevolence, righteousness, propriety, wisdom, and trustworthiness）在（are in）性（nature），不在（not in）人也（people）。人（People）有（have）賢愚（wisdom and foolishness），性（nature）即（is）無也（without）。若（If）仁義禮智信（benevolence, righteousness, propriety, wisdom, and trustworthiness）在（are in）賢（the wise）而（and）不在（not in）愚（the foolish），則（then）聖人（sages）之道（the Way），有（has）揀擇（selection）取捨（and rejection）矣（then）。如（Like）天（heaven）降雨（sending rain）擇地（choosing the ground）而下（to fall）。所以（Therefore）云（it is said）：仁義禮智信（benevolence, righteousness, propriety, wisdom, and trustworthiness）在（are in）性（nature），而（and）不在（not in）人也（people）。賢愚（Wisdom and foolishness）順背（following or opposing）在（are in）人（people），而（and）不在（not in）性也（nature）。楊子（Yangzi）所謂（the so-called）修性（cultivating nature），性（nature）亦（also）不可修（cannot be cultivated），亦（also）順背（following or opposing）賢愚（wisdom and foolishness）而已（only）。圭峰（Guifeng）所謂（the so-called）惺悟（awakening）狂亂（confusion）是也（is this）。趙州（Zhaozhou）所謂（the so-called）使得（using）十二時（twelve periods of the day）被（being）十二時（twelve periods of the day）使（used）是也（is this）。若（If）識得（recognize）仁義禮智信（benevolence, righteousness, propriety, wisdom, and trustworthiness）之（of）性（nature）起處（arising place），則（then）格物（investigation of things），忠恕（conscientiousness and altruism）一以貫之（a unifying principle）在（are）其中（within it）矣（then）。肇法師（Master Zhao）云（said）：能天（Able to be heaven）能人（able to be human）者（one），豈（is it）天（heaven）？
【English Translation】 English version: Therefore it is so. Zhaozhou (Zhaozhou, a Chan master) said, 'All of you are being used by the twelve periods of the day, but this old monk can use the twelve periods of the day.' This saying of Zhaozhou is not forced; it is the way the Dharma is. Generally speaking, learning and the Way are one. But now, scholars often take benevolence, righteousness, propriety, wisdom, and trustworthiness as learning, and things like the investigation of things, conscientiousness and altruism, and a unifying principle as the Way. They are just like solving riddles, or like blind men touching an elephant, each saying different things. Didn't the Buddha say, 'Using the thinking mind to measure the Tathagata's (Tathagata, the Thus-Come One) realm of perfect enlightenment is like taking a firefly to burn Mount Sumeru. When facing birth and death, misfortune and fortune, it is of no help at all.' This is probably because of this. Yang Xiong said, 'Scholars use it to cultivate their nature, and nature is the Way.' The Yellow-Faced Old Man (Huangmian Laozi, the Buddha) said, 'Nature achieves the unsurpassed Way.' Guifeng (Guifeng, a Buddhist monk) said, 'Doing meaningful things is an awakened mind; doing meaningless things is a confused mind. Confusion arises from emotional thoughts, and at death, one is led by karma. Awakening does not arise from emotion, and at death, one can transform karma.' The so-called 'righteousness' is the righteousness of principle, not the righteousness of benevolence and righteousness. Now, looking at it, this old monk cannot avoid splitting emptiness into two places. Benevolence is the benevolence of nature, righteousness is the righteousness of nature, propriety is the propriety of nature, wisdom is the wisdom of nature, and trustworthiness is the trustworthiness of nature. The righteousness of principle is also nature. Doing meaningless things is opposing this nature; doing meaningful things is following this nature. However, following or opposing is up to people, not in nature. Benevolence, righteousness, propriety, wisdom, and trustworthiness are in nature, not in people. People have wisdom and foolishness, but nature is without. If benevolence, righteousness, propriety, wisdom, and trustworthiness are in the wise and not in the foolish, then the Way of the sages has selection and rejection, like heaven sending rain and choosing the ground to fall. Therefore, it is said that benevolence, righteousness, propriety, wisdom, and trustworthiness are in nature, not in people. Wisdom and foolishness, following or opposing, are in people, not in nature. Yang Xiong's so-called cultivation of nature, nature also cannot be cultivated, it is only following or opposing, wisdom or foolishness. Guifeng's so-called awakening or confusion is this. Zhaozhou's so-called using the twelve periods of the day or being used by the twelve periods of the day is this. If you recognize the arising place of the nature of benevolence, righteousness, propriety, wisdom, and trustworthiness, then the investigation of things, conscientiousness and altruism, and a unifying principle are within it. Master Zhao (Master Zhao) said, 'One who is able to be heaven and able to be human, is it heaven?'
人之所能哉。所以云。為學為道一也。大率聖人設教。不求名不伐功。如春行花木。具此性者。時節因緣到來。各各不相知。隨其根性大小方圓長短。或青或黃。或紅或綠。或臭或香。同時發作。非春能大能小。能方能圓。能長能短。能青能黃。能紅能綠。能臭能香。此皆本有之性。遇緣而發耳。百丈云。欲識佛性義。當觀時節因緣。時節若至。其理自彰。又讓師謂馬師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故當見其道。所以云。聖人設教。不求名不伐功。只令學者見性成道而已。無垢老子云。道在一芥則一芥重。道在天下則天下重是也。左右嘗升無垢之堂。而未入其室。見其表而未見其里。百歲光陰。只在一剎那間。剎那間悟去。如上所說者皆非實義。然既悟了。以為實亦在我。以為非實亦在我。如水上葫蘆。無人動著。常蕩蕩地。觸著便動。捺著便轉轆轆地。非是強為。亦法如是故也。趙州狗子無佛性話。左右如人捕賊已知窩盤處但未捉著耳。請快著精彩。不得有少間斷。時時向行住坐臥處。看讀書史處。修仁義禮智信處。侍奉尊長處。提誨學者處。吃粥吃飯處。與之廝崖。忽然打失布袋。夫復何言。
答宗直閣
示諭。應緣日涉差別境界。未嘗不在佛法中。又于日用動容之間
【現代漢語翻譯】 現代漢語譯本：這是人所能做到的。所以說，為學和為道是一回事。大體上，聖人設立教化，不追求名聲，不誇耀功勞，就像春天滋養花草樹木一樣。具備這種本性的人，時節因緣到來時，各自互不相知，隨著各自根性的大小、方圓、長短，或青或黃，或紅或綠，或臭或香，同時發作。不是春天能夠使它們變大變小，變方變圓，變長變短，變青變黃，變紅變綠，變臭變香。這些都是本有的自性，遇到因緣才顯發出來罷了。百丈禪師說：『想要認識佛性的意義，應當觀察時節因緣。』時節如果到了，其中的道理自然會彰顯。又，讓大師對馬祖大師說：『你學習心地法門，如下種子；我說法要，譬如天降甘霖。你因緣和合，自然會見到真道。』所以說，聖人設立教化，不追求名聲，不誇耀功勞，只是讓學習的人明心見性，成就道業而已。無垢老子說：『道在一個芥菜籽里，則一個芥菜籽變得沉重；道在天下，則天下變得沉重。』就是這個道理。我曾經登上無垢老子的廳堂，但沒有進入他的內室，只看到了表面，而沒有看到裡面。一百年的光陰，只在一剎那之間。如果在剎那之間領悟了，那麼如上所說的，都並非實義。然而，既然領悟了，認為它是真實的，也在於我；認為它不是真實的，也在於我。就像水上的葫蘆，沒有人觸動它，就常常盪盪悠悠地；觸動它，就轉動起來。這不是勉強做作，佛法也是這樣。趙州禪師的『狗子無佛性』的話頭，就像人們抓捕盜賊，已經知道賊窩在哪裡，但還沒有抓到盜賊一樣。請快速地發揮你的精彩之處，不得有絲毫間斷。時時刻刻在行、住、坐、臥處，在讀書讀史處，在修仁義禮智信處，在侍奉尊長處，在教誨學者處，在吃粥吃飯處，與它廝磨。忽然有一天，打破了布袋，又有什麼可說的呢？ 回答宗直閣 您的來信說，應付各種不同的境界，沒有一刻不在佛法之中。又在日常的舉手投足之間。
【English Translation】 English version: This is what a person is capable of. Therefore, it is said that learning and following the Dao are one and the same. Generally speaking, sages establish teachings without seeking fame or boasting of merit, just like spring nurturing flowers and trees. Those who possess this nature, when the time and conditions arrive, each is unaware of the others, and according to the size, shape, length, and breadth of their respective roots, some are green, some are yellow, some are red, some are green, some are foul, and some are fragrant, all blossoming simultaneously. It is not that spring can make them large or small, square or round, long or short, green or yellow, red or green, foul or fragrant. These are all inherent natures, manifested when conditions arise. Baizhang said: 'If you want to know the meaning of Buddha-nature, you should observe the conditions of time and season.' When the time comes, the principle will naturally be revealed. Furthermore, Master Rang said to Master Ma: 'You study the Dharma of the mind-ground, like sowing seeds; I speak the essential Dharma, like the sweet rain from heaven. When your conditions are in harmony, you will naturally see the Dao.' Therefore, it is said that sages establish teachings without seeking fame or boasting of merit, but only to enable learners to see their nature and attain the Dao. Old Master Wugou said: 'If the Dao is in a mustard seed, then the mustard seed becomes heavy; if the Dao is in the world, then the world becomes heavy.' That is the principle. I have ascended the hall of Old Master Wugou, but have not entered his inner chamber, seeing only the surface and not the inside. A hundred years of time is only in an instant. If one awakens in an instant, then what is said above is not the real meaning. However, since one has awakened, whether one considers it real or unreal is up to oneself. Like a gourd on the water, if no one touches it, it floats leisurely; if touched, it turns around. This is not forced, and the Dharma is also like this. The story of Zhaozhou's 'dog has no Buddha-nature' is like people catching thieves, already knowing where the thieves' den is, but not yet catching the thieves. Please quickly display your brilliance, without any interruption. At all times, in walking, standing, sitting, and lying down, in reading books and history, in cultivating benevolence, righteousness, propriety, wisdom, and trustworthiness, in serving elders, in teaching students, in eating porridge and rice, rub against it. Suddenly, one day, the bag is broken, what more can be said? Answering Zong Zhige Your letter says that in dealing with various different realms, there is not a moment that is not in the Buddhadharma. Also, in daily gestures and movements.
。以狗子無佛性話。破除情塵。若作如是工夫。恐卒未得悟入。請于腳跟下照顧。差別境界從甚麼處起。動容周旋之間。如何以狗子無佛性話。破除情塵。能知破除情塵者。又是阿誰。佛不云乎。眾生顛倒迷己逐物。物本無自性。迷己者自逐之耳。境界本無差別。迷己者自差別耳。既日涉差別境界。又在佛法中。既在佛法中。則非差別境界。既在差別境界中。則非佛法矣。拈一放一。有甚了期。廣額屠兒在涅槃會上。放下屠刀立地便成佛。豈有許多忉忉怛怛來。日用應緣處。才覺涉差別境界時。但只就差別處。舉狗子無佛性話。不用作破除想。不用作情塵想。不用作差別想。不用作佛法想。但只看狗子無佛性話。但只舉個無字。亦不用存心等悟。若存心等悟。則境界也差別。佛法也差別。情塵也差別。狗子無佛性話也差別。間斷處也差別。無間斷處也差別。遭情塵惑亂身心不安樂處也差別。能知許多差別底亦差別。若要除此病。但只看個無字。但只看。廣額屠兒放下屠刀云。我是千佛一數。是實是虛。若作虛實商量。又打入差別境界上去也。不如一刀兩段。不得念后思前。念后思前則又差別矣。玄沙云。此事限約不得。心思路絕。不因莊嚴本來真靜。動用語笑隨處明瞭。更無欠少。今時人不悟箇中道理。妄自涉事涉塵
【現代漢語翻譯】 現代漢語譯本： 以『狗子無佛性』（指趙州禪師的公案，意為狗沒有佛性）這句話，來破除情塵（指情感和塵世的煩惱）。如果這樣用功，恐怕最終也難以開悟。請在腳跟下照顧（指關注當下），差別境界是從什麼地方產生的？在日常行動中，如何用『狗子無佛性』這句話來破除情塵？能夠知道破除情塵的，又是誰呢？佛不是說過嗎？眾生顛倒，迷惑自己而追逐外物。外物本來沒有自性，迷惑自己的人自己去追逐罷了。境界本來沒有差別，迷惑自己的人自己製造差別罷了。既然每天都接觸差別境界，又身處佛法之中；既然身處佛法之中，那就不是差別境界；既然身處差別境界之中，那就不是佛法了。拿出一個，又放下另一個，什麼時候才是個頭？ 廣額屠夫在涅槃會上，放下屠刀，立刻成佛。哪裡有這麼多忉忉怛怛（指紛繁複雜）的事情？在日常應對各種情況時，只要感覺到涉及差別境界，就只在差別處，提起『狗子無佛性』這句話。不用作破除的想法，不用作情塵的想法，不用作差別的想法，不用作佛法的想法。只是看『狗子無佛性』這句話，只是提起一個『無』字。也不用存心等待開悟。如果存心等待開悟，那麼境界也變得有差別，佛法也變得有差別，情塵也變得有差別，『狗子無佛性』這句話也變得有差別，間斷處也變得有差別，無間斷處也變得有差別，被情塵迷惑，身心不安樂的地方也變得有差別，能夠知道這麼多差別的那個『東西』也變得有差別。如果要去除這個毛病，就只是看這個『無』字，只是看。 廣額屠夫放下屠刀說：『我是千佛之一』，這是真是假？如果作真假來商量，又被打入差別境界上去了。不如一刀兩斷，不要念后思前。念后思前，那就又產生差別了。玄沙（指玄沙師備禪師）說：『這件事不能限制，心思路絕，不依靠莊嚴，本來就是真靜。』行動、說話、歡笑，隨處都是明瞭，更沒有什麼欠缺。現在的人不明白其中的道理，妄自涉入事情和塵埃之中。
【English Translation】 English version: Using the phrase 'Dog has no Buddha-nature' (referring to the Koan of Zen Master Zhaozhou, meaning a dog has no Buddha-nature) to break through emotional dust (referring to emotions and worldly troubles). If you work hard in this way, I am afraid that you will not be able to attain enlightenment in the end. Please take care under your feet (referring to focusing on the present moment), where do the differentiated realms arise from? In daily actions, how can the phrase 'Dog has no Buddha-nature' be used to break through emotional dust? Who is it that can know how to break through emotional dust? Didn't the Buddha say? Sentient beings are inverted, deluded by themselves and chasing after external things. External things originally have no self-nature, those who delude themselves are just chasing after them themselves. Realms originally have no differentiation, those who delude themselves are just creating differentiation themselves. Since you are in contact with differentiated realms every day, and you are also in the Buddha-dharma; since you are in the Buddha-dharma, then it is not a differentiated realm; since you are in a differentiated realm, then it is not the Buddha-dharma. Taking one out and putting another down, when will it ever end? The butcher Guang'e became a Buddha immediately after laying down his butcher knife at the Nirvana assembly. Where are there so many 'dao dao da da' (referring to complicated and complex) things? In daily responses to various situations, as long as you feel that it involves differentiated realms, just raise the phrase 'Dog has no Buddha-nature' at the point of differentiation. There is no need to think of breaking through, no need to think of emotional dust, no need to think of differentiation, no need to think of Buddha-dharma. Just look at the phrase 'Dog has no Buddha-nature', just raise the word 'no'. There is also no need to intentionally wait for enlightenment. If you intentionally wait for enlightenment, then the realm becomes differentiated, the Buddha-dharma becomes differentiated, emotional dust becomes differentiated, the phrase 'Dog has no Buddha-nature' becomes differentiated, the interrupted place becomes differentiated, the uninterrupted place becomes differentiated, the place where the body and mind are disturbed by emotional dust becomes differentiated, and the 'thing' that can know so many differentiations also becomes differentiated. If you want to remove this disease, just look at this word 'no', just look. The butcher Guang'e laid down his butcher knife and said: 'I am one of the thousand Buddhas', is this true or false? If you discuss it as true or false, you will be beaten into the realm of differentiation again. It is better to cut it in two with one knife, do not think about the past or the future. Thinking about the past and the future will create differentiation again. Zen Master Xuansha (referring to Zen Master Xuansha Shibei) said: 'This matter cannot be limited, the mind and thoughts are cut off, it does not rely on adornment, it is originally true stillness.' Actions, speech, laughter, are all clear everywhere, and there is nothing lacking. People today do not understand the principles in it, and rashly get involved in things and dust.
。處處染著。頭頭繫絆。縱悟則塵境紛紜。名相不實。便擬凝心斂念。攝事歸空。閉目藏睛。隨有念起。旋旋破除。細想才生。即便遏捺。如此見解。即是落空亡底外道。魂不散底死人。溟溟漠漠無覺無知。塞耳偷鈴徒自欺誑。左右來書云云。儘是玄沙所訶底病。默照邪師埋人底坑子。不可不知也。舉話時都不用作許多伎倆。但行住坐臥處勿令間斷。喜怒哀樂處莫生分別。舉來舉去。看來看去。覺得沒理路沒滋味心頭熱悶時。便是當人放身命處也。記取記取。莫見如此境界便退心。如此境界正是成佛作祖底訊息也。而今默照邪師輩。只以無言無說為極則。喚作威音那畔事。亦喚作空劫已前事。不信有悟門。以悟為誑。以悟為第二頭。以悟為方便語。以悟為接引之辭。如此之徒。謾人自謾。誤人自誤。亦不可不知。日用四威儀中。涉差別境界。覺得省力時。便是得力處也。得力處極省力。若用一毫毛氣力支撐。定是邪法。非佛法也。但辦取長遠心。與狗子無佛性話。廝崖崖來崖去。心無所之忽然如睡夢覺。如蓮華開。如披雲見日。到恁么時自然成一片矣。但日用七顛八倒處。只看個無字。莫管悟不悟徹不徹。三世諸佛只是個無事人。諸代祖師亦只是個無事人。古德云。但於事上通無事。見色聞聲不用聾。又古德云。愚人
【現代漢語翻譯】 現代漢語譯本： 處處被沾染，事事被牽絆。即使領悟到塵世的紛繁，名相的虛幻不實，便打算凝神斂念，將一切事物都歸於空無，閉目塞聽。隨著念頭的產生，就立刻破除；細微的想法剛一生起，就立即壓制。這樣的見解，就是落入空無的邪道，如同魂魄不散的死人，一片昏暗，毫無知覺。如同掩耳盜鈴，只是自欺欺人。左右來信所說的種種，都是玄沙禪師所呵斥的毛病，是默照邪師埋葬人的陷阱，不可不知啊！ 提起話頭時，都不需要做那麼多的技巧，只要在行住坐臥時不要讓它間斷，在喜怒哀樂時不要產生分別。反覆提起，反覆觀看，覺得沒有道理，沒有滋味，心中煩悶時，就是當人放下身心性命的地方啊！記住，記住！不要見到這樣的境界就退縮，這樣的境界正是成佛作祖的訊息啊！ 而今的默照邪師之輩，只以無言無語為最高境界，稱作威音王佛之前的事，也稱作空劫之前的事。不相信有開悟的法門，認為開悟是虛妄，認為開悟是第二層意思，認為開悟是方便之語，認為開悟是接引之辭。如此之徒，欺騙別人也欺騙自己，誤導別人也誤導自己，也不可不知。 在日常的行住坐臥中，接觸到各種不同的境界，覺得省力的時候，就是得力的地方啊！得力的地方極其省力。如果用一毫毛的氣力去支撐，一定是邪法，不是佛法啊！只要拿出長遠心，與『狗子無佛性』這句話，反覆參究，心中無所執著，忽然如睡夢醒來，如蓮花開放，如撥開雲霧見到太陽。到那個時候自然就成一片了。 只要在日常的顛倒錯亂中，只看這個『無』字，不要管悟不悟，徹不徹。三世諸佛只是個無事人，歷代祖師也只是個無事人。古德說：『但於事上通無事，見色聞聲不用聾。』又古德說：『愚人』
【English Translation】 English version: Everywhere stained, everything entangled. Even if one understands the confusion of the world and the unreality of names and forms, one intends to concentrate the mind and collect thoughts, returning all things to emptiness, closing the eyes and ears. As soon as a thought arises, it is immediately broken; as soon as a subtle idea arises, it is immediately suppressed. Such a view is to fall into the nihilistic heresy, like a dead person whose soul has not dispersed, dark and without awareness. Like covering one's ears to steal a bell, it is merely deceiving oneself. The various things mentioned in the letters from left and right are all the faults rebuked by Zen Master Xuansha, the pit where the silent illumination heretics bury people. One must be aware of this! When raising a topic, there is no need to use so many techniques, just do not let it be interrupted while walking, standing, sitting, or lying down, and do not create distinctions in joy, anger, sorrow, or happiness. Repeatedly raise it, repeatedly observe it, and when you feel that there is no reason, no taste, and your heart is troubled, that is where one lets go of body, mind, and life! Remember, remember! Do not retreat when you see such a state, such a state is precisely the news of becoming a Buddha and becoming a patriarch! Now, the silent illumination heretics only take no words and no speech as the highest state, calling it the matter before Buddha Weiyin (Buddha of Awesome Sound), and also calling it the matter before the empty kalpa. They do not believe in the Dharma gate of enlightenment, thinking that enlightenment is false, thinking that enlightenment is a second meaning, thinking that enlightenment is a convenient word, thinking that enlightenment is a word of reception. Such people deceive others and deceive themselves, mislead others and mislead themselves, and one must be aware of this. In the daily activities of walking, standing, sitting, and lying down, when encountering various different states, when you feel effortless, that is where you gain strength! The place where you gain strength is extremely effortless. If you use even a hair's worth of strength to support it, it must be a heretical Dharma, not the Buddha Dharma! Just bring forth a long-term mind, and repeatedly investigate the saying 'Does a dog have Buddha-nature?', with no attachment in the mind, suddenly like waking from a dream, like a lotus flower blooming, like parting the clouds and seeing the sun. At that time, it will naturally become one. Just in the daily upside-down confusion, just look at this word 'Wu' (無, no, not), do not care whether you are enlightened or not, whether you are thorough or not. The Buddhas of the three worlds are just people of no affairs, and the patriarchs of all generations are also just people of no affairs. An ancient worthy said: 'But in affairs, understand no-affairs, seeing forms and hearing sounds, there is no need to be deaf.' Another ancient worthy said: 'Fools'
除境不忘心。智者忘心不除境。於一切處無心。則種種差別境界自無矣。而今士大夫。多是急性便要會禪。于經教上及祖師言句中。摶量要說得分曉。殊不知。分曉處。卻是不分曉底事。若透得個無字。分曉不分曉。不著問人矣。老漢教士大夫放教鈍。便是這個道理也。作鈍榜狀元亦不惡。只怕拖白耳一笑。
答李參政(泰發)
示諭。華嚴重重法界。斷非虛語。既非虛語。必有分付處。必有自肯處。讀至此嗟嘆久之。士大夫平昔所學。臨死生禍福之際。手足俱露者。十常八九。考其行事。不如三家村裡省事漢。富貴貧賤不能汩其心。以是較之。智不如愚。貴不如賤者多矣。何以故。生死禍福現前。那時不容偽故也。大參相公平昔所學。已見於行事。臨禍福之際。如精金入火愈見明耀。又決定知華嚴重重法界斷非虛語。則定不作他物想矣。其餘七顛八倒。或逆或順。或正或邪。亦非他物。愿公常作此觀。妙喜亦在其中。異日相從於寂寞之濱。結噹噹來世香火因緣。成就重重法界。以實其事。豈小補哉。更須下個註腳。即今這一絡索。切忌作寓言指物會。一笑。
答曾宗丞(天隱)
左右天資近道。身心清凈。無他緣作障。只這一段。誰人能及。又能行住坐臥。以老僧所示省要處。時時提撕。
【現代漢語翻譯】 現代漢語譯本：
不要因為去除外境而忘記內心。有智慧的人忘記內心，也就不需要去除外境。在任何情況下都保持無心，那麼各種各樣的差別境界自然就會消失。但是現在的士大夫，大多性子急，想要快速領會禪。在經書教義和祖師的言語中，揣摩衡量，想要說得清楚明白。卻不知道，說得清楚明白的地方，恰恰是不清楚明白的事情。如果能夠透徹理解這個『無』字，那麼是否清楚明白，就不需要問別人了。我教導士大夫變得遲鈍，就是這個道理。就算考中個遲鈍榜的狀元也不錯，只怕被拖著白耳朵的人嘲笑。
回覆李參政（泰發）
您的來信說，《華嚴經》所說的重重法界，絕不是虛假之語。既然不是虛假之語，必定有交付之處，必定有自我肯定的地方。讀到這裡，我長久地感嘆。士大夫平時所學，在面臨生死禍福的關鍵時刻，往往會手足無措，十有八九都是這樣。考察他們的行為，還不如鄉下三家村裡那些省事的人。富貴貧賤不能擾亂他們的心。這樣比較起來，聰明反不如愚笨，尊貴反不如卑賤的人太多了。為什麼呢？因為生死禍福到來時，不允許虛假偽裝。大參您平時所學，已經體現在您的行為中。面臨禍福之際，就像精金入火，越發顯得明亮。又確定地知道《華嚴經》所說的重重法界絕不是虛假之語，那麼一定不會把它當作其他事物來想。其餘的七顛八倒，或逆或順，或正或邪，也不是其他事物。希望您常常這樣觀照。妙喜我也在其中。將來在寂寞的海岸邊相會，結下未來世的香火因緣，成就重重法界，來充實這件事，難道不是小小的補益嗎？更需要下一個註解，就是現在這一團糾纏，切忌把它當作寓言來理解，或者指著某物來附會。一笑。
回覆曾宗丞（天隱）
您左右的人天資接近於道，身心清凈，沒有其他因緣作為障礙。僅僅這一點，誰人能夠比得上。又能在一舉一動中，用老僧我所說的簡要之處，時時提醒自己。
【English Translation】 English version:
Do not forget the mind by eliminating the external environment. The wise forget the mind and therefore do not need to eliminate the external environment. Maintain no-mind in all situations, and then all kinds of differentiated realms will naturally disappear. However, most of today's scholar-officials are impatient and want to quickly grasp Zen. They ponder and measure in scriptures and the words of patriarchs, wanting to explain them clearly. Little do they know that the place of clear explanation is precisely the matter that is not clear. If one can thoroughly understand this word 'no,' then whether it is clear or unclear, there is no need to ask others. The reason I teach scholar-officials to become dull is this very principle. It is not bad to even be the top scholar on the 'dull' list, only fearing being laughed at by those dragging white ears (a derogatory term).
Reply to Vice Minister Li (Tai Fa)
Your letter says that the manifold realms of the Huayan Sutra are definitely not false words. Since they are not false words, there must be a place of entrustment, and there must be a place of self-affirmation. Reading this, I sighed for a long time. What scholar-officials usually learn often leaves them helpless in the face of life, death, fortune, and misfortune; eight or nine out of ten are like this. Examining their actions, they are not as good as the simple people in the three-family village. Wealth and poverty cannot disturb their minds. Comparing them, there are too many who are more foolish than wise, and more lowly than noble. Why is this? Because when life, death, fortune, and misfortune appear, there is no room for falsehood. Your usual learning, Vice Minister, has already been manifested in your actions. In the face of fortune and misfortune, you are like pure gold entering fire, becoming even brighter. And you are determined to know that the manifold realms of the Huayan Sutra are definitely not false words, so you will definitely not think of them as other things. The remaining ups and downs, whether adverse or favorable, right or wrong, are also not other things. I hope you will always contemplate in this way. Miaoxi (the author) is also within it. In the future, we will meet on the desolate shore, forming a karmic connection for future generations, accomplishing the manifold realms, to substantiate this matter. Wouldn't that be a small benefit? It is also necessary to add a footnote, that is, this current entanglement, be sure not to understand it as an allegory, or to associate it with something by pointing at it. A smile.
Reply to Vice Minister Zeng (Tian Yin)
The people around you are naturally close to the Dao, with pure bodies and minds, and no other causes creating obstacles. Who can compare to this alone? And you can, in all your actions, use the essential points that I, the old monk, have shown, to constantly remind yourself.
休說一念相應千了百當。便是此生打未徹。只恁么崖到臘月三十日。閻家老子也須倒退三千里始得。何以故。爲念念在般若中無異念無間斷故。只如道家流。以妄心存想。日久月深。尚能成功。不為地水火風所使。況全念住在般若中。臘月三十日。豈不能轉業耶。而今人多是將有所得心學道。此是無妄想中真妄想也。但放教自在。然不得太緊。不得太緩。只恁么做工夫。省無限心力。左右生處已熟。熟處已生。十二時中自然不著枯心忘懷。將心管帶矣。雖未透脫諸魔外道。已不能伺其便。亦自能與諸魔外道。共一手同一眼。成就彼事。而不墮其數矣。除公一人可以語此。餘人非但不能如公行履。亦未必信得及也。但于話頭上看。看來看去。覺得沒巴鼻沒滋味心頭悶時。正好著力。切忌隨他去。只這悶處。便是成佛作祖。坐斷天下人舌頭處也。不可忽。不可忽。◎
大慧普覺禪師書卷第二十八 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第二十九
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進◎
答王教授(大受)
不識。左右別後。日用如何做工夫。若是曾於理性上得滋味。經教中得滋味。祖師言句上得滋味。眼見耳聞處得滋味。舉足動步
【現代漢語翻譯】 現代漢語譯本： 不要說一念相應就能徹底明白一切。即使此生沒有完全領悟，就這樣一直到臘月三十日，閻王也要倒退三千里。為什麼呢？因爲念念都在般若（Prajna，智慧）中，沒有其他念頭，沒有間斷的緣故。就像道家，用妄心去存想，時間久了也能成功，不被地、水、火、風所控制。更何況全心全念住在般若中，臘月三十日，難道不能轉變業力嗎？現在的人大多是用有所得的心去學道，這是沒有妄想中的真妄想。只要放任它自在，但不要太緊，也不要太鬆。就這樣用功，可以省去無數的心力。左右都是生疏的地方已經熟悉，熟悉的地方已經生疏。十二時辰中自然不會執著于枯燥的心境，忘記一切。雖然還沒有完全擺脫諸魔外道，他們也不能找到機會。也能與諸魔外道，共用一隻手，同一隻眼睛，成就他們的事，而不墮入他們的行列。除了您，我可以對別人說這些話。其他人非但不能像您一樣修行，也未必能相信。只要在話頭上看，看來看去，覺得沒有頭緒，沒有滋味，心裡煩悶的時候，正好著力。切記不要隨它去。只有這煩悶的地方，才是成佛作祖，堵住天下人嘴巴的地方。不可忽視，不可忽視。
大慧普覺禪師書卷第二十八 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第二十九
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進◎
答王教授（大受）
不知道，您別後，日常如何用功？如果曾經在理性上得到滋味，在經教中得到滋味，在祖師言句上得到滋味，在眼見耳聞處得到滋味，舉足動步
【English Translation】 English version: Don't say that a single thought in accordance can thoroughly understand everything. Even if this life hasn't completely realized it, even if it's like this until the thirtieth day of the twelfth month, King Yama (Yama, the lord of death) must retreat three thousand miles. Why? Because every thought is in Prajna (Prajna, wisdom), without other thoughts, without interruption. Just like the Taoists, using deluded minds to contemplate, over time they can succeed, not being controlled by earth, water, fire, and wind. Moreover, if the whole mind resides in Prajna, on the thirtieth day of the twelfth month, can it not transform karma? Now, most people use a mind seeking attainment to learn the Way, which is true delusion within no delusion. Just let it be free, but not too tight, not too loose. Just work hard like this, and you can save countless mental efforts. The unfamiliar places are already familiar, and the familiar places are already unfamiliar. Naturally, one will not be attached to a dry mind, forgetting everything in the twelve periods of the day. Although one has not completely escaped from all demons and heretics, they cannot find an opportunity. One can also use one hand and one eye with all demons and heretics to accomplish their affairs without falling into their ranks. Except for you, I can say these words to others. Others not only cannot practice like you, but may not believe it. Just look at the head of the words, look and look, and when you feel that there is no clue, no taste, and your heart is depressed, it is the right time to exert effort. Remember not to follow it. Only this place of depression is the place to become a Buddha and an ancestor, and to block the mouths of all people in the world. Do not neglect, do not neglect.
Dahui Pujue Chan Master's Scroll Twenty-eighth Taisho Tripitaka Volume 47 No. 1998A Dahui Pujue Chan Master's Sayings
Dahui Pujue Chan Master's Scroll Twenty-ninth
Song Jingshan Nengren Chan Monastery Abbot Successor Dharma Master Hui Ri, Minister Yun Wen, presented ◎
Reply to Professor Wang (Dasou)
I don't know, after we parted, how do you usually work hard? If you have ever tasted the flavor in rationality, tasted the flavor in scriptures, tasted the flavor in the words of the patriarchs, tasted the flavor in what you see and hear, raising your feet and moving
處得滋味。心思意想處得滋味。都不濟事。若要直下休歇。應是從前得滋味處都莫管他。卻去沒撈摸處沒滋味處。試著意看。若著意不得。撈摸不得。轉覺得沒𣠽柄捉把。理路義路心意識都不行。如土木瓦石相似時。莫怕落空。此是當人放身命處。不可忽不可忽。聰明靈利人。多被聰明所障。以故道眼不開。觸途成滯。眾生無始時來。為心意識所使。流浪生死不得自在。果欲出生死作快活漢。須是一刀兩段。絕卻心意識路頭。方有少分相應。故永嘉云。損法財滅功德。莫不由茲心意識。豈欺人哉。頃蒙惠教。其中種種趣向。皆某平昔所訶底病。知是般事。飏在腦後。且向沒巴鼻處沒撈摸處沒滋味處。試做工夫看。如僧問趙州。狗子還有佛性也無。州云無。尋常聰明人。才聞舉起。便以心意識領會摶量引證。要說得有分付處。殊不知。不容引證。不容摶量。不容以心意識領會。縱引證得摶量得領會得。儘是髑髏前情識邊事。生死岸頭定不得力。而今普天之下。喚作禪師長老者。會得分曉底。不出左右書中寫來底訊息耳。其餘種種邪解。不在言也。密首座宗杲與渠同在平普融會中相聚。盡得普融要領。渠自以為安樂。然所造者。亦不出左右書中訊息。今始知非。別得個安樂處。方知某無秋毫相欺。今特令去相見。無事時試
【現代漢語翻譯】 現代漢語譯本 體驗滋味，心思意念體驗滋味，這些都沒用。如果想要當下止息，就應該把你之前體驗過滋味的地方都不要管它，卻去那無從撈摸處、沒有滋味處，試著著意去看。如果著意不得，撈摸不得，反而覺得沒有把柄可以抓住，道理、義理、心意識都行不通，如同泥土木頭瓦塊石頭一般時，不要害怕落空。這裡正是修行人放下身命的地方，不可疏忽，不可疏忽。聰明伶俐的人，多被聰明所障礙，因此道眼不開，處處受阻。眾生無始以來，被心意識所驅使，流浪生死不得自在。如果想要脫離生死，做個快活的人，必須一刀兩斷，斷絕心意識的路頭，才能有少分相應。所以永嘉大師說：『損法財，滅功德，莫不由茲心意識。』 難道是欺騙人嗎？ 前些時候承蒙您賜教，其中種種趨向，都是我平時所呵斥的毛病。知道是這些事，就應該把它們拋在腦後，且向那沒巴鼻處、沒撈摸處、沒滋味處，試著做功夫看。如同僧人問趙州禪師：『狗子還有佛性也無？』 趙州禪師回答：『無。』 一般聰明人，才聽到這個問題，就用心意識去領會、揣測、引證，想要說得有個著落處。殊不知，不容許引證，不容許揣測，不容許用心意識領會。縱然引證得了，揣測得了，領會得了，也儘是髑髏（dú lóu，頭蓋骨）前的情識邊事，在生死岸頭定然不得力。而今普天之下，那些被稱為禪師長老的人，所理解的分曉，也不過是左右書中寫來的訊息罷了。至於其他的種種邪解，就不必說了。 密首座宗杲（zōng gǎo，人名）與他一同在平普融會中相聚，盡得普融（pǔ róng，人名）的要領，他自己以為安樂。然而所造的，也不出左右書中的訊息。現在才知道不是這樣，另外得到一個安樂處，才知道我沒有絲毫欺騙他。現在特意讓他去相見，無事的時候試著...
【English Translation】 English version Experiencing flavors, the mind and thoughts experiencing flavors, all of this is useless. If you want to cease immediately, you should disregard all the places where you previously experienced flavors, and instead go to the place where there is no grasping, where there is no flavor, and try to focus your attention there. If you cannot focus your attention, cannot grasp, and instead feel that there is no handle to hold onto, and reason, righteousness, and consciousness all fail, like mud, wood, tiles, and stones, do not be afraid of falling into emptiness. This is precisely where a practitioner lets go of their life, it is not to be neglected, not to be neglected. Clever and intelligent people are often obstructed by their own cleverness, therefore the eye of the Dao does not open, and they are hindered at every turn. Sentient beings, from beginningless time, have been driven by mind and consciousness, wandering in samsara without freedom. If you want to escape samsara and become a happy person, you must make a clean break, severing the path of mind and consciousness, only then will there be a small degree of correspondence. Therefore, Yongjia Dashi (Yongjia, a Chan master) said: 'Damaging Dharma wealth and destroying merit, all arise from this mind and consciousness.' Is he deceiving people? Some time ago, I received your teachings, and the various tendencies within them are the very faults that I usually rebuke. Knowing that these are the things, you should throw them behind you, and instead go to the place where there is no basis, no grasping, no flavor, and try to practice there. It is like when a monk asked Zen Master Zhaozhou (Zhaozhou, a Chan master): 'Does a dog have Buddha-nature or not?' Zen Master Zhaozhou replied: 'No.' Ordinary clever people, as soon as they hear this question, use their mind and consciousness to comprehend, speculate, and cite evidence, wanting to say that there is a definite answer. They do not know that it is not permissible to cite evidence, not permissible to speculate, not permissible to comprehend with mind and consciousness. Even if you can cite evidence, speculate, and comprehend, it is all just the business of emotional consciousness before a skull (the affairs of emotional consciousness before a skull), and it will certainly not be helpful on the shore of samsara. Now, throughout the world, those who are called Zen masters and elders, what they understand is nothing more than the news written in the books on the left and right. As for the various other heretical interpretations, there is no need to mention them. Chief Monk Zonggao (Zonggao, a person's name) and he gathered together in the Pingpu Convergence, fully obtaining the essence of Pingpu (Pingpu, a person's name), and he thought himself to be at peace. However, what he created was nothing more than the news in the books on the left and right. Now he knows that this is not the case, and having obtained another place of peace, he knows that I have not deceived him in the slightest. Now I am specifically asking him to go and meet, and when there is nothing to do, try...
令渠吐露看。還契得左右意否。八十翁翁入場屋。真誠不是小兒戲。若生死到來不得力。縱說得分曉。和會得有下落。引證得無差別。儘是鬼家活計。都不干我一星事。禪門種種差別異解。唯識法者懼。大法不明者。往往多以病為藥。不可不知。
答劉侍郎(季高)
示諭。臘月三十日已到。要之日用。當如是觀察。則世間塵勞之心。自然銷殞矣。塵勞之心既銷殞。則來日依前孟春猶寒矣。古德云。欲識佛性義。當觀時節因緣。此個時節。乃是黃面老子出世成佛坐金剛座降伏魔軍轉法輪度眾生入涅槃底時節。與解空所謂臘月三十日時節。無異無別。到這裡只如是觀。以此觀者名為正觀。異此觀者名為邪觀。邪正未分。未免隨他時節遷變要得不隨時節。但一時放下著。放到無可放處。此語亦不受。依前只是解空居士。更不是別人。
又。
吾佛大聖人。能空一切相。成萬法智。而不能即滅定業。況博地凡夫耶。居士既是個中人。想亦常入是三昧。昔有僧問一老宿。世界恁么熱。未審向甚麼處迴避。老宿曰。向鑊湯爐炭里迴避。曰只如鑊湯爐炭里。作么生迴避。曰眾苦不能到。愿居士日用四威儀中。只如此做工夫。老宿之言不可忽。此是妙喜得效底藥方。非與居士此道相契此心相知。亦不肯容易
【現代漢語翻譯】 現代漢語譯本 讓他吐露出來看看。能契合左右逢源的心意嗎？八十歲的老翁參加科舉考試，真誠可不是小孩子玩的遊戲。如果生死關頭派不上用場，縱然說得頭頭是道，和會得天花亂墜，引經據典毫無差別，也全是鬼把戲。都與我沒有絲毫關係。禪宗種種差別怪異的見解，讓唯識宗的人害怕。對大法不明白的人，常常把病當成藥來用，不可不知啊。
回覆劉侍郎（季高）
您來信說，臘月三十日已經到了，要如何在日常生活中運用佛法。應當這樣觀察：世間塵世煩惱的心，自然就會消散殞滅。塵世煩惱的心既然消散殞滅，那麼到了來日，依舊還是早春時節，天氣依然寒冷。古德說：『想要了解佛性的真義，應當觀察時節因緣。』這個時節，乃是黃面老子（指佛陀，Buddha）出世成佛，坐在金剛座上，降伏魔軍，轉動**輪，度化眾生進入涅槃的時節。與解空（Sunyata）所說的臘月三十日時節，沒有差異也沒有區別。到了這裡，就只是這樣觀察。用這種方式觀察，叫做正觀。與此不同的觀察，叫做邪觀。邪正不分，就免不了隨著時節遷變。想要不隨著時節變化，只要一時放下一切，放到無可放處，連『放下』這個念頭也不要執著。這樣，依舊只是解空居士，而不是別人。
又說：
我們佛陀（Buddha）是大聖人，能夠空掉一切相，成就萬法智慧，卻不能立刻消滅既定的業力，更何況是普通的凡夫俗子呢？您既然是修行中的人，想必也常常進入這種三昧（Samadhi，禪定）。過去有僧人問一位老修行：『世界這麼熱，不知道該到什麼地方躲避？』老修行說：『到鑊湯爐炭里躲避。』僧人說：『只是在鑊湯爐炭里，要怎麼躲避呢？』老修行說：『眾多的苦難不能到達。』希望您在日常的行住坐臥中，就這樣用功。老修行的話不可忽視。這是妙喜（Miaoxi）得到效果的藥方，如果不是與您在道上相契合，在心上相互瞭解，也不會輕易告訴您。
【English Translation】 English version Let him reveal it and see. Does it accord with the intentions of those around him? An eighty-year-old man entering the examination hall; sincerity is not a child's play. If it's of no help when life and death arrive, even if you speak eloquently, harmonize skillfully, and quote scriptures without difference, it's all ghostly business. It has nothing to do with me. The various differing and strange interpretations of Zen frighten those who adhere to Vijnanavada (唯識法者). Those who do not understand the Great Dharma often mistake illness for medicine. This must be known.
Reply to Vice Minister Liu (Jigao)
Your letter says that the thirtieth day of the twelfth month has arrived, and how to apply the Dharma in daily life. You should observe in this way: the mind of worldly afflictions will naturally dissipate and perish. Since the mind of worldly afflictions has dissipated and perished, then when the coming day arrives, it will still be early spring, and the weather will still be cold. An ancient worthy said: 'If you want to understand the meaning of Buddha-nature (佛性義), you should observe the conditions of the seasons.' This season is the time when the Yellow-Faced Old Man (referring to the Buddha, Buddha) appeared in the world, attained Buddhahood, sat on the Vajra seat, subdued the demons, turned the Dharma wheel, and delivered sentient beings into Nirvana. It is no different from the thirtieth day of the twelfth month spoken of by Sunyata (解空). When you get here, just observe in this way. Observing in this way is called right observation. Observing differently from this is called wrong observation. If right and wrong are not distinguished, you will inevitably change with the seasons. If you want not to change with the seasons, just let go of everything for a moment, let go to the point where there is nothing to let go of, and don't even cling to the thought of 'letting go'. In this way, you are still just a Sunyata layman, and not someone else.
Also:
Our Buddha (Buddha) is a great sage, able to empty all forms and accomplish the wisdom of all dharmas, but he cannot immediately extinguish fixed karma, let alone ordinary mortals? Since you are a person in practice, you must often enter this Samadhi (Samadhi, 禪定). In the past, a monk asked an old practitioner: 'The world is so hot, I don't know where to go to escape?' The old practitioner said: 'Escape into the cauldron of boiling water and charcoal.' The monk said: 'Just in the cauldron of boiling water and charcoal, how can you escape?' The old practitioner said: 'The many sufferings cannot reach you.' I hope that in your daily activities, you will work hard in this way. The words of the old practitioner should not be ignored. This is the effective prescription that Miaoxi (Miaoxi) obtained. If it were not that you and I are in accord on the path and understand each other in our hearts, I would not easily tell you this.
傳授。只用一念相應。草湯下更不用別湯使。若用別湯使。令人發狂。不可不知也。一念相應草。不用他求亦只在居士四威儀中。明處明如日。黑處黑如漆。若信手拈來。以本地風光一照。無有錯者。亦能殺人。亦能活人。故佛祖常以此藥向鑊湯爐炭里。醫苦惱眾生生死大病。號大醫王。不識居士還信得及否。若言我自有父子不傳之秘方。不用向鑊湯爐炭里迴避底妙術。卻望居士佈施也。
答李郎中(似表)
士大夫學此道。不患不聰明。患太聰明耳。不患無知見。患知見太多耳。故常行識前一步。昧卻腳跟下快活自在底訊息。邪見之上者。和會見聞覺知為自己。以現量境界。為心地法門。下者弄業識。認門頭戶口。簸兩片皮。談玄說妙。甚者至於發狂不勒字數。胡言漢語。指東畫西。下下者以默照無言空空寂寂。在鬼窟里著到。求究竟安樂。其餘種種邪解。不在言而可知也。沖密等歸。領所賜教。讀之喜慰不可言。更不復敘世諦相酬酢。只以左右向道勇猛之志。便入葛藤。禪無德山臨濟之殊。法眼曹洞之異。但學者無廣大決定志。而師家亦無廣大融通法門。故所入差別。究竟歸宿處。並無如許差別也。示諭。欲妙喜因書指示徑要處。只這求指示徑要底一念。早是刺頭入膠盆了也。不可更向雪上加霜。雖
【現代漢語翻譯】 現代漢語譯本：傳授的要點在於一念相應。就像用草藥熬湯，不需要再加其他的藥引。如果用了其他的藥引，反而會使人發狂，這一點必須知道。一念相應的草藥，不需要向外尋求，就在居士的日常行住坐臥之中。光明處要像太陽一樣明亮，黑暗處要像漆一樣漆黑。如果能信手拈來，用本地風光照亮一切，就不會有錯謬。它既能殺人，也能救人。所以佛祖常常用這種藥，在鑊湯爐炭（比喻極度痛苦的環境）中，醫治苦惱眾生的生死大病，被稱為大醫王。不知道居士是否相信？如果有人說自己有父子相傳的秘方，不需要在鑊湯爐炭中迴避的妙術，卻希望居士佈施給他。
答李郎中（似表）：
士大夫學習佛法，不擔心不夠聰明，只擔心太聰明了。不擔心沒有知見，只擔心知見太多了。所以常常走在意識的前面，反而忽略了腳下當下自在的訊息。邪見中最嚴重的是，把和合的見聞覺知當作自己，把現量境界（直接感知到的境界）當作心地法門。次一等的，玩弄業識，只認識門頭戶口（比喻只知皮毛），搬弄兩片嘴皮，談玄說妙。嚴重的甚至發狂，語無倫次，胡言亂語，指東畫西。最下等的，以默照無言、空空寂寂為究竟，實際上是住在鬼窟里，還想求得究竟安樂。其他的種種邪解，就不必多說了。沖密等人回來，帶來了您賜予的教誨，讀後非常高興。不再敘述世俗的應酬，只希望左右的人都能有勇猛向道的志向，便能進入葛藤（比喻糾纏不清的境地）。禪宗沒有德山、臨濟的差別，法眼、曹洞也沒有不同。只是因為學者沒有廣大堅定的志向，而師家也沒有廣大融通的法門，所以入門之處有所差別，但最終的歸宿，並沒有那麼大的差別。您指示說，想讓妙喜（張商英的號）因書指示修行的要點。但是，僅僅是這求指示要點的一念，就已經像是刺頭扎進了膠盆（比喻陷入困境）了。不可再雪上加霜，雖然……
【English Translation】 English version: The key to transmission lies in the correspondence of a single thought. Like using herbs to make soup, there's no need to add other medicinal guides. If you use other guides, it can drive people mad; this must be known. The herb of a single thought correspondence doesn't need to be sought externally; it's right there in the four dignities (walking, standing, sitting, and lying down) of the lay practitioner. In bright places, be as bright as the sun; in dark places, be as dark as lacquer. If you can pick it up effortlessly and illuminate everything with the local scenery, there will be no mistakes. It can both kill and save people. Therefore, Buddhas and Patriarchs often use this medicine in cauldrons of boiling water and furnaces of burning coals (metaphors for extremely painful environments) to cure the great illness of birth and death for suffering beings, and are called Great Physicians. I wonder if the lay practitioner believes this? If someone says they have a secret recipe passed down from father to son, a wonderful technique to avoid the cauldrons of boiling water and furnaces of burning coals, and yet hopes for the lay practitioner's generosity.
Reply to Vice Minister Li (similar to a memorial):
Scholars and officials who study the Dharma don't need to worry about not being intelligent enough; they only need to worry about being too intelligent. They don't need to worry about not having knowledge and views; they only need to worry about having too many knowledge and views. Therefore, they often walk ahead of consciousness, neglecting the joyful and free news right under their feet. The most serious of wrong views is to take the combined seeing, hearing, feeling, and knowing as oneself, and to take the directly perceived realm (現量境界) as the Dharma gate of the mind-ground. The next level down is to play with karmic consciousness, only recognizing the gate and household (metaphor for only knowing the superficial aspects), moving their two lips, talking about the mysterious and wonderful. The serious ones even go mad, speaking incoherently, talking nonsense, pointing east and drawing west. The lowest level takes silent illumination, no words, emptiness, and stillness as ultimate, but in reality, they are dwelling in a ghost cave, still seeking ultimate peace and happiness. The other various wrong understandings need not be mentioned. Chongmi and others returned, bringing the teachings you bestowed, and I was very happy after reading them. I will no longer describe worldly courtesies, but only hope that those around me have the courageous aspiration to turn towards the Way, and then they can enter the tangle (葛藤, metaphor for a complicated situation). Chan has no difference between Deshan and Linji, and Fayen and Caodong are no different. It is only because students do not have great and firm aspirations, and teachers do not have great and all-encompassing Dharma gates, that there are differences in where they enter, but the ultimate destination has no such great differences. You instructed that you wanted Miaoxi (妙喜, Zhang Shangying's courtesy name) to use the book to indicate the essential points of practice. However, just this one thought of seeking the essential points is already like a thorn stuck in a glue pot (metaphor for being trapped in a difficult situation). It is impossible to add frost to snow, although...
然有問不可無答。請左右。都將平昔或自看經教話頭。或因人舉覺指示得滋味歡喜處。一時放下依前百不知百不會如三歲孩兒相似。有性識而未行。卻向未起求徑要底一念子前頭看。看來看去。覺得轉沒巴鼻。方寸轉不寧怗時。不得放緩。這裡是坐斷千聖頂𩕳處。往往學道人。多向這裡打退了。左右若信得及。只向未起求徑要指示一念前看。看來看去。忽然睡夢覺。不是差事。此是妙喜平昔做底得力工夫。知公有決定志。故拖泥帶水。納這一場敗闕。此外別無可指示。若有可指示。則不徑要矣。
答李寶文(茂嘉)
向承示諭。性根昏鈍。而黽勉修持。終未得超悟之方。宗杲頃在雙徑。答富季申所問。正與此問同。能知昏鈍者。決定不昏鈍。更欲向甚處求超悟。士大夫學此道。卻須借昏鈍而入。若執昏鈍。自謂我無分。則為昏鈍魔所攝矣。蓋平昔知見。多以求證悟之心。在前作障故。自己正知見不能現前。此障亦非外來。亦非別事。只是個能知昏鈍底主人公耳。故瑞巖和尚居常在丈室中自喚云。主人公。又自應云喏。惺惺著。又自應云喏。他時後日莫受人謾。又自應云。喏喏。古來幸有恁么榜樣。謾向這裡提撕看。是個甚麼。只這提撕底。亦不是別人。只是這能知昏鈍者耳。能知昏鈍者。亦不是別人。便
【現代漢語翻譯】 現代漢語譯本： 然而，有些問題不能沒有回答。請各位同參道友注意。都將平時自己看經學教的心得體會，或者因為別人開示而領悟到的歡喜之處，一時全部放下，回到一無所知、一竅不通的狀態，就像三歲的孩子一樣，有感知卻未行動。然後，向那未生起尋求捷徑要訣的念頭之前看去。這樣看來看去，覺得越來越沒有頭緒，內心越來越不安寧時，不要放鬆。這裡是截斷諸佛聖賢思路的地方。很多學道的人，往往在這裡退卻了。各位如果信得過，就只向那未生起尋求捷徑指示的念頭之前看去。這樣看來看去，忽然像從睡夢中醒來一樣，那就不是小事了。這是妙喜我平時用功得力的地方。知道您有堅定的志向，所以才拖泥帶水地，給您說了這一場失敗的經驗。除此之外，沒有其他可以指示的了。如果有可以指示的，那就不是捷徑了。
回覆李寶文(茂嘉)
之前承蒙您來信，說自己根性遲鈍，但努力修行，始終沒有得到超越覺悟的方法。宗杲我以前在雙徑寺，回答富季申所問的問題，和您的問題一樣。能知道自己昏鈍的人，決定不會真正昏鈍。還想向哪裡去尋求超越覺悟呢？士大夫學這個道，卻需要藉助昏鈍才能進入。如果執著于昏鈍，自認為自己沒有份，那就是被昏鈍魔所控制了。因為平時所知的見解，大多是以求證悟的心，在前面設定障礙的緣故，所以自己正確的知見不能顯現。這個障礙也不是從外面來的，也不是別的事情，只是那個能知道自己昏鈍的主人公罷了。所以瑞巖和尚經常在丈室中自己呼喚自己說：『主人公！』又自己回答說：『是！』『要清醒著！』又自己回答說：『是！』『以後不要被人欺騙！』又自己回答說：『是！是！』古來幸好有這樣的榜樣，不妨在這裡提起精神看看，這是什麼？只是這提起精神的，也不是別人，只是這能知道自己昏鈍的人罷了。能知道自己昏鈍的人，也不是別人，就是你！
【English Translation】 English version: However, some questions cannot remain unanswered. Please pay attention, fellow practitioners. Put aside all your usual insights from studying scriptures and teachings, or the joy you've gained from others' instructions, and return to a state of complete ignorance, like a three-year-old child, with awareness but no action. Then, look towards the moment before the thought of seeking a shortcut or key arises. As you look and look, feeling increasingly lost and uneasy, do not relax. This is where the minds of all Buddhas and sages are cut off. Many practitioners retreat here. If you trust me, just look towards the moment before the thought of seeking a shortcut arises. As you look and look, suddenly awakening as if from a dream, that is no small matter. This is where Miaoxi (Zonggao's nickname) usually puts effort. Knowing you have a firm resolve, I've given you this drawn-out account of a failed experience. Besides this, there is nothing else to instruct. If there were something to instruct, it would not be a shortcut.
Reply to Li Baowen (Maojia)
I received your letter stating that your nature is dull, but you diligently cultivate, yet have not found a way to transcend and awaken. When I, Zonggao, was at Shuangjing Temple, I answered Fu Jishen's question, which is the same as yours. The one who knows their own dullness is definitely not truly dull. Where else do you want to seek transcendence and awakening? Scholars and officials who study this path need to use dullness to enter. If you cling to dullness, thinking you have no part, then you are controlled by the demon of dullness. Because the knowledge and views you usually have are mostly based on a mind seeking enlightenment, which creates obstacles in front, your own correct knowledge and views cannot manifest. This obstacle is not from outside, nor is it something else; it is just the master who knows their own dullness. Therefore, Zen Master Ruiyan often called out to himself in his room, saying, 'Master!' And then answered himself, 'Yes!' 'Be awake!' And then answered himself, 'Yes!' 'Don't be deceived by others in the future!' And then answered himself, 'Yes! Yes!' Fortunately, there are such examples from the past. Why not raise your spirits and see what this is? But this one who raises their spirits is not someone else, just the one who knows their own dullness. The one who knows their own dullness is not someone else, it's you!
是李寶文字命元辰也。此是妙喜應病與藥。不得已略為居士指個歸家穩坐底路頭而已。若便認定死語。真個喚作本命元辰。則是認識神為自己。轉沒交涉矣。故長沙和尚云。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。前所云借昏鈍而入是也。但只看能知得如是昏鈍底。畢竟是個甚麼。只向這裡看。不用求超悟。看來看去。忽地大笑去矣。此外無可言者。
答向侍郎(伯恭)
示諭。悟與未悟夢與覺一。一段因緣。黃面老子云。汝以緣心聽法。此法亦緣。謂至人無夢。非有無之無。謂夢與非夢一而已。以是觀之。則佛夢金鼓。高宗夢傅說。孔子夢奠兩楹。亦不可作夢與非夢解。卻來觀世間。猶如夢中事。教中自有明文。唯夢乃全妄想也。而眾生顛倒。以日用目前境界為實。殊不知。全體是夢。而於其中復生虛妄分別。以想心繫念神識紛飛為實夢。殊不知。正是夢中說夢。顛倒中又顛倒。故佛大慈悲老婆心切。悉能遍入一切法界諸安立海所有微塵。於一一塵中。以夢自在法門。開悟世界海微塵數眾生。住邪定者入正定聚。此亦普示顛倒眾生。以目前實有底境界。為安立海。令悟夢與非夢悉皆是幻。則全夢是實。全實是夢。不可取不可舍。至人無夢之義。如是而已。來書見問。乃是
【現代漢語翻譯】 現代漢語譯本： 這是李寶的本命元辰（指人出生年份對應的星宿）。這好比妙喜根據病情給予相應的藥物。我不得已才略微為居士指明一條歸家穩坐的道路罷了。如果就此認定這些死板的言語，真的把它叫做本命元辰，那就是把神識當作自己，那就完全不相干了。所以長沙和尚說：『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。』前面所說的藉由昏鈍而入就是這個意思。但只要看看能知曉如此昏鈍的，到底是個什麼。只向這裡看，不用求超脫領悟。看來看去，忽然就大笑起來了。此外沒有什麼可說的了。
回覆向侍郎（伯恭）：
您來信詢問，悟與未悟、夢與覺是否一樣。黃面老子（指佛陀）說：『你以緣心聽法，此法也是因緣所生。』所謂至人無夢，並非是有無之『無』，而是說夢與非夢本就是一體。以此來看，佛陀夢見金鼓，高宗夢見傅說，孔子夢見奠兩楹，也不能僅僅解釋為夢與非夢。反過來觀察世間，就好像夢中的事情一樣。《華嚴經》中有明確的經文說，唯有夢是完全的妄想。而眾生卻顛倒，把日常眼前所見的境界當作真實的。殊不知，全體都是夢。而在夢中又產生虛妄的分別，把想心繫念、神識紛飛當作真實的夢。殊不知，這正是夢中說夢，顛倒中又顛倒。所以佛陀大慈大悲，老婆心切，能夠普遍進入一切法界諸安立海所有微塵之中，在每一個微塵中，以夢自在法門，開悟世界海微塵數眾生，使安住于邪定的人進入正定之聚。這也是普遍地告訴顛倒的眾生，把目前實有的境界，當作安立海，從而領悟夢與非夢都是虛幻的。那麼，全夢就是真實，全真實就是夢，不可取也不可舍。至人無夢的意義，就是這樣而已。您來信詢問，乃是
【English Translation】 English version: This is Li Bao's Benming Yuanchen (referring to the star corresponding to the year of a person's birth). This is like Miaoxi prescribing medicine according to the illness. I had no choice but to briefly point out to the layman a path to return home and sit securely. If you simply identify these dead words and really call it Benming Yuanchen, then you are recognizing the spirit as yourself, which is completely irrelevant. Therefore, Changsha Monk said: 'Those who study the Dao do not recognize the truth, only because they recognized the spirit in the past. The root of birth and death for countless kalpas, fools call it the original person.' The aforementioned 'entering through dullness' is what this means. But just look at what it is that can know such dullness. Just look here, no need to seek transcendence and enlightenment. Looking and looking, suddenly you will burst out laughing. There is nothing else to say beyond this.
Reply to Vice Minister Xiang (Bogong):
You asked in your letter whether enlightenment and non-enlightenment, dream and awakening, are the same. The Yellow-faced Old Man (referring to the Buddha) said: 'You listen to the Dharma with a conditioned mind, this Dharma is also conditioned.' The so-called 'perfected person has no dreams' is not the 'no' of existence and non-existence, but rather that dream and non-dream are one and the same. From this perspective, the Buddha dreaming of golden drums, Gaozong dreaming of Fu Yue, Confucius dreaming of placing two pillars, cannot be simply interpreted as dream and non-dream. Conversely, observing the world is like things in a dream. There is clear scripture in the teachings that only dreams are complete delusions. But sentient beings are inverted, taking the daily, present-moment realm as real. Little do they know that the whole thing is a dream. And within the dream, they create false distinctions, taking the mind's thoughts and the flying of consciousness as real dreams. Little do they know that this is precisely dreaming within a dream, inversion within inversion. Therefore, the Buddha, with great compassion and a grandmotherly heart, can universally enter all the dust motes in all the abodes of the Dharma realm, and in each dust mote, use the Dharma gate of dream-like freedom to enlighten countless sentient beings in the ocean of worlds, causing those who dwell in wrong concentration to enter the assembly of right concentration. This is also universally telling inverted sentient beings to take the present, real realm as the abode, so that they may realize that dream and non-dream are all illusions. Then, the whole dream is real, and the whole real is a dream, neither to be taken nor to be abandoned. The meaning of 'perfected person has no dreams' is just like this. You asked in your letter, which is
宗杲三十六歲時所疑。讀之不覺抓著癢處。亦嘗以此問圓悟。先師但以手指曰。住住休妄想休妄想。宗杲復曰。如宗杲未睡著時。佛所贊者依而行之。佛所訶者不敢違犯。從前依師。及自做工夫。零碎所得者。惺惺時都得受用。及乎上床半惺半覺時。已作主宰不得。夢見得金寶。則夢中歡喜無限。夢見被人以刀杖相逼。及諸惡境界。則夢中怕怖惶恐。自念。此身尚存。只是睡著已作主宰不得。況地水火風分散。眾苦熾然。如何得不被回換。到這裡方始著忙。先師又曰。待汝說底許多妄想絕時。汝自到寤寐恒一處也。初聞亦未之信。每日我自顧。寤與寐分明作兩段。如何敢開大口說禪。除非佛說寤寐恒一是妄悟。則我此病不須除。佛語果不欺人。乃是我自未了。后因聞先師舉諸佛出身處薰風自南來。忽然去卻礙膺之物。方知黃面老子所說。是真語實語如語不誑語不妄語不欺人。真大慈悲。粉身沒命不可報。礙膺之物既除。方知夢時便是寤時底。寤時便是夢時底。佛言。寤寐恒一。方始自知這般道理。拈出呈似人不得。說與人不得。如夢中境界取不得捨不得。承問妙喜于未悟已前已悟之後有異無異。不覺依實供通。子細讀來教字字至誠。不是問禪。亦非見詰。故不免以昔時所疑處吐露。愿居士試將老龐語謾提撕。但願空諸
所有。切勿實諸所無。先以目前日用境界。作夢會了。然後卻將夢中底。移來目前。則佛金鼓。高宗傅說。孔子奠兩楹。決不是夢矣。
答陳教授(阜卿)
此道寂寥。無出今日。邪師說法。如惡叉聚。各各自謂。得無上道。咸唱邪說。幻惑凡愚。故某每每切齒於此。不惜身命。欲扶持之。使光明種子知有吾家本分事。不墮邪見網中。萬一得眾生界中佛種不斷。亦不虛受黃面老子覆蔭。所謂將此深心奉塵剎。是則名為報佛恩。然亦是不知時不量力之一事也。左右既是個中人。不得不說箇中事。因筆不覺及此耳。
答林判院(少瞻)
示諭。求一語與通道人做工夫。既看圓覺經。經中豈止一語而已哉。諸大菩薩各隨自所疑處發問。世尊據所疑一一分明剖析。大段分曉。前所給話頭。亦在其中矣。經云。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知(此語最親切)于無了知不辯真實。老漢昔居雲門庵時。嘗頌之曰。荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。雨打梨花蛺蝶飛。但將此頌放在上面。卻將經文移來下面。頌卻是經。經卻是頌。試如此做工夫看。莫管悟不悟。心頭休熱忙。亦不可放緩。如調絃之法。緊緩得其所。則曲調自成矣。歸去但與沖輩相親。遞相琢磨。道
【現代漢語翻譯】 現代漢語譯本：
所有（一切事物）。切勿將無當做有。首先在目前日常的境界中，當作一場夢來體會。然後將夢中的境界，移到目前的生活中，那麼佛的法音，高宗任用傅說，孔子在兩楹之間設祭，就決不是虛幻的了。
回覆陳教授(阜卿)
此道（佛法）寂寞冷清，沒有比今天更甚的了。邪師的說法，像惡叉聚（一種果實，比喻邪說繁雜），各自都說自己得到了無上道。都唱著邪說，迷惑愚昧的人。所以某（我，作者自稱）常常對此切齒痛恨，不惜身命，想要扶持正法，使有光明佛性的人知道自己本分的事情，不墮入邪見的羅網中。萬一能使眾生界中的佛種不中斷，也不算白白接受了黃面老子（佛）的庇護。所謂『將此深心奉塵剎，是則名為報佛恩』。然而這也是不知時勢，不自量力的一件事啊。左右（您）既然是瞭解其中道理的人，不得不說其中的事情。因為寫信，不知不覺就寫到這裡了。
回覆林判院(少瞻)
您的來信說，求一句話給通道人做功夫。既然看了《圓覺經》，經中難道只有一句話嗎？諸大菩薩各自根據自己疑惑的地方發問，世尊根據他們疑惑的地方一一分明地剖析，非常清楚明白。之前給您的話頭，也就在其中了。《圓覺經》說：『居一切時不起妄念，于諸妄心亦不息滅，住妄想境不加了知（這句話最親切），于無了知不辯真實。』老漢我以前住在雲門庵時，曾經作頌說：『荷葉團團團似鏡，菱角尖尖尖似錐。風吹柳絮毛毬走，雨打梨花蛺蝶飛。』但將這首頌放在上面，卻將經文移到下面，頌就是經，經就是頌。試試這樣做功夫看看。不要管悟不悟，心裡不要急躁忙亂，也不可放鬆。如同調絃的方法，緊緩適度，那麼曲調自然就成了。回去只要和沖輩（您的同伴）相親近，互相切磋，說道
【English Translation】 English version:
All (all things). Never treat nothing as something. First, in the current daily realm, experience it as a dream. Then, bring the realm in the dream into the current life, then the Buddha's Dharma sound, Gaozong's appointment of Fu Yue, and Confucius's sacrifice between the two pillars will definitely not be illusory.
Reply to Professor Chen (Fuqing)
This path (Buddhism) is lonely and desolate, and there is nothing more so than today. The teachings of heretical teachers are like akshas clusters (a kind of fruit, a metaphor for the complexity of heretical teachings), each claiming to have attained the supreme path. They all sing heretical teachings, confusing ignorant people. Therefore, I (the author referring to himself) often gnash my teeth in hatred of this, sparing no effort to uphold the Dharma, so that those with bright Buddha-nature know their duty and do not fall into the net of heretical views. If by chance the Buddha-seed in the realm of sentient beings is not interrupted, it will not be in vain to receive the protection of the yellow-faced old man (Buddha). The so-called 'Dedicate this deep mind to the dust and kalpas, this is called repaying the Buddha's grace.' However, this is also an act of not knowing the times and overestimating one's abilities. Since you are someone who understands the principles, I have to talk about the things within. Because of writing the letter, I unconsciously wrote here.
Reply to Judge Lin (Shaozhan)
Your letter says, asking for a sentence for the believer to work on. Since you have read the Yuanjue Sutra (Sutra of Perfect Enlightenment), is there only one sentence in the sutra? The great Bodhisattvas each ask questions according to their doubts, and the World Honored One analyzes them clearly and distinctly according to their doubts, which is very clear and understandable. The topic I gave you before is also in it. The Yuanjue Sutra says: 'Dwelling at all times without arising false thoughts, also without ceasing all false minds, dwelling in the realm of delusion without adding knowledge (this sentence is the most intimate), without knowledge, not distinguishing reality.' When I, the old man, lived in Yunmen Nunnery, I once composed a verse saying: 'Lotus leaves are round and round like mirrors, water chestnuts are sharp and sharp like cones. The wind blows willow catkins like hairy balls running, the rain beats pear blossoms and butterflies fly.' But put this verse on top, and move the sutra text below, the verse is the sutra, and the sutra is the verse. Try to do this work and see. Don't worry about whether you are enlightened or not, don't be impatient and busy in your heart, and don't relax. Like the method of tuning strings, if the tightness and looseness are appropriate, then the melody will naturally be formed. Go back and just be close to your companions, learn from each other, and say
業無有不辦者。祝祝。
答黃知縣(子余)
收書。知為此一大事因緣甚力。大丈夫漢。所作所為當如是耳。無常迅速生死事大。過了一日。則銷了一日好事。可畏可畏。左右春秋鼎盛。正是作業不識好惡時。能回此心學無上菩提。此是世界上第一等難容靈利漢。五濁界中有甚麼奇特事。過如此段因緣。趁色力強健早回頭。以臨老回頭。其力量勝百千萬億倍。老漢私為左右喜。前此寫去法語。曾時時覷看否。第一記取。不得起心動念肚裡熱忙急要悟。才作此念。則被此念塞斷路頭。永不能得悟矣。祖師云。執之失度必入邪路。放之自然體無去住。此乃祖師吐心吐膽。為人處也。但日用費力處莫要做。此個門中不容費力。老漢常為人說此話。得力處乃是省力處。省力處乃是得力處。若起一念希望心求悟入處。大似人在自家堂屋裡坐卻問他人覓住處無異。但把生死兩字。貼左鼻尖兒上。不要忘了。時時提撕話頭。提來提去。生處自熟。熟處自生矣。此語已寫在空相道人書中。請同此書。互換一看。便了得也。
答嚴教授(子卿)
真實到不疑之地者。如渾鋼打就生鐵鑄成。直饒千聖出頭來。現無量殊勝境界。見之亦如不見。況於此作奇特殊勝道理耶。昔藥山坐禪次石頭問。子在這裡作甚麼。藥山
【現代漢語翻譯】 現代漢語譯本 沒有不能完成的行業。祝願，祝願。
回覆黃知縣(子余)
收到您的來信，知道您為此一大事因緣非常努力。真是大丈夫，所作所為就應當如此。無常迅速，生死是大事。過了一天，就減少了一天的好事，太可怕了，太可怕了。您正值春秋鼎盛，正是做事不辨好壞的時候，能迴心向無上菩提學習，這是世界上第一等難得的聰明人。五濁惡世中有什麼奇特的事情呢？過了這段因緣，趁著身體強健的時候早點回頭。如果等到老了才回頭，那力量就勝過百千萬億倍。我私下為您感到高興。之前寫給您的法語，您有沒有時常看看？第一要記住，不要起心動念，心裡急切地想要開悟。只要產生這個念頭，就會被這個念頭堵塞道路，永遠不能開悟了。祖師說：『執著於它就會失去尺度，必然進入邪路；放任它自然，本體無所來去。』這乃是祖師推心置腹，為人著想的地方。只要在日常生活中費力的地方不要去做。這個門中不容許費力。我常對人說這句話，得力之處乃是省力之處，省力之處乃是得力之處。如果生起一念希望心，想要尋求悟入之處，就好像人坐在自己家的堂屋裡，卻問別人尋找住處一樣。只要把『生死』這兩個字，貼在左鼻尖上，不要忘記了。時時提起話頭，提來提去，生疏的地方自然就熟悉了，熟悉的地方自然就生疏了。這句話已經寫在《空相道人書》中了，請和這本書互相參照著看，就明白了。
回覆嚴教授(子卿)
真正到達不懷疑的境地的人，就像用渾鋼打造，用生鐵鑄成一樣。即使千聖出現，顯現無量殊勝境界，看見了也像沒看見一樣，更何況是做奇特殊勝的道理呢？以前藥山（Yaoshan）禪師坐禪的時候，石頭（Shitou）禪師問他：『你在這裡做什麼？』藥山（Yaoshan）
【English Translation】 English version There is no karma that cannot be accomplished. Blessings, blessings.
Reply to Prefect Huang (Ziyu)
Received your letter. I know you are putting great effort into this momentous cause. A true great man! Your actions should be like this. Impermanence is swift, and birth and death are major events. Each day that passes diminishes a day of good deeds. How frightening, how frightening! You are at the prime of your life, a time when you may not discern good from bad in your actions. To turn your mind towards learning the unsurpassed Bodhi is to be among the most rare and intelligent people in the world. What extraordinary things are there in this world of the five turbidities? After this karmic opportunity passes, take advantage of your strong body and health to turn back early. If you wait until old age to turn back, the strength will be a hundred million times greater. I am privately happy for you. Have you often looked at the Dharma words I wrote to you before? First, remember this: do not let your mind stir with thoughts, anxiously and eagerly seeking enlightenment. As soon as you have this thought, it will block your path, and you will never attain enlightenment. The Patriarch said, 'Clinging to it, you will lose measure and surely enter a wrong path; letting it be natural, the essence has no coming or going.' This is the Patriarch speaking from the heart, acting for the sake of others. Just do not do things that require effort in your daily life. This gate does not allow effort. I often say this to people: the place of gaining strength is the place of saving effort, and the place of saving effort is the place of gaining strength. If you give rise to a thought of hope, seeking a place to enter enlightenment, it is like a person sitting in their own hall, yet asking others to find a place to live. Just stick the two words 'birth and death' on the tip of your left nostril, and do not forget them. Constantly bring up the topic of conversation, bringing it up again and again, and the unfamiliar will naturally become familiar, and the familiar will naturally become unfamiliar. These words have already been written in the Book of the Empty Form Daoist (Kongxiang Daoren), please refer to it together with this book, and you will understand.
Reply to Professor Yan (Ziqing)
One who has truly reached the state of no doubt is like something forged from solid steel or cast from pig iron. Even if a thousand sages were to appear, manifesting limitless and extraordinary realms, seeing them would be like not seeing them. How much less would one engage in strange and special doctrines? Once, when Yaoshan (Yaoshan, a Chan master) was sitting in meditation, Shitou (Shitou, another Chan master) asked him, 'What are you doing here?' Yaoshan (Yaoshan)
云。一物不為。石頭云。恁么則閑坐也。藥山云。閑坐則為也。石頭然之。看他古人。一個閑坐也奈何他不得。今時學道之士。多在閑坐處打住。近日叢林無鼻孔輩。謂之默照者。是也。又有一種腳跟元不曾點地。認得個門頭戶口光影。一向狂發。與說平常話不得。盡作禪會了。似這般底。喚業識作本命元辰。更是不可與語本分事也。不見雲門大師有言。光不透脫。有兩般病。一切處不明面前有物。是一。又透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊。是一。直饒透得法身去。放過即不可。子細檢點來。有甚麼氣息。亦是病。而今學實法者。以透過法身為極致。而云門返以為病。不知透過法身了。合作么生。到這裡如人飲水冷暖自知。不著問別人。問別人則禍事也。所以云。真實到不疑之地者。如渾鋼打就生鐵鑄成是也。如人吃飯飽時。不可更問人我飽未飽。昔黃檗問百丈。從上古人以何法示人。百丈只據坐。黃檗云。後代兒孫將何傳授。百丈拂衣便起云。我將謂汝是個人。這個便是為人底樣子也。但向自信處看。還得自信底訊息絕也未。若自信底訊息絕。則自然不取他人口頭辦矣。臨濟云。汝若歇得唸唸馳求心。與釋迦老子不別。不是欺
【現代漢語翻譯】 現代漢語譯本 云（云：語氣詞）。一物不為（不為：不作為）。石頭（石頭：指石頭希遷禪師）云：『恁么則閑坐也（恁么則：既然如此，閑坐也：就是閑坐罷了）。』藥山（藥山：指藥山惟儼禪師）云：『閑坐則為也（為：作為）。』石頭然之（然之：認可他的說法）。看他古人，一個閑坐也奈何他不得（奈何他不得：拿他沒辦法）。今時學道之士，多在閑坐處打住（打住：停留）。近日叢林無鼻孔輩（無鼻孔輩：指沒有真知灼見的人），謂之默照者（默照：一種禪修方法），是也。又有一種腳跟元不曾點地（腳跟元不曾點地：比喻沒有真功夫），認得個門頭戶口光影（門頭戶口光影：比喻對佛法的膚淺理解），一向狂發（狂發：胡說八道），與說平常話不得，盡作禪會了（禪會：指高深的禪法）。似這般底（這般底：像這樣的人），喚業識作本命元辰（業識：指由行為產生的潛在意識，本命元辰：指人的根本），更是不可與語本分事也（本分事：指修行）。 不見雲門大師有言：『光不透脫，有兩般病。一切處不明面前有物，是一。又透得一切法空，隱隱地似有個物相似，亦是光不透脫。』又法身亦有兩般病。得到法身，為法執不忘（法執：對佛法的執著），己見猶存（己見：自己的見解），坐在法身邊，是一。直饒透得法身去（直饒：即使），放過即不可（放過：忽略）。子細檢點來，有甚麼氣息（氣息：指痕跡）。亦是病。而今學實法者（實法：真實的佛法），以透過法身為極致。而云門返以為病。不知透過法身了，合作么生（合作么生：該怎麼辦）？到這裡如人飲水冷暖自知，不著問別人（不著：不要）。問別人則禍事也。所以云：『真實到不疑之地者，如渾鋼打就生鐵鑄成是也。』如人吃飯飽時，不可更問人我飽未飽。 昔黃檗（黃檗：指黃檗希運禪師）問百丈（百丈：指百丈懷海禪師）：『從上古人以何法示人？』百丈只據坐（據坐：端坐）。黃檗云：『後代兒孫將何傳授？』百丈拂衣便起云：『我將謂汝是個人（我將謂汝是個人：我以為你是個有見地的人）。』這個便是為人底樣子也（為人底樣子：指真正修行人的樣子）。但向自信處看，還得自信底訊息絕也未（自信底訊息絕也未：對自己的信心是否已經達到極致）？若自信底訊息絕，則自然不取他人口頭辦矣（不取他人口頭辦矣：就不會依賴別人的說法了）。臨濟（臨濟：指臨濟義玄禪師）云：『汝若歇得唸唸馳求心（唸唸馳求心：指不斷追求的心），與釋迦老子不別（釋迦老子：指釋迦牟尼佛）。不是欺（不是欺：不是騙人）。』
【English Translation】 English version 'Yun' (Yun: a modal particle). 'Not acting on a single thing' (不為: not acting). 'Shitou' (石頭: refers to Shitou Xiqian Chan Master) said, 'If that's the case, then just sitting idly is enough (恁么則: if that's the case, 閑坐也: just sitting idly is enough).' 'Yaoshan' (藥山: refers to Yaoshan Weiyan Chan Master) said, 'Sitting idly is also acting (為: acting).' Shitou agreed with him (然之: agreed with him). Look at the ancients, even idle sitting couldn't be helped (奈何他不得: couldn't be helped). Today's practitioners often stop at idle sitting (打住: stop). Recently, those in monasteries without nostrils (無鼻孔輩: refers to those without true insight) are called 'silent illumination' (默照: a method of Chan practice), that's it. There are also those who have never touched the ground with their heels (腳跟元不曾點地: metaphor for having no real skill), recognizing only the superficial appearance of the gate and household (門頭戶口光影: metaphor for a superficial understanding of Buddhism), and then wildly ranting (狂發: ranting wildly), unable to have a normal conversation, turning everything into a Chan meeting (禪會: refers to profound Chan teachings). People like this (這般底: people like this) call karmic consciousness their fundamental life force (業識: refers to the potential consciousness produced by actions, 本命元辰: refers to the root of a person), and it's even more impossible to talk to them about the essentials of practice (本分事: refers to practice). Didn't Great Master Yunmen say, 'If the light doesn't penetrate, there are two kinds of sickness. Not understanding that there is something in front of you everywhere is one. Also, even if you penetrate the emptiness of all dharmas, and there seems to be something vaguely similar, that is also not penetrating the light.' Furthermore, the Dharmakaya (法身: the body of the Dharma) also has two kinds of sickness. Having attained the Dharmakaya, not forgetting the attachment to the Dharma (法執: attachment to the Dharma), and still retaining one's own views (己見: one's own views), sitting by the side of the Dharmakaya, is one. Even if you penetrate the Dharmakaya, it is unacceptable to let it go (放過: ignore). Examine it carefully, what kind of trace (氣息: refers to traces) is there? That is also a sickness. Nowadays, those who study the real Dharma (實法: the real Dharma) consider penetrating the Dharmakaya as the ultimate. But Yunmen considers it a sickness in return. Not knowing what to do after penetrating the Dharmakaya (合作么生: what to do)? At this point, it's like a person drinking water, knowing whether it's cold or warm for themselves, don't ask others (不著: don't). Asking others is a disaster. Therefore, it is said, 'Those who truly reach the land of no doubt are like being forged from solid steel and cast from pig iron.' It's like a person who is full after eating, don't ask others if I am full or not. In the past, Huangbo (黃檗: refers to Huangbo Xiyun Chan Master) asked Baizhang (百丈: refers to Baizhang Huaihai Chan Master), 'What Dharma did the ancients use to instruct people?' Baizhang just sat there (據坐: sat upright). Huangbo said, 'What will future generations transmit?' Baizhang flicked his sleeves and got up, saying, 'I thought you were someone (我將謂汝是個人: I thought you were someone with insight).' This is the appearance of a person (為人底樣子: refers to the appearance of a true practitioner). Just look to where you have confidence, and see if the news of your confidence has been exhausted (自信底訊息絕也未: whether your confidence has reached its limit)? If the news of your confidence is exhausted, then naturally you will not rely on the words of others (不取他人口頭辦矣: you will not rely on the words of others). Linji (臨濟: refers to Linji Yixuan Chan Master) said, 'If you can stop the mind that is constantly seeking (唸唸馳求心: refers to the mind that is constantly seeking), you are no different from Shakyamuni Buddha (釋迦老子: refers to Shakyamuni Buddha). It's not a lie (不是欺: it's not a lie).'
人。第七地菩薩求佛智心未滿足故。謂之煩惱。直是無爾安排處。著一星兒外料不得。數年前有個許居士。認得個門頭戶口。將書來呈見解云。日用中空豁豁地。無一物作對待。方知三界萬法。一切元無。直是安樂快活放得下。因示之以偈曰。莫戀凈潔處。凈處使人困。莫戀快活處。快活使人狂。如水之任器。隨方圓短長。放下不放下。更請細思量。三界與萬法。匪歸何有鄉。若只便恁么。此事大乖張。為報許居士。家親作禍殃。豁開千聖眼。不須頻禱禳。偶晨起稍涼。驀然記得。子卿道友初得個入頭時。尚疑恐是光影。遂將從來所疑公案拖照。方見趙州老漢敗闕處。不覺信筆葛藤如許。
答張侍郎(子韶)
左右以自所得瞥脫處為極則。才見涉理路入泥入水為人底。便欲掃除使滅軌跡。見宗杲所集正法眼藏便云。臨濟下有數個庵主好機鋒。何不收入。如忠國師。說義理禪。教壞人家男女。決定可刪。左右見道如此諦當。而不喜忠國師說老婆禪。坐在凈凈潔潔處。只愛擊石火閃電光一著子。此外不容一星兒別道理。真可惜耳。故宗杲盡力主張。若法性不寬。波瀾不闊。佛法知見不亡。生死命根不斷。則不敢如此四楞著地入泥入水為人。蓋眾生根器不同故。從上諸祖各立門戶施設。備眾生機隨機攝化。故長
【現代漢語翻譯】 現代漢語譯本：有人認為，七地菩薩因為追求佛智的心沒有完全滿足，所以還存在『煩惱』。實際上，根本沒有可以安排的地方，稍微摻雜一點外在的東西都不行。幾年前有個許居士，自認為找到了門路，拿書來呈述他的見解說：『日常運用中空空蕩蕩，沒有一物可以作為對待，這才知道三界萬法，一切本來就是空的，真是安樂快活，可以放得下。』因此我用偈語開示他：『不要貪戀清凈的地方，清凈的地方會使人困頓；不要貪戀快活的地方，快活會使人狂妄。如同水任憑器皿盛放，隨著方圓短長而變化。放下還是不放下，請仔細思量。三界與萬法，不歸向何處呢？如果只是這樣，這件事就大錯特錯了。告訴你許居士，家親眷屬會因此遭殃。豁開千聖的眼睛，也不需要頻繁地祈禱禳解。』偶然早晨起來，感到稍微涼爽，忽然想起來，子卿道友剛入門的時候，還懷疑恐怕是光影。於是將向來所懷疑的公案拿來對照，才看到趙州老和尚的破綻之處。不知不覺信筆寫了這麼多。
回答張侍郎(子韶)：
你身邊的人把他們自己所領悟到的那一點點東西當作是最高的真理。一旦見到那些深入事理、入世為人的人，就想要掃除他們，使他們消失軌跡。見到宗杲所編輯的《正法眼藏》就說：『臨濟宗門下有幾個庵主很會用機鋒，為什麼不把他們收錄進去？』又如忠國師，講說義理禪，教壞人家的男女，一定要刪掉。你身邊的人認為這話很對，不喜歡忠國師說老婆禪，只喜歡坐在乾乾淨淨的地方，只喜歡擊石火閃電光那一瞬間的領悟，此外不容許有一點別的道理，真是可惜啊。所以宗杲盡力主張，如果法性不夠寬廣，波瀾不夠壯闊，佛法的知見沒有消除，生死的命根沒有斷除，就不敢這樣四楞著地，深入世俗為人。因為眾生的根器不同，所以歷代祖師各自創立門戶，設立各種方便，來適應眾生的根機，隨機攝受教化，所以才能長久。
【English Translation】 English version: Some people think that the seventh-ground Bodhisattva still has 'afflictions' because their mind seeking Buddha's wisdom is not fully satisfied. In reality, there is simply no place to arrange anything; even a slight addition of external elements is unacceptable. A few years ago, there was a layman Xu who thought he had found the way. He presented a book stating his understanding: 'In daily use, everything is empty and vast, with nothing to be treated as an object. Only then does one realize that the myriad dharmas of the three realms are originally empty. It is truly peaceful and joyful, and one can let go.' Therefore, I instructed him with a verse: 'Do not be attached to pure places, for purity can make one weary; do not be attached to joyful places, for joy can make one mad. Like water that fills a vessel, it changes with the shape, whether square, round, short, or long. Whether to let go or not, please consider carefully. Where do the three realms and myriad dharmas ultimately return? If it is just like this, then this matter is greatly mistaken. I tell you, layman Xu, your family will suffer calamity because of this. Even opening the eyes of a thousand sages will not eliminate the need for frequent prayers and rituals.' One morning, feeling a slight chill, I suddenly remembered that when my friend Ziqing first gained entry, he still suspected it might be just an illusion. So, he compared it with the cases he had always doubted, and only then did he see the flaws in old Zhao Zhou's words. Unknowingly, I have written so much.
Answering Vice Minister Zhang (Zishao):
Those around you regard their own limited understanding as the ultimate truth. Once they see those who delve into principles and engage in worldly affairs, they want to eliminate them and make them disappear. When they see the 'Zhengfa Yanzang' (Compendium of the Eye of the True Dharma) compiled by Zonggao, they say, 'There are several hermits under the Linji school who are good at using koans, why not include them?' And like National Teacher Zhong, who speaks on doctrinal Chan, corrupting the men and women of families, he must be deleted. Those around you think this is very correct, disliking National Teacher Zhong's 'grandmotherly Chan', preferring to sit in clean and pure places, only liking the flash of insight like striking a stone to produce a spark, not allowing any other reasoning. It is truly a pity. Therefore, Zonggao strives to advocate that if the nature of Dharma is not broad enough, the waves are not vast enough, the knowledge and views of Buddhism are not eliminated, and the root of life and death is not severed, then one would not dare to be so grounded, entering the world to help others. Because the capacities of sentient beings are different, the various patriarchs from above have each established their own schools and set up various means to adapt to the capacities of sentient beings, receiving and transforming them according to their needs, so that it can last long.
沙岑大蟲有言。我若一向舉揚宗教。法堂前須草深一丈。倩人看院始得。既落在這行戶里。被人喚作宗師。須備眾生機說法。如擊石火閃電光一著子。是這般根器。方承當得。根器不是處用之。則揠苗矣。宗杲豈不曉瞥脫一椎。便七穿八穴是性燥。所以集正法眼藏不分門類。不問雲門臨濟曹洞溈仰法眼宗。但有正知正見。可以令人悟入者。皆收之。見忠國師大珠二老宿。禪備眾體。故收以救此一類根器者。左右書來云。決定可刪。觀公之意。正法眼藏盡去除諸家門戶。只收似公見解者。方是。若爾則公自集一書。化大根器者。有何不可。不必須教妙喜隨公意去之。若謂忠國師說拖泥帶水老婆禪便絕後。則如巖頭睦州烏臼汾陽無業鎮州普化定上座云峰悅法昌遇諸大老。閤兒孫滿地。今亦寂然無主化者。諸公豈是拖泥帶水說老婆禪乎。然妙喜主張國師。無垢破除。初不相妨也。
答除顯謨(稚山)
左右頻寄聲妙喜。想只是要調伏水牯牛捏殺這猢猻子耳。此事不在久歷叢林飽參知識。只貴於一言一句下直截承當不打之繞爾。據實而論。間不容髮。不得已說個直截。已是紆曲了也。說個承當。已是蹉過了也。況復牽枝引蔓。舉經舉教。說理說事。欲究竟耶。古德云。但有纖毫即是塵。水牯牛未調伏。猢猻子未死
【現代漢語翻譯】 現代漢語譯本：沙岑大蟲（人名，此處指一位禪師）曾說：『我如果一味地弘揚宗教，那麼法堂前一定會長滿一丈深的草，需要僱人來看管寺院才行。既然已經身處這行當里，被人稱作宗師，就必須準備好針對各種眾生根器的說法。就像擊石火、閃電光一樣，一瞬間的事情，只有具備這種根器的人，才能承擔得起。如果根器不對，強行使用，那就是揠苗助長了。』宗杲（人名，即大慧宗杲禪師）難道不知道快速地敲擊一下，就會七穿八孔，這是因為性子急躁。所以他編纂《正法眼藏》（佛教典籍名稱）時不分門類，不問是雲門宗、臨濟宗、曹洞宗、溈仰宗還是法眼宗，只要有正確的知見，可以使人悟入的，都收錄其中。見忠國師（人名）和大珠（人名）這兩位老宿，禪法具備各種體用，所以收錄他們是爲了救度這一類根器的眾生。左右來信說，『決定可以刪去（某些內容）。』看您的意思，《正法眼藏》應該全部去除各家的門戶之見，只收錄像您這樣見解的人，才是正確的。如果這樣，那麼您自己編纂一本書，教化大根器的眾生，有什麼不可以呢？不必非要教妙喜（人名，即大慧宗杲禪師的號）按照您的意思去做。如果說忠國師說的是拖泥帶水的老婆禪，就會斷絕後代，那麼像巖頭（人名）、睦州（人名）、烏臼（人名）、汾陽（人名）、無業（人名）、鎮州普化（人名）、定上座（人名）、云峰悅（人名）、法昌遇（人名）這些大老，他們合起來兒孫滿地，現在也寂然無主化者，難道這些公都是在說拖泥帶水的老婆禪嗎？然而，妙喜主張國師的禪法，無垢破除，這二者本來就不互相妨礙。
回答除顯謨（人名，字稚山）的信：
左右頻繁地捎信給妙喜，想來只是想要調伏水牯牛（比喻難以馴服的妄心），捏死這猢猻子（比喻散亂的心識）罷了。這件事不在於長期在叢林中經歷，飽參知識，只在于在一言一句之下直接承擔，不要打轉繞彎。據實而論，間不容髮，不得已說個直截，已經是紆曲了。說個承擔，已經是蹉過了。何況還牽枝引蔓，舉經舉教，說理說事，想要究竟嗎？古德說：『但有纖毫即是塵。』水牯牛未調伏，猢猻子未死。
【English Translation】 English version: Shacen Dachong (name of a Chan master) once said, 'If I were to single-mindedly promote religion, the grass in front of the Dharma hall would grow a zhang (丈, a unit of length, approx. 3.3 meters) deep, and I would need to hire someone to look after the monastery. Since I am already in this profession and called a master, I must be prepared to speak according to the capacities of all beings. Like a spark struck from a stone or a flash of lightning, it's a matter of a moment. Only those with such capacities can bear it. If the capacity is not right, forcing it will be like pulling up seedlings to help them grow.' Zonggao (name of a person, referring to Chan Master Dahui Zonggao), doesn't he know that a quick strike will result in seven holes and eight holes, because of impatience? Therefore, when he compiled the 'Zhengfa Yanzang' (正法眼藏, name of a Buddhist text), he did not divide it into categories, nor did he ask whether it was the Yunmen School, the Linji School, the Caodong School, the Weiyang School, or the Fayan School. As long as there was correct knowledge and insight that could lead people to enlightenment, he included it. Seeing that National Teacher Jianzhong (見忠國師, name of a person) and Elder Dazhu (大珠, name of a person) had Chan practices that encompassed various aspects, he included them to save beings of this type of capacity. Those on the left wrote, 'It is definitely possible to delete (certain content).' Judging from your intention, the 'Zhengfa Yanzang' should completely remove the sectarian views of each school and only include the views of people like you, which would be correct. If so, then why don't you compile a book yourself to teach beings of great capacity? There is no need to teach Miaoxi (妙喜, name of a person, referring to Chan Master Dahui Zonggao's alias) to do as you wish. If you say that National Teacher Jianzhong's teachings are like dragging mud and water, 'old woman's Chan,' and will lead to extinction, then what about elders like Yantou (巖頭, name of a person), Muzhou (睦州, name of a person), Wujiu (烏臼, name of a person), Fenyang (汾陽, name of a person), Wuye (無業, name of a person), Zhenzhou Puhua (鎮州普化, name of a person), Ding Shangzuo (定上座, name of a person), Yunfeng Yue (云峰悅, name of a person), and Fachang Yu (法昌遇, name of a person)? They combined to have descendants all over the place, but now they are also silent and without anyone to transform. Are these all teaching 'old woman's Chan' that drags mud and water? However, Miaoxi advocates the National Teacher's Chan, which is without defilement and removes obstacles. These two do not hinder each other.
Reply to Chu Xianmo (除顯謨, name of a person, zi Zhishan):
Those on the left frequently send messages to Miaoxi, probably just wanting to tame the water buffalo (比喻難以馴服的妄心, metaphor for the untamed mind) and crush this monkey (比喻散亂的心識, metaphor for the scattered consciousness). This matter does not depend on long experience in the monastery or extensive study of knowledge, but only on directly accepting it under a word or a phrase, without going around in circles. In reality, there is no room for hair's breadth. It is already a detour to reluctantly say 'direct.' It is already a mistake to say 'accept.' Moreover, how can you achieve ultimate understanding by dragging in branches and vines, citing scriptures and teachings, and talking about principles and matters? An ancient master said, 'The slightest bit is dust.' The water buffalo has not been tamed, and the monkey has not died.
。縱說得恒沙道理。並不幹我一星兒事。然說得說不得。亦非外邊事。不見江西老宿有言。說得亦是汝心。說不得亦是汝心。決欲直截擔荷。見佛見祖如生冤家。方有少分相應。如此做工夫。日久月深不著起心求悟。水牯牛自調伏。猢猻子自死矣。記取記取。但向平昔心意識湊泊不得處。取不得處捨不得處。看個話頭。僧問雲門。如何是佛。門云。乾屎橛。看時不用將平昔聰明靈利思量卜度。擬心思量。十萬八千未是遠。莫是不思量不計較不擬心便是么。咄更是個甚麼。且置是事。
答楊教授(彥侯)
左右強項中。卻有不可思議底柔和。致一言之下千了百當。此事殊勝。若不間於強項中打發得幾人。佛法豈到今日。非有般若根性。則不能如是盛事盛事。示諭。欲來年春夏間。棹無底船。吹無孔笛。施無盡供。說無生話要了無窮無始不有不無巴鼻。但請來與這無面目漢商量。定不錯了這話。又承需道號。政欲相涂糊。可稱快然居士。故真凈老人云。快然大道只在目前。縱橫十字擬而留連。便是此義也。某在長沙作久住計。左右他日果從此來。則林下不寂寞也。
答樓樞密
不識。別後日用應緣處。不被外境所奪否。視堆案之文。能撥置否。與物相遇時。能動轉否。住寂靜處。不妄想否。體究
【現代漢語翻譯】 現代漢語譯本：縱然說出如恒河沙數般眾多的道理，也與我沒有絲毫關係。然而，說得或說不得，也不是外在的事情。難道沒聽江西的老修行說過嗎？『說得』也是你的心，『說不得』也是你的心。一定要直截了當地承擔，視佛見祖如同遇到生死仇敵，這樣才稍微有些相應。如此做功夫，日久月深，不要刻意去追求開悟。水牛自然會被調伏，猢猻自然會死去。記住，記住。只要向平時心意識無法湊合、無法取得、無法捨棄的地方，看一個話頭。有僧人問雲門（Yunmen，禪宗大師名號）：『如何是佛？』雲門回答：『乾屎橛。』看的時候，不要用平時的聰明靈巧去思量揣測。如果用心思量，十萬八千里也不算遠。莫非是不思量、不計較、不擬心就是了嗎？呸！那又是什麼東西？暫且放下此事。 回覆楊教授（彥侯）（Yang Yanhou，人名） 您這樣剛強的人，卻有不可思議的柔和之處，以至於一句話就能使人千百通達。這件事非常殊勝。如果不能在剛強的人中點化幾個人，佛法怎麼能流傳到今天？沒有般若（Prajna，智慧）的根性，就不能成就如此盛事，盛事。您來信說，想在來年春夏之間，駕著無底之船，吹著無孔之笛，行無盡之供養，說無生之話，要了結無窮無始、非有非無的根本。請您來與我這個無面目的人商量，一定不會錯的。又承蒙您要為我取道號，我正想隨便應付一下。可以稱我為『快然居士』。所以真凈老人（Zhenjing Laoren，人名）說：『快然大道只在目前，縱橫十字擬而留連。』就是這個意思。我打算在長沙（Changsha，地名）長住。您如果從這裡來，山林就不會寂寞了。 回覆樓樞密（Lou Shumi，人名） 不知道您別後，在日常應對事物時，是否沒有被外境所迷惑？看堆積如山的檔案時，能否放下？與事物相遇時，能否不受動搖？住在寂靜的地方，是否沒有妄想？仔細體察。
【English Translation】 English version: Even if one speaks of doctrines as numerous as the sands of the Ganges, it has nothing to do with me. However, whether one can speak of it or not, it is not an external matter. Haven't you heard the old practitioner of Jiangxi (Jiangxi, province in China) say, 'What can be spoken of is also your mind, and what cannot be spoken of is also your mind.' One must directly take responsibility, seeing the Buddha and the Patriarchs as mortal enemies, only then will there be a slight correspondence. If you practice in this way, over time, do not deliberately seek enlightenment. The water buffalo will naturally be tamed, and the monkey will naturally die. Remember, remember. Just look at a topic in a place where your usual mind and consciousness cannot come together, cannot be taken, and cannot be abandoned. A monk asked Yunmen (Yunmen, a famous Chan master), 'What is Buddha?' Yunmen replied, 'A dried dung stick.' When looking at it, do not use your usual cleverness to ponder and speculate. If you use your mind to think, ten thousand eight thousand miles is not far. Is it that not thinking, not calculating, and not intending is it? Bah! What is that then? Let's put this matter aside for now. Reply to Professor Yang (Yanhou) (Yang Yanhou, a personal name) In your strong character, there is an incredible gentleness, so that one word can make people understand a thousand things. This matter is very special. If you can't enlighten a few people among the strong, how can the Buddha's teachings be spread to this day? Without the root of Prajna (Prajna, wisdom), one cannot achieve such a great event, a great event. You wrote in your letter that you want to ride a bottomless boat, blow a holeless flute, make endless offerings, and speak of unborn words between spring and summer next year, to end the root of endless beginning, neither existence nor non-existence. Please come and discuss it with this faceless person, and you will not be wrong. Also, thank you for wanting to give me a Taoist name, I just want to deal with it casually. You can call me 'Happy Layman'. Therefore, Old Man Zhenjing (Zhenjing Laoren, a personal name) said, 'The happy great path is right in front of you, lingering when you try to figure it out with horizontal and vertical crosses.' That's what it means. I plan to live in Changsha (Changsha, a place name) for a long time. If you come here, the mountains and forests will not be lonely. Reply to Privy Councilor Lou (Lou Shumi, a personal name) I don't know if you have been deceived by external circumstances in your daily dealings with things since we parted? Can you put down the mountains of documents you are looking at? Can you not be shaken when you encounter things? When living in a quiet place, are there no delusions? Examine carefully.
個事。無雜念否。故黃面老子有言。心不妄取過去法。亦不貪著未來事。不于現在有所住。了達三世悉空寂。過去事或善或惡。不須思量。思量則障道矣。未來事不須計較。計較則狂亂矣。現在事到面前。或逆或順。亦不須著意。著意則擾方寸矣。但一切臨時隨緣酬酢。自然合著這個道理。逆境界易打。順境界難打。逆我意者。只消一個忍字。定省少時。便過了。順境界直是無你迴避處。如磁石與鐵相偶。彼此不覺合作一處。無情之物尚爾。況現行無明全身在里許作活計者。當此境界。若無智慧不覺不知被他引入羅網。卻向里許要求出路。不亦難乎。所以先聖云。入得世間出世無餘。便是這個道理也。近世有一種修行失方便者。往往認現行無明。為入世間。便將出世間法。強差排作出世無餘之事。可不悲乎。除夙有誓願即時識得破作得主不被他牽引。故凈名有言。佛為增上慢人。說離淫怒癡為解脫耳。若無增上慢者。佛說淫怒癡性即是解脫。若免得此過。于逆順境界中。無起滅相。始離得增上慢名字。恁么方可作入得世間。謂之有力量漢。已上所說。都是妙喜平昔經歷過底。即今日用亦只如此修行。愿公趁色力強健。亦入是三昧。此外時時以趙州無字提撕。久久純熟。驀然無心撞破漆桶。便是徹頭處也。
又。
【現代漢語翻譯】 現代漢語譯本：這件事的關鍵在於沒有雜念嗎？所以黃面老子（指佛陀）說過：『心不妄取過去法，亦不貪著未來事，不于現在有所住，了達三世悉空寂。』過去的事，無論是善是惡，都不需要思量。思量就會障礙修行。未來的事不需要計較，計較就會心神狂亂。現在的事到了眼前，無論是逆境還是順境，也不需要著意。著意就會擾亂心神。只要一切臨時隨緣應對，自然就符合這個道理。逆境容易對付，順境難以對付。違逆我心意的事情，只需要一個『忍』字，稍微忍耐一會兒，就過去了。順境真是沒有你迴避的地方，就像磁石和鐵相遇，彼此不知不覺地結合在一起。無情之物尚且如此，何況是現行無明（指當下的迷惑和煩惱）全身都在裡面活動的人呢？當遇到這種境界時，如果沒有智慧，不知不覺地就被它引入羅網，卻向裡面要求出路，豈不是很難嗎？所以先賢說，『入得世間出世無餘』，就是這個道理啊。近世有一種修行不得法的人，往往把現行無明當作入世間，便將出世間法，強行安排作出世無餘的事情，可悲不可悲啊！除非宿世有誓願，能夠立刻識破，作得了主，不被它牽引。所以《維摩詰經》里說，佛為增上慢人（指自以為是，驕傲自滿的人）說離淫怒癡為解脫，如果沒有增上慢，佛說淫怒癡性即是解脫。如果免得了這個過失，于逆順境界中，沒有起滅相，才算離開了增上慢的名字。這樣才可以叫做入得世間，謂之有力量的人。以上所說的，都是妙喜（作者自稱）平昔經歷過的，即使今日用，也只是如此修行。愿您趁著身體強健，也進入這個三昧（指禪定）。此外，時時以趙州無字（指趙州禪師的『無』字公案）提撕，久久純熟，驀然無心撞破漆桶（指忽然開悟），便是徹頭徹尾的明白了。 又。
【English Translation】 English version: Is the key to this matter the absence of distracting thoughts? Therefore, the golden-faced old master (referring to the Buddha) said: 'The mind does not wrongly grasp past dharmas, nor does it greedily cling to future events, nor does it dwell on the present. It understands that the three times are all empty and still.' Past events, whether good or bad, do not need to be contemplated. Contemplation will obstruct the path. Future events do not need to be calculated; calculation will lead to madness. Present events, when they arrive, whether adverse or favorable, do not need to be focused on. Focusing on them will disturb the mind. Simply respond to everything temporarily and according to conditions, and you will naturally accord with this principle. Adverse circumstances are easy to deal with; favorable circumstances are difficult to deal with. Things that go against my will, just require a single word 'patience'. Endure it for a short time, and it will pass. Favorable circumstances truly leave you no place to avoid them, like a magnet and iron meeting, unknowingly joining together. Even inanimate objects are like this, how much more so are those whose entire bodies are active with present ignorance (referring to current delusions and afflictions)? When encountering such circumstances, if there is no wisdom, one unknowingly gets caught in its net, yet seeks a way out from within, is that not difficult? Therefore, the ancient sages said, 'Entering the world and transcending the world without remainder,' that is this principle. In recent times, there are some practitioners who have lost the skillful means, often taking present ignorance as entering the world, and then forcibly arrange the dharma of transcending the world to do the work of transcending the world without remainder, is that not lamentable! Unless one has a vow from a past life, able to immediately recognize it, take control, and not be led by it. Therefore, the Vimalakirti Sutra says, the Buddha speaks of liberation from lust, anger, and ignorance for those with increased arrogance (referring to those who are self-righteous and conceited). If there is no increased arrogance, the Buddha says that the nature of lust, anger, and ignorance is liberation. If one can avoid this fault, in adverse and favorable circumstances, there is no arising or ceasing, then one has truly left behind the name of increased arrogance. Only then can it be called entering the world, and said to be a person of strength. All that has been said above is what Miaoxi (the author referring to himself) has experienced in the past, and even today, practice is just like this. May you, while your body is strong, also enter this samadhi (referring to meditative concentration). In addition, constantly use the Zhaozhou 'Wu' (referring to Zen Master Zhaozhou's 'Mu' koan) to awaken yourself, and after a long time of familiarity, suddenly break through the lacquer bucket without intention (referring to sudden enlightenment), then you will have a thorough understanding. Also.
日用工夫。前書已葛藤不少。但只依舊不變不動。物來則與之酬酢。自然物我一如矣。古德云。放曠任其去住。靜鑒覺其源流。語證則不可示人。說理則非證不了。自證自得處。拈出呈似人不得。唯親證親得者。略露目前些子。彼此便默默相契矣。示諭。自此不被人謾。不錯用工夫矣。大概已正。𣠽柄已得。如善牧牛者索頭常在手中。爭得犯人苗稼。驀地放卻索頭。鼻孔無撈摸處平田淺草一任縱橫。慈明老人所謂。四方放去休攔遏。八面無拘任意游。要收只在索頭撥。未能如是。當緊把索頭且與順摩捋。淹浸工夫既熟。自然不著用意堤防矣。工夫不可急。急則躁動。又不可緩。緩則昏怛矣。忘懷著意俱蹉過。譬如擲劍揮空。莫論及之不及。昔嚴陽尊者問趙州。一物不將來時如何。州云。放下著。嚴陽云。一物既不將來。放下個甚麼。州云。放不下擔取去。嚴陽于言下大悟。又有僧問古德。學人奈何不得時如何。古德云。老僧亦奈何不得。僧云。學人在學地。故是奈何不得。和尚是大善知識。為甚麼亦奈何不得。古德云。我若奈何得。則便拈卻爾這不奈何。僧于言下大悟。二僧悟處。即是樓樞密迷處。樓樞密疑處。即是二僧問處。法從分別生。還從分別滅。滅諸分別法。是法無生滅。細觀來書。病已去盡。別證
【現代漢語翻譯】 現代漢語譯本： 日常的修行功夫。之前的信已經說了不少。但你似乎依舊沒有改變。外物來時，就應對它。自然就能達到物我合一的境界了。古德說：『放開胸懷，任其來去，靜靜地覺察事物的本源和流向。』用語言來證明是無法向人展示的，用道理來說明，如果不是親身證悟也無法理解。自己親身證悟、親自體會到的境界，是無法拿出來展示給別人的。只有親身證悟、親自體會到的人，稍微流露出一點，彼此就能心領神會了。告訴你，這樣你就不會被人欺騙，也不會用錯功夫了。大概方向已經正確，關鍵已經掌握。就像善於牧牛的人，韁繩始終在手中，怎麼會侵犯別人的莊稼呢？如果突然放開韁繩，牛鼻子上沒有可以抓的地方，在平坦的田野和淺草地上任其自由自在。就像慈明老人所說的：『四面八方放開，不要阻攔，八面無拘無束，任意遊蕩。要收回來，只需拉動韁繩。』如果還不能做到這樣，就應該緊緊抓住韁繩，順著牛的性情慢慢馴服。浸潤的功夫成熟后，自然就不需要刻意地提防了。修行功夫不能急於求成，急了就會浮躁不安，也不能懈怠，懈怠了就會昏沉。忘記和執著都是錯誤的。譬如投擲劍，在空中揮舞，不要去管是否擊中目標。以前嚴陽尊者問趙州禪師：『一物不帶來時如何？』趙州說：『放下著。』嚴陽說：『一物既然不帶來，放下個什麼？』趙州說：『放不下，就擔著去。』嚴陽聽后當下大悟。又有僧人問古德：『學人無可奈何的時候該怎麼辦？』古德說：『老僧也無可奈何。』僧人說：『學人在學習的階段，所以無可奈何。和尚您是大善知識，為什麼也無可奈何？』古德說：『我如果能奈何，就拿掉你的這種無可奈何了。』僧人聽后當下大悟。這兩個僧人開悟的地方，就是樓樞密迷惑的地方。樓樞密疑惑的地方，就是這兩個僧人提問的地方。法從分別產生，也從分別滅亡。滅除一切分別法，法就沒有生滅。仔細閱讀來信，你的病已經完全去除了，另有新的證悟。
【English Translation】 English version: Daily practice. The previous letter already contained quite a bit of explanation. But it seems you remain unchanged. When things come, respond to them accordingly. Naturally, the self and external world will become one. An ancient master said, 'Freely let things come and go, quietly observe their origin and flow.' Verbal proof cannot be shown to others; reasoning cannot be understood without personal realization. The state of self-realization and self-attainment cannot be presented to others. Only those who have personally realized and attained it can understand each other with a slight hint. I tell you, in this way, you will not be deceived by others, nor will you waste your efforts. The general direction is probably correct, and the key has been grasped. Like a good herdsman who always holds the rope in his hand, how could the cow damage other people's crops? If you suddenly release the rope, with no place to grab the cow's nose, it will roam freely in the flat fields and shallow grass. This is like what the old man Ciming said: 'Let it go in all directions, do not hinder it; let it roam freely in all directions without restraint. To bring it back, just pull the rope.' If you cannot do this yet, you should hold the rope tightly and gently stroke the cow. Once the practice of immersion is mature, you will naturally not need to deliberately guard against it. Practice should not be rushed, for rushing leads to agitation; nor should it be lax, for laxity leads to dullness. Forgetting and intention are both mistakes. It is like throwing a sword and waving it in the air; do not worry about whether it hits the target or not. In the past, Venerable Yanyang asked Zen Master Zhaozhou, 'What about when not a single thing is brought?' Zhaozhou said, 'Put it down.' Yanyang said, 'Since not a single thing is brought, what is there to put down?' Zhaozhou said, 'If you cannot put it down, then carry it away.' Yanyang had a great enlightenment upon hearing this. Also, a monk asked an ancient master, 'What should a student do when they cannot do anything about it?' The ancient master said, 'This old monk also cannot do anything about it.' The monk said, 'It is because the student is in the stage of learning that they cannot do anything about it. You, Master, are a great and wise teacher, why can't you do anything about it either?' The ancient master said, 'If I could do anything about it, I would take away your inability to do anything about it.' The monk had a great enlightenment upon hearing this. The place where these two monks were enlightened is the place where Privy Councilor Lou was confused. The place where Privy Councilor Lou was confused is the place where these two monks asked. Dharma arises from discrimination, and also ceases from discrimination. When all discriminating dharmas are extinguished, dharma has no arising or ceasing. After carefully reading your letter, your illness has been completely removed, and there is a separate realization.
候亦不生矣。大段相近。亦漸省力矣。請只就省力處。放教蕩蕩地。忽然啐地破嚗地斷。便了千萬。勉之。
答曹太尉(功顯)
宗杲雖年運而往矣。不敢不勉強力以此事與衲子輩激揚。一日粥后撥牌子。輪一百人入室。間有負命者上鉤來。亦有咬人師子。以此法喜禪悅為樂。殊不覺倦。亦造物見憐耳。左右福慧兩全。日在至尊之側。而留意此段大事因緣。真不可思議事。釋迦老子曰。有勢不臨難。豪貴學道難。非百劫千生曾承事善知識種得般若種子深。焉能如是信得及。只這信得及處。便是成佛作祖底基本也。愿公只向信得及處覷捕。久久自透脫矣。然第一不得著意安排覓透脫處。若著意則蹉過也。釋迦老子又曰。佛道不思議。誰能思議佛。又佛問文殊師利曰。汝入不思議三昧耶。文殊曰。弗也世尊。我即不思議。不見有心能思議者。云何而言入不思議三昧。我初發心欲入是定。如今思惟。實無心想而入三昧。如人學射。久習則巧。后雖無心。以久習故箭發皆中。我亦如是。初學不思議三昧。繫心一緣。若久習成就。更無心想。常與定俱。佛與祖師所受用處。無二無別。近年叢林有一種邪禪。以閉目藏睛。觜盧都地作妄想。謂之不思議事。亦謂之威音那畔空劫已前事。才開口便喚作落今時。亦謂之根本
上事。亦謂之凈極光通達。以悟為落在第二頭。以悟為枝葉邊事。蓋渠初發步時便錯了。亦不知是錯。以悟為建立。既自無悟門。亦不信有悟者。這般底謂之謗大般若斷佛慧命。千佛出世不通懺悔。左右具驗人眼久矣。似此等輩。披卻師子皮作野干鳴。不可不知。某與左右雖未承顏接論。此心已默默相契多年矣。前此答字。極不如禮。今專遣法空禪人。代往致敬。故不暇入善思惟三昧。只恁么信手信意。不覺葛藤如許。聊謝不敏而已。◎
大慧普覺禪師書卷第二十九 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第三十
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進◎
答榮侍郎(茂實)
承。留心欲究竟此一段大事因緣。既辦此心。第一不要急。急則轉遲矣。又不得緩。緩則怠墮矣。如調琴之法。緊緩要得中。方成曲調。但向日用應緣處。時時覷捕。我這個能與人決斷是非曲直底。承誰恩力。畢竟從甚麼處流出。覷捕來覷捕去。平昔生處路頭自熟。生處既熟則熟處卻生矣。那個是熟處。五陰六入十二處十八界二十五有。無明業識思量計較心識。晝夜熠熠如野馬無暫停息底是。這一絡索。使得人流浪生死。使得人做不好事。這一絡索既生。則
【現代漢語翻譯】 現代漢語譯本：以上所說，也叫做『凈極光通達』。如果把『悟』看作是落在第二義，把『悟』看作是枝末小事，那麼這個人一開始就錯了，甚至不知道自己錯了。他們把『悟』當作一種建立，自己沒有開悟的門徑，也不相信有開悟的人。這種人被稱為誹謗大般若（Prajna，智慧），斷絕佛的慧命，縱然千佛出世也無法懺悔。左右同參明眼人早就看清楚了。像這種人，披著獅子的皮，卻發出野獸的叫聲，不可不知啊。我與左右雖然未曾見面交談，但心意早已默默相契多年了。之前回信的措辭，非常不合禮儀。現在特地派遣法空禪人，代替我前去致敬。所以沒有時間進入善思惟三昧（Samadhi，禪定），只是隨意寫來，不知不覺寫了這麼多。姑且以此來表達我的不敏而已。
大慧普覺禪師書卷第二十九 大正藏第 47 冊 No. 1998A 大慧普覺禪師語錄
大慧普覺禪師書卷第三十
宋徑山能仁禪院住持嗣法慧日禪師臣蘊聞 上進◎
答榮侍郎(茂實)
承蒙您留心想要究竟這段大事因緣。既然發了這樣的心，第一不要著急，著急反而會遲緩。又不能懈怠，懈怠就會懶惰。要像調琴一樣，鬆緊適中，才能成曲調。只要在日常應對事物時，時時觀察捕捉：我這個能替人決斷是非曲直的，是承蒙誰的恩力？究竟是從什麼地方流出來的？這樣觀察來觀察去，平時熟悉的地方，路頭自然就熟悉了。熟悉的地方既然熟悉了，那麼不熟悉的地方也就顯現出來了。哪裡是熟悉的地方呢？五陰（Skandha，構成人身的五種要素：色、受、想、行、識）、六入（Ayatana，感覺器官：眼、耳、鼻、舌、身、意）、十二處（Dvadashayatana，六根和六境）、十八界（Dhatus，六根、六境、六識）、二十五有（Bhavas，三界中的二十五種存在狀態），無明（Avidya，對真理的無知）、業識（Karma-vijnana，由業力產生的意識）、思量計較心識，晝夜不停地像野馬一樣沒有停息的，就是這些。這一大堆東西，使得人在生死中流浪，使得人做不好的事情。這一大堆東西既然產生，那麼
【English Translation】 English version: The above is also called 'Purest Illumination Thoroughly Penetrating'. To regard 'enlightenment' as falling into a secondary matter, to regard 'enlightenment' as a trivial matter, then this person is wrong from the very beginning, and does not even know that he is wrong. They treat 'enlightenment' as an establishment, having no way to enlightenment themselves, and not believing that there are enlightened people. Such people are called slandering the Great Prajna (wisdom), cutting off the Buddha's wisdom life, and even if a thousand Buddhas appear in the world, they cannot be repented. Those with clear eyes have long seen this. Such people, wearing the skin of a lion, make the cry of a jackal, which must not be ignored. Although I and you have not met and talked, our hearts have been silently in agreement for many years. The wording of the previous reply was extremely impolite. Now I specially send Chan Master Fakong to pay my respects on my behalf. Therefore, I do not have time to enter the Samadhi (meditation) of good contemplation, but just write casually, and unconsciously write so much. I will use this to express my lack of agility.
Volume 29 of the Writings of Chan Master Dahui Pujue Taisho Tripitaka Volume 47 No. 1998A Records of Chan Master Dahui Pujue
Volume 30 of the Writings of Chan Master Dahui Pujue
Venerable Yunwen, Abbot of Nengren Chan Monastery on Mount Jing, Successor of the Dharma, respectfully presents.
Reply to Vice Minister Rong (Maoshi)
I understand that you are carefully trying to understand this great matter of cause and effect. Since you have made this determination, first, do not be impatient, for impatience will only delay you further. Also, do not be lax, for laxity will lead to laziness. Like tuning a zither, the tension must be moderate to create a melody. Just in your daily interactions, constantly observe and capture: Who is it that allows me to judge right and wrong? From where does it ultimately flow? Observing and capturing in this way, the familiar paths will naturally become familiar. Once the familiar becomes familiar, then the unfamiliar will appear. What is the familiar? The five Skandhas (the five aggregates that make up a person: form, feeling, perception, volition, consciousness), the six Ayatana (sense organs: eye, ear, nose, tongue, body, mind), the twelve Dvadashayatana (the six sense organs and their six corresponding objects), the eighteen Dhatus (the six sense organs, their six corresponding objects, and the six consciousnesses), the twenty-five Bhavas (the twenty-five states of existence in the three realms), Avidya (ignorance of the truth), Karma-vijnana (consciousness produced by karma), the thinking and calculating mind, which is constantly moving like a wild horse day and night, these are the familiar. This whole tangle causes people to wander in birth and death, and causes people to do bad things. Once this whole tangle arises, then
菩提涅槃真如佛性便現前矣。當現前時亦無現前之量。故古德契證了便解道。應眼時若千日。萬象不能逃影質。應耳時若幽谷。大小音聲無不足。如此等事。不假他求。不借他力。自然嚮應緣處活鱍鱍地。未得如此。且將這思量世間塵勞底心。回在思量不及處。試思量看。那個是思量不及處。僧問趙州。狗子還有佛性也無。州云無。只這一字。盡爾有甚麼伎倆。請安排看。請計較看。思量計較安排。無處可以頓放。只覺得肚裡悶心頭煩惱時。正是好底時節。第八識相次不行矣。覺得如此時。莫要放卻。只就這無字上提撕。提撕來提撕去。生處自熱。熱處自生矣。近年以來。叢林中有一種唱邪說為宗師者。謂學者曰。但只管守靜。不知守者是何物。靜者是何人。卻言靜底是基本。卻不信有悟底。謂悟底是枝葉。更引僧問仰山曰。今時人還假悟也無。仰山曰。悟則不無。爭奈落在第二頭。癡人面前不得說夢。便作實法會。謂悟是落第二頭。殊不知。溈山自有警覺學者之言。直是痛切。曰研窮至理。以悟為則。此語又向甚處著。不可溈山疑誤後人要教落在第二頭也。曹閣使亦留心此事。恐其被邪師輩所誤。比亦如此書。忉忉怛怛寫。與此公聰明識見。有大過人處。決不到錯認方便語作實法會。但某未得與之目擊。私憂過計耳
【現代漢語翻譯】 現代漢語譯本 菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）、真如（tathata，事物的真實本性）、佛性（buddha-nature，成佛的可能性）便會立刻顯現。當顯現的時候，也沒有一個『顯現』的度量。所以古代的高僧大德契悟證得了，便解釋說道：『在眼睛看到事物的時候，就像一千個太陽一樣明亮，世間萬象都無法逃脫其影像。在耳朵聽到聲音的時候，就像空曠的山谷一樣，無論大小的聲音都不會缺少。』 像這樣的事情，不需要向外尋求，也不需要藉助外力，自然而然地在應對機緣的地方活潑潑地展現出來。如果還沒有達到這種境界，就先把這顆思量世間塵勞的心，轉到思量不到的地方，試著思量看看，哪裡是思量不到的地方？有僧人問趙州禪師：『狗子還有佛性嗎？』 趙州禪師回答說：『無。』 僅僅這一個『無』字，就算你有什麼樣的伎倆，請安排看看，請計較看看。思量、計較、安排，沒有地方可以放下。只覺得肚子里煩悶，心裡煩惱的時候，正是好的時節，第八識（alaya-vijñana，阿賴耶識）的相續作用不行了。感覺到這樣的時候，不要放過，就在這個『無』字上提起正念，反覆提撕，生疏的地方自然會變得熟悉，熟悉的地方自然會更加精進。近年來，叢林中有一種宣揚邪說的宗師，對學人說：『只管守住清靜。』 卻不知道守住的是什麼，清靜的是什麼人。反而說清靜是根本，卻不相信有開悟的，認為開悟是枝葉。更引用僧人問仰山禪師的話說：『現在的人還需要開悟嗎？』 仰山禪師說：『開悟不是沒有，只是落在第二義諦。』 真是在癡人面前說夢話，便把方便之說當作實法來理解。認為開悟是落在第二義諦。卻不知道，溈山禪師自有警醒學人的話，非常懇切，說：『研究窮盡至深的道理，以開悟為準則。』 這句話又該如何理解呢？難道溈山禪師要迷惑後人，要教人落在第二義諦嗎？曹閣使也留心這件事，恐怕他們被邪師輩所迷惑，也像這樣忉忉怛怛地寫。以這位曹閣使的聰明才識和見解，有遠超過常人的地方，決不會錯認方便之語，當作實法來理解。只是我沒有機會與他當面交流，私下裡有些過慮罷了。
【English Translation】 English version Bodhi (enlightenment), Nirvana (liberation), Tathata (suchness), and Buddha-nature (the potential for Buddhahood) will then immediately manifest. When they manifest, there is no measure of 『manifestation.』 Therefore, ancient virtuous monks who attained enlightenment explained, 『When the eye sees things, it is as bright as a thousand suns; all phenomena cannot escape its image. When the ear hears sounds, it is like a vast valley; no sound, whether large or small, is lacking.』 Such things do not require seeking externally, nor do they require relying on external forces; they naturally and vividly manifest in response to conditions. If you have not yet reached this state, then turn this mind that contemplates worldly defilements to a place beyond contemplation, and try to contemplate: where is the place beyond contemplation? A monk asked Zen Master Zhaozhou, 『Does a dog have Buddha-nature?』 Zen Master Zhaozhou replied, 『Mu (無, no).』 Just this one word, no matter what skills you have, please arrange it, please consider it. Contemplation, consideration, arrangement—there is nowhere to put it down. When you feel a tightness in your stomach and vexation in your heart, that is precisely the good time, when the continuous functioning of the eighth consciousness (alaya-vijñana, storehouse consciousness) ceases. When you feel like this, do not let go; just on this word 『Mu,』 raise your mindfulness, repeatedly contemplate, and the unfamiliar will naturally become familiar, and the familiar will naturally become more refined. In recent years, there have been teachers in the monastic community who propagate heretical views, saying to students, 『Just focus on maintaining stillness.』 They do not know what is being maintained or who is being still. Instead, they say that stillness is the foundation, but they do not believe in enlightenment, considering enlightenment to be a branch. They even quote the monk's question to Zen Master Yangshan, 『Do people today still need enlightenment?』 Zen Master Yangshan said, 『Enlightenment is not nonexistent, but it falls into the secondary truth.』 It is truly like talking about dreams in front of a fool, and they treat expedient teachings as ultimate truths, thinking that enlightenment falls into the secondary truth. They do not know that Zen Master Weishan has words to awaken students, which are very earnest, saying, 『Study and exhaust the profound principles, taking enlightenment as the standard.』 How should these words be understood? Does Zen Master Weishan intend to mislead future generations, teaching people to fall into the secondary truth? Minister Cao also pays attention to this matter, fearing that they will be misled by heretical teachers, and he writes in detail like this. With Minister Cao's intelligence, knowledge, and insight, which far surpass ordinary people, he would certainly not mistake expedient words for ultimate truths. It is just that I have not had the opportunity to communicate with him face to face, and I am privately a little overly concerned.
。聞老居士亦與之是道友。因筆不覺葛藤。無事相見時。試問渠取書一看。方知妙喜相期。不在眼底。彼此氣義相投。又非勢利之交。寫了一紙。紙盡又添一紙。不暇更事形跡。此書亦如是。前書托是個中人。故曰。切不可道老老大大著甚來由。若如此則好事在面前。定放過矣。寫時雖似率易。然亦機感相投。亦不覺書在紙上。荷公信得妙喜及便把做事。日用應緣處。便恢張此個法門。以報聖主求賢安天下之意。真不負其所知也。愿種種堪忍。始終只如今日做將去。佛法世法打作一片。且耕且戰。久久純熟。一舉而兩得之。豈非腰纏十萬貫騎鶴上揚州乎。
又。
示諭。鐘鳴漏盡之譏。為君上盡誠。而下安百姓。自有聞弦賞音者。愿公凡事堅忍。當逆順境。政好著力。所謂將此深心奉塵剎。是則名為報佛恩。平昔學道。只要于逆順界中受用。逆順現前而生苦惱。大似平昔不曾向箇中用心。祖師曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。請于逆順境中。常作是觀。則久久自不生苦惱。苦惱既不生。則可以驅魔王作護法善神矣。前此老老大大著甚來由之說。言猶在耳。豈忘之耶。欲識佛性義。當觀時節因緣。以居士前十餘載閑。自有閑時時節。今日仕權在手。便有忙
【現代漢語翻譯】 現代漢語譯本： 聽說老居士也是他的道友。因此下筆不覺寫了許多無謂的話。沒事相見時，可以試著向他要書來看，才知道妙喜所期望的，不在表面。彼此意氣相投，又不是勢利之交。寫了一張紙，紙寫完了又添一張，顧不上顧及形式。這封信也是這樣。前一封信託的是個中人，所以說，千萬不要說『老老大大』的有什麼用。如果這樣，好事就在眼前，也一定會錯過了。寫的時候雖然看似隨意，但也因為機緣相合，也不覺得字寫在了紙上。希望您信任妙喜，並且立刻著手去做事，在日常應對中，就發揚這個法門，來報答聖上求賢安定天下的心意，真是不辜負聖上的知遇之恩啊。希望您種種都能忍耐，始終像今天這樣努力去做，把佛法和世法融為一體。一邊耕耘一邊戰鬥，長久下去自然純熟，一舉兩得，豈不是腰纏萬貫，騎鶴上揚州嗎？
又。
曉諭：鐘鳴漏盡的規勸，是爲了君王竭盡忠誠，使百姓安居樂業。自然有聽懂弦外之音的人。希望您凡事堅忍，在逆境順境中，正好可以著力。所謂『將此深心奉塵剎，是則名為報佛恩』。平時學道，就是要能在逆境順境中運用。如果逆境順境出現就產生苦惱，那就好像平時不曾在這方面用心一樣。祖師說：『境緣無好醜，好醜起於心。心若不強名，妄情從何起。妄情既不起，真心任遍知。』請在逆境順境中，常常這樣觀照，那麼長久下去自然不會產生苦惱。苦惱既然不產生，就可以驅使魔王作為護法善神了。之前『老老大大著甚來由』的說法，言猶在耳，難道忘記了嗎？想要了解佛性的意義，應當觀察時節因緣。居士之前十餘年閑暇，自然有閑暇的時節，今天身居要職，便有忙碌的時節。
【English Translation】 English version: I heard that Elder Layman is also his fellow practitioner. Therefore, when I started writing, I unconsciously wrote a lot of unnecessary words. When we meet casually, you can try to ask him for a book to read, and then you will know that what Miaoxi (妙喜, a name, likely the author's) expects is not on the surface. We resonate with each other in spirit and are not driven by profit. I wrote one sheet of paper, and when it was finished, I added another, without paying attention to formalities. This letter is the same. The previous letter was entrusted to an insider, so I said, 'Don't ever say, 'What's the use of being old and great?'' If you do, you will definitely miss the good opportunity right in front of you. Although the writing seems casual, it is also because of the convergence of opportunities, and I don't even feel the words being written on the paper. I hope you trust Miaoxi (妙喜) and immediately start doing things, and in your daily interactions, promote this Dharma gate to repay the sage ruler's intention to seek talents and stabilize the world. You will truly live up to the ruler's recognition. I hope you can endure all kinds of things and continue to work hard as you do today, integrating Buddhist teachings and worldly affairs. Cultivate and fight simultaneously, and over time, you will become proficient, achieving two goals with one action. Wouldn't that be like having ten million strings of cash and riding a crane to Yangzhou?
Also.
Admonishment: The admonition of 'the bell rings and the water clock runs out' is to serve the ruler with utmost loyalty and to bring peace and prosperity to the people. There will naturally be those who understand the hidden meaning. I hope you will be patient in all things, and in adversity and favorable circumstances, you can exert your efforts. As the saying goes, 'Dedicate this deep heart to the dust and realms, and this is called repaying the Buddha's kindness.' Usually, studying the Way means being able to apply it in adverse and favorable circumstances. If you experience suffering when adversity and favorable circumstances arise, it is as if you have never put your heart into it. The patriarch said, 'Circumstances have neither good nor bad; good and bad arise from the mind. If the mind does not insist on names, where do deluded emotions arise from? If deluded emotions do not arise, the true mind knows everything.' Please constantly contemplate this in adverse and favorable circumstances, and over time, suffering will naturally not arise. If suffering does not arise, you can drive away the demon king and make him a Dharma-protecting deity. The previous saying of 'What's the use of being old and great?' is still ringing in my ears, have you forgotten it? If you want to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstances. The layman had more than ten years of leisure before, so naturally there was a time for leisure. Today, holding power in your hands, there is a time for busyness.
底時節。當念閑時是誰閑。忙時是誰忙。須信忙時卻有閑時道理。閑時卻有忙時道理。正在忙中。當體主上起公之意。頃刻不可暫忘。自警自察。何以報之。若常作是念。則鑊湯爐炭刀山劍樹上。亦須著向前。況目前些小逆順境界耶。與公以此道相契。故不留情。盡凈吐露。
答黃門司節夫
收書並許多葛藤。不意便解如此拈弄。直是弄得來。活鱍鱍地。真是自證自得者。可喜可喜。但只如此。從教人道這官人不依本分亂說亂道。他家自有通人愛。除是曾證曾悟者方知。若是聽響之流。一任他鉆龜打瓦。更批判得如來禪祖師禪好。盡吃得妙喜拄杖也。且道。是賞伊罰伊。一任諸方更疑三十年。
答孫知縣
蒙以所脩金剛經相示。幸得隨喜一遍。近世士大夫。肯如左右留心內典者。實為希有。不得意趣。則不能如是信得及。不具看經眼。則不能窺測經中深妙之義。真火中蓮也。詳味久之。不能無疑耳。左右詆諸聖師翻譯失真。而汩亂本真。文句增減。違背佛意。又云。自始持誦。即悟其非。欲求定本是正舛差。而習偽已久。雷同一律。暨得京師藏本。始有據依。復考繹天親無著論頌。其義吻合。遂泮然無疑。又以長水孤山二師。皆依句而違義。不識左右敢如是批判。則定嘗見六朝所譯梵本。盡
【現代漢語翻譯】 現代漢語譯本： 什麼時候是空閑的時候？當思考空閑的時候是誰在空閑？忙碌的時候是誰在忙碌？必須相信忙碌的時候有空閑的道理，空閑的時候有忙碌的道理。正在忙碌之中，應當體會主上的為公之心，片刻都不可忘記，自我警醒自我反省，用什麼來報答？如果常常這樣想，那麼在鑊湯（huò tāng，沸水鍋）爐炭、刀山劍樹上，也必須向前沖。何況是眼前這些微小的逆境順境呢？與您用這個道理互相契合，所以不保留情面，全部傾吐出來。 回覆黃門司節夫 收到您的來信和許多葛藤（gé téng，比喻糾纏不清的事物）。沒想到您能如此理解和運用，真是運用得活靈活現，真是自我證悟自我獲得的人，可喜可賀。但僅僅如此，任憑別人說這位官人不守本分胡說八道，他家自有通達的人喜愛。除非是曾經證悟的人才能明白。如果是聽風就是雨的人，任憑他鉆龜打瓦（比喻徒勞無功），即使批判如來禪和祖師禪多麼好，也逃不過妙喜（Miàoxǐ，禪宗僧人）的拄杖。且說，這是獎賞他還是懲罰他？任憑各方再疑惑三十年。 回覆孫知縣 承蒙您把所修的金剛經拿給我看，有幸隨喜一遍。近世的士大夫，肯像您這樣留心佛經的，實在稀有。不得其意，就不能如此深信不疑。不具備看經的眼力，就不能窺測經中深妙的含義。真是火中蓮花啊。詳細品味很久，不能沒有疑問啊。您批評各位聖師翻譯失真，擾亂了原本的真意，文句增減，違背了佛意。又說，自從開始持誦，就悟到其中的錯誤，想要尋求定本以糾正錯誤，但學習錯誤的已經很久，雷同一致。等到得到京師的藏本，才有了依據。又考證天親（Tiānqīn，Vasubandhu）和無著（Wúzhù，Asanga）的論頌，其義吻合，於是完全沒有疑問。又認為長水（Chángshuǐ，地名）和孤山（Gūshān，地名）二位法師，都是依從字句而違背義理。不知道您敢這樣批判，一定是見過六朝所翻譯的梵文字。
【English Translation】 English version: What is the time of leisure? When contemplating leisure, who is at leisure? When busy, who is busy? One must believe that there is a principle of leisure in busyness, and a principle of busyness in leisure. In the midst of busyness, one should embody the ruler's intention to be impartial, never forgetting it for a moment, self-alerting and self-examining, how to repay it? If one constantly thinks this way, then even in the cauldron of boiling water (huò tāng), charcoal furnace, mountain of knives, and tree of swords, one must rush forward. How much more so in the face of these minor adverse and favorable circumstances? I am in accord with you on this principle, so I do not hold back and pour it all out. Reply to Huangmen Si Jiefu Received your letter and many kudzu vines (gé téng, metaphor for entangled matters). Unexpectedly, you can understand and apply them so well, truly using them vividly, truly a self-realized and self-obtained person, congratulations. But only this, let others say that this official is not keeping to his duty and talking nonsense, his family has its own enlightened people who love him. Unless one has been enlightened, one can understand. If one is just following the crowd, let him drill tortoise shells and strike tiles (metaphor for futile efforts), even if he criticizes the Zen of the Tathagata and the Zen of the Patriarchs as good, he cannot escape Miaoxi's (Miàoxǐ, a Chan monk) staff. And say, is this rewarding him or punishing him? Let all parties doubt for another thirty years. Reply to Magistrate Sun I am honored to have been shown the Diamond Sutra that you have cultivated, and I am fortunate to have rejoiced in it once. It is rare for modern scholar-officials to be as attentive to Buddhist scriptures as you are. If one does not understand its meaning, one cannot believe in it so deeply. Without the eye to read the sutra, one cannot glimpse the profound meaning in the sutra. It is truly a lotus in the fire. After savoring it for a long time, one cannot be without doubt. You criticize the masters for mistranslating, disturbing the original true meaning, adding and subtracting words, and violating the Buddha's intention. You also say that since you began reciting, you have realized the errors in it, wanting to seek a definitive edition to correct the errors, but learning the errors has been going on for a long time, all the same. When you obtained the collection of scriptures in the capital, you had a basis. You also examined the treatises and verses of Vasubandhu (Tiānqīn) and Asanga (Wúzhù), and their meanings matched, so you had no doubt at all. You also believe that the two masters of Changshui (Chángshuǐ, place name) and Gushan (Gūshān, place name) both follow the words and violate the meaning. I don't know that you dare to criticize like this, you must have seen the Sanskrit versions translated in the Six Dynasties.
得諸師翻譯錯謬。方始泮然無疑。既無梵本。便以臆見刊削聖意。則且未論招因帶果譭謗聖教墮無間獄。恐有識者見之。卻如左右檢點諸師之過。還著于本人矣。古人有言。交淺而言深。招尤之道也。某與左右素昧平生。左右以此經求印證。欲流佈萬世于眾生界中種佛種子。此是第一等好事。而又以某為箇中人。以箇中消息。相期于形器之外。故不敢不上稟。昔清涼國師造華嚴疏。欲正譯師訛舛。而不得梵本。但書之於經尾而已。如佛不思議法品中所謂。一切佛有無邊際身。色相清凈普入諸趣。而無染著。清涼但云。佛不思議法品上卷。第三葉第十行。一切諸佛舊脫諸字。其餘經本脫落。皆注之於經尾。清涼亦聖師也。非不能添入及減削。止敢書之。于經尾者。識法者懼也。又經中有大琉璃寶。清涼曰。恐是吠琉璃。舊本錯寫。亦不敢改。亦只如此注之經尾耳。六朝翻譯諸師。皆非淺識之士。翻譯場有譯語者。有譯義者。有潤文者。有證梵語者有正義者。有唐梵相校者。而左右尚以為錯譯聖意。左右既不得梵本。便妄加刊削。卻要後人諦信。不亦難乎。如論長水依句而違義。無梵本證。如何便決定。以其為非。此公雖是講人。與他講人不同。嘗參瑯瑘廣照禪師。因請益瑯瑘。首楞嚴中。富樓那問佛。清凈本然云何忽生
【現代漢語翻譯】 現代漢語譯本： （你們）從各位法師那裡得到的（資訊）是翻譯有錯謬。（我）才開始完全沒有了疑惑。既然沒有梵文原本，就憑藉自己的臆想刪改佛經的聖意。那麼暫且不論招致因果報應、譭謗聖教而墮入無間地獄，恐怕有見識的人看到這些（刪改），卻好像（是你們）左右檢點各位法師的過失，反而落到自己身上了。古人有句話說：『交情淺薄而言語過深，是招致怨恨的方法。』我與各位左右素不相識，各位左右用這部經來求我印證，想要流佈萬世，在眾生界中種下佛的種子，這是第一等好事。而且又認為我是個中人，用箇中的訊息，在形器之外互相期許，所以不敢不向上稟告。從前清涼國師（澄觀，唐代華嚴宗大德）撰寫《華嚴疏》，想要糾正譯師的訛誤，但沒有梵文原本，只是把（考證結果）寫在經文的末尾而已。例如《佛不思議法品》中說：『一切佛有無邊際身，色相清凈普入諸趣，而無染著。』清涼國師只是說：『《佛不思議法品》上卷，第三葉第十行，『一切諸佛』舊本脫落『諸』字。』其餘經本脫落，都註釋在經文的末尾。清涼國師也是聖師啊，不是不能添入或刪減，只是謹慎地寫在經文的末尾，這是因為懂得佛法的人心懷敬畏啊。又經文中有『大琉璃寶』，清涼國師說：『恐怕是吠琉璃（一種寶石），舊本錯寫。』也不敢改動，也只是這樣註釋在經文的末尾罷了。六朝翻譯的各位法師，都不是淺薄無知的人。翻譯場中有譯語者、有譯義者、有潤文者、有證梵語者、有正義者、有唐梵互相校對者，而各位左右還認為（他們）錯譯了聖意。各位左右既然沒有梵文原本，就隨意刪改，卻要後人完全相信，不是太難了嗎？例如評論長水（子璇，宋代天臺宗僧人）依循字句而違背義理，沒有梵文原本可以驗證，怎麼就能斷定他是錯誤的呢？這位長水雖然是講經的人，但他和其他講經的人不同，曾經參訪瑯瑘廣照禪師（慧覺禪師），因為向瑯瑘禪師請教，《首楞嚴經》中，富樓那（佛陀弟子）問佛陀：『清凈本然（的真如自性）為何忽然產生（妄想）？』
【English Translation】 English version: （You） received information from various teachers that the translations were erroneous. Only then did （I） begin to have no doubts at all. Since there is no Sanskrit original, （you） rely on your own conjecture to delete and alter the sacred meaning of the Buddhist scriptures. Then, let's not talk about incurring karmic retribution, slandering the sacred teachings and falling into the Avici Hell. I am afraid that knowledgeable people will see these （alterations） and it will seem as if （you） are scrutinizing the faults of the various teachers, but instead it falls on yourselves. An ancient person said: 'Speaking deeply when the friendship is shallow is a way to invite resentment.' I, a certain person, have never met you before. You use this scripture to ask me for verification, wanting to spread it to all ages and plant the seeds of Buddhahood in the realm of sentient beings. This is the best thing to do. Moreover, you consider me to be an insider, using insider information to expect each other beyond the physical form, so I dare not not report upwards. In the past, National Teacher Qingliang （Cheng-guan, a great master of the Huayan School in the Tang Dynasty） wrote the 'Huayan Commentary', wanting to correct the errors of the translators, but he did not have a Sanskrit original, so he simply wrote （the textual research results） at the end of the scripture. For example, in the 'Buddha's Inconceivable Dharma Chapter', it says: 'All Buddhas have boundless bodies, their appearances are pure and universally enter all realms, without being defiled.' National Teacher Qingliang simply said: 'In the upper volume of the 'Buddha's Inconceivable Dharma Chapter', on the third leaf, tenth line, 'All Buddhas' is missing the word 'all' in the old version.' Other scripture versions that are missing words are all annotated at the end of the scripture. National Teacher Qingliang is also a sacred teacher, not unable to add or subtract, but he cautiously wrote it at the end of the scripture. This is because those who understand the Dharma are in awe. Also, in the scripture there is 'Great Lapis Lazuli Treasure', National Teacher Qingliang said: 'I am afraid it is Vairocana （a type of gemstone）, a mistake in the old version.' He did not dare to change it either, but simply annotated it at the end of the scripture. The various masters who translated during the Six Dynasties were not shallow and ignorant people. In the translation field, there were those who translated the language, those who translated the meaning, those who polished the text, those who verified the Sanskrit, those who corrected the meaning, and those who compared the Tang and Sanskrit versions. Yet you still think （they） mistranslated the sacred meaning. Since you do not have a Sanskrit original, you arbitrarily delete and alter, but want future generations to completely believe it. Isn't that too difficult? For example, commenting on Changshui （Zixuan, a Tiantai monk in the Song Dynasty） following the words but violating the meaning, without a Sanskrit original to verify, how can you determine that he is wrong? Although this Changshui is a lecturer, he is different from other lecturers. He once visited Zen Master Langye Guangzhao （Zen Master Huijue）, because he asked Zen Master Langye for instruction, in the 'Shurangama Sutra', Purna （Buddha's disciple） asked the Buddha: 'Why does the pure and inherent （Tathata nature） suddenly produce （delusion）?'
山河大地之義。瑯瑘遂抗聲云。清凈本然云何忽生山河大地。長水于言下大悟。後方披襟自稱座主。蓋座主多是尋行數墨。左右所謂依句而不依義。長水非無見識。亦非尋行數墨者。不以具足相故得阿耨菩提。經文大段分明。此文至淺至近。自是左右求奇太過要立異解求人從己耳。左右引無著論云。以法身應見如來。非以相具足故。若爾如來雖不應以相具足見。應相具足為因得阿耨菩提。為離此著故。經言。須菩提于意云何。如來可以相成就得阿耨菩提。須菩提莫作是念等者。此義明相具足體非菩提。亦不以相具足為因也。以相是色自性故。此論大段分明。自是左右錯見錯解爾。色是相緣起。相是法界緣起。梁昭明太子謂。莫作是念如來不以具足相故得阿耨菩提。二十二分中。以此分為無斷無滅分。恐須菩提不以具足相則緣起滅矣。蓋須菩提初在母胎。即知空寂。多不住緣起相。后引功德施菩薩論末後。若相成就是真實有。此相滅時即名為斷。何以故。以生故有斷。又怕人不會。又云。何以故。一切法是無生性。所以遠離斷常二邊。遠離二邊。是法界相。不說性而言相。謂法界是性之緣起故也。相是法界緣起故。不說性而言相。梁昭明所謂無斷無滅是也。此段更分明。又是左右求奇太過。強生節目爾。若金剛經可以刊
削。則一太藏教凡有看者。各隨臆解。都可刊削也。如韓退之指論語中畫字為畫字。謂舊本差錯。以退之之見識。便可改了。而只如此論在書中何也。亦是識法者懼爾。圭峰密禪師。造圓覺疏鈔。密于圓覺有證悟處。方敢下筆。以圓覺經中一切眾生皆證圓覺。圭峰改證為具。謂譯者之訛。而不見梵本。亦只如此論在疏中。不敢便改正經也。後來泐潭真凈和尚。撰皆證論。論內痛罵圭峰。謂之破凡夫臊臭漢。若一切眾生皆具圓覺。而不證者。畜生永作畜生。餓鬼永作餓鬼。盡十方世界。都盧是個無孔鐵錘。更無一人發真歸元。凡夫亦不須求解脫。何以故。一切眾生皆已具圓覺。亦不須求證故。左右以京師藏經本為是。遂以京本為據。若京師藏本。從外州府納入。如徑山兩藏經。皆是朝廷全盛時賜到。亦是外州府經生所寫。萬一有錯。又卻如何改正。左右若無人我。定以妙喜之言為至誠。不必泥在古今一大錯。上若執己見為是。決欲改削要一切人唾罵。一任刊版印行。妙喜也只得隨喜讚歎而已。公既得得遣人。以經來求印可。雖不相識。以法為親。故不覺忉忉怛怛相觸忤。見公至誠。所以更不留情。左右決欲窮教乘造奧義。當尋一名行講師一心一意與之參詳。教徹頭徹尾。一等是留心教網也。若以無常迅速生死事大己事未
明。當一心一意。尋一本分作家。能破人生死窠窟者。與伊著死工夫廝崖忽然打破漆桶。便是徹頭處也。若只是要資談柄。道我博極群書無不通達。禪我也會。教我也會。又能檢點得前輩諸譯主講師不到處。逞我能我解。則三教聖人。都可檢點。亦不必更求人印可。然後放行也。如何如何。
答張舍人狀元(安國)
左右決欲究竟此事。但常令方寸虛豁豁地。物來即應。如人學射久久中的矣。不見達磨謂二祖曰。汝但外息諸緣。內心無喘。心如墻壁。可以入道。如今人才聞此說。便差排。向頑然無知處。硬自遏捺。要得心如墻壁去。祖師所謂。錯認何會解方便者也。巖頭云。才恁么便不恁么。是句亦刬。非句亦刬。這個便是外息諸緣。內心無喘底樣子也。縱未得啐地折嚗地破。亦不被語言所轉矣。見月休觀指。歸家罷問程。情識未破。則心火熠熠地。正當恁么時。但只以所疑底話頭提管。如僧問趙州。狗子還有佛性也無。州云無。只管提撕舉覺。左來也不是。右來也不是。又不得將心等悟。又不得向舉起處承當。又不得作玄妙領略。又不得作有無商量。又不得作真無之無卜度。又不得坐在無事甲里。又不得向擊石火閃電光處會。直得無所用心。心無所之時。莫怕落空。這裡卻是好處。驀然老鼠入牛角。便
【現代漢語翻譯】 現代漢語譯本： 明白。應當一心一意，尋找一個安身立命的根本，能夠打破人生生死輪迴的窠臼。用盡全力去鉆研，忽然打破漆桶（比喻突然開悟），那就是徹底明白之處了。如果只是想要積累談資，說我博覽群書無所不通，禪我也懂，教我也懂，又能挑剔前代各位譯者、講師的不足之處，炫耀我的能力和見解，那麼三教聖人，都可以挑剔，也不必再求人印證認可，然後才肯放行。怎麼樣？怎麼樣？
——回覆張舍人狀元（安國）
您左右（指張舍人）決心要徹底明白這件事，只要常常讓內心空曠開闊，外物來時就應付，就像人學習射箭，時間久了自然能射中。沒看到達摩（Bodhidharma）對二祖（Huike）說：『你只要對外斷絕一切緣分，內心沒有喘息，心如墻壁，就可以入道。』現在的人才聽到這種說法，就胡亂安排，向頑固無知的地方，硬要自己遏制壓抑，想要讓心如墻壁。祖師（指達摩）所說的是，錯認了，哪裡會理解方便之法呢？巖頭（Yantou Quanhuo）說：『才這樣想，便不是這樣想，是句也要捨棄，不是句也要捨棄。』這就是對外斷絕一切緣分，內心沒有喘息的樣子。即使沒有達到『啐地折，嚗地破』（比喻頓悟）的境界，也不會被語言所迷惑了。見到月亮就不要看手指，回到家就不要問路程。情識沒有打破，心火就會閃爍不定。正當這個時候，只要用所懷疑的話頭來提撕觀照，比如僧人問趙州（Zhaozhou Congshen）：『狗子還有佛性嗎？』趙州說：『無。』只管提撕舉覺，左來也不是，右來也不是。又不能將心等待開悟，又不能向提起話頭的地方承擔，又不能當作玄妙來領會，又不能當作有無來商量，又不能當作真無之無來揣測，又不能坐在無事可做的空殼裡，又不能向擊石火閃電光的地方去體會。直到無所用心，心無所住的時候，不要害怕落空，這裡卻是好處。忽然老鼠鉆進了牛角尖，便
【English Translation】 English version: Understand. You should wholeheartedly seek a fundamental practice that can break through the cycle of birth and death. Put in your utmost effort to delve into it, and suddenly break through the lacquer bucket (a metaphor for sudden enlightenment). That is the point of complete understanding. If you only want to accumulate talking points, saying that you have read widely and are knowledgeable in everything, that you understand both Chan and doctrine, and that you can also find fault with the shortcomings of previous translators and lecturers, showing off your abilities and understanding, then you can find fault with all the sages of the three teachings, and you don't need to seek anyone else's endorsement before proceeding. How about that? How about that?
— Reply to Zhang Sheren Zhuangyuan (An Guo)
You (referring to Zhang Sheren) are determined to thoroughly understand this matter. Just keep your mind open and empty, responding to things as they come, just like a person learning archery who will naturally hit the target after a long time. Didn't Bodhidharma (達磨) say to the Second Patriarch Huike (慧可): 'You only need to cut off all external connections and have no inner breath. If your mind is like a wall, you can enter the Way.' Now, people misunderstand this and try to force themselves into a state of stubborn ignorance, wanting to make their minds like a wall. What the Patriarch (referring to Bodhidharma) meant was that they have misunderstood and don't understand the expedient means. Yantou Quanhuo (巖頭全豁) said: 'As soon as you think like that, it's not like that. Discard the statement, and discard the non-statement.' This is the appearance of cutting off all external connections and having no inner breath. Even if you haven't reached the state of 'breaking with a crack and shattering with a bang' (a metaphor for sudden enlightenment), you won't be misled by words. When you see the moon, don't look at the finger; when you return home, don't ask for directions. If emotional consciousness hasn't been broken, the fire of the mind will flicker. At this very moment, just use the topic of doubt to contemplate, such as when a monk asked Zhaozhou Congshen (趙州從諗): 'Does a dog have Buddha-nature?' Zhaozhou said: 'No.' Just keep contemplating and being aware, neither to the left nor to the right. Don't wait for enlightenment with your mind, don't take responsibility for the place where the topic is raised, don't understand it as something profound, don't discuss it as existence or non-existence, don't speculate about the 'no' of true non-existence, don't sit in a state of doing nothing, and don't try to understand it in the flash of a spark or lightning. Until you have no mind to use and your mind has no place to dwell, don't be afraid of falling into emptiness. This is actually a good place. Suddenly, a mouse gets into a bull's horn, then...
見倒斷也。此事非難非易。除是夙曾種得般若種智之深。曾於無始曠大劫來。承事真善知識。熏習得正知正見。在靈識中。觸境遇緣。于現行處。筑著磕著。如在萬人叢里認得自家父母相似。當恁么時。不著問人。自然求覓底心不馳散矣。雲門云。不可說時即有。不說時便無也。不可商量時便有。不商量時便無也。又自提起云。且道不商量時。是個甚麼。又怕人不會。又自云。更是甚麼。近年以來。禪有多途。或以一問一答末後多一句為禪者。或以古人入道因緣。聚頭商搉云。這裡是虛。那裡是實。這語玄那語妙。或代或別。為禪者。或以眼見耳聞和會。在三界唯心萬法唯識上。為禪者。或以無言無說。坐在黑山下鬼窟里。閉眉閤眼。謂之威音王那畔父母未生時訊息。亦謂之默而常照。為禪者。如此等輩。不求妙悟。以悟為落在第二頭。以悟為誑呼人。以悟為建立。自既不曾悟。亦不信有悟底。妙喜常謂衲子輩說。世間工巧技藝。若無悟處。尚不得其妙。況欲脫生死。而只以口頭說靜。便要收殺。大似埋頭向東走欲取西邊物。轉求轉遠。轉急轉遲。此輩名為可憐愍者。教中謂之謗大般若斷佛慧命人。千佛出世。不通懺悔。雖是善因。返招惡果。寧以此身碎如微塵。終不以佛法當人情。決要敵生死。須是打破這漆桶始得
【現代漢語翻譯】 現代漢語譯本 見到『倒斷』（dào duàn，指截斷、否定）。這件事既不難也不易。除非是過去深深種下般若（bō rě，智慧）的種智，曾經在無始曠大的劫（jié，佛教時間單位）以來，承事真正的善知識（shàn zhī shí，指引人向善的老師），熏習得正確的知見，在靈識（líng shí，精神意識）中，觸境遇緣，在現實的行為中，碰撞摸索，就像在萬人叢中認出自己的父母一樣。當這個時候，不用問人，自然求覓的心就不會散亂了。 雲門（Yún Mén，禪宗大師）說：『不可說的時候就有，不說的時候就沒有。不可商量的時候就有，不商量的時候就沒有。』又自己提出來說：『那麼不商量的時候，是個什麼？』又怕人不會，又自己說：『更是什麼？』近年來，禪（chán，佛教修行方法）有很多途徑。有的人以一問一答最後多一句為禪，有的人以古人入道的因緣，聚在一起商量說：『這裡是虛的，那裡是實的，這句玄妙，那句巧妙。』或者代替或者分別，作為禪。有的人以眼見耳聞來調和，在『三界唯心，萬法唯識』上，作為禪。有的人以無言無說，坐在黑山下的鬼窟里，閉眉閤眼，認為這是威音王（Wēi Yīn Wáng，過去佛名）那邊的父母未生時的訊息，也認為是默然常照，作為禪。像這樣的人，不求妙悟，以悟為落在第二位，以悟為欺騙人，以悟為建立。自己既然不曾開悟，也不相信有開悟的人。妙喜（Miào Xǐ，禪宗大師）常對僧人說，世間的工巧技藝，如果沒有開悟之處，尚且不能得到其中的妙處，何況想要脫離生死，而只用口頭說說清靜，便想要了結生死，很像埋頭向東走卻想要取得西邊的東西，越求越遠，越急越遲。這些人名為可憐憫的人。教中稱之為誹謗大般若，斷佛慧命的人。千佛出世，也不能懺悔。雖然是善因，反而招來惡果。寧願以此身碎如微塵，終不以佛法當人情。一定要戰勝生死，必須打破這漆桶（qī tǒng，比喻昏昧無知）才行。
【English Translation】 English version Seeing the 『dào duàn』 (倒斷, meaning to cut off or negate). This matter is neither difficult nor easy. Unless one has deeply planted the seed of prajna (般若, wisdom) in the past, and has served true good teachers (善知識, those who guide people towards goodness) for countless kalpas (劫, Buddhist unit of time) since beginningless time, and has cultivated correct knowledge and views, so that in the spiritual consciousness (靈識), encountering circumstances and conditions, in present actions, bumping and groping, like recognizing one's own parents in a crowd of ten thousand people. At such a time, without asking others, the mind seeking will naturally not be scattered. Yunmen (雲門, a Chan master) said: 『When it cannot be spoken, it exists; when it is not spoken, it does not exist. When it cannot be discussed, it exists; when it is not discussed, it does not exist.』 Then he raised the question himself: 『So, when it is not discussed, what is it?』 Then, fearing that people would not understand, he said again: 『What is it even more?』 In recent years, there have been many paths in Chan (禪, Buddhist meditation). Some consider a question and answer with one extra sentence at the end as Chan; some gather together to discuss the causes and conditions of the ancients' entry into the Way, saying: 『This is empty, that is real, this saying is profound, that saying is subtle,』 either substituting or distinguishing, as Chan. Some harmonize what is seen and heard, based on 『the three realms are only mind, all phenomena are only consciousness,』 as Chan. Some sit silently in the ghost cave under the Black Mountain, with eyebrows lowered and eyes closed, considering this the news of when the parents were not yet born on the side of Wei Yin Wang (威音王, name of a past Buddha), also considering it silent and constantly illuminating, as Chan. People like this do not seek wondrous enlightenment, considering enlightenment as falling into second place, considering enlightenment as deceiving people, considering enlightenment as establishing something. Since they have never been enlightened themselves, they do not believe that there are enlightened people. Miaoxi (妙喜, a Chan master) often said to monks, in worldly skillful arts, if there is no place of enlightenment, one cannot even attain its subtlety, let alone wanting to escape birth and death, and only using verbal talk of stillness, wanting to end birth and death, much like burying one's head and walking east while wanting to obtain something from the west, the more one seeks, the farther away one gets, the more urgent, the slower. These people are called pitiable. The teachings call them those who slander the Great Prajna and cut off the Buddha's wisdom life. Even if a thousand Buddhas appear in the world, they cannot be repented. Although it is a good cause, it instead invites evil consequences. Rather shatter this body like fine dust than use the Buddha's teachings as human sentiment. To definitely defeat birth and death, one must break through this lacquer bucket (漆桶, metaphor for ignorance).
。切忌被邪師順摩捋。將冬瓜印子印定。便謂我千了百當。如此之輩。如稻麻竹𥯤。左右聰明有識見。必不受這般惡毒。然亦恐用心之切。要求速效。不覺不知。遭他染污。故信筆葛藤如許。被明眼人覷見。一場敗闕。千萬相聽。只以趙州一個無字。日用應緣處提撕。不要間斷。古德有言。研窮至理。以悟為則。若說得天華亂墜。不悟總是癡狂外邊走耳。勉之不可忽。
答湯丞相(進之)
丞相既存心此段大事因緣。缺減界中虛妄不實。或逆或順。一一皆是發機時節。但常令方寸虛豁豁地。日用合做底事。隨分撥遣。觸境逢緣。時時以話頭提撕。莫求速效。研窮至理。以悟為則。然第一不得存心等悟。若存心等悟。則被所等之心障卻道眼。轉急轉遲矣。但只提撕話頭。驀然向提撕處。生死心絕。則是歸家穩坐之處。得到恁么處了。自然透得古人種種方便。種種異解自不生矣。教中所謂。絕心生死。伐心稠林。浣心垢濁。解心執著。于執著處。使心動轉。當動轉時。亦無動轉底道理。自然頭頭上明。物物上顯。日用應緣處。或凈或穢。或喜或怒。或順或逆。如珠走盤。不撥而自轉矣。得到這個時節。拈出呈似人不得。如人飲水冷暖自知。南陽忠國師有言。說法有所得。是為野干鳴。此事如青天白日一見便見
【現代漢語翻譯】 現代漢語譯本 切記不要被邪師迷惑順從，用冬瓜印子（比喻虛假的印證）來印定，就說我已經完全明白了。像這樣的人，多如稻麻竹葦。左右有聰明才識的人，必定不會接受這種惡毒的說法。然而也恐怕因為用心太過，要求快速見效，不知不覺中，遭到他們的染污。所以隨意寫了這麼多，被明眼人看見，就完全失敗了。千萬要聽我的，只用趙州禪師的『無』字，在日常應用處不斷提撕，不要間斷。古德（古代高僧大德）有言：研究窮盡至理，以開悟為準則。如果說得天花亂墜，不悟道總是癡狂地在外面走而已。勉勵你，不可疏忽。
回覆湯丞相(進之)
丞相既然已經立志于這段大事因緣（指修行悟道），就要在缺減的界限中認識到虛妄不實。無論是逆境還是順境，都是啓發覺悟的時機。但要常常保持內心空曠豁達，日常應該做的事情，隨緣處理。遇到任何境界，都要時時用話頭（參禪的工具）來提撕，不要追求快速見效，研究窮盡至理，以開悟為準則。然而最重要的是不要存心等待開悟。如果存心等待開悟，就會被所等待的心障蔽道眼，反而越來越慢。只要提撕話頭，忽然在提撕處，生死之心斷絕，那就是回到家安穩坐著的地方。到達這個地步，自然能透徹理解古人種種方便法門，種種不同的見解自然不會產生。教義中說：斷絕生死之心，砍伐心中的稠林，洗滌心中的垢濁，解除心中的執著。在執著處，使心動轉，當動轉時，也沒有動轉的道理。自然頭頭上明瞭，物物上顯現。日常應用處，無論是清凈還是污穢，無論是喜悅還是憤怒，無論是順境還是逆境，都如珠子在盤中滾動，不用撥動也會自己轉動。到達這個時節，拿出來給別人看也不行，就像人喝水，冷暖自知。南陽忠國師（唐代禪師）說過：說法有所得，就是野狐的叫聲。這件事如同****，一見就見。
【English Translation】 English version Be sure not to be misled and followed by evil teachers, who use 'winter melon stamps' (a metaphor for false endorsements) to certify you, and then claim that I have completely understood. Such people are as numerous as rice stalks, hemp, and bamboo shoots. Those with intelligence and discernment will certainly not accept such malicious statements. However, there is also the fear that due to excessive effort and a desire for quick results, one may unknowingly be contaminated by them. Therefore, I write so much at random, which, if seen by discerning eyes, would be a complete failure. Please listen to me: only use Zhaozhou's (a famous Chan master) 'Wu' (無, meaning 'no' or 'nothingness') in daily life, constantly raising it as a koan, without interruption. Ancient masters have said: 'Study and exhaust the ultimate truth, taking enlightenment as the standard.' If you speak eloquently but do not attain enlightenment, you are just foolishly wandering outside. Strive for it and do not neglect it.
Reply to Chancellor Tang (Jinzhi)
Since Your Excellency has resolved to dedicate yourself to this great matter of cause and condition (referring to the practice of cultivation and enlightenment), you must recognize the falseness and unreality within the realm of deficiency. Whether in adversity or favorable circumstances, each is an opportunity to awaken. But always keep your mind open and clear, and handle daily affairs according to your capacity. In any situation, constantly use the 'hua tou' (話頭, a tool for Chan practice, a critical phrase or question) to raise awareness, without seeking quick results. Study and exhaust the ultimate truth, taking enlightenment as the standard. However, the most important thing is not to wait for enlightenment with anticipation. If you wait for enlightenment with anticipation, your mind will be obscured by the very act of waiting, and you will only become slower. Just raise the 'hua tou', and suddenly, at the point of raising it, the mind of birth and death is cut off, and that is the place of returning home and sitting securely. When you reach this point, you will naturally understand all the skillful means of the ancients, and various different interpretations will not arise. The teachings say: 'Cut off the mind of birth and death, cut down the dense forest of the mind, cleanse the mind of defilements, and release the mind from attachments.' In the place of attachment, make the mind move, and when it moves, there is no reason for movement. Naturally, everything becomes clear, and everything manifests. In daily life, whether in purity or impurity, whether in joy or anger, whether in favorable or adverse circumstances, it is like a pearl rolling on a plate, turning by itself without being pushed. When you reach this point, you cannot show it to others, just as one knows the temperature of water by drinking it. Nanyang Zhongguo (a Chan master of the Tang Dynasty) said: 'Speaking of the Dharma with attainment is the cry of a fox.' This matter is like ****, seen as soon as it is seen.
。真實自見得底。邪師走作不得。前日亦嘗面言。此事無傳授。才說有奇特玄妙。六耳不同謀之說。即是相欺。便好拽住劈面便唾。書生做到宰相。是世間法中最尊最貴者。若不向此事上了卻。即是虛來南閻浮提。打一遭收因結果時。帶得一身惡業去。教中說。作癡福是第三生冤。何謂第三生冤。第一生。作癡福不見性。第二生。受癡福無慚愧。不做好事。一向作業。第三生。受癡福盡不做好事。脫卻殼漏子時。入地獄如箭射。人身難得。佛法難逢。此身不向今生度。更向何生度此身。學此道須有決定志。若無決定志。則如聽聲卜者見人說東。便隨人向東走。說西便隨人向西走。若有決定志。則把得住作得主宰。懶融所謂。設有一法過於涅槃。吾說亦如夢幻。況世間虛幻不實之法。更有甚麼心情。與之打交涉也。愿公堅此志。以得入手。為決定義。則縱使大地有情盡作魔王。欲來惱亂。無有得其便處。般若上無虛棄底工夫。若存心在上面。縱今生未了。亦種得種子深。臨命終時亦不被業識所牽墮諸惡趣。換卻殼漏子轉頭來。亦昧我底不得。察之。
答樊提刑(茂實)
示諭。能行佛事。而不解禪語。能與不解。無別無同。但知能行者。即是禪語。會禪語而不能行佛事。如人在水底坐叫渴。飯籮里坐叫饑。
【現代漢語翻譯】 現代漢語譯本： 真實的見解是自己證悟得到的，邪師無法假冒。之前也曾當面說過，這件事沒有傳授。如果說有什麼奇特玄妙、六耳不能同謀的說法，那就是欺騙。最好抓住他，劈頭蓋臉地唾棄。書生做到宰相，是世間法中最尊貴的人。如果不在了卻生死大事上下功夫，那就是白來南閻浮提（Jambudvipa，指我們所居住的這個世界）一趟。等到收因結果的時候，帶著一身惡業離去。教中說，作癡福是第三生的冤孽。什麼是第三生的冤孽呢？第一生，作癡福卻不見自性；第二生，享受癡福卻不知慚愧，不做善事，一味作惡；第三生，享受癡福，什麼好事都不做，等到脫離肉身的時候，像箭一樣射入地獄。人身難得，佛法難遇，此生不向今生解脫，更向哪一生解脫此身？學此道必須有堅定的決心。如果沒有堅定的決心，就像聽人卜卦的人，聽人說東，就跟著人向東走，聽人說西，就跟著人向西走。如果有堅定的決心，就能把握得住，做得主宰。懶融禪師說：『即使有一法勝過涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），我說也如同夢幻。』何況世間虛幻不實的法，更有什麼心情與它打交道呢？愿您堅定這個決心，以得到入手為最終目標。這樣，即使大地上的眾生都變成魔王，想要來惱亂，也無法得逞。般若（Prajna，智慧）上沒有白費的功夫。如果用心在上面，即使今生未能了脫，也種下了深厚的種子。臨命終時也不會被業識所牽引，墮入各種惡趣。換了肉身轉世而來，也無法矇蔽我的自性。仔細體察吧。
回答樊提刑(樊茂實)的信：
您說能行佛事，卻不理解禪語。能理解和不能理解，沒有區別也沒有相同。只要知道能行佛事，就是禪語。會說禪語卻不能行佛事，就像人在水底坐著喊渴，在飯籮里坐著喊餓。
【English Translation】 English version: True understanding is attained through one's own realization; false teachers cannot imitate it. I have said before that there is no transmission in this matter. To say there is something extraordinary and mysterious, a secret that cannot be shared, is deception. It is best to seize such a person and spit in their face. For a scholar to become a prime minister is the most honorable and esteemed position in worldly affairs. If one does not strive to resolve the great matter of birth and death, then one has come to Jambudvipa (Jambudvipa, refers to the world we live in) in vain. When the time comes to reap the consequences of one's actions, one will depart with a body full of evil karma. The teachings say that creating foolish blessings is a grievance for the third lifetime. What is the grievance of the third lifetime? In the first lifetime, one creates foolish blessings but does not see one's true nature. In the second lifetime, one enjoys foolish blessings but feels no shame, does not do good deeds, and only creates evil karma. In the third lifetime, one enjoys foolish blessings and does no good deeds at all. When one sheds the physical body, one will be shot into hell like an arrow. It is difficult to obtain a human body, and it is rare to encounter the Buddha's teachings. If one does not seek liberation in this lifetime, in which lifetime will one liberate this body? To study this path, one must have a resolute will. Without a resolute will, one is like a fortune-teller who hears someone say east and follows them east, and hears someone say west and follows them west. With a resolute will, one can take hold and be the master. As Layman Pang said, 'Even if there were a dharma superior to Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), I would say it is like a dream.' How much more so with the illusory and unreal dharmas of the world; what inclination should one have to engage with them? I hope you will strengthen this resolve and make attaining enlightenment your ultimate goal. Then, even if all sentient beings on earth were to become demon kings, seeking to disturb you, they would have no opportunity to succeed. There is no wasted effort in Prajna (Prajna, wisdom). If one puts one's heart into it, even if one does not attain liberation in this lifetime, one will have planted deep seeds. At the time of death, one will not be led astray by karmic consciousness and fall into the evil realms. Even if one is reborn, one will not be able to obscure my true nature. Examine this carefully.
Reply to Vice Commissioner Fan (Fan Maoshi):
You say you can perform Buddhist rituals but do not understand Chan (Zen) language. To understand or not understand makes no difference. Simply knowing how to perform Buddhist rituals is Chan language. To be able to speak Chan language but not perform Buddhist rituals is like sitting in the water and crying for thirst, or sitting in a rice basket and crying for hunger.
何異。當知禪語即佛事。佛事即禪語。能行能解。在人不在法。若更向個里覓同覓別。則是空拳指上生實解。根境法中虛捏怪。如卻行而求前。轉急轉遲。轉疏轉遠矣。要得徑截心地豁如。但將能與不能。解與不解。同與不同。別與不別。能如是思量。如是卜度者。掃向他方世界。卻向不可掃處看。是有是無。是同是別。驀然心思意想絕。當恁么時。自不著問人矣。
答聖泉圭和尚
既得外護者存心相照。自可撥置人事。頻與衲子輩作佛事。久久自殊勝。更望室中與之子細。不得容人情。不得共伊落草。直似之以本分草料。教伊自悟自得。方是尊宿為人體裁也。若是見伊遲疑不薦。便與之下注腳。非但瞎卻他眼。亦乃失卻自家本分手段不得人。即是吾輩緣法只如此。若得一個半個本分底。亦不負平昔志願也。
答鼓山逮長老
專使來。收書並信香等。知開法出世唱道于石門。不忘所從來。為岳長老拈香。續楊岐宗派。既已承當個事。須卓卓地做教徹頭徹尾。以平昔實證實悟底一著子。端居丈室。如擔百二十斤擔子。從獨木橋上過。腳蹉手跌。則和自家性命不可保。況復與人抽釘拔楔救濟他人耶。古德云。此事如八十翁翁入場屋。豈是兒戲。又古德云。我若一向舉揚宗教。法堂前草深一丈。須
【現代漢語翻譯】 現代漢語譯本 有什麼區別呢？應當知道禪語就是佛事（Buddha's activity），佛事就是禪語。能否實行和理解，在於人而不在於法。如果更在其中尋求相同或不同，那就是在空拳的指頭上產生實在的理解，在根、境、法中虛構怪異，如同向後走卻要尋求向前，越急越慢，越疏遠越遠了。想要得到直接了當、心地豁然開朗，只需將能與不能，理解與不理解，相同與不同，區別與不區別，能這樣思量，這樣揣度的事物，掃到其他方世界，卻向不可掃之處看。是有是無，是同是別，忽然心思意想斷絕，當這個時候，自然不會再去問人了。
回答聖泉圭和尚
既然得到外護者真心相助，自然可以放下人事，經常與僧侶們做佛事，久而久之自然殊勝。更希望在室內與他們詳細探討，不得遷就人情，不得與他們同流合污，直接用本分的草料餵養他們，教他們自己領悟自己獲得，才是尊宿為人處世的體裁。如果見他們遲疑不解，便給他們下註解，非但瞎了他們的眼睛，也失去了自己本分的手段，不能成就人。那就是我們之間的緣分只到如此。如果能得到一個半個本分的弟子，也不辜負平素的志願了。
回答鼓山逮長老
專使來了，收到了您的來信和信香等物，得知您在石門開法傳道，不忘所來之處，為岳長老拈香，延續楊岐宗派。既然已經承擔了這件事，必須堅定地做到徹頭徹尾，用平素真實證悟的那一著，端坐在丈室，如同肩負一百二十斤的擔子，從獨木橋上走過，腳下稍有差錯，手一滑落，那麼自己的性命都難以保全，更何況去為人抽釘拔楔，救濟他人呢？古德說，這件事如同八十歲的老翁進入考場，豈是兒戲。又古德說，我如果一味地舉揚宗教，法堂前的草都要深一丈了，必須……
【English Translation】 English version What is the difference? It should be known that Chan (Zen) language is Buddha's activity (Buddha's activity), and Buddha's activity is Chan language. Whether one can practice and understand depends on the person, not on the Dharma (law). If one seeks sameness or difference within them, it is like creating a real understanding on an empty fist, fabricating strangeness in the root, object, and Dharma. It is like walking backward while seeking to go forward, the more urgent, the slower; the more distant, the farther. To attain directness and a clear and open mind, simply sweep away to other worlds the things that can and cannot be done, understood and not understood, the same and different, distinct and not distinct, things that can be pondered and measured in this way. Look at what cannot be swept away. Whether it is existence or non-existence, sameness or difference, suddenly thoughts and intentions cease. At such a time, one will naturally not ask others.
Answering Elder Shengquan Gui
Since you have the support of protectors who are sincere in their hearts, you can naturally put aside worldly affairs and frequently engage in Buddha's activities with the monks. Over time, it will naturally become extraordinary. I hope that you will discuss matters in detail with them in the room, without accommodating human sentiments, and without joining their trivialities. Directly feed them with the basic fodder of their inherent nature, teaching them to realize and attain it themselves. This is the demeanor of a venerable elder. If you see them hesitating and not understanding, then give them annotations. Not only will you blind their eyes, but you will also lose your own inherent means and fail to help others. That is the extent of our affinity. If you can obtain one or two disciples who are true to their inherent nature, then you will not have failed your usual aspirations.
Answering Elder Gushan Dai
The special envoy has arrived, and I have received your letter and incense. I learned that you are opening the Dharma (law) and preaching in Shimen, not forgetting where you came from, offering incense for Elder Yue, and continuing the Yangqi lineage. Since you have already taken on this matter, you must firmly do it thoroughly from beginning to end, using the one point of your usual true realization and enlightenment. Sit upright in the abbot's room, as if carrying a load of one hundred and twenty pounds, crossing a single-plank bridge. If your foot slips or your hand falters, then your own life cannot be guaranteed, let alone drawing out nails and wedges for others and saving them. An ancient worthy said, 'This matter is like an eighty-year-old entering the examination hall, how can it be child's play?' Another ancient worthy said, 'If I only promote the teachings, the grass in front of the Dharma hall will be a foot deep.' You must...
倩人看院始得。巖頭每云。向未屙已前一覷。便眼卓朔地。晏國師不跨石門句。睦州現成公案放爾三十棒。汾陽無業莫妄想。魯祖凡見僧入門便轉身面壁而坐。為人時當不昧這般體裁。方不失從上宗旨耳。昔溈山謂仰山曰。建法幢立宗旨。於一方五種緣備。始得成就。五種緣。謂外護緣。檀越緣。衲子緣。土地緣。道緣。聞霜臺趙公。是汝請主。致政司業鄭公。送汝入院。二公天下士。以此觀之。汝於五種緣稍備。每有衲子自閩中來者。無不稱歎法席之盛。檀越歸向。士大夫外護。住持無魔障。衲子云集。可以趁色力未衰時。頻與衲子激揚個事。垂手之際須著精彩。不得莽鹵。蓋近年以來。有一種裨販之輩。到處學得一堆一擔相似禪。往往宗師造次放過。遂至承虛接響。遞相印授。誤賺後人。致使正宗淡薄。單傳直指之風幾掃地矣。不可不子細。五祖師翁住白雲時。嘗答靈源和尚書云。今夏諸莊。顆粒不收。不以為憂。其可憂者。一堂數百衲子。一夏無一人透得個狗子無佛性話。恐佛法將滅耳。汝看。主法底宗師用心。又何曾以產錢多少山門大小為重輕。米鹽細務為急切來。汝既出頭。承當個善知識名字。當一味以本分事接待方來。所有庫司財谷。分付知因識果知事。分司列局令掌之。時時提舉大綱。安僧不必多。日
【現代漢語翻譯】 現代漢語譯本： 需要有人照看院子才能開始（指開山建寺）。巖頭禪師常說：『在未排泄之前看一眼，便已眼光炯炯。』晏國師不跨石門，睦州禪師現成的公案就打了你三十棒。汾陽無業禪師，不要妄想。魯祖（慧能）凡是見到僧人入門，便轉身面壁而坐。爲人師表時，應當不昧這般體裁，才不失去從上的宗旨。 過去溈山禪師對仰山禪師說：『建立法幢，樹立宗旨，在一個地方五種因緣具備，才能成就。』五種因緣，指的是外護緣（指護持佛法的人），檀越緣（指施主），衲子緣（指僧人），土地緣，道緣。 聽說霜臺趙公是您請來的主持，致仕司業鄭公送您入院。這兩位都是天下之士。由此看來，您在五種因緣上稍有具備。每當有僧人從閩中來，無不稱讚法席之盛，檀越歸向，士大夫外護，住持沒有魔障，僧人雲集。可以趁著精力未衰退時，多與僧人激揚此事，垂手之際須著精彩，不得莽撞。 因為近年來，有一種販賣佛法之輩，到處學得一堆一擔相似禪，往往宗師草率放過，於是承虛接響，遞相印授，誤賺後人，致使正宗淡薄，單傳直指之風幾乎掃地矣。不可不仔細。五祖師翁住白雲寺時，曾回覆靈源和尚的信說：『今年夏天各莊，顆粒無收，不以為憂。其可憂者，一堂數百僧人，一夏天沒有一人透得『狗子無佛性』這句話，恐怕佛法將要滅亡啊。』您看，主持佛法的宗師用心，又何曾以產錢多少、山門大小為重輕，米鹽細務為急切來。 您既然出頭，承擔個善知識的名字，應當一味以本分事接待方來。所有庫司財谷，分付知因識果的知事，分司列局令掌之。時時提舉大綱，安僧不必多，日
【English Translation】 English version: It is necessary to have someone look after the monastery before starting (referring to building a monastery). Yantou Chan Master often said: 'One glance before defecating, and the eyes are already bright.' National Teacher Yan did not step over the Stone Gate, and Chan Master Muzhou's ready-made case hits you thirty blows. Chan Master Wuye of Fenyang, do not妄想(wangxiang: engage in delusional thinking). Whenever Patriarch Lu (Huineng) saw a monk entering, he would turn around and sit facing the wall. When being a teacher, one should not be ignorant of this style, so as not to lose the original purpose. In the past, Chan Master Weishan said to Chan Master Yangshan: 'To establish the Dharma banner and establish the purpose, it can only be achieved when five kinds of conditions are available in one place.' The five kinds of conditions refer to external protection緣(yuan: conditions), 檀越緣(danyue yuan: alms-giver conditions), 衲子緣(nazi yuan: monk conditions), land緣(yuan: conditions), and 道緣(dao yuan: path conditions). I heard that Zhao Gong of Shuangtai is the abbot you invited, and Zheng Gong, a retired official, sent you to the monastery. These two are both outstanding people in the world. From this point of view, you have a slight preparation in the five kinds of conditions. Whenever monks come from Minzhong, they all praise the prosperity of the Dharma seat, the alms-givers return, the scholar-officials protect, the abbot has no obstacles, and the monks gather. You can take advantage of the time when your energy has not declined to stir up this matter with the monks more often. You must be brilliant when you put down your hands, and you must not be reckless. Because in recent years, there has been a kind of people who sell the Dharma, learning a pile of similar Chan everywhere. Often the Chan masters let it go casually, so they inherit the emptiness and echo each other, passing on the seal to each other, misleading future generations, causing the orthodox tradition to be weak, and the style of single transmission and direct pointing is almost swept away. You must be careful. When the Fifth Patriarch Master Weng lived in Baiyun Temple, he replied to the letter from the Venerable Lingyuan, saying: 'This summer, the villages have no harvest, and I am not worried about it. What is worrying is that hundreds of monks in the hall, no one has penetrated the sentence 'A dog has no Buddha-nature' in one summer. I am afraid that the Buddha-dharma is about to perish.' You see, the Chan masters who preside over the Buddha-dharma are concerned, and they have never regarded the amount of money produced or the size of the mountain gate as important, or the trivial matters of rice and salt as urgent. Since you have come forward and assumed the name of a good advisor, you should treat those who come from all directions with your own affairs. All the treasury and grain should be handed over to the 知事(zhishi: stewards) who know the cause and effect, and the departments should be divided into bureaus to manage them. Always raise the outline, and there is no need for many monks to be settled, day
用齋粥。常教後手有餘。自然不費力。衲子到室中。下刃要緊。不得拖泥帶水。如雪峰空禪師。頃在云居雲門相聚。老漢知渠不自欺。是個佛法中人。故一味以本分鉗錘似之。後來自在別處打發。大法既明。向所受過底鉗錘。一時得受用。方知妙喜不以佛法當人情。去年送得一冊語錄來。造次顛沛不失臨濟宗旨。今送在眾寮中。與衲子輩看。老漢因掇筆書其後。特為發揚。使本分衲子為將來說法之式。若使老漢初為渠拖泥帶水說老婆禪。眼開后定罵我無疑。所以古人云。我不重先師道德。只重先師不為我說破。若為我說破。豈有今日。便是這個道理也。趙州云。若教老僧隨伊根機接人。自有三乘十二分教。接他了也。老僧這裡只以本分事接人。若接不得。自是學者根性遲鈍。不幹老僧事。思之思之。
大慧普覺禪師書卷第三十
謝降賜大慧禪師語錄入藏奏劄
臣僧蘊聞。昨于乾道七年三月中。不懼天誅。以先師大慧禪師臣宗杲語錄投進。仍乞特旨。送福州入藏。伏準。五月十九日。聖旨已送福州東禪寺入藏訖者。冒昧上陳。方虞罪戾。恩光下逮。俯賜矜俞。梵釋重輝。山澤增氣。凡居聞見罔不歡欣。恭惟。皇帝陛下。如天鑒觀得佛心法。念微言之易泯。參秘藏以並傳。先師臣宗杲。植百劫之勝因。
【現代漢語翻譯】 現代漢語譯本： 用齋粥時，要經常教導后廚留有剩餘。這樣自然不會費力。衲子（指僧人）來到室內，下手要緊，不得拖泥帶水。就像雪峰空禪師，先前在云居山、雲門山與人相聚。我（老漢自稱）知道他沒有自欺，是個佛法中的人。所以一味地用本分的鉗錘（比喻嚴格的考驗和磨練）對待他。後來他自在地在別處弘法，大法既然已經明白，先前所受過的鉗錘，一時都得到了受用。這才知道妙喜（大慧宗杲禪師）不把佛法當人情。去年送來了一冊語錄，倉促之間也沒有失去臨濟宗的宗旨。現在送到眾寮中，給各位衲子看。我因此提筆在後面寫下這些，特意爲了發揚光大，使本分衲子作為將來說法的典範。如果我當初為他拖泥帶水地說些老婆禪（指淺顯易懂的禪法），他開悟后一定會罵我。所以古人說：『我不看重先師的道德，只看重先師沒有為我說破。如果為我說破了，哪有今日？』就是這個道理啊。趙州禪師說：『如果教老僧我隨著他的根機接引人，自有三乘十二分教（佛教的各種教法）來接引他。老僧我這裡只用本分事接引人，如果接引不了，那是學人根性遲鈍，不關老僧的事。』仔細想想，仔細想想。 大慧普覺禪師書卷第三十 謝降賜大慧禪師語錄入藏奏劄 臣僧蘊聞，昨天在乾道七年三月中，不懼天誅，將先師大慧禪師臣宗杲的語錄呈進，並懇請特旨，送往福州入藏。奉準，五月十九日，聖旨已送往福州東禪寺入藏完畢。冒昧上陳，本應擔心罪責，但恩光下照，俯賜憐憫，梵釋（指佛教）重放光輝，山澤增添氣象，凡是居住在此聽到此事的人沒有不歡欣鼓舞的。恭敬地認為，皇帝陛下，如天上的鏡子一樣觀察到了佛的心法，考慮到精微的言語容易泯滅，將它與秘密的經典一同流傳。先師臣宗杲，種下了百劫的殊勝因緣。
【English Translation】 English version: When using the vegetarian congee, always teach the kitchen staff to leave some surplus. This way, it will naturally not be strenuous. When a nazi (monk) enters the room, the action must be decisive, without being muddled. Just like Zen Master Xuefeng Kong, who previously gathered with people at Yunju Mountain and Yunmen Mountain. I (the old man referring to himself) knew that he was not deceiving himself and was a person of the Buddha-dharma. Therefore, I single-mindedly treated him with the benfen qianchui (original function pincers and hammer, metaphor for strict testing and training). Later, he freely propagated the Dharma elsewhere. Now that the great Dharma has been understood, all the qianchui he had previously received were put to use at once. Only then did he realize that Miaoxi (Zen Master Dahui Zonggao) did not treat the Buddha-dharma as a matter of personal feelings. Last year, he sent a collection of recorded sayings, which did not lose the essence of the Linji (Rinzai) school even in haste. Now it is sent to the monks' quarters for all the nazi to see. Therefore, I took up the pen and wrote these words at the end, especially to promote it, so that the benfen nazi can serve as a model for future Dharma talks. If I had initially spoken to him in a muddled way with laopo chan (grandmotherly Zen, referring to simple and easy-to-understand Zen teachings), he would definitely scold me after his enlightenment. Therefore, the ancients said: 'I do not value the morality of my former teacher, but only value that my former teacher did not explain it to me. If he had explained it to me, how could there be today?' This is the principle. Zen Master Zhaozhou said: 'If I, the old monk, were to guide people according to their capacities, there would be the Three Vehicles and Twelve Divisions of teachings (various teachings of Buddhism) to guide them. I, the old monk, only use the benfen (original function) to guide people. If I cannot guide them, it is because the learner's capacity is dull, and it is not my concern.' Think about it, think about it. Volume 30 of Dahui Pujue Zen Master's Writings Memorial Thanking the Imperial Gift of Dahui Zen Master's Recorded Sayings for Inclusion in the Tripitaka Your subject, the monk Yunwen, yesterday in the third month of the seventh year of Qiandao, without fear of divine punishment, presented the recorded sayings of my late teacher, Zen Master Dahui, your subject Zonggao, and requested a special decree to send them to Fuzhou for inclusion in the Tripitaka. It was approved, and on the nineteenth day of the fifth month, the imperial decree was sent to Dongchan Temple in Fuzhou for inclusion in the Tripitaka. Presumptuously reporting this, I should have been concerned about punishment, but the grace of the Emperor shines down, bestowing compassion. The Brahma and Shakra (referring to Buddhism) shine brightly again, and the mountains and rivers increase in vitality. All who live here and hear of this are filled with joy. I respectfully believe that Your Majesty, the Emperor, observes the mind-dharma of the Buddha like a mirror in the sky, and considering that subtle words are easily lost, transmits them together with the secret scriptures. My late teacher, your subject Zonggao, planted the superior causes of hundreds of kalpas.
逢千載之嘉會。么微有幸。得叨預于殊榮。焚誦何功。冀仰酬于大造。臣無任瞻天望聖激切屏營之至。乾道八年。正月日。徑山能仁禪院住持慧日禪師臣蘊聞奏劄。
【現代漢語翻譯】 現代漢語譯本： 正值這千年一遇的盛會，我何其有幸，能夠參與到這特殊的榮耀之中。我焚香誦經，又能有什麼功德，才能仰望報答這天地的大造化呢？我作為臣子，實在無法抑制瞻仰天顏、仰望聖上的激動心情，只能屏息凝神，小心謹慎。乾道八年正月，逕山能仁禪院住持慧日禪師臣蘊聞奏。 English version: Meeting with this rare opportunity of a millennium, how fortunate I am to partake in this extraordinary honor. With what merit from burning incense and reciting scriptures can I ever hope to repay the great creation of the universe? As your subject, I am overwhelmed with excitement at beholding the Emperor's countenance and looking up to the Sage. I can only hold my breath and proceed with utmost caution. Written on a day in the first month of the eighth year of the Qiandao era by Your subject Yun, the abbot of Jing Shan Neng Ren Zen Monastery, the Zen Master Hui Ri.
【English Translation】 Meeting with this rare opportunity of a millennium, how fortunate I am to partake in this extraordinary honor. With what merit from burning incense and reciting scriptures can I ever hope to repay the great creation of the universe? As your subject, I am overwhelmed with excitement at beholding the Emperor's countenance and looking up to the Sage. I can only hold my breath and proceed with utmost caution. Written on a day in the first month of the eighth year of the Qiandao era by Your subject Yun, the abbot of Jing Shan Neng Ren Zen Monastery, the Zen Master Hui Ri.