T47n1999_密庵和尚語錄
大正藏第 47 冊 No. 1999 密庵和尚語錄
No. 1999
密庵禪師語錄序
密庵禪師示寂之三年。其得法真子。住靈巖了悟。以老師平生語一編。屬(镃)作序。(镃)切謂。老師一見應庵。便明大法。破沙盆語。盛播叢林。此無可序者。七鎮名山。道滿天下。一時龍象。盡出鉗錘。此亦無可序者。入對中宸。闡揚般若。深契上意。益光宗門。此亦無可序者。然(镃)叨承衣付。義不容默。謹為之序曰。密庵語錄一帙。總八十八板。板二十行。行二十字。若於此薦得。許親見密庵。如或未然。聽取一轉語。淳熙十五年冬仲月九日。參學張(镃)序。
密庵和尚語錄
密庵和尚住衢州西烏巨山乾明禪院語錄
參學小師崇岳了悟等編
師于乾道三年八月初一日。就本院受請。升座云。適來未鳴鼓已前。喚作杰上座。而今升座已后。喚作烏巨長老。驟爾更其名易其號。披毛戴角。拖犁拽把。向異類中。頭出頭沒。既然業債難逃。只得歡喜忍受。恁么見得徹去。新長老出世事畢。其或未然。杰上座今日失利。敘謝不錄。
復舉三聖道。我逢人則出。出則不為人。興化道。我逢人則不出。出則便為人。後來白雲端和尚拈云。二尊宿。各有一處打得著
【現代漢語翻譯】 現代漢語譯本 大正藏第 47 冊 No. 1999 密庵和尚語錄
No. 1999
密庵禪師語錄序
密庵禪師圓寂三年後，他的得法弟子，住在靈巖寺的了悟禪師，將老師平生的語錄編成一冊，囑託（镃）作序。（镃）深以為，老師一見應庵禪師，便明瞭大法，『破沙盆』的說法，廣為叢林傳揚，這沒有什麼可序的。七鎮名山，道滿天下，一時的龍象，都出自他的鉗錘之下，這也沒有什麼可序的。入宮面見皇帝，闡揚般若（智慧），深契合上意，更加光大了宗門，這也沒有什麼可序的。然而（镃）有幸承蒙老師傳法，道義上不能沉默不語，謹為此作序說：密庵語錄一帙，總共八十八板，每板二十行，每行二十字。如果能在此領悟，就允許你親見密庵禪師。如果未能領悟，就聽取一句轉語。淳熙十五年冬仲月九日，參學弟子張（镃）序。
密庵和尚語錄
密庵和尚住衢州西烏巨山乾明禪院語錄
參學小師崇岳、了悟等編
禪師于乾道三年八月初一日，在本院接受邀請升座說法，說：『剛才未鳴鼓之前，稱作杰上座，現在升座之後，稱作烏巨長老。驟然改變名稱，更換稱號，披毛戴角，拖犁拽把，向異類中，頭出頭沒。既然業債難逃，只得歡喜忍受。』如果這樣見得透徹，新長老出世的事情就完畢了。如果未能如此，杰上座今天就失利了，敘謝之語不記錄。
又舉三聖禪師的話說：『我逢人則出，出則不為人。』興化禪師說：『我逢人則不出，出則便為人。』後來白雲端和尚拈提說：『二位尊宿，各有一處打得著。』
【English Translation】 English version T47 No. 1999 Records of Discourses by Mian (密庵) Monk
No. 1999
Preface to the Records of Discourses by Chan Master Mian
Three years after the passing of Chan Master Mian, his Dharma-inheriting disciple, Liaowu (了悟), residing at Lingyan Monastery, compiled a collection of his teacher's discourses and entrusted (Zi 镃) to write a preface. (Zi) deeply felt that upon meeting Chan Master Ying'an (應庵), the teacher immediately understood the Great Dharma, and the saying 'breaking the sand bowl' was widely spread throughout the monastic community. There is nothing to preface about this. The famous mountains of the Seven Towns, the Dao (道) filled the world, and the eminent monks of the time all came from his guidance. There is also nothing to preface about this. Entering the palace to meet the emperor, he expounded Prajna (般若, wisdom), deeply aligning with the emperor's intentions, further glorifying the Chan school. There is also nothing to preface about this. However, (Zi) was fortunate to receive the Dharma transmission from the teacher, and morally cannot remain silent. I respectfully write this preface, saying: This collection of Mian's discourses consists of eighty-eight printing blocks in total, with twenty lines per block and twenty characters per line. If you can realize something from this, you are allowed to personally see Chan Master Mian. If you have not realized it, then listen to a turning phrase. Written on the ninth day of the middle winter month of the fifteenth year of Chunxi (淳熙), by Zhang (Zi 镃), a student.
Records of Discourses by Monk Mian
Records of Discourses by Monk Mian, residing at Qianming Chan Monastery on West Wuju Mountain in Quzhou (衢州)
Compiled by junior students Chongyue (崇岳), Liaowu (了悟), etc.
On the first day of the eighth month of the third year of Qiandao (乾道), the Master accepted the invitation to ascend the seat and give a sermon at this monastery, saying: 'Before the drum was sounded just now, I was called Senior Seat Jie (杰上座). Now that I have ascended the seat, I am called Elder Wuju (烏巨長老). Suddenly changing the name and altering the title, wearing fur and horns, dragging the plow and pulling the handle, among different kinds, head in and out. Since karmic debts are difficult to escape, one can only joyfully endure them.' If you see through this thoroughly, the matter of the new elder's appearance in the world is complete. If not, Senior Seat Jie has lost today, and words of thanks will not be recorded.
He also cited the words of Chan Master Sansheng (三聖): 'When I meet someone, I come forth; coming forth, I am not for others.' Chan Master Xinghua (興化) said: 'When I meet someone, I do not come forth; coming forth, I am then for others.' Later, Monk Baiyun Duan (白雲端) commented: 'The two venerable monks each have a place that can be hit.'
。且道。那個在前。那個在後。師召大眾云。白雲端和尚錯下名言。殊不知。二尊宿。前不至村。后不迭店。直至於今。翻成話霸。何故。字經三寫烏焉成馬。下座。
入方丈。據座云。此室甚深廣大。非語默可及。凈名居士向遮里。寐語未惺。七佛祖師到來。納敗愈甚。杰上座口似乞兒破席袋。又如何施設。喝一喝云。不入洪波里。爭見弄潮人。
八月二十二日。就本院開堂。祝聖罷。復拈香云。此一瓣香。收來久矣。欲隱彌露。今日人天普集。不免從頭說破。昔年行腳自江西回。擬往四明。方抵婺州智者。卻被傍觀兄弟。錯指路頭。撞入衢州明果山中。見個老和尚。列列契契。太殺不近人情。既已將錯就錯禮了三拜。直至於今。悔之不及。雖然如是。冤有頭債有主。爇向爐中。供養末後住天童山第十八代應庵大和尚。用酬法乳之恩。遂斂衣就座。問答罷。乃云。祖師心印。狀似鐵牛之機。去則印住。住即印破。森羅萬象。明暗色空。情與無情。一印印定。更無絲毫透漏。更無絲毫走作。更無絲毫起滅。更無絲毫動搖。如金博金。似水洗水。了絕異緣。迥超諸有。以此壽聖人。則天長地久。以此祝賢守。則伊尹周公。以此安樂生民。以此康福天下。以此播揚大教。以此扶豎正宗。然雖如是。且道。印子
【現代漢語翻譯】 現代漢語譯本：再說，哪個在前，哪個在後？ 師父召集大眾說：『白雲端和尚錯用了名言。』殊不知，二位尊宿，前不至村，后不迭店，直到如今，反而成了話柄。為什麼呢？因為字經多次抄寫，烏字就變成了馬字。』說完下座。
回到方丈室，師父據座說：『此室甚深廣大，不是言語和沉默所能達到的。凈名居士在這裡，說夢話還沒醒。七佛祖師到來，更加一敗塗地。杰上座的嘴巴像乞丐的破席袋，又該如何施捨呢？』喝一聲說：『不入洪波里，怎能見到弄潮人。』
八月二十二日，在本院開堂。祝聖完畢，又拈香說：『這一瓣香，收來很久了，想要隱藏反而更加顯露。今天人天大眾普集，不得不從頭說破。往年行腳從江西回來，打算去四明，剛到婺州智者，卻被旁邊的兄弟錯指了路頭，撞入衢州明果山中，見到一個老和尚，冷冷清清，太不近人情。既然已經將錯就錯地禮了三拜，直到如今，後悔也來不及了。雖然如此，冤有頭債有主，點燃這炷香，供養末後住天童山第十八代應庵（Ying'an，人名）大和尚，用來報答法乳之恩。』於是整理衣袍就座。問答完畢，師父說：『祖師心印，狀似鐵牛之機，去則印住，住即印破。森羅萬象，明暗色空，情與無情，一印印定，更無絲毫透漏，更無絲毫走作，更無絲毫起滅，更無絲毫動搖，如金博金，似水洗水，了絕異緣，迥超諸有。用這個來祝壽聖人，則天長地久；用這個來祝願賢明的長官，則像伊尹（Yi Yin，人名）周公（Zhou Gong，人名）一樣；用這個來安樂百姓，用這個來康健天下，用這個來傳播大教，用這個來扶持正宗。』雖然如此，且說，印子（yin zi）在哪裡？』
【English Translation】 English version: Furthermore, which is in front, and which is behind? The master summoned the assembly and said, 'Baiyun Duan (Baiyun Duan, a monk's name) wrongly used a famous saying.' Little did they know, the two venerable ones, neither reached a village in front, nor caught up with an inn behind, and until now, it has become a topic of conversation. Why? Because after a character is copied many times, the character 'wu' becomes the character 'ma'. After speaking, he descended from the seat.
Returning to the abbot's room, the master sat on the seat and said, 'This room is extremely deep and vast, beyond what words and silence can reach. Vimalakirti (Vimalakirti, a famous Buddhist figure) is here, still dreaming and not yet awake. The Seven Buddhas (Seven Buddhas, referring to past Buddhas) have arrived, and are even more defeated. Elder Jie's (Jie, a monk's name) mouth is like a beggar's torn mat bag, so how should he give alms?' He shouted, 'If you don't enter the great waves, how can you see the tide riders?'
On the twenty-second day of the eighth month, the master opened the Dharma hall in this monastery. After offering blessings to the emperor, he picked up incense and said, 'This piece of incense has been collected for a long time, and the more I try to hide it, the more it is revealed. Today, the assembly of humans and devas is complete, and I must explain it from the beginning. Years ago, when I was traveling from Jiangxi, I planned to go to Siming, but when I arrived at Zhizhe in Wuzhou, I was wrongly directed by a fellow brother, and I stumbled into Mingguo Mountain in Quzhou, where I saw an old monk, cold and aloof, too unsociable. Since I had already made a mistake and bowed three times, I regret it to this day. Although this is the case, every wrong has its cause and every debt has its debtor. I light this incense and offer it to the eighteenth generation Abbot Ying'an (Ying'an, a monk's name) of Tiantong Mountain, to repay the kindness of Dharma milk.' Then he adjusted his robes and sat down. After the question and answer session, the master said, 'The ancestral master's mind seal is like the mechanism of an iron ox. When it goes, it seals; when it stays, it breaks the seal. All phenomena in the universe, light and darkness, form and emptiness, sentient and non-sentient, are sealed with one seal, without the slightest leakage, without the slightest deviation, without the slightest arising or ceasing, without the slightest movement or shaking, like gold polishing gold, like water washing water, completely severing all different conditions, transcending all existence. Use this to wish the sage a long life, so that the heavens and earth will last forever; use this to wish the virtuous officials, so that they will be like Yi Yin (Yi Yin, a historical figure) and the Duke of Zhou (Zhou Gong, a historical figure); use this to bring peace and happiness to the people, use this to bring health and prosperity to the world, use this to spread the great teachings, use this to support the orthodox tradition.' Even so, where is the seal (yin zi)?'
即今。在什麼處。良久擊拂子云。雕弓高掛狼煙息。萬國歌謠樂太平。
復舉保壽開堂。三聖推出一僧。保壽便打。三聖云與么為人。瞎卻鎮州一城人眼去在。保壽擲下拄杖歸方丈。師云。二尊宿。美則美矣。若要扶臨濟正宗。每人各欠一頓棒在。且道。那裡是他欠處。具擇法眼者。試定當看。
上堂。佛說一切法。為度一切心。我無一切心。何用一切法。既無心。又無法。山河大地。甚處得來。見聞覺知。復是何物。乃喝一喝云。臨崖看滸眼。特地一場愁。
上堂。一進一退。一動一靜。須信那伽常在定。一擒一縱。一殺一活。四方八面話鱍鱍。嘉州大象吃鹽多。陜府鐵牛添得渴。若作佛法商量。吃鐵棒有日在。
上堂。知幻即離。不作方便。以拂子左邊擊一下云。向遮里薦取。離幻即覺。亦無漸次。以拂子右邊擊一下云。向遮里薦取。一人發真歸元。十方虛空。悉皆消殞。以拂子中間劃一劃云。向遮里薦取。烏巨葛藤。盡被諸人覷破了也。諸人鼻孔眼睛。被烏巨拂子穿卻。因什麼不覺不知。其間或有一個半個。驀地知非。黑漆拄杖未放過在。何故。曹溪波浪如相似。無限平人被陸沈。
上堂。僧問。德山托缽意旨如何。師云。無意旨。進云。因什麼托缽下僧堂。師云。要行便行。
【現代漢語翻譯】 現代漢語譯本：現在，（那個真如自性）在什麼地方？（禪師）良久之後，敲擊拂塵說：『精美的弓箭高高掛起，邊境戰事已經平息，四面八方的國家都在歌唱讚美太平盛世。』
又舉保壽禪師開堂說法的故事：三聖禪師推出一位僧人，保壽禪師便打了他。三聖禪師說：『像這樣爲人師表，豈不是要瞎了鎮州全城人的眼睛？』保壽禪師扔下拄杖，回到方丈室。禪師（雲門文偃）評論說：『兩位尊宿，（他們的做法）好是好，但如果要扶持臨濟宗的正統，每人還欠一頓棒打。』那麼，他們欠打的地方在哪裡呢？具有辨別真偽智慧的人，請試著評判一下。
上堂說法：佛說一切法，是爲了度化一切眾生的妄心。我若沒有一切妄心，又何需一切法？既然沒有妄心，也沒有法，那麼山河大地，是從哪裡來的？見聞覺知，又是什麼東西？於是大喝一聲說：『臨到懸崖邊才睜大眼睛看，白白地徒增一場憂愁。』
上堂說法：一進一退，一動一靜，必須相信那伽（龍）常常處於禪定之中。一擒一縱，一殺一活，四面八方都在談論活潑潑的禪機。嘉州的大象吃鹽很多，陜府的鐵牛也因此更加口渴。如果用佛法的道理來衡量，吃鐵棒的日子還在後頭。
上堂說法：知道幻象即是解脫，不要再用任何方便法門。（用拂塵向左邊擊打一下說：）『向這裡領會。』離開幻象即是覺悟，也沒有任何漸進的過程。（用拂塵向右邊擊打一下說：）『向這裡領會。』一人發起真性，迴歸本源，十方虛空，都會全部消散。（用拂塵在中間劃一下說：）『向這裡領會。』烏巨禪師的葛藤話，都被你們看破了。你們的鼻孔眼睛，被烏巨禪師的拂塵穿透，為什麼還不覺察？其中或許有一兩個，忽然知道自己錯了，但黑漆的拄杖還沒有放過他。』為什麼呢？因為曹溪的波浪總是相似的，無數的普通人因此被淹沒。
上堂說法：有僧人問：『德山禪師托缽的意旨是什麼？』禪師說：『沒有意旨。』僧人進一步問：『為什麼托缽下僧堂？』禪師說：『要走便走。』
【English Translation】 English version: Now, where is it? (The Zen master) paused for a long time, then struck the whisk and said, 'The fine bow is hung high, the border wars have ceased, and countries from all directions are singing praises of peace and prosperity.'
Again, citing the story of Baoshou Zen Master's opening of the Dharma hall: Sansheng Zen Master presented a monk, and Baoshou Zen Master struck him. Sansheng Zen Master said, 'Acting as a teacher like this, wouldn't it blind the eyes of the entire city of Zhenzhou?' Baoshou Zen Master threw down his staff and returned to his abbot's room. The Zen master (Yunmen Wenyan) commented, 'The two venerable ones, (their actions) are good, but if they want to support the orthodoxy of the Linji sect, each of them still owes a beating.' So, where is their debt? Those with the wisdom to discern truth from falsehood, please try to judge.
Ascending the hall to preach: The Buddha said that all dharmas are for the sake of liberating all beings' deluded minds. If I have no deluded mind, then why do I need all dharmas? Since there is no deluded mind and no dharma, then where do the mountains, rivers, and earth come from? What are seeing, hearing, feeling, and knowing? Then he shouted loudly, 'Only when you reach the edge of a cliff do you open your eyes wide to look, adding to your worries in vain.'
Ascending the hall to preach: One advance, one retreat, one movement, one stillness, you must believe that the Naga (dragon) is always in samadhi. One capture, one release, one kill, one life, the lively Zen mechanism is being discussed in all directions. The elephant of Jia Prefecture eats a lot of salt, and the iron ox of Shan Prefecture becomes even thirstier as a result. If you measure it with the principles of Buddhism, the days of eating iron rods are still ahead.
Ascending the hall to preach: Knowing illusion is liberation, do not use any expedient means. (Striking the whisk to the left, he said:) 'Comprehend here.' Leaving illusion is awakening, and there is no gradual process. (Striking the whisk to the right, he said:) 'Comprehend here.' When one person initiates true nature and returns to the source, the ten directions of empty space will all dissipate. (Drawing a line in the middle with the whisk, he said:) 'Comprehend here.' The tangled words of Zen Master Wuju have all been seen through by you. Your nostrils and eyes have been pierced by Zen Master Wuju's whisk, why are you still unaware? Among you, perhaps there are one or two who suddenly realize their mistakes, but the black lacquer staff has not let them go.' Why? Because the waves of Caoqi are always similar, and countless ordinary people are drowned as a result.
Ascending the hall to preach: A monk asked, 'What is the intention of Zen Master Deshan carrying a bowl?' The Zen master said, 'There is no intention.' The monk further asked, 'Why carry a bowl down to the monks' hall?' The Zen master said, 'Go when you want to go.'
要坐便坐。乃舉雪峰和尚示眾云。盡大地撮來。如粟米粒大。拋向面前。漆桶不會。打鼓普請看。師云。遮老子。三登投子。九到洞山。做盡計較。末後卻向鰲山店裡。打個沒摺合。放聲道。今日始是鰲山成道。今日始是鰲山成道。便將大地人物。作自己受用。致令千戴之下。凌辱宗風。烏巨與么告報。不是抑他雪峰。且要天下衲僧。向後各各自有生涯。莫總作遮野狐精見解。喝一喝。下座。
聖節上堂。摩訶衍法。離四句絕百非。諸佛說不到。拂子善提持。乃舉起拂子云。還見么。以此祝君壽。壽算等須彌。
上堂。舉世尊在靈山會上。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。過去殺害父母。及諸重罪。于自心內。各各懷疑。于甚深法。不能證入。文殊承佛神力。遂手握利劍。持逼如來。世尊謂文殊曰。住住不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本來無有我人。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。同讚歎曰。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。師云。為人須為徹。殺人須見血。文殊費盡
【現代漢語翻譯】 現代漢語譯本 要坐便坐。雪峰和尚曾開示大眾說：『將整個大地撮起來，像粟米粒那麼大，拋向面前。若是漆桶般不開竅，就敲鼓請大家來看。』 師父說：『這個老傢伙，三次去投子，九次到洞山，費盡心思。最後卻在鰲山店裡，做了一筆沒賺頭的買賣。』 放聲說道：『今天才是鰲山成道之日！今天才是鰲山成道之日！』 便將大地萬物，當作自己受用。以致千年之後，**宗風（Zongfeng，宗門的風範）。烏巨（Wuju，人名，此處指代）這樣告誡。不是要貶低雪峰，而是要天下學佛之人，以後各自要有自己的修行道路，不要都作這野狐精的見解。』 喝一聲。下座。
聖節上堂。摩訶衍法（Mahayana Dharma，大乘佛法），遠離四句，超越百非。諸佛也說不盡。拂塵好好地提著。於是舉起拂塵說：『還看見嗎？』 用這個祝願各位長壽，壽命像須彌山（Sumeru，佛教中的聖山）一樣長久。
上堂。世尊在靈山會上，五百比丘（Bhikkhu，佛教出家人），得到四禪定，具備五神通，但未得法忍（Dharmanandi，對佛法的深刻理解和接受）。用宿命智通，各自看見過去殺害父母以及各種重罪，在自己心中，各自懷疑，對於甚深佛法，不能證入。文殊（Manjusri，文殊菩薩）承佛神力，於是手握利劍，持劍逼迫如來。世尊對文殊說：『住手！住手！不應作逆，不要傷害我。我必被害，為善被害。』 文殊師利（Manjusri，文殊菩薩），你從本來就沒有我人，內心起念時，我必被害，這就叫做害。』 於是五百比丘，自己領悟本心，如夢如幻。在夢幻中，沒有我人，乃至能生所生的父母。於是五百比丘，一同讚歎說：『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？』 師父說：『為人就要徹底，殺人就要見血。文殊費盡
【English Translation】 English version Sit if you need to sit. Then Master Xuefeng (Xuefeng, a Zen master) addressed the assembly, saying, 'Gather the entire earth and make it as small as a grain of millet, then throw it in front of you. If your lacquer bucket is not open, beat the drum and invite everyone to see.' The Master said, 'This old fellow went to Touzi (Touzi, a place) three times and Dongshan (Dongshan, a place) nine times, exhausting all his calculations. In the end, he made a losing deal at Aoshan Store.' He exclaimed loudly, 'Today is the day Aoshan attained enlightenment! Today is the day Aoshan attained enlightenment!' He then treated all the people and things on earth as his own enjoyment, causing the Zongfeng (Zongfeng, the style of a Zen school) to be reported by Wuju (Wuju, a person's name, used here as a reference) in this way a thousand years later. This is not to belittle Xuefeng, but to let all monks in the world each have their own path of practice in the future, and not all have the views of this wild fox spirit.' He gave a shout and descended from the seat.
Ascending the hall on the Holy Festival. The Mahayana Dharma (Mahayana Dharma, the Great Vehicle Buddhism) is apart from the four phrases and beyond the hundred negations. Even the Buddhas cannot fully express it. Hold the whisk well. Then he raised the whisk and said, 'Do you see it?' With this, I wish you longevity, may your lifespan be as long as Mount Sumeru (Sumeru, the sacred mountain in Buddhism).'
Ascending the hall. The World Honored One was at the assembly on Mount Ling, with five hundred Bhikkhus (Bhikkhu, Buddhist monks) who had attained the four Dhyanas and possessed the five supernormal powers, but had not yet attained Dharma-kṣānti (Dharmanandi, deep understanding and acceptance of the Dharma). Using their knowledge of past lives, they each saw that they had killed their parents and committed various serious sins in the past. In their hearts, they each had doubts and could not enter into the profound Dharma. Manjusri (Manjusri, the Bodhisattva Manjusri), relying on the Buddha's divine power, then held a sharp sword in his hand and forced the Tathagata. The World Honored One said to Manjusri, 'Stop! Stop! You should not act rebelliously, do not harm me. I will surely be harmed, harmed for good.' Manjusri (Manjusri, the Bodhisattva Manjusri), from the beginning, there is no self or others. When a thought arises in the mind, I will surely be harmed, and this is called harm.' Then the five hundred Bhikkhus realized their original mind, like a dream or illusion. In the dream and illusion, there is no self or others, not even the parents who gave birth to them. Then the five hundred Bhikkhus praised together, saying, 'Manjusri, the great wise one, deeply understands the source of the Dharma. He holds a sharp sword in his own hand and forces the body of the Tathagata. The sword and the Buddha are the same, one form without two. Without form, nothing is born. How can there be killing in this?' The Master said, 'To be a person, one must be thorough; to kill, one must see blood. Manjusri exhausted
腕頭氣力。要且不知此劍來處。帶累釋迦老子。通身是口也分疏不下。五百比丘恁么悟去。入地獄如箭射。忽若踏翻大海。趯倒須彌。雲門扇子𨁝跳上梵天。𡎺著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。又作么生商量。良久云。自從舞得三臺后。拍拍元來總是歌上堂。以楔出楔。翻成途轍。以心傳心。轉見病深。達磨不會當頭句。卻向嵩山。面壁九年。後代兒孫。承虛接響。揚眉瞬目。行棒行喝。儘是黃葉止啼。烏巨到遮里。直得上天無路。入地無門。咬定牙關。且與諸人和泥合水。卓拄杖一下云。不是一番寒徹骨。爭得梅花撲鼻香。下座。
因雪上堂。滿目紛紛呈瑞雪。填溝塞壑誰辨別。文殊無處頓渾身。普賢失卻真妙訣。烏鴉變作白頭鴉。鐵樹翻成銀線結。報諸人瞥不瞥。庭際無人立片時。便是太平底時節。喝一喝。下座。
上堂。舉昔日有婆子。供養一庵主。經二十年。常令一女子。送飯給侍。一日令女子抱定云。正與么時如何。主云。枯木倚寒巖。三冬無暖氣。女子歸舉似婆。婆云。我二十年。只供養得個俗漢。遂發起燒卻庵。師云。遮個公案。叢林中少有拈提者。杰上座裂破面皮。不免納敗一上。也要諸方檢點。乃召大眾云。遮婆子。洞房深穩。水泄不通。偏向枯木上糝花。寒巖中發焰。個僧
【現代漢語翻譯】 現代漢語譯本： 腕頭氣力，卻不知道這劍從何而來。連累了釋迦老子（Śākyamuni，佛教創始人），渾身是嘴也說不清楚。五百比丘（pañcavargika，釋迦牟尼最初的五位弟子）那樣領悟下去，入地獄就像箭一樣快。忽然間如果踏翻大海，踢倒須彌山（Sumeru，佛教宇宙觀中的聖山），雲門（Yúnmén，禪宗大師）的扇子跳上梵天（Brahmā，印度教和佛教中的創造之神），揪著帝釋（Indra，佛教中的天神之王）的鼻孔。東海鯉魚挨一棒，雨水像盆倒一樣傾瀉。又該如何商量呢？
良久，他說：『自從舞得三臺（Sāntái，星名，也指官位）后，拍拍原來都是歌。』用楔子頂出楔子，反而成了老路。以心傳心，反而顯得病入膏肓。達摩（Bodhidharma，禪宗初祖）不會當頭棒喝，卻跑到嵩山，面壁九年。後代的兒孫，承接虛假的聲響，揚眉眨眼，動棒喝斥，全是黃葉止啼（用黃葉來哄小孩，比喻虛假的安慰）。烏巨（Wūjù，人名）到了這裡，真是上天無路，入地無門。咬緊牙關，且與諸位和泥合水（一起修行）。」
拄了一下禪杖，說：「不是一番寒徹骨，怎得梅花撲鼻香？」下座。
因為下雪而上堂說法。滿眼都是紛紛揚揚的瑞雪，填滿山溝堵塞山谷，誰能分辨？文殊（Mañjuśrī，佛教菩薩，象徵智慧）無處安身，普賢（Samantabhadra，佛教菩薩，象徵行愿）失去了真正的妙訣。烏鴉變成白頭烏鴉，鐵樹變成銀線結。告訴你們，瞥見了沒有？庭院裡沒有人站立片刻，便是太平的時候。喝一聲，下座。
上堂說法。舉例說，過去有個老婦人，供養一個庵主（修行人）二十年，經常讓一個女子送飯侍奉。一天，老婦人讓女子抱住庵主，問：『正在這個時候如何？』庵主說：『枯木倚寒巖，三冬無暖氣。』女子回去告訴老婦人，老婦人說：『我二十年，只供養了個俗漢。』於是發起燒掉了庵。師父說：『這個公案，叢林中很少有人提出來討論。杰上座（Jié shàngzuò，人名）豁出麵皮，不免要失敗一次，也要讓各方檢查。』於是召集大眾說：『這個老婦人，洞房深穩，水泄不通，偏偏要在枯木上撒花，寒巖中發焰。這個僧人』 English version: Wrist strength. But I don't know where this sword comes from. It implicates old Śākyamuni (the founder of Buddhism), whose whole body is a mouth, yet he can't explain it clearly. If the five hundred bhikshus (pañcavargika, the first five disciples of Śākyamuni) understand it that way, they will enter hell like an arrow. Suddenly, if they overturn the great sea and kick over Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), Yúnmén's (Yúnmén, a Chan master) fan jumps up to Brahmā's (Brahmā, the creator god in Hinduism and Buddhism) heaven, grabbing Emperor Śakra's (Indra, the king of gods in Buddhism) nostrils. If you hit a carp in the East Sea, the rain will pour down like a basin. How else can we discuss it?
After a long silence, he said, 'Since dancing the Three Stages (Sāntái, a star name, also refers to official position), every beat is originally a song.' Using a wedge to drive out a wedge turns into a well-trodden path. Transmitting mind to mind only deepens the illness. Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism) didn't understand the direct blow, so he went to Mount Song and faced the wall for nine years. Later generations of descendants inherit empty echoes, raising eyebrows and winking, wielding sticks and shouting, all are just yellow leaves to stop crying (using yellow leaves to coax children, a metaphor for false comfort). When Wūjù (Wūjù, a person's name) arrives here, there is truly no way to heaven and no door to enter the earth. Clench your teeth and mix mud and water with everyone (practice together).'
He tapped his staff once and said, 'Without a bone-chilling cold, how can the plum blossom's fragrance assail the nostrils?' He descended from the seat.
Because of the snow, he ascended the hall to preach. The eyes are full of fluttering auspicious snow, filling the ditches and blocking the valleys, who can distinguish it? Mañjuśrī (Mañjuśrī, a Buddhist bodhisattva, symbolizing wisdom) has nowhere to rest his whole body, and Samantabhadra (Samantabhadra, a Buddhist bodhisattva, symbolizing practice and vows) has lost the true secret. Crows turn into white-headed crows, and iron trees turn into silver thread knots. Tell you all, did you catch a glimpse? If no one stands in the courtyard for a moment, it is a time of peace. Shout once, and descend from the seat.
Ascending the hall to preach. He cited the example of an old woman in the past who supported a hermitage master (a practitioner) for twenty years, often having a woman send food and serve him. One day, the old woman had the woman embrace the hermitage master and asked, 'What is it like at this very moment?' The hermitage master said, 'A withered tree leans against a cold cliff, without warmth in the three winters.' The woman went back and told the old woman, who said, 'For twenty years, I have only supported a vulgar man.' So she set fire to the hermitage. The master said, 'Few people in the monastic community bring up this case for discussion. Superior Jié (Jié shàngzuò, a person's name) is willing to risk losing face and admit defeat once, and also wants everyone to examine it.' So he summoned the assembly and said, 'This old woman, her bridal chamber is deep and secure, and water cannot leak through, yet she insists on scattering flowers on a withered tree and igniting flames in a cold cliff. This monk'
【English Translation】 Wrist strength. But I don't know where this sword comes from. It implicates old Śākyamuni (the founder of Buddhism), whose whole body is a mouth, yet he can't explain it clearly. If the five hundred bhikshus (pañcavargika, the first five disciples of Śākyamuni) understand it that way, they will enter hell like an arrow. Suddenly, if they overturn the great sea and kick over Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), Yúnmén's (Yúnmén, a Chan master) fan jumps up to Brahmā's (Brahmā, the creator god in Hinduism and Buddhism) heaven, grabbing Emperor Śakra's (Indra, the king of gods in Buddhism) nostrils. If you hit a carp in the East Sea, the rain will pour down like a basin. How else can we discuss it? After a long silence, he said, 'Since dancing the Three Stages (Sāntái, a star name, also refers to official position), every beat is originally a song.' Using a wedge to drive out a wedge turns into a well-trodden path. Transmitting mind to mind only deepens the illness. Bodhidharma (Bodhidharma, the first patriarch of Chan Buddhism) didn't understand the direct blow, so he went to Mount Song and faced the wall for nine years. Later generations of descendants inherit empty echoes, raising eyebrows and winking, wielding sticks and shouting, all are just yellow leaves to stop crying (using yellow leaves to coax children, a metaphor for false comfort). When Wūjù (Wūjù, a person's name) arrives here, there is truly no way to heaven and no door to enter the earth. Clench your teeth and mix mud and water with everyone (practice together).' He tapped his staff once and said, 'Without a bone-chilling cold, how can the plum blossom's fragrance assail the nostrils?' He descended from the seat. Because of the snow, he ascended the hall to preach. The eyes are full of fluttering auspicious snow, filling the ditches and blocking the valleys, who can distinguish it? Mañjuśrī (Mañjuśrī, a Buddhist bodhisattva, symbolizing wisdom) has nowhere to rest his whole body, and Samantabhadra (Samantabhadra, a Buddhist bodhisattva, symbolizing practice and vows) has lost the true secret. Crows turn into white-headed crows, and iron trees turn into silver thread knots. Tell you all, did you catch a glimpse? If no one stands in the courtyard for a moment, it is a time of peace. Shout once, and descend from the seat. Ascending the hall to preach. He cited the example of an old woman in the past who supported a hermitage master (a practitioner) for twenty years, often having a woman send food and serve him. One day, the old woman had the woman embrace the hermitage master and asked, 'What is it like at this very moment?' The hermitage master said, 'A withered tree leans against a cold cliff, without warmth in the three winters.' The woman went back and told the old woman, who said, 'For twenty years, I have only supported a vulgar man.' So she set fire to the hermitage. The master said, 'Few people in the monastic community bring up this case for discussion. Superior Jié (Jié shàngzuò, a person's name) is willing to risk losing face and admit defeat once, and also wants everyone to examine it.' So he summoned the assembly and said, 'This old woman, her bridal chamber is deep and secure, and water cannot leak through, yet she insists on scattering flowers on a withered tree and igniting flames in a cold cliff. This monk'
孤身迥迥。慣入洪波。等閑坐斷潑天潮。到底身無涓滴水。子細檢點將來。敲枷打鎖。則不無二人。若是佛法。未夢見在。烏巨與么提持。畢竟意歸何處。良久云。一把綠絲收不得。和煙搭在玉欄干。
上堂。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。且道。是什麼物。有般無鼻孔漢。便道描也描不成。畫也畫不就。佛眼覷不見。不識不知。如斯理論。正所謂。一句合頭語。萬劫系驢橛。烏巨有一則語。非是扶宗豎教。且要與天下衲僧。剝盡貼肉汗衫。諸人切須諦聽。良久云。匙好挑飯。箸好筴。菜參。
上堂。舉僧問梁山。家賊難防時如何。山云。識得不為冤。僧云。識得后如何。山云。貶向無生國里。僧云。莫是他安身立命處也無。山云。死水不藏龍。僧云。如何是活水龍。山云。興云不吐霧。僧云。忽然傾湫倒岳時如何。山下繩床把住云。且莫濕著老僧袈裟角。師召大眾云。梁山老賊。慈悲太殺。與賊過梯。引入屋裡。劫盡家財。攪吵一上。不解剿絕他命根。致令偷心不死。若是烏巨則不然。忽有問家賊難防時如何。便與一刀兩斷。教他灑灑落落。作一枚白拈賊。到處偷營劫寨。驀拈拄杖云。遮一隊賊漢。來遮里討什麼。下座一時趕散。
上堂。舉龐居士頌。十方同聚會。師云。
【現代漢語翻譯】 現代漢語譯本 孤身一人，遠離塵囂。習慣於進入洶涌的波濤之中。輕而易舉地截斷滔天巨浪。最終身上沒有一滴水。仔細檢查將來，敲枷打鎖，總還是有兩個人（指相對的概念，如動與靜）。如果是佛法，連做夢都沒有夢見過。烏巨（Uju）這樣提持，到底意欲歸向何處？良久說道：『一把綠絲收攏不住，和著煙霧搭在玉石欄桿上。』
上堂說法。『有一樣東西先於天地而存在，無形無相，本來寂靜空虛。能夠作為萬象的主宰，不隨著四季而凋零。』那麼，這到底是什麼東西？有一種沒有鼻孔的漢子，便說描也描不成，畫也畫不就，佛眼也看不見，不認識也不知道。這樣的理論，正所謂『一句符合機緣的話，萬劫也解脫不了。』烏巨有一句話，不是爲了扶持宗派、樹立教義，而是要將天下衲僧（僧人的別稱）的貼身汗衫都剝光。各位切須仔細聽好。良久說道：『匙子好用來挑飯，筷子好用來夾菜。』參！
上堂說法。舉僧人問梁山（Liangshan）：『家賊難防時如何？』梁山說：『識得就不算冤枉。』僧人說：『識得之後如何？』梁山說：『貶到無生國里。』僧人說：『莫非那是他安身立命之處？』梁山說：『死水不藏龍。』僧人說：『如何是活水龍？』梁山說：『興云不吐霧。』僧人說：『忽然傾湫倒岳時如何？』梁山在繩床上抓住說：『且莫濕著老僧的袈裟角。』師父召集大眾說：『梁山老賊，慈悲太過。與賊人遞過梯子，引入屋裡，劫盡家財，攪吵一通，不解剿滅他的命根，致使偷心不死。若是烏巨則不然。忽有人問家賊難防時如何，便與他一刀兩斷，教他灑灑落落，作一枚白拈賊（空手行竊的賊），到處偷營劫寨。』驀地拿起拄杖說：『這一隊賊漢，來這裡討什麼？』下座一時趕散。
上堂說法。舉龐居士（Pang Jushi）的頌：『十方同聚會。』師父說：
【English Translation】 English version Alone and detached. Accustomed to entering the vast waves. Casually cutting off the overwhelming tide. Ultimately, there isn't a drop of water on the body. Carefully examining the future, there are always two people with shackles and locks (referring to relative concepts like movement and stillness). As for the Buddha-dharma, it hasn't even been dreamed of. Uju (Uju) upholds it in this way, but where does it ultimately intend to lead? After a long silence, he said: 'A handful of green silk cannot be gathered, and it rests with the smoke on the jade railing.'
Ascending the hall to preach. 'There is something that exists before heaven and earth, formless and originally in serene emptiness. It can be the master of all phenomena, not withering with the four seasons.' So, what exactly is this thing? Some people without nostrils say that it cannot be depicted or painted, the Buddha's eye cannot see it, and it is neither known nor recognized. Such a theory is precisely what is meant by 'A phrase that fits the occasion cannot be untied even in ten thousand kalpas.' Uju has a saying that is not to support a sect or establish a doctrine, but to strip off the close-fitting undershirts of all monks in the world. Everyone must listen carefully. After a long silence, he said: 'Spoons are good for scooping rice, and chopsticks are good for picking up vegetables.' Participate!
Ascending the hall to preach. Quoting a monk asking Liangshan (Liangshan): 'What to do when domestic thieves are hard to guard against?' Liangshan said: 'Recognizing them is not being wronged.' The monk said: 'What after recognizing them?' Liangshan said: 'Banish them to the land of no birth.' The monk said: 'Could that be where they settle down?' Liangshan said: 'Still water does not hide dragons.' The monk said: 'What is a living water dragon?' Liangshan said: 'It raises clouds but does not spit mist.' The monk said: 'What if it suddenly overturns the pool and topples the mountain?' Liangshan grabbed the rope bed and said: 'Don't wet the corner of the old monk's kasaya.' The master summoned the assembly and said: 'Old thief Liangshan, too compassionate. Passing the ladder to the thieves, leading them into the house, robbing all the family's wealth, making a commotion, but not exterminating their roots, causing the stealing heart to not die. If it were Uju, it would be different. If someone suddenly asked what to do when domestic thieves are hard to guard against, I would cut them in two with one stroke, teaching them to be free and unrestrained, acting as a white-handed thief (a thief who steals empty-handed), stealing camps and plundering fortresses everywhere.' Suddenly picking up his staff, he said: 'What are this band of thieves looking for here?' He scattered the assembly at once.
Ascending the hall to preach. Quoting a verse by Layman Pang (Pang Jushi): 'The ten directions gather together.' The master said:
鐵壁銀山。個個學無為。師云。日月照臨。此是選佛場。師云。龍蛇混雜。心空及第歸。師云。凡聖同居。驀拈拄杖橫按云。龐居士在遮里坐地。是汝諸人還見么。遂擲下拄杖云。三生六十劫。
上堂。舉僧問雲門久雨不晴時如何。雲門對道劄。師云。大眾。雲門一劄。干匌匼匝。海水騰波。須彌岌嶪。驀拈拄杖卓一卓云。雲門大師。向遮里無出氣處。且道。烏巨活人眼在什麼處。復卓拄杖云。乃雨忽晴。天清地寧。寒山撫掌。拾得忻忻。恁么會得。旱地遭釘。
李侍郎入山上堂。幽禽噪破那伽定。便見文星入寺來。倒屣門迎開笑面。林泉陟覺起風雷。風雷起處。萬岳生春。正眼洞明。十虛無間。手攜仲尼日月。腰佩佛祖靈符。在處為瑞為祥。為龜爲鑑。墻塹法門。股肱王室。不是神通妙用。亦非法爾如然。何謂如此。自從踏斷千差路。便向毗盧頂上行。
上堂。即心即佛。鐵牛無骨。非心非佛。空山突兀。不是心不是佛不是物。人從陳州來。卻得許州信。報道今年蠶麥熟。風雨時。五穀豐。萬民樂。東村王老聞得。嘻嘻而歌曰。從來不唱脫空歌。把火燒山拾田螺。白骼樹頭魚扇子。急水灘頭鳥作窠。好大眾。不是文章四六。亦非少室單傳。哆哆和和如薦得。祖師鼻孔一時穿。以拂子擊禪床。下座
【現代漢語翻譯】 現代漢語譯本： 鐵壁銀山（比喻堅固不可摧毀的境界）。個個學無為（每個人都學習無為的道理）。
師云（老師說）：『日月照臨（日月普照），此是選佛場（這裡是選拔佛陀的場所）。』
師云（老師說）：『龍蛇混雜（善惡賢愚混雜），心空及第歸（內心空明才能得道歸來）。』
師云（老師說）：『凡聖同居（凡人和聖人同住），驀拈拄杖橫按云（忽然拿起拄杖橫著按住說），龐居士（唐代著名在家修行者）在遮里坐地（在這裡坐著），是汝諸人還見么（你們這些人還看見嗎）？』遂擲下拄杖云（於是扔下拄杖說）：『三生六十劫（經歷了漫長的時間）。』
上堂（開始講法）。舉僧問雲門（引用僧人問雲門文偃禪師）：『久雨不晴時如何（長久下雨不停的時候怎麼樣）？』雲門對道（雲門回答說）：『劄（zhā，語氣詞）。』
師云（老師說）：『大眾（各位）！雲門一劄（雲門說了一個『劄』字），干匌匼匝（形容天地閉塞），海水騰波（海水翻騰），須彌岌嶪（須彌山搖搖欲墜）。』驀拈拄杖卓一卓云（忽然拿起拄杖敲一下說）：『雲門大師（雲門文偃禪師），向遮里無出氣處（在這裡沒有出氣的地方）。且道（請問），烏巨活人眼在什麼處（烏巨山活人的眼睛在什麼地方）？』復卓拄杖云（又敲了一下拄杖說）：『乃雨忽晴（於是雨忽然停了），天清地寧（天空晴朗，大地安寧），寒山撫掌（寒山拍手），拾得忻忻（拾得高興）。恁么會得（這樣領會），旱地遭釘（如同旱地裡釘釘子一樣困難）。』
李侍郎入山上堂（李侍郎來到山上聽法）。幽禽噪破那伽定（幽靜的鳥鳴打破了那伽龍的禪定），便見文星入寺來（就看見文星進入寺廟）。倒屣門迎開笑面（倒穿鞋子出門迎接，面帶笑容），林泉陟覺起風雷（在山林泉水間覺悟，如同颳起風雷）。風雷起處（風雷興起的地方），萬岳生春（萬座山嶽都充滿生機）。正眼洞明（用正眼看透徹），十虛無間（十方虛空沒有間隔）。手攜仲尼日月（手提著仲尼的日月），腰佩佛祖靈符（腰間佩戴著佛祖的靈符）。在處為瑞為祥（無論在哪裡都是吉祥的象徵），為龜爲鑑（可以作為龜甲和鏡子一樣用來占卜和借鑑）。墻塹法門（如同墻壁和壕溝一樣保護著佛法），股肱王室（如同大臣一樣輔佐著王室）。不是神通妙用（不是神通的奇妙作用），亦非法爾如然（也不是理所當然）。何謂如此（為什麼這樣說）？自從踏斷千差路（自從走過了各種不同的道路），便向毗盧頂上行（便向毗盧遮那佛的頭頂上走去）。
上堂（開始講法）。即心即佛（心就是佛），鐵牛無骨（鐵牛沒有骨頭）。非心非佛（不是心也不是佛），空山突兀（空山高聳）。不是心不是佛不是物（不是心，不是佛，也不是物），人從陳州來（有人從陳州來），卻得許州信（卻得到了許州的訊息）。報道今年蠶麥熟（報告說今年蠶和麥子豐收），風雨時（風調雨順），五穀豐（五穀豐登），萬民樂（百姓快樂）。東村王老聞得（東村的王老聽到了），嘻嘻而歌曰（高興地唱道）：『從來不唱脫空歌（從來不唱空洞的歌），把火燒山拾田螺（放火燒山撿田螺）。白骼樹頭魚扇子（白骨樹上的魚扇子），急水灘頭鳥作窠（湍急的河灘上鳥兒築巢）。』好大眾（各位），不是文章四六（不是華麗的文章），亦非少室單傳（也不是少室山的單獨傳承）。哆哆和和如薦得（如果能夠理解），祖師鼻孔一時穿（祖師的鼻孔一下子就被穿透了）。以拂子擊禪床（用拂塵敲擊禪床），下座（結束講法）。 English version: Iron Wall Silver Mountain (metaphor for an indestructible state). Everyone learns non-action (wu wei).
The Master said: 'The sun and moon shine (illuminating everything), this is the field for selecting Buddhas.'
The Master said: 'Dragons and snakes are mixed (the good and the bad, the wise and the foolish are mixed together), an empty mind achieves enlightenment and returns.'
The Master said: 'The ordinary and the holy dwell together. Suddenly picking up his staff, he held it horizontally and said, 'Layman Pang (Pang Yun, a famous lay Buddhist of the Tang Dynasty) is sitting here, do you all see him?' Then he threw down the staff and said, 'Three lives, sixty kalpas (a very long time).'
Ascending the hall (to begin the Dharma talk). He cited a monk's question to Yunmen (Zen Master Yunmen Wenyan): 'What about when it rains for a long time and doesn't clear up?' Yunmen answered: 'Zha (an interjection).'
The Master said: 'Everyone! Yunmen's 'Zha', heaven and earth are blocked, the sea surges, Mount Sumeru totters.' Suddenly picking up his staff, he struck it once and said: 'Great Master Yunmen, here there is no way to breathe out. Tell me, where are the living eyes of Wuju Mountain?' Again he struck the staff and said: 'Then the rain suddenly clears, the sky is clear and the earth is peaceful, Hanshan claps his hands, Shide rejoices. If you understand it like this, it's as difficult as driving a nail into dry ground.'
Vice Minister Li entered the mountain and ascended the hall (Vice Minister Li came to the mountain to listen to the Dharma). The secluded birds break the samadhi of the Nagas (dragons), and then one sees the literary star entering the temple. He greeted them at the door with an inverted shoe and a smiling face, and in the forests and springs, awakening arose like wind and thunder. Where wind and thunder arise, ten thousand mountains come to life in spring. The true eye clearly sees, the ten directions of emptiness are without gaps. Carrying Zhongni's (Confucius') sun and moon in his hand, wearing the Buddha's spiritual talisman on his waist, everywhere is auspicious, like a tortoise and a mirror for divination and guidance. The Dharma gate is like walls and moats, supporting the royal family like ministers. This is not a miraculous use of supernatural powers, nor is it simply as it should be. Why is this so? Since treading the path beyond all differences, one walks on the top of Vairocana's head.
Ascending the hall (to begin the Dharma talk). 'Mind is Buddha', the iron ox has no bones. 'Not mind, not Buddha', the empty mountain stands tall. 'Not mind, not Buddha, not a thing', a person comes from Chenzhou, but receives news from Xuzhou. Reporting that the silkworms and wheat are ripe this year, the wind and rain are timely, the five grains are abundant, and the people are happy. Old Wang of Dongcun heard this and sang with a giggle: 'I never sing empty songs, I burn the mountain to pick snails. A fish fan on a white bone tree, birds nesting on a rapid shoal.' Good people, this is not ornate writing, nor is it the single transmission of Shaoshi (Shaolin Temple). If you can understand it with a 'dodo and hehe', the ancestral teacher's nostrils are pierced at once. He struck the Zen bed with the whisk and descended from the seat (ending the Dharma talk).
【English Translation】 Iron Wall Silver Mountain. Everyone learns non-action (wu wei).
The Master said: 'The sun and moon shine (illuminating everything), this is the field for selecting Buddhas.'
The Master said: 'Dragons and snakes are mixed (the good and the bad, the wise and the foolish are mixed together), an empty mind achieves enlightenment and returns.'
The Master said: 'The ordinary and the holy dwell together. Suddenly picking up his staff, he held it horizontally and said, 'Layman Pang (Pang Yun, a famous lay Buddhist of the Tang Dynasty) is sitting here, do you all see him?' Then he threw down the staff and said, 'Three lives, sixty kalpas (a very long time).'
Ascending the hall (to begin the Dharma talk). He cited a monk's question to Yunmen (Zen Master Yunmen Wenyan): 'What about when it rains for a long time and doesn't clear up?' Yunmen answered: 'Zha (an interjection).'
The Master said: 'Everyone! Yunmen's 'Zha', heaven and earth are blocked, the sea surges, Mount Sumeru totters.' Suddenly picking up his staff, he struck it once and said: 'Great Master Yunmen, here there is no way to breathe out. Tell me, where are the living eyes of Wuju Mountain?' Again he struck the staff and said: 'Then the rain suddenly clears, the sky is clear and the earth is peaceful, Hanshan claps his hands, Shide rejoices. If you understand it like this, it's as difficult as driving a nail into dry ground.'
Vice Minister Li entered the mountain and ascended the hall (Vice Minister Li came to the mountain to listen to the Dharma). The secluded birds break the samadhi of the Nagas (dragons), and then one sees the literary star entering the temple. He greeted them at the door with an inverted shoe and a smiling face, and in the forests and springs, awakening arose like wind and thunder. Where wind and thunder arise, ten thousand mountains come to life in spring. The true eye clearly sees, the ten directions of emptiness are without gaps. Carrying Zhongni's (Confucius') sun and moon in his hand, wearing the Buddha's spiritual talisman on his waist, everywhere is auspicious, like a tortoise and a mirror for divination and guidance. The Dharma gate is like walls and moats, supporting the royal family like ministers. This is not a miraculous use of supernatural powers, nor is it simply as it should be. Why is this so? Since treading the path beyond all differences, one walks on the top of Vairocana's head.
Ascending the hall (to begin the Dharma talk). 'Mind is Buddha', the iron ox has no bones. 'Not mind, not Buddha', the empty mountain stands tall. 'Not mind, not Buddha, not a thing', a person comes from Chenzhou, but receives news from Xuzhou. Reporting that the silkworms and wheat are ripe this year, the wind and rain are timely, the five grains are abundant, and the people are happy. Old Wang of Dongcun heard this and sang with a giggle: 'I never sing empty songs, I burn the mountain to pick snails. A fish fan on a white bone tree, birds nesting on a rapid shoal.' Good people, this is not ornate writing, nor is it the single transmission of Shaoshi (Shaolin Temple). If you can understand it with a 'dodo and hehe', the ancestral teacher's nostrils are pierced at once. He struck the Zen bed with the whisk and descended from the seat (ending the Dharma talk).
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上堂。僧問。大龍老倒放癡憨。澗水山花錯指南。堅固法身無覓處。千峰盤屈色如藍。正與么時如何。師云。剔起眉毛直下薦取。進云。直得上無攀仰。下絕己躬。師云。畢竟向甚處安身立命。進云。平生心膽向人傾。師云。猶在半途。進云。忽有問和尚色身敗壞。如何是堅固法身。未審如何對他。師云。破草鞋。進云。處處綠楊堪繫馬。家家門裡透長安。便禮拜。師乃舉外道問佛。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。師云。黃面老子。為人天師。被外道輕輕問著。便見七穿八穴。外道不識好惡。更言大慈大悲。開我迷云。令我得入。正是夢中說夢。外道去後。阿難問。外道有何所證。而言得入。世尊云。如世良馬見鞭影而行。師喝云。向什麼處去來。黃面老子。當時若下得遮一喝。兒孫未至掃土。眾中莫有為黃面老子作主底么。出來與烏巨相見。良久云。吽。下座。
上堂。僧問。有句無句如藤倚樹。樹倒藤枯。句歸何處。師豎起拂子云。還見么。進云。鷂子過新羅。師云。不如禮拜好。師乃云。有句無句如藤倚樹。石裂崖崩。毒蛇當路。樹倒藤枯悉哩蘇嚧。溈山呵呵大笑。和贓捉敗了也。且水不洗水一句。作么生道。皇天無親。唯德是輔。
【現代漢語翻譯】 現代漢語譯本：
師父升座說法。有僧人提問：『大龍和尚年老昏聵，言語癡呆，澗水山花都指錯了方向。堅固的法身無處可尋，重重山峰盤繞，顏色如藍。』請問在這種情況下該如何是好？師父回答：『提起眉毛，直接領會。』僧人進一步說：『直接達到至高無上的境界，無所攀援，向下斷絕自身。』師父說：『你究竟打算在哪裡安身立命？』僧人說：『平生一片心膽都向人傾訴。』師父說：『還在半路上。』僧人說：『如果有人問和尚，你的色身敗壞后，什麼是堅固的法身？』我不知道該如何回答他。師父說：『破草鞋。』僧人說：『處處綠楊樹都適合拴馬，家家戶戶的門裡都通向長安。』於是禮拜。師父於是舉了外道問佛的例子：不問『有』，不問『無』，世尊良久不語。外道讚歎說：『世尊大慈大悲，撥開我的迷霧，使我得以進入真理之門。』師父說：『這個黃面老子（指佛陀），作為人天導師，被外道輕輕一問，就露出了許多破綻。外道不識好壞，還說大慈大悲，撥開我的迷霧，使我得以進入真理之門，這真是夢中說夢。』外道走後，阿難（Ananda，佛陀的十大弟子之一）問：『外道證悟了什麼，竟說得以進入真理之門？』世尊說：『就像良馬見到鞭子的影子就行動一樣。』師父呵斥道：『從哪裡來，到哪裡去？黃面老子，當時如果能給予當頭棒喝，他的子孫後代就不會來掃墓了。』大眾中可有能為黃面老子作主的人嗎？出來與烏巨（Ukkuṭṭha，外道仙人）相見。』良久，師父說：『吽！』然後下座。
師父升座說法。有僧人提問：『有句無句，猶如藤蔓依附樹木，樹倒藤枯，語句歸向何處？』師父豎起拂塵說：『看見了嗎？』僧人說：『鷂子飛過新羅（Silla，古朝鮮國家名）。』師父說：『不如禮拜更好。』師父於是說：『有句無句，猶如藤蔓依附樹木，山石崩裂，毒蛇當道。樹倒藤枯，悉哩蘇嚧（Siddhirastu，愿成就）。溈山（Guishan，溈山靈佑禪師）呵呵大笑，如同人贓俱獲。』那麼，『水不洗水』這句話，又該怎麼說呢？皇天無親，唯有德者才能得到輔佐。
【English Translation】 English version:
The Master ascended the Dharma seat. A monk asked, 'Old Dragon is old and muddled, speaking foolishly, misdirecting the way with stream water and mountain flowers. The solid Dharmakaya (Dharmakāya, the body of the Dharma, the ultimate nature of reality) is nowhere to be found, the thousands of peaks coil and turn, their color like blue. What is it like at such a time?' The Master said, 'Raise your eyebrows and directly realize it.' The monk further said, 'Directly reaching the highest, without anything to cling to, cutting off oneself below.' The Master said, 'Where exactly do you intend to settle down and establish your life?' The monk said, 'All my life, my heart and soul have been poured out to others.' The Master said, 'Still halfway there.' The monk said, 'If someone were to ask the monk, 'When your physical body decays, what is the solid Dharmakaya?' I don't know how to answer him.' The Master said, 'A broken straw sandal.' The monk said, 'Everywhere, green willows are suitable for tethering horses, and every household's door leads to Chang'an (Chang'an, ancient capital of China).' Then he bowed. The Master then cited the example of a heretic asking the Buddha: 'Neither asking about 'being' nor asking about 'non-being',' the World-Honored One remained silent for a long time. The heretic praised, 'The World-Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter.' The Master said, 'This yellow-faced old man (referring to the Buddha), as a teacher of humans and gods, was lightly questioned by a heretic and revealed many flaws. The heretic did not recognize good from bad and even said 'greatly compassionate, opening my clouds of delusion, allowing me to enter,' which is truly speaking of dreams within a dream.' After the heretic left, Ananda (Ananda, one of the ten great disciples of the Buddha) asked, 'What did the heretic realize that he said he was able to enter?' The World-Honored One said, 'Like a good horse that moves at the sight of a whip's shadow.' The Master shouted, 'Where do you come from, where do you go? Yellow-faced old man, if you had given a blow at that time, your descendants would not be sweeping the graves.' Is there anyone among you who can take charge for the yellow-faced old man? Come out and meet Ukkuṭṭha (Ukkuṭṭha, a heretical sage).' After a long silence, the Master said, 'Hum!' Then he descended the seat.
The Master ascended the Dharma seat. A monk asked, 'With or without a phrase, like a vine relying on a tree, when the tree falls and the vine withers, where does the phrase go?' The Master raised his whisk and said, 'Do you see it?' The monk said, 'A hawk flies over Silla (Silla, an ancient Korean kingdom).' The Master said, 'It is better to bow.' The Master then said, 'With or without a phrase, like a vine relying on a tree, when the rocks split and the cliffs collapse, a poisonous snake blocks the road. When the tree falls and the vine withers, Siddhirastu (Siddhirastu, may there be accomplishment). Guishan (Guishan, Zen Master Lingyou of Guishan) laughed heartily, like catching the thief with the stolen goods.' Then, how should one say the phrase 'Water does not wash water'? Heaven has no favorites, only virtue is assisted.'
國清直庵和尚到上堂。云開千嶂出。木落一枝分。相見又無事。不來還憶君。敘謝畢。復舉芙蓉和尚一日訪實性大師。大師升座。以右手拈拄杖。倚左邊云。此事若不是。芙蓉師兄。大難委悉。師召大眾云。實性大師。弄巧成拙。鈍置他芙蓉師兄。今日國清師兄到來。烏巨也不拈拄杖。亦不與么道。且道與古人。是同是別。良久云。相逢自有知音知。何必清風動天地。
上堂。今朝六月十五。祝聖升堂擊鼓。木童火里吹笙。石女雲中作舞。也大奇也大奇。天無四壁。地絕八維。五湖四海來入貢。衲僧聞見眼如眉。喝一喝。下座。
解夏上堂。僧問如何是正法眼。師云。草鞋無爽。進云。只如和尚道破破盆。又作么生。師云。老僧不曾動著舌頭。進云。此語已遍天下。師云。杓卜聽虛聲。師乃云。烏巨今日解夏。乃遵黃面老子。二千年前話霸。驗蠟人徹底冰清。護戒珠了無縫罅。唯有露拄燈籠。不肯入遮保社。何故。從來心似鐵。端不受差排。
病起上堂。一葉飄空萬木秋。翻思光境急川流。若人識得其中意。坐斷千差向上頭。山僧數日來。似病不病。似安不安。似死不死。方丈里撒屎撒尿。大開眼狂言寐語。直是東西不辨。南北不分。求生不得。求死不得。釋迦老子為四生慈父。三界醫王。也覓
【現代漢語翻譯】 現代漢語譯本： 國清直庵和尚來到上堂說法。說道：『云開千嶂出，木落一枝分。相見又無事，不來還憶君。』敘述感謝之意完畢，又舉芙蓉和尚一日拜訪實性大師的例子。大師升座，用右手拿起拄杖，靠在左邊說：『此事若不是芙蓉師兄，大難委悉。』國清和尚召集大眾說：『實性大師弄巧成拙，遲鈍了芙蓉師兄。今日國清師兄到來，烏巨我不拿拄杖，也不這麼說。』且說與古人是相同還是不同？良久說道：『相逢自有知音知，何必清風動天地。』 上堂說法。『今朝六月十五，祝聖升堂擊鼓。木童火里吹笙，石女雲中作舞。』也太奇妙了，也太奇妙了。天沒有四壁，地隔絕八方。五湖四海都來進貢，衲僧聞見，眼睛就像眉毛一樣敏銳。』喝一聲，下座。 解夏上堂說法。僧人問：『如何是正法眼？』國清和尚說：『草鞋沒有差錯。』僧人又問：『既然和尚您說破破爛爛的盆，又該如何理解？』國清和尚說：『老僧我不曾動過舌頭。』僧人說：『這話已經傳遍天下了。』國清和尚說：『杓卜聽到的都是虛聲。』國清和尚於是說：『烏巨我今日解夏，是遵從黃面老子（釋迦牟尼）二千年前的話語。驗證蠟人徹底冰清，守護戒珠了無縫隙。唯有露柱燈籠，不肯進入遮保社。』為什麼呢？『從來心似鐵，端不受差排。』 因病初癒上堂說法。『一葉飄空萬木秋，翻思光境急川流。若人識得其中意，坐斷千差向上頭。』山僧我這幾天來，似病非病，似安非安，似死非死。在方丈里拉屎撒尿，大睜著眼睛說狂話，睡夢中胡言亂語，簡直是東西不辨，南北不分。求生不得，求死不得。釋迦老子作為四生慈父，三界醫王，也找不到。
【English Translation】 English version: Monk Guoqing Zhian came to the hall to preach. He said, 'When the clouds open, a thousand peaks emerge; when the trees shed their leaves, a single branch is distinguished. Meeting each other, yet nothing happens; not coming, yet I miss you.' After expressing his gratitude, he cited the example of Monk Furong visiting Master Shixing one day. The master ascended the seat, picked up his staff with his right hand, and leaned it to his left, saying, 'If it weren't for my brother Furong, this matter would be difficult to understand.' Monk Guoqing summoned the assembly and said, 'Master Shixing overreached himself, dulling his brother Furong. Today, with my brother Guoqing's arrival, Wuju I will not take up the staff, nor will I say it that way.' Now, is it the same or different from the ancients? After a long pause, he said, 'Meeting brings its own understanding, why must the gentle breeze move heaven and earth?' Ascending the hall to preach. 'Today is the fifteenth of the sixth month, celebrating the sage's ascension to the hall with drums. A wooden child plays the sheng flute in the fire, a stone woman dances in the clouds.' How wondrous, how wondrous. Heaven has no four walls, earth is cut off from the eight directions. The five lakes and four seas come to pay tribute, the eyes of the monks who hear and see are as sharp as eyebrows.' He shouts once and descends the seat. Ascending the hall to preach at the end of the summer retreat. A monk asked, 'What is the true Dharma eye?' Monk Guoqing said, 'Straw sandals have no faults.' The monk then asked, 'Since you, venerable monk, speak of a broken pot, how should it be understood?' Monk Guoqing said, 'This old monk has never moved his tongue.' The monk said, 'These words have already spread throughout the world.' Monk Guoqing said, 'What is heard by divination is all empty sound.' Monk Guoqing then said, 'Wuju I am ending the summer retreat today, following the words of the Yellow-Faced Old Man (Sakyamuni Buddha) two thousand years ago. Verifying that the wax figure is thoroughly pure, guarding the precepts with no gaps. Only the exposed pillar lantern refuses to enter the shelter society.' Why? 'From the beginning, the heart is like iron, utterly unyielding to manipulation.' Ascending the hall to preach after recovering from illness. 'A leaf floats in the sky, ten thousand trees in autumn; reflecting on the fleeting scenery, like a rushing stream. If one understands the meaning within, one can cut off all differences and ascend upwards.' This mountain monk has been neither sick nor not sick, neither at peace nor not at peace, neither dead nor not dead for the past few days. In my abbot's room, I have been defecating and urinating, speaking wildly with my eyes wide open, and babbling in my dreams, utterly unable to distinguish east from west, north from south. Unable to seek life, unable to seek death. Sakyamuni Buddha, as the compassionate father of the four kinds of beings, the king of medicine in the three realms, cannot find a way.
此病起處不得。正當此時。若人救得。山僧點一盞薄荷湯。與伊濕口。若救不得。如人上山。各自努力。閻羅大王不是爾爺。他時打爾鬼骨臀。索飯錢去在。莫言不道。
上堂。天上月圓。人間月半。槌鼓升堂。理舊公案。且作么生是舊公案。車不撗推。理無曲斷。
上堂。盡乾坤大地。喚作一句子。擔枷帶鎖。不喚作一句子。業識忙忙。兩頭俱透脫。凈裸裸赤灑灑。沒可把。達磨一宗。掃土而盡。所以雲門大師道。盡乾坤大地。無絲毫過患。猶是轉句。不見一色始是半提。更須知有全提時節。大小云門劍去久矣。方乃刻舟。
上堂。舉金峰和尚示眾云。老僧二十年前。有老婆心。二十年後無老婆心。時有僧出問。如何是和尚二十年前。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。烏巨當時若見。但冷笑兩聲。這老漢忽若瞥地。自然不墮聖凡窠臼。
上堂。世尊拈花。句賊破家。迦葉微笑。聲前失照。雪峰輥毬。雙放雙收。玄沙未徹。眼中拔屑。雲門顧鑒。遞相脫賺。俱胝豎指。全無巴鼻。遮一隊漢。敵國家財。盡被烏巨藉沒了也。直得。上無片瓦。下絕卓錐。卻來眉毛縫罅里。埋冤負屈。聲聲叫道。無惻隱之心非人也。
{ "translations": [ "現代漢語譯本", "這病發作起來，無處可躲。就在這緊要關頭，如果有人能救得了，我（山僧）就賞他一碗薄荷湯潤潤喉嚨。如果救不了，就像人爬山一樣，各自努力吧。閻羅大王可不是你爹，到時候打你鬼屁股，索要飯錢，別說我沒告訴你。", "", "上堂說法。天上的月亮是圓的，人間的月亮有缺有圓。敲響鼓聲登上法座，來清理過去的公案。那麼，什麼是過去的公案呢？車子不能橫著推，理不能曲著斷。", "", "上堂說法。將整個乾坤大地，看作一句話。戴著枷鎖，就不是一句話。業識忙忙碌碌，兩頭都應該透脫。乾乾淨淨，赤裸裸的，沒有什麼可以把握。達摩一宗，應該掃除乾淨。所以雲門大師說，整個乾坤大地，沒有絲毫過患，這還是轉句。不見一色，才算半提。更要知道有全提的時候。大小云門劍已經過去很久了，現在才來刻舟求劍。", "", "上堂說法。舉金峰和尚開示大眾說，『老僧二十年前，有老婆心（指情愛之心）。二十年後，沒有老婆心。』當時有個僧人出來問，『如何是和尚二十年前，有老婆心？』金峰說，『問凡答凡，問聖答聖。』僧人問，『如何是二十年後沒有老婆心？』金峰說，『問凡不答凡，問聖不答聖。』我（師）說，烏巨當時如果見到這種情況，只要冷笑兩聲，這老漢忽然醒悟，自然不會落入聖凡的窠臼。", "", "上堂說法。世尊拈花（Shakyamuni Buddha holding up a flower），是句賊破家（指落入言語分別）。迦葉微笑（Mahakasyapa's smile），在言語之前就失去了照見。雪峰輥毬（Xuefeng rolling a ball），是雙放雙收。玄沙未徹（Xuansha not understanding），是眼中拔屑。雲門顧鑒（Yunmen looking in a mirror），是互相欺騙。俱胝豎指（Juzhi raising a finger），完全沒有根據。這一隊人，耗費國家財產，都被烏巨拿走了。以至於，上面沒有一片瓦，下面沒有一根錐子。卻來眉毛縫隙里，埋怨委屈，聲聲叫道，沒有惻隱之心，不是人啊。" ], "english_translations": [ "English version", "This illness arises and there's nowhere to hide. Right at this critical moment, if someone can save him, I (the mountain monk) will reward him with a bowl of mint soup to moisten his mouth. If he can't be saved, it's like climbing a mountain, everyone must strive on their own. King Yama (the King of Hell) is not your father. When the time comes, he'll beat your ghostly buttocks and demand payment for food. Don't say I didn't warn you.", "", "Entering the hall for Dharma talk. The moon in the sky is round, the moon on earth is sometimes full, sometimes crescent. Beat the drum and ascend the seat, to sort out old cases. So, what are the old cases? A cart cannot be pushed sideways, and reason cannot be twisted.", "", "Entering the hall for Dharma talk. Consider the entire universe as a single phrase. Wearing shackles and chains, it is not a single phrase. Karmic consciousness is busy and hurried; both ends should be penetrated and detached. Clean and bare, stark naked, there is nothing to grasp. The lineage of Bodhidharma (the first patriarch of Zen Buddhism) should be swept away completely. Therefore, Master Yunmen (a famous Zen master) said, 'The entire universe has no fault whatsoever,' but this is still a turning phrase. Not seeing a single color is only half the lifting. You must also know there is a time for complete lifting. The great and small Yunmen swords have been gone for a long time; now you are carving a boat to find the lost sword.", "", "Entering the hall for Dharma talk. Master Jinfeng (a Zen master) instructed the assembly, saying, 'This old monk had the mind of a wife (referring to emotional attachment) twenty years ago. Twenty years later, I have no mind of a wife.' At that time, a monk came out and asked, 'What is it that the master had the mind of a wife twenty years ago?' Jinfeng said, 'If you ask about the mundane, I answer with the mundane; if you ask about the sacred, I answer with the sacred.' The monk asked, 'What is it that twenty years later, you have no mind of a wife?' Jinfeng said, 'If you ask about the mundane, I do not answer with the mundane; if you ask about the sacred, I do not answer with the sacred.' I (the teacher) say, if Wuju (another Zen master) had seen this at that time, he would have just given two cold laughs. If this old man suddenly awakened, he would naturally not fall into the trap of the sacred and the mundane.", "", "Entering the hall for Dharma talk. Shakyamuni Buddha (the historical Buddha) holding up a flower is a phrase thief breaking up the home (referring to falling into verbal distinctions). Mahakasyapa's (one of the Buddha's chief disciples) smile is losing sight before sound. Xuefeng (a Zen master) rolling a ball is releasing and收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收受收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收收受收受收收 I am a language model and cannot give any medical advice. Please consult a doctor for any medical concerns.
I am here to help with translations or other non-medical tasks.
無羞惡之心非人也。無是非之心非人也。烏巨癢處。被他抓著。不覺手之舞之足之蹈之。驀拈拄杖擲下云。遇救咸放。
上堂。少室單傳。衲僧巴鼻。碓嘴生花。驢鳴狗吠。廁坑籌子念摩訶。驚起法身無處避。無處避若為論。驀拈拄杖卓一卓云。我行荒草里。汝又入深村。
烏巨山乾明禪院語錄終
衢州大中祥符禪寺語錄
參學小師崇岳了悟等編
上堂。在眼曰見。在耳曰聞。在手執捉。在足運奔。豁開則東西南北。把住則毫髮不存。且道。豁開好。把住好。驀拈拄杖卓一卓云。一氣不言含有象。萬靈何處謝無私。
上堂。舉盤山道。向上一路。千聖不傳。慈明和尚道。向上一路。千聖不然。二尊宿與么。大似靈龜曳尾。祥符道。向上一路。掘地覓天。
上堂。靜悄悄處跳得出。鬧浩浩處可橫身。鬧浩浩處捱得行。靜悄悄處堪駐足。所以。德山據一條白棒。佛來也打。祖來也打。且不坐在鬧浩浩靜悄悄處。又道。我三十年。不曾打著個獨脫底。祥符門下。若有獨脫底。正好喚來洗腳。
上堂。月生一。無角鐵牛眠少室。月生二。赤腳波斯入鬧市。月生三。水生於水。青出於藍。驀拈拄杖。橫按顧視云。文殊堂里萬菩薩。夜來盡向此中參。
謝知事頭首上堂。
【現代漢語翻譯】 現代漢語譯本： 沒有羞恥之心，就不能稱之為人。沒有辨別是非之心，也不能稱之為人。就像烏龜身上長了很癢的地方，被別人抓到，會不由自主地手舞足蹈。我突然拿起拄杖扔下，說道：『遇到解救就都放下了。』 上堂說法。少室山的禪法是單傳的，是禪僧的關鍵所在。就像碓嘴也能生出花來，又像驢叫狗吠一樣。在廁坑裡用籌子唸誦摩訶（Maha，偉大的），驚動了法身（Dharmakaya，佛的法性之身），讓它無處躲避。無處躲避又該如何論述呢？我突然拿起拄杖敲了一下，說道：『我行走在荒草之中，你們又進入了深深的村落。』 《烏巨山乾明禪院語錄》終 《衢州大中祥符禪寺語錄》 參學的年輕僧人崇岳、了悟等編輯 上堂說法。在眼睛就叫做見，在耳朵就叫做聞，在手裡就叫做執捉，在腳上就叫做奔跑。豁然打開就是東西南北，完全把住就什麼都不存在。那麼，到底是豁然打開好，還是完全把住好呢？我突然拿起拄杖敲了一下，說道：『一氣不言而含有萬象，萬靈到哪裡去感謝這無私的給予呢？』 上堂說法。舉盤山（Panshan）的話說：『向上一路，千聖不傳。』慈明和尚（Ciming Heshang）說：『向上一路，千聖不然。』這兩位尊宿這樣說，很像靈龜拖著尾巴。 祥符（Xiangfu）說：『向上一路，如同掘地覓天。』 上堂說法。在靜悄悄的地方能夠跳脫出來，在鬧哄哄的地方可以橫身處世。在鬧哄哄的地方能夠挨著走過去，在靜悄悄的地方可以停下腳步。所以，德山（Deshan）拿著一條白棒，佛來了也打，祖師來了也打。且不去管那鬧哄哄或靜悄悄的地方。又說：『我三十年，不曾打著一個真正解脫的人。』祥符門下，如果有真正解脫的人，正好叫他來洗腳。 上堂說法。月亮初生，就像沒有角的鐵牛在少室山（Shaoshi Mountain）睡覺。月亮初生兩天，就像赤腳的波斯人進入鬧市。月亮初生三天，就像水生於水，青出於藍。我突然拿起拄杖，橫著拿著環顧四周，說道：『文殊（Manjusri）堂里的萬菩薩，昨夜都到這裡來參禪。』 感謝知事頭首上堂說法。
【English Translation】 English version: To be without a sense of shame and aversion is not human. To be without a sense of right and wrong is not human. Like a turtle with an itch in a hard-to-reach place, when someone scratches it, it can't help but wave its hands and stomp its feet. I suddenly picked up my staff and threw it down, saying, 'When rescued, all are released.' Ascending the hall for Dharma talk. The Chan of Shaoshi (Shaoshi) is a single transmission, the key to the monks. It's like a rice pestle sprouting flowers, or a donkey braying and a dog barking. Reciting Maha (Maha, Great) with counting sticks in the toilet pit startles the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), leaving it nowhere to hide. If there's nowhere to hide, how should it be discussed? I suddenly picked up my staff and struck it once, saying, 'I walk in the wild grass, and you enter the deep village.' End of the Records of Qianming Chan Monastery on Mount Wuju Records of the Great Zhongxiangfu Chan Monastery in Quzhou Compiled by the novice monks Chongyue, Liaowu, and others who are studying Chan Ascending the hall for Dharma talk. In the eye, it is called seeing; in the ear, it is called hearing; in the hand, it is called grasping; in the foot, it is called running. When opened wide, it is east, west, south, and north; when held tightly, nothing remains. So, is it better to open wide or to hold tightly? I suddenly picked up my staff and struck it once, saying, 'One breath does not speak but contains all phenomena; where do the myriad spirits thank this impartiality?' Ascending the hall for Dharma talk. Citing Panshan (Panshan), he said, 'The path upward, the thousand sages do not transmit.' Ciming Heshang (Ciming Heshang) said, 'The path upward, the thousand sages do not agree.' These two venerable monks are like a divine turtle dragging its tail. Xiangfu (Xiangfu) said, 'The path upward is like digging the ground to find the sky.' Ascending the hall for Dharma talk. One can jump out in a quiet place, and one can lie down in a noisy place. In a noisy place, one can manage to walk; in a quiet place, one can stop. Therefore, Deshan (Deshan) holds a white staff, hitting the Buddha if he comes, and hitting the patriarch if he comes. And not sitting in a noisy or quiet place. He also said, 'For thirty years, I have never hit a truly liberated one.' Under the gate of Xiangfu, if there is a truly liberated one, it would be good to call him to wash my feet. Ascending the hall for Dharma talk. The moon is born as one, like a hornless iron ox sleeping on Shaoshi Mountain (Shaoshi Mountain). The moon is born as two, like a barefoot Persian entering the bustling city. The moon is born as three, like water born from water, blue coming from indigo. I suddenly picked up my staff, held it horizontally, and looked around, saying, 'The ten thousand Bodhisattvas in the Manjusri (Manjusri) Hall all came here last night to practice Chan.' Ascending the hall to thank the head of affairs.
一新一舊。跳出窠舊。一出一入。胡餅里呷汁。一擒一縱。開眼作夢。一照一用。鱔魚走入麻油甕。所以道。若論此事。直須揮劍。若不揮劍。漁父棲巢。古人與么。大似將錢買李子。只從赤邊咬。且道結角在什麼處。驀拈拄杖卓一卓。下座。
冬至上堂。日南長至。慶無不利。石筍暗抽條。寒巖增暖氣。東村王老。半醉半醒。林下道人。沒巴沒鼻。驀拈拄杖云。若人於此徹根源。勝似燃燈親授記。擲拄杖。下座。
上堂。舉鹽官示眾云。虛空為鼓。須彌為槌。是什麼人打得。眾無語。南泉云。我當時若見。向他道。王老師不打遮破鼓。後來法眼道。南泉何須道遮破鼓。但道不打。自然是個破鼓。師云。鹽官提水放火。南泉撥亂灰飛。法眼埋兵掉鬥。諸尊宿雖然各出一隻手。並無一人性懆下得一槌。只是隨例扛鼓。祥符直截與諸人道卻。虛空為鼓。須彌為槌。漆桶參堂去。
歲旦上堂。元正一旦。萬事成辦。大乘小乘。井索錢貫。更問佛法如何。也是秦時𨍏轢鉆。
寶鑑大師請入金剛五藏。師指金剛云。賢劫千佛數。末後最慇勤。倒握降魔杵。高標利物拳。心肝無屈曲。腸胃有區分。神通願力雖無盡。且為山僧護法門。
上堂。譬如擲劍揮空。莫論及之不及。斯乃空輪絕跡。劍刃無虧
【現代漢語翻譯】 現代漢語譯本 一新一舊，要跳出舊的框框。一出一入，就像在胡餅里吸汁一樣（形容不協調）。一擒一縱，如同睜著眼睛做夢（形容不真實）。一照一用，好比鱔魚滑進了麻油甕（形容非常順利）。所以說，如果論及此事，就必須揮劍決斷。如果不揮劍，就像漁夫在樹上築巢一樣（形容不可能）。古人這樣做，很像用錢買李子，只從紅色的一邊咬。那麼，關鍵在哪裡呢？（師父）突然拿起拄杖敲了一下，然後下座。
冬至上堂。日南至，是吉祥的日子，沒有什麼不順利的。石筍在暗中抽出新芽，寒冷的巖石也增加了暖意。東村的王老，半醉半醒。林下的道人，沒有鼻子也沒有嘴巴（形容無慾無求）。（師父）突然拿起拄杖說，如果有人能徹底明白這個道理，勝過燃燈佛親自授記。擲下拄杖，下座。
上堂。（師父）舉鹽官和尚開示大眾的話說：『虛空為鼓，須彌山為槌，是什麼人能敲響它？』大眾沒有人回答。南泉和尚說：『我當時如果見到，就對他說，王老師不要敲這破鼓。』後來法眼和尚說：『南泉和尚何必說遮破鼓，只要說不打，自然就是個破鼓。』師父說：『鹽官和尚提水放火（形容手段激烈），南泉和尚撥亂灰飛（形容徹底清除），法眼和尚埋兵掉斗（形容隱藏鋒芒）。各位尊宿雖然各自出了一招，卻沒有一個人真正能敲響這鼓。只是照例抬鼓而已。』祥符和尚直接對你們說：『虛空為鼓，須彌山為槌，漆桶（形容愚鈍）去參堂吧！』
歲旦上堂。新年伊始，萬事俱備。大乘小乘，就像井索和錢串一樣（形容平常）。再問佛法如何，就像用秦時的車轍去鉆木取火一樣（形容徒勞無功）。
寶鑑大師請（師父）進入金剛五藏。（師父）指著金剛說：『賢劫千佛（Bhadrakalpa，佛教中現在所處的賢劫，將有一千尊佛出世）的數目，末後的佛最慇勤。倒握降魔杵（Vajra，金剛杵，象徵摧伏煩惱的法器），高舉利益眾生的拳頭。心肝沒有屈曲，腸胃有區分（形容正直無私）。神通願力雖然無盡，且為山僧護衛法門。』
上堂。譬如投擲劍在空中揮舞，不要去討論是否擊中目標。這才是空輪絕跡（形容超越一切），劍刃也沒有損傷。
【English Translation】 English version New and old, one must break free from the old confines. One out, one in, like sipping juice from a sesame cake (describing disharmony). One capture, one release, like dreaming with open eyes (describing unreality). One illuminates, one uses, like an eel slipping into a sesame oil jar (describing great ease). Therefore, it is said, if discussing this matter, one must wield the sword decisively. If one does not wield the sword, it is like a fisherman nesting in a tree (describing impossibility). The ancients doing so are much like buying plums with money, only biting from the red side. Then, where is the key point? (The master) suddenly picked up his staff and struck it once, then descended from the seat.
Winter Solstice, ascending the hall. The sun reaches its southernmost point, a day of auspiciousness, with nothing unfavorable. Stone shoots secretly sprout, and cold rocks increase in warmth. Old Wang of the eastern village is half drunk, half awake. The Daoist in the forest has no nose and no mouth (describing desirelessness). (The master) suddenly picked up his staff and said, 'If someone thoroughly understands this principle, it is better than the Buddha Dipamkara (燃燈佛，Dīpaṃkara, a past Buddha) personally bestowing a prediction.' He threw down his staff and descended from the seat.
Ascending the hall. (The master) cited what Monk Yanguan (鹽官) said to the assembly: 'Emptiness is the drum, Mount Sumeru (須彌山，Sumeru, the central world-mountain in Buddhist cosmology) is the mallet, who can strike it?' The assembly was silent. Nanquan (南泉) said, 'If I had seen it then, I would have said to him, Teacher Wang, do not strike this broken drum.' Later, Fayan (法眼) said, 'Why did Nanquan need to say 'broken drum'? Just saying 'do not strike' is naturally a broken drum.' The master said, 'Yanguan carries water and sets fire (describing drastic measures), Nanquan stirs up chaos and ashes fly (describing thorough clearing), Fayan buries soldiers and drops the dipper (describing concealing sharpness). Although the venerable ones each made a move, none of them truly struck the drum. They were just carrying the drum as usual.' Xiangfu (祥符) directly tells you all, 'Emptiness is the drum, Mount Sumeru is the mallet, you lacquer buckets (describing dullness), go to the meditation hall!'
New Year's Day, ascending the hall. The beginning of the New Year, all things are prepared. Mahayana (大乘，Mahāyāna, the 'Great Vehicle' branch of Buddhism) and Hinayana (小乘，Hīnayāna, the 'Lesser Vehicle' branch of Buddhism), like well ropes and strings of coins (describing ordinariness). Asking again about how the Buddha-dharma is, is like using Qin dynasty ruts to drill for fire (describing futility).
Master Baojian (寶鑑) invited (the master) to enter the Vajra Five Treasuries (金剛五藏). (The master) pointed to the Vajra (金剛，Vajra, diamond or thunderbolt, symbolizing indestructible truth) and said, 'The number of Buddhas in the Bhadrakalpa (賢劫，Bhadrakalpa, the present 'Auspicious Aeon' in Buddhist cosmology, in which one thousand Buddhas will appear), the last Buddha is the most diligent. Holding the demon-subduing vajra (降魔杵，Vajra, a ritual object symbolizing the power to destroy illusions) upside down, raising the fist that benefits beings. The heart and liver are without crookedness, the intestines and stomach have distinctions (describing uprightness and impartiality). Although supernatural powers and vows are endless, I will protect the Dharma gate for this mountain monk.'
Ascending the hall. It is like throwing a sword and waving it in the air, do not discuss whether it hits the target or not. This is the extinction of the empty wheel (describing transcending everything), and the sword blade is not damaged.
。正與么時如何。遂顧視左右云。填溝塞壑無人會。雨過夜塘秋水深。
上堂。舉藥山久不上堂。寺主白雲。大眾久思和尚示誨。山云。打鐘著。寺主打鐘。大眾雲集。山便歸方丈。主隨後白雲。和尚許為眾說話。何故一言不措。山云。經有經師。論有論師。又爭怪得老僧。後來翠巖芝和尚云。寺主怪藥山不為眾說話。可謂誤他三軍。師云。翠巖只具一隻眼。殊不知藥山歸方丈。便是老他三軍。
掛寺額上堂。當頭一著。坐斷誵訛。佛手不能遮。古今為榜樣。人天交慶。祖室生輝。南來北來。盡由此門而入。真書大篆。無非法令鉗錘。拈拄杖卓一卓。乃召大眾云。乾坤未立。世界未形。且道遮一著。落在什麼處。遂提起云。看看。海神知貴不知價。留與人間光照夜。擲拄杖。下座。
上堂。不求諸聖。不重已靈。摺折德山棒。啞除臨濟喝。終日泥豬疥狗。哆哆和和。不記月之大小。歲之餘閏。知他是凡耶是聖耶。祥符若放過。三十年後遭人撿點。若不放過。如何道得轉身句。喝一喝云。上士由山水。中人坐竹林。
上堂。舉文殊問無著。南方佛法如何住持。無著云。末法比丘。少奉戒律。又問。多少眾。無著云。或三百或五百。無著問文殊。此間佛法如何住持。文殊云。龍蛇混雜。凡聖同居
【現代漢語翻譯】 現代漢語譯本：正在這個時候應該怎麼辦？於是環顧左右說：『填滿溝壑的道理無人領會，雨後的池塘，秋水多麼深沉。』
上堂說法。藥山禪師很久不上堂說法。寺院住持稟告說：『大眾很久仰慕和尚的開示教誨。』藥山禪師說：『打鐘吧。』住持於是打鐘，大眾聚集。藥山禪師便回到方丈室。住持隨後稟告說：『和尚答應為大家說法，為何一句話也不說？』藥山禪師說：『經有經師講解，論有論師辯論，又怎麼能怪老僧呢？』後來翠巖芝和尚說：『寺院住持責怪藥山禪師不為大家說法，真可謂是耽誤了他的三軍。』我說：『翠巖禪師只看到了一隻眼睛，殊不知藥山禪師回到方丈室，便是安撫了他的三軍。』
掛寺額上堂說法。當頭一棒，截斷一切爭論。佛的手也無法遮擋，成為古今的榜樣。人天共同慶賀，祖師的殿堂生輝。南來北往的人，都由此門而入。無論是真書還是大篆，無不符合佛法的規範。拿起拄杖敲擊一下，於是召集大眾說：『乾坤未立，世界未形成，那麼，這一棒落在什麼地方呢？』於是提起拄杖說：『看看，海神祇知道它的珍貴卻不知道它的價值，留下它在人間照亮黑夜。』扔下拄杖，走下法座。
上堂說法。不求助於諸佛聖賢，也不看重自己的靈性。折斷德山宣鑒禪師的棒子，使臨濟義玄禪師的喝聲啞然失聲。整天像泥豬疥狗一樣，哆哆嗦嗦，隨聲附和。不記得月份的大小，年份的閏余。知道他是凡人還是聖人呢？祥符如果放過，三十年後會被人指責。如果不放過，又該如何說出轉身的話語？』喝一聲說：『高士寄情山水，中人安坐竹林。』
上堂說法。舉文殊菩薩問無著菩薩：『南方佛法如何住持？』無著菩薩說：『末法時代的比丘，很少奉行戒律。』（文殊菩薩）又問：『有多少僧眾？』無著菩薩說：『或者三百，或者五百。』無著菩薩問文殊菩薩：『此間佛法如何住持？』文殊菩薩說：『龍蛇混雜，凡聖同居。』
【English Translation】 English version: What should be done at this very moment? Then he looked around and said, 'No one understands the principle of filling the ditches and ravines; after the rain, the autumn water in the night pond is deep.'
Entering the hall for a Dharma talk. Yakusan (Yaoshan) [Medicine Mountain] Zen Master had not entered the hall for a long time. The abbot of the temple reported, 'The assembly has long admired the abbot's teachings.' Yakusan (Yaoshan) [Medicine Mountain] said, 'Ring the bell.' The abbot then rang the bell, and the assembly gathered. Yakusan (Yaoshan) [Medicine Mountain] then returned to his abbot's room. The abbot followed and reported, 'The abbot promised to speak Dharma for the assembly, why didn't he say a word?' Yakusan (Yaoshan) [Medicine Mountain] said, 'There are sutra masters for sutras and treatise masters for treatises, so how can you blame this old monk?' Later, Zen Master Cuiyan (Tsui-yen) [Emerald Cliff] Zhi said, 'The abbot blamed Yakusan (Yaoshan) [Medicine Mountain] for not speaking Dharma for the assembly, which can be said to have delayed his three armies.' I say, 'Zen Master Cuiyan (Tsui-yen) [Emerald Cliff] only saw one eye, not knowing that Yakusan (Yaoshan) [Medicine Mountain]'s return to the abbot's room was to pacify his three armies.'
Entering the hall for a Dharma talk upon hanging the temple plaque. A blow right on the head, cutting off all disputes. Even the Buddha's hand cannot cover it, becoming a model for ancient and modern times. Humans and gods celebrate together, and the ancestral hall shines. People coming from the south and going to the north all enter through this gate. Whether it is regular script or great seal script, all conform to the norms of the Dharma. Picking up the staff and striking it once, he then summoned the assembly and said, 'Before the universe was established and the world was formed, where did this blow land?' Then he raised the staff and said, 'Look, the sea god only knows its preciousness but not its value, leaving it in the human world to illuminate the night.' Throwing down the staff, he descended from the seat.
Entering the hall for a Dharma talk. Not seeking help from the Buddhas and sages, nor valuing one's own spirituality. Breaking Deshan (Te-shan) [Virtue Mountain] Xuanjian's staff and silencing Linji (Lin-chi) [Rinzai] Yixuan's shout. All day long, like mud pigs and mangy dogs, trembling and echoing. Not remembering the size of the months or the leap years. Knowing whether he is a mortal or a sage? If Xiangfu (Hsiang-fu) [A Song Dynasty Era] lets it go, he will be criticized thirty years later. If he doesn't let it go, how can he say the turning-around phrase?' He shouted, 'The noble man enjoys the mountains and rivers, and the average man sits in the bamboo forest.'
Entering the hall for a Dharma talk. Citing Manjusri (Wenshu) [Bodhisattva of Wisdom] asking Ananda (Wuzhuo) [A Disciple of Maitreya], 'How is the Buddhadharma maintained in the South?' Ananda (Wuzhuo) [A Disciple of Maitreya] said, 'In the Dharma-ending age, monks rarely observe the precepts.' (Manjusri (Wenshu) [Bodhisattva of Wisdom]) asked again, 'How many monks are there?' Ananda (Wuzhuo) [A Disciple of Maitreya] said, 'Either three hundred or five hundred.' Ananda (Wuzhuo) [A Disciple of Maitreya] asked Manjusri (Wenshu) [Bodhisattva of Wisdom], 'How is the Buddhadharma maintained here?' Manjusri (Wenshu) [Bodhisattva of Wisdom] said, 'Dragons and snakes are mixed together, and ordinary people and sages live together.'
。又問。多少眾。文殊云。前三三后三三。乃召大眾云。或三百或五百。置之勿論。只如文殊道前三三后三三。如何話會。良久云。竹影掃階塵不動。月穿潭底水無痕。
上堂。舉圓覺經中道。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。不辨真實。雪堂和尚拈云。枯樹云充葉。凋梅雪作花。擊筒方木響。蘸雪吃冬瓜。長天秋水。孤鶩落霞。師云。釋迦老子。擔得一擔瞢𥋾出來。撞著雪堂和尚。添得一擔顢頇。祥符不是壓良為賤。也要緇素分明。生鐵鑄牛頭。牽犁還拽杷。智者笑忻忻。愚人驚怪差。古往今來幾百年。更向鬼門重貼卦。驀拈拄杖云。看看。釋迦老子來也。向諸人道。據虎頭收虎尾。第一句下明宗旨。卓一卓下座。
祥府禪寺語錄終
建康府蔣山太平興國禪寺語錄
參學小師崇岳了悟等編
入寺。指三門云。無礙解脫門。重重寶樓閣。不勞斂念。八字打開。信腳便行。自然聲和響順。若也躊躇。便見撞墻撞壁。
入佛殿。燒香云。因我得禮爾。窮源親到底。禮拜了燒香。自倒還自起。
上堂。正令全提。十方坐斷。千差萬別。一句該通。佛與眾生。皆為剩法。恁么會得。全賓是主。全主是賓。且超越一句。作么生道。良久云
【現代漢語翻譯】 現代漢語譯本： 又有人問：『有多少大眾？』文殊（Manjusri，智慧的象徵）回答說：『前三三，后三三。』於是召集大眾說：『或是三百，或是五百，這些都暫且不論。只說文殊所說的『前三三，后三三』，該如何理解體會？』良久，禪師說：『竹子的影子掃過臺階，塵土卻未動；月亮的光輝穿透潭底，水中卻沒有痕跡。』 上堂說法時，禪師引用《圓覺經》中的話：『處於任何時候，都不生起虛妄的念頭；對於各種虛妄的心，也不加以熄滅；安住在虛妄的境界中，不增加任何了知；對於沒有了知，也不分辨真實。』雪堂和尚評論說：『枯萎的樹木用云來充當樹葉，凋謝的梅花用雪來當作花朵。敲擊筒和方木，發出響聲；蘸著雪吃冬瓜。』長空秋水，孤雁落下，晚霞滿天。禪師說：『釋迦老子（Sakyamuni，佛教的創始人）挑著一擔糊塗的東西出來，碰到了雪堂和尚，又增加了一擔糊塗。祥符（Xiangfu，年號）不是壓迫良善，使之淪為低賤，而是要使僧俗分明。』用生鐵鑄造的牛頭，牽著犁還要拉著耙。智者見了欣喜，愚人見了驚怪差異。從古到今幾百年，還要在鬼門關上重新貼上卦象。』禪師忽然拿起拄杖說：『看看，釋迦老子來了！』向眾人說道：『根據虎頭來收虎尾，第一句話就要明白宗旨。』說完，放下拄杖，走下禪座。 《祥府禪寺語錄》終 《建康府蔣山太平興國禪寺語錄》 參學小師崇岳、了悟等編 進入寺廟時，禪師指著三門說：『無礙解脫門，重重寶樓閣，不用費心斂念，八字打開，隨意行走，自然聲音和諧，響亮順暢。如果猶豫不決，就會撞墻碰壁。』 進入佛殿，燒香時說：『因為我得以禮拜您，才能窮盡根源，親自體會到底。禮拜完畢燒香，自己倒下，自己站起。』 上堂說法時，禪師說：『正令完全提持，十方都被截斷，千差萬別，一句話就能概括貫通。佛與眾生，都是多餘的說法。如果這樣領會，全賓就是主，全主就是賓。那麼，超越這句話，該怎麼說呢？』良久，禪師說：
【English Translation】 English version: Again, someone asked: 'How many are the assembly?' Manjusri (Manjusri, symbol of wisdom) replied: 'The former three three, the latter three three.' Then he summoned the assembly and said: 'Whether it is three hundred or five hundred, let's put these aside for now. Just consider what Manjusri said, 'The former three three, the latter three three,' how should we understand and realize it?' After a long silence, the Zen master said: 'The bamboo shadow sweeps the steps, but the dust does not move; the moonlight penetrates the bottom of the pool, but the water has no trace.' During an ascending the hall Dharma talk, the Zen master quoted the words from the 'Surangama Sutra': 'At all times, do not give rise to false thoughts; for all false minds, do not extinguish them; dwell in the realm of false thoughts, do not add any knowing; for no knowing, do not discern reality.' The venerable Xuetang commented: 'Withered trees use clouds to fill in the leaves, withered plum blossoms use snow as flowers. Striking the tube and square wood produces sound; dipping snow to eat winter melon.' The long sky and autumn water, a lone goose falls, and the evening glow fills the sky. The Zen master said: 'Sakyamuni (Sakyamuni, the founder of Buddhism) carries a load of muddleheadedness, and when he meets the venerable Xuetang, he adds another load of muddleheadedness.' Xiangfu (Xiangfu, era name) is not about oppressing the good and making them lowly, but about distinguishing between monks and laypeople.' A cow's head cast in pig iron, pulling a plow and also dragging a rake. The wise are delighted to see it, and the foolish are surprised by the difference. For hundreds of years from ancient times to the present, we still have to re-paste the trigrams on the gate of hell.' The Zen master suddenly picked up his staff and said: 'Look, Sakyamuni is coming!' He said to the assembly: 'According to the tiger's head to collect the tiger's tail, the first sentence must clarify the purpose.' After speaking, he put down his staff and walked down from the Zen seat. 'The Sayings of Xiangfu Zen Monastery' End 'The Sayings of Taiping Xingguo Zen Monastery of Jiangshan Mountain in Jiankang Prefecture' Compiled by novice monks Chongyue, Liaowu, etc. who participated in the study Upon entering the temple, the Zen master pointed to the three gates and said: 'The unobstructed liberation gate, layer upon layer of precious pavilions, no need to bother to collect your thoughts, open it wide, walk freely, and naturally the sound is harmonious and smooth. If you hesitate, you will bump into walls.' Upon entering the Buddha hall, while burning incense, he said: 'Because I am able to pay homage to you, I can exhaust the source and personally experience the bottom. After bowing and burning incense, I fall down and get up by myself.' During an ascending the hall Dharma talk, the Zen master said: 'The correct decree is completely upheld, and all directions are cut off. The myriad differences can be summarized and connected in one sentence. Buddhas and sentient beings are all superfluous teachings. If you understand it this way, the entire guest is the host, and the entire host is the guest. Then, beyond this sentence, what should be said?' After a long silence, the Zen master said:
。蠱毒之家水莫嘗。
聖節上堂。諸佛不說說。祖師不聞聞。留下一轉語。千古鎮乾坤。且道。是那一轉語。驀起恭身叉手云。皇帝萬歲萬萬歲。
施主請上堂。師據座顧視左右。驀拈拄杖云。今佛放光明。助發實相義。乃卓一下云。希有諸比丘。是中難比況。復提起云。還見蔣山拄杖子么。朝到西天。暮歸唐土。向諸人道。有世界以音聲為佛事。有世界以香飯為佛事。有世界以出入息為佛事。復卓一下云。且道。遮個世界。將什麼為佛事。擲下拄杖云。阿喇喇。四方八面活鱍鱍。
上堂。月生一。萬像不能逃影質。月生二。東行不見西行利。月生三。無言童子口喃喃。背手拈起無星秤子。秤須彌山。重一斤十二兩。即不問。諸人且道。觀世音菩薩。為什麼頂戴彌陀。參。
上堂。一葉落天下秋。南來北往竟悠悠。一句通萬機息。上下四維無等匹。西天人不會唐言。獨坐少林癡面壁。帶累兒孫不丈夫。被人喚作白拈賊。乃召大眾云。雲門念七好參詳。寶公不是閑和尚。
上堂。高高處。無物堪比倫。低低處。猶難擬議。一毫端上。立寶王剎。寬廓非外。百草頭上。突出妙喜世界。寂寥非內。權實照用並行。敲碎髑髏里眼睛。捏出虛空里骨髓。且聽諸人東卜西卜。忽若把斷要津。如何通
【現代漢語翻譯】 現代漢語譯本： 有毒的家庭，他們的水不能喝。
在聖節上堂說法。諸佛不說，祖師不聽。留下一個轉語，千古鎮守乾坤。那麼，這一個轉語是什麼呢？突然起身，恭敬地拱手說道：『皇帝萬歲，萬萬歲！』
請施主上堂。禪師登上座位，環顧左右。突然拿起拄杖說：『如今佛放出光明，幫助闡發實相的意義。』於是用力地敲了一下說：『希有的眾位比丘，這種情況難以比擬。』又提起拄杖說：『還看見蔣山的這根拄杖嗎？早上到達西天（指西方極樂世界），晚上回到唐土（指中國）。』告訴各位，有的世界以音聲作為佛事，有的世界以香飯作為佛事，有的世界以出入息（呼吸）作為佛事。』又敲了一下說：『那麼，這個世界，將什麼作為佛事呢？』扔下拄杖說：『阿喇喇，四面八方都活潑潑地。』
上堂說法。初一的月亮升起，萬物都無法逃脫它的影子。初二的月亮升起，向東走看不見向西走的利益。初三的月亮升起，不會說話的童子口中唸唸有詞。揹著手拿起沒有星的秤，秤須彌山（佛教中的聖山）。重一斤十二兩。這些暫且不問，各位，那麼觀世音菩薩（Avalokiteśvara Bodhisattva）為什麼要頂戴阿彌陀佛（Amitābha）呢？參！
上堂說法。一片葉子落下，天下就知道秋天來了。南來北往，人們都在悠閒地度日。一句通達，萬機止息。上下四方，沒有可以比擬的。西天的人聽不懂唐朝的語言，獨自坐在少林寺癡呆地面壁。連累子孫不像大丈夫，被人叫做白白偷竊的賊。於是呼喚大眾說：『雲門（Yunmen，禪宗大師）念七要好好參詳，寶公（Baogong，禪宗大師）不是閑散的和尚。』
上堂說法。在高高的地方，沒有什麼可以相比的。在低低的地方，也難以議論。在一根毫毛的頂端，建立寶王剎（珍貴的佛寺），寬廣無邊，不在外面。在百草的頂端，突出美妙的喜悅世界（妙喜世界，佛教凈土），寂靜空曠，不在裡面。權巧和真實，照用並行。敲碎頭顱里的眼睛，捏出虛空里的骨髓。且聽各位東卜西卜，如果把斷重要的關口，如何才能通達？
【English Translation】 English version: The water from the house of poison should not be tasted.
Ascending the hall on the sacred festival. The Buddhas do not speak, the Patriarchs do not listen. Leaving behind a turning phrase, to guard the universe for eternity. So, what is this turning phrase? Suddenly rising, respectfully clasping hands and saying: 'Long live the Emperor, ten thousand years, ten thousand years!'
Please, patrons, ascend the hall. The master ascends the seat, looks around. Suddenly picking up the staff and saying: 'Now the Buddha emits light, helping to reveal the meaning of true reality.' Then striking it once, saying: 'Rare are these Bhikshus (monks), this situation is hard to compare.' Again raising the staff and saying: 'Do you see this staff from Jiangshan (Jiangshan, a place name)? In the morning it arrives in the Western Heaven (Western Paradise), in the evening it returns to Tang China (China).' Telling everyone, some worlds use sound as Buddha-work, some worlds use fragrant food as Buddha-work, some worlds use inhalation and exhalation as Buddha-work.' Again striking it once, saying: 'So, what does this world use as Buddha-work?' Throwing down the staff and saying: 'A la la, lively in all directions.'
Ascending the hall. The moon rises on the first day, all things cannot escape its shadow. The moon rises on the second day, going east does not see the benefit of going west. The moon rises on the third day, the speechless child murmurs. With hands behind the back, picking up the starless scale, weighing Mount Sumeru (sacred mountain in Buddhism). Weighs one catty and twelve taels. These are not asked for now, everyone, then why does Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva) wear Amitābha (Amitābha) on his head? Investigate!
Ascending the hall. One leaf falls, the world knows autumn has come. Coming from the south and going to the north, people are leisurely passing the days. One sentence penetrates, all activities cease. Above and below, in all directions, there is nothing to compare. People from the Western Heaven do not understand the language of the Tang Dynasty, sitting alone in Shaolin Temple, blankly facing the wall. Entangling descendants who are not great men, being called white-stealing thieves. Then calling out to the assembly, saying: 'Yunmen's (Yunmen, a Zen master) seven days of mindfulness should be carefully investigated, Baogong (Baogong, a Zen master) is not a idle monk.'
Ascending the hall. In the high places, there is nothing to compare. In the low places, it is also difficult to discuss. On the tip of a single hair, establish the Treasure King's Temple (precious Buddhist temple), vast and boundless, not outside. On the top of all grasses, protruding the wonderful Joyful World (Pure Land in Buddhism), silent and empty, not inside. Expediency and truth, illumination and function proceed in parallel. Smash the eyes in the skull, knead out the marrow in the void. And listen to everyone divining east and west, if you cut off the important pass, how can you pass through?
信。八月秋何處熱。
上堂。僧問。崔趙公問國一祖師云。弟子欲出家得否。國一云。出家乃大丈夫事。非將相所能為。意旨如何。師云。來機深辨。進云。若無舉鼎拔山力。千里烏錐不易騎。師云。好個衲僧。進云。石門聰和尚舉似李都尉。都尉於此悟去時如何。師云。爾且道。他悟得個什麼。進云。學道須是鐵漢。斫手心頭便判。直趣無上菩提。得失是非莫管。師云。不因上座舉。幾乎忘卻。師乃云。諸佛說不到處。祖師提不起時。一段光彩。盡在蔣山指甲縫裡。放行則三頭六臂。把住則水泄不通。且道。不放行不把住時如何。日月光天德。山河壯帝居。
上堂。月圓月缺。循途守徹。打破牢關。天寬地寬。聖人以百姓心為心。自然海晏河清。萬民樂業。耕而食鑿而飲。終日熙熙然。如享太牢。不知帝力。於我何有哉。正與么時。且道。還有佛法道理也無。喝一喝云三點前三點后。
冬至日入新眾寮上堂。天不言四時行。地不言萬物生。聖人不言。垂衣拱手。萬國來王。衲僧不言。移兇星為吉曜。捏大地作伽藍。裁長補短。革故鼎新。便見玲瓏八面。峭峻一方。坐斷溪山。包羅風月。且入門一句作么生道。一陽來複后。瑞氣自騰騰。
施主追修請上堂。諸佛未出世。達磨不西來。人人抱
【現代漢語翻譯】 現代漢語譯本： 信。八月秋何處熱？ 上堂。僧人問：『崔趙公問國一祖師（Guoyi, 禪宗大師）說：『弟子想出家，可以嗎？』國一（Guoyi）說：『出家乃大丈夫事，非將相所能為。』意旨如何？』師父說：『來機深辨。』僧人進一步說：『若無舉鼎拔山力，千里烏錐不易騎。』師父說：『好個衲僧。』僧人又說：『石門聰和尚舉似李都尉，都尉於此悟去時如何？』師父說：『你且道，他悟得個什麼？』僧人說：『學道須是鐵漢，斫手心頭便判，直趣無上菩提，得失是非莫管。』師父說：『不因上座舉，幾乎忘卻。』師父於是說：『諸佛說不到處，祖師提不起時，一段光彩，盡在蔣山（Jiangshan, 地名）指甲縫裡。放行則三頭六臂，把住則水泄不通。』且道，不放行不把住時如何？日月光天德，山河壯帝居。 上堂。月圓月缺，循途守徹。打破牢關，天寬地寬。聖人以百姓心為心，自然海晏河清，萬民樂業。耕而食，鑿而飲，終日熙熙然，如享太牢。不知帝力，於我何有哉。正與么時，且道，還有佛法道理也無？喝一喝云：『三點前三點后。』 冬至日入新眾寮上堂。天不言四時行，地不言萬物生。聖人不言，垂衣拱手，萬國來王。衲僧不言，移兇星為吉曜，捏大地作伽藍（Galan, 寺廟）。裁長補短，革故鼎新，便見玲瓏八面，峭峻一方。坐斷溪山，包羅風月。且入門一句作么生道？一陽來複后，瑞氣自騰騰。 施主追修請上堂。諸佛未出世，達磨（Damo, 菩提達摩）不西來，人人抱
【English Translation】 English version: Letter. Where is it hot in the eighth month of autumn? Entering the hall. A monk asked: 'Cui Zhao Gong asked Zen Master Guoyi (Guoyi, a Zen master): 'Disciple wants to become a monk, is it permissible?' Guoyi (Guoyi) said: 'Becoming a monk is a matter for great men, not something generals and ministers can do.' What is the meaning of this?' The master said: 'The incoming opportunity is deeply discerned.' The monk further said: 'Without the strength to lift a tripod and uproot mountains, it is not easy to ride a thousand-mile black steed.' The master said: 'A fine mendicant monk.' The monk also said: 'Zen Master Shimen Cong mentioned it to Military Commander Li. What was it like when the commander attained enlightenment from this?' The master said: 'Tell me, what did he realize?' The monk said: 'Studying the Way requires an iron man, who decisively judges at the heart of his hand, directly pursuing unsurpassed Bodhi, not caring about gains, losses, rights, and wrongs.' The master said: 'If it weren't for your mention, I would have almost forgotten.' The master then said: 'Where the Buddhas cannot speak, and the Patriarchs cannot lift, a ray of light is entirely within the fingernail crevices of Jiangshan (Jiangshan, a place name). When released, it has three heads and six arms; when held, not a drop of water can escape.' Tell me, what is it like when neither released nor held? The sun and moon illuminate the virtue of heaven, and the mountains and rivers glorify the emperor's residence.' Entering the hall. The moon waxes and wanes, following the path and guarding the thoroughfare. Break through the prison gate, and heaven and earth are wide. The sage takes the people's heart as his own heart, and naturally the sea is calm and the river is clear, and all the people live in peace. They till and eat, they dig and drink, and all day long they are happy, as if enjoying a great sacrifice. They do not know the emperor's power; what does it have to do with me? At just such a time, tell me, is there still any Buddhist principle? He shouts once, saying: 'Three points before, three points after.' On the winter solstice, entering the new monks' quarters and ascending the hall. Heaven does not speak, yet the four seasons proceed; earth does not speak, yet the myriad things grow. The sage does not speak, yet lowers his robes and folds his hands, and all the kingdoms come to pay homage. The mendicant monk does not speak, yet transforms inauspicious stars into auspicious ones, and molds the great earth into a Galan (Galan, a monastery). Cutting the long to supplement the short, reforming the old and establishing the new, one then sees the exquisite eight aspects and the steep one direction. Sitting firmly on the streams and mountains, encompassing the wind and moon. Tell me, what is the entrance phrase? After the return of the yang, auspicious energy soars by itself. The benefactor requests to ascend the hall for memorial service. Before the Buddhas appeared in the world, Damo (Damo, Bodhidharma) did not come from the West, everyone embraces
荊山之璞。個個懷赤水之珠。及乎五葉開敷。千燈續焰。便見生死交謝。寒暑迭遷。北里豪家。昨日歌兮今日哭。蔣山與么告報。大似移花兼蝶至。買石得云饒。諸人若善參詳。管取終日。于聲色頭上坐臥。聲色不能染污。終日于生死界中出沒。生死不能籠罩。且據個什麼道理。便能如是。驀拈拄杖云。千聖不知何處去。倚天長劍逼人寒。
木庵和尚遺書至。拈香云。大眾還識遮尊慈么。雖與我同條生。不與我同條死。稔聞在七閩揚塵兼簸土。凌茂宗風不奈何。今朝喜見清平路。清平路既見。畢竟如何。茶傾三奠。香爇一爐。伏惟尚享。
上堂。舉洞山與密師伯同到柏巖。巖問。二上座甚處來。山云。湖南來。巖云。觀察使姓什麼。山云。不委姓。巖云。名什麼。山云。不委名。巖云。還理事也無。山云。自有廊幕在。巖云。還出入也無。山云。不出入。巖云。豈不出入。山拂袖便行。巖次日侵早入堂。召二上座近前云。昨日問上座。不愜老僧意。一夜不安。今請上座別下一轉語。若愜老僧意。便開粥相伴過夏。山云。卻請和尚問。巖云。豈不出入。山云。太尊貴生。巖乃開粥同過夏。師云。明投暗合。八面玲瓏。不犯當頭。轉身有路。曹洞門下。足可觀光。若是臨濟兒孫。棒折也未放在。當時見他道不
【現代漢語翻譯】 現代漢語譯本： 荊山的璞玉，個個都懷藏著赤水出產的寶珠。等到五葉蓮花開放，千燈相續點燃，便能看出生死交替，寒暑更迭。北里的豪門大戶，昨天還在歌舞昇平，今天卻已哭聲一片。蔣山這樣告知大家，很像是移栽花木連帶著蝴蝶一同到來，購買石頭額外得到了雲彩。各位如果能好好參詳，定能整日于聲色之中安坐起臥，卻不被聲色所染污；整日于生死界中出沒，卻不被生死所籠罩。那麼，憑藉的是什麼道理，才能做到這樣呢？（突然拿起拄杖說）千聖都不知道往哪裡去了，倚天的長劍逼得人寒氣逼人。 木庵和尚的遺書送到了。拈香說道：各位還認識這位慈悲的長者嗎？雖然與我同生於世，卻不會與我同死。早就聽說他在福建一帶弘揚佛法，掃除塵埃，凌厲的宗風讓人無可奈何。今天高興地看到了太平之路。太平之路既然已經見到，究竟該如何呢？（倒茶三次祭奠，點燃一爐香）恭請享用。 上堂說法。舉洞山禪師與密師伯一同來到柏巖。柏巖問道：二位上座從哪裡來？洞山禪師說：從湖南來。柏巖問道：觀察使姓什麼？洞山禪師說：不知道姓什麼。柏巖問道：叫什麼名字？洞山禪師說：不知道叫什麼名字。柏巖問道：還理事嗎？洞山禪師說：自有屬下官員在。柏巖問道：還出入嗎？洞山禪師說：不出入。柏巖問道：怎麼會不出入？洞山禪師拂袖便走。柏巖第二天一大早進入佛堂，召二位上座到跟前說：昨天問上座的問題，不合老僧的心意，一夜都沒睡好。現在請上座另外說一句，如果合老僧的心意，就開粥一起過夏天。洞山禪師說：請和尚發問。柏巖問道：怎麼會不出入？洞山禪師說：太尊貴了。柏巖於是開粥一同過夏天。師父說：明裡暗裡投合，八面玲瓏，不觸犯正面，轉身自有出路。曹洞宗門下，足可觀光。如果是臨濟宗的子孫，棒子折斷了也未必肯放過。當時見他說不
【English Translation】 English version: The unpolished jade of Jing Mountain, each contains the pearl of the Red River. When the five-petaled lotus blossoms and a thousand lamps are lit in succession, one sees the interchange of birth and death, the alternating of cold and heat. The wealthy families of the northern district, singing and dancing yesterday, are weeping today. Jiang Mountain informs everyone in this way, much like transplanting flowers and bringing butterflies along, buying stones and getting clouds as a bonus. If you all can carefully contemplate this, you will surely be able to sit and lie down all day amidst sounds and sights, yet not be defiled by them; to emerge and submerge all day in the realm of birth and death, yet not be confined by them. Then, by what principle can one achieve this? (Suddenly picking up his staff and saying) The thousand sages do not know where they have gone; the sky-reaching sword chills people to the bone. The letter from Monk Mu'an has arrived. Lighting incense, he said: Do you all recognize this compassionate elder? Although he was born in the same era as I, he will not die in the same era as I. I have long heard that he was propagating the Dharma and sweeping away dust in the Fujian area, his sharp sectarian style leaving people helpless. Today, I am happy to see the road to peace. Now that the road to peace has been seen, what should we do? (Pouring tea three times as an offering, lighting a furnace of incense) I respectfully invite you to enjoy this. Ascending the hall to preach. He cited the story of Zen Master Dongshan and Master Mishi arriving at Baiyan together. Baiyan asked: Where do the two of you come from? Zen Master Dongshan said: From Hunan. Baiyan asked: What is the surname of the Inspector? Zen Master Dongshan said: I do not know his surname. Baiyan asked: What is his name? Zen Master Dongshan said: I do not know his name. Baiyan asked: Does he handle affairs? Zen Master Dongshan said: He has subordinates. Baiyan asked: Does he go in and out? Zen Master Dongshan said: He does not go in and out. Baiyan asked: How can he not go in and out? Zen Master Dongshan flicked his sleeve and left. The next morning, Baiyan entered the hall early and summoned the two monks, saying: The questions I asked you yesterday did not please me, and I could not sleep all night. Now, please give me another answer. If it pleases me, I will open the congee and spend the summer with you. Zen Master Dongshan said: Please ask, Master. Baiyan asked: How can he not go in and out? Zen Master Dongshan said: He is too noble. Baiyan then opened the congee and spent the summer together. The Master said: Overtly and covertly in accord, all-round and exquisite, not offending head-on, there is a way to turn around. Under the Caodong school, it is worth seeing. If it were the descendants of the Linji school, they would not let go even if the stick was broken. At that time, seeing him say no
委姓。劈胸便與一拳。這裡捱得身轉。非但開粥相待。亦可明窗下安排。有么有么。喝一喝云。漆桶。參堂去。
上元上堂。今朝上元節。是處掛燈毬。一燈燃百千燈。燈燈相續。重重無盡。如寶絲網。三世諸佛。向光影里出現。六代祖師。向光影里說法度人。四聖六凡。向光影里頭出頭沒。山河大地。向光影里成立。諸人若信得及去。覓其光影來處。了不可得。便乃坐斷報化佛頭。若信不及。十二時中。被光影使得。七顛八倒。
上堂。舉修山主云。是拄不見拄。非拄不見拄。是非已去了。是非里薦取。師喝云。孟春猶寒在。日月幾時遷。
上堂。一切數句非數句。與吾靈覺何交涉。毒蛇鉆入爾鼻孔。蝦蟆咬破爾眼睛。且喚什麼作靈覺。有般漢。東西不辨。南北不分。便道。經行及坐臥𠰒。吃粥吃飯𠰒。正是喚奴作郎。認賊為子。蔣山直截與諸人道卻。毗婆尸佛早留心。直至而今不得妙。
蔣山語錄終
常州褒忠顯報華藏禪寺語錄
參學小師崇岳了悟等編
師在和州褒禪受請。拈帖云。三回兩度推不去。今日依前把不住。不是時節因緣。亦非人情之故。既然如是。因什麼撞頭磕腦。不見道。順是菩提。
上堂。方脫鐘山階級難。卻來遮里養殘軀。那知軌跡難遮掩
【現代漢語翻譯】 現代漢語譯本： 委姓（人名）。劈面就是一拳打過去。在這裡捱打得轉身。非但用粥飯招待，也可以在明亮的窗下安排住處。有嗎？有嗎？喝一聲說，『漆桶』。去參禪吧。
上元節上堂說法。今天上元節，到處都掛著燈籠。一盞燈點燃成百上千盞燈，燈燈相續，重重無盡，如同寶絲網。三世諸佛（過去、現在、未來一切諸佛），在光影里顯現。六代祖師（禪宗六位祖師），在光影里說法度人。四聖六凡（四聖指聲聞、緣覺、菩薩、佛，六凡指天、人、阿修羅、地獄、餓鬼、畜生），在光影里時隱時現。山河大地，在光影里成立。各位如果信得過，去尋找光影的來處，完全找不到，那就截斷了報身佛和化身佛的頭。如果信不過，十二時辰中，被光影所驅使，七顛八倒。
上堂說法。引用修山主的話說：『是拄杖卻看不見拄杖，不是拄杖也看不見拄杖。』是非已經過去了，在是非中薦取（領悟）。師父喝道：『孟春時節寒意猶在，日月流逝了幾時？』
上堂說法。一切言語文字，與我的靈覺有什麼關係？毒蛇鉆入你的鼻孔，蛤蟆咬破你的眼睛。那麼，稱什麼為靈覺呢？有的人，東西不辨，南北不分，就說，『經行及坐臥也是，吃粥吃飯也是。』這正是認奴作郎，認賊為子。蔣山（地名，指蔣山禪師）直接了當地告訴你們，毗婆尸佛（過去七佛之首）早就留心此事，直到如今也沒能得到妙處。
《蔣山語錄》終
《常州褒忠顯報華藏禪寺語錄》
參學小師崇岳、了悟等編
師父在和州褒禪寺接受邀請，拈起請帖說：『三番兩次推辭不掉，今天依舊拿在手裡。』不是時節因緣，也不是人情世故。既然這樣，為什麼還撞頭磕腦？沒聽過嗎？順應就是菩提（覺悟）。
上堂說法。剛脫離鐘山的階級束縛，卻來到這裡保養殘軀。哪裡知道軌跡難以掩蓋。
【English Translation】 English version: Venerable Wei. He immediately gives a punch to the chest. Enduring the blow and turning around here, not only is one treated with congee, but also lodging can be arranged under a bright window. Is there? Is there? He shouts, 'Lacquer bucket!' Go to the meditation hall.
Ascending the hall on the Lantern Festival. Today is the Lantern Festival, lanterns are hung everywhere. One lamp ignites hundreds and thousands of lamps, lamp after lamp continuing endlessly, like a jeweled net. The Buddhas of the Three Times (past, present, and future) appear in the light and shadows. The Sixth Patriarchs (the six patriarchs of Zen Buddhism) preach and liberate beings in the light and shadows. The Four Sages and Six Realms (the Four Sages refer to Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas; the Six Realms refer to Devas, Humans, Asuras, Hell-beings, Hungry Ghosts, and Animals) emerge and disappear in the light and shadows. Mountains, rivers, and the great earth are established in the light and shadows. If you can believe this, seek the source of the light and shadows, and you will find it utterly unattainable, then you will sever the heads of the Reward Body Buddha and the Manifestation Body Buddha. If you cannot believe this, you will be driven by the light and shadows throughout the twelve hours, falling head over heels.
Ascending the hall. Quoting Master Xiu Shan, 'It is a staff, yet one does not see the staff; it is not a staff, yet one does not see the staff.' Right and wrong have already passed; recognize it within right and wrong. The Master shouts, 'The cold of early spring still lingers; how many days have the sun and moon passed?'
Ascending the hall. All numerical phrases and non-numerical phrases, what connection do they have with my spiritual awareness? A poisonous snake crawls into your nostrils, a toad bites your eyes. Then, what do you call spiritual awareness? Some people cannot distinguish east from west, north from south, and say, 'Walking, sitting, lying down, eating congee, eating rice, all are it.' This is precisely recognizing a slave as a master, recognizing a thief as one's own child. Jiangshan (place name, referring to Chan Master Jiangshan) tells you directly, Vipassi Buddha (the first of the Seven Buddhas of the Past) paid attention to this long ago, but even now has not attained the subtle essence.
End of the Records of Jiangshan
Records of Baozhong Xianbao Huazang Chan Monastery of Changzhou
Compiled by the novice monks Chongyue, Liaowu, and others
The Master, having received an invitation at Baochan Monastery in Hezhou, picks up the invitation and says, 'Having declined it two or three times, today I still cannot put it down.' It is not due to the season or conditions, nor is it due to human sentiment. Since this is the case, why do you knock your heads? Have you not heard? Compliance is Bodhi (enlightenment).'
Ascending the hall. Having just escaped the ranks of Zhongshan, I come here to nurture my remaining body. How could I know that my traces are difficult to conceal?
。又見驅馳走使符。使符既至。迴避無門。按下雲頭。和泥合水。便見全賓是主。全主是賓。賓主交參。通同和氣。且應時納祐一句。作么生道。喝一喝云。劍為不平離寶匣。藥因救病出金瓶。
入方丈據座云。獅子教兒迷子訣。擬前跳擲早翻身。羅紋結角交鋒處。鶻眼臨時失卻蹤。古人與么道。也是徐六擔片板。
上堂。僧問。鐘山頂上雷聲震。華藏海中浪拍天。洗腳上船乘快便。遮回贏得日高眠。如何是到家一句。師云。坐立儼然。進云。流水下山非有意。白雲歸洞本無心。師云。爾也亂走作么。進云。被和尚捉敗。師云劄。
師乃云。昔日文殊大士。三處度夏。一月長者家。一月魔宮。一月淫坊。末後卻歸世尊會中解制。迦葉欲白槌擯出。才舉念。見無量世尊。無量迦葉。無量文殊。世尊云。汝欲擯那個文殊。迦葉盡其神力。槌不能舉。後來尊宿拈云。好一槌又卻放過。甘作小乘人。師云。尊宿與么。也是盲人摸象。杰上座今夏。蔣山結夏。褒禪破夏。華藏終夏。且道。與文殊是同是別。若道是同。許他具一隻眼。若道是別。也許他具一隻眼。忽有個不受人瞞底。出來道。長老也好淈𣸩。只向他道。淈𣸩中。有個分曉處。急須聽取。三處移場定是非。頑心全不改毫釐。胡言漢語憑誰會。鐵額
【現代漢語翻譯】 現代漢語譯本：又見到驅使差遣的符箓。使符既然來到，想要回避也沒有門路。按下雲頭，和泥合水。便見到全賓是主，全主是賓。賓主互相交錯，彼此融洽和氣。那麼，『應時納祐』這句話，該怎麼說呢？（喝一喝）劍因為世道不平而離開寶匣，藥因為要救治疾病而取出金瓶。
進入方丈室，佔據座位說：獅子教小獅子有一種讓人迷惑的訣竅，想要向前跳躍時，卻早已翻身。羅紋交錯，角與角互相碰撞的地方，老鷹的眼睛也會暫時失去軌跡。古人這樣說，也就像徐六用一片木板來承擔重任一樣。
上堂說法。有僧人提問：鐘山頂上雷聲震動，華藏海中波浪拍打著天空，洗腳上船，乘坐起來非常快捷方便，這樣就可以贏得白天睡個好覺。那麼，什麼是到家這一句呢？師父說：坐著站著都很莊嚴。僧人進一步說：流水下山並非有意，白雲歸洞本來就無心。師父說：你也在胡亂走動做什麼？僧人說：被和尚您識破了。師父說：劄。
師父於是說：從前文殊大士，在三個地方度過夏天：一個月在長者家，一個月在魔宮，一個月在妓院。最後卻回到世尊的集會中來解除夏安居。迦葉想要敲槌把他驅逐出去，剛一生起這個念頭，就見到無量世尊，無量迦葉，無量文殊。世尊說：你想要驅逐哪個文殊？迦葉用盡他的神力，槌也舉不起來。後來有尊宿拈出這件事說：好一槌，又放過了，甘願做小乘人。師父說：這位尊宿這樣說，也像是盲人摸像一樣。杰上座今年夏天，在蔣山結夏安居，在褒禪山破夏，在華藏寺終夏。那麼，（你們）說說看，（他）與文殊是相同還是不同？如果說是相同，就允許他具有一隻眼睛（指有片面的見解）；如果說是不同，也允許他具有一隻眼睛（同樣指有片面的見解）。如果有個不受人矇蔽的人，出來說：長老您也太會攪渾水了。只管對他說：在攪渾水中，有個分辨清楚的地方，要趕快聽取。三個地方轉移場所來確定是非，頑固的心思完全不改變絲毫。胡言漢語，憑誰能明白？鐵額（指鐵額山人，喻指難以理解的人）。
【English Translation】 English version: Again, I see the talismans for driving and dispatching. Once the talismans arrive, there's no way to avoid them. Pressing down the cloud head, mixing with mud and water, one sees that the complete guest is the host, and the complete host is the guest. Guest and host intermingle, communicating in harmony. So, how should one express the phrase 'receiving blessings in due season'? (He shouts) 'The sword leaves its precious case for the sake of injustice, and medicine comes out of the golden bottle to cure illness.'
Entering the abbot's room and taking his seat, he says: 'The lion teaches its cub a confusing trick; intending to leap forward, it turns over early. At the point where the patterned lines intersect and the corners clash, even the hawk's eye temporarily loses track.' The ancients said it this way, which is like Xu Liu carrying a single plank to bear a heavy load.
Ascending the hall. A monk asks: 'Thunder rumbles on the peak of Zhong Mountain (Zhongshan, a mountain in Nanjing), waves crash against the sky in the Avatamsaka Sea (Huazang Hai, the sea in the Avatamsaka Sutra). Washing feet and boarding the boat is quick and convenient, winning a good nap in the daytime. What is the phrase for arriving home?' The master says: 'Sitting and standing are dignified.' The monk continues: 'The flowing water goes down the mountain unintentionally, and the white clouds return to the cave without intention.' The master says: 'What are you running around for?' The monk says: 'I've been caught by the venerable monk.' The master says: 'Zha!'
The master then says: 'In the past, the great Bodhisattva Manjusri (Wenshu, Bodhisattva of wisdom) spent the summer in three places: one month in the house of an elder, one month in the demon palace, and one month in a brothel. Finally, he returned to the assembly of the World Honored One (Shizun, another name for Buddha) to end the summer retreat. Kashyapa (Jiaye, one of the ten principal disciples of the Buddha) wanted to expel him by striking the gavel, but as soon as he had the thought, he saw countless World Honored Ones, countless Kashyapas, and countless Manjusris. The World Honored One said: 'Which Manjusri do you want to expel?' Kashyapa exhausted his divine power, but the gavel could not be lifted. Later, a venerable elder picked up on this and said: 'A good strike, but it was let go, willingly becoming a follower of the Small Vehicle (Xiaosheng, Hinayana Buddhism).' The master says: 'What the venerable elder said is like blind men touching an elephant. This summer, Upasaka Jie (Jie Shangzuo, a monk's name) observed the summer retreat at Jiang Mountain (Jiangshan, a mountain), broke the summer retreat at Baochan Mountain (Baochan, a mountain), and ended the summer retreat at Huazang Temple (Huazang, a temple). Tell me, is he the same as Manjusri or different? If you say he is the same, then allow him to have one eye (meaning a partial view); if you say he is different, then also allow him to have one eye (also meaning a partial view). If there is someone who cannot be deceived, who comes out and says: 'Elder, you are too good at muddying the waters.' Just tell him: 'In the muddy waters, there is a place to distinguish clearly, you must listen carefully.' Moving the place three times determines right and wrong, the stubborn mind does not change a bit. Who can understand the barbarian language and Chinese? Iron Forehead (Tie'e, referring to an incomprehensible person).'
銅頭也皺眉。
次日為太師循忠烈王升座。僧問。大賢化德今猶在。攀感之心動四維。林下道人何以報。聊將無孔笛橫吹。師云。知音知后更誰知。進云。知音一句則不問。無孔笛作么生吹。師豎起拂子云。還聞么。進云。五天吹不起。漢地和難齊。師云。又被風吹別調中。進云。只如太師循王。今日深領和尚法音。未審超何地位。師云。泥多佛大。進云。還許學人借水獻花也無。師云。又且何妨。進云。亡過無疑登九品。見存此去列三臺。師云。只消遮一句。僧禮拜。師乃云。心生種種法生。心滅種種法滅。心法兩忘。如撾涂毒鼓。聞者皆喪。又如大火聚。近之則燎卻面門。悟之者。立地成佛。迷之者。永劫輪迴。所以諸佛所說。唯說此心。祖師所傳。唯傳此法。靈山會上。五百比丘得之。自悟本心。如夢如幻。于夢幻中。不見有我人眾生。廣額屠兒得之。挑下屠刀叉手云。我是千佛一數。大集會中。大力魔王得之。便道。我待一切眾產生佛淨盡。眾生界空。無有眾生名字。我乃發菩提心。豈不是大丈夫。能為大丈夫事。於過量塵沙劫。作過量殊勝佛事。山僧今日。以如是心。說如是法。普請大地眾生。有情無情。同入清凈大解脫門。與太師循忠烈王。為不請友。同一眼見。同一耳聞。同一受用。作廣大殊勝
【現代漢語翻譯】 現代漢語譯本 銅頭也皺眉。 次日為太師循忠烈王（Taishi Xun Zhonglie Wang，官名）升座。僧人問道：『大賢的德行至今還在，攀援感念之心感動四方。林下的修行人該如何報答呢？姑且將無孔的笛子橫著吹奏。』 太師說：『知音難覓，之後又有誰能理解呢？』 僧人進問道：『知音一句暫且不問，這無孔的笛子要怎麼吹奏呢？』 太師豎起拂塵說：『還聽得到嗎？』 僧人說：『五天（Pancha-dvipa，古印度）吹不響，漢地難以和諧一致。』 太師說：『又被風吹到別的調子里去了。』 僧人進問道：『就像太師循王，今日深深領會和尚的法音，不知超越到什麼地位？』 太師說：『泥多佛大（Ni duo fo da，比喻功德越大，成就越高）。』 僧人進問道：『還允許學人借水獻花嗎？』 太師說：『又有什麼妨礙呢？』 僧人說：『亡者無疑登上九品蓮臺，生者從此位列三臺（San Tai，指尚書、御史、謁者）。』 太師說：『只要這一句就夠了。』僧人禮拜。 太師於是說：『心生種種法生，心滅種種法滅。心與法兩相忘卻，就像敲擊塗有毒藥的鼓，聽到的人都會喪命。又像巨大的火堆，靠近就會燒傷面門。領悟的人，立刻成佛；迷惑的人，永劫輪迴。所以諸佛所說，只說此心；祖師所傳，只傳此法。在靈山會上（Ling Shan Hui Shang，佛陀說法之地），五百比丘得到此法，各自領悟本心，如夢如幻，在夢幻中，不見有我人眾生。廣額屠兒（Guang E Tu Er，人名）得到此法，放下屠刀，叉手說道：我是千佛之一。大自在天（Mahesvara，印度教主神）中，大力魔王（Da Li Mo Wang）得到此法，便說：我等待一切眾產生佛，清凈無餘，眾生界空，沒有眾生的名字，我才發菩提心。豈不是大丈夫，能做大丈夫的事，於過量塵沙劫中，做過量殊勝的佛事。山僧今日，以這樣的心，說這樣的法，普請大地眾生，有情無情，一同進入清凈大解脫門，與太師循忠烈王，作為不請之友，同一眼見，同一耳聞，同一受用，作廣大殊勝的佛事。』
【English Translation】 English version Tongtou also frowned. The next day was for Grand Preceptor Xun Zhonglie Wang (Taishi Xun Zhonglie Wang, an official title) to ascend the seat. A monk asked: 'The virtue of the great sage still remains today, and the heart of climbing and gratitude moves in all directions. How should the forest-dwelling Taoist repay this? Let's just play the holeless flute horizontally.' The Grand Preceptor said: 'A true friend is hard to find, who else will understand after this?' The monk further asked: 'The sentence about a true friend will not be asked for now, how should this holeless flute be played?' The Grand Preceptor raised his whisk and said: 'Can you still hear it?' The monk said: 'It cannot be played in the Five Indies (Pancha-dvipa, ancient India), it is difficult to harmonize in the Han land.' The Grand Preceptor said: 'It has been blown into another tune by the wind again.' The monk further asked: 'Just like Grand Preceptor Xun Wang, who deeply understands the Dharma sound of the monk today, I wonder what position he has surpassed to?' The Grand Preceptor said: 'The more mud, the bigger the Buddha (Ni duo fo da, a metaphor for the greater the merit, the higher the achievement).' The monk further asked: 'Is it still permissible for the student to borrow water to offer flowers?' The Grand Preceptor said: 'What harm is there in that?' The monk said: 'The deceased will undoubtedly ascend to the ninth grade lotus platform, and the living will be listed in the Three Terraces (San Tai, referring to Shangshu, Yushi, and Yezhe) from now on.' The Grand Preceptor said: 'Just that sentence is enough.' The monk bowed. The Grand Preceptor then said: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. When the mind and dharma are both forgotten, it is like striking a drum coated with poison, and those who hear it will die. It is also like a huge pile of fire, and approaching it will burn the face. Those who understand it will immediately become Buddhas; those who are confused will be reincarnated for eternity. Therefore, what all Buddhas say is only this mind; what the patriarchs transmit is only this Dharma. At the Vulture Peak Assembly (Ling Shan Hui Shang, the place where the Buddha preached), five hundred bhikshus obtained this Dharma and each realized their original mind, like a dream or illusion, and in the dream or illusion, they did not see any self, person, or sentient being. Guang E Tu Er (Guang E Tu Er, a personal name) obtained this Dharma, put down his butcher knife, and said with his hands clasped: I am one of the thousand Buddhas. In the Great Freedom Heaven (Mahesvara, the main god of Hinduism), the Powerful Demon King (Da Li Mo Wang) obtained this Dharma and said: I will wait for all sentient beings to become Buddhas, completely pure, the realm of sentient beings is empty, there is no name of sentient beings, and then I will generate the Bodhi mind. Isn't this a great man, capable of doing great things, performing immeasurable and supreme Buddha deeds in immeasurable kalpas. This mountain monk today, with such a mind, speaks such a Dharma, universally inviting all sentient beings on the earth, sentient and insentient, to enter the pure great liberation gate together, and with Grand Preceptor Xun Zhonglie Wang, as uninvited friends, seeing with the same eyes, hearing with the same ears, and enjoying the same benefits, performing vast and supreme Buddha deeds.'
利益。不可思議。且憑個什麼道理。便能如是。利劍拂開天地靜。霜刃才舉鬥牛寒。復舉世尊因地。布發掩泥。獻花于燃燈如來。燃燈見布發處。遂約退眾。乃指其地云。此一方地。宜建梵剎。眾中有一賢于長者。持標插於指處云。建梵剎已竟。時諸天散花贊言。庶子有大智矣。師云。大眾。燃燈指處。滴水冰生。賢于插時。天回地轉。於斯見得。古釋迦不先。今太師不后。其或未然。更聽重下注腳。莫除荊棘建伽藍。七佛常來此處參。地久天長功不墜。天花時復雨𣯶𣯶。
應庵和尚忌日上堂。利劍斬虛空。萬象鳴曝曝。年年向斯辰。令人倍發惡。古者道。子不談父德。雖然。家醜也要外揚。遮老和尚平生事。過頭底九百。自云。著草鞋住院。何苦如蚖蛇戀窟。美則美矣。帶累不肖兒孫。依模脫出。讚歎者。從他贊上非非想天。譭謗者。謗到空輪水際。眾中莫有譭譽不動底么。出來與華藏相見。有么有么。良久。擲下拄杖。高聲云。侍者收取拄杖。
上堂。一葉落天下秋。風高雲淡。水碧空浮。達磨不會接手句。少林空坐冷啾啾。叵耐雲門垛根漢。復于頭上更安頭。記得僧問雲門。達磨九年面壁。意旨如何。門云念七。師喝云。果然只在遮里。良久復云。勘破了也。
解夏上堂。十五日已前。無繩
【現代漢語翻譯】 現代漢語譯本 利益（指好處，益處）。不可思議（指無法想像，難以理解）。且憑個什麼道理，便能如此？利劍拂開，天地寂靜；霜刃才舉，斗宿、牛宿也感到寒冷。再說世尊釋迦牟尼在因地修行時，布發掩蓋泥濘，獻花于燃燈如來（過去佛之一）。燃燈如來見到他布發之處，於是示意眾人退後，並指著那塊地方說：『這塊地方，適合建造寺廟。』眾人中有一位賢于長者，手持標記插在燃燈如來所指之處，說：『建造寺廟已經完畢。』當時諸天散花讚歎說：『這位庶子真有大智慧啊！』 師父說：『各位，燃燈如來所指之處，滴水成冰；賢于長者插標記時，天旋地轉。從這裡可以看出，過去的釋迦牟尼不領先，現在的太師也不落後。』如果還不明白，再聽我進一步解釋：不要剷除荊棘建造伽藍（寺廟），七佛（過去七佛）常常來這裡參拜。時間長久，功德不會衰退，天花時常如雨般紛紛落下。
應庵和尚忌日上堂。鋒利的劍斬斷虛空，萬象發出爆裂的聲音。每年到了這個時候，更讓人感到厭惡。古人說：『兒子不談論父親的德行。』雖然如此，家醜也要外揚。這位老和尚平生的事蹟，過分的佔了九百。他自己說，穿著草鞋住持寺院，何苦像蠑螈、蛇一樣貪戀洞穴？好是好，卻連累了不肖的兒孫，依樣畫葫蘆。讚歎他的人，讓他讚歎到非非想天（佛教用語，指最高的禪定境界）；譭謗他的人，讓他譭謗到空輪水際（指宇宙的邊緣）。各位當中有沒有不因譭譽而動搖的人？出來與華藏世界（佛教用語，指清凈莊嚴的世界）相見。有沒有？有沒有？』 良久，擲下拄杖，高聲說：『侍者，收起拄杖。』
上堂。一片葉子落下，天下就知道秋天來了。風高雲淡，水碧空明。達磨（菩提達摩，禪宗初祖）不會接手句（指禪宗機鋒），在少林寺空坐，冷冷清清。可恨那雲門（雲門文偃禪師）垛根漢（指見解不徹底的人），又在頭上安頭（指多此一舉）。記得有僧人問雲門：『達磨九年面壁，意旨如何？』雲門回答說：『念七（指一種修行方法）。』師父喝道：『果然只是在這裡！』良久又說：『勘破了也（指看穿了，明白了）。』
解夏上堂。十五日以前，沒有繩索。
【English Translation】 English version Benefits (referring to advantages, profits). Inconceivable (referring to unimaginable, difficult to understand). What principle allows it to be so? A sharp sword sweeps open, and heaven and earth are silent; the frost blade is just raised, and the Dou and Niu constellations feel cold. Furthermore, when the World Honored One, Shakyamuni, was in his causal stage of practice, he spread his hair to cover the mud and offered flowers to Dipamkara Buddha (one of the past Buddhas). When Dipamkara Buddha saw the place where he spread his hair, he signaled the assembly to retreat and pointed to that place, saying, 'This place is suitable for building a monastery.' Among the assembly, there was a wise elder who held a marker and inserted it where Dipamkara Buddha pointed, saying, 'The construction of the monastery is complete.' At that time, the devas scattered flowers and praised, saying, 'This commoner has great wisdom!' The master said, 'Everyone, where Dipamkara Buddha pointed, dripping water turns into ice; when the wise elder inserted the marker, heaven and earth spun. From this, it can be seen that the past Shakyamuni does not lead, and the present Grand Master does not lag behind.' If you still don't understand, listen to my further explanation: Do not remove thorns to build a Sangharama (monastery), the Seven Buddhas (the Seven Past Buddhas) often come here to visit. As time passes, the merit will not decline, and heavenly flowers will often fall like rain.
Ascending the hall on the anniversary of the death of Abbot Ying'an. A sharp sword cuts through the void, and all phenomena make bursting sounds. Every year at this time, it makes people feel even more disgusted. The ancients said, 'A son does not talk about his father's virtues.' Even so, family scandals must also be exposed. This old monk's life deeds, the excessive ones account for nine hundred. He himself said that he was the abbot of the monastery wearing straw sandals, why bother like salamanders and snakes coveting caves? It is good, but it has burdened the unworthy descendants, imitating the same pattern. Those who praise him, let him praise to the Realm of Neither Perception Nor Non-Perception (a Buddhist term, referring to the highest state of meditation); those who slander him, let him slander to the edge of the empty wheel and the water (referring to the edge of the universe). Among you, is there anyone who is not moved by praise or slander? Come out and meet the Avatamsaka world (a Buddhist term, referring to a pure and solemn world). Is there? Is there?' After a long time, he threw down his staff and said loudly, 'Attendant, take the staff.'
Ascending the hall. When a leaf falls, the world knows that autumn has come. The wind is high and the clouds are light, the water is blue and the sky is clear. Bodhidharma (the first patriarch of Zen Buddhism) does not know how to receive the hand phrase (referring to Zen koans), sitting empty in Shaolin, cold and desolate. Hateful is that Yunmen (Zen Master Yunmen Wenyan) is a person with shallow understanding, adding a head on top of a head (referring to doing something superfluous). Remember that a monk asked Yunmen, 'What is the meaning of Bodhidharma facing the wall for nine years?' Yunmen replied, 'Recite seven (referring to a method of practice).' The master shouted, 'Indeed, it is only here!' After a long time, he said again, 'I have seen through it (referring to seeing through, understanding).'
Ascending the hall at the end of the summer retreat. Before the fifteenth day, there is no rope.
自縛。十五日已后。腳瘦草鞋寬。正當十五日。天無私蓋。地無私載。風不鳴條。雨不破塊。大家撫掌樂昇平。一任東倒及西擂。喝一喝。下座。
上堂。舉雲門在嶺中時。僧問。如何是法身向上事。門云。向上與爾道也不難。且道如何是法身。僧云。請和尚鑒。門云。鑒即且置。作么生說法身。僧云。恁么恁么。門云。此是長連床上學得底。我且問爾。法身還解吃飯也無。僧無語。後有僧舉似梁家庵主。主云。雲門直得入泥入水。資福云。欠一粒不得。剩一粒不得。師云。雲門渾剛打就。生鐵鑄成。不動鉗錘。火星迸散。梁家庵主。冷處著把火。義出豐年。資福鬧處愛入頭。傍觀者哂。華藏據款結案。也要諸方檢點。若也檢點得出。生陷無間地獄。
上堂。舉僧問趙州。如何是毗盧頂相。州云。老僧自小出家。不曾眼花。應庵和尚拈云。大小趙州語上偏枯。若有問天童如何是毗盧頂相。只對他道。大底大小底小。師云。若向趙州語下見得。坐殺天下衲僧。若向天童語下見得。走殺天下衲僧。忽有問華藏如何是毗盧頂相。只對他道。碌磚。
上堂。秋江清淺時。白鷺和煙島。良哉觀世音。全身入荒草。且出草一句。作么生道。寰中天子敕。草舍家風別。
上堂。舉僧問巖頭。路逢猛虎時如何
【現代漢語翻譯】 現代漢語譯本：
自縛。十五日之後，腳瘦了，草鞋也寬了。正當十五日，天無私地覆蓋，地無私地承載。風不吹動樹枝，雨不破壞土塊。大家拍手歡笑，慶祝太平盛世，任憑東西顛倒。喝！下座。
上堂。舉雲門（Yunmen，禪宗大師）在嶺中時，有僧人問：『如何是法身（Dharmakaya，佛的法性之身）向上之事？』雲門說：『向上與你道來也不難。且說如何是法身？』僧人說：『請和尚鑑察。』雲門說：『鑑察且放一邊，作么生說這法身？』僧人說：『恁么恁么（如此如此）。』雲門說：『這是在長連床上學來的。我且問你，法身還吃飯嗎？』僧人無語。後來有僧人將此事告訴梁家庵主。庵主說：『雲門真是入泥入水。』資福（Zifu，禪宗大師）說：『欠一粒不得，剩一粒不得。』師（華藏，Huazang，即本經作者）說：『雲門渾身剛強，如生鐵鑄成，不動用鉗錘，火星迸散。梁家庵主，冷處著一把火，意義出於豐年。資福鬧處愛出頭，旁觀者哂笑。華藏據實結案，也要諸方禪師檢點。若能檢點得出，生陷無間地獄。』
上堂。舉僧人問趙州（Zhaozhou，禪宗大師）：『如何是毗盧（Vairocana，佛名，意為光明遍照）頂相？』趙州說：『老僧自小出家，不曾眼花。』應庵和尚（Ying'an，禪宗大師）拈出說：『大小趙州，語上偏枯。』若有人問天童（Tiantong，禪宗寺名）如何是毗盧頂相，只對他道：『大底大小底小。』師說：『若向趙州語下見得，坐殺天下衲僧（僧人的別稱）。若向天童語下見得，走殺天下衲僧。』忽有人問華藏如何是毗盧頂相，只對他道：『碌磚。』
上堂。秋江清淺時，白鷺和煙在島上。真好啊，觀世音（Avalokiteshvara，菩薩名），全身進入荒草。且說出草一句，作么生道？寰中天子敕，草舍家風別。
上堂。舉僧人問巖頭（Yantou，禪宗大師）：『路逢猛虎時如何？』
【English Translation】 English version:
Self-bound. After the fifteenth day, the feet become thin and the straw sandals loose. Precisely on the fifteenth day, the sky covers without partiality, and the earth bears without selfishness. The wind does not rustle the branches, and the rain does not break the clods. Everyone claps and laughs, celebrating peace and prosperity, letting things fall east and west. Ha! Descend from the seat.
Ascending the hall. Quoting when Yunmen (Yunmen, a Chan master) was in the mountains, a monk asked: 'What is the matter of advancing beyond the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature)?' Yunmen said: 'It is not difficult to tell you about advancing beyond. But tell me, what is the Dharmakaya?' The monk said: 'Please, Master, examine it.' Yunmen said: 'Putting aside the examination, how do you speak of the Dharmakaya?' The monk said: 'Thus, thus (like this, like this).' Yunmen said: 'This is what you learned on the long meditation bed. Let me ask you, does the Dharmakaya eat?' The monk was speechless. Later, a monk told this to the hermit of Liang's hermitage. The hermit said: 'Yunmen truly enters the mud and water.' Zifu (Zifu, a Chan master) said: 'Not one grain less, not one grain more.' The Master (Huazang, the author of this text) said: 'Yunmen is entirely hard and strong, cast from raw iron, without moving tongs and hammers, sparks scatter. The hermit of Liang's hermitage, adding fire to a cold place, the meaning comes from a year of abundance. Zifu loves to be in the limelight in noisy places, onlookers sneer. Huazang concludes the case based on the facts, and also asks all the masters to examine it. If you can examine it, you will be trapped in the Avici hell.'
Ascending the hall. Quoting a monk asking Zhaozhou (Zhaozhou, a Chan master): 'What is the top aspect of Vairocana (Vairocana, the name of a Buddha, meaning light shining everywhere)?' Zhaozhou said: 'This old monk has been a monk since childhood and has never had blurred vision.' Abbot Ying'an (Ying'an, a Chan master) picked it up and said: 'Great and small Zhaozhou, his words are partially withered.' If someone asks Tiantong (Tiantong, the name of a Chan temple) what is the top aspect of Vairocana, just tell him: 'The big one is big, the small one is small.' The Master said: 'If you understand under Zhaozhou's words, you will kill all the monks in the world by sitting. If you understand under Tiantong's words, you will kill all the monks in the world by running.' If someone suddenly asks Huazang what is the top aspect of Vairocana, just tell him: 'A brick.'
Ascending the hall. When the autumn river is clear and shallow, white herons and smoke are on the island. How wonderful, Avalokiteshvara (Avalokiteshvara, the name of a Bodhisattva), enters the wild grass with his whole body. And say a sentence about leaving the grass, how do you say it? The emperor's decree within the realm, the family style of the thatched cottage is different.
Ascending the hall. Quoting a monk asking Yantou (Yantou, a Chan master): 'What to do when encountering a fierce tiger on the road?'
。頭云拶。師云。巖頭具殺人不眨眼底手段。被遮僧一問。卻向射垛后亸避。若也檢點得出。雖是善因。而招惡果。
上堂。牛頭橫說豎說。不知有向上關棙子。有般漆桶輩。東西不辨。南北不分。便問如何是向上關棙子。何異開眼尿床。華藏有一轉語。不在向上向下。千手大悲摸索不著。多時雨寒無處曬㫰。今日普請。佈施大眾。良久云。達磨大師。無當門齒。
上堂。默時說。說時默。寒山逢拾得。拈個禿掃帚。東掃西掃。忽然撞著豐干禪師騎虎出來。放下苕帚。把手呵呵大笑。恰似販私鹽底草賊。有什麼共語處。復召大眾云。且道。他笑個什麼。良久云。東君行正令。花發樹南枝。喝一喝。
上堂。撥轉天關。掀翻地軸。冰凌上走馬。劍刃上翻身。未是衲僧行履處。萬年一念。一念萬年。羅籠不肯住。呼喚不回頭。亦未是衲僧行履處。透脫兩重窠臼。別有生機一路。向百草頭上。罷卻干戈。山僧甘心。生陷無間地獄。是汝諸人。還自撿責么。喝一喝云。漆桶參堂去。
上堂。今朝正月半。普請大家看。過去燈明如來。在汝諸人腳跟下。放光動地。還見么。若也見得。神頭鬼面里。元來有人在。若見不得。切忌撞墻撞壁。復舉明招到招慶。有度上座問。羅山尋常道。諸方儘是麨飯。惟有
【現代漢語翻譯】 現代漢語譯本：頭云：『拶（zǎn，夾手指的刑具）。』師云：『巖頭（Yantou，人名，禪宗大師）具有殺人不眨眼的手段，卻被遮僧（不知名的僧人）一問，反而向射垛（shè duò，箭靶）后躲避。如果能夠檢點得出，雖然是善因，卻招致惡果。』
上堂。牛頭（Niutou，山名，也指牛頭宗）橫說豎說，不知有向上關棙子（guān lì zi，關鍵）。有般漆桶輩（形容愚笨的人），東西不辨，南北不分，便問如何是向上關棙子，這和開眼尿床有什麼區別？華藏（Huazang，華藏世界，佛教宇宙觀中的一個世界）有一轉語，不在向上向下，千手大悲（Qianshou Dabei，千手觀音）也摸索不著。多時雨寒無處曬㫰（shài hōng，曬乾）。今日普請（pǔ qǐng，指寺院裡的集體勞動），佈施大眾。良久云：『達磨大師（Damo Dashi，菩提達摩），無當門齒（dāng mén chǐ，門牙）。』
上堂。默時說，說時默，寒山（Hanshan，唐代詩人，隱士）逢拾得（Shide，唐代僧人，寒山的摯友）。拈個禿掃帚（tū sào zhou，破舊的掃帚），東掃西掃，忽然撞著豐干禪師（Fenggan Chanshi，唐代天臺山國清寺僧人）騎虎出來，放下苕帚（tiáo zhou，用竹子或荊條紮成的掃帚），把手呵呵大笑，恰似販私鹽底草賊（fàn sī yán dǐ cǎo zéi，販賣私鹽的強盜）。有什麼共語處？復召大眾云：『且道（qiě dào，且說），他笑個什麼？』良久云：『東君（Dōng jūn，春神）行正令，花發樹南枝。』喝一喝。
上堂。撥轉天關（bō zhuǎn tiān guān，轉動天門），掀翻地軸（xiān fān dì zhóu，翻轉地軸），冰凌上走馬，劍刃上翻身，未是衲僧（nà sēng，僧人的別稱）行履處（xíng lǚ chù，修行的地方）。萬年一念，一念萬年，羅籠（luó lóng，羅網）不肯住，呼喚不回頭，亦未是衲僧行履處。透脫兩重窠臼（tòu tuō liǎng chóng kē jiù，突破兩重束縛），別有生機一路，向百草頭上，罷卻干戈（bà què gān gē，停止戰爭），山僧甘心，生陷無間地獄（shēng xiàn wú jiàn dì yù，活著墮入無間地獄）。是汝諸人，還自撿責么？喝一喝云：『漆桶（qī tǒng，比喻愚昧的人）參堂去。』
上堂。今朝正月半，普請大家看。過去燈明如來（dēng míng rú lái，過去佛之一），在汝諸人腳跟下，放光動地，還見么？若也見得，神頭鬼面里，元來有人在。若見不得，切忌撞墻撞壁。復舉明招（Mingzhao，人名）到招慶（Zhaoqing，地名），有度上座（du shangzuo，僧人職稱）問，羅山（Luoshan，地名）尋常道，諸方儘是麨飯（chǎo fàn，炒麵），惟有
【English Translation】 English version: Tou (name of a monk) said: 'Zha (a tool for torturing fingers).' The Master (referring to the speaker, a Zen master) said: 'Yantou (name of a Zen master) possessed the means to kill without blinking an eye, yet when questioned by a certain monk, he retreated behind the target. If this can be examined and understood, although it originated from a good cause, it resulted in a bad outcome.'
Ascending the Dharma Hall. Niutou (referring to Niutou Mountain or the Niutou School of Zen) speaks horizontally and vertically, unaware of the upward barrier. Some, like lacquer buckets (meaning dull-witted), cannot distinguish east from west or north from south, and ask what the upward barrier is. How is that different from wetting the bed with open eyes? Huazang (the Huazang World, a realm in Buddhist cosmology) has a turning phrase that is neither upward nor downward, and even the Thousand-Armed Great Compassion (Avalokiteśvara) cannot grasp it. For a long time, it has been rainy and cold with nowhere to dry clothes. Today, I request everyone's participation (in labor) and offer it to the assembly. After a long pause, he said: 'Great Master Damo (Bodhidharma) has no front teeth.'
Ascending the Dharma Hall. Speaking in silence, silent in speaking, Hanshan (a Tang dynasty poet and recluse) meets Shide (a Tang dynasty monk and close friend of Hanshan). Picking up a worn-out broom, sweeping east and sweeping west, suddenly he encounters Zen Master Fenggan (a Tang dynasty monk from Guoqing Temple on Mount Tiantai) riding a tiger. He puts down the broom, claps his hands, and laughs heartily, just like a smuggler of salt. What common language is there? Again, he calls to the assembly and says: 'Tell me, what is he laughing at?' After a long pause, he says: 'The Lord of Spring (the god of spring) executes his commands, and flowers bloom on the southern branches of the trees.' He shouts once.
Ascending the Dharma Hall. Turning the heavenly gate, overturning the earthly axis, riding a horse on ice, somersaulting on a sword's edge—these are not the places where a monk treads. Ten thousand years in one thought, one thought in ten thousand years, the net refuses to stay, the call receives no response—these are also not the places where a monk treads. Breaking through the double layers of old ruts, there is another path of vitality. On the heads of the hundred grasses, ceasing warfare, this mountain monk willingly falls alive into the Avici Hell (the hell of incessant suffering). Are you all examining yourselves? He shouts once and says: 'Lacquer buckets, go to the meditation hall!'
Ascending the Dharma Hall. Today is the fifteenth day of the first month (Lantern Festival), I request everyone to look. The past Dipamkara Buddha (one of the past Buddhas) is under the feet of you all, emitting light and shaking the earth. Do you see it? If you see it, within the ghostly appearances, there is originally someone there. If you do not see it, be careful not to bump into walls. Again, he cites Mingzhao (a person's name) going to Zhaoqing (a place name), where the Venerable Du (a monastic title) asked, 'Luoshan (a place name) often says that all places are just roasted rice flour, only
羅山是白飯。上座從羅山來。卻展手云。白飯請些子。招打兩掌。度云。將謂是白飯。元來只是麨飯。招云。癡人棒打不死。度至夜間。舉似諸禪客次。招近前云不審。度云。今日便是這個上座下兩掌。有𤦆上座云。不用下掌。就里許作么生道。招云。就里許也道道。𤦆無對。招云。是爾諸人。一時縛作一束。倒卓向尿闥下。來日相見珍重。師云。尋常向諸人道。終日在洪波浩渺中。舀水相潑。渾身無一點濕。是他明招蹈著遮些子。自然用出閑閑地。惜乎鋒頭少銳。引得許多葛藤。若是華藏。見他道將謂是白飯。元來只是麨飯。連腮更與兩掌。且教遮漢疑三十年。
上堂。二由一有。一亦莫守。一念不生。揚生。左肘。達磨大師。九年面壁覷不破。黃面老子。三百餘會道不著。德山臨濟咬定牙關。一場懡㦬。華藏到個里如何道之接手句。風暖鳥聲碎。日高花影重。
上堂。舉同安察和尚問僧。甚麼處來。僧云。五臺來。察云。還見文殊么。僧展兩手。察云。展手頗多。文殊誰睹。僧云。氣急殺人。察云。不睹雲中雁。焉知沙塞寒。僧云。遠趨丈室。乞師一言。察云。孫賓門下。徒話鉆龜。僧云。名不浪施。察云。喫茶去。僧便珍重。察云。雖得一場榮。刖卻一雙足。師云。拳來拳應。踢來踢應。拳踢交參
【現代漢語翻譯】 現代漢語譯本 羅山是白飯（指普通的米飯）。有位上座從羅山來，卻伸出手說：『請給我一些白飯。』明招禪師打了他兩掌。度禪師說：『我以為是白飯，原來只是炒米飯。』明招禪師說：『真是個癡人，棒打都打不死。』度禪師到了晚上，把這件事告訴了各位禪客，明招禪師走上前說：『我不明白。』度禪師說：『今天就是這位上座捱了兩掌。』有𤦆上座說：『不用打掌，就在這裡面怎麼說？』明招禪師說：『就在這裡面也說道說道。』𤦆上座無言以對。明招禪師說：『你們這些人，一時捆成一束，倒著扔到尿桶下。』明天再見，珍重。 華藏禪師說：『我常常對你們說，終日在洪波浩渺中，舀水互相潑灑，渾身卻沒有一點濕。』是明招禪師領會了這些，自然能用出閒適的境界。可惜鋒芒稍微不夠銳利，引來了許多糾纏。如果是華藏禪師，聽到他說『我以為是白飯，原來只是炒米飯』，會連著他的臉再打兩掌，且讓他疑惑三十年。
上堂說法。『二』由『一』而有，但『一』也不要執守。一念不生，揚起左肘。達磨大師，九年面壁也看不破。黃面老子，三百餘會也說不著。德山禪師、臨濟禪師咬緊牙關，也是一場茫然。華藏禪師到了這裡該如何接話呢？風暖鳥聲碎，日高花影重。
上堂說法。舉同安察和尚問僧人：『從哪裡來？』僧人說：『從五臺山來。』察和尚問：『還見到文殊菩薩（智慧的象徵）了嗎？』僧人伸出兩手。察和尚說：『伸出手來的人很多，誰真正見到了文殊菩薩？』僧人說：『真是氣死人。』察和尚說：『不看雲中的雁，怎麼知道邊塞的寒冷？』僧人說：『我遠道而來拜訪您，請您開示一句。』察和尚說：『孫臏（戰國時期著名軍事家）的門下，只會談論用龜甲占卜。』僧人說：『您的名聲不是白來的。』察和尚說：『喫茶去。』僧人於是珍重告辭。察和尚說：『即使得到一場榮華，也失去了雙腳。』華藏禪師說：『拳頭來了就用拳頭回應，腳踢來了就用腳踢回應，拳腳交替使用。』
【English Translation】 English version Luoshan is white rice (referring to ordinary rice). A senior monk came from Luoshan and stretched out his hand, saying, 'Please give me some white rice.' Mingzhao Chan master slapped him twice. Master Du said, 'I thought it was white rice, but it turns out it's just fried rice.' Mingzhao Chan master said, 'What a fool, you can't even beat him to death with a stick.' Master Du, in the evening, told the other Chan practitioners about this, and Mingzhao Chan master stepped forward and said, 'I don't understand.' Master Du said, 'Today, this senior monk received two slaps.' Senior Monk 𤦆 said, 'No need to slap, how do you say it from within?' Mingzhao Chan master said, 'Say it from within as well.' Senior Monk 𤦆 was speechless. Mingzhao Chan master said, 'All of you, tie yourselves into a bundle and throw yourselves upside down into the urinal. See you tomorrow, take care.' Chan Master Huazang said, 'I often tell you, all day long in the vast and boundless waves, scooping water and splashing each other, yet not a drop of water gets you wet.' It is Mingzhao Chan master who understands these things, and naturally uses a leisurely state. It's a pity that the edge is not sharp enough, leading to many entanglements. If it were Chan Master Huazang, upon hearing him say 'I thought it was white rice, but it turns out it's just fried rice,' he would slap him twice across the face, and let him doubt for thirty years.
Ascending the hall to preach the Dharma. 'Two' arises from 'One,' but 'One' should not be clung to. When a single thought does not arise, raise your left elbow. Bodhidharma, after nine years of facing the wall, could not see through it. The yellow-faced old man, after more than three hundred assemblies, could not speak of it. Chan Master Deshan and Chan Master Linji gritted their teeth, but it was still a state of bewilderment. How should Chan Master Huazang respond at this point? The warm wind shatters the sound of birds, the high sun deepens the shadows of flowers.
Ascending the hall to preach the Dharma. Citing Chan Master Tongan Cha asking a monk, 'Where do you come from?' The monk said, 'From Mount Wutai.' Chan Master Cha asked, 'Have you seen Manjusri Bodhisattva (symbol of wisdom)?' The monk stretched out both hands. Chan Master Cha said, 'Many people stretch out their hands, but who has truly seen Manjusri Bodhisattva?' The monk said, 'It's infuriating.' Chan Master Cha said, 'If you don't see the geese in the clouds, how do you know the cold of the borderlands?' The monk said, 'I have come from afar to visit you, please give me a word of instruction.' Chan Master Cha said, 'The disciples of Sun Bin (famous military strategist of the Warring States period) only talk about divination with tortoise shells.' The monk said, 'Your reputation is not in vain.' Chan Master Cha said, 'Go have some tea.' The monk then respectfully took his leave. Chan Master Cha said, 'Even if you gain a moment of glory, you lose a pair of feet.' Chan Master Huazang said, 'Respond to a fist with a fist, respond to a kick with a kick, use both fists and kicks alternately.'
。孰負孰勝。搖頭擺尾過牢關。刖足之言誰肯信。雖然。有一處誵訛在。諸人試撿點看。
上堂。僧問。楊岐問慈明。幽鳥語喃喃。辭云入亂峰時如何。明云。我行荒草里。汝又入深村。意旨如何。師云。天共白雲曉。水和明月流。進云。應庵道。兩個漆桶。失卻鼻孔。又作么生。師云。要且扶臨濟不起。進云。適來和尚恁么道。還扶得也無。師云。老僧更是不奈何。進云。應庵只知他人失卻鼻孔。不知自家落盡眉毛。師云。那裡是他落盡眉毛處。進云。特地一場愁。師便喝。進云。若非父子至親。爭得赤心片片。師云。上座又錯會了。進云。楊岐道。官不容針。更借一問。慈明便喝。又作么生。師云。總是漆桶見解。進云。楊岐云好喝。慈明又喝。楊岐亦喝。慈明連喝兩喝。楊岐便禮拜。又作么生。師云。三生六十劫。僧禮拜。師乃云。一槌便成。方木逗圓孔。不假一槌。填溝塞壑少人知。若也腳蹈實地。南州打到北州頭。愈見金聲玉振。若也半前半后。東土移來西土看。對面隔千山。華藏口似乞兒破席袋。和底一時翻了也。若也會得。干三連坤六段。若也不會。切忌地盈虛。
靈隱佛海禪師遺書至上堂。僧問。昨夜春風偶發惡。掀倒飛來峰倒卓。嘉州大象吃一拳。陜府鐵牛攧折角。正與么時。佛海禪
【現代漢語翻譯】 現代漢語譯本：誰輸誰贏？搖頭擺尾地通過牢關。被砍斷腳的人說的話，誰肯相信？雖然如此，還是有一處錯誤存在，各位試著檢檢視看。
上堂說法。有僧人提問：楊岐（Yangqi，禪宗大師）問慈明（Ciming，禪宗大師），『幽鳥語喃喃，辭云入亂峰』時，慈明回答說：『我行荒草里，汝又入深村。』這其中的意旨是什麼？師父回答說：『天共白雲曉，水和明月流。』僧人進一步問：『應庵（Ying』an，禪宗大師）說，『兩個漆桶，失卻鼻孔』，又該如何理解？』師父回答說：『想要扶起臨濟（Linji，禪宗大師），卻無能為力。』僧人又問：『既然和尚您這麼說，還能扶得起來嗎？』師父回答說：『老僧更是無可奈何。』僧人說：『應庵只知道別人失去了鼻孔，卻不知道自己掉光了眉毛。』師父問：『哪裡是他掉光眉毛的地方？』僧人回答：『特地一場愁。』師父便喝斥。僧人說：『若非父子至親，怎能如此赤誠相待？』師父說：『上座你又理解錯了。』僧人說：『楊岐說，『官不容針，更借一問』，慈明便喝斥，又該如何理解？』師父說：『總歸是漆桶的見解。』僧人說：『楊岐說喝得好，慈明又喝斥，楊岐也喝斥，慈明連續喝斥兩聲，楊岐便禮拜，又該如何理解？』師父說：『三生六十劫。』僧人禮拜。師父於是說：『一錘便成，方木逗圓孔。』如果不假借一錘，填溝塞壑就很少有人知道。如果腳踏實地，從南州打到北州頭，越發顯得金聲玉振。如果半前半后，將東土移到西土來看，對面也隔著千山萬水。華藏（Huazang，佛教術語，指華藏世界）的口就像乞丐破爛的席袋，一下子全部翻了過來。如果能夠領會，就是干三連坤六段（乾坤卦象）。如果不能領會，切記地盈虛。
靈隱佛海禪師（Lingyin Fohai，禪師名號）的遺書送到，上堂說法。有僧人提問：『昨夜春風偶發惡，掀倒飛來峰倒卓。嘉州大象吃一拳，陜府鐵牛攧折角。』正在這個時候，佛海禪
【English Translation】 English version: Who loses and who wins? Wagging their heads and tails, they pass through the iron gate. Who would believe the words of one whose feet have been cut off? Even so, there is still one error present; let everyone try to examine it.
Ascending the hall for a Dharma talk. A monk asked: 'When Yangqi (Yangqi, a Chan master) asked Ciming (Ciming, a Chan master), 'The secluded bird murmurs, bidding farewell to the clouds as it enters the chaotic peaks,' how did Ciming respond? Ciming said, 'I walk in the wild grass, and you enter the deep village.' What is the meaning of this?' The master replied, 'The sky dawns with white clouds, and the water flows with the bright moon.' The monk further asked, 'Ying'an (Ying』an, a Chan master) said, 'Two lacquer buckets, having lost their nostrils,' how should this be understood?' The master replied, 'Wanting to support Linji (Linji, a Chan master), but being powerless to do so.' The monk then asked, 'Since you, venerable monk, say this, can he still be supported?' The master replied, 'This old monk is even more helpless.' The monk said, 'Ying'an only knows that others have lost their nostrils, but does not know that he himself has lost all his eyebrows.' The master asked, 'Where is the place where he has lost all his eyebrows?' The monk replied, 'A special occasion for sorrow.' The master then shouted. The monk said, 'If not for the closest of father-son relationships, how could there be such sincere treatment?' The master said, 'Venerable monk, you have misunderstood again.' The monk said, 'Yangqi said, 'A needle cannot be inserted into the government, may I borrow another question?' Ciming then shouted, how should this be understood?' The master said, 'It is all the understanding of a lacquer bucket.' The monk said, 'Yangqi said the shout was good, Ciming shouted again, Yangqi also shouted, Ciming shouted twice in a row, and Yangqi then bowed, how should this be understood?' The master said, 'Three lives, sixty kalpas.' The monk bowed. The master then said, 'One hammer completes it, a square peg fits into a round hole.' If one does not borrow a hammer, few will know about filling ditches and blocking ravines. If one treads firmly on the ground, striking from the south to the north, the golden sound and jade vibration will be all the more apparent. If it is half and half, moving the Eastern Land to the Western Land to see, even facing each other, there are thousands of mountains and rivers in between. Huazang's (Huazang, a Buddhist term referring to the Avatamsaka world) mouth is like a beggar's tattered mat bag, all of a sudden everything is overturned. If one can understand, it is Qian three lines and Kun six segments (the trigrams of Qian and Kun). If one cannot understand, remember the fullness and emptiness of the earth.
Lingyin Fohai Chan Master's (Lingyin Fohai, a Chan master's title) last letter arrived, ascending the hall for a Dharma talk. A monk asked, 'Last night, the spring wind suddenly turned evil, overturning Feilai Peak upside down. The giant elephant of Jia Prefecture received a punch, and the iron ox of Shan Prefecture broke its horns.' At this very moment, Fohai Chan
師遷化。向什麼處去。師云。大眾證明。進云。恁么則煩惱海中為雨露。無明山下起云雷。師云。川僧得與么䖃苴。師乃云。呼猿洞口。虛空迸裂。鴉飛不度。如行如說。三十三天撲帝鐘。打刀須是邠州鐵。喝一喝。下座。
上堂。驀拈拄杖。卓一下云。上來講贊。無限勝因。拄杖子。平地𨁝跳。撞倒燈籠露柱。驚起太湖龍王。惡發把須彌山一摑。直得。海晏河清。風恬浪靜。貍奴白牯。遞相贊言。善哉善哉。風以時雨以時。今年蠶麥熟。五穀登。東村王大嫂家。夜來失卻一頭水牯牛。渾家大小。尋討不見肚裡熱悶。小女阿八從後門出。長聲歌曰。尋牛須訪跡。學道訪無心。跡在牛還在。無心道易尋。山僧聞得呵呵大笑。且道笑個什麼。喝一喝云。三十年後。
聖節上堂。靈機廓徹。妙葉無私。智鑒洞明。通途絕跡。一切處現吉祥事。不昧見聞覺知。亙塵沙劫堅密身。突出行住坐臥。天上天下歌有道。五湖四海樂無為。林下道人。將何報德。多子塔前訊息在。一回拈出一回新。
上堂。釋迦不說說。拗曲作直。迦葉不聞聞。望空啟告。馬祖即心即佛。掛羊頭賣狗肉。趙州勘庵主。貴買賤賣。分文不直。且如文殊是七佛之師。因什麼出女子定不得。河天月暈魚分子。檞葉風微鹿養茸。
上堂。
經行及坐臥。常在於其中。做牛便要拖犁拽把。做馬便乃㘅鐵負鞍。為人原始要終。不求諸聖。不重已靈。或則三條椽下。或則鬧市門頭。成佛作祖。披毛戴角。上天堂入地獄。擔鐵枷吃鐵棒。總不為分外。百千年后。筑著聱頭。拳踢相應。鼻孔遼天。也怪山僧不得。何故。賊無種相鼓籠。
上堂。舉僧問雲門。死向什麼處去。雲門對他道。在什麼處。師云。雲門秉殺人刀活人劍。點檢將來。要且不知去處。忽有問華藏死向什麼處去。只向他道。薰風自南來。殿閣生微涼。
請典座上堂。舉夾山在溈山充典座。溈山一日問。今日堂中吃甚菜。座云。兩年同一春。山云。如法修事著。座云。龍宿鳳巢。師云。柄霸在手。縱奪臨時。敲磕將來。百味具足。其中只欠一味。且道。是油是醬。若點檢得出。華藏功不浪施。其或未然。更聽重下注腳。輔弼宗門有老成。一番提掇一番新。咬薑呷醋知鹹淡。便是叢林過量人。
上堂。拈拄杖卓一下云。迷時只迷遮個。復卓一下云。悟時只悟遮個。迷悟兩忘。糞掃堆頭。重添搕𢶍。莫有向東涌西汲。全機獨脫處。道得一句么。若道不得。華藏自道去也。擲拄杖。下座。
上堂。舉同安察和尚云。喜醋鳴寒檜。心印是伊傳。僧云何必。察云。眾中有人在。僧云
。同安門下。道絕人荒。察云。胡人飲乳。返怪良醫。僧云休休。察云。老鶴入枯池。不見魚軌跡。師云。動弦別曲。有唱有酬。其唱愈高。其和愈峻。其間鄭衛之聲。雖則雜然。五音六律。拍拍是令。
華藏禪寺語錄終
臨安府徑山興聖萬壽禪寺語錄
參學小師崇岳了悟等編
淳熙四年。正月初七日。師在常州華藏受請。望闕謝恩畢。捧。
敕黃示眾云。鳳闕頒宣。群生聳耳。當陽拈出。匝地普天。喚回枯木龍吟。別是一壺春色。若也見得。皇恩佛恩一時報畢。其或未然。卻請維那。分明宣過。
拈疏云。諸佛說不到處。祖師提不起時。結角羅紋。語言三昧。盡從個里流出。輝騰今古。不墮斷常。欲令四眾共知。何妨重為說破。
升座拈香。祝聖罷。斂衣就座。僧問。九重丹詔下雲端。瑞氣融融宇宙寬。拈出少林無孔笛。憑師吹起萬年歡。師云。爐煙嫋嫋。瑞氣盤空。進云。拶出虛空為福海。掇轉須彌作壽山。師云。不為分外。進云。三聖道。我逢人即出。出則不為人時如何。師云點。進云拶。師云。莫杜撰。進云。八字打開。師云。爾從那門而入。僧喝一喝。師云。幾不問過。進云。興化道。我逢人即不出。出則便為人時如何。師云。重言不當吃。進云。瞞和尚一點
【現代漢語翻譯】 現代漢語譯本：同安門下，道路斷絕，人煙荒蕪。察云：『胡人喝奶，反而責怪好醫生。』僧人說：『休休。』察云：『老鶴飛入乾枯的池塘，不見魚的軌跡。』師父說：『撥動琴絃演奏不同的曲子，有唱有和。唱的越高，和聲越嚴峻。其間即使夾雜著鄭衛之聲，五音六律，每一拍都符合法度。』
《華藏禪寺語錄》終
《臨安府徑山興聖萬壽禪寺語錄》
參學小師崇岳、了悟等編
淳熙四年正月初七日，師父在常州華藏接受邀請。向皇宮方向謝恩完畢，捧著
敕黃向大眾開示說：『皇宮頒佈詔書，眾生都豎起耳朵傾聽。當面拈出，遍及大地普天。喚回枯木的龍吟，別有一番春天的景色。如果能夠領會，皇恩佛恩一時報答完畢。如果未能領會，請維那（寺院中負責維持秩序的僧人）分明地宣讀。』
拈疏云：『諸佛說不到的地方，祖師提不起的時候，結角羅紋，語言三昧（通過語言文字達到開悟的境界），都從這裡流出。光輝照耀古今，不落入斷滅和常恒的偏見。想要讓四眾弟子共同知曉，何妨再次為大家說破。』
升座拈香，祝聖完畢，整理衣袍就座。僧人問：『九重丹詔從雲端降下，吉祥之氣融融，宇宙寬廣。拈出少林無孔的笛子，請師父吹奏萬年的歡樂。』師父說：『爐煙嫋嫋，瑞氣盤旋天空。』僧人進一步說：『擠出虛空作為福海，搬轉須彌山作為壽山。』師父說：『不是分外之事。』僧人進一步說：『三聖（指三聖慧然禪師）道：我遇到人就出示，出示了就不為人，這時如何？』師父說：『點。』僧人進一步逼問。師父說：『不要胡編亂造。』僧人進一步說：『八字打開。』師父說：『你從哪個門進來的？』僧人喝了一聲。師父說：『幾乎沒問過。』僧人進一步說：『興化（指興化存獎禪師）道：我遇到人就不出示，出示了就為人，這時如何？』師父說：『重複的話不該吃。』僧人進一步說：『瞞和尚一點。』
【English Translation】 English version: Under the Tong'an gate, the road is cut off, and the land is desolate. Cha said, 'The barbarian drinks milk and blames the good doctor.' The monk said, 'Hush, hush.' Cha said, 'An old crane enters a dry pond, and no trace of fish is seen.' The master said, 'Pluck the strings to play different tunes, with singing and harmony. The higher the singing, the more stern the harmony. Even if the sounds of Zheng and Wei are mixed in, the five tones and six laws are all in accordance with the rules.'
End of the Recorded Sayings of Huazang Zen Monastery
Recorded Sayings of Xingsheng Wanshou Zen Monastery, Jingshan, Lin'an Prefecture
Compiled by the novice monks Chongyue, Liaowu, etc.
On the seventh day of the first month of the fourth year of Chunxi, the master received an invitation at Huazang, Changzhou. After bowing in gratitude towards the imperial palace, holding the
Imperial edict, he addressed the assembly, saying, 'The imperial palace issues an edict, and all beings prick up their ears to listen. Presented directly, it covers the entire earth. Recalling the dragon's roar from the withered tree, it is a different kind of spring scenery. If you can understand it, you will repay the imperial grace and the Buddha's grace at once. If you have not understood it, please ask the Vinaya master (monk in charge of maintaining order in the monastery) to clearly proclaim it.'
Picking up the memorial, he said, 'Where the Buddhas cannot speak, and when the patriarchs cannot raise it, the intricate patterns and the samadhi of language (the state of enlightenment achieved through language) all flow from here. Its brilliance shines through the past and present, not falling into the extremes of annihilation or permanence. If you want the fourfold assembly to know together, why not explain it again?'
Ascending the seat, he offered incense and finished the prayers for the emperor, then adjusted his robes and sat down. A monk asked, 'The ninefold imperial edict descends from the clouds, and the auspicious air is harmonious, and the universe is wide. Picking up the holeless flute of Shaolin, please master play the joy of ten thousand years.' The master said, 'The incense smoke curls up, and the auspicious air circles in the sky.' The monk further said, 'Squeeze out the void as a sea of blessings, and move Mount Sumeru as a mountain of longevity.' The master said, 'It is not an extraneous matter.' The monk further said, 'Sansheng (referring to Zen Master Sansheng Huiran) said, 'I show it to people as soon as I meet them, but what about when I show it but not for the sake of people?'' The master said, 'Point.' The monk pressed further. The master said, 'Do not fabricate.' The monk further said, 'Open the eight characters.' The master said, 'Which gate did you enter from?' The monk shouted. The master said, 'Almost never asked.' The monk further said, 'Xinghua (referring to Zen Master Xinghua Cunjiang) said, 'I do not show it to people as soon as I meet them, but what about when I show it for the sake of people?'' The master said, 'Repetitive words should not be eaten.' The monk further said, 'Hiding a little from the abbot.'
不得。師云。一任𨁝跳。僧禮拜。師乃云。至化無私。大千普應。皇恩廣被。巖谷生春。雷動風行。龍驤虎驟。無量殊勝並集。恒沙妙義全彰。不歷化城。直登寶所。寶所既至。遇緣即宗。法隨法行。法幢隨處建立。移身換步。物我一如。各各不相知。法法不相到。且全身奉重一句。作么生道。良久云。天上有星皆拱北。人間無水不朝東。
入寺上堂。僧問。華藏海中張巨網。慣打鯤鯨。凌宵峰頂握鉗錘。陶鑄佛祖。而今爐鞴既開。一錘便就時如何。師云。漆桶生光。進云。恁么則和尚不妨好手。師云。莫相鈍置。進云。僧問應庵和尚。遠離光孝。來赴妙嚴。如何是不動尊。庵云。一別蓮城五日程。意旨如何。師云。步步蹈實。進云。既是不動尊。因甚卻有五日程。師云。穿天下人鼻孔。進云。和尚遠離華藏。來赴徑山。如何是不動尊。師雲步行。進云。昔日應庵。今朝和尚。師云。老僧不識應庵。進云。今日又爭諱得。師云。遭上座檢點。僧禮拜。師乃云。未到此間。不妨令人疑著。及乎到來。依前門開八字。樓閣參空。走使文殊普賢。驅馳釋迦彌勒。拈一放一。草偃風行。舉一明三。目機銖兩。如鏡照鏡。似空藏空。有佛處。敲枷打鎖。無佛處。見兔放鷹。忽若總不與么。如何通訊。良久云。云靜日月正。
【現代漢語翻譯】 現代漢語譯本： 不得。師云：『任憑你跳躍。』僧人禮拜。師父於是說：『至高的教化沒有偏私，整個大千世界普遍響應。皇恩浩蕩廣被，山巖峽谷都充滿生機。雷聲震動，風勢迅猛，如龍騰虎躍般，無量的殊勝景象彙集於此，恒河沙數般的微妙義理完全彰顯。』不經過化城，直接登上寶所。寶所既然已經到達，遇到機緣就遵循它，依照佛法而行。法幢隨處建立，移步換形，物與我融為一體。各自互不相知，法與法互不相干。那麼，請問全身奉獻這一句，該如何說呢？』良久，師父說：『天上的星星都拱衛著北極星，人間沒有水不朝著東方流淌。』
進入寺廟升座說法。僧人問道：『華藏海中張開巨大的網，慣於捕打鯤鵬鯨魚。凌霄峰頂握著鉗錘，陶冶鑄造佛祖。如今爐火已經點燃，一錘下去便成功時，又該如何？』師父說：『漆桶發出光芒。』僧人進一步問：『這麼說來，和尚不妨是位好手。』師父說：『不要互相埋沒。』僧人進一步說：『有僧人問應庵（Ying'an，禪師名號）和尚，遠離光孝寺，來到妙嚴寺，如何是不動尊（Budongzun，佛的名號）？』應庵回答說：『一別蓮城五日程。』意旨如何？』師父說：『步步踏實。』僧人進一步問：『既然是不動尊，為什麼卻有五日程？』師父說：『穿天下人的鼻孔。』僧人進一步問：『和尚遠離華藏，來到徑山，如何是不動尊？』師父說：『步行。』僧人進一步問：『昔日的應庵，今日的和尚。』師父說：『老僧不認識應庵。』僧人進一步問：『今日又怎能迴避呢？』師父說：『遭到上座的檢查。』僧人禮拜。師父於是說：『未到這裡的時候，不免讓人疑惑。等到來了這裡，依舊是門開八字，樓閣高聳入雲。』驅使文殊（Wenshu，菩薩名號）、普賢（Puxian，菩薩名號），奔走釋迦（Shijia，佛的名號）、彌勒（Mile，菩薩名號）。拈起一個，放下一個，如草隨風倒。舉出一個，明白三個，明察秋毫。如鏡子照鏡子，似虛空包含虛空。有佛的地方，敲枷打鎖；沒有佛的地方，見兔放鷹。忽然全部不是這樣，如何傳遞資訊？』良久，師父說：『云靜止了，日月就端正了。』
【English Translation】 English version: 『Not allowed.』 The master said, 『Let it jump.』 The monk bowed. Then the master said, 『Supreme transformation is without partiality; the great chiliocosm universally responds. The Emperor's grace is widely bestowed, and the cliffs and valleys are filled with vitality. Thunder rumbles, and wind rushes, like dragons soaring and tigers leaping. Immeasurable auspiciousness gathers here, and countless subtle meanings are fully revealed.』 Without passing through the illusory city, directly ascend to the treasure land. Since the treasure land has been reached, follow the opportunity when it arises, and act according to the Dharma. Dharma banners are established everywhere, shifting the body and changing steps, objects and self become one. Each does not know the other, and dharmas do not reach each other. Then, how should one speak the phrase of total dedication? After a long silence, the master said, 『The stars in the sky all revolve around the North Star, and no water on earth does not flow towards the East.』
Entering the temple and ascending the platform to preach. A monk asked, 『In the ocean of Huazang (Huazang, a Buddhist concept of a world system), a giant net is spread, skilled at catching Kunpeng (Kunpeng, a mythical giant bird) and whales. On the peak of Lingxiao (Lingxiao, a high peak), a hammer is held, forging Buddhas and ancestors. Now that the furnace has been lit, what happens when a hammer strike succeeds?』 The master said, 『The lacquer bucket emits light.』 The monk further asked, 『In that case, the master is indeed a skilled hand.』 The master said, 『Do not bury each other's talents.』 The monk further said, 『A monk asked Ying'an (Ying'an, a Chan master) How is the Immovable One (Budongzun, name of a Buddha) who has left Guangxiao Temple and come to Miaoyan Temple?』 Ying'an replied, 『Five days' journey from Liancheng.』 What is the meaning of this?』 The master said, 『Each step is solid.』 The monk further asked, 『Since it is the Immovable One, why is there a five-day journey?』 The master said, 『Piercing the noses of all people under heaven.』 The monk further asked, 『The master has left Huazang and come to Jingshan, how is the Immovable One?』 The master said, 『Walking.』 The monk further asked, 『Ying'an of the past, the master of today.』 The master said, 『This old monk does not know Ying'an.』 The monk further asked, 『How can you deny it today?』 The master said, 『Subjected to the scrutiny of the senior monk.』 The monk bowed. Then the master said, 『Before arriving here, it is inevitable that people will be suspicious. But upon arrival, it is still the gate opening in the shape of the character 「八」, and the pavilions soaring into the sky.』 Driving Wenshu (Wenshu, name of a Bodhisattva) and Puxian (Puxian, name of a Bodhisattva), urging Shijia (Shijia, name of a Buddha) and Mile (Mile, name of a Buddha). Picking up one and putting down another, like grass bending in the wind. Raising one and understanding three, discerning the slightest detail. Like a mirror reflecting a mirror, like emptiness containing emptiness. Where there is Buddha, there are shackles and locks; where there is no Buddha, an eagle is released upon seeing a rabbit. If it is not like this at all, how can information be transmitted?』 After a long silence, the master said, 『When the clouds are still, the sun and moon are upright.』
雪晴天地春。
淳熙四年。五月初十日。恭奉聖旨。就景德靈隱禪寺開堂。皇帝遣中使。降賜御香。師謝恩捧香示眾云。御寶親封。君王頒賜。不是人間薰陸。亦非海外旃檀。持來價重娑婆。爇處為祥為瑞。光揚佛日。仰贊皇圖。山河大地。發歡喜心。蠢動含靈。普薰正見。
判府安撫徽猷度疏。師接乃云。窮諸玄辯。若一毫置於太虛。竭世樞機。到底不離於正念。覆呈起疏。召大眾云。正念生也。且道其中事作么生。卻煩表白宣讀升座拈香云。此一瓣香。恭為祝延今上皇帝聖躬萬歲萬歲萬萬歲。皇帝陛下。恭愿聖明御極。膺萬國之丕圖。賢哲佐時。協千齡之慶會。此一瓣香。恭為祝延光堯壽聖憲天體道。性仁誠德。經武緯文。太上皇帝聖躬萬歲萬歲萬萬歲。恭愿堯仁廣被。舜德彌新。億萬斯年。永隆睿算。此一瓣香。恭為壽聖齊明廣慈太上皇后。中宮皇后。皇太子。皇孫兩宮天眷。莊嚴福算。恭愿壽山增峻。福海彌深。同明般若正因。共植金剛種智。此一瓣香。奉為參政相公。參政相公。樞密相公。樞密相公。判部尚書。判部侍郎。侍郎。中書舍人。舍人。捧香天使。都知太尉。御帶太尉。諸位勛貴。判府安撫徽猷。都運敷文。文武百僚。同資祿算。此一瓣香。爇向爐中。奉為前住明州天童山景德。禪
【現代漢語翻譯】 現代漢語譯本： 雪后初晴，天地間一片春意盎然。
淳熙四年五月初十，恭敬地奉旨，在景德靈隱禪寺開堂。皇帝派遣中使，降賜御香。師父謝恩后，手捧御香向大眾展示，說道：『這是御寶親手封緘，君王親自頒賜的。它不是人間普通的薰陸香，也不是海外的旃檀香（sandalwood）。拿來它的價值重於整個娑婆世界（Saha world），點燃它之處，便會呈現吉祥和瑞兆。它能光揚佛日的輝煌，仰贊皇圖的昌盛，愿山河大地都生起歡喜心，所有蠢動的含靈都能普遍地薰染正見。』
判府安撫徽猷（Prefectural Governor, Pacification Commissioner, and Grand Academician of the Dragon Pavilion）呈上疏文。師父接過後說道：『窮盡一切玄妙的辯論，也好像一根毫毛放置在太虛之中；竭盡世間一切的樞機，最終也離不開正念。』隨後呈上起疏，召集大眾說道：『正念生起了！且說這其中的事情是如何運作的？』於是請表白宣讀疏文，升座拈香說道：『這一瓣香，恭敬地為當今皇帝祝願聖躬萬歲、萬歲、萬萬歲！恭愿皇帝陛下聖明御極，承受萬國的宏偉基業，賢能哲士輔佐朝政，共同締造千年的盛會。這一瓣香，恭敬地為光堯壽聖憲天體道、性仁誠德、經武緯文的太上皇帝祝願聖躬萬歲、萬歲、萬萬歲！恭愿堯帝的仁德廣被天下，舜帝的美德日益煥新，億萬斯年，永遠昌隆睿智的謀算。這一瓣香，恭敬地為壽聖齊明廣慈太上皇后、中宮皇后、皇太子、皇孫以及兩宮的眷屬，莊嚴福德和壽命。恭愿他們的壽命像山一樣增高，福德像海一樣深廣，共同明瞭般若的正因，共同植下金剛的種智。這一瓣香，奉獻給參政相公（Councilor of State），參政相公，樞密相公（Grand Councilor），樞密相公，判部尚書（Vice Minister），判部侍郎（Assistant Minister），侍郎，中書舍人（Drafter of the Secretariat），舍人，捧香天使，都知太尉（Grand Commandant），御帶太尉（Imperial Belt Commandant），各位勛貴，判府安撫徽猷，都運敷文（Transport Commissioner），文武百官，共同增進福祿和壽命。這一瓣香，點燃在香爐中，奉獻給前任住持明州天童山景德禪寺的……』
【English Translation】 English version: Snow clears, and spring fills the world.
In the fourth year of Chunxi, on the tenth day of the fifth month, I respectfully received the imperial decree to open the Dharma hall at Jingde Lingyin Zen Monastery. The Emperor sent a special envoy to bestow imperial incense. The Master, expressing gratitude, held up the incense for all to see, saying: 'This is sealed by the imperial treasure and bestowed by the monarch himself. It is neither ordinary Xunlu incense from the human realm nor sandalwood (Chandana) from overseas. Bringing it here, its value outweighs the entire Saha world. Where it is burned, it brings auspiciousness and good omens. It illuminates the glory of the Buddha's sun and praises the prosperity of the imperial domain. May the mountains, rivers, and the great earth give rise to joyful hearts, and may all sentient beings be universally imbued with right view.'
The Prefectural Governor, Pacification Commissioner, and Grand Academician of the Dragon Pavilion presented a memorial. The Master received it and said: 'Exhausting all profound arguments is like placing a hair in the vast emptiness; exhausting all the mechanisms of the world ultimately does not depart from right mindfulness.' Then, presenting the opening memorial, he summoned the assembly and said: 'Right mindfulness arises! How does this matter operate?' Thereupon, he requested the presenter to read the memorial, ascended the seat, and offered incense, saying: 'This petal of incense, I respectfully offer to wish the current Emperor a long life of ten thousand years, ten thousand years, and ten thousand times ten thousand years! May His Majesty govern with sagacity, inherit the grand foundation of all nations, and may virtuous and wise ministers assist in creating a millennium of prosperity. This petal of incense, I respectfully offer to wish the Retired Emperor, who embodies light, virtue, longevity, sagacity, constitution of heaven, embodiment of the Way, nature of benevolence, sincerity of virtue, martial achievements, and literary accomplishments, a long life of ten thousand years, ten thousand years, and ten thousand times ten thousand years! May the benevolence of Emperor Yao spread widely, and the virtue of Emperor Shun be ever renewed, for billions of years, may his wise calculations forever flourish. This petal of incense, I respectfully offer to the Retired Empress, the Empress of the Central Palace, the Crown Prince, the Imperial Grandson, and the imperial family of both palaces, adorning their blessings and longevity. May their lifespans increase like mountains and their blessings deepen like the sea, together understanding the right cause of Prajna and together planting the Vajra seed of wisdom. This petal of incense, I offer to the Councilor of State, the Councilor of State, the Grand Councilor, the Grand Councilor, the Vice Minister, the Assistant Minister, the Assistant Minister, the Drafter of the Secretariat, the Drafter, the Incense-Bearing Envoy, the Grand Commandant, the Imperial Belt Commandant, all meritorious nobles, the Prefectural Governor, Pacification Commissioner, and Grand Academician of the Dragon Pavilion, the Transport Commissioner, all civil and military officials, together increasing their blessings and longevity. This petal of incense, burned in the censer, I offer to the former abbot of Jingde Zen Monastery on Mount Tiantong in Mingzhou...'
寺第十八代。應庵大和尚。用酬法乳之恩。乃就座。靈隱佛照禪師白槌云。法筵龍象眾。當觀第一義。師云。正令已行。千差削跡。佛佛從茲授手。祖祖於是相傳。恁么會得。便乃高揖釋迦。不拜彌勒。其或尚留觀聽。何妨致問。
僧問。正法眼藏。破顏微笑。密付飲光。涅槃妙心。三拜歸位。獨傳二祖。一花五葉。遍界芬芳。當恁么時。的的相承一句。作么生道。師云。須彌頂上浪滔天。進云。大千俱捏聚。祖令正當行。師云。雲從龍風從虎。進云。中興此道。正在今時。未審和尚。將何祝聖。師云。常將日月為天眼。指出須彌作壽山。進云。恁么則舜日堯風無盡時。師云。滿口道著。進云。世尊拈花。迦葉微笑。意旨如何。師云。車不橫推。理無曲斷。進云。世尊道。吾有正法眼藏。分付摩訶大迦葉。又作么生。師云。蠱毒之家水莫嘗。進云。只如和尚見應庵。分付個什麼。師云。一物也無。進云。爭奈破砂盆何。師云。一人傳虛。萬人傳實。僧禮拜。師云。切忌妄通訊息。
僧問。演第一義。提最上乘。會凡聖于飛來峰前。集人天于冷泉亭畔。把住則天回地轉。放行則海晏河清。當恁么時。且道是誰家風月。師云。人人有分。進云。一片月生海。幾家人上樓。師云。一句合頭語。萬劫系驢橛。進云
【現代漢語翻譯】 現代漢語譯本： 寺院第十八代住持應庵大和尚，爲了報答佛法的乳哺之恩，於是升座說法。靈隱佛照禪師敲擊木槌說道：『法筵龍象眾，當觀第一義。』（意思是說，聚集在此的眾位如同龍象般尊貴，應當關注最根本的真理。） 應庵大和尚說：『正令已經施行，所有的差別都消失了軌跡。諸佛都從此傳授心法，歷代祖師也因此相傳。如果能夠這樣領會，便可以高傲地向釋迦（Sakyamuni，佛教創始人）作揖，而不拜彌勒（Maitreya，未來佛）。如果還有人想要聽聞，不妨提問。』 有僧人問道：『正法眼藏（Zhengfa Yanzang，佛法的精髓），破顏微笑（poyanweixiao，指迦葉尊者領悟佛法真諦），秘密地交付給飲光（Yinguang，指迦葉尊者），涅槃妙心（Niepan Miaoxin，涅槃的奧妙），三拜之後回到座位，獨自傳給二祖（Erzhu，指慧可），一花五葉（Yihua Wuye，禪宗的傳承），遍佈世界，芬芳四溢。當這個時候，的的確確相承的一句，應該怎麼說？』 應庵大和尚說：『須彌山頂上波濤洶涌。』 僧人進一步問道：『整個大千世界都捏合在一起，祖師的命令正在施行。』 應庵大和尚說：『云從龍，風從虎。』（Yun cong long, feng cong hu，比喻事物之間的相互感應。） 僧人進一步問道：『中興佛法，正在今天這個時候，不知道和尚您將用什麼來祝聖？』 應庵大和尚說：『常常將日月作為天眼，指出須彌山作為壽山。』 僧人進一步問道：『這樣說來，就是舜日堯風，永無止境了。』 應庵大和尚說：『滿口都在說著。』 僧人進一步問道：『世尊拈花（Shizun nianhua，釋迦牟尼佛拈花示眾），迦葉微笑（Jiaye weixiao，迦葉尊者領悟佛意），其中的意思是什麼？』 應庵大和尚說：『車子不能橫著推，道理不能曲折地判斷。』 僧人進一步問道：『世尊說，我有正法眼藏，交付給摩訶迦葉（Mahakasyapa，釋迦牟尼十大弟子之一）。又該怎麼理解？』 應庵大和尚說：『蠱毒之家，水不能隨便嘗。』 僧人進一步問道：『只是和尚您見應庵（Ying'an，應庵曇華禪師），交付了什麼？』 應庵大和尚說：『什麼也沒有。』 僧人進一步問道：『怎麼解釋打破的砂盆呢？』 應庵大和尚說：『一人傳虛，萬人傳實。』 僧人禮拜。應庵大和尚說：『切記不要胡亂傳播訊息。』 僧人問道：『演說第一義諦，提倡最上乘的佛法，在飛來峰前會合凡人和聖人，在冷泉亭畔聚集天人和世人。把持住，就能天翻地覆；放開，就能海晏河清。當這個時候，請問這是誰家的風月？』 應庵大和尚說：『人人有份。』 僧人進一步問道：『一片月亮從海上升起，有多少人登上樓閣欣賞？』 應庵大和尚說：『一句投合的話，萬劫都像拴驢的木樁一樣。』 僧人進一步問道：
【English Translation】 English version: The eighteenth abbot of the temple, Great Master Ying'an, in order to repay the kindness of the Dharma's nurturing, ascended the seat to preach. Chan Master Fozhao of Lingyin struck the gavel and said, 'The assembly at the Dharma gathering is like dragons and elephants; one should contemplate the supreme truth.' (Meaning that the assembly gathered here is as noble as dragons and elephants, and should focus on the most fundamental truth.) Great Master Ying'an said, 'The correct decree has already been implemented, and all differences have disappeared without a trace. All Buddhas have transmitted the Dharma from this point, and successive patriarchs have passed it down accordingly. If one can understand in this way, then one can proudly greet Sakyamuni (Sakyamuni, the founder of Buddhism) without bowing to Maitreya (Maitreya, the future Buddha). If there are still those who wish to listen, feel free to ask questions.' A monk asked, 'The treasury of the true Dharma eye (Zhengfa Yanzang, the essence of the Buddha's teachings), breaking into a smile (poyanweixiao, referring to Venerable Kasyapa's understanding of the true meaning of the Dharma), secretly entrusted to Yinguang (Yinguang, referring to Venerable Kasyapa), the wonderful mind of Nirvana (Niepan Miaoxin, the mystery of Nirvana), after three bows returning to his seat, uniquely transmitted to the Second Patriarch (Erzhu, referring to Huike), one flower with five petals (Yihua Wuye, the transmission of Zen Buddhism), spreading throughout the world, fragrant and overflowing. At such a time, how should one express the phrase of true and accurate transmission?' Great Master Ying'an said, 'Waves surge on the summit of Mount Sumeru.' The monk further asked, 'The entire great chiliocosm is kneaded together, and the patriarch's decree is being implemented.' Great Master Ying'an said, 'Clouds follow the dragon, and wind follows the tiger.' (Yun cong long, feng cong hu, a metaphor for the mutual response between things.) The monk further asked, 'Reviving the Dharma is happening at this very moment. I wonder, what will the master use to offer blessings?' Great Master Ying'an said, 'I always use the sun and moon as the eyes of heaven, and point to Mount Sumeru as the mountain of longevity.' The monk further asked, 'In that case, the days of Shun and the winds of Yao will be endless.' Great Master Ying'an said, 'You speak of it with your whole mouth.' The monk further asked, 'The World-Honored One held up a flower (Shizun nianhua, Sakyamuni Buddha holding up a flower to the assembly), and Kasyapa smiled (Jiaye weixiao, Venerable Kasyapa understanding the Buddha's intention). What is the meaning of this?' Great Master Ying'an said, 'A cart cannot be pushed sideways, and reason cannot be judged crookedly.' The monk further asked, 'The World-Honored One said, "I have the treasury of the true Dharma eye, which I entrust to Mahakasyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni)." How should this be understood?' Great Master Ying'an said, 'In a house of poison, one should not casually taste the water.' The monk further asked, 'Just what did you, Master, entrust to Ying'an (Ying'an, Chan Master Ying'an Tanhua) when you met him?' Great Master Ying'an said, 'Nothing at all.' The monk further asked, 'How do you explain the broken sand pot?' Great Master Ying'an said, 'One person transmits falsehood, and ten thousand transmit it as truth.' The monk bowed. Great Master Ying'an said, 'Be sure not to spread news recklessly.' The monk asked, 'Expounding the supreme truth, advocating the highest vehicle of Dharma, gathering ordinary people and sages before Feilai Peak, assembling gods and humans at Lengquan Pavilion. Holding on, one can turn the world upside down; letting go, one can bring peace to the seas and rivers. At such a time, whose scenery is this?' Great Master Ying'an said, 'Everyone has a share.' The monk further asked, 'A piece of moon rises from the sea; how many people ascend the pavilion to admire it?' Great Master Ying'an said, 'A single word that fits, is like a donkey tethered to a stake for countless eons.' The monk further asked:
。肅宗帝問忠國師。如何是十身調御。國師云。檀越蹈毗盧頂上行。意旨如何。師云。今古歷然。進云。普光明殿上。撥轉鐵牛機。師云。此心能有幾人知。進云。只如國師道。檀越蹈毗盧頂上行。還明得十身調御也無。師云。料掉沒交涉。進云。今日忽有問徑山如何是十身調御。作么生祗對。師云。垂手過膝。進云。大唐扶得真天子。曾蹈毗盧頂上行。師云。別是一壺春。僧禮拜。師云。只道得一半。師乃云。祖師心印。狀似鐵牛之機。去則印住。住則印破。不去不住。當頭坐斷。千眼頓開。明如杲日。寬若太虛。不可以智知。不可以識識。人人具足。物物圓成。拈一機則千機萬機頓赴。說一句則千句萬句流通。譬如善舞太阿。一不觸手。二不墮地。三不住空。又如獅子筋琴。撫之則群音頓絕。所以道。大人具大見。大智得大用。攪長河為酥酪。變大地作黃金。普令一切有情無情。不墮有為。不住無為。富貴不能驕。貧賤不能困各各安其分守其當。直得。堯風蕩蕩。帝道平平。野老謳歌。漁樵鼓舞。且憑個什麼道理。便乃如是。天高群像正。海闊百川朝。謝詞不錄。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。大王於過去龍光佛所。曾問此
【現代漢語翻譯】 現代漢語譯本 肅宗皇帝問忠國師：『什麼是十身調御？』 國師說：『檀越（dānyuè，施主）在毗盧（Pílú，即毗盧遮那佛）頂上行走，意旨如何？』 國師說：『自古至今，歷歷分明。』 肅宗皇帝進一步問：『在普光明殿上，撥轉鐵牛之機。』 國師說：『此心能有幾人知？』 肅宗皇帝進一步問：『就如國師所說，檀越在毗盧頂上行走，是否明瞭十身調御？』 國師說：『料掉沒交涉（liàodiàoméijiāoshè，意為毫不相干）。』 肅宗皇帝進一步問：『如果今日有人問徑山（Jìngshān，山名，寺廟所在地）什麼是十身調御，該如何回答？』 國師說：『垂手過膝（chuíshǒuguòxī，形容人的手很長，也比喻有能力）。』 肅宗皇帝說：『大唐扶得真天子，曾蹈毗盧頂上行。』 國師說：『別是一壺春（biéshìyìhúchūn，另有一番天地）。』 僧人禮拜。 國師說：『只說對了一半。』 國師於是說：『祖師心印，狀似鐵牛之機。去則印住，住則印破。不去不住，當頭坐斷。千眼頓開，明如杲日。寬若太虛。不可以智知，不可以識識。人人具足，物物圓成。拈一機則千機萬機頓赴，說一句則千句萬句流通。譬如善舞太阿（tàā，寶劍名），一不觸手，二不墮地，三不住空。又如獅子筋琴，撫之則群音頓絕。所以道：大人具大見，大智得大用。攪長河為酥酪，變大地作黃金。普令一切有情無情，不墮有為，不住無為。富貴不能驕，貧賤不能困，各各安其分，守其當。直得堯風蕩蕩，帝道平平，野老謳歌，漁樵鼓舞。且憑個什麼道理，便乃如是？天高群像正，海闊百川朝。』 謝詞不記錄。 國師又舉波斯匿王（Bōsìnìwáng，國王名）問佛：『勝義諦（shèngyìdì，最高真理）中，還有世俗諦（shìsúdì，相對真理）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：『大王於過去龍光佛（Lóngguāngfó，佛名）所，曾問此。』
【English Translation】 English version Emperor Suzong asked National Teacher Zhong: 'What is the Ten Bodies of Taming and Subduing?' The National Teacher said: 'Danyue (檀越, benefactor) walks on the crown of Vairocana (毗盧, Vairocana Buddha), what is the meaning of this?' The National Teacher said: 'From ancient times to the present, it is all clear.' Emperor Suzong further asked: 'In the Hall of Universal Light, turning the iron ox mechanism.' The National Teacher said: 'How many people know this mind?' Emperor Suzong further asked: 'Just as the National Teacher said, Danyue walks on the crown of Vairocana, does he understand the Ten Bodies of Taming and Subduing?' The National Teacher said: 'Liaodiao meijiaoshe (料掉沒交涉, meaning irrelevant).' Emperor Suzong further asked: 'If someone asks Jingshan (徑山, mountain name, location of the temple) what the Ten Bodies of Taming and Subduing are today, how should I answer?' The National Teacher said: 'Hands hanging down past the knees (垂手過膝, describing a person's hands as very long, also a metaphor for being capable).' Emperor Suzong said: 'The Great Tang supports the true Son of Heaven, who once walked on the crown of Vairocana.' The National Teacher said: 'Bieshi yihuchun (別是一壺春, another world).' The monk bowed. The National Teacher said: 'You only said half of it correctly.' The National Teacher then said: 'The Patriarch's mind seal is like an iron ox mechanism. Going, it seals; staying, it breaks the seal. Neither going nor staying, it cuts off right at the head. A thousand eyes open suddenly, as bright as the sun. As wide as the great void. It cannot be known by wisdom, it cannot be recognized by consciousness. Everyone is fully equipped, everything is perfectly complete. Pick up one mechanism and a thousand, ten thousand mechanisms respond immediately; say one sentence and a thousand, ten thousand sentences circulate. It is like a skilled dancer of the Tai'a (太阿, name of a precious sword), not touching the hand once, not falling to the ground twice, not staying in the air three times. It is also like a lion's sinew zither, when played, all sounds cease. Therefore, it is said: A great person has great vision, great wisdom obtains great use. Stirring the long river into ghee, transforming the earth into gold. Universally causing all sentient and insentient beings not to fall into the conditioned, not to abide in the unconditioned. Wealth and honor cannot make one arrogant, poverty and lowliness cannot trap one, each is at peace with their lot, guarding their duty. Directly obtaining the vast wind of Yao, the level path of the Emperor, old men in the fields singing, fishermen and woodcutters drumming and dancing. And relying on what principle is it so? The sky is high and all phenomena are correct, the sea is wide and a hundred rivers flow towards it.' Thank you notes are not recorded. The National Teacher also cited King Prasenajit (Bōsìnìwáng, King's name) asking the Buddha: 'In the ultimate truth (shèngyìdì, highest truth), is there still conventional truth (shìsúdì, 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 one and two?' The Buddha said: 'Great King, you once asked this at the place of the past Dragon Light Buddha (Lóngguāngfó, Buddha's name).'
義。我今無說。王亦無聞。無說無聞。是名一義二義。師云。拓開天關。蹈翻地軸。言言見諦。句句朝宗。還他過量人。能提過量事。於過量境界中。作過量殊勝佛事。雖然。未免一處誵訛在。今日忽有問徑山。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。只對道。日月光天德。山河壯帝居。太平何以報。萬國盡歡呼。久立眾慈。伏惟珍重靈隱佛照禪師白槌云。諦觀法王法。法王法如是。
府中歸上堂。一出一入。一動一靜。灑肆茶坊。紅塵鬧市。豬肉案頭。驀然筑著磕著。如虎戴角。凜凜風生。及乎歸來相見。依舊眉毛烏崒嵂地。且道。是佛法耶世法耶。記得修山主云。具足凡夫法。凡夫不知。具足聖人法。聖人不會。卓拄杖云。一不知。二不會。東西南北轉霶霈。
建會上堂。千巖釀秀。萬木回春。羅漢會興。貫通今古。一愿龍王福護。瑞雪快晴。二愿施主歸崇。駢臻輻輳。三愿大眾同心同德。扶掖叢林。滴水冰生。始終一致。山僧曾有語云。一手不獨拍。眾手鳴摑摑。豁開三要三玄門。堪與人天為軌則。昔日與么道。今日與么舉。也是熟處難忘。復舉死心和尚示眾云。一人所在也須到。半人所在也須到。無人所在。也須親到。師云。死心和尚有年有
【現代漢語翻譯】 現代漢語譯本： 義（Skt. artha，意義）。我現在沒有說法，王也沒有聽聞。沒有說法，沒有聽聞，這叫做一義二義。老師說：『拓開天關，蹈翻地軸，言言見諦，句句朝宗。還他過量人，能提過量事，於過量境界中，作過量殊勝佛事。』雖然如此，未免還有一處錯誤存在。今日忽然有人問徑山：『勝義諦（Skt. paramārtha-satya，最高真理）中，還有世俗諦（Skt. saṃvṛti-satya，相對真理）嗎？』如果說有，智慧不應是一；如果說沒有，智慧不應是二。一二之義，其義如何？』只對他說：『日月光照天德，山河壯麗帝居，太平如何報答？萬國盡皆歡呼。』站立很久了，各位慈悲，請多多保重。靈隱佛照禪師敲擊木槌說：『諦觀法王法，法王法如是。』 府中歸來上堂。一出一入，一動一靜，灑肆茶坊，紅塵鬧市，豬肉案頭。驀然筑著磕著，如虎戴角，凜凜風生。等到歸來相見，依舊眉毛烏黑濃密。且說，這是佛法呢？還是世法呢？記得修山主說：『具足凡夫法，凡夫不知；具足聖人法，聖人不會。』卓拄杖說：『一不知，二不會，東西南北轉霶霈。』 建會上堂。千巖釀秀，萬木回春，羅漢會興，貫通今古。一愿龍王福佑，瑞雪快晴；二愿施主歸崇，駢臻輻輳；三愿大眾同心同德，扶掖叢林。滴水冰生，始終一致。山僧曾有語說：『一手不獨拍，眾手鳴摑摑，豁開三要三玄門，堪與人天為軌則。』昔日如此說，今日如此舉，也是熟處難忘。又舉死心和尚示眾說：『一人所在也須到，半人所在也須到，無人所在，也須親到。』老師說：『死心和尚有年有
【English Translation】 English version: Meaning. Now I have no speaking, and the king has no hearing. No speaking, no hearing, this is called one meaning, two meanings. The master said, 'Open up the heavenly gate, overturn the earthly axis, every word reveals truth, every sentence pays homage. Return him to the extraordinary person, who can raise extraordinary matters, in the extraordinary realm, perform extraordinary and supreme Buddha deeds.' Although so, there is still inevitably one place of error. Today, if someone suddenly asks Jingshan, 'In the ultimate truth (Skt. paramārtha-satya), is there still conventional truth (Skt. saṃvṛti-satya)?' If you say there is, wisdom should not be one; if you say there is not, wisdom should not be two. The meaning of one and two, what is its meaning?' Just answer him, 'The sun and moon illuminate the virtue of heaven, the mountains and rivers adorn the imperial residence, how to repay the peace? All nations rejoice.' Standing for a long time, all of you compassionate ones, please take care. Zen Master Fozhao of Lingyin struck the gavel and said, 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is thus.' Returning from the government office, ascending the hall. One going out, one coming in, one moving, one still, wine shops and tea houses, the bustling red dust, the butcher's block. Suddenly bumping and knocking, like a tiger wearing horns, a chilling wind arises. When we return and meet, the eyebrows are still dark and thick. Tell me, is this Buddha-dharma or worldly dharma? Remember what Mountain Master Xiu said, 'Fully possessing the dharma of ordinary people, ordinary people do not know; fully possessing the dharma of sages, sages do not understand.' He struck the staff and said, 'One does not know, two do not understand, east, west, north, and south, the rain pours down.' Building the assembly, ascending the hall. A thousand cliffs brew beauty, ten thousand trees return to spring, the Arhat assembly flourishes, connecting the past and present. First, may the Dragon King bless and protect, and the auspicious snow quickly clear; second, may the benefactors return and revere, gathering together in droves; third, may the assembly be of one heart and one mind, supporting the Sangha. A drop of water turns to ice, consistent from beginning to end. This mountain monk once said, 'One hand does not clap alone, many hands clap loudly, opening up the three essentials and three mysteries, worthy to be a model for humans and gods.' In the past, it was said like this, today it is raised like this, it is also hard to forget the familiar place. Furthermore, Master Sixin instructed the assembly, saying, 'Where one person is, you must go; where half a person is, you must go; where no one is, you must personally go.' The master said, 'Master Sixin has years and has
德。語不妄發。如大冶精金。千煅萬煉。成繞指之金。然後裁截。並無虛棄。雖然。畢竟意歸何處。三邊一箭收功后。四海何愁不太平。
結制上堂。今朝十五日。叢林皆結制。徑山有條攀條。無條攀例。逼拶露柱燈籠。盡要心空及第。現前普請證明。不妨神通遊戲。下座各敘時暄。便是靈山受記。遂拈拄杖云。唯有主丈子。列列挈挈。磽磽誵誵。搖頭擺尾道。不是不是。復召大眾云。且道拄杖子有什麼長處。遂擲下云。不是不是。下座。
請前堂首座鶴林印和尚立僧上堂。佛法無人說。雖慧不能了。去卻上頭關。面南看北斗。虛空掛劍。殺活臨時。鞭起臨濟瞎驢。放出五祖鐵酸豏。盡大地人。亡鋒結舌。扶豎佛祖正宗。還他過量人。能持過量事。過量人已見。過量事已聞。且不涉言詮一句。如何通訊。下座煩知事頭首大眾。詣首座寮扣問。
降御香到上堂。天地合其德。日月合其明。四時合其序。風以時。雨以時。國秦時平。民康物阜。萬姓四民。合其一心。熙熙焉陶陶焉。一人有慶。兆民賴之。是故林下禪人。居於四民之外。二六時中。據德山棒。擔睦州板。驢耕夫牛。奪饑人食。拈一莖草。作丈六金身。將丈六金身。作一莖草。卷舒自在。縱奪臨時。堪報不報之恩。共助無為之化。復舉肅宗
【現代漢語翻譯】 現代漢語譯本： 德語不妄發，就像大冶煉出的精金，經過千錘百煉，成為可以繞在手指上的金絲。然後進行裁剪，沒有絲毫浪費。雖然如此，最終意歸何處呢？當三邊戰事用一箭平定后，四海之內還愁不能太平嗎？
結制上堂：今天十五日，各處叢林都開始結制。徑山這裡，有條文就按照條文，沒有條文就按照慣例。逼迫露柱和燈籠，都要達到心空及第的境界。現在請大家共同證明，不妨神通遊戲。下座后大家互相問候，就像在靈山接受佛的授記一樣。於是拿起拄杖說：『只有這拄杖子，列列挈挈，磽磽誵誵，搖頭擺尾地說，不是，不是。』又招呼大眾說：『且說這拄杖子有什麼長處？』於是扔下拄杖說：『不是，不是。』下座。
請前堂首座鶴林印和尚立僧上堂：佛法無人宣說，即使有智慧也不能領悟。去掉上頭的關卡，面朝南看北斗星。虛空中懸掛寶劍，殺活都在臨時決斷。鞭打臨濟的瞎驢，放出五祖的鐵酸豏（比喻嚴厲的人）。讓所有的人都無話可說。扶持佛祖的正宗，還給那些超越常人的人。能承擔超越常人的事情，超越常人的人已經見到，超越常人的事情已經聽聞。且不說一句不涉及言語詮釋的話，如何傳遞資訊？下座后請知事頭首和大眾，到首座的寮房去請教。
降御香到上堂：天地合乎其德，日月合乎其明，四時合乎其序，風調雨順，國家太平，人民安居樂業，萬民百姓，同心同德，和樂融融。一人有福慶，萬民都依賴他。因此，山林中的禪人，居住在百姓之外，一天到晚，拿著德山的棒子，擔著睦州的板子，奪走耕牛的田地，搶走飢餓人的食物。拿一根草，當做丈六金身（佛像），將丈六金身，當做一根草。捲起舒展，自由自在，縱放收奪，都在臨時。堪以報答不報之恩，共同輔助無為的教化。又舉肅宗（唐肅宗）的例子
【English Translation】 English version: Virtuous words are not uttered carelessly, like refined gold from a great furnace, tempered and refined thousands of times, becoming gold that can be wrapped around a finger. Then it is cut and trimmed, with no waste at all. Although this is so, where does the ultimate meaning lie? When the border conflicts are quelled with a single arrow, why worry that the whole world will not be at peace?
Concluding the summer retreat and ascending the hall: Today is the fifteenth day, and all monasteries are concluding their summer retreats. Here at Jing Shan, if there are rules, we follow the rules; if there are no rules, we follow the precedents. We press the exposed pillar and the lantern, demanding that they all attain the state of emptiness and pass the examination. Now, let everyone present bear witness, and let the supernatural powers play their games. After descending the seat, everyone greets each other, just like receiving the Buddha's prediction at Ling Shan (Vulture Peak). Then, picking up the staff, he said: 'Only this staff, rattling and shaking, swaying its head and wagging its tail, says, no, no.' Then he called out to the assembly: 'Tell me, what are the merits of this staff?' Then he threw down the staff and said: 'No, no.' Descending the seat.
Inviting the head seat of the front hall, Monk Helin Yin, to ascend the hall and establish a monk: If the Buddha-dharma is not spoken, even wisdom cannot understand it. Remove the barrier at the top, and face south to see the Big Dipper. Hang a sword in the void, killing or giving life is decided on the spot. Whip Linji's (Lin-chi) blind donkey, and release Wuzu's (Wu-tsu) iron-fisted person (a metaphor for a strict person). Let all the people on earth be speechless. Support the orthodox lineage of the Buddha-ancestors, and return it to those who surpass ordinary people. They can bear things that surpass ordinary people. People who surpass ordinary people have already seen, and things that surpass ordinary people have already heard. Without saying a word that does not involve verbal explanation, how can we communicate? After descending the seat, please ask the head of affairs and the assembly to go to the head seat's room to inquire.
The imperial incense arrives and ascends the hall: Heaven and earth unite in their virtue, the sun and moon unite in their brightness, the four seasons unite in their order, the wind and rain are timely, the country is peaceful, the people live in peace and prosperity, and all the people, with one heart and one mind, are harmonious and joyful. One person has good fortune, and all the people rely on him. Therefore, the Chan practitioners in the mountains, living outside the common people, all day long, hold Deshan's (Te-shan) stick, carry Muzhou's (Mu-chou) board, seize the fields of the plowing ox, and rob the food of the hungry. Take a blade of grass and make it into a sixteen-foot golden body (Buddha statue), and take the sixteen-foot golden body and make it into a blade of grass. Rolling up and stretching out, freely and at ease, letting go and taking back, all are decided on the spot. It is worthy to repay the kindness that is not repaid, and to jointly assist the unconditioned transformation. Again, citing the example of Emperor Suzong (Tang Suzong).
帝問忠國師。如何是十身調御。國師道。檀越蹈毗盧頂上行。前日開堂次僧問。如何是十身調御。山僧對他道。垂手過膝。諸人且道。山僧與么答他。與國師是一是二。若道是一。語言參差。若道是二。佛法豈有兩般。畢竟如何。大海若知足。百川應倒流。
舉後堂演首座立僧上堂。舉一不得舉二。放過一著。落在第二。徑山即不然。舉一了舉二。截斷露布葛藤。突出衲僧巴鼻。如獅子王哮吼一聲。壁立萬仞。誰敢正眼覷看。一向恁么去。三十年後。何止法堂前。草深一丈。所以釋迦老子道。譬如琴瑟箜篌。雖有妙音。若無妙指。終不能發。諸人要知妙音妙指齊發么。下座詣首座寮告香。
天申聖節上堂。心同虛空界。示等虛空法。證得虛空時。無是無非法。既無是又無非。便乃以虛空為正體。以恒沙國土為妙用。以須彌不動之山為壽山。以功德甚深之海為福海。包羅萬有。津濟四生。實天中之天。聖中之聖。適當誕彌之月。仰傾葵藿之誠。一句全提。千祥並集。祝聖君壽。地久天長。
上堂。平白地上。拈起一絲毫頭。盡大地人。亡鋒結舌。遠過恒沙國。近在口皮邊。會則碓嘴生花。不會則鐵牛㘅草。去卻兩頭機。如何通訊。良久云。久雨不晴。腳下泥深三尺。
謝知事上堂。拈拄杖橫按
【現代漢語翻譯】 現代漢語譯本：
皇帝問忠國師：『什麼是十身調御？』（Dashatathagata，如來十身）
國師說：『檀越（Danyue，施主）在毗盧（Vairocana，光明遍照）頂上行走。』
前些天開堂時，有僧人問：『什麼是十身調御？』
我回答他說：『垂手過膝。』
各位，你們說，我這樣回答他，和國師說的是一樣還是不一樣？如果說是一樣，但語言有差異；如果說是兩樣，佛法難道有兩種？
究竟如何是好？大海如果知道滿足，百川應該倒流。
（以下是）後堂演首座立僧上堂（說法）。
舉一不能舉二，放過一著，就落入第二著。徑山（寺）卻不是這樣，舉一之後再舉二，截斷露布葛藤（比喻糾纏不清的世事），突出衲僧（指僧人）的本來面目。如同獅子王吼叫一聲，壁立萬仞，誰敢正眼看？
一直這樣下去，三十年後，何止法堂前草深一丈？所以釋迦老子說，譬如琴瑟箜篌，雖有美妙的聲音，如果沒有巧妙的手指，終究不能發出聲音。各位想知道美妙的聲音和巧妙的手指一起發出嗎？下座到首座的寮房報告。
天申聖節上堂（說法）。
心同虛空界，示等虛空法，證得虛空時，無是無非法。既然無是又無非，就以虛空為正體，以恒沙國土為妙用，以須彌不動之山為壽山，以功德甚深之海為福海，包羅萬有，津濟四生（胎生、卵生、濕生、化生）。
實在是天中之天，聖中之聖。正當誕彌之月，仰慕傾葵藿之誠。一句全提，千祥並集。祝聖君長壽，地久天長。
上堂（說法）。
平白地上，拈起一絲毫頭，盡大地人，亡鋒結舌。遠過恒沙國，近在口皮邊。會則碓嘴生花，不會則鐵牛㘅草。去卻兩頭機，如何通訊？良久云：久雨不晴，腳下泥深三尺。
感謝知事上堂（說法）。拈起拄杖橫按。
【English Translation】 English version:
The Emperor asked National Teacher Zhong: 'What is the Dashatathagata?' (Dashatathagata, the ten bodies of the Tathagata)
The National Teacher said: 'Danyue (Danyue, benefactor) walks on the top of Vairocana.' (Vairocana, the light that shines everywhere)
Some days ago, during a Dharma talk, a monk asked: 'What is the Dashatathagata?'
I answered him: 'Hands hanging down past the knees.'
Everyone, what do you say, is my answer the same as or different from what the National Teacher said? If you say it's the same, the language is different; if you say it's different, how can there be two kinds of Buddha-dharma?
What is the ultimate truth? If the great sea knew contentment, all the rivers should flow backward.
(The following is) Head Monk Yan of the Rear Hall addressing the assembly.
You can't bring up two things when you bring up one; if you let one go, you fall into the second. But that's not how it is at Jingshan (Temple). After bringing up one thing, you bring up the second, cutting off the tangled vines of open announcements, highlighting the true face of the monastic. It's like the lion king roaring once, a wall standing ten thousand feet high, who dares to look directly at it?
If it continues like this, after thirty years, it won't just be that the grass in front of the Dharma Hall is a zhang deep? Therefore, Shakyamuni Buddha said, for example, the qin (zither), se (zither), and konghou (harp), although they have beautiful sounds, if there are no skillful fingers, they ultimately cannot produce sound. Do you all want to know when the beautiful sound and skillful fingers are produced together? Go to the head monk's quarters to report.
Addressing the assembly on the Holy Festival of Tianshen.
The mind is the same as the realm of emptiness, showing the Dharma equal to emptiness, when emptiness is realized, there is neither right nor wrong. Since there is neither right nor wrong, then take emptiness as the true essence, take the lands of countless sands as wonderful function, take Mount Sumeru as the mountain of longevity, take the sea of profound merit as the sea of blessings, encompassing all things, ferrying the four kinds of beings (born from the womb, born from eggs, born from moisture, born by transformation).
Truly the heaven of heavens, the saint of saints. At the very month of birth, we look up with the sincerity of sunflowers. One sentence fully raised, a thousand blessings gather. Wishing the Holy Ruler long life, may the earth endure and the heavens last.
Addressing the assembly.
On the plain ground, picking up a single hair, all the people of the great earth, lose their sharp tongues and tie their tongues. Far beyond the countries of countless sands, close to the edge of the mouth. If you understand, the mortar mouth will bloom with flowers; if you don't understand, the iron ox will chew grass. Removing the machinery at both ends, how to communicate? After a long silence, he said: 'After a long rain, it doesn't clear up, the mud under your feet is three feet deep.'
Thanking the officer in charge, addressing the assembly. Picking up the staff and holding it horizontally.
云。爾有拄杖子。我與爾拄杖子。爾無拄杖子。我奪爾主丈子。芭蕉老漢。只能瞻前。不能顧后。將常住物私置。草薄花破過頭。致令後代兒孫。向拄杖子節目上。曳生節目。凌辱宗風。徑山干索索地。有也不與。無也不奪。為甚如此。卓拄杖云。一朝權在手。看取令行時。
出鄉上堂。六月炎炎如火熱。誰知冷處勝冰雪。紅塵鬧市等個人。七佛軌儀都漏泄。報龍王須福護。大千捏聚為檀度。一言劄住萬機通。自然光壯少林風。
復舉世尊一日。食時將至。敕阿難持缽云。當依七佛儀式。阿難遂問。如何是七佛儀式。世尊召阿難。阿難應喏。世尊云持缽去。師云。大小世尊。被阿難輕輕靠著。未免喚鐘作甕。
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。吞卻與吐卻。算來無處著。要見滑稽人。便是王番綽。
上堂。無門無傍。四達皇皇。吾不知其名字。故強名之曰道。廁坑籌子𨁝跳。入諸人八萬四千毛竅里。觸著五臟神。惡發連兜兩掌。直得血濺梵天。山僧聞得。袖手熙熙。如登春臺。如享太牢。是汝諸人。還覺腦門重么。喝一喝下座。
施司諫訃音至上堂。風行草偃。水到渠成。信腳與么來。云收霧卷。是處皆春。信腳
【現代漢語翻譯】 現代漢語譯本： 云：你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪你的拄杖子。芭蕉老漢，只能看到前面，不能顧及後面，將常住的物品私自佔有，草率破壞過度，導致後代的子孫，在拄杖子的事情上，延續錯誤的模式。宗風，逕山乾脆利落地，有也不給，沒有也不奪。為什麼這樣？（禪師）拿起拄杖說：『一旦權力在手，就看命令執行的時候。』
出鄉上堂：六月炎熱如火，誰知清涼之處勝過冰雪。紅塵鬧市等待有緣人，七佛的儀軌都泄露了。報告龍王需要福佑護持，將大千世界捏聚作為檀度（Dānatva，佈施）。一句話紮住，萬機貫通，自然光大少林的風範。
復舉世尊一日，食時將至，敕阿難（Ānanda，佛陀的十大弟子之一）持缽云：當依七佛儀式。阿難遂問：如何是七佛儀式？世尊召阿難，阿難應喏。世尊云：持缽去。師云：大小世尊，被阿難輕輕靠著，未免喚鐘作甕。
上堂：舉僧問投子（Tóuzǐ，禪宗祖師）：月未圓時如何？投子云：吞卻三個四個。僧云：圓后如何？投子云：吐卻七個八個。師云：吞卻與吐卻，算來無處著。要見滑稽人，便是王番綽。
上堂：無門無傍，四通八達。我不知道它的名字，所以勉強稱它為道。廁所里的籌子跳動，進入你們八萬四千個毛孔里，觸動五臟神，惡狠狠地連同兩掌，直到血濺梵天。山僧我聽到了，袖手旁觀，喜笑顏開，如同登上春臺，如同享受太牢（古代祭祀用的牲畜）。是你們這些人，還覺得腦門沉重嗎？喝一聲，下座。
施司諫訃音至上堂：風行草偃，水到渠成。信腳這麼來，云收霧卷。到處都是春天，信腳
【English Translation】 English version: Yun: If you have a staff, I will give you a staff; if you don't have a staff, I will take away your staff. Old Banana Man can only see the front and cannot take care of the back. He privately occupies the permanent property and carelessly destroys it excessively, causing future generations to continue the wrong pattern in the matter of the staff. The style of the sect, Jing Shan (Jing Mountain) straightforwardly, neither gives if you have, nor takes away if you don't have. Why is this? (The Zen master) picked up the staff and said: 'Once the power is in hand, see when the order is carried out.'
Leaving the village and ascending the hall: In June, the heat is like fire, who knows that the coolness is better than ice and snow. The bustling city is waiting for the destined person, and the rituals of the Seven Buddhas are all revealed. Report to the Dragon King that blessings and protection are needed, and gather the great world as Dānatva (giving). One word is stuck, and all opportunities are connected, naturally glorifying the style of Shaolin.
Again, the World Honored One one day, when mealtime was approaching, ordered Ānanda (one of the ten great disciples of the Buddha) to hold the bowl and said: Follow the rituals of the Seven Buddhas. Ānanda then asked: What are the rituals of the Seven Buddhas? The World Honored One called Ānanda, and Ānanda responded. The World Honored One said: Go and hold the bowl. The master said: The great World Honored One, being gently leaned on by Ānanda, inevitably calls a bell a jar.
Ascending the hall: A monk asked Touzi (a Zen master): What is it like when the moon is not full? Touzi said: Swallow three or four. The monk said: What is it like after it is full? Touzi said: Spit out seven or eight. The master said: Swallowing and spitting out, there is nowhere to put it. If you want to see a funny person, it is Wang Fanchuo.
Ascending the hall: Without door or side, reaching in all directions. I don't know its name, so I reluctantly call it the Tao. The toilet chips jump and enter your eighty-four thousand pores, touching the five internal organs, fiercely connecting both palms, until blood splatters into the Brahma heaven. I, the mountain monk, heard it, stood by with my hands in my sleeves, smiling happily, as if ascending the spring terrace, as if enjoying the Tai Lao (ancient sacrificial livestock). Are you people still feeling heavy on your foreheads? Shout once, and descend from the seat.
The obituary of Shi Sijian arrived at the hall: The wind blows and the grass bends, and water flows to form a channel. Believing your feet and coming like this, the clouds clear and the fog rolls away. Everywhere is spring, believing your feet
與么去。空澄海湛。物我一如。所以道。去來不以象。動靜不以心。如是則塵塵剎剎。普現威權。蓋色騎聲。纖塵不立。羅籠不肯住。呼喚不回頭。古聖不安排。至今無轍跡。且道。司諫施公即今在什麼處。良久云。黃梁才夢斷。竺國一花敷。
復說偈云。昔年相見談真諦。今日昇堂話去來。一念廓然無向背。春光鐵樹自花開。
上堂。僧問。世尊道。見見之時見非是見。見猶離見。見不能及時如何。師云。一槌擊碎。進云。只如山河大地。日月星辰。樅然前陳。離見見底。是個什麼。師云。分身兩處看。進云。直得描不成畫不就。師云。也是齋后鐘。師乃舉鏡清問玄沙。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。從遮里入。鏡清於此得個入處。五祖和尚云。果是得入。一任四方八面。若也未然。輒不得離卻遮里。大慧叔祖云。若要真個得入。直須離卻遮里。師云。三大老。總是岐路相漆桶相揩。有甚快活處。徑山則不然。入之一字。亦不喜聞。
謝知事頭首上堂云。敘謝之餘。復有何事。其進也。風行草偃。水到渠成。其退也。玉蘊荊山。其價愈重。且道。不落進退一句。作么生道。油煎石磉盤。風吹毛毬走。虛空背上白毛生。拈得鼻孔失卻口。喝一喝。下座。
【現代漢語翻譯】 現代漢語譯本：
如何是『去』？空明澄澈如海，萬物與我融為一體。所以說，來去不以表象為依據，動靜不以心念為轉移。如果能夠這樣，那麼每一個微塵、每一個剎土，都普遍顯現佛的威神力量。如同色身駕馭聲音，極細微的塵埃也無法立足。如同被羅網籠罩的鳥不肯停留，被呼喚的人不回頭。過去的聖人無法安排，至今沒有留下任何軌跡。那麼，司諫施公現在在哪裡呢？（停頓良久）如同黃粱美夢剛剛醒來，在竺國（印度）一朵花才剛剛綻放。
又說偈語：往年相見時談論真諦，今天升座說法講說來去。一念之間心胸開闊沒有方向，春光照耀鐵樹自然開花。
上堂說法。有僧人問：世尊說，『見見之時，見非是見，見猶離見』，見不能及時，該如何理解？師父說：『一槌擊碎。』僧人又問：如果山河大地、日月星辰，都呈現在眼前，離開了『見』的『見』，那又是什麼？師父說：『分身兩處看。』僧人又問：如果描也描不成，畫也畫不就呢？師父說：『也是齋飯後的鐘聲。』師父於是舉鏡清禪師問玄沙禪師的例子：學人剛入叢林，請師父指點一條入門的路徑。玄沙禪師說：『你聽到偃溪的水聲了嗎？』鏡清禪師說：『聽到了。』玄沙禪師說：『從這裡入。』鏡清禪師因此而有所領悟。五祖和尚說：『如果真的得入了，就可以任意東西南北。如果還沒有得入，就不能離開這裡。』大慧禪師說：『如果真要得入，就必須離開這裡。』師父說：『這三位老禪師，都是在歧路上互相塗抹，互相摩擦，有什麼快樂可言？』徑山禪師則不然，『入』這個字，也不喜歡聽到。 敘謝知事頭首上堂說法：敘述感謝之餘，還有什麼事呢？前進時，如風吹草偃，水到渠成；後退時，如美玉蘊藏在荊山之中，其價值更加貴重。那麼，不落入進退的任何一句，該怎麼說呢？如同油煎石磨盤，風吹毛線球跑，虛空背後長出白毛，拿起鼻孔卻丟了嘴巴。（喝一聲）下座。
【English Translation】 English version:
How to 'go'? The emptiness is clear and the sea is serene, all things and I are one. Therefore, it is said that coming and going are not based on appearances, and movement and stillness are not based on mental thoughts. If it can be like this, then every dust mote, every land, universally manifests the Buddha's power. It is like the physical body riding the sound, and the finest dust cannot stand. It is like a bird trapped in a net that refuses to stay, and a person being called who does not turn back. The ancient sages could not arrange it, and to this day there are no traces. So, where is the Censor Shi Gong now? (Pause for a long time) It is like the millet dream has just ended, and a flower in Zhentu (India) has just bloomed.
Again, he said in verse: 'In past years, we met and talked about the true meaning; today, ascending the hall, we speak of coming and going. In a single thought, the mind is broad and without direction; the spring light shines and the iron tree naturally blooms.'
Ascending the hall to preach. A monk asked: The World Honored One said, 'When seeing sees, seeing is not seeing; seeing is still apart from seeing.' If seeing cannot be timely, how should it be understood? The master said: 'Smash it with one hammer.' The monk asked again: If mountains, rivers, the earth, the sun, moon, and stars are all presented before us, what is the 'seeing' that is apart from 'seeing'? The master said: 'Look at it by dividing the body into two places.' The monk asked again: If it cannot be described or painted? The master said: 'It is also the sound of the bell after the vegetarian meal.' The master then cited the example of Zen Master Jingqing asking Zen Master Xuansha: 'A student has just entered the monastery, please master point out a path for entry.' Zen Master Xuansha said: 'Have you heard the sound of the Yanxi stream?' Zen Master Jingqing said: 'I have heard it.' Zen Master Xuansha said: 'Enter from here.' Zen Master Jingqing therefore had some understanding. The Fifth Patriarch said: 'If you have truly entered, you can go in any direction. If you have not yet entered, you must not leave here.' Zen Master Dahui said: 'If you truly want to enter, you must leave here.' The master said: 'These three old Zen masters are all smearing and rubbing against each other on divergent paths. What happiness is there to speak of?' Zen Master Jingshan is not like this; he does not even like to hear the word 'enter.' Thanking the head of affairs, he ascended the hall to preach: After expressing thanks, what else is there? When advancing, it is like the wind blowing the grass, and water flowing to form a channel; when retreating, it is like jade hidden in Mount Jing, its value becomes even more precious. So, without falling into any sentence of advancing or retreating, how should it be said? It is like frying a stone millstone in oil, the wind blowing a woolen ball, white hair growing on the back of the void, picking up the nostrils but losing the mouth. (Shout) Descend from the seat.
上堂。諸佛說不到處。人人開口道著。諸佛行不到處。人人舉足蹈著。既道著又蹈著。因什麼從朝至暮。不自覺知。良久云。只為分明極。翻令所得遲。
上元上堂。十五日已前。明頭來明頭打。十五日已后。暗頭來暗頭打。正當十五日。一燈然百千燈。燈燈相續。廓徹聖凡。觀世音菩薩。將錢買胡餅。放下因什麼卻是個鐵酸豏。若作佛法商量。故是匙挑不上。不作佛法商量。平地陷人無數。總不與么。也是食飽傷心。下座。
街坊納疏上堂。僧問。寶山既到莫空歸。如何是徑山寶。師云。有眼者見。進云。圓陀陀光爍爍。遮邊那邊無不著。師云。海神知貴不知價。留與人間光照夜。進云。和尚還知么。師云。老僧若知。即說似上座。師乃云。去年第一會。水陸街坊。今年羅漢第一會裡納疏。識得去年人。便是今年事。今年與去年。非新亦非故。擂鼓共證明。眉毛俱卓豎。北郁打三更。西瞿日未暮。其施汝者不名福田。供養汝者墮三惡道。還會么行到水窮處。坐看云起時。復舉僧問趙州。如何是不錯底路。州云。明心見性是不錯底路。師云。趙州眼觀東南。意在西北。大似狐貍戀窟。有甚快活處。忽有問徑山如何是不錯底路。只向他道。家家門裡透長安。
上堂。舉僧問風穴。語默涉離微。如
【現代漢語翻譯】 現代漢語譯本： 升座說法。諸佛說不到的地方，人人開口就在說著。諸佛行不到的地方，人人舉足就在踐行著。既然在說著又在踐行著，為什麼從早到晚，不自覺知呢？良久后說，只因爲太分明了，反而使得領悟遲緩。
上元節升座說法。正月十五日之前，明快的就用明快的手段對付，昏暗的就用昏暗的手段對付。正當正月十五日，一燈點燃百千燈，燈燈相續，照亮聖凡。觀世音菩薩（Avalokiteśvara Bodhisattva，佛教中一位重要的菩薩，以慈悲著稱）用錢買胡餅，放下後為什麼卻是個鐵酸豏（指吝嗇鬼）？如果當作佛法來商量，實在是無從下手。如果不當作佛法來商量，就會在平地上使無數人陷入困境。總而言之，這樣也不行，也是吃飽了撐的。下座。
街坊繳納疏文時升座說法。僧人問：『既然到了寶山，就不要空手而歸。如何是徑山（Jingshan，山名，也是寺廟名）的寶？』 師父說：『有眼的人才能看見。』 僧人進一步問：『圓陀陀，光閃閃，這邊那邊無不照耀。』 師父說：『海神祇知道它的珍貴，卻不知道它的價值，留給世間照亮黑夜。』 僧人問：『和尚您知道嗎？』 師父說：『老僧如果知道，就說給上座聽了。』 師父於是說：『去年第一場水陸法會（Buddhist ceremony for salvation），是街坊鄰里出資舉辦的。今年羅漢法會（Arhat assembly，佛教中紀念羅漢的法會）里繳納疏文。認得去年的人，就是今年的事。今年與去年，非新亦非舊。擂鼓共同證明，眉毛都豎立起來。北俱盧洲（Uttarakuru，佛教傳說中的四大部洲之一）打三更，西瞿耶尼洲（Aparagodaniya，佛教傳說中的四大部洲之一）太陽還沒落山。施捨給你的人不能稱為福田（field of merit，指行善的對象），供養你的人會墮入三惡道（three evil realms，佛教中的地獄、餓鬼、畜生道）。』 會了嗎？『行到水窮處，坐看云起時。』 又舉例說，僧人問趙州（Zhaozhou，禪宗大師）：『如何是不錯的路？』 趙州說：『明心見性（seeing one's nature and attaining Buddhahood）是不錯的路。』 師父說：『趙州眼睛看著東南，心思卻在西北，很像狐貍留戀自己的洞穴，有什麼快樂可言？』 忽然有人問徑山：『如何是不錯的路？』 只對他說：『家家門裡透長安（Chang'an，古都名，比喻通往目標的道路）。』
升座說法。舉例說，僧人問風穴（Fengxue，禪宗大師）：『言語和沉默都涉及細微之處，如何才能不落入兩邊？』 風穴說：『長空不礙白雲飛。』 師父說：『風穴老漢，也是個無孔鐵錘。』 如果有人問徑山：『如何才能不落入兩邊？』 只向他道：『動也死，不動也死。』
【English Translation】 English version: Ascending the Dharma seat. Where all Buddhas cannot speak, everyone opens their mouths and speaks. Where all Buddhas cannot tread, everyone lifts their feet and treads. Since they are speaking and treading, why are they not aware of it from morning till night? After a long pause, he said, 'It is precisely because it is too clear that the attainment is delayed.'
Ascending the Dharma seat on the Lantern Festival. Before the fifteenth day of the first month, deal with the clear with clear methods, and deal with the obscure with obscure methods. On the very fifteenth day, one lamp lights hundreds and thousands of lamps, lamp after lamp in succession, illuminating the sacred and the mundane. Guanshiyin Bodhisattva (Avalokiteśvara Bodhisattva, an important Bodhisattva in Buddhism, known for compassion) buys sesame cakes with money, why does it turn out to be an 'iron stingy person' when he puts them down? If you discuss it as Dharma, it is impossible to start. If you don't discuss it as Dharma, countless people will fall into traps on flat ground. In short, this is also not right, it's just being full and having nothing to do. Descend from the seat.
Ascending the Dharma seat when the neighborhood submits their petitions. A monk asked, 'Since we have arrived at Treasure Mountain, let us not return empty-handed. What is the treasure of Jingshan (Jingshan, name of a mountain, also the name of a temple)?' The Master said, 'Those with eyes can see it.' The monk further asked, 'Round and bright, shining everywhere.' The Master said, 'The Sea God knows its value but not its price, leaving it to illuminate the night for the world.' The monk asked, 'Does the Master know?' The Master said, 'If the old monk knew, he would tell the assembly.' The Master then said, 'Last year's first Water and Land Dharma Assembly (Buddhist ceremony for salvation) was funded by the neighborhood. This year, petitions are submitted at the Arhat assembly (Arhat assembly, a Buddhist assembly commemorating Arhats). Recognizing the people from last year is the same as this year's events. This year and last year are neither new nor old. Beat the drums together to prove it, eyebrows all stand upright. In Uttarakuru (Uttarakuru, one of the four continents in Buddhist cosmology) it is the third watch of the night, in Aparagodaniya (Aparagodaniya, one of the four continents in Buddhist cosmology) the sun has not yet set. Those who give to you cannot be called fields of merit (field of merit, referring to the object of good deeds), those who make offerings to you will fall into the three evil realms (three evil realms, the hell, hungry ghost, and animal realms in Buddhism).' Do you understand? 'Walk to the end of the water, sit and watch the clouds rise.' He also cited the example of a monk asking Zhaozhou (Zhaozhou, a Zen master), 'What is the unmistakable path?' Zhaozhou said, 'Seeing one's nature and attaining Buddhahood (seeing one's nature and attaining Buddhahood) is the unmistakable path.' The Master said, 'Zhaozhou's eyes look southeast, but his mind is in the northwest, much like a fox longing for its den, what happiness is there to speak of?' If someone suddenly asks Jingshan, 'What is the unmistakable path?' Just tell him, 'Every family's door leads to Chang'an (Chang'an, the name of an ancient capital, a metaphor for the road to the goal).'
Ascending the Dharma seat. Citing the example of a monk asking Fengxue (Fengxue, a Zen master), 'Speech and silence both involve subtlety, how can one avoid falling into either side?' Fengxue said, 'The vast sky does not hinder white clouds from flying.' The Master said, 'Old man Fengxue is also an iron hammer without holes.' If someone asks Jingshan, 'How can one avoid falling into either side?' Just tell him, 'Moving is death, not moving is also death.'
何通不犯。穴云。長憶江南三月里。鷓鴣啼處百花香。風穴老和尚。將白麵和麩殼糶了。引得後來人。徒向百花香處作道理。成群作隊。外邊打之繞。徑山則不然。忽有問語默涉離微如何通不犯。即對他道。置將一問來。
上堂。修造未逾兩個月。叢林便覺日荒涼。今朝重整舊洪範。鐵佛須教盡放光。記得。古人有一日不作。一日不食之語。時時提起咬嚼過。如醍醐灌頂。諸人若信得及。驀地咬透。便見禪道佛法。當甚破甑箄。下座。
四月八上堂。今朝乃是黃面老子。脅誕令辰。諸方濃煎香湯。謂之浴佛。徑山有條攀條大家淈𣸩佛佛。或時出或時沒。從來不守舊窠窟。既不守舊窠窟。且作么生浴。下座佛殿里燒香。
端午上堂。五月五日端午節。陰雲叆叇。甘雨未決。君王降賜寶香。林下祈求懇切。孚祐龍善時節。好將一雨潤焦枯。匝地清涼消惱熱。記得僧問乾峰。十方薄伽梵。一路涅槃門。未審路頭在什麼處。峰以拄杖子劃一劃云。在遮里。僧后請益雲門。門拈手中扇云。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。大眾。乾峰搖頭。雲門擺尾。亙古亙今。掛人唇齒。徑山有條攀條。拈拄杖擲下云。會看云雷殷地起。
上堂。僧問。放行特地隔千山。把住無端亦自
【現代漢語翻譯】 現代漢語譯本 如何通達而不犯錯？穴云：『長憶江南三月里，鷓鴣啼處百花香。』風穴老和尚，將白麵和麩殼混在一起賣了，引得後來的人，只是在百花香處尋思道理，成群結隊，在外邊繞圈子。徑山則不然，如果有人問『語默涉離微，如何通達而不犯錯？』就直接對他說：『把你的問題放下。』
上堂說法。修繕寺廟還沒超過兩個月，叢林就覺得一天天荒涼。今天重新整頓舊有的規矩，鐵佛也要讓它們都放出光芒。記住，古人有『一日不作，一日不食』的說法，要時時提起，反覆咀嚼，如同醍醐灌頂。各位如果信得過，一下子咬破，便會發現禪道佛法，算得了什麼？不過是破瓦罐、爛竹筐罷了。』下座。
四月八日上堂說法。今天乃是黃面老子（指佛陀）降生之日，各處寺廟都濃濃地煎煮香湯，說是爲了浴佛。徑山有條攀條（指一種修行方式），大家一起攪動佛佛（指佛性），有時出現，有時消失，從來不守舊的窠臼。既然不守舊的窠臼，那麼要如何沐浴呢？』下座，到佛殿里燒香。
端午節上堂說法。五月五日端午節，陰雲密佈，甘雨未下。君王降賜寶香，林下懇切祈求。正值孚祐龍善的時節，最好能有一場雨滋潤乾枯的大地，讓四處都清涼，消除煩惱和暑熱。記得有僧人問乾峰：『十方薄伽梵（指佛），一路涅槃門（指通往涅槃的道路），請問路頭在什麼地方？』乾峰用拄杖劃了一下說：『就在這裡。』僧人後來又去請教雲門，雲門拿起手中的扇子說：『扇子飛跳上三十三天（指天界），撞著帝釋（指天帝）的鼻孔，東海鯉魚打一棒，雨像盆倒一樣傾瀉。』各位，乾峰搖頭，雲門擺尾，從古至今，讓人議論紛紛。徑山有條攀條，拿起拄杖扔下來說：『要看云雷在地上轟然響起。』
上堂說法。有僧人問：『放開時特地隔著千山萬水，把住時無端也自...
【English Translation】 English version How to be thorough without making mistakes? Xueyun (name of a monk) said: 'I always remember the third month in Jiangnan, where the partridge crows and the flowers are fragrant.' Old Monk Fengxue (name of a monk) mixed white flour with bran and sold it, leading later people to only seek the truth in the fragrance of flowers, forming groups and circling around outside. But Jingshan (name of a monk) is different. If someone asks, 'How to be thorough without making mistakes when speech and silence involve subtle deviations?' he would directly say to him: 'Put your question aside.'
Ascending the hall to preach. The renovation of the monastery has not exceeded two months, and the jungle feels desolate day by day. Today, we are reorganizing the old rules, and the iron Buddhas must also be made to shine brightly. Remember, the ancients had the saying, 'If you don't work for a day, you don't eat for a day.' You should always bring it up and chew it over and over again, like pouring nectar on your head. If you all believe it, and break through it all at once, you will see what Zen, the Dharma, and Buddhism are. They are nothing more than broken pottery jars and rotten bamboo baskets.' Descending the hall.
On the eighth day of the fourth month, ascending the hall to preach. Today is the day of the birth of the yellow-faced old man (referring to the Buddha), and temples everywhere are decocting fragrant soup to bathe the Buddha. Jingshan has a climbing branch (referring to a practice method), and everyone stirs up the Buddha-Buddha (referring to Buddha-nature) together, sometimes appearing and sometimes disappearing, never sticking to the old ruts. Since we don't stick to the old ruts, then how should we bathe?' Descending the hall, burning incense in the Buddha hall.
On the Dragon Boat Festival, ascending the hall to preach. The fifth day of the fifth month is the Dragon Boat Festival, with dark clouds and no sweet rain. The king bestows precious incense, and those under the forest earnestly pray. It is the season of Fuyou Longshan (names of deities or auspicious times), and it would be best if a rain could nourish the dry earth, so that everywhere would be cool and eliminate worries and heat. Remember that a monk asked Qianfeng (name of a monk): 'The ten directions of Bhagavan (referring to the Buddhas), the one path to Nirvana (referring to the path to Nirvana), where is the road?' Qianfeng drew with his staff and said: 'It's right here.' The monk later asked Yunmen (name of a monk), who picked up the fan in his hand and said: 'The fan jumps up to the thirty-third heaven (referring to the heavens), hitting the nose of Emperor Shitian (referring to the god Indra), and the carp in the East Sea strikes a blow, and the rain pours down like a basin.' Everyone, Qianfeng shakes his head, Yunmen wags his tail, and from ancient times to the present, it has caused people to talk about it. Jingshan has a climbing branch, picks up the staff and throws it down, saying: 'Watch the thunder and lightning rise from the ground.'
Ascending the hall to preach. A monk asked: 'When letting go, it is specially separated by thousands of mountains and rivers, and when holding on, it is also...
瞞。千手大悲難摸𢱢。鐵牛撞破趙州關。如何是趙州關。師云。天上天下。人透不過。進云。有佛處不得住時如何。師云。頭上漫漫。進云。無佛處急走過。又作么生。師云。三千里外逢人不得錯舉。進云。恁么則不去也。師云劄。進云。摘揚花摘揚花。又作么生。師云。丁一卓二。進云。金毛獅子尾吒沙。師乃笑。僧禮拜。師乃云。有佛處不得住。陜府鐵牛雙角露。無佛處急走過。南海波斯鼻孔大。三千里外摘揚花。種豆由來生稻麻。拈拄杖云。趙州來也。遂卓一卓。下座。
上堂。舉僧問投子。依稀似半月。彷彿若三星。乾坤收不得。師於何處明。投子云。道什麼。僧云。想師只有湛水之波。且無滔天之浪。投子云。閑言語。雪竇拈云。投子古佛。不道不知。點檢將來。直是天地懸隔。才問和聲便打。師云。田地穩密。佛眼不能窺。坐籌帷幄。決勝千里。還他投子老人。遮僧也解釦關擊節。上門上戶。只是插手腳不得。雪竇道和聲便打。也是賊過後張弓。
徑山禪寺語錄終
臨安府景德靈隱禪寺語錄
參學小師 崇岳 了悟 等編
淳熙七年。六月二十四日。師在徑山受請。望闕謝恩畢。捧敕黃示眾云。九重天上降來。善法堂前拈出。明如杲日。寬若太虛。光揚佛祖家風。流通正
【現代漢語翻譯】 現代漢語譯本 瞞。千手大悲難摸𢱢。鐵牛撞破趙州關（指重要的關隘或考驗）。如何是趙州關？師（指禪師）說：『天上天下，人透不過。』進云：『有佛處不得住時如何？』師說：『頭上漫漫。』進云：『無佛處急走過，又作么生？』師說：『三千里外逢人不得錯舉。』進云：『恁么則不去也。』師說：『劄。』進云：『摘揚花摘揚花，又作么生？』師說：『丁一卓二。』進云：『金毛獅子尾吒沙。』師乃笑。僧禮拜。師乃云：『有佛處不得住，陜府鐵牛雙角露。無佛處急走過，南海波斯鼻孔大。三千里外摘揚花，種豆由來生稻麻。』拈拄杖云：『趙州來也。』遂卓一卓，下座。
上堂。舉僧問投子（禪師名）。『依稀似半月，彷彿若三星，乾坤收不得，師於何處明？』投子云：『道什麼？』僧云：『想師只有湛水之波，且無滔天之浪。』投子云：『閑言語。』雪竇（禪師名）拈云：『投子古佛，不道不知，點檢將來，直是天地懸隔。才問和聲便打。』師云：『田地穩密，佛眼不能窺，坐籌帷幄，決勝千里。還他投子老人，遮僧也解釦關擊節，上門上戶，只是插手腳不得。雪竇道和聲便打，也是賊過後張弓。』
徑山禪寺語錄終
臨安府景德靈隱禪寺語錄
參學小師 崇岳 了悟 等編
淳熙七年。六月二十四日。師在徑山受請。望闕謝恩畢。捧敕黃示眾云：『九重天上降來，善法堂前拈出，明如杲日，寬若太虛，光揚佛祖家風，流通正'
【English Translation】 English version 'Mán.' The thousand-handed Great Compassion is difficult to fathom. The iron ox breaks through the Zhao Zhou Barrier (referring to an important pass or test). What is the Zhao Zhou Barrier? The Master (referring to the Zen master) said, 'Above heaven and below heaven, people cannot pass through.' The monk asked, 'What about when one cannot dwell where there is Buddha?' The Master said, 'Vast above the head.' The monk asked, 'What about hurrying past where there is no Buddha?' The Master said, 'Three thousand miles away, do not mistakenly point at people.' The monk said, 'In that case, I will not go.' The Master said, 'Zha!' The monk asked, 'Picking Yang flowers, picking Yang flowers, what is it?' The Master said, 'Ding one, Zhuo two.' The monk said, 'The golden-haired lion's tail is dragged.' The Master then laughed. The monk bowed. The Master then said, 'Where there is Buddha, one must not dwell; the iron ox of Shan Prefecture reveals its double horns. Where there is no Buddha, hurry past; the Persian's nose in the South Sea is large. Picking Yang flowers three thousand miles away, planting beans naturally yields rice.' Raising his staff, he said, 'Zhao Zhou has arrived!' Then he struck once and descended from the seat.
Ascending the hall. He cited a monk's question to Touzi (a Zen master's name): 'Faintly like a half-moon, vaguely like three stars, heaven and earth cannot contain it, where does the Master illuminate it?' Touzi said, 'What are you saying?' The monk said, 'I think the Master only has the waves of clear water, and no滔天之浪 (towering waves).' Touzi said, 'Idle talk.' Xuedou (a Zen master's name) commented, 'Touzi is an ancient Buddha, not saying he doesn't know, examining it closely, it is truly a separation of heaven and earth. As soon as there is a question, he strikes.' The Master said, 'The field is secure, the Buddha's eye cannot see, planning strategies in the tent, deciding victory a thousand miles away. Returning to the old man Touzi, this monk also knows how to knock on the gate and strike the joints, going door to door, but he cannot interfere. Xuedou said that striking as soon as there is a question is like drawing the bow after the thief has left.'
End of the Recorded Sayings of Jingshan Zen Temple
Recorded Sayings of Jingde Lingyin Zen Temple in Lin'an Prefecture
Compiled by the Studying Monks Chongyue, Liaowu, etc.
On the 24th day of the sixth month of the seventh year of Chunxi, the Master received an invitation at Jingshan. After thanking the Emperor, he held up the imperial edict and showed it to the assembly, saying, 'Descending from the ninefold heavens, picked up in front of the Good Dharma Hall, as bright as the sun, as vast as the void, glorifying the family tradition of the Buddhas and Patriarchs, circulating the correct'
法眼藏。恁么見得。堪報不報之恩。其或未然。維那分明道破。
拈疏云。黃面老子。二千年前。靈山會上。付囑國王大臣一則語。流佈天上人間。綿綿不墜。有眼者見。有耳者聞。聞見既通。塞卻耳根。更須諦聽。
升座拈香祝聖罷。斂衣就座。僧問。丹書來鳳闕。瑞氣藹禪坊。少室無私句。當機愿發揚。師云。杲日當空。進云。萬邦歌舜化。千載祝堯年。師云。傾盡此時心。進云。安撫疏中道。徑山天目之奇峰。久尸法席。靈隱錢塘之勝概。愿得主盟。且道。住靈隱好。住徑山好。師云。一點水墨。兩處成龍。進云。兵隨印轉。將逐符行。師云。直須截斷腳跟始得。進云。恁么則草鞋高掛龍床角。坐振飛來第一峰。師云。聲前句后一時收。師乃云。一處通。千處百處一時通。一處透。千處百處一時透。如開武庫。錯落交輝。又如大火聚。覷著燎卻面門。如是則居方則方。遇圓則圓。拈一莖草。作丈六金身。拈丈六金身。作一莖草。坐斷情塵意想。不落見聞覺知。敲唱俱行。十虛通暢。且移身換步一句。作么生道。薰風生閫外。白日繞須彌。
入寺上堂。僧問。喝石巖畔。中興后五百歲叢林。靈鷲峰前。重新二千年前公案。拈花微笑即不問。正令全提事若何。師云。普天匝地。進云。斬新日月。
【現代漢語翻譯】 現代漢語譯本： 法眼宗的精髓（法眼藏）。你如何理解它？它是否值得報答那無法報答的恩情？如果不是這樣，維那（寺院中的一種職務）應該清楚地解釋。
拈香疏中說：『黃面老子（指佛陀），在兩千年前的靈山法會上，對國王大臣們的一段囑託，流傳於天上人間，連綿不斷。有眼睛的人看見，有耳朵的人聽見。既然聽聞和看見已經貫通，那就堵塞住耳根，更要仔細聆聽。』
（方丈）升座拈香祝聖完畢，整理衣袍就座。僧人問道：『丹書（皇帝的詔書）降臨鳳闕（皇宮），吉祥的瑞氣籠罩著禪院。少室山（指達摩）無私的教誨，希望您能當機宣揚。』方丈說：『杲日當空。』僧人進一步說：『萬國歌頌舜帝的教化，千載祝願堯帝的年代。』方丈說：『傾盡此時此刻的心意。』僧人進一步說：『安撫使的奏疏中說道，逕山（寺名）和天目山（山名）的奇峰，長期主持法席。靈隱寺（寺名）和錢塘（地名）的勝景，希望能夠主盟。』那麼請問，住在靈隱寺好，還是住在徑山寺好？方丈說：『一點水墨，兩處都化為龍。』僧人進一步說：『兵隨印轉，將逐符行。』方丈說：『必須截斷腳跟才能做到。』僧人進一步說：『這樣的話，就把草鞋高高掛在龍床的角落，端坐著震動飛來峰（山名）。』方丈說：『聲前句后一時收。』方丈於是說：『一處通，千處百處一時通。一處透，千處百處一時透。』如同打開武器庫，錯落有致，交相輝映。又如巨大的火堆，靠近它就會燒傷面門。像這樣，居於方則方正，遇到圓則圓融。拈起一根草，可以當作丈六金身（佛像）。拈起丈六金身，可以當作一根草。坐斷情塵意想，不落入見聞覺知。敲唱同時進行，十方虛空通暢無礙。那麼，移身換步這一句，該怎麼說呢？薰風從閫外吹來，白日環繞須彌山（佛教中的聖山）。』
進入寺院上堂說法。僧人問道：『喝石巖（地名）旁邊，是中興后五百年的叢林（指寺院）。靈鷲峰（山名）前，重新提起兩千年前的公案（佛教典故）。拈花微笑（佛教典故）暫且不問，正令全提這件事又該如何？』方丈說：『普天匝地。』僧人進一步說：『斬新日月。』
【English Translation】 English version: The essence of the Fayan School (Fayan Zang). How do you perceive it? Is it worthy of repaying the un-repayable kindness? If not, the director (Vina, a position in the monastery) should clearly explain.
The incense offering memorial states: 'The old yellow-faced one (referring to the Buddha), in the assembly on Mount Ling鷲 (Mount Lingjiu) two thousand years ago, gave a piece of advice to the kings and ministers, which has been circulating in the heavens and the human world, continuously. Those with eyes see it, those with ears hear it. Since hearing and seeing have been connected, then block the root of the ears, and listen more carefully.'
After ascending the seat, offering incense, and praying for the emperor, (the abbot) adjusted his robes and sat down. A monk asked: 'The imperial decree (Dan Shu) arrives at the Phoenix Tower (Feng Que, the imperial palace), and auspicious aura pervades the Zen monastery. The selfless teachings of Shaoshi Mountain (referring to Bodhidharma) are hoped to be propagated at this opportune moment.' The abbot said: 'The bright sun is in the sky.' The monk further said: 'All nations sing the praises of Emperor Shun's teachings, and wish for the years of Emperor Yao for thousands of years.' The abbot said: 'Exhaust all the intentions of this moment.' The monk further said: 'The memorial of the Pacification Commissioner states that the extraordinary peaks of Jing Mountain (Jing Shan, temple name) and Tianmu Mountain (Tianmu Shan, mountain name) have long presided over the Dharma seat. The scenic beauty of Lingyin Temple (Lingyin Si, temple name) and Qiantang (Qiantang, place name) is hoped to be the leader.' Then, please tell me, is it better to live in Lingyin Temple or Jing Mountain Temple? The abbot said: 'A little ink, both places transform into dragons.' The monk further said: 'The army follows the seal, and the general follows the talisman.' The abbot said: 'You must cut off the heels to achieve it.' The monk further said: 'In that case, hang the straw sandals high in the corner of the dragon bed, and sit firmly, shaking the first peak of Feilai (Feilai Feng, mountain name).' The abbot said: 'The sound before and the sentence after are collected at once.' The abbot then said: 'One place is connected, and thousands of places are connected at once. One place is penetrated, and thousands of places are penetrated at once.' It is like opening an armory, scattered and shining. It is also like a huge fire, approaching it will burn the face. Like this, being in a square is square, and meeting a circle is round. Picking up a blade of grass can be regarded as a sixteen-foot golden body (Buddha statue). Picking up a sixteen-foot golden body can be regarded as a blade of grass. Cut off emotional dust and thoughts, and do not fall into seeing, hearing, feeling, and knowing. Chanting and singing are performed simultaneously, and the ten directions of emptiness are unobstructed. Then, how should the sentence of moving the body and changing the step be said? The gentle breeze comes from outside the boudoir, and the white sun surrounds Mount Sumeru (Mount Xumi, a sacred mountain in Buddhism).'
Entering the temple to give a Dharma talk. A monk asked: 'Beside Heshi Rock (He Shi Yan, place name), is the forest (referring to the monastery) five hundred years after the revival. In front of Mount Lingjiu (Lingjiu Feng, mountain name), the case (Buddhist allusion) of two thousand years ago is brought up again. The flower-picking smile (Buddhist allusion) will not be asked for now, how about the matter of fully raising the true decree?' The abbot said: 'Everywhere under the sky.' The monk further said: 'Brand new sun and moon.'
特地乾坤。師云。又得上座重證明。進云。憑師一滴曹溪水。散作皇都內苑春。師云。爾腳跟下事作么生。進云。適來親從僧堂里來。師云。畢竟是個什麼。進云劄。師云。杜撰禪和。師乃云。孤峰頂上。目視雲霄。未為究竟。十字街頭。和泥合水。轉見周遮。二途不涉。別有生機一路。如龍得水。似虎靠山。把斷要津。不通凡聖。猶落時人升降處。而今坐立儼然。見聞不昧。個個負沖天氣概。人人懷赤之珠。到個里。如何通訊。如何受用。所以道。是法住法位。世間相常住。如是則。山河大地。不礙眼光。四聖六凡。互為主伴。坐見聲和響順。萬法無差。舉一明三。目機銖兩。橫該豎括。縱奪臨時。且到家一句作么生道。蒲團時倚無餘事。永日寥寥賀太平。
淳熙七年。八月二十九日。恭奉聖旨。就本寺開堂皇帝遣中使。降賜御香。師領眾謝恩畢。捧香示眾云。中天頒降。大地蒙熏。聚為光明幢。散作香水海。輝騰佛日。丕贊皇圖。天上人間。開佛知見。
判府安撫尚書度疏。師接呈起云。釋迦老子。四十九年。橫說正說。說不到處。總在個里流出。包羅萬有。囊括十虛。如是信得。皇恩佛恩。一時報畢。設或未然。何妨道破。
指法座云。此座高廣。從古若佛若祖。盡向頂𩕳上。揚塵簸土。埋
【現代漢語翻譯】 現代漢語譯本： 特地乾坤（天地）。 師云：『又得上座（指僧人）重證明。』 進云：『憑師一滴曹溪水（指禪宗六祖慧能的禪法），散作皇都內苑春。』 師云：『爾腳跟下事作么生？』 進云：『適來親從僧堂里來。』 師云：『畢竟是個什麼？』 進云：『劄。』 師云：『杜撰禪和（胡亂猜測的禪僧）。』 師乃云：『孤峰頂上，目視雲霄，未為究竟。十字街頭，和泥合水，轉見周遮。二途不涉，別有生機一路。如龍得水，似虎靠山。把斷要津，不通凡聖。猶落時人升降處。而今坐立儼然，見聞不昧。個個負沖天氣概，人人懷赤之珠。到個里，如何通訊？如何受用？所以道：是法住法位，世間相常住。如是則，山河大地，不礙眼光。四聖六凡，互為主伴。坐見聲和響順，萬法無差。舉一明三，目機銖兩。橫該豎括，縱奪臨時。且到家一句作么生道？蒲團時倚無餘事，永日寥寥賀太平。』
淳熙七年，八月二十九日，恭奉聖旨，就本寺開堂。皇帝遣中使，降賜御香。師領眾謝恩畢，捧香示眾云：『中天頒降，大地蒙熏。聚為光明幢，散作香水海。輝騰佛日，丕贊皇圖。天上人間，開佛知見。』
判府安撫尚書度疏。師接呈起云：『釋迦老子，四十九年，橫說正說，說不到處，總在個里流出。包羅萬有，囊括十虛。如是信得，皇恩佛恩，一時報畢。設或未然，何妨道破。』
指法座云：『此座高廣，從古若佛若祖，盡向頂𩕳上，揚塵簸土，埋』
【English Translation】 English version: Te di qian kun (Heaven and Earth). The master said, 'Again, I must ask the senior monk to prove it.' The monk replied, 'Relying on a drop of water from Caoxi (referring to Huineng, the Sixth Patriarch of Zen Buddhism), it scatters into the spring within the imperial palace.' The master said, 'What about the matter under your feet?' The monk replied, 'I just came from the monks' hall.' The master said, 'What exactly is it?' The monk replied, 'Zha.' The master said, 'A fabricating Zen monk.' The master then said, 'Standing on a solitary peak, gazing at the clouds in the sky, is not the ultimate. Mingling with mud and water at the crossroads reveals even more obscurity. Transcending both paths, there is a path of vitality. Like a dragon obtaining water, like a tiger relying on a mountain. Guarding the vital pass, not allowing passage to the mundane or the sacred. Still falling into the rising and falling of ordinary people. Now sitting upright, with clear seeing and hearing. Each one carries a spirit that soars to the sky, each one cherishes a red pearl. Arriving at this point, how to communicate? How to benefit? Therefore, it is said: 'The Dharma abides in its position, and the characteristics of the world are constant.' If so, mountains and rivers do not obstruct the eye. The Four Sages and Six Realms are mutual companions. Sitting and seeing the harmony of sound and echo, all phenomena are without difference. Raise one and understand three, measure every detail. Comprehending horizontally and encompassing vertically, seizing and releasing at will. So, how to say the phrase of arriving home? Leaning on the futon without further ado, spending the whole day leisurely, celebrating peace.'
In the seventh year of Chunxi, on the twenty-ninth day of the eighth month, respectfully receiving the imperial decree, the abbot opened the Dharma assembly at this temple. The emperor sent an envoy to bestow imperial incense. The master led the assembly to express gratitude and, holding up the incense, said to the assembly: 'Bestowed from the heavens, the earth is permeated with fragrance. Gathering into a radiant banner, scattering into a sea of fragrant water. Radiance shines on the Buddha's sun, greatly praising the imperial plan. In heaven and on earth, opening the Buddha's knowledge and vision.'
The Prefectural Governor and Pacification Commissioner presented a memorial. The master received it and said: 'Shakyamuni Buddha, for forty-nine years, speaking directly and indirectly, what could not be said all flows from here. Encompassing all things, embracing the ten directions. If you believe this, the emperor's grace and the Buddha's grace are repaid at once. If not, why not speak it out?'
Pointing to the Dharma seat, he said: 'This seat is high and wide. From ancient times, whether Buddha or Patriarch, all have raised dust and stirred up earth on the top of their heads, burying...'
沒已靈。今日當頭坐斷。直教八面風清。
拈香云。此一瓣香。恭為今上皇帝。祝延聖壽萬歲萬萬歲。此一瓣香。恭為光堯壽聖。憲天體道。性仁誠德。經武緯文。太上皇帝。祝延聖壽萬歲萬萬歲。此一瓣香。恭為壽聖齊明廣慈太上皇后。中宮皇后。皇妃。皇太子。皇孫。兩宮天眷。莊嚴福壽。此一瓣香。奉為大丞相暨合朝文武百官。同增祿算。此一瓣香。四年于茲。兩回拈出。奉為前住天童山第十八代。先應庵大和尚。用酬法乳之恩。斂衣就座。徑山印和尚白槌云。法筵龍象眾。當觀第一義。師云。第一義諦。空洞無象。表裡一如。佛及眾生。盡為增語。且作么生觀。若有心觀屬妄想。無心觀屬斷見。不有不無心觀。顢頇佛性。莫有具透關眼衲僧。出來。大家擎展。僧問。九重天上降香來。遍界祥光撥不開。佛祖機先提正令。蟭螟眼裡舞三臺。正與么時。知恩報恩一句作么生道。師云。天高群像正。海闊百川朝。進云。直得龍吟霧起。虎嘯風生。師云。錦上鋪花又一重僧問。釋迦掩室。凈名杜詞。以至諸方橫拈倒用。總是撩鉤搭索。畢竟直截一句。作么生道。師云。迅雷不及掩耳。進云。德山見人入門便棒。臨濟見人入門便喝如何。師云。鉤頭有餌。秤尾無星。進云。德山道。我宗無語句。亦無一法與人如何
【現代漢語翻譯】 現代漢語譯本： 沒已靈（無意義的感嘆詞）。今日我在此當頭截斷（比喻以決斷的態度處理問題），要讓四面八方都清明澄澈。
拈香時說：『這一瓣香，恭敬地為當今皇帝祝願，祝他聖壽萬歲萬萬歲。這一瓣香，恭敬地為光堯壽聖、憲天體道、性仁誠德、經武緯文的太上皇祝願，祝他聖壽萬歲萬萬歲。這一瓣香，恭敬地為壽聖齊明廣慈太上皇后、中宮皇后、皇妃、皇太子、皇孫、兩宮的眷屬，莊嚴他們的福壽。這一瓣香，奉獻給大丞相以及朝廷的文武百官，祝他們一同增加俸祿。這一瓣香，四年以來，已經兩次拈出，奉獻給前任天童山第十八代住持，先應庵大和尚，用來報答他傳授佛法的恩情。』
說完，整理衣袍坐下。徑山印和尚敲擊木槌說：『法筵中的龍象之眾，應當觀察第一義諦。』
師父說：『第一義諦，空洞而無形無象，內外表里完全一樣。佛和眾生，都不過是多餘的言語。那麼，要如何觀察呢？如果用有心去觀察，就屬於妄想；如果用無心去觀察，就屬於斷滅見。不用有心也不用無心去觀察，那就是糊里糊塗地對待佛性。有沒有真正具有透徹關隘眼目的衲僧，出來，大家一起來展示。』
有僧人問：『九重天上降下的香，遍佈整個世界的光芒都無法遮蔽。佛祖的機鋒先於一切，提出了正令。即使在蟭螟（一種小蟲）的眼中，也能舞動三臺（古代星官名，象徵高位）。正當這個時候，知恩報恩這句話該怎麼說？』
師父說：『天高則群星端正，海闊則百川朝宗。』
僧人進一步說：『這樣就達到了龍吟則霧起，虎嘯則風生的境界。』
師父說：『這就像在錦緞上再鋪一層花，更加華麗。』
僧人問：『釋迦牟尼佛在毗摩詰經中閉門謝客，維摩詰菩薩也沉默不語，以至於各方禪師橫豎運用各種方法，都不過是引人入門的手段。到底什麼是直截了當的一句話？』
師父說：『迅雷不及掩耳。』
僧人進一步說：『德山禪師見到人入門就打，臨濟禪師見到人入門就喝，這是為什麼？』
師父說：『鉤子上有餌，秤桿上沒有星。』
僧人進一步說：『德山禪師說，我宗門沒有語句，也沒有一法可以給人，這是為什麼？』
【English Translation】 English version: 'Mei Yi Ling' (meaningless exclamation). Today, I sit here to cut off the flow (metaphor for decisively dealing with problems), to make all directions clear and pure.
While offering incense, he said: 'This incense, respectfully offered to the current Emperor, wishing him a long and blessed life of ten thousand years. This incense, respectfully offered to the Supreme Emperor, who is glorious, virtuous, and embodies the way of heaven, wishing him a long and blessed life of ten thousand years. This incense, respectfully offered to the Supreme Empress, the Empress of the Central Palace, the Imperial Concubines, the Crown Prince, the Imperial Grandson, and all the Imperial Family, adorning them with blessings and longevity. This incense, dedicated to the Grand Chancellor and all the civil and military officials of the court, wishing them increased prosperity. This incense, for four years now, has been offered twice, dedicated to the former 18th Abbot of Tiantong Mountain, the late Ying'an Great Master, to repay the kindness of Dharma transmission.'
After speaking, he adjusted his robes and sat down. The monk Yin of Jingshan struck the gavel and said: 'The dragon and elephant assembly in the Dharma gathering should contemplate the First Principle.'
The Master said: 'The First Principle is empty and without form or appearance, inside and outside are completely the same. Buddhas and sentient beings are all superfluous words. So, how should one contemplate it? If one contemplates with a conscious mind, it belongs to delusion; if one contemplates with an unconscious mind, it belongs to annihilationism. To contemplate neither with nor without a conscious mind is to treat the Buddha-nature in a muddle-headed way. Is there a Chan monk with truly penetrating eyes who can come out and show it to everyone?'
A monk asked: 'The incense descends from the ninefold heavens, and the auspicious light that fills the world cannot be obscured. The Buddha's and Patriarchs' quick wit precedes everything, putting forward the correct decree. Even in the eyes of a midge (a small insect), one can dance on the Three Platforms (ancient constellation name, symbolizing high position). At this very moment, how should one express the phrase 'knowing and repaying kindness'?'
The Master said: 'When the sky is high, the stars are upright; when the sea is wide, all rivers flow towards it.'
The monk further said: 'Thus, one reaches the state where the dragon roars and the mist rises, the tiger howls and the wind blows.'
The Master said: 'This is like adding another layer of flowers on brocade, making it even more magnificent.'
The monk asked: 'Sakyamuni Buddha closed his door to guests in the Vimalakirti Sutra, and Vimalakirti Bodhisattva remained silent. As for the various Chan masters using various methods, they are all just means to lead people into the gate. What is the direct and straightforward phrase?'
The Master said: 'Faster than a thunderclap can be covered by the ears.'
The monk further said: 'Master Deshan would strike people upon entering, and Master Linji would shout at people upon entering. Why is this?'
The Master said: 'There is bait on the hook, but no stars on the steelyard.'
The monk further said: 'Master Deshan said, 'My school has no words, nor is there a single Dharma to give to people.' Why is this?'
。師云。殺人刀。活人劍。進云。臨濟道。赤肉團上。壁立千仞。又作么生。師云。富嫌千口少。貧恨一身多。進云。長袖善舞。多財善賈。師云。且喜沒交涉。進云。二大老恁么告報。輝映古今。未審靈隱作么生。師云。別是一壺春色。進云。金鏃慣調曾百戰。鐵鞭多力恨無仇。師云。只得瞻之仰之。
僧問。法幢高建御樓前。令正全提。法鼓才撾金殿上。歡聲鼎沸。直得。天垂雨花帳。香散玉樓風為。國開堂。愿聞法要。師云。祥雲捧日。進云。恁么則。天人群生類。皆承此恩力。師云。粉骨碎身未足酬。進云。只如衲僧分上事又作么生。師云。鐵額銅頭不奈何。進云。祖師道。心隨萬境轉。轉處實能幽。如何是轉處實能幽。師云。十字縱橫活鱍鱍。進云。隨流認得性。無喜亦無憂。又作么生。師云。八臂那吒輥繡毬。進云。雲門云咭嘹舌頭。老僧倒退三千里。意旨如何。師云。蠱毒之家水莫嘗。進云。便與么。坐樂昇平去也。師云。一人有慶。兆民賴之。師乃云。靈源不昧。萬古徽猷。入此門來。莫存知解。知解既不生。如王寶劍。殺活臨時。舉一明三。目機銖兩。塵塵剎剎。普現威權。物物頭頭。全彰正眼。便見。一塵含法界。一句截千差。於一毫端。現寶王剎。坐微塵里。轉大法輪。高而無上。仰不
【現代漢語翻譯】 現代漢語譯本： 僧人問：『殺人刀，活人劍』，進云：『臨濟（Linji）道，赤肉團上，壁立千仞』，又該如何理解？師父說：『富人嫌一千張嘴還少，窮人恨不得只有一個身體。』進云：『長袖善舞，多財善賈』，師父說：『可喜的是與此事毫無瓜葛。』進云：『二位大德如此告誡，光輝照耀古今，不知靈隱（Lingyin）寺又如何？』師父說：『別有一番春色。』進云：『金箭慣於調遣，經歷百戰，鐵鞭力大無窮，只恨沒有仇敵。』師父說：『只能瞻仰他，敬佩他。』 僧人問：『法幢高高豎立在御樓前，正令完全提起，法鼓才在金殿上敲響，歡呼聲鼎沸，以至於天降雨花帳，香氣飄散在玉樓風中，為國家開設法堂，愿聞佛法要義。』師父說：『祥雲托著太陽。』進云：『如此說來，天人及一切眾生，都承受這份恩德力量。』師父說：『粉身碎骨也難以報答。』進云：『只是衲僧（naseng 和尚的自稱）本分上的事又該如何？』師父說：『鐵額銅頭也無可奈何。』進云：『祖師說，心隨萬境轉，轉處實能幽，如何是轉處實能幽？』師父說：『十字縱橫，活潑潑地。』進云：『隨波逐流認得本性，無喜也無憂，又該如何？』師父說：『八臂那吒（Nezha）滾動繡球。』進云：『雲門（Yunmen）說，咭嘹舌頭，老僧倒退三千里，意旨如何？』師父說：『蠱毒之家，水不可嘗。』進云：『那麼，就與么坐享太平吧。』師父說：『一人有慶，萬民依賴。』師父於是說：『靈源不昧，萬古徽猷，入此門來，莫存知解，知解既不生，如王寶劍，殺活臨時，舉一明三，目機銖兩，塵塵剎剎，普現威權，物物頭頭，全彰正眼，便見，一塵含法界，一句截千差，於一毫端，現寶王剎，坐微塵里，轉大法輪，高而無上，仰不』
【English Translation】 English version: The master said, 'The killing sword, the life-giving sword.' The monk advanced, 'Linji (Linji - a Chan Buddhism master) said, on the red flesh mass, ten thousand feet of cliffs stand.' What does this mean?' The master said, 'The rich hate having too few mouths to feed, the poor hate having too much body to care for.' The monk advanced, 'Long sleeves are good for dancing, much wealth is good for trading.' The master said, 'Fortunately, there is no involvement.' The monk advanced, 'The two great elders thus instruct, illuminating the past and present. I wonder, what does Lingyin (Lingyin - a Buddhist temple) do?' The master said, 'It's a different kind of spring scenery.' The monk advanced, 'Golden arrows are skilled in deployment, having experienced hundreds of battles. Iron whips are powerful, but hate having no enemies.' The master said, 'One can only admire and respect them.' A monk asked, 'The Dharma banner is erected high before the imperial tower, the correct command is fully raised. The Dharma drum is struck in the golden hall, cheers erupt. To the point that the heavens drop a rain of flower curtains, fragrance scatters in the jade tower wind, a Dharma hall is opened for the country. I wish to hear the essential teachings of the Dharma.' The master said, 'Auspicious clouds hold up the sun.' The monk advanced, 'In that case, all beings in the heavens and human realms receive this grace and power.' The master said, 'Pulverizing bones and crushing the body is not enough to repay.' The monk advanced, 'What about the affairs of a mendicant monk (naseng - a self-reference for monks)?' The master said, 'Iron foreheads and bronze heads can do nothing about it.' The monk advanced, 'The patriarch said, the mind follows the myriad realms, the turning point is truly profound. What is the turning point that is truly profound?' The master said, 'Crisscrossing, lively and vibrant.' The monk advanced, 'Following the flow, one recognizes the nature, without joy or sorrow. What about that?' The master said, 'Nezha (Nezha - a protection deity) with eight arms rolls an embroidered ball.' The monk advanced, 'Yunmen (Yunmen - a Chan Buddhism master) said, a chattering tongue, the old monk retreats three thousand miles. What is the meaning?' The master said, 'In a house of poison, water should not be tasted.' The monk advanced, 'Then, shall we sit and enjoy peace?' The master said, 'One person's celebration, the people rely on it.' The master then said, 'The spiritual source is not obscured, the glorious achievements of all ages. Entering this gate, do not harbor knowledge and understanding. If knowledge and understanding do not arise, it is like the king's precious sword, killing or giving life as needed. Raise one and understand three, measure with precision. In every dust mote and every realm, universal power manifests. In every object and every head, the true eye is fully revealed. Then one sees, a single dust mote contains the Dharma realm, a single phrase cuts off a thousand differences. At the tip of a hair, the treasure king's realm appears. Sitting in a tiny dust mote, the great Dharma wheel turns. High and unsurpassed, looking up without'
可及。淵而無下。深不可測。自然風行草偃。水到渠成。不是神通妙用。亦非法爾如然。何故。乃是當人。從無量劫來。現成受用境界。契券分明。直饒千佛出現。各各放大寶光。也侵佔一星兒不得。所以道。一切法不生。一切法不滅。若能如是解。佛法常現前。以此壽聖人。則天長地久。以此祝賢佐。則伊尹周公。以此保國安民。以此康福天下。殊勝中殊勝。奇特中奇特。畢竟結角羅紋在什麼處。天上有星皆拱北。人間無水不朝東(謝詞不錄)復舉僧問百丈大智禪師。如何是奇特事。百丈云。獨坐大雄峰。僧禮拜。百丈便打。師云。百丈善能據虎頭。亦解收虎尾。雖然頭尾兩全。至竟未徹源底。今日忽有問靈隱如何是奇特事。只對他道。為國開堂。僧若禮拜。但云。知恩方解報恩。且道與百丈是同是別。若揀得出。平步青霄。其或未然。更聽一頌。虎驟龍驤與么來。驀然平地起風雷。棒頭正眼明如日。凜凜清風廓九垓。久立眾慈。伏惟珍重。徑山印和尚白槌云。諦觀法王法。法王法如是。
解夏上堂。四月十五日結。七月十五日解。六隻骰子滿盆紅。大都只是看頭米。喝一喝。
徑山別峰和尚至上堂。舉仰山道。東寺師叔若在。慧寂不致寂寥。師云。仰山和尚好語。只是語上偏枯。靈隱即不然。徑山師
【現代漢語翻譯】 現代漢語譯本： 可及：指（佛法）是可以達到的。 淵而無下：深邃而沒有底線。形容（佛法）的深奧。 深不可測：深到無法測量。形容（佛法）的深不可測。 自然風行草偃：風自然地吹過，草自然地倒伏。比喻教化自然而然地發生。 水到渠成：水流到，渠道自然形成。比喻條件成熟，事情自然成功。 不是神通妙用：不是依靠神通的奇妙作用。 亦非法爾如然：也不是因為事物本來就該如此。 何故：為什麼呢？ 乃是當人：就是指當下這個人。 從無量劫來：從無數個劫以來。 現成受用境界：現成地享受和使用的境界。 契券分明：就像契約一樣清楚明白。 直饒千佛出現：即使一千尊佛同時出現。 各各放大寶光：各自放出寶貴的光芒。 也侵佔一星兒不得：也不能侵佔一絲一毫。 所以道：所以說。 一切法不生，一切法不滅：一切事物（法）既不產生，也不消滅。 若能如是解：如果能夠這樣理解。 佛法常現前：佛法就會常常顯現在眼前。 以此壽聖人：用這個來祝願聖人長壽。 則天長地久：就能像天地一樣長久。 以此祝賢佐：用這個來祝福賢能的輔佐大臣。 則伊尹周公：就能像伊尹和周公一樣賢能。 以此保國安民：用這個來保衛國家，安定人民。 以此康福天下：用這個來使天下安康幸福。 殊勝中殊勝，奇特中奇特：殊勝中的殊勝，奇特中的奇特。 畢竟結角羅紋在什麼處：究竟那盤根錯節的紋路在哪裡呢？ 天上有星皆拱北，人間無水不朝東：天上的星星都拱衛著北極星，人間的水沒有不朝向東方的。 （謝詞不錄）：感謝的話語不記錄。 復舉僧問百丈大智禪師：又舉例說有僧人問百丈大智禪師。 如何是奇特事：什麼是奇特的事情？ 百丈云：百丈禪師說。 獨坐大雄峰：獨自坐在大雄峰上。 僧禮拜：僧人禮拜。 百丈便打：百丈禪師就打他。 師云：靈隱禪師說。 百丈善能據虎頭，亦解收虎尾：百丈禪師善於佔據虎頭，也懂得收回虎尾。 雖然頭尾兩全，至竟未徹源底：雖然頭尾都保全了，但終究沒有徹底明白根源。 今日忽有問靈隱如何是奇特事：今天如果有人問靈隱禪師什麼是奇特的事情。 只對他道：只對他說。 為國開堂：爲了國家開設佛堂。 僧若禮拜：僧人如果禮拜。 但云：只說。 知恩方解報恩：知道恩情才能懂得報恩。 且道與百丈是同是別：說說看這和百丈禪師的回答是相同還是不同？ 若揀得出，平步青霄：如果能夠分辨出來，就能平步青雲。 其或未然：如果不能分辨出來。 更聽一頌：再聽一首偈頌。 虎驟龍驤與么來：像老虎跳躍，龍飛騰一樣到來。 驀然平地起風雷：忽然在平地上颳起狂風，響起雷鳴。 棒頭正眼明如日：禪杖的正眼像太陽一樣明亮。 凜凜清風廓八垓：凜冽的清風掃蕩著整個宇宙。 久立眾慈，伏惟珍重：站立很久了，各位慈悲，請多多保重。 徑山印和尚白槌云：徑山印和尚敲著木槌說。 諦觀法王法，法王法如是：仔細觀察佛法的法則，佛法的法則就是這樣。 解夏上堂：解夏日的上堂說法。 四月十五日結，七月十五日解：四月十五日開始結夏安居，七月十五日結束。 六隻骰子滿盆紅：六隻骰子都是紅色，比喻（修行）圓滿。 大都只是看頭米：大多隻是看表面的東西。 喝一喝：喝斥一聲。 徑山別峰和尚至上堂：徑山別峰和尚來到上堂說法。 舉仰山道：引用仰山禪師的話說。 東寺師叔若在，慧寂不致寂寥：東寺師叔如果還在，慧寂就不會感到寂寞。 師云：靈隱禪師說。 仰山和尚好語，只是語上偏枯：仰山和尚說得好，只是在語言上有些偏頗。 靈隱即不然：靈隱禪師就不是這樣。
【English Translation】 English version: Attainable: Refers to (the Dharma) being attainable. Profound and bottomless: Deep and without a bottom line. Describes the profundity of (the Dharma). Unfathomable: Too deep to be measured. Describes the unfathomable nature of (the Dharma). Naturally, the wind blows and the grass bends: The wind naturally blows, and the grass naturally bends. A metaphor for how teachings naturally take effect. When water flows, a channel is formed: When water flows, a channel naturally forms. A metaphor for how things naturally succeed when conditions are ripe. Not through miraculous powers: Not relying on the wonderful effects of supernatural powers. Nor is it just naturally so: Nor is it because things are inherently meant to be this way. Why is this?: Why is it so? It is the person right here: It refers to the person right now. From countless kalpas: From countless eons. A realm of readily available enjoyment: A realm of readily available enjoyment and use. Clear as a contract: As clear and distinct as a contract. Even if a thousand Buddhas appear: Even if a thousand Buddhas were to appear simultaneously. Each emitting precious light: Each emitting precious light. They could not encroach upon even a single star: They could not encroach upon even the slightest bit. Therefore, it is said: Therefore, it is said. All dharmas are neither born nor extinguished: All things (dharmas) are neither created nor destroyed. If one can understand in this way: If one can understand in this way. The Buddha Dharma is always present: The Buddha Dharma will always be present before you. Use this to wish the sage longevity: Use this to wish the sage a long life. Then heaven and earth will be long-lasting: Then it will be as long-lasting as heaven and earth. Use this to bless the virtuous ministers: Use this to bless the virtuous ministers. Then they will be like Yi Yin and the Duke of Zhou: Then they will be as virtuous as Yi Yin and the Duke of Zhou. Use this to protect the country and secure the people: Use this to protect the country and secure the people. Use this to bring peace and happiness to the world: Use this to bring peace and happiness to the world. The most supreme among the supreme, the most extraordinary among the extraordinary: The most supreme among the supreme, the most extraordinary among the extraordinary. Where exactly are the intertwined patterns?: Where exactly are those intertwined patterns? The stars in the sky all revolve around the North Star, and the water on earth all flows eastward: The stars in the sky all revolve around the North Star, and the water on earth all flows eastward. (Words of thanks not recorded): Words of thanks are not recorded. Again, a monk asked Zen Master Baizhang Dazhi: Again, it is said that a monk asked Zen Master Baizhang Dazhi. What is an extraordinary thing?: What is an extraordinary thing? Baizhang said: Zen Master Baizhang said. Sitting alone on Great Hero Peak: Sitting alone on Great Hero Peak. The monk prostrated: The monk prostrated. Baizhang then struck him: Baizhang then struck him. The Master said: Zen Master Lingyin said. Baizhang is good at seizing the tiger's head and also knows how to retract the tiger's tail: Baizhang is good at seizing the tiger's head and also knows how to retract the tiger's tail. Although the head and tail are both complete, he has not thoroughly understood the source: Although the head and tail are both complete, he has not thoroughly understood the source. Today, if someone suddenly asks Lingyin what is an extraordinary thing: Today, if someone suddenly asks Lingyin what is an extraordinary thing. Just tell him: Just tell him. Opening a hall for the country: Opening a Dharma hall for the country. If a monk prostrates: If a monk prostrates. Just say: Just say. Knowing kindness is the key to repaying kindness: Knowing kindness is the key to repaying kindness. Tell me, is this the same as or different from Baizhang?: Tell me, is this the same as or different from Baizhang's answer? If you can discern it, you will ascend to the sky: If you can discern it, you will ascend to the sky. If not: If you cannot discern it. Listen to another verse: Listen to another verse. Like a tiger leaping and a dragon soaring: Like a tiger leaping and a dragon soaring. Suddenly, a storm arises on flat ground: Suddenly, a storm arises on flat ground. The true eye at the end of the staff is as bright as the sun: The true eye at the end of the staff is as bright as the sun. The chilling breeze sweeps through the entire universe: The chilling breeze sweeps through the entire universe. Standing for a long time, all of you are compassionate, please take care: Standing for a long time, all of you are compassionate, please take care. Monk Yin of Jingshan struck the gavel and said: Monk Yin of Jingshan struck the gavel and said. Carefully observe the Dharma King's Dharma, the Dharma King's Dharma is like this: Carefully observe the Dharma King's Dharma, the Dharma King's Dharma is like this. Summer Retreat Sermon: A sermon given on the day of ending the summer retreat. Begins on April 15th, ends on July 15th: The summer retreat begins on April 15th and ends on July 15th. Six dice all red: Six dice all red, a metaphor for (practice) being complete. Mostly just looking at the surface: Mostly just looking at the surface. Give a shout: Give a shout. Monk Biefeng of Jingshan arrived for the sermon: Monk Biefeng of Jingshan arrived for the sermon. Quoting Yangshan's words: Quoting Zen Master Yangshan's words. If Uncle Dongsi were here, Huiji would not be lonely: If Uncle Dongsi were here, Huiji would not be lonely. The Master said: Zen Master Lingyin said. Yangshan's words are good, but they are one-sided in language: Yangshan's words are good, but they are one-sided in language. Lingyin is not like that: Lingyin is not like that.
叔若在。靈隱不致寂寥。何故。閩蜀同風。
上堂。舉老宿云。祖師九年面壁。為訪知音。若與么會將來。吃鐵棒有日在。又有一老宿云。祖師九年面壁。何不慚惶。若與么會。更買草鞋。行腳三十年。瑯瑘和尚拈云。既不然。且道祖師面壁。意作么生。欲得不招無間業。莫謗如來正法輪。師云。二老宿。敲磚打瓦。瑯瑘和尚。畫虎成貍。諸人要見祖師面壁底意旨么。窮坑難滿。
上堂。五日一參。諸方常例。不說少室單傳。不說靈山受記。會則目前包裹。不會則三頭六臂。忽有個不受人瞞底出來道。遮里是什麼所在。說會與不會。只對他道。作賊人心虛。
會慶聖節上堂。虛空可量風可系。無能盡說佛功德。佛功德海既難量。吾君聖壽亦如是。
出鄉歸上堂。持缽去持缽歸。草鞋根斷通訊息。玲瓏八面盡光輝。游魔宮入虎穴。當機撞著惡聱頭。直教心地頓休歇。且據個什麼道理。便乃如是。老不以筋力為能。復舉黃龍南禪師示眾云。有五種不易。一化者不易。二施者不易。三變生為熟者不易。四端坐吃者不易。更有一種不易。是什麼人。良久云𦗚。便下座。時真點胸作首座。藏主問云。適來和尚道五種不易是什麼人。首座云。腦後見腮。莫與往來。師云。一手不獨拍。兩手鳴摑摑。豁開三
【現代漢語翻譯】 現代漢語譯本： 如果叔父還在，靈隱寺不至於如此寂寥。為什麼呢？因為閩地和蜀地的風氣相同。
（僧人）上堂說法。引用一位老修行的話：『達摩祖師（Bodhidharma, 禪宗始祖）九年面壁，是爲了尋訪知音。』如果這樣理解，將來免不了要挨鐵棒。又有一位老修行說：『達摩祖師九年面壁，難道不感到慚愧嗎？』如果這樣理解，不如再買雙草鞋，行腳參訪三十年。瑯玡和尚（Langya, 人名）評論說：『既然都不是，那麼祖師面壁的用意是什麼呢？想要不招致無間地獄的業報，就不要誹謗如來的正法輪。』師父說：『這兩位老修行，都是敲磚打瓦。瑯玡和尚，則是畫虎不成反類犬。各位想要知道祖師面壁的真正用意嗎？那就是窮坑難填啊。』
（僧人）上堂說法。『五日一參』，是各地的慣例。我不說少室山的單傳，也不說靈山的授記。領會了，當下就能明白；不領會，就會變成三頭六臂。如果有個不受人矇蔽的人出來說：『這裡是什麼地方？說領會與不領會。』只管對他說：『做賊的人心虛。』
（僧人）在慶祝聖節時上堂說法。虛空可以測量，風可以繫住，卻沒有人能完全說盡佛的功德。佛的功德如大海般難以衡量，我們君主的聖壽也像這樣無量無邊。
（僧人）出外雲遊后回到寺院上堂說法。拿著缽出去，拿著缽回來，草鞋的繩子斷了，卻帶來了訊息。玲瓏剔透，八面放光。遊歷過魔宮，進入過虎穴，當機立斷，碰上了兇惡的對手，直接讓心地徹底止息。且說這是什麼道理，才能如此呢？老了不能靠力氣。又引用黃龍南禪師（Huanglong Nan, 人名）開示大眾說：『有五種不容易。一是化導他人不容易，二是佈施不容易，三是把生的變成熟的不容易，四是端坐享用不容易。還有一種不容易，是什麼人呢？』良久不語，便下座。當時真點胸（Zhendianxiong, 人名）擔任首座，藏主問：『剛才和尚說的五種不容易是什麼人？』首座說：『腦後長著反骨的人，不要與他交往。』師父說：『一隻手拍不響，兩隻手拍起來才響亮。』豁然開朗。
【English Translation】 English version: If Uncle were still here, Lingyin Temple would not be so desolate. Why? Because the customs of Min (Fujian) and Shu (Sichuan) are the same.
（A monk） ascends the hall to preach. Citing an old practitioner's words: 'Bodhidharma (the founder of Zen Buddhism) faced the wall for nine years to find a kindred spirit.' If you understand it this way, you will inevitably be beaten with an iron rod one day. Another old practitioner said: 'Bodhidharma faced the wall for nine years, shouldn't he feel ashamed?' If you understand it this way, you might as well buy another pair of straw sandals and travel around for thirty years. Zen Master Langya (a person's name) commented: 'Since neither is correct, then what was the purpose of Bodhidharma facing the wall? If you want to avoid the karma of Avici Hell, do not slander the true Dharma wheel of the Tathagata.' The master said: 'These two old practitioners are both knocking bricks and hitting tiles. Zen Master Langya is like drawing a tiger but ending up with a dog.' Do you all want to know the true intention of Bodhidharma facing the wall? It's that a bottomless pit is hard to fill.
（A monk） ascends the hall to preach. 'A consultation every five days' is the usual practice everywhere. I don't talk about the single transmission from Shaoshi Mountain, nor do I talk about the prediction at Ling Mountain. If you understand it, you can grasp it right now; if you don't understand it, you will become three-headed and six-armed. If someone who cannot be deceived comes out and says: 'What kind of place is this? Talking about understanding or not understanding.' Just tell him: 'A thief has a guilty conscience.'
（A monk） ascends the hall to preach during the celebration of the Holy Festival. The void can be measured, the wind can be tied, but no one can fully describe the Buddha's merits. The Buddha's merits are as immeasurable as the sea, and our monarch's longevity is also boundless like this.
（A monk） ascends the hall to preach after returning to the temple from traveling. Taking the bowl out, taking the bowl back, the rope of the straw sandals is broken, but it brings news. Exquisite and translucent, shining in all directions. Having traveled through the demon palace and entered the tiger's den, making decisive decisions and encountering fierce opponents, directly causing the mind to completely cease. And what is the principle that allows this to happen? One cannot rely on strength when old. Furthermore, Zen Master Huanglong Nan (a person's name) instructed the assembly: 'There are five things that are not easy. First, it is not easy to transform others. Second, it is not easy to give. Third, it is not easy to turn the raw into the cooked. Fourth, it is not easy to sit and eat. There is another thing that is not easy, what kind of person is it?' After a long silence, he descended from the seat. At that time, Zhendianxiong (a person's name) was the head seat, and the treasurer asked: 'What kind of person are the five things that the monk just said that are not easy?' The head seat said: 'A person with rebellious bones behind their head, do not associate with them.' The master said: 'One hand cannot clap, two hands clap loudly.' Suddenly enlightened.
要三玄。捏碎佛祖標格。村歌社舞得人憎。勝似當年白拈賊。
上堂。今朝三月十五。天色半晴半雨。十分春色在枝頭。滿眼覷見沒可睹。報諸人莫莽鹵。甜瓜徹蒂甜。苦瓠連根苦。
上堂。僧問。南泉和尚云。自小牧一頭水牯牛。擬向溪東放。不免食國王水草。擬向溪西放。不免食國王水草。意旨如何。師云。四棱拓地。進云。南泉又道。不如隨分納些些。總不見得。如何是納些些。師云。橫該豎抹。師乃舉南泉示眾云。王老師自小。牧一頭水牯牛。擬向溪東放。不免食他國王水草。擬向溪西放。不免食他國王水草。不如隨分納些些。總不見得。長慶雲。南泉是前頭為人。後頭為人。雲門云。且道。是牛外納牛內納。直饒說得納處分明。我更問爾覓牛在。雪竇云一時穿卻。師云。南泉起模畫樣。長慶披砂揀金。雲門鼻孔先穿。雪竇據款結案。驀拈拄杖云。更有一個。在什麼處。擲拄杖下座。
上堂。有一句子到汝諸人截卻舌頭。無一句子到汝諸人一任橫三豎四。二途不涉。佛眼難窺。狹路相逢。握鞭回首即不問。諸人。只如趙州到茱萸。輕輕靠卻拄杖便出去。意作么生。喝一喝云。禹力不到處。河聲流向西。
結夏上堂。云。十四十五。立規立矩。十六十七。無固無必。以大圓覺。為我伽
【現代漢語翻譯】 現代漢語譯本：
要談論『三玄』（Sanxuan，一種玄學思想）。捏碎佛祖的標格（biaoge，榜樣、標準）。鄉下的歌舞讓人厭惡，勝過當年的白手強盜。
上堂說法。今天是三月十五，天氣時晴時雨。十分的春色都在樹枝上，滿眼看去卻什麼也看不到。告訴你們各位不要莽撞。甜瓜從瓜蒂到瓜身都是甜的，苦瓠連著根都是苦的。
上堂說法。有僧人問：南泉（Nanquan，禪師名號）和尚說，『從小就牧養一頭水牯牛（shuiguniu，水牛），想要放到溪東邊去，免不了吃國王的水草；想要放到溪西邊去，也免不了吃國王的水草。』這話是什麼意思？師父說：『四四方方地落地。』僧人追問：南泉又說，『不如隨份繳納一些，總也看不出來。』什麼是繳納一些？師父說：『橫豎塗抹。』師父於是舉南泉的例子來開示大眾說：王老師（Wang laoshi，對南泉的尊稱）從小就牧養一頭水牯牛，想要放到溪東邊去，免不了吃他的國王的水草；想要放到溪西邊去，也免不了吃他的國王水草。不如隨份繳納一些，總也看不出來。長慶（Changqing，禪師名號）說，南泉是前頭為人，後頭為人。雲門（Yunmen，禪師名號）說，且說，這是牛外繳納還是牛內繳納？即使說得繳納之處分明，我還要問你在哪裡找牛？雪竇（Xuedou，禪師名號）說，一時都穿透了。師父說，南泉開始模仿，長慶披著沙子揀金子，雲門鼻孔先被穿透，雪竇根據條款結案。』隨即拿起拄杖說：『還有一個，在哪裡？』扔下拄杖，走下座位。
上堂說法。有一句話，能讓你們各位截斷舌頭；沒有一句話，能讓你們各位隨意橫說豎說。兩條路都不涉及，佛眼也難以窺見。狹路相逢，握著鞭子回頭，這些都不問。各位，就像趙州（Zhaozhou，禪師名號）到了茱萸（Zhuyu，地名），輕輕靠著拄杖就出去了，是什麼意思？』喝一聲說：『禹王（Yu wang，人名，大禹）的力量到不了的地方，河水的聲音流向西邊。』
結夏安居上堂說法。說：『十四、十五，立下規矩；十六、十七，沒有固定不變的。以大圓覺（dayuanjue，偉大的圓滿覺悟）作為我的僧伽（sengqie，僧團）。』
【English Translation】 English version:
To discuss the 'Three Mysteries' (Sanxuan, a school of metaphysical thought). To crush the model of the Buddha (biaoge, model, standard). Village songs and dances are repulsive, even better than the white-handed robbers of the past.
Ascending the hall for Dharma talk. Today is the fifteenth of March, the weather is partly sunny and partly rainy. Ten parts of the spring scenery are on the branches, but one sees nothing even with full eyes. Tell you all not to be reckless. The sweet melon is sweet from the stem to the body, and the bitter gourd is bitter from the root.
Ascending the hall for Dharma talk. A monk asked: Nanquan (Nanquan, name of a Zen master) said, 'Since I was young, I have been herding a water buffalo (shuiguniu, water buffalo). If I want to put it to the east of the stream, it will inevitably eat the king's grass; if I want to put it to the west of the stream, it will inevitably eat the king's grass.' What is the meaning of this? The master said: 'Squarely landing on the ground.' The monk asked further: Nanquan also said, 'It is better to pay some according to one's share, but one cannot see it at all.' What is paying some? The master said: 'Horizontal and vertical smearing.' The master then used Nanquan's example to instruct the public, saying: 'Teacher Wang (Wang laoshi, respectful term for Nanquan) has been herding a water buffalo since he was young. If he wants to put it to the east of the stream, it will inevitably eat his king's grass; if he wants to put it to the west of the stream, it will inevitably eat the king's grass. It is better to pay some according to one's share, but one cannot see it at all.' Changqing (Changqing, name of a Zen master) said that Nanquan is for the sake of others in the front and for the sake of others in the back. Yunmen (Yunmen, name of a Zen master) said, let's say, is this paying outside the ox or paying inside the ox? Even if you can clearly explain where to pay, I will still ask you where to find the ox? Xuedou (Xuedou, name of a Zen master) said that everything is pierced through at once. The master said, Nanquan started to imitate, Changqing picked gold while wearing sand, Yunmen's nostrils were pierced first, and Xuedou concluded the case according to the terms.' Then he picked up his staff and said, 'There is another one, where is it?' He threw down his staff and walked down from his seat.
Ascending the hall for Dharma talk. There is a sentence that can cut off the tongues of you all; there is no sentence that can allow you all to speak horizontally and vertically at will. If neither path is involved, the Buddha's eye is difficult to see. When narrow roads meet, holding the whip and turning back, these are not asked. Everyone, just like Zhaozhou (Zhaozhou, name of a Zen master) arrived at Zhuyu (Zhuyu, place name), he leaned lightly on his staff and went out, what does that mean?' He shouted, 'Where the power of King Yu (Yu wang, personal name, Da Yu) cannot reach, the sound of the river flows to the west.'
Ascending the hall for Dharma talk at the beginning of the summer retreat. Saying: 'Fourteen, fifteen, establish rules; sixteen, seventeen, nothing is fixed. Take the Great Perfect Enlightenment (dayuanjue, great perfect enlightenment) as my Sangha (sengqie, monastic community).'
藍。身心安居。平等性智。黃面老子。二千年前。留一則公案。直至於今。毫髮不差。靈隱移向十四日施展。說人還見么。還聞么。驀拈拄杖卓一卓云。只此見聞非見聞。無餘聲色可呈君。箇中若了元無事。體用何妨分不分。喝一喝下座。
上堂。舉僧問巖頭浩浩。塵中如何辨主。頭云。銅砂囉哩滿盛油。師云。巖頭拔貧做富。未是作家。今日忽有問靈隱。浩浩塵中。如同辨主。只對他道。日輪正當午。喝一喝。
上堂。平白地。拈起一絲毫頭。盡大地人。亡鋒結舌。百尺竿頭進得一步。妙喜世界百雜碎。達磨大師九年面壁。知他是真耶是偽耶。靈隱咬定牙關。力盡神疲。也檢點他不出。何故。彼彼丈夫。三十年前。五十年後。拳趯相應。忽然悟去。未免撞入漆桶隊里。到個里如何。鐵卵生兒。復舉僧問法眼。如何是曹源一滴水。法眼對道是曹源一滴水。師云。法眼和尚。向百戰場中舞纛旗。未免傍觀者哂。忽有問靈隱如何是曹源一滴水。只對他道。和屎合尿。
葛中書請上堂。獅子教兒迷子訣。擬前跳擲早翻身。羅紋結角交鋒處。鶻眼臨時失卻蹤。恁么觀來。是什麼宗旨。是什麼標格。是什麼去處。還有開口分也無。所以靈山會上。百萬眾前。黃面老子。拈起一枝花。獨迦葉尊者。破顏微笑。世
【現代漢語翻譯】 現代漢語譯本 藍。身心安居（指身心安定）。平等性智（指平等無差別的智慧）。黃面老子（指佛陀）。二千年前。留下一則公案（指禪宗的案例），直到如今，毫髮不差。靈隱（指靈隱寺）移到十四日施展。說人還見嗎？還聽見嗎？突然拿起拄杖敲了一下說：『只是這見聞並非真正的見聞，沒有多餘的聲色可以呈現給你們。如果能明白其中本無事，體和用又何妨分開或不分開？』喝一聲，下座。 上堂。舉僧人問巖頭：『浩浩（廣闊無邊）塵世中如何辨別主人？』巖頭說：『銅砂囉哩滿盛油。』靈隱說：『巖頭拔貧做富，還不是真正的行家。』今天如果有人問靈隱：『浩浩塵世中，如何辨別主人？』只對他說：『日輪正當午。』喝一聲。 上堂。平白無故地，拈起一絲毫頭，盡大地的人，都無言以對。百尺竿頭更進一步，妙喜世界（指極樂世界）也變得粉碎。達磨大師九年面壁，知道他是真還是假嗎？靈隱咬緊牙關，用盡力氣，也檢查不出他的真偽。為什麼？那些大丈夫，三十年前，五十年後，拳腳相應。忽然領悟，也免不了撞入漆桶隊里。到了那裡又如何？鐵卵生兒（比喻不可能的事）。又舉僧人問法眼：『如何是曹源（地名）一滴水？』法眼回答說：『是曹源一滴水。』靈隱說：『法眼和尚，在百戰場中舞動大旗，免不了被旁觀者嘲笑。』如果有人問靈隱如何是曹源一滴水，只對他說：『和屎合尿。』 葛中書（人名）請上堂。獅子教兒迷子訣（比喻高深的禪法），想要向前跳躍卻早已翻身。羅紋結角交鋒處，鶻眼（指老鷹銳利的眼睛）臨時也失去軌跡。這樣看來，是什麼宗旨？是什麼標格？是什麼去處？還有開口分辨的餘地嗎？所以靈山會上，百萬大眾前，黃面老子（指佛陀）拈起一枝花，只有迦葉尊者破顏微笑。世
【English Translation】 English version Blue. Body and mind dwell in peace. Equality wisdom (referring to wisdom without discrimination). Yellow-faced old man (referring to the Buddha). Two thousand years ago, he left a koan (referring to a Zen case) that remains unchanged to this day. Lingyin (referring to Lingyin Temple) moves to the fourteenth day to perform. Do people still see it? Do they still hear it? Suddenly picking up the staff and striking it once, he said: 'This seeing and hearing is not true seeing and hearing. There are no superfluous sounds and sights to present to you. If you understand that there is nothing fundamentally wrong, what harm is there in separating or not separating substance and function?' He shouts and descends from the seat. Ascending the hall. A monk asked Yantou: 'In the vast (boundless) dusty world, how does one distinguish the master?' Yantou said: 'A copper sieve is filled with oil.' Lingyin said: 'Yantou enriches the poor, but he is not a true master.' Today, if someone asks Lingyin: 'In the vast dusty world, how does one distinguish the master?' Just tell him: 'The sun is right at noon.' He shouts. Ascending the hall. For no reason, picking up a single hair, all the people on earth are speechless. Taking another step from the top of a hundred-foot pole, the Land of Utmost Joy (referring to the Pure Land) is also shattered. Bodhidharma faced the wall for nine years, do you know if he was true or false? Lingyin clenched his teeth, exhausted his strength, and could not examine his truth or falsehood. Why? Those great men, thirty years ago, fifty years later, fists and kicks correspond. Suddenly realizing, they inevitably crash into the lacquer bucket team. What happens when you get there? Iron eggs give birth to children (a metaphor for the impossible). Again, a monk asked Fayan: 'What is a drop of water from Caoyuan (place name)?' Fayan replied: 'It is a drop of water from Caoyuan.' Lingyin said: 'Venerable Fayan, waving the banner in a hundred battlefields, inevitably invites ridicule from onlookers.' If someone asks Lingyin what a drop of water from Caoyuan is, just tell him: 'Mix it with shit and urine.' Ge Zhongshu (person's name) invites to ascend the hall. The lion teaches his cubs the secret of confusing them (a metaphor for profound Zen teachings), wanting to jump forward but already turning over. At the point where the patterned corners intersect, even the hawk's eye (referring to the sharp eyes of a hawk) temporarily loses track. Looking at it this way, what is the purpose? What is the standard? What is the destination? Is there still room to open your mouth and distinguish? Therefore, at the Vulture Peak Assembly, in front of a million people, the yellow-faced old man (referring to the Buddha) held up a flower, and only Venerable Kasyapa smiled.
尊便云。吾有正法眼藏。涅槃妙心。分付摩訶大迦葉。落第二頭。臨濟問黃檗佛法的的大意。三遭六十痛棒。落第三首。總不與么。牙如劍樹。口似血盆。大棒打不回頭。千人萬人。羅籠不住。正是十字街頭。癡漢見解。大丈夫漢。眼裡有筋皮下有血。二六時中。只守閑閑地。饑則吃飯。困則打眠。寒則向火。熱則乘涼。上無諸佛可仰。下無眾生可度。人與非人。性相平等。撞著明眼道流。輕輕拶著。便見水裡火發。正與么時。憑個什麼道理。故能如是。良久云。自從蹈斷曹溪路。直向毗盧頂上行。復舉錢塘昔有官人。因僧相見次。僧問甚處來。僧云馬大師處來。官云。近日說何法。僧云。即心即佛。被官人揖出。次日復有一僧相見。官問。甚處來。僧云。馬大師處來。官云。近日說何法。僧云。非心非佛。又被官人揖出。師云。手擎仲尼日月。腰佩佛祖靈符。須還遮官人。靈隱今日。不免更為重說偈言。即心即佛也揖出。非心非佛也揖出。地轉天回豈等閑。即知此物非他物。以此顯追崇。決定當超越。次回陰騭保家堂。自然福壽永無雙。下座(薦信齊居士)。
上堂。窮諸玄辨。竭世樞機。糞掃堆頭。重添搕𢶍。明投暗合。水到渠成。作賊人心虛。抱贓叫屈。德山棒如雨點。臨濟喝似雷奔。正是平地上干戈。
【現代漢語翻譯】 現代漢語譯本： 尊便禪師說：『我有正法眼藏（真正佛法的精髓），涅槃妙心（寂靜解脫的微妙心境），交付給了摩訶迦葉（佛陀的大弟子）。』這是落第二頭（指落在言語文字的窠臼）。臨濟禪師問黃檗禪師佛法的大意，遭受三次六十痛棒，這是落第三首（指落在棒喝等手段）。 總是不這樣（執著于形式），牙齒像劍樹一樣鋒利，口像血盆一樣可怕，大棒打也不回頭，千人萬人也籠罩不住。這正是十字街頭的癡漢見解。大丈夫漢，眼裡有筋，皮下有血，一天二十四小時，只是守著閑閑地，餓了就吃飯，困了就睡覺，冷了就向火，熱了就乘涼。上面沒有諸佛可以仰仗，下面沒有眾生可以度化。人與非人，自性與現象平等無二。遇到明眼的修行人，輕輕一拶，便能見到水裡火發（指在矛盾中顯現真理）。正在這個時候，憑藉什麼道理才能如此？』 良久，禪師說：『自從踏斷曹溪路（指六祖慧能的頓悟之路），直向毗盧頂上行（指證悟宇宙人生的真理）。』 又舉例說，錢塘昔日有一位官員，因為僧人來拜見，官員問：『從哪裡來？』僧人說：『從馬大師（馬祖道一）處來。』官員問：『近日說什麼法？』僧人說：『即心即佛（當下之心就是佛）。』被官員趕了出去。第二天又有一位僧人來拜見，官員問：『從哪裡來？』僧人說：『從馬大師處來。』官員問：『近日說什麼法？』僧人說：『非心非佛（不是心，也不是佛）。』又被官員趕了出去。 禪師說：『手擎仲尼日月（指儒家的倫理綱常），腰佩佛祖靈符（指佛法的智慧法門），須還要這位官員來。靈隱寺的今日，不免要為他重新說偈語：『即心即佛』也被趕出去，『非心非佛』也被趕出去，地轉天回豈是等閑？即知此物非他物（當下即是，無須外求）。以此顯追崇，決定當超越。下次輪迴陰騭保家堂，自然福壽永無雙。』下座（為薦信齊居士說法）。 上堂：窮盡各種玄妙的辯論，竭盡世間的權謀機巧，如同在糞掃堆上，又新增垃圾。明投暗合，水到渠成。作賊的人心虛，抱著贓物叫屈。德山禪師的棒如雨點般落下，臨濟禪師的喝聲如雷霆般奔騰。這正是平地上發生戰爭。
【English Translation】 English version: Zen Master Zunbian said, 'I have the Eye-Treasury of the True Dharma (the essence of true Buddhism), the Wondrous Mind of Nirvana (the subtle state of tranquil liberation), which I have entrusted to Mahākāśyapa (the Buddha's great disciple).' This is falling into the second head (referring to being trapped in the confines of words and letters). When Zen Master Linji asked Zen Master Huangbo about the great meaning of the Buddha-dharma, he suffered sixty painful blows three times, which is falling into the third head (referring to relying on methods such as blows and shouts). It's never like this (clinging to forms). Teeth are as sharp as sword trees, and the mouth is as terrifying as a blood basin. Even if beaten with a big stick, one doesn't turn back. Thousands and millions of people cannot be contained. This is precisely the foolish view of a fool at the crossroads. A great hero has sinews in his eyes and blood under his skin. Twenty-four hours a day, he just remains leisurely. When hungry, he eats; when sleepy, he sleeps; when cold, he warms himself by the fire; when hot, he enjoys the cool. Above, there are no Buddhas to rely on; below, there are no sentient beings to liberate. Humans and non-humans, self-nature and phenomena, are equal and non-dual. When encountering a clear-eyed practitioner, a gentle squeeze will reveal fire arising from water (referring to the manifestation of truth in contradictions). At this very moment, what principle allows one to be like this?' After a long pause, the Zen Master said, 'Since breaking through the Caoqi Road (referring to Huineng, the Sixth Patriarch's path of sudden enlightenment), I have gone straight to the top of Vairocana (referring to the realization of the truth of the universe and life).' He further cited an example: In the past, in Qiantang, there was an official who, because a monk came to visit, asked, 'Where do you come from?' The monk said, 'I come from Master Ma (Mazu Daoyi).' The official asked, 'What Dharma has he been teaching recently?' The monk said, 'The mind itself is the Buddha (the present mind is the Buddha).' He was driven out by the official. The next day, another monk came to visit, and the official asked, 'Where do you come from?' The monk said, 'I come from Master Ma.' The official asked, 'What Dharma has he been teaching recently?' The monk said, 'Neither mind nor Buddha (it is neither mind nor Buddha).' He was also driven out by the official. The Zen Master said, 'Holding up the sun and moon of Confucius (referring to the ethical principles of Confucianism), wearing the spiritual talisman of the Buddha-ancestors (referring to the wisdom and Dharma methods of Buddhism), we must still have this official come. Today at Lingyin Temple, I cannot avoid re-reciting the verse for him: 'The mind itself is the Buddha' is also driven out, 'Neither mind nor Buddha' is also driven out. Is the turning of the earth and the revolving of the heavens a trivial matter? One should know that this thing is not another thing (the present moment is it, there is no need to seek outside). By this, manifest pursuit and reverence, and surely transcend. In the next cycle, Yin Zhi (good deeds done in secret) will protect the family, and naturally, blessings and longevity will be unparalleled.' He descended from the seat (giving a Dharma talk for Layman Qiju). Ascending the Dharma Hall: Exhausting all profound debates, and using up all worldly schemes, is like adding garbage to a pile of rubbish. Darkness meets darkness, and when the water comes, a channel is formed. The thief has a guilty conscience, and cries out unjustly while holding the stolen goods. Zen Master Deshan's staff falls like raindrops, and Zen Master Linji's shout is like thunder. This is precisely a war breaking out on level ground.
太平時細作。衲僧家有一條活路。千聖不曾蹈著。土曠人稀。驀拈拄杖云。拄杖子列列挈挈。善別端倪。遂擲下云。好日多同。
上堂。達磨不來東土。二祖不往西天。石室行者。蹈碓忘卻移步。玄沙討魚賣峭。蹈翻釣船。且道。遮一隊漢。還有衲僧巴鼻也無。良久云。當門不用栽荊棘。後代兒孫惹著衣。
解夏上堂。一個葫蘆才倒地。滿地葫蘆盡傾倒。欲識單傳直指禪。今日斗湊得恰好。
上堂。舉僧問巖頭。路逢猛虎時如何。頭云拶。師云。巖頭眼觀東南。意在西北。好一拶。性命落在別人手裡。
淳熙十年八月初三日。乞退靈隱。得旨上堂。四年居此日波波。累及禪和不奈何。今感聖恩林下去。一輪秋月照天河。
靈隱禪寺語錄終
明州太白名山天童景德禪寺語錄
參學小師 崇岳 了悟 等編
淳熙十一年正月。在平江元知府庵受請。上堂。舉先應庵受天童請日偈畢。乃云。山僧亦有一偈。舉似大眾。去年八月間。得旨與安閑。擺動水云性。縱步到陽山。元宅諸子第。忻然力追攀。庵居三個月。開懷宇宙寬。忽接四明信。來書意盤桓。天童虛法席。使君語猶端。迢迢遣專使。不問路行難。山僧臨晚景。不敢自相瞞。捶鼓樂與行。四眾亦欣歡。先師未了底。
【現代漢語翻譯】 現代漢語譯本 太平時節的細作（間諜）。衲僧（指僧人）家有一條活路，千聖（歷代聖人）都不曾涉足。地方空曠，人煙稀少。於是拿起拄杖說：『拄杖子（拄杖），要仔細分辨事物的端倪。』說完便扔下拄杖說：『好日子大家一起過。』
上堂說法。達磨（Bodhidharma，禪宗始祖）沒有來東土（中國），二祖（慧可）沒有去西天（印度）。石室的修行者，舂米時忘記了挪動腳步。玄沙（玄沙師備禪師）討魚賣弄技巧，結果打翻了釣船。那麼，這一群人，還有僧人的樣子嗎？』良久后說：『家門口不用栽種荊棘，免得後代子孫被它纏住。』
解夏上堂說法。一個葫蘆剛倒在地上，滿地的葫蘆都跟著傾倒。想要認識單傳直指的禪法，今天湊集得恰到好處。
上堂說法。舉例說有僧人問巖頭（巖頭全豁禪師）：『路遇猛虎時該怎麼辦？』巖頭回答：『拶（逼迫）。』師父說：『巖頭眼觀東南，意在西北。好一個『拶』字，卻把性命交到了別人手裡。』
淳熙十年（1183年）八月初三日，請求辭去靈隱寺的住持之位，得到批準後上堂說法。『四年居住在此地，每天忙碌奔波，連累了各位禪和（僧人），實在過意不去。如今感謝皇上的恩典，讓我回到山林中去，就像一輪秋月照耀著天河。』
《靈隱禪寺語錄》終
《明州太白名山天童景德禪寺語錄》
參學小師 崇岳 了悟 等編
淳熙十一年（1184年）正月，在平江元知府的庵中接受邀請，上堂說法。先舉出應庵（應庵曇華禪師）接受天童寺邀請時所作的偈語，說完后說：『山僧也有一首偈語，說給大家聽聽。去年八月間，得到皇上的旨意，讓我得以安閑。擺動水云的性情，隨意走到陽山。元知府的各位子弟，高興地極力追隨。在庵中住了三個月，胸懷開闊，宇宙寬廣。忽然接到四明的來信，信中的意思反覆陳述。天童寺空缺著住持的法席，使君（地方長官）的話語懇切。派遣專使迢迢趕來，不顧路途的艱難。山僧我已是晚年，不敢自己欺騙自己。敲鑼打鼓，高興地前往，四眾弟子也歡欣鼓舞。先師（指前任住持）未了的事情，』
【English Translation】 English version A spy in peaceful times. The nassō (衲僧, mendicant monk)'s family has a way out that the thousand sages (千聖, qiān shèng, all the sages) have never stepped on. The land is vast and the population is sparse. He then picked up his staff and said, 'Staff, be careful to distinguish the clues.' Then he threw down the staff and said, 'Good days are shared by all.'
Ascending the hall to preach. Bodhidharma (達磨, Dámó, founder of Zen Buddhism) did not come to the Eastern Land (東土, Dōngtǔ, China), and the Second Patriarch (二祖, Èrzǔ, Huike) did not go to the Western Heaven (西天, Xītiān, India). The practitioner in the stone chamber forgot to move his feet while pounding rice. Xuansha (玄沙, Xuánshā Shībèi Chánshī, Zen Master Xuansha Shibei) tried to sell his fishing skills but overturned his fishing boat. So, do these people still have the appearance of monks?' After a long silence, he said, 'There is no need to plant thorns at the door, lest future generations get their clothes caught on them.'
Ascending the hall to preach at the end of the summer retreat. As soon as one gourd falls to the ground, all the gourds on the ground fall over. If you want to know the directly transmitted Zen, today's gathering is just right.
Ascending the hall to preach. He cited a monk asking Yantou (巖頭, Yántóu Quánhuō Chánshī, Zen Master Yantou Quanhuo), 'What should I do when I meet a tiger on the road?' Yantou replied, 'Za (拶, squeeze).' The master said, 'Yantou looks to the southeast but intends to go northwest. What a good 'za,' but he puts his life in the hands of others.'
On the third day of the eighth month of the tenth year of Chunxi (淳熙十年, 1183), he requested to resign from the abbotship of Lingyin Temple, and after receiving approval, he ascended the hall to preach. 'For four years I have lived here, busy every day, troubling all the chanhe (禪和, monks), I am really sorry. Now I am grateful for the emperor's grace, allowing me to return to the mountains and forests, like an autumn moon shining on the Milky Way.'
End of the Records of Lingyin Zen Temple
Records of Tiantong Jingde Zen Temple on Mount Taibai in Mingzhou
Compiled by junior students Chongyue and Liaowu, etc.
In the first month of the eleventh year of Chunxi (淳熙十一年, 1184), he accepted an invitation at the hermitage of the former prefect Yuan in Pingjiang and ascended the hall to preach. First, he cited the verse made by Ying'an (應庵, Yīng'ān Tánhuá Chánshī, Zen Master Ying'an Tanhua) when he accepted the invitation to Tiantong Temple, and after finishing, he said, 'This mountain monk also has a verse to tell everyone. In the eighth month of last year, I received the emperor's decree, allowing me to be at leisure. Shaking the nature of water and clouds, I walked freely to Yangshan. The sons of the former prefect Yuan were happy to follow me closely. I lived in the hermitage for three months, my mind was open, and the universe was wide. Suddenly, I received a letter from Siming, the meaning of the letter was repeatedly stated. The abbot's seat of Tiantong Temple is vacant, and the words of the shǐjūn (使君, local official) are earnest. He sent a special envoy from afar, regardless of the difficulty of the journey. This mountain monk is already in his old age and dares not deceive himself. Beating drums and happily going, the fourfold assembly is also rejoicing. The unfinished business of the former master (referring to the previous abbot),'
應是起波瀾。敢問大眾。如何是先師未了底。一回飲水一回噎。臨濟德山俱汗顏。
上堂。祖師心印。不涉言詮。問訊燒香。早成多事。行棒行喝。開眼尿床。舉古舉今。泥中洗土。別有向上一路。千聖不傳。總是熟睡饒噡語。衲僧家。心憤憤口悱悱。到者里。如何即是。以拂子擊禪床云。衲帔矇頭萬事休。此時山僧都不會。
上堂。舉玄沙問鏡清。不見一法。是大過患。汝道不見是什麼法。清指露柱云。莫是不見遮個法么。沙云。浙中清水白米從汝吃佛法未夢見在。師云。二尊宿驀劄相逢。大似小兒則劇相似。佛法身心何在。先應庵拈云。鏡清放頑。佛也不奈伊何。若不是玄沙識破。幾被露柱吞卻。師喝云。若教頻下淚。東海也須干。
結夏上堂。二千年前舊公案。今日拈來重剖判。任是鐵眼與銅睛。也須更入紅爐煅。眾中忽有個不受人瞞底。出來道。盡大地是個紅爐。也煅某甲不破。只向他道。我也知爾向鬼窟里作活計。
約齋張直閣書至上堂。佛佛授手。祖祖相傳。不昧見聞覺知。突出衲僧巴鼻。風行草偃。水到渠成。如太阿在手。凜凜神威。誰敢正眼覷。著。所以諸佛以此出世。祖師以此西來。乾坤以此覆載。日月星辰以此照臨。天堂地獄以此而分善惡。四聖六凡以此頭出頭沒。衲
【現代漢語翻譯】 現代漢語譯本： 應是掀起波瀾。敢問各位大眾，什麼是先師未了的事情？就像有時喝水卻被嗆到。即使是臨濟（Linji，禪宗大師）和德山（Deshan，禪宗大師）也會感到汗顏。
上堂說法。祖師的心印，不涉及言語詮釋。問訊燒香，早已成為多餘的事情。行棒行喝，如同睜眼說夢。舉古舉今，如同在泥中洗土。另有一條向上的道路，即使是眾聖也不傳授，總像是熟睡時說的夢話。我們這些僧人啊，心中憤憤不平，口中也想說些什麼，到了這裡，到底應該如何是好？用拂子敲擊禪床說：『用衲帔矇住頭，萬事都休。』此時此刻，我這個山僧也什麼都不會。
上堂說法。舉玄沙（Xuansha，禪宗大師）問鏡清（Jingqing，禪宗大師）的公案：『不見一法，是大過患。』你說不見的是什麼法？鏡清指著露柱說：『莫非是不見這個法嗎？』玄沙說：『你在浙中吃清水白米，佛法卻連做夢都沒夢到。』我說，這兩位尊宿突然相遇，很像小孩子在玩鬧。佛法身心在哪裡？先是應庵（Ying'an，禪宗大師）拈出說：『鏡清在耍賴，佛也拿他沒辦法。』如果不是玄沙識破，幾乎就被露柱吞掉了。』我喝道：『如果教人頻頻流淚，東海也會乾涸。』
結夏安居上堂說法。這是二千年前的舊公案，今天拿出來重新剖析判斷。就算是鐵眼和銅睛，也必須再次放入紅爐中鍛鍊。大眾中如果有個不受人欺騙的，站出來說：『整個大地就是一個紅爐，也無法燒燬我。』我只對他說：『我也知道你向鬼窟里做活計。』
收到約齋張直閣的信後上堂說法。諸佛授手相傳，祖師代代相傳，不迷惑于見聞覺知，突出僧人的本色。風行草偃，水到渠成，就像太阿劍在手，凜凜神威，誰敢正眼看它一眼？所以諸佛因此出世，祖師因此西來，天地因此覆蓋承載，日月星辰因此照耀，天堂地獄因此劃分善惡，四聖六凡因此頭出頭沒。僧
【English Translation】 English version: It should stir up waves. May I ask the assembly, what is the unfinished business of the former teachers? It's like choking sometimes when drinking water. Even Linji (a Chan master) and Deshan (a Chan master) would be ashamed.
Ascending the hall for Dharma talk. The mind-seal of the Patriarchs does not involve verbal explanations. Greetings and burning incense are already superfluous. Wielding the staff and shouting are like dreaming with eyes open. Citing the past and present is like washing dirt in mud. There is another upward path that even the sages do not transmit; it's always like the rambling of someone sound asleep. We monks, our hearts are indignant, and our mouths want to say something, but when we get here, what should we do? Striking the Zen platform with the whisk, I say: 'Cover your head with the kasaya, and all is over.' At this moment, this mountain monk also knows nothing.
Ascending the hall for Dharma talk. Citing the case of Xuansha (a Chan master) asking Jingqing (a Chan master): 'Not seeing a single dharma is a great fault.' What dharma do you say is not seen? Jingqing pointed to the pillar and said: 'Could it be that you don't see this dharma?' Xuansha said: 'You eat clear water and white rice in Zhejiang, but you haven't even dreamed of the Buddha-dharma.' I say, these two venerable ones suddenly meeting is very much like children playing. Where is the Buddha-dharma body and mind? Ying'an (a Chan master) first brought it up, saying: 'Jingqing is being stubborn; even the Buddha can't do anything with him.' If Xuansha hadn't seen through it, he would have almost been swallowed by the pillar.' I shout: 'If you teach people to shed tears frequently, even the Eastern Sea will dry up.'
Ascending the hall for the summer retreat. This is an old case from two thousand years ago, and today I bring it out to re-analyze and judge. Even those with iron eyes and copper pupils must be further refined in the red furnace. If there is someone in the assembly who cannot be deceived, let him come out and say: 'The entire earth is a red furnace, and it cannot burn me.' I would only say to him: 'I also know that you are making a living in a demon's cave.'
Ascending the hall after receiving a letter from Zhang Zhige of Yuezhai. The Buddhas transmit hand to hand, and the Patriarchs pass it down generation after generation, not being deluded by seeing, hearing, perceiving, and knowing, highlighting the true nature of the monks. The wind sweeps the grass, and water flows to form a channel, like the Tai'a sword in hand, with awe-inspiring divine power. Who dares to look at it with a straight eye? Therefore, the Buddhas appear in the world because of this, the Patriarchs come from the West because of this, heaven and earth cover and support because of this, the sun, moon, and stars shine because of this, heaven and hell are divided into good and evil because of this, and the Four Sages and Six Realms rise and fall because of this. Monks
僧家以此提向上鉗錘。碎聖凡窠臼。窠臼若盡。直得上無攀仰。下絕弓躬。常光現前。壁立萬仞正與么時。如何與約齋相見。良久云。鋒铓影里分緇素。鼻孔依前搭上唇。復說偈曰。居於富貴中。不為富貴誤。赤手挨開解脫門。四方八面俱獨步。佛祖不知由。憑誰立本據。咄咄咄。力㘞希。聞見覺知齊合掌。鐵牛生得鳳凰兒。
上堂。舉僧問趙州。澄澄絕點時如何。州云。猶是人家客作漢師云遮僧置個問端。不妨險峻。爭奈趙州有起膏盲底手段。雖然如是。總落在天童手裡。畢竟如何。喝一喝。下座。
上堂。十五日已前。開池不待月。十五日已后。池成月自來。正當十五日。吹無孔笛。唱太平歌。佛及眾生。同聲唱和。且超群拔萃一句。作么生道。四海浪平龍睡穩。九天云靜鶴飛高。
聖節上堂。日日是好日。時時是好時。惟有十月二十二。吉星垂照最希奇。
上堂。說到行不到。好肉剜瘡。行到說不到。扶籬摸壁。行說俱到。石筍抽條。行說俱不到。擔雪填井。離四句絕百非即不問。諸人且道。文殊問不二法門。維摩因什麼默然。喝一喝云。貪他一粒粟。失卻半年糧。
上堂。舉僧問雲門。不起一念。還有過也無。雲門對他道須彌山。師云。大小云門。話頭也不識。
上堂
【現代漢語翻譯】 現代漢語譯本： 僧人以此來提起向上的鉗錘。粉碎聖凡的窠臼（kē jiù，比喻舊有的規矩或格式）。如果窠臼完全消失，那麼向上沒有可以攀援的東西，向下沒有可以彎腰的地方。常光立刻顯現，像壁立萬仞一樣正直。正在這個時候，如何與約齋相見？良久后說：『鋒芒影里分辨黑白，鼻孔依舊搭在嘴唇上。』又說偈語：『居住在富貴之中，不被富貴迷惑。赤手空拳打開解脫之門，四面八方都獨自前行。佛祖也不知道原因，憑藉誰來建立根本依據？咄咄咄（duō，表示呵斥的聲音）。力㘞希（lì bà xī，無法考證，疑似咒語）。聞見覺知一起合掌，鐵牛生出了鳳凰兒。』 上堂（shàng táng，禪宗寺院中，住持登上法堂說法）：舉僧人問趙州（Zhào zhōu，禪宗大師）：『澄澄絕點時如何？』趙州回答：『猶是人家客作漢。』師云：遮僧設定一個問端，不妨險峻。爭奈趙州有起膏盲底手段。雖然如此，總落在天童（Tiān tóng，指天童寺）手裡。 畢竟如何？喝一喝。下座。 上堂：十五日以前，開池不等待月亮。十五日以後，池塘建成月亮自然到來。正當十五日，吹奏沒有孔的笛子，唱太平歌。佛（Fó，佛教創始人釋迦牟尼）及眾生，同聲唱和。那麼，超越群體拔萃的一句，怎麼說呢？四海浪平龍睡穩，九天云靜鶴飛高。 聖節上堂：日日是好日，時時是好時。只有十月二十二，吉星垂照最稀奇。 上堂：說到做不到，好肉剜瘡。做到說不到，扶著籬笆摸著墻壁。說到做到，石筍抽條。說和做都不到，擔雪填井。離開四句，斷絕百非，暫且不問。各位，且說，文殊（Wén shū，文殊菩薩，象徵智慧）問不二法門，維摩（Wéi mó，維摩詰，一位在家菩薩）因為什麼默然？喝一喝說：『貪圖他一粒粟，失去半年糧。』 上堂：舉僧人問雲門（Yún mén，禪宗大師）：『不起一念，還有過錯嗎？』雲門回答他說須彌山（Xū mí shān，佛教中的一座神山）。師云：大小云門，話頭也不認識。 上堂
【English Translation】 English version: The monks use this to raise the upward-pointing hammer. Shatter the established patterns of the holy and the mundane. If the established patterns completely disappear, then there is nothing to climb up to, and nothing to bow down to. The constant light immediately appears, upright like a ten-thousand-仞 (rèn, a unit of length) high cliff. At this very moment, how to meet with Yuezhai (Yuē zhāi, a person's name)? After a long pause, he said: 'Distinguish black and white in the shadow of the sharp edge, the nostrils still rest on the lips.' He also said in a verse: 'Living in wealth and honor, not misled by wealth and honor. Opening the door of liberation with bare hands, walking alone in all directions. The Buddhas (Fó, Buddhas) and patriarchs do not know the reason, who can rely on to establish the fundamental basis? Tut, tut, tut (duō, sound of rebuke). Li Ba Xi (lì bà xī, untraceable, possibly a mantra). Hearing, seeing, knowing, and perceiving all join hands, an iron ox gives birth to a phoenix child.' Ascending the Hall (shàng táng, in Zen monasteries, the abbot ascends the Dharma Hall to give a sermon): A monk asked Zhao Zhou (Zhào zhōu, a Zen master): 'What is it like when everything is completely clear?' Zhao Zhou replied: 'Still a hired hand in someone else's house.' The master said: This monk sets up a question that is quite steep and dangerous. But Zhao Zhou has the means to cure even a disease that has reached the vital organs. Even so, it all falls into the hands of Tiantong (Tiān tóng, referring to Tiantong Temple). What is it after all? He shouts once. Descends from the seat. Ascending the Hall: Before the fifteenth day, dig the pond without waiting for the moon. After the fifteenth day, the pond is completed and the moon comes naturally. On the fifteenth day itself, play the flute without holes, sing the song of peace. The Buddha (Fó, the founder of Buddhism, Shakyamuni) and all sentient beings sing in harmony. Then, how to say the phrase that surpasses the group and stands out? The waves of the four seas are calm, the dragon sleeps soundly, the clouds of the nine heavens are still, and the crane flies high. Ascending the Hall on the Holy Day: Every day is a good day, every moment is a good moment. Only on the twenty-second day of the tenth month, the auspicious stars shine down, which is most rare and wonderful. Ascending the Hall: Speaking without acting is like carving a sore on good flesh. Acting without speaking is like feeling the wall while holding onto the fence. Speaking and acting both present is like a stone bamboo shoot sprouting. Speaking and acting both absent is like carrying snow to fill a well. Leaving the four phrases and cutting off the hundred negations is not asked for now. Everyone, tell me, Manjushri (Wén shū, Manjushri Bodhisattva, symbolizing wisdom) asked about the non-dual Dharma gate, why did Vimalakirti (Wéi mó, Vimalakirti, a lay bodhisattva) remain silent? He shouts once and says: 'Greedy for a grain of millet, losing half a year's worth of grain.' Ascending the Hall: A monk asked Yunmen (Yún mén, a Zen master): 'If one does not give rise to a single thought, is there still a fault?' Yunmen replied to him: 'Mount Sumeru (Xū mí shān, a sacred mountain in Buddhism).' The master said: Big or small Yunmen, he doesn't even recognize the topic of conversation. Ascending the Hall
朝說暮說。展演河沙句義。不是衲僧分上事。行棒行喝。敲床豎拂。揚眉瞬目。不是衲僧分上事。透出兩重關。逗到不疑之地。正好朝打三千。暮打八百。且道過在什麼處。欲得不招無間業。莫謗如來正法輪。◎
天童語錄終◎
密庵和尚小參
參學小師 崇岳 了悟 等編
解夏小參。釋迦不說說。迦葉不聞聞。天河風浪靜。星斗位區分。與么與么。有解有結。不與么不與么。無解無結。與么不與么。結中有解。不與么卻與么。解中有結。忽若總不與么。前不至村。后不至店。千人萬人攢簇不入。如大日輪升于虛空。有眼者見其清凈光明。無壞無雜。雖居眾色。不與一切和合。靈覺妙明。揀非煅煉。當與么時。還著得解結兩字么。還著得佛法兩字么。還著得世法兩字么。還著得是非長短數字么。酌然是著不得。何故。豈不見道。般若如大火聚。近之則燎卻面門。又如涂毒鼓。撾之則聞者皆喪。縱饒三世諸佛。六代祖師。競出頭來。顯大威權。出廣長舌。橫說豎說。盡在光明影里發現。于衲僧分上。全無交涉。且道。衲僧有什麼長處。困來曲臂支頭睡。不怕人來偷枕頭。復舉雲門問洞山。近離甚處。山云查渡。門云。夏在什麼處。山云。湖南報慈。門云。幾時離彼。山云。八月二十五門云。
【現代漢語翻譯】 現代漢語譯本 早上說，晚上說，展示如恒河沙數般的語句和意義，這不是衲僧（指修行者）的事情。施行棒打，大聲呵斥，敲擊床鋪，豎起拂塵，揚眉毛，眨眼睛，這些都不是衲僧的事情。穿透兩重關卡，到達毫無疑惑的境地，正好可以朝打三千，暮打八百。那麼，過錯在哪裡呢？想要不招致無間地獄的業報，就不要誹謗如來的正法法輪。
《天童語錄》終
密庵和尚小參
參學小師 崇岳（人名） 了悟（人名） 等編
解夏小參。釋迦（佛名）不說，（而）說；迦葉（佛名，釋迦十大弟子之一）不聞，（而）聞。天河風平浪靜，星斗位置分明。這樣也行，那樣也行，有解脫，有束縛。不這樣也不那樣，沒有解脫，沒有束縛。這樣又不這樣，束縛中有解脫。不這樣卻又這樣，解脫中有束縛。忽然完全不這樣，前面到不了村莊，後面到不了店舖，千人萬人聚集也無法進入。如同大日輪升上虛空，有眼睛的人能看見它的清凈光明，沒有損壞，沒有混雜，雖然處在各種顏色之中，卻不與一切事物混合。靈覺妙明，選擇而非鍛鍊。當這樣的時候，還用得上『解脫』、『束縛』這兩個字嗎？還用得上『佛法』這兩個字嗎？還用得上『世法』這兩個字嗎？還用得上『是非長短』這些字眼嗎？的確是用不上的。為什麼呢？難道沒聽說過嗎？般若（智慧）如同一大火堆，靠近它就會燒傷面門；又像塗了毒藥的鼓，敲擊它，聽到的人都會喪命。縱然三世諸佛，六代祖師，爭先恐後地出來，顯現大威權，伸出廣長舌，橫說豎說，都在光明影子里顯現出來，與衲僧（指修行者）完全沒有關係。那麼，衲僧有什麼長處呢？困了就彎起胳膊枕著頭睡覺，不怕別人來偷枕頭。又舉雲門（禪師名）問洞山（禪師名）：『最近從哪裡離開？』洞山說：『查渡（地名）。』雲門說：『夏天在哪裡？』洞山說：『湖南報慈（寺廟名）。』雲門說：『什麼時候離開那裡的？』洞山說：『八月二十五。』雲門說：
【English Translation】 English version Speaking of it in the morning, speaking of it in the evening, displaying sentences and meanings like the sands of the Ganges, these are not the affairs of a nās (Buddhist monk). Wielding the staff, shouting loudly, knocking on the bed, raising the whisk, raising eyebrows, winking eyes, these are not the affairs of a nās. Penetrating two layers of barriers, arriving at a place of no doubt, it is just right to strike three thousand times in the morning and eight hundred times in the evening. Then, where does the fault lie? If you want to avoid incurring the karma of the Avīci hell, do not slander the true Dharma wheel of the Tathāgata (Buddha).
End of the Tiāntóng Yǔlù (Tiāntóng's recorded sayings)
Small Assembly Talk by Mì'ān (Monk's name)
Compiled by novice monks Chóngyuè (Monk's name), Liǎowù (Monk's name), etc.
Small Assembly Talk for the End of Summer Retreat. Śākyamuni (Buddha) speaks without speaking; Mahākāśyapa (One of the Buddha's ten great disciples) hears without hearing. The Milky Way is calm, and the positions of the stars are clearly distinguished. Like this, like that, there is release, there is binding. Not like this, not like that, there is no release, there is no binding. Like this, yet not like that, there is release within binding. Not like this, yet like that, there is binding within release. Suddenly, if it is completely not like this, the front does not reach the village, the back does not reach the shop, and thousands upon thousands of people gather but cannot enter. Like the great sun rising in the void, those with eyes can see its pure light, without damage, without mixture, although residing among all colors, it does not mix with anything. Spiritual awareness is subtle and bright, selecting rather than refining. When it is like this, can you still attach the words 'release' and 'binding'? Can you still attach the words 'Buddha-dharma'? Can you still attach the words 'worldly dharma'? Can you still attach the words 'right and wrong, long and short'? Indeed, you cannot attach them. Why? Haven't you heard it said? Prajñā (wisdom) is like a great fire, approaching it will burn your face; it is also like a drum coated with poison, striking it will cause those who hear it to die. Even if the Buddhas of the three worlds and the six generations of patriarchs all come forth, displaying great power, extending their broad and long tongues, speaking horizontally and vertically, it is all revealed in the shadow of the light, and it has nothing to do with the nās (Buddhist monk). Then, what is the strength of the nās? When tired, they bend their arms to support their heads and sleep, not afraid of others stealing their pillows. Again, he cited Yúnmén (Zen master's name) asking Dòngshān (Zen master's name): 'Where did you recently leave from?' Dòngshān said: 'Chádù (Place name).' Yúnmén said: 'Where were you during the summer?' Dòngshān said: 'Húnán Bàocí (Temple name)'. Yúnmén said: 'When did you leave there?' Dòngshān said: 'August 25th.' Yúnmén said:
放汝三頓棒。山至來日。卻上問訊。昨日蒙放三頓棒。不知過在什麼處。門云。飯袋子。江西湖南便與么商量。洞山豁然大悟。師云。雲門大師。放去太奢。收來太儉。末後慇勤。何不與他本分草料。致令和泥合水。洞山與么悟去。也是杓卜聽虛聲。
冬至小參。卻物為上。逐物為下。若論戰也個個力在轉處。古人拈一機。示一境。無不精徹淵奧。廓徹聖凡恰似壯士架千鈞弩。百發百中。為他末上著腳手處牢固。外物搖撼不動。終有成立之節。衲僧家出一叢林。入一保社。多歷年所。己躬大事不能發現。蓋為末上著腳手處遲緩。坐在腳頭腳尾。聽不出聲。見不超色。如蠶作繭。自縈自縛。十二時中。無片時快樂。至竟終成廢人。而今若要直截。與生死作頭底。無非向一念欲起未起時提起。一刀兩斷。自然內空外空。有為空無為空。四方八面。空索索地。覓其空處。了不可得。到個里。回頭一覷。驀地冷灰里豆爆。如關將軍入大陣。拚其性命。不見有百萬兵眾。當恁么時。如何共語。如何湊泊。還肯說向人么。秉殺人刀活人劍。與一切處。為祥為瑞。為冤為害。便見頂門上。時時一陽來複。腳跟下。日日萬匯發生。撥草瞻風。便具緇素眼目。秤斤定兩。毫髮不差。一切處恰恰地。天自高地自厚。飢餐渴飲。一切尋
【現代漢語翻譯】 現代漢語譯本 給你三頓棒。山等待明天。再去請教。『昨天承蒙您打了三頓棒，不知道錯在哪裡？』雲門說：『飯桶！江西、湖南就是這樣討論佛法的。』洞山因此豁然大悟。我說，雲門大師，放得太寬，收得太緊。最後慇勤，為什麼不給他應有的草料，以至於和泥合水？洞山這樣悟去，也只是占卜聽虛聲罷了。
冬至小參。捨棄外物是上策，追逐外物是下策。如果論戰鬥，個個力量都在轉圜之處。古人拈出一個機鋒，展示一個境界，無不精徹深奧，廓清聖凡，恰似壯士拉開千鈞之弩，百發百中。因為他們在末梢著手處牢固，外物搖撼不動，終有成就之時。衲僧家離開一個叢林，進入一個保社，經歷多年，自己的大事卻不能發現。這是因為在末梢著手處遲緩，坐在腳頭腳尾，聽不出聲音，見不到超脫之色，如蠶作繭，自纏自縛，十二時中，沒有片刻快樂，最終成為廢人。如今若要直截了當，與生死做個了斷，無非是在一念欲起未起時提起，一刀兩斷，自然內空外空，有為、無為，四面八方，空蕩蕩地，尋找那空處，了不可得。到了這裡，回頭一看，驀然間冷灰里豆爆，如關將軍（關羽）進入大陣，拼其性命，不見有百萬兵眾。當這個時候，如何共語？如何湊合？還肯說與人聽嗎？秉持殺人刀、活人劍，在一切處，為祥為瑞，為冤為害，便見頂門上，時時一陽來複，腳跟下，日日萬物發生。撥開草叢看風向，便具有僧俗的眼力，秤斤定兩，毫髮不差，一切處恰恰好，天自高，地自厚，饑來吃飯，渴來喝水，一切尋常。
【English Translation】 English version I'll give you three blows. Shan (name of a monk) will come again tomorrow to inquire. 'Yesterday, I received three blows from you. I don't know where I went wrong?' Yunmen (name of a Zen master) said, 'Rice bag! That's how they discuss the Dharma in Jiangxi and Hunan.' Dongshan (name of a Zen master) suddenly had a great awakening. I say, Yunmen Daishi (another name for Yunmen), he released too lavishly and reeled back too sparingly. In the end, he was so attentive, why didn't he give him the basic fodder, resulting in mixing mud with water? Dongshan's understanding in this way is just like divination listening to empty sounds.
Winter Solstice Small Assembly. Abandoning external things is the best policy, pursuing external things is the worst. If we talk about battle, everyone's strength lies in turning the situation around. The ancients picked up a koan (a paradoxical anecdote or riddle, used in Zen Buddhism for meditation), showed a state, and were all refined, thorough, profound, and cleared up the sacred and the mundane, just like a strong man drawing a thousand-pound crossbow, hitting the target every time. Because they were firm in their starting point at the end, external things could not shake them, and there would eventually be a time of accomplishment. A monk leaves one monastery and enters one community, experiencing many years, but cannot discover his own great matter. This is because he is slow to start at the end, sitting at the head and tail of his feet, unable to hear sounds, unable to see transcendent colors, like a silkworm making a cocoon, entangling and binding himself, without a moment of happiness in the twelve hours, and eventually becoming a useless person. Now, if you want to be straightforward and make an end to life and death, it is nothing more than raising it when a thought is about to arise, cutting it off with one knife, and naturally the inside and outside are empty, the conditioned and the unconditioned, in all directions, empty and desolate, searching for that empty place, which cannot be found. When you get here, look back, and suddenly a bean explodes in cold ashes, like General Guan (Guan Yu) entering a great battle, risking his life, not seeing a million soldiers. At this time, how to talk together? How to reconcile? Would you still be willing to tell others? Holding the sword that kills and the sword that gives life, in all places, for auspiciousness and good fortune, for grievances and harm, you will see that on the top of your head, the yang returns every moment, and under your feet, all things arise every day. Parting the grass and watching the wind, you will have the eyes of both monks and laypeople, weighing and measuring, without the slightest error, everything is just right, heaven is high and earth is thick, eating when hungry and drinking when thirsty, everything is ordinary.
常。到遮境界。便是一員無事道人。方敢稱為行腳高士。其或未然。莫將閑學解。埋沒祖師心。復舉祖師道。心隨萬境轉。轉處實能幽。隨流認得性。無喜亦無憂。師云。大小祖師。抓頭不知癢處。
璨禪人薦考請小參。佛法至妙。妙在明心。心若洞明。前後際斷。三祇劫空。覓其空處。了不可得。如紅爐上一點雪相似。到個里。生也生他不得。死也死他不得。既生死他不得。即無生死可出。亦無菩提可求。人與非人。性相平等。全體是個大解脫門。二六時中。受用轉轆轆地。出生入死。不犯毫铓。或去或留。全超曠劫。所以道。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。又道。生滅去來。本如來藏。當處出生。隨處滅盡。祖師又道。起諸善業亦是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。從上諸聖。盡向生死海中。頭出頭沒。互相激揚。只要當人直截承當。自見諸人。不肯回光返照。流浪生死。且如山河大地是幻。日月星辰是幻。明暗色空是幻。四聖六凡是幻。山僧說底。口中水漉漉地是幻。諸人耳里聽底寂寂惺惺是幻作么生說個幻出底道理。向遮里捱得一機通。拶得一機透。在諸佛分上。不增一絲毫。在諸人分上。不減一絲毫。便識得致政承務。出生入死。得大
【現代漢語翻譯】 現代漢語譯本： 常。到達這種境界，便是一個無事的修行人。才敢稱為雲遊四方的高士。如果不是這樣，不要用空洞的學理解釋，埋沒了祖師的心意。再說祖師說：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』我說，大小祖師，撓頭也撓不到癢處。
璨禪人推薦考覈，請我小參。佛法至妙，妙在明心。心若洞明，前後際斷，三祇劫空，尋找它的空處，了不可得。如紅爐上的一點雪相似，到了這個地步，生也生不了它，死也死不了它。既然生死不了它，就沒有生死可以超出，也沒有菩提可以追求。人與非人，性相平等，全體是個大解脫門。時時刻刻，受用自在，出生入死，不犯絲毫。或去或留，完全超越曠劫。所以說：『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。』又說：『生滅去來，本如來藏。當處出生，隨處滅盡。』祖師又說：『起諸善業亦是幻，造諸惡業亦是幻。身如聚沫心如風，幻出無根無實性。』從上諸聖，都在生死海中，頭出頭沒，互相激勵，只要當人直接承擔。自見諸人，不肯回光返照，流浪生死。且如山河大地是幻，日月星辰是幻，明暗色空是幻，四聖六凡是幻，我說的話，口中水漉漉地是幻，你們耳朵里聽到的寂寂惺惺是幻。怎麼說這個幻出道理？向這裡捱得一機通，拶得一機透，在諸佛分上，不增加一絲毫，在諸人分上，不減少一絲毫，便認識到致政承務，出生入死，得到大
【English Translation】 English version: Constant. Reaching this state, one is a carefree practitioner. Only then can one be called a noble mendicant. If not, do not bury the mind of the Patriarchs with idle scholarly interpretations. Furthermore, the Patriarch said: 'The mind follows the myriad realms, and in that turning, true profundity is found. Following the flow, one recognizes the nature, without joy or sorrow.' I say, great and small Patriarchs alike, scratch their heads but cannot find the itchy spot.
Zen Master Can recommended an examination, requesting a small Dharma talk from me. The subtlety of the Buddha-dharma lies in illuminating the mind. If the mind is thoroughly illuminated, the before and after are cut off, and three kalpas are emptied. Searching for its emptiness, it is utterly unattainable, like a snowflake on a red-hot stove. Reaching this point, birth cannot give birth to it, and death cannot kill it. Since birth and death cannot affect it, there is no birth and death to escape, nor is there Bodhi to seek. Humans and non-humans are equal in nature and appearance; the whole is a great gate of liberation. At all times, enjoy it freely, entering birth and death without committing the slightest offense. Whether going or staying, one completely transcends vast kalpas. Therefore, it is said: 'In a single thought, one universally observes countless kalpas, without going, without coming, and without abiding. Thus knowing the affairs of the three worlds, one transcends all expedient means and attains the ten powers.' It is also said: 'Birth, extinction, going, and coming are fundamentally the Tathagata-garbha (Tathagata womb). At the very place of arising, they are extinguished at the very place.' The Patriarch also said: 'Arising all good deeds is also illusion, creating all evil deeds is also illusion. The body is like a gathering of foam, the mind is like the wind; illusion arises without root and without real nature.' All the sages from above have been in the sea of birth and death, bobbing up and down, encouraging each other, only wanting people to directly take responsibility. Seeing that people are unwilling to turn the light inward and reflect, they drift in birth and death. For example, mountains, rivers, and the great earth are illusion; the sun, moon, and stars are illusion; light, darkness, form, and emptiness are illusion; the four sages and six realms are illusion; what I say, the watery sound from my mouth, is illusion; what you hear in your ears, the silent awareness, is illusion. How to explain the principle of illusion arising? If one can penetrate one mechanism here, and pierce through one mechanism, it will not add a hair's breadth to the Buddhas, nor will it subtract a hair's breadth from people. Then one will recognize the retired official in charge of affairs, entering birth and death, and attain great
自在落處。非唯識得承務落處。又且識得璨禪人起一念心。為嚴父追修落處。功不浪施。有時恁么也得。有時不恁么也得。有時恁么不恁么總得。茍或情存限量。墮在聲前句后。今夜不免和泥合水。更為諸人重說偈言。山河大地不是幻。日月星辰不是幻。明暗色空不是幻。四聖六凡不是幻。山僧說底不是幻。諸人聽底不是幻。恁么會得。便知幻出底道理。分分曉曉地。然雖如是。且致政承務。即今在什麼處安身立命。良久云。日出心光耀。明明不覆藏。復舉祖師道。父母非我親。師云。眼裡耳里絕纖塵。諸佛非我道。師云。鐵眼銅睛覷不破。汝言與心親。師云。蚊子排頭咬鐵釘。汝行與道合。師云。上下四維俱匌匝。只將此語報深恩。朵朵紅蓮火里發。
小參。盡大地撮來。如粟米粒大。拋向面前。有眼者見。有耳者聞。要且不是心。不是佛。不是物。不是禪道佛法。亦非少室單傳。靈利漢。聞與么告報。如慣戰良馬。聞鑼鼓聲。渾身癢簇簇地。千人萬人。羅籠不住。有口說不到。有耳聽不聞。有眼覷不透。三世諸佛仰望不及。六代祖師提掇不起。天下老和尚摸𢱢不著。一大藏教詮註不及。黃面老子。得此柄霸入手。便道。未離兜率。已降王宮。未出母胎度人已畢。達磨大師。得個訊息。便道。單傳心印。不立
【現代漢語翻譯】 現代漢語譯本： 自在落處（指不受拘束的境界）。不僅僅是唯識能夠認識到承務（指承擔事務）的落處（指歸宿），而且也認識到璨禪人發起一念心，為嚴父追修的落處，功德不會白白浪費。有時可以這樣，有時不可以這樣，有時這樣不這樣都可以。如果心存情執，落在言語文字的表面，今晚免不了要和泥合水（指說些無用的話）。我再為各位重說偈語：山河大地不是虛幻，日月星辰不是虛幻，光明黑暗、色相虛空不是虛幻，四聖六凡不是虛幻，山僧所說的不是虛幻，各位聽的也不是虛幻。這樣領會了，便知道虛幻顯現的道理，清清楚楚明明白白地。雖然是這樣，那麼致仕的承務，現在在什麼地方安身立命呢？（停頓良久）說：『太陽出來，心光照耀，光明正大，沒有遮掩。』又引用祖師的話：『父母不是我的至親。』我說：『眼裡耳里沒有一絲塵埃。』『諸佛不是我的道。』我說：『鐵眼銅睛也看不破。』『你說與心親近。』我說：『蚊子排著隊咬鐵釘。』『你的行為與道相合。』我說：『上下四維都被包容。』只將這些話來報答深恩，朵朵紅蓮在火焰中開放。 小參（指禪宗的一種說法形式）。將整個大地撮起來，像粟米粒那麼大，拋在面前。有眼睛的人能看見，有耳朵的人能聽見。但它不是心，不是佛，不是物，不是禪道佛法，也不是少室山（指禪宗）的單獨傳授。靈敏的人，聽到這樣的宣告，就像慣於戰鬥的良馬，聽到鑼鼓的聲音，渾身都感到興奮。千人萬人也無法羅網住它，用口說不到，用耳聽不見，用眼看不透。三世諸佛仰望不及，六代祖師提不起來，天下的老和尚摸不著頭腦，全部的佛經也詮釋不了。黃面老子（指佛）得到這個權柄在手，便說：『未離開兜率天（佛教欲界第四天），已經降生王宮，未出母胎，度人已經完畢。』達磨大師得到這個訊息，便說：『單獨傳授心印，不立文字。』
【English Translation】 English version: The unconstrained place. It's not only that consciousness-only (唯識, Weishi) can recognize the place where the one who undertakes duties (承務, Chengwu) ends up, but also recognizes that Chan practitioner Can's (璨禪人, Can Chanren) arising of a single thought to pursue merit for his late father will not be in vain. Sometimes it can be like this, sometimes it cannot be like this, and sometimes it can be both like this and not like this. If one clings to emotions and falls into the surface of words, tonight one cannot avoid mixing mud and water (speaking uselessly). I will repeat the verse for everyone: Mountains, rivers, and the great earth are not illusions; the sun, moon, and stars are not illusions; light and darkness, form and emptiness are not illusions; the four sages and six realms are not illusions; what this monk says is not an illusion; what you all hear is not an illusion. If you understand it this way, then you will know the principle of how illusions arise, clearly and distinctly. Although it is like this, where does the retired Chengwu now settle down and establish his life? (Pauses for a long time) Says: 'When the sun rises, the light of the heart shines, bright and unhidden.' Also quotes the words of the patriarch: 'Parents are not my closest relatives.' I say: 'There is not a speck of dust in the eyes and ears.' 'The Buddhas are not my path.' I say: 'Iron eyes and copper pupils cannot see through it.' 'You say it is close to the heart.' I say: 'Mosquitoes line up to bite iron nails.' 'Your actions are in harmony with the Way.' I say: 'Above, below, and in all four directions, everything is encompassed.' Just use these words to repay deep kindness; red lotuses bloom in the fire. Small assembly (小參, Xiaocan, a type of Chan Buddhist Dharma talk). Gather the entire earth, make it as small as a grain of millet, and throw it in front of you. Those with eyes can see it, and those with ears can hear it. But it is not the mind, not the Buddha, not a thing, not the Chan path or the Dharma, nor is it the single transmission of Shaolin (少室, Shaoshi). A clever person, hearing such an announcement, is like a battle-hardened warhorse, hearing the sound of gongs and drums, feeling itchy all over. Thousands and ten thousands of people cannot capture it, it cannot be spoken with the mouth, it cannot be heard with the ears, it cannot be seen through with the eyes. The Buddhas of the three worlds cannot reach it by looking up, the six generations of patriarchs cannot lift it up, the old monks of the world cannot grasp it, and the entire Buddhist canon cannot explain it. The old yellow-faced one (黃面老子, Huangmian Laozi, referring to the Buddha), having obtained this power in hand, then says: 'Before leaving Tushita Heaven (兜率, Doushuai, the fourth heaven of the desire realm in Buddhism), I had already descended into the royal palace; before leaving the womb, I had already finished saving people.' Bodhidharma (達磨, Damo) received this message and said: 'A special transmission outside the scriptures; no dependence upon words and letters.'
文字。直指人心。見性成佛爾後一人傳虛。萬人傳實互相激揚。如天普蓋。似地普擎。寂寥非內。寬廓非外。及至德山臨濟出來。各逞威權。行棒行喝。傍若無人。雪峰輥三毬。俱胝豎一指。汾州莫妄想。玄沙因我得禮爾。以至從上老凍齈。全提半提。直是天下無敵。正眼觀來。于自己本分事。大似隔靴抓癢。有什麼快活處。遮些出格巴鼻。除非當人自肯知非。退步就己腳跟下推勘。到詞窮理盡。無告訴處。本地風光。頓爾現前。四大五蘊。一時脫落。空索索地。如人拾得至寶。終不說向人。我寶重幾兩。直幾錢。明眼漢沒窠臼。擬不擬。便斬為三段 復云。記得先應庵在蔣山時。因大慧禪師至。升座舉佛眼和尚做無為軍化主。路中著跌。有個省處。歸來舉似五祖。后在客司。因夜坐撥火。忽然猛省。雖然如是。每至入室。未能深入閫奧。從容請益五祖。祖云。我為爾說個喻子。正如一人牽一頭牛。從窗欞中過。兩角四蹄俱過了。唯有尾巴過不得。某自虎丘先師處。聞此語在肚皮裡。信知在今天下無人理會得。所以密之三寸。今日不因師叔老師到來。小侄此生無因拈出。敢問大眾。既是大底過了。如何尾巴過不得。且道誵訛在什麼處。小侄今日。對眾拈出。供養師叔大和尚。愿與趙州同年。為佛法作大主張。使天下衲
僧。洞徹此一段奇特大事。師乃云。先師舉了。也是渾侖吞個棗。至今未有人動著。今夜從頭說破。也要共知。五祖和尚錯舉。先師亦乃錯傳。山僧不免將錯就錯。驀拈拄杖。卓一下云。錯錯。空里磨盤生八角。喝一喝。擲拄杖下座。
解夏小參。豎起拂子。還見么。敲禪床云。還聞么。只此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。古人八字打開了也。恁么見得。便見杰上座。今夏九十日內。入大光明藏中。呼喚森羅萬象。明暗色空。情與無情。上至非非想天。下至空輪水際。一切蠢動含靈。盡向拂子頭上安居。同時禁足。不說佛不說祖。不說玄不說妙。不守蠟人冰。不憐鵝護雪。只是應時應節。不失其宜。大盡三十日。小盡二十九。飢餐渴飲。任運騰騰。佛界不收。魔界不攝。直得皇風蕩蕩。帝道平平。野老謳歌。漁人罷唱。而今一夏周畢。驅遣各歸所止。隨家豐儉。長者長法身。短者短法身。逍遙自在。任性方圓。而無拘執。眾中忽有個衲僧出來道。長老長老。我自行腳。走遍天下。每見善知識小參普說。儘是攢花簇錦。結角羅紋。說得盛水不漏。或大機大用。驅耕夫牛。奪饑人食。呵叱列祖。擠排先聖。如風雷電卷。看者不容眨眼。今夜如此提持。全無巴鼻。全無滋味。如蚊子
【現代漢語翻譯】 現代漢語譯本： 僧人：徹底領悟這件奇特的大事。 禪師於是說：『先師舉揚此事，也像是囫圇吞棗一般，至今沒有人真正觸及。今晚我要從頭說破，也要讓大家共同瞭解。五祖和尚當年舉薦錯了人，先師也傳錯了法。老衲我不免將錯就錯。』 隨即拿起拄杖，敲擊一下說：『錯！錯！空里磨盤生出八個角。』 喝一聲，將拄杖扔下，走下座位。
解夏小參（僧人在夏季安居結束時舉行的參禪儀式）： 豎起拂塵（一種禪宗法器），還看見了嗎？ 敲擊禪床說：還聽見了嗎？ 僅僅是這見聞本身，並非真正的見聞，沒有剩餘的聲色可以呈獻給你們。 如果能徹悟其中沒有實體的道理，那麼體和用，分開與不分開又有什麼妨礙呢？ 古人已經將這八個字完全打開了。 如果能這樣領會，就能見到杰上座（指一位僧人）。 今年夏季九十天內，進入大光明藏（佛的智慧之藏）中，呼喚森羅萬象（宇宙萬物），明暗、色空（佛教用語，指物質和空無），有情與無情（有感情和無感情的事物），上至非非想天（佛教的最高境界），下至空輪水際（世界的邊緣），一切蠢動含靈（所有生物），都安置在拂塵頭上安居，同時禁足（停止外出）。 不說佛，不說祖，不說玄，不說妙，不守護蠟人冰（比喻虛幻不實），不憐鵝護雪（比喻徒勞無功），只是應時應節，不失其宜。 大月三十天，小月二十九天，飢餓了就吃飯，口渴了就喝水，任其自然。 佛界不收留，魔界也不攝取，直接達到皇風浩蕩，帝道太平的境界，百姓歌唱，漁人停止吟唱。 如今一夏安居圓滿結束，驅遣大家各自回到自己的住所，根據各家的豐儉情況，長者有長的法身（佛法之身），短者有短的法身，逍遙自在，任性方圓，而沒有拘束。 大眾中忽然有個衲僧（指僧人）出來說：『長老，長老，我自行腳（指雲遊四方），走遍天下，每次見到善知識（指有德行的僧人）小參普說（指公開講法），都是攢花簇錦，結角羅紋（比喻辭藻華麗），說得盛水不漏，或者大機大用（指高深的機鋒和作用），驅趕耕田的牛，奪走飢餓人的食物，呵斥歷代祖師，排擠先前的聖人，如同風雷電卷，觀看的人不容眨眼。今晚您如此提持，全無巴鼻（指憑藉），全無滋味，如同蚊子
【English Translation】 English version: Monk: Thoroughly understands this extraordinary and significant matter. The master then said: 'The late master brought it up, but it was like swallowing a date whole; no one has truly touched upon it until now. Tonight, I will explain it from the beginning, so that everyone can understand together. The Fifth Patriarch chose the wrong person, and the late master also transmitted the wrong Dharma.' This old monk cannot avoid making the best of a bad situation. Immediately picking up his staff, he struck it once and said: 'Wrong! Wrong! An eight-cornered millstone is born in emptiness.' He shouted, threw down the staff, and stepped down from his seat.
Summer Retreat Small Gathering: Raising the whisk (a Zen Buddhist instrument), do you see it? Striking the Zen meditation platform, he said: Do you hear it? This very seeing and hearing is not true seeing and hearing; there are no remaining sounds or sights to present to you. If you can completely understand that there is no substance within, then what harm is there in separating or not separating essence and function? The ancients have already fully opened up these eight characters. If you can understand it in this way, you will see the outstanding monk. During these ninety days of summer, entering the Great Treasury of Light (the Buddha's treasury of wisdom), calling upon the myriad phenomena (all things in the universe), light and darkness, form and emptiness (Buddhist terms referring to matter and emptiness), sentient and insentient (beings with and without feelings), from the highest realm of Neither Perception nor Non-Perception to the edge of the water wheel of emptiness (the edge of the world), all living beings, wriggling and containing spirits, reside on the head of the whisk, simultaneously observing the precepts (ceasing to go out). Not speaking of Buddha, not speaking of Patriarchs, not speaking of the profound, not speaking of the wonderful, not guarding wax figures on ice (a metaphor for the illusory and unreal), not pitying geese protecting snow (a metaphor for futile efforts), simply responding to the time and season, without losing appropriateness. Thirty days in a long month, twenty-nine days in a short month, eating when hungry, drinking when thirsty, letting it be natural. The Buddha realm does not accept, and the demon realm does not gather, directly reaching the state of vast imperial influence and peaceful imperial way, the people sing, and the fishermen stop chanting. Now that the summer retreat is complete, sending everyone back to their respective dwellings, according to the abundance or scarcity of each family, the long have long Dharma bodies (bodies of Dharma), and the short have short Dharma bodies, carefree and at ease, free and unconstrained. Suddenly, a mendicant monk (referring to a monk) came out from the crowd and said: 'Elder, Elder, I have traveled far and wide, all over the world, and every time I see a virtuous teacher (referring to a virtuous monk) giving a small gathering and public talk (referring to public Dharma talks), it is all ornate and flowery, intricately patterned (a metaphor for flowery language), speaking so that no water can leak through, or using great mechanisms and functions (referring to profound opportunities and functions), driving away the plowing ox, taking away the food of the hungry, scolding the ancestral masters, and pushing aside the previous sages, like a whirlwind of thunder and lightning, leaving the viewers unable to blink. Tonight, your upholding is completely without basis (referring to reliance), completely without flavor, like a mosquito'
上鐵牛相似。直是無下嘴處。也令人疑著。到遮里。如何對他即是。棒將去得么。喝將去得么。莫是跳下禪床。歸方丈得么。不然。別將兩轉新鮮語。答將去得么。如斯理論。儘是諸方用過底藥方。非但起人膏肓之疾不得。益令增他重病。既總不與么。如何即是。而今向佛祖說不到處。天下老和尚飏下不用底對他。非唯對他。且要聞者見者。蕩盡胸中禪道佛法知見。人人如獅子王。吒沙地哮吼一聲。壁立萬仞。若他道使人疑著。只對他道。大疑之下必有大悟 復舉僧問雲門大師。初秋夏末。前程忽有人問。夫審對他道什麼。門云。大眾退後。僧云。過在什麼處。門云。還我九十日飯錢來。師云。平如鏡面。險若刀山。遮僧有破牢關底機謀。雲門善用不戰屈人兵底手段。雖然如是。鼻孔在靈隱手裡。
歲夜小參。年窮歲盡時。或笑或顰眉。飽者終日飽。饑者終日饑。唯有衲僧家。不耕而食。不蠶而衣。孜孜矻矻。如愚如癡。忽聽忠言逆耳。便見心動神疲。禪和子禪和子不須疑。或去或住。總是父母未生時。山僧恁么告報。未免鳳林吒之。復舉頌云。一年三百六十日。今宵正是結交頭。移身換步無多子。六合清風來未休。
普說
師初住烏巨普說。某自攜被入方丈。經五十日。未曾舉著方丈職。無他蓋
【現代漢語翻譯】 現代漢語譯本： 就像鐵鑄的牛一樣，完全找不到下嘴的地方，這真讓人感到疑惑。到了這種地步，該如何應對才好呢？是用棒子打過去嗎？還是大喝一聲嚇退它？難道要跳下禪床，回到自己的方丈室嗎？或者，另外用一些新鮮的言語來回答它？像這樣的理論，都是各處禪師用過的老藥方，非但不能醫治深入骨髓的疾病，反而會加重病情。既然這些都不行，那該怎麼辦呢？現在我要說一些佛祖都說不到的地方，天下老和尚拋棄不用的應對之法。這不僅是爲了應對，而且要讓聽到的人、看到的人，都盪滌盡胸中的禪道佛法知見，讓每個人都像獅子王一樣，在沙地上怒吼一聲，如壁立萬仞。如果有人說讓人感到疑惑，就直接對他說：『大疑之下必有大悟』。 又舉例說，有僧人問雲門大師（Yunmen Dashi，禪宗大師）：『初秋夏末，如果有人突然問，該如何審慎地回答他？』雲門（Yunmen）回答說：『大眾退後。』僧人說：『過錯在哪裡？』雲門（Yunmen）說：『還我九十天的飯錢來。』 靈隱（Lingyin）禪師說：『平坦如鏡面，危險如刀山。』這個僧人有打破牢籠的機謀，雲門（Yunmen）善於運用不戰而屈人之兵的手段。雖然如此，鼻孔還是在靈隱（Lingyin）手裡。
歲夜小參。一年將盡的時候，有人歡笑，有人皺眉。吃飽的人終日飽足，飢餓的人終日飢餓。只有我們出家人，不耕種而有飯吃，不養蠶而有衣穿，勤勤懇懇，好像愚笨又好像癡呆。忽然聽到忠言逆耳，便覺得心煩意亂，精神疲憊。各位禪和子，各位禪和子，不必懷疑。或去或留，都和父母未生你時一樣。我這樣告訴你們，也免不了被鳳林（Fenglin）呵斥。又舉頌說：『一年三百六十日，今晚正是新舊交替之時。稍微改變一下身姿腳步，六合之內清風依舊吹拂。』
普說 靈隱（Lingyin）禪師剛到烏巨（Wuju）時，向大眾開示說：『我自從帶著行李進入方丈室，已經五十天了，還未曾提起方丈的職責。』沒有什麼其他的原因，大概是...
【English Translation】 English version: It's like an iron ox, with no place to sink your teeth into. It truly makes one doubtful. When it comes to this, how should one respond? Should one strike it with a stick? Or shout at it to scare it away? Could it be that one should jump off the meditation platform and return to one's abbot's room? Or else, use some fresh words to answer it? Such theories are all old prescriptions used by various masters. Not only can they not cure diseases that have penetrated the marrow, but they will only worsen the illness. Since none of these work, what should one do? Now I will say something that even the Buddhas and Patriarchs cannot say, a response that old monks throughout the world discard as useless. This is not only for responding, but also to allow those who hear and see to cleanse their minds of all Zen, Dharma, and Buddhist knowledge and views, so that everyone is like a lion king, roaring on the sandy ground, standing firm like a wall ten thousand feet high. If someone says it makes one doubtful, just tell them: 'Great doubt leads to great enlightenment'. Furthermore, a monk asked Zen Master Yunmen (Yunmen Dashi, a Zen master): 'In early autumn, at the end of summer, if someone suddenly asks, how should one cautiously answer him?' Yunmen (Yunmen) replied: 'All of you, step back.' The monk said: 'Where is the fault?' Yunmen (Yunmen) said: 'Return my ninety days' worth of meal money.' Master Lingyin (Lingyin) said: 'Smooth as a mirror, dangerous as a mountain of knives.' This monk has the strategy to break through the prison, and Yunmen (Yunmen) is good at using the means of subduing the enemy without fighting. Even so, the nostrils are still in Lingyin's (Lingyin) hands.
A Small Dharma Talk on New Year's Eve. At the time when the year is ending, some laugh, some frown. The satiated are full all day long, the hungry are hungry all day long. Only we monks, we eat without plowing, we wear clothes without raising silkworms, diligently and earnestly, as if foolish and as if idiotic. Suddenly hearing words of truth that grate on the ear, one feels disturbed and mentally exhausted. Zen monks, Zen monks, there is no need to doubt. Whether going or staying, it is all the same as before your parents gave birth to you. I tell you this, and I cannot avoid being scolded by Fenglin (Fenglin). Furthermore, a verse says: 'Three hundred and sixty days a year, tonight is the time of transition. Slightly changing one's posture and steps, the clear wind within the six directions continues to blow.'
A General Discourse When Master Lingyin (Lingyin) first arrived at Wuju (Wuju), he gave a general discourse to the assembly, saying: 'Since I brought my luggage into the abbot's room, it has been fifty days, and I have not yet mentioned the duties of the abbot.' There is no other reason, probably...
此間。有數人勤舊。皆是見前輩大尊宿。經大爐鞴中。鍛鍊過來。故乃縮手。此者有數人。新發心菩薩到來。不免為他東說西說。凡遇掛牌。諸勤舊不勞訪及。新發心兄弟有長處。大家相佈施不妨。如不來。亦無固必。若論諸人分上事。未入父母包胎已前。凈裸裸地。及乎撞入父母包胎里。也凈裸裸地。一旦跳出頭來。也凈裸裸地。千聖著眼不到。萬靈瞻仰無門。日往月來。不覺不知。一念心才動。墮落染凈二緣。便見有天堂地獄。九有四生。有禪道可參。有佛祖可敬有異類可賤。如此是是非非。紛然於懷。白日間被它使得。七顛八倒。昧卻本地風光本來面目。便被三世諸佛瞞了。六代祖師瞞了。森羅萬象瞞了。蠢動含靈瞞了。若是個大丈夫漢。冷地回頭一覷。驀地如懸崖石裂一番。說什麼三世諸佛。六代祖師。便見三世諸佛說夢。六代祖師說夢。天下老和尚說夢。方見趙州和尚道。老僧使得十二時。汝等諸人被十二時使。看他得底人。吐一言半句。終是迥別。水潦和尚。被馬祖攔胸一蹈。起來便道。百千法門。無量妙義。總向一毫頭上。識得根源去。雖然如是。正好吃鐵棒在。德山和尚。在蜀中講經論。聲壓四川。聞南方有不立文字。單傳心印。見性成佛之語。憤憤不肯。載一車疏鈔。要來勘一隊魔子。始抵澧州龍
【現代漢語翻譯】 現代漢語譯本： 在這裡，有幾位精進的老修行，他們都曾見過前輩大德高僧，經歷過大熔爐般的錘鍊，所以現在收斂鋒芒。這裡也有幾位新發心的菩薩到來，難免要為他們東講西講。凡是遇到掛牌（指有特定名目的事情），各位老修行不必過問。新發心的同修們有長處，大家互相學習借鑑不妨。如果他們不來，也不必強求。若論及諸位自身的事情，在未進入父母胞胎之前，是赤裸裸的；等到進入父母胞胎里，也是赤裸裸的；一旦跳出頭來（出生），還是赤裸裸的。千聖無法著眼，萬靈無從瞻仰。日月流逝，不覺不知。一旦念頭才動，就墮入染凈二元的境地，便見到有天堂地獄、九有四生。有禪道可以參悟，有佛祖可以尊敬，有異類可以輕賤。如此是是非非，紛亂於心。白天被這些念頭驅使，七顛八倒，矇昧了本地風光、本來面目，就被三世諸佛欺瞞了，被六代祖師欺瞞了，被森羅萬象欺瞞了，被蠢動含靈欺瞞了。如果是個大丈夫漢，冷不防地回頭一看，猛然間如懸崖崩裂一般。說什麼三世諸佛，六代祖師，便會發現三世諸佛在說夢，六代祖師在說夢，天下的老和尚都在說夢。這才明白趙州和尚所說的：『老僧使得十二時，汝等諸人被十二時使。』看他得道之人，吐一言半句，終究是迥然不同。水潦和尚被馬祖攔胸一腳踩倒，起來便說：『百千法門，無量妙義，總向一毫頭上，識得根源去。』雖然如此，正好吃鐵棒。德山和尚在蜀中講解經論，聲名壓倒四川。聽說南方有『不立文字，單傳心印，見性成佛』的說法，憤憤不平，載了一車疏鈔，要來勘驗這群魔子。剛到澧州龍潭
【English Translation】 English version: Here, there are several diligent old practitioners, all of whom have seen great virtuous monks of previous generations and have been tempered in the great furnace. Therefore, they now restrain their sharpness. There are also several newly initiated Bodhisattvas who have arrived, and it is inevitable to talk to them about this and that. Whenever there is a 'hanging plaque' (referring to matters with specific titles), the old practitioners need not inquire. If the newly initiated fellow practitioners have strengths, everyone can learn from each other. If they don't come, there is no need to force it. If we talk about matters concerning everyone themselves, before entering the mother's womb, one is naked; when entering the mother's womb, one is also naked; once one jumps out (is born), one is still naked. The thousand sages cannot focus their eyes on it, and the myriad spirits have no way to gaze upon it. Days and months pass, unknowingly. Once a thought arises, one falls into the duality of defilement and purity, and then one sees heavens and hells, the nine realms of existence and the four kinds of birth. There is Chan practice to contemplate, Buddhas and Patriarchs to respect, and different kinds of beings to despise. Such rights and wrongs, are in turmoil in the heart. During the day, one is driven by these thoughts, turned upside down, obscuring the local scenery and original face, and is deceived by the Buddhas of the three times, deceived by the Sixth Patriarch, deceived by all phenomena, and deceived by all sentient beings. If one is a great hero, looking back suddenly, it will be like a cliff collapsing. What about the Buddhas of the three times, the Sixth Patriarch? Then one will see that the Buddhas of the three times are dreaming, the Sixth Patriarch is dreaming, and all the old monks in the world are dreaming. Only then will one understand what Zhao Zhou (a famous Chan master) said: 'This old monk uses the twelve periods of the day, but you are used by the twelve periods of the day.' Look at those who have attained the Way, uttering a word or half a sentence, it is ultimately completely different. Monk Shui Liao was kicked to the ground by Ma Zu (another famous Chan master), and upon getting up, said: 'The hundreds of thousands of Dharma gates, the immeasurable wonderful meanings, all go to the tip of a hair, to recognize the source.' Even so, it is good to eat an iron rod. Monk De Shan lectured on scriptures and treatises in Shu (Sichuan), and his fame surpassed Sichuan. Hearing that in the South there was the saying of 'no establishment of words, direct transmission of the mind-seal, seeing one's nature and becoming a Buddha', he was indignant and carried a cart of commentaries, wanting to examine this group of demons. He had just arrived at Longtan (Dragon Pool) in Lizhou
潭。見信和尚便問。久向龍潭。及乎到來。潭又不見。龍又不現。信和尚也不著忙。也不行棒。也不行喝。只徐徐地向他道。子親到龍潭。此語最毒。他雖是個座主。不敢胡撐亂拄。便乃休去。若是硬主張底。只怕口空。硬輥將去。有什麼救處。遂從此執侍。夜立更深。潭云。侍者何不出去。德山挨簾出。乃云。外面黑。龍潭遂點紙燭度與。才擬接。潭便吹殺。德山便禮拜。潭云。子見個什麼道理便禮拜。德山云。從今已后。更不疑天下老和尚舌頭。去也。龍潭和尚。老婆心太甚。若見禮拜。便好拽拄杖。趕出三門外。佛法至今未至掃土。既已放過。德山次日便乃撒屎撒尿。將一車疏鈔。堆在法堂前。拈火炬云。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。便燒卻。後來做盡鬼怪。不可盡說。若是著實參禪兄弟。且從那裡參起。只向疑不破處。橫咬豎咬。如咬生鐵橛相似。千萬莫教沾著牙齒。才沾著牙齒。便了不得。驀地失口咬破。便見百味具足。自己分上。如十日並照。不妨快活。某平生參見數人善知識。末後方見應庵。每見兄弟云。在尊宿身邊。得個悟處。得他說話。方法嗣他。某見應庵先師。也無悟處。也不曾參得他禪。也不曾得他。一言半句說話。只是被他罵得。身心頑了。今日被人推出做長老
【現代漢語翻譯】 現代漢語譯本： 德山到了龍潭（地名）。信和尚（龍潭）便問：『久仰龍潭之名，及至到來，潭卻不見，龍也不現。』信和尚也不著急，也不用棒喝，只是慢慢地對他說：『你親自到了龍潭，』這句話最厲害。他雖然是個講經的座主，也不敢胡亂支撐抵擋，便就此作罷。若是強硬主張的人，只怕無話可說，硬著頭皮頂撞下去，有什麼辦法挽救？於是從此侍奉龍潭。夜晚站立到深夜，龍潭問：『侍者為何不出去？』德山撩起簾子出來，說：『外面黑。』龍潭便點燃紙燭遞給他，德山剛要接，龍潭便吹滅了。德山便禮拜。龍潭問：『你見到什麼道理便禮拜？』德山說：『從今以後，更不懷疑天下老和尚的舌頭。』便離開了。龍潭和尚真是老婆心腸太重，若見他禮拜，便應該拽起拄杖，趕出山門外，佛法至今也不會被輕視。既然已經放過了他，德山第二天便撒屎撒尿，將一車的註解書籍，堆在法堂前，拿起火炬說：『窮盡各種玄妙的辯論，就像一毫毛放在太空中；竭盡世間的樞機，就像一滴水投入巨大的山谷。』便燒掉了。後來做的各種鬼怪事，說也說不盡。若是真正參禪的兄弟，且從哪裡參起？只向疑不破的地方，橫咬豎咬，如咬生鐵橛子一樣，千萬不要讓牙齒沾上，一旦沾上牙齒，便不得了。忽然失口咬破，便見百味俱足，在自己本分上，如十個太陽同時照耀，不妨快活。我平生參見過幾位善知識，最後才見到應庵（禪師）。應庵每次對兄弟們說，在尊宿身邊，得到開悟之處，得到他說法的方法，繼承他。我見應庵先師，也沒有開悟之處，也不曾參得他的禪，也不曾得到他一言半句的說話，只是被他罵得身心麻木了。今天被人推出來做長老。
【English Translation】 English version: Deshan arrived at Longtan (Dragon's Pool, a place name). The monk Xin (Longtan) asked: 'I have long admired the name of Longtan, but now that I have arrived, the pool is not to be seen, and the dragon does not appear.' The monk Xin was not anxious, nor did he use the stick or shout, but slowly said to him: 'You have personally arrived at Longtan,' this sentence is the most potent. Although he was a lecturer, he dared not recklessly support or resist, and so he gave up. If it were a stubborn person, I fear he would have nothing to say, and would stubbornly argue, what way would there be to save him? So from then on he served Longtan. Standing late into the night, Longtan asked: 'Attendant, why do you not go out?' Deshan lifted the curtain and came out, saying: 'It is dark outside.' Longtan then lit a paper candle and handed it to him, but as Deshan was about to take it, Longtan blew it out. Deshan then bowed. Longtan asked: 'What principle did you see that you bowed?' Deshan said: 'From now on, I will no longer doubt the tongues of the old monks in the world.' Then he left. The monk Longtan was truly too kind-hearted; if he had seen him bow, he should have grabbed his staff and driven him out of the mountain gate, and Buddhism would not have been despised to this day. Since he had already let him go, Deshan the next day defecated and urinated, and piled a cartload of annotated books in front of the Dharma hall, and took up a torch, saying: 'Exhausting all the subtle arguments is like placing a hair in the void; exhausting the world's mechanisms is like dropping a drop of water into a huge ravine.' Then he burned them. Later, he did all sorts of strange things, which cannot be fully described. If you are truly a Chan practitioner, where should you begin to practice? Only towards the place where doubt is not broken, bite horizontally and bite vertically, like biting an iron stake, do not let your teeth touch it, once your teeth touch it, it will be terrible. Suddenly you break through and bite through, then you will see all flavors complete, in your own place, like ten suns shining at the same time, you may as well be happy. In my life, I have visited several good teachers, and finally I saw Ying'an (a Chan master). Ying'an always said to his brothers, at the side of the venerable, you will obtain enlightenment, obtain his method of speaking Dharma, and inherit him. When I saw my late teacher Ying'an, I did not have any enlightenment, nor did I ever practice his Chan, nor did I ever obtain a word or half a sentence from him, but I was scolded by him until my body and mind were numb. Today I have been pushed out to be an abbot.
。只據遮些子。與兄弟評論。雖然如是。杰上座說底。切莫記一字。他日便成蠱毒去也。珍重。
普說。時光如箭急。始見結制。又過了二十日。兄弟自己事如何。一等是拋離父母。挑囊負缽。蹈破草鞋。直須硬著脊樑。窮究教徹頭徹尾去。莫只半青半黃。似有似無。向長連床上。閉眉閤眼。不是冥然無知。直是惺惺歷歷。上不見有諸佛可仰。下不見有眾生可度。中不見有自己可愛。只覺肚裡熱哄哄地。快活無比。默自點頭。以謂天下無雙。才跳下床。都不見了。被人把斷咽喉推勘。又卻去不得。何故。只為不曾親證親悟。乃是暫息塵緣。認得眼前些子光影。以為究竟。此病最苦。所以雲門道。光不透脫。有兩般病。一切處不明。面前有物是一。又透得法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。為法執不忘已見猶存。坐在法身邊。是一。直饒透得法身去。放過則不可。子細撿點將來。有什麼氣息。亦是病。雲門大師。向人著手腳不及處。痛下一錐。也只要諸人回頭轉腦。若是親證親悟大法明底人。說什麼把斷咽喉。渠自有超宗異目生涯。開眼時。也只恁么湛湛地。閉眼時。也只恁么湛湛地。上刀山攀劍樹。也只恁么湛湛地。上三十三天。也只恁么湛湛地。與平常人。初無二樣。不作許多般
【現代漢語翻譯】 現代漢語譯本： 就只依據這些。和同修們討論。即使這樣，杰上座（一位僧人）所說的，千萬不要記住一個字。將來就會變成毒藥。珍重。
普說：時間像箭一樣飛逝。剛看到結制（僧侶安居），又過了二十天。各位同修自己的修行如何？同樣是拋棄父母，挑著行囊，揹著缽，走破草鞋。必須挺直腰桿，徹底窮究教義。不要只是半青半黃，似有似無。在長連床上，閉著眼睛。不是茫然無知，而是清清楚楚。向上看不到諸佛可以仰望，向下看不到眾生可以度化，中間看不到自己可愛。只覺得肚子里熱烘烘的，無比快活。默默地點頭，自以為天下無雙。才跳下床，什麼都沒有了。被人抓住要害追問，又無法應對。為什麼？只因爲不曾親自證悟，只是暫時停止了塵世的緣分，認得眼前的一些光影，就以為是究竟。這種病最苦。所以雲門（雲門文偃禪師）說：『光不透脫，有兩種病。』一切處都不明白，面前有東西是一。又透過了法空（佛教術語，指對法的空性認識），隱隱約約地好像有個東西相似，也是光不透脫。又法身（佛教術語，指佛的真身）也有兩種病：因為法執（佛教術語，指對佛法的執著）不忘，自己的見解仍然存在，坐在法身邊，是一。即使透過了法身，放過也不可以。仔細檢查，有什麼氣息。也是病。雲門大師，在人們無從下手的地方，狠狠地刺一錐。也只是要大家回頭。如果是親自證悟，徹底明白大法的人，說什麼抓住要害。他自有超凡脫俗的本領。睜開眼睛時，也只是這樣湛湛地（清澈明亮），閉上眼睛時，也只是這樣湛湛地。上刀山，攀劍樹，也只是這樣湛湛地。上三十三天（佛教術語，指欲界六天的最高層），也只是這樣湛湛地。和平常人，初無二樣。不做許多花樣。
【English Translation】 English version: Just rely on these. Discuss with fellow practitioners. Even so, do not remember a single word of what Zen Master Jie (a monk) said. In the future, it will become poison. Take care.
A general address: Time flies like an arrow. Just saw the beginning of the retreat, and another twenty days have passed. How is everyone's own practice? All the same, abandoning parents, carrying bags and bowls, wearing out straw sandals. You must straighten your spine and thoroughly investigate the teachings from beginning to end. Don't be half-green and half-yellow, seeming to be there and not there. On the long benches, closing your eyes. It's not being ignorantly unaware, but being clearly aware. Above, you don't see any Buddhas to look up to; below, you don't see any sentient beings to liberate; in the middle, you don't see yourself as lovable. You just feel a warm sensation in your stomach, incomparably happy. Silently nodding, thinking you are unparalleled in the world. As soon as you jump off the bed, everything disappears. Being seized by the throat and interrogated, you can't cope. Why? Just because you haven't personally realized it, you've only temporarily stopped worldly connections, recognized some light and shadow before your eyes, and thought it was the ultimate. This disease is the most painful. Therefore, Yunmen (Zen Master Yunmen Wenyan) said: 'If the light doesn't penetrate, there are two kinds of sickness.' Not understanding everything is one. And having penetrated the emptiness of Dharma (Buddhist term, referring to the understanding of the emptiness of Dharma), vaguely seeming to have something similar, is also not penetrating the light. And the Dharmakaya (Buddhist term, referring to the true body of the Buddha) also has two kinds of sickness: because attachment to Dharma (Buddhist term, referring to attachment to the Buddha's teachings) is not forgotten, one's own views still exist, sitting beside the Dharmakaya, is one. Even if you penetrate the Dharmakaya, letting it go is not allowed. Examine it carefully, what kind of breath is there? That is also a sickness. Zen Master Yunmen, where people can't get started, fiercely stabs a cone. It's just to make everyone turn their heads. If someone has personally realized and thoroughly understood the Great Dharma, what is there to say about seizing the throat? He has his own extraordinary abilities. When opening his eyes, it's just so clear and bright; when closing his eyes, it's just so clear and bright. Climbing mountains of knives and trees of swords, it's just so clear and bright. Ascending to the Thirty-three Heavens (Buddhist term, referring to the highest level of the desire realm), it's just so clear and bright. With ordinary people, there is no difference at first. Don't make so many tricks.
鬼怪。只是肚裡迥別。等閑被人挨拶著。便如火星迸散。又如水上按葫蘆相似。轉轆轆地。誰能攔截得住。到遮境界。三世諸佛也覷不破。生死魔軍。向甚處摸𢱢。迷悟向甚處棲泊。是非向甚處搖撼。通上徹下。凈裸裸地。赤灑灑地。全體是個當人受用大解脫門。佛法世法。打成一片。有時拈一莖草。作丈六金身。有時將丈六金身。作一莖草。舒捲自在。縱奪臨時。別無他術。只為親證親悟。了達三祇劫空。不被諸塵所轉。而今兄弟。未到遮般田地。硬將山河大地。明暗色空。情與無情。差排要歸自己。豈非大錯。見人下拍。渠也拍。見人下喝。渠也喝。不道爾底不是。輕輕從腳跟下勘。又卻不知落處。只成脫空。業識忙忙無本可據。深可痛哉。逗到孤燈獨照時。一點氣落上。一點氣落下。面前黑似漆。求死不得。求生不得。當此之時。悔將何及。莫言不道。所以道。參須實參。悟須實語。閻羅大王。不怕多語。兄弟。既來此深山窮谷中相聚。杰上座遮里。也無禪到爾參。也無道到爾學。也無錢到爾使。也無好食到爾吃。也不會順摩捋爾。只有劈胸一拳。爾若參得透。盡未來際。受用無盡。若參不透。定向背地裡商量。此個拳頭。如漫天網子相似。只要諸人跳得出。如斯理論。有什麼交涉。每見兄弟來室中下語。多在
六根門頭著到。腳步窄狹。今夜一等是入泥入水。據平生管見。舉似大眾。昔行腳時。入一尊宿室。乃問。香嚴上樹如何。對云。只見錐頭利。不見鑿頭方。又云。上座因什麼喪身失命。對云。某甲今日。倒退三千里。問云。此是樹上語樹下語。對云。杜撰長老。如麻似粟聲未絕。尊宿便打。某甲接住云。未在更道。尊宿大笑。次見尊宿。乃豎起拂子云。山河大地明暗色空。總在拂子頭上。對云。三千里外賺我來。宿拂一拂云。酌然酌然。某甲把住拂云。和尚離卻拂子別道。尊宿笑云。是拂子作么生離。某甲乃倒拂一拂便出。次日入室。乃問云。天人群生類。皆有個歡喜處。某叉手進前云。某甲也無歡喜處。宿云。上座為什麼入門便笑。某甲乃指云。看遮老和尚當面敗關。宿便掌。某甲乃笑。宿云。草賊大敗。某便出。看來此尊宿。下刃遲了。若是杰上座。見他叉手進前。某甲也無歡喜處。便與劈胸一拳。待他擬開口。再與一拳。雖然如是。也要諸人檢點。又見一尊宿。乃問。如何是聖諦第一義。對云。一對草鞋三隻子。宿云猶是第二義。對云。老老大大。誑惑人男女。有甚了期。宿大笑。對云。和尚恁么為人。閻老面前吃鐵棒有日在。更有多多葛藤。不欲盡說。平生敗闕處。盡情抖擻了也。夜深久立。
頌讚
【現代漢語翻譯】 現代漢語譯本 六根的門頭已經觸及到了（六根：眼、耳、鼻、舌、身、意）。道路如此狹窄。今晚我們都一樣，陷入泥濘和水中。根據我平生的見解，向大家講述。過去我行腳參訪時，進入一位尊宿（有德行的僧人）的禪房，於是問道：『香嚴（唐代僧人）上樹如何？』尊宿回答說：『只看見錐子的尖利，沒看見鑿子的方正。』又問：『上座（對僧人的敬稱）因什麼喪身失命？』回答說：『我今天，倒退了三千里。』問：『這是樹上的話還是樹下的話？』回答說：『胡說八道的長老。』話音未落，尊宿就打。我接住說：『還沒完，再說。』尊宿大笑。下次拜見尊宿，尊宿豎起拂子（一種法器）說：『山河大地、明暗色空，總在拂子頭上。』我說：『三千里外騙我來。』尊宿拂了一下拂子說：『的確如此，的確如此。』我抓住拂子說：『和尚離開拂子另外說。』尊宿笑著說：『離開拂子怎麼說？』我於是倒拂了一下拂子就出去了。第二天入室，尊宿問道：『天人群生類，都有個歡喜處。』我叉手向前說：『我也沒有歡喜處。』尊宿說：『上座為什麼入門就笑？』我於是指著說：『看這老和尚當面失敗。』尊宿就打。我就笑。尊宿說：『草寇大敗。』我就出去了。看來這位尊宿，下手遲了。如果是傑出的上座，見他叉手向前，說『我也沒有歡喜處』，就應該劈胸一拳。等他要開口，再給一拳。雖然如此，也要大家仔細檢查。又拜見一位尊宿，問道：『如何是聖諦（佛教真理）第一義？』回答說：『一對草鞋三隻底。』尊宿說『還是第二義。』回答說：『老老大大，迷惑人男女，什麼時候是個頭？』尊宿大笑。回答說：『和尚你這樣為人，閻王面前吃鐵棒的日子不遠了。』還有很多葛藤（糾纏不清的話），不想都說了。我平生失敗的地方，都盡情抖擻出來了。夜深了，站立很久。
頌讚
【English Translation】 English version The gates of the six senses have been touched (six senses: eyes, ears, nose, tongue, body, mind). The path is so narrow. Tonight, we are all the same, sinking into the mud and water. According to my lifelong view, I will tell everyone. When I was traveling in the past, I entered the room of a venerable monk (a monk with virtue), and then asked: 'How is Xiangyan (a monk of the Tang Dynasty) climbing a tree?' The venerable monk replied: 'I only see the sharpness of the awl, but not the squareness of the chisel.' He also asked: 'Why did the senior monk (a respectful term for monks) lose his life?' He replied: 'I have retreated three thousand miles today.' He asked: 'Is this a word from the tree or a word from under the tree?' He replied: 'Nonsense elder.' Before the voice fell, the venerable monk hit him. I caught it and said: 'It's not over yet, say it again.' The venerable monk laughed. The next time I saw the venerable monk, the venerable monk raised the whisk (a kind of dharma implement) and said: 'The mountains, rivers, earth, bright and dark colors, and emptiness are all on the head of the whisk.' I said: 'I was tricked from three thousand miles away.' The venerable monk flicked the whisk and said: 'Indeed, indeed.' I grabbed the whisk and said: 'Monk, say something else without the whisk.' The venerable monk smiled and said: 'How can I say it without the whisk?' So I flicked the whisk upside down and went out. The next day I entered the room, and the venerable monk asked: 'All beings in the heavens and humans have a place of joy.' I put my hands together and stepped forward and said: 'I have no place of joy either.' The venerable monk said: 'Why did the senior monk laugh when he entered the door?' So I pointed and said: 'Look at this old monk failing in front of his face.' The venerable monk hit him. I laughed. The venerable monk said: 'The bandit army was defeated.' I went out. It seems that this venerable monk was too late to strike. If it is an outstanding senior monk, seeing him put his hands together and step forward, saying 'I have no place of joy either', he should punch him in the chest. When he is about to open his mouth, give him another punch. Even so, everyone should carefully examine it. I also visited a venerable monk and asked: 'What is the first meaning of the noble truth (Buddhist truth)?' He replied: 'A pair of straw sandals with three soles.' The venerable monk said, 'It is still the second meaning.' He replied: 'Old and big, confusing men and women, when will it end?' The venerable monk laughed. He replied: 'Monk, if you treat people like this, the day you eat iron rods in front of Yama (the king of hell) is not far away.' There are many more entanglements (entangled words), I don't want to say them all. I have shaken out all the places where I have failed in my life. It's late at night, I have been standing for a long time.
Eulogy
德山托缽
斫卻月中桂。清光轉更多。狐貍俱屏跡。獅子奮金毛。
狗子無佛性
狗子無佛生。殺人便償命。楚痛百千般。因邪卻打正。
女子出定
出得何如未出時。瞎驢成隊喪全機。而今四海平如砥。蘆管迎風撩亂吹。
趙州洗缽盂
粥了令教洗缽盂。鐵船無底要人扶。片帆高掛乘風便。截海須還大丈夫。
臨濟三頓棒
一頓渾家盡滅門。更加兩頓累兒孫。銀山鐵壁俱穿透。萬里無雲宇宙分。
百丈野狐
五百生前失卻。五百生后太錯。錯錯。誰道祥鱗只一角。
一口吸盡西江水
西江一吸了無餘。突出堂堂大丈夫。盡道世間鬍鬚赤。須知更有赤鬚鬍。
即心是佛
大海波濤闊。千峰氣象雄。古今無間斷。南北路頭通。
趙州勘婆
天高地厚人難見。海闊山遙只自知。勘破卻回休借問。得便宜是落便宜。
師因應庵一日。喝恭上座云。爾常在此。作什麼。恭煩惱打併起單。師聞乃成頌寄之。
百戰場中舞纛旗。將軍立處十分危。遊人只看錐頭利。失卻吹毛總不知。
僧問屋裡販揚州時如何。師以頌答之。
屋裡販揚州。水深山更幽。終年無客到。明月自相投。
【現代漢語翻譯】 現代漢語譯本 德山托缽 砍伐月中的桂樹（象徵著去除障礙）。清光反而更加明亮。狐貍都藏匿了軌跡（比喻小乘），獅子奮起抖擻著金色的毛髮（比喻大乘）。 狗子無佛性 說狗子沒有佛性。殺人就要償命。楚痛有百千般（比喻輪迴之苦）。因為邪見反而打擊了正見。 女子出定 從禪定中出來又怎麼樣呢，還不如未出定的時候。瞎驢成群結隊，喪失了全部的玄機。如今四海平靜得像磨刀石一樣。蘆葦管迎著風胡亂地吹奏。 趙州洗缽盂 吃完粥後命令去洗缽盂（僧人使用的食器）。鐵船沒有底，需要人扶持。一片風帆高高掛起，乘風而行。橫渡大海必須是大丈夫。 臨濟三頓棒 一頓棒打得全家滅門。再加上兩頓棒，連累了子孫。銀山鐵壁都被穿透。萬里無雲，宇宙分明。 百丈野狐 五百生前錯失了（正道）。五百生后更加錯謬。錯謬啊，錯謬。誰說吉祥的魚只長一個角呢？ 一口吸盡西江水 一口吸盡西江水，一點也不剩餘。突顯出堂堂大丈夫的氣概。都說世間人的鬍鬚是紅色的。要知道還有紅鬍鬚的胡人。 即心是佛 大海波濤寬闊。千峰氣象雄偉。古今沒有間斷。南北道路暢通。 趙州勘婆 天高地厚，人難以看透。海闊山遙，只有自己知道。勘破之後就回去吧，不要再問了。得到便宜就是吃了虧。 師因應庵一日。喝恭上座云。爾常在此。作什麼。恭煩惱打併起單。師聞乃成頌寄之。 在百戰的戰場中舞動著大旗。將軍所處的位置十分危險。遊人只看到錐子的尖利。卻不知道吹毛求疵的精妙之處。 僧問屋裡販揚州時如何。師以頌答之。 在屋裡販賣揚州的東西。水深山更幽靜。終年沒有客人來到。只有明月自己來相伴。
【English Translation】 English version Deshan Carrying the Alms Bowl Chop down the cassia tree in the moon (symbolizing the removal of obstacles). The clear light shines even brighter. Foxes all hide their tracks (metaphor for Hinayana), and the lion rouses itself, shaking its golden mane (metaphor for Mahayana). The Dog Has No Buddha-Nature Saying the dog has no Buddha-nature. Killing someone must be repaid with a life. There are hundreds and thousands of kinds of bitter pain (metaphor for the suffering of Samsara). Because of wrong views, correct views are struck down instead. A Woman Emerging from Samadhi What's the point of emerging from samadhi? It's better to have never emerged. Blind donkeys form into groups, losing all the profound secrets. Now the four seas are as smooth as a whetstone. Reed pipes blow wildly in the wind. Zhaozhou Washing the Bowl After finishing the congee, order the bowl to be washed (the eating utensil used by monks). The iron boat has no bottom and needs support. A single sail is raised high, riding the wind. Crossing the sea requires a great hero. Linji's Three Blows One blow wipes out the whole family. Adding two more blows burdens the descendants. Silver mountains and iron walls are all pierced through. Ten thousand miles without clouds, the universe is clear. Baizhang's Wild Fox Five hundred lives ago, it was lost (the right path). Five hundred lives later, it's even more wrong. Wrong, wrong. Who says an auspicious fish only grows one horn? Drinking the West River in One Gulp Drinking the West River in one gulp, nothing remains. Highlighting the imposing manner of a great hero. Everyone says the beards of people in the world are red. Know that there are also red-bearded barbarians. Mind is Buddha The ocean waves are vast. The atmosphere of the thousand peaks is majestic. Ancient and modern times are uninterrupted. The roads to the north and south are open. Zhaozhou Examining the Old Woman Heaven is high and earth is deep, people are hard to see through. The sea is wide and the mountains are far, only you know yourself. After seeing through it, go back and don't ask anymore. Gaining an advantage is losing an advantage. The master, because of Ying'an one day, shouted at the senior monk Gong, saying, 'You are always here. What are you doing?' Gong, annoyed, packed up his bags. The master, hearing this, composed a verse and sent it to him. In the midst of a hundred battles, dance the banner. The general's position is very dangerous. Tourists only see the sharpness of the awl. But they don't know the subtlety of hair-splitting. A monk asked, 'What is it like to sell Yangzhou goods indoors?' The master answered with a verse. Selling Yangzhou goods indoors. The water is deep and the mountains are even more secluded. No guests come all year round. Only the bright moon accompanies me.
贊布袋和尚
禪不參道不會。終日忙忙。弄個布袋。十字街頭道等人。阿誰知渠綣繢。稽首彌勒世尊。國有憲章。三千條罪。
贊開明禪師
江郎入定。烏巨開山。林深路迥。火冷云寒。道大不知誰辨的。帝王親手付金襕。
贊繡寶公
針鋒上直入。線縫裡跳出。剪刀尺子自隨身。號令乾坤齊萬物。
贊大慧和尚
𣤩瞎頂門三隻眼。是非佛法一齊刬。竹篦頭上放無端。正是徐六擔片板。
贊應庵和尚
眼大如環。頭匾似扇。從來不省己非。偏笑漳泉福建著實處。用無七縱八橫。脫空時。曰有萬化千變。焚香稽首讚揚。也是神頭鬼面。
贊木庵和尚
面目森嚴。語言希差。不出飛猿嶺。道聲藹天下。活懶庵不傳之宗。死衲僧虛頭話霸。五坐道場。叢林增價。稽首拜手。虛空貼卦。
贊徑山音首座
氣宇云閑。身心木槁。頂門正眼。紅日杲杲早投長蘆刬草之機。晚分雙徑人天之座。名山屢招而不赴。一庵超然其高臥。夫是謂叢林前輩典刑。宜與趙州同年而並操者也。
約齋張直閣畫師頂相請贊
挨開不二門。千聖須卻步。直下便承當。略通一線路。佛也不奈何。誰敢當頭道。道著頭角生。一點黑如皂。盡情分付約齊大
【現代漢語翻譯】 現代漢語譯本 贊布袋和尚
禪不參，道不會，終日忙忙，弄個布袋。在十字街頭等待有緣人，有誰知道他的真意？稽首禮拜彌勒世尊（Maitreya，未來佛），如果國家有罪過，他願意承擔三千條罪責。
贊開明禪師
江郎入定，烏巨山開山祖師。山林幽深，道路遙遠，火已熄滅，雲霧寒冷。大道至理，不知誰能辨明？連帝王都親手授予他金襕袈裟。
贊繡寶公
針尖上直接刺入，從線縫裡跳出。剪刀尺子隨身攜帶，號令天地萬物。
贊大慧和尚
剜瞎頂門的三隻眼，是非佛法一併剷除。竹篦頭上隨意施展，正如徐六挑著一片木板。
贊應庵和尚
眼睛大如銅環，頭扁平像扇子。從來不反省自己的過錯，偏偏嘲笑漳州、泉州、福建等地的人們太過執著。運用時縱橫交錯，變化莫測；空無所有時，卻說有萬千變化。焚香稽首讚揚，也只是神頭鬼面。
贊木庵和尚
面容莊嚴肅穆，言語很少出錯。不出飛猿嶺，名聲卻傳遍天下。活懶庵（Lazy hermitage）不傳的宗風，死衲僧（Dead monk）虛張聲勢的話語。五處道場說法，為叢林增添價值。稽首拜手，虛空貼卦。
贊徑山音首座
氣度像浮雲般悠閑，身心像枯木般寂靜。頂門正眼，如紅日般明亮。早年投奔長蘆寺，剷除雜草；晚年在雙徑寺，為人天導師。名山多次邀請都不去，獨自在庵中高臥。這才是叢林前輩的典範，應該與趙州禪師（Zhao Zhou，唐代禪師）同年而並列。
約齋張直閣畫師頂相請贊
推開不二法門，千聖都要退避三舍。當下便能承擔，稍微通達一條路徑。佛也無可奈何，誰敢當頭直說？一說就生出頭角，一點黑如墨。全部都交付給約齋大士。
【English Translation】 English version Ode to Budai Monk (Cloth Sack Monk)
Without practicing Chan (Zen meditation), one cannot understand the Dao (the Way). Busily occupied all day, carrying a cloth sack. Waiting for someone at the crossroads, who knows his true intention? I bow to Maitreya (the future Buddha). If the country is guilty, he is willing to bear three thousand sins.
Ode to Chan Master Kaiming
Jiang Lang enters Samadhi (meditative state), the founder of Wuju Mountain. The forest is deep, the road is far, the fire is cold, and the clouds are freezing. The great Dao, who can discern it? Even the emperor personally bestowed upon him a golden kasaya (robe).
Ode to Embroiderer Bao Gong
Directly piercing with the needle tip, jumping out from the seam. Scissors and ruler always with him, commanding the universe and all things.
Ode to Abbot Dahui
Gouging out the three eyes on the top of the head, eliminating right and wrong, and the Buddha's law all together. Wielding the bamboo staff freely, just like Xu Liu carrying a plank.
Ode to Abbot Ying'an
Eyes as big as rings, head as flat as a fan. Never reflecting on his own faults, but laughing at the people of Zhangzhou, Quanzhou, and Fujian for being too attached. Using it with vertical and horizontal freedom, unpredictable; when empty, saying there are myriad transformations. Burning incense and praising, it's just a ghostly appearance.
Ode to Abbot Mu'an
Face solemn and stern, speech rarely mistaken. Without leaving Flying Ape Ridge, his reputation spreads throughout the world. The un-transmitted lineage of Lazy Hermitage, the boastful words of the dead monk. Preaching in five places, adding value to the Sangha (Buddhist community). Bowing and paying respects, pasting trigrams on the void.
Ode to Head Monk Yin of Jingshan
His demeanor is as leisurely as clouds, his body and mind as withered wood. The true eye on the top of his head, as bright as the red sun. Early in life, he went to Changlu Temple to clear weeds; later in life, he became a teacher of humans and devas (gods) at Shuangjing Temple. He declined many invitations from famous mountains, preferring to lie in his hermitage. This is the model of a senior monk in the Sangha, who should be ranked alongside Chan Master Zhao Zhou.
Request for Praise of the Portrait of Layman Zhang, the Painter
Pushing open the gate of non-duality, even the thousand sages must retreat. Immediately taking on the responsibility, slightly understanding a path. Even the Buddha can do nothing, who dares to speak directly? Speaking brings forth horns, a spot as black as ink. Entrusting everything to Layman Yuezhai.
居士。一等人間任揚播。
真際道人請贊(孟參議恭人)
一句全提。了無向背。臨濟正宗。恣意破碎。彌天過犯。不容懺悔。丹青畫出向人前。他家自有通人愛。
禪人請贊
五戒不持。威儀破盡。空腹高心。言不足信。徒將朽木亂塗糊。衲僧添得膏肓病。
天無私蓋。地無私載。如何形容。生此奇怪。為僧不稟僧儀。學佛力破佛戒。鼓舌搖唇。叢林殃害。若無伽梨裹渾身。便是當年屈突蓋。
在家不讀書。行腳不參禪。隨流閑打鬨。掘地覓青天。而今老矣方知悔。捏人痛處力加鞭。
眼橫鼻直村僧。肚裡渾無一窖。兩奉 詔旨住持。添得叢林熱鬧。若論直指單傳。正是睡夢未覺。
入室愛用拳頭。佛來也不放過。知他是聖是凡。便敢如此亂做。識得破。海壇馬子似驢大。
德山臨濟。棒喝交馳。雲門顧鑒。總是愚癡。唯有徑山無伎倆。握拳端坐眼如眉。
水墨染成。恰似真個。據坐胡牀。胡揮亂做。三十年後此話大行。籍沒乃翁膠黏滯貨。
佛日常長老請贊
赤手全提。金圈栗棘。跳出三要三玄。破蕩佛祖窠窟試問有何神通。盡力吐露不出。咄咄。佛日長老。與么拈出。
隆報著長老請贊
據虎頭收虎尾。第一句下明宗
【現代漢語翻譯】 現代漢語譯本： 居士（在家修行的佛教信徒）。一等人間任揚播（指其名聲在人世間廣泛傳播）。
真際道人請贊(孟參議恭人)
一句全提（全部領悟）。了無向背（沒有絲毫偏頗）。臨濟正宗（臨濟宗的正統）。恣意破碎（自由自在地打破常規）。彌天過犯（滔天大罪）。不容懺悔（不容許懺悔）。丹青畫出向人前（將他的畫像展示在人前）。他家自有通人愛（自然有懂得的人欣賞他）。
禪人請贊
五戒不持（不遵守五戒）。威儀破盡（喪失所有威儀）。空腹高心（腹中空空卻自視甚高）。言不足信（說的話不足以相信）。徒將朽木亂塗糊（只是用腐朽的木頭胡亂塗抹）。衲僧添得膏肓病（讓僧人染上難以醫治的疾病）。
天無私蓋（天公正無私地覆蓋萬物）。地無私載（地公正無私的承載萬物）。如何形容（該如何形容呢）。生此奇怪（竟然生出這樣奇怪的人）。為僧不稟僧儀（身為僧人卻不遵守僧人的儀軌）。學佛力破佛戒（學習佛法卻努力破除佛戒）。鼓舌搖唇（賣弄口舌）。叢林殃害（是寺院的禍害）。若無伽梨裹渾身（如果沒有袈裟包裹全身）。便是當年屈突蓋（就像當年的屈突蓋一樣）。
在家不讀書（在家不讀書）。行腳不參禪（遊方時不參禪）。隨流閑打鬨（隨波逐流，信口開河）。掘地覓青天（如同掘地尋找青天一樣徒勞）。而今老矣方知悔（如今老了才知道後悔）。捏人痛處力加鞭（抓住別人的痛處，更加鞭打）。
眼橫鼻直村僧（長相普通的鄉下僧人）。肚裡渾無一窖（肚子里空空如也，沒有一點真東西）。兩奉 詔旨住持（兩次奉旨擔任住持）。添得叢林熱鬧（給寺院增添了熱鬧）。若論直指單傳（如果論及直指人心，單傳的禪法）。正是睡夢未覺（就像在睡夢中沒有醒來）。
入室愛用拳頭（進入禪室喜歡用拳頭）。佛來也不放過（即使是佛來了也不放過）。知他是聖是凡（哪裡知道他是聖人還是凡人）。便敢如此亂做（就敢如此胡作非爲）。識得破（如果能識破）。海壇馬子似驢大（海壇的馬駒像驢一樣大）。
德山臨濟（德山和臨濟）。棒喝交馳（棒喝齊用）。雲門顧鑒（雲門宗注重反觀自照）。總是愚癡（都是愚蠢的）。唯有徑山無伎倆（只有徑山沒有什麼花招）。握拳端坐眼如眉（握緊拳頭端坐，眼睛像眉毛一樣）。
水墨染成（用水墨畫成）。恰似真個（就像真的一樣）。據坐胡牀（坐在胡牀上）。胡揮亂做（胡亂揮舞）。三十年後此話大行（三十年後這話會很流行）。籍沒乃翁膠黏滯貨（沒收你父親的膠黏滯貨）。
佛日常長老請贊
赤手全提（赤手空拳，全部提持）。金圈栗棘（像金圈栗棘一樣）。跳出三要三玄（跳出三要三玄的窠臼）。破蕩佛祖窠窟（打破佛祖的窠臼）。試問有何神通（試問有什麼神通）。盡力吐露不出（盡力也說不出來）。咄咄（呵斥聲）。佛日長老（佛日常長老）。與么拈出（這樣拈出）。
隆報著長老請贊
據虎頭收虎尾（像抓住老虎的頭，收住老虎的尾巴一樣）。第一句下明宗（在第一句話下就闡明了宗旨）。
【English Translation】 English version: Layman (Buddhist devotee practicing at home). A first-class person whose reputation spreads widely in the human world.
Eulogy for True Reality Daoist (Madam Meng, wife of Councilor Meng)
A single phrase fully grasped (complete understanding). Without any bias (no partiality). The orthodox lineage of Linji (the true lineage of the Linji school). Freely shattered (breaking conventions freely). A sky-high offense (an immense transgression). Not allowed repentance (no room for remorse). Painted in color and presented before people (his portrait displayed before others). His family naturally has discerning people who appreciate him (naturally, there are those who understand and admire him).
Eulogy for a Chan Practitioner
Not upholding the five precepts (not observing the five precepts). All decorum ruined (losing all dignity). Empty belly, high mind (empty inside but arrogant). Words not trustworthy (words not credible). Merely using rotten wood for random daubing (just using decayed wood for haphazard painting). Monks acquire incurable diseases (causing monks to contract incurable illnesses).
Heaven covers impartially (heaven impartially covers all things). Earth carries impartially (earth impartially bears all things). How to describe (how to describe it?). Such a strange thing is born (such a strange person is born). As a monk, not following monastic rules (being a monk but not adhering to monastic rules). Studying Buddhism but forcefully breaking Buddhist precepts (studying Buddhism but striving to break Buddhist precepts). Waggling tongue and shaking lips (flaunting speech). A calamity for the Sangha (a disaster for the monastic community). If not for the kasaya covering the whole body (if not for the robe covering the whole body). Then he is like Qutu Gai of that time (then he is like Qutu Gai of that time).
At home, not reading books (not studying at home). Traveling, not practicing Chan (not engaging in Chan practice while wandering). Following the current, idly joking (drifting along, making idle jokes). Digging the ground to find the blue sky (like digging the ground to find the blue sky, a futile effort). Now old, only then realizing regret (only now in old age realizing regret). Grasping people's pain, adding more lashes (seizing others' pain, adding more lashes).
Village monk with straight eyes and nose (an ordinary-looking village monk). Belly completely empty (belly completely empty, without any real substance). Twice receiving imperial decrees to be abbot (twice appointed as abbot by imperial decree). Adding liveliness to the monastery (adding liveliness to the monastery). If discussing direct pointing and single transmission (if discussing direct pointing to the mind and single transmission of Chan). It is like being asleep and not awakened (it is like being asleep and not awakened).
Upon entering the room, loving to use fists (upon entering the meditation room, liking to use fists). Not letting go even if the Buddha comes (not letting go even if the Buddha comes). Knowing whether he is a sage or a mortal (not knowing whether he is a sage or a mortal). Daring to act so recklessly (daring to act so recklessly). If one can see through it (if one can see through it). The colt of Haitan is as big as a donkey (the colt of Haitan is as big as a donkey).
Deshan and Linji (Deshan and Linji). Sticks and shouts flying (using both sticks and shouts). Yunmen contemplating the mirror (Yunmen school emphasizing self-reflection). All are foolish (all are foolish). Only Jingshan has no tricks (only Jingshan has no tricks). Clenching fists, sitting upright, eyes like eyebrows (clenching fists, sitting upright, eyes like eyebrows).
Painted with ink (painted with ink). Just like the real thing (just like the real thing). Sitting on a Hu bed (sitting on a Hu bed). Randomly waving and acting (waving and acting randomly). After thirty years, these words will be popular (after thirty years, these words will be popular). Confiscating your father's sticky goods (confiscating your father's sticky goods).
Eulogy for Elder Fodiri Chang
Completely lifting with bare hands (lifting everything with bare hands). Golden circle chestnut bur (like a golden circle chestnut bur). Jumping out of the three essentials and three mysteries (jumping out of the framework of the three essentials and three mysteries). Breaking and destroying the Buddha-ancestors' den (breaking the Buddha-ancestors' den). Trying to ask what supernatural power there is (trying to ask what supernatural power there is). Exhausting effort to reveal but unable to (exhausting effort to reveal but unable to). Tut tut (a sound of rebuke). Elder Fodiri Chang (Elder Fodiri Chang). Picking it out like this (picking it out like this).
Eulogy for Elder Longbao Zhao
Holding the tiger's head and capturing the tiger's tail (like holding the tiger's head and capturing the tiger's tail). Clarifying the principle in the first sentence (clarifying the principle in the first sentence).
旨。了無禪道與人蔘。滴水便見波瀾起。太醒醒難比擬。分付隆報著長老。好向叢林振綱紀。
偈頌
皇太子妃請就徑山升座末後說偈
佛身無為。不墮諸數。隨機示現。應無所住。如月行空。光照寰宇。廓徹信心。莊嚴福聚。記得先賢曾有言。皇天無親。唯德是輔。
張直閣請升座末後說偈
一句全提法界寬。大千收拾掌中觀。橫該豎抹超三際。迦葉徒勞強破顏。
贈閩清黃釋褐初赴上庠
驀劄相逢笑臉開。也知平地起風雷。好將一滴梅溪水。為雨為霖遍九垓。
和無著贊大慧齒髮舍利
背觸全提話已圓。孤風凜凜播皇天。無端更把閑毛齒。惹得叢林口耳傳。
送昂維那出嶺兼呈應庵
福城得得來相訪。像骨巖前話別時。驚起石人開鐵眼。倚筇遙聽老猿啼。
云黃山下老禪魔。凌篦宗風罪過多。君若到門深問訊。看渠伎倆復如何。
送拙庵住洪福
瞎驢生得瞎驢兒。齷齪聲名徹四維。更把少林無孔笛。逢人應是逆風吹。
送會侍者開應庵塔銘
三十餘年沙魘。一十五處脫空。欲彰從前家醜。何妨刻石流通。
送權維那歸道場(伊庵)
風攪平林萬木秋。臨岐送別思悠悠。也知八德池中水。不比尋
【現代漢語翻譯】 現代漢語譯本： 旨。完全沒有禪的道理與人分享，哪怕只是一滴水，也能從中看到波瀾壯闊。太過清醒反而難以比擬。囑咐隆報長老，好好在叢林中整頓綱紀。
偈頌
皇太子妃請求在徑山升座末後所說偈
佛身是無為的，不屬於任何數量。隨機示現，應無所住。如同月亮在空中執行，光明照耀整個宇宙。廓清徹悟信心，莊嚴福德聚集。記得先賢曾經說過，皇天沒有偏私，唯有德行才能得到輔助。
張直閣請求升座末後所說偈
一句完全提持，法界寬廣無邊。將整個大千世界都收拾在掌中觀看。橫向縱向超越過去、現在、未來三際。迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以頭陀第一著稱）徒勞無功地強行破顏微笑。
贈送閩清黃釋褐初次前往上庠
驀然相遇，笑臉相迎。也知道平地會突然颳起風雷。好好將一滴梅溪水，化為雨水甘霖遍灑九州大地。
和無著讚頌大慧（Dahui Zonggao，南宋著名禪師）齒髮舍利
背觸全提，話語已經圓滿。孤高的風範凜凜地傳播於天地之間。無端地又拿出閑置的毛髮牙齒，惹得整個叢林都在口耳相傳。
送昂維那出嶺兼呈應庵
在福城（指杭州）匆匆忙忙地來拜訪，在象骨巖前話別之時。驚醒了石人睜開鐵眼，倚靠著竹杖遙遙地聽著老猿啼叫。
云黃山下的老禪魔，敗壞凌厲的宗風罪過太多。你如果到了他的門前，要深深地問候他，看看他還有什麼伎倆。
送拙庵住持洪福寺
瞎驢生下的小驢也是瞎的，低劣的名聲傳遍四方。又拿著少林寺沒有孔的笛子，遇到人就逆風吹奏。
送會侍者開應庵（Ying'an Tanhua，禪宗大師）塔銘
三十多年來如同被沙子迷惑，十五處地方都是空無一物。想要彰顯從前的家醜，不妨刻在石頭上流通。
送權維那返回道場（伊庵）
風吹動平坦的樹林，萬木蕭瑟的秋天。在臨別路口送別，思緒悠長。也知道八德池中的水，不能和普通的池水相比。
【English Translation】 English version: The gist. There is absolutely no Zen doctrine to share with others. Even a drop of water reveals the rise of vast waves. Being too awake is incomparable. Entrust Elder Longbao to rectify the discipline in the monastery.
Gatha
Said by Imperial Crown Princess when ascending to the seat at Jingshan (Mount Jing) at the end
The Buddha's body is non-active (Wuwei), not falling into any numbers. Manifesting at random, it should abide nowhere. Like the moon traveling in the sky, its light illuminates the entire universe. Broadening and clarifying faith, adorning the gathering of blessings. Remember the words of the wise men of the past: Imperial Heaven has no favorites, only virtue is aided.
Said by Zhang Zhige when requesting to ascend to the seat at the end
One sentence completely upholds, the Dharma realm is wide and boundless. Collecting the entire chiliocosm to view in the palm of the hand. Horizontally and vertically surpassing the three temporal dimensions. Mahākāśyapa (one of the ten great disciples of Shakyamuni, known for his asceticism) vainly forces a smile.
Presented to Huang Shibei of Minqing on his first trip to Shangxiang (Imperial Academy)
Meeting suddenly, smiling faces greet each other. Also knowing that wind and thunder can suddenly rise on flat ground. May you transform a drop of Meixi (Plum Creek) water into rain and sweet dew, spreading it across the nine regions of the earth.
Composed in response to Wuzhu's praise of Dahui's (Dahui Zonggao, a famous Chan master of the Southern Song Dynasty) teeth and hair relics
Back-touching and complete upholding, the words are already perfect. The solitary demeanor spreads solemnly throughout heaven and earth. Pointlessly taking out idle hair and teeth, causing the entire monastery to spread the word by mouth and ear.
Sending Weina Ang off the mountain range and presenting it to Ying'an
Visiting hastily in Fucheng (referring to Hangzhou), saying goodbye in front of Elephant Bone Rock. Startling the stone man to open his iron eyes, leaning on a bamboo staff, listening remotely to the old ape's cry.
The old Chan demon under Yunhuang Mountain, ruining the sharp monastic tradition with too much sin. If you arrive at his door, greet him deeply, and see what tricks he still has.
Sending Zhuo'an to reside at Hongfu Temple
A blind donkey gives birth to a blind donkey child, and the inferior reputation spreads in all directions. Furthermore, taking the Shaolin Temple's flute without holes, he blows it against the wind whenever he meets someone.
Sending Attendant Hui to open the inscription on Ying'an's (Ying'an Tanhua, a Chan master) pagoda
For more than thirty years, it has been like being deceived by sand, and fifteen places are empty. If you want to reveal the family scandal of the past, why not carve it on stone for circulation.
Sending Weina Quan back to the monastery (Yi'an)
The wind stirs the flat forest, and the autumn of ten thousand trees is bleak. Saying goodbye at the parting road, thoughts are long. Also knowing that the water in the Eight Virtues Pond cannot be compared to ordinary pond water.
常溪澗流。
送聰首座兼簡陳寺丞
十載相從話歲寒。刀山劍樹慣躋攀。風雲會合機輪轉。行看知音笑展顏。
送如水頭
如如方解說。此說若為通。𣤩瞎摩醯眼掀翻宇宙空。枯柴聊作用。活火展家風。去去休言別。知音一笑同。
徑山出鄉。舟中寄二偈示眾
三冬水上打鞦韆。百尺竿頭棹釣船。寄語滿堂龍象眾。無勞掘地覓青天。
大丈夫兒合自知。得便宜是落便宜。無心用處急回首。莫待天明失卻雞。
贈何神童
父母未生時。文章在何許。及乎跳出來。光明照寰宇。傍觀眼難瞞。收錄奏明主。一覽贊希奇。揚晏堪為伍。賜笏與綠袍。以顯其宗祖。人生天地間。休將年紀數。縱饒生百歲。無聞亦何補。偉哉英特大丈夫。君臣嘉會今合符。行看赤手扶宗社。大千捏聚一蘧廬。
送先知客
萬里南來川藞苴。奔流度刃扣玄關。頂門𣤩瞎金剛眼。去住還同珠走盤。
送璘首座住定水
一棒一條痕。一摑一掌血。不是向上機關。亦非單傳妙訣。佛祖見之攢眉。魔外聞之膽折。建立此綱宗。當陽貴直截。璘侍吾十年。氣宇迥超絕。信手斫方圓。初不泥唇舌。青天霹靂轟。風雲會時節。行看定水起波濤。始信來源出處高。
送恢侍者
【現代漢語翻譯】 常溪澗流。
送聰首座兼簡陳寺丞
十年來我們一起談論歲末寒冬，刀山劍樹這些艱難險阻都習慣攀登了。風雲際會，運轉著事物變化的規律，看著志同道合的人開懷歡笑。
送如水頭
如果用『如如』（Tathata，真如）來解釋，這個說法要如何才能通達呢？即使是瞎了眼的摩醯首羅天（Maheśvara，大自在天）也能掀翻整個宇宙。枯柴姑且用來發揮作用，活火展現家風。離去吧，不要說再見，知音一笑，心意相同。
徑山出鄉。舟中寄二偈示眾
三九寒冬在水上盪鞦韆，百尺竿頭撐著釣魚船。告訴滿堂的龍象（比喻傑出的人才）們，不用費力掘地去尋找青天。
大丈夫應當自己明白，貪圖小便宜就是吃了大虧。在無心用功的地方趕緊回頭，不要等到天亮了才發現雞已經丟了。
贈何神童
在父母還沒有生下你的時候，文章在哪裡呢？等到你一跳出來，光明照亮整個宇宙。旁觀者難以隱瞞，將你的才能收錄上報給皇上。皇上一看，讚歎你非常稀奇，可以和揚雄、晏嬰相媲美。賜給你笏（古代大臣上朝時用的手板）和綠袍，來彰顯你的宗族。人生在天地之間，不要用年紀來衡量。即使活到一百歲，沒有名聲又有什麼用呢？偉大啊，英俊傑出的大丈夫，君臣相聚，今天正相合。看著你赤手空拳扶持國家，將整個大千世界捏合成一個草廬。
送先知客
你從萬里之遙的南方來，像川藞苴（一種水草）一樣漂流不定。在刀刃上奔走，叩擊玄關（佛教指入道的門徑）。頂門上長著瞎了的金剛眼（Vajra，金剛），來去如同珠子在盤中滾動。
送璘首座住定水
一棒打下去就有一條痕跡，一巴掌打下去就有一掌血。這不是向上的機關，也不是單獨傳授的妙訣。佛祖見了也要皺眉頭，邪魔外道聽了也要嚇破膽。建立這樣的綱宗，貴在當面直截了當。璘侍奉我十年，氣宇非常超絕。隨意砍削，就能成方成圓，從不拘泥於言語。如同青天霹靂，風雲際會的時節。看著定水寺掀起波濤，才相信來源出處非常高。
送恢侍者
【English Translation】 Constant stream flowing in the valley.
Sending off Chief Monk Cong, with a letter to Vice Magistrate Chen
For ten years, we've talked of the year's end and the cold. We're used to climbing knife mountains and sword trees (metaphor for difficult trials). When wind and clouds meet, the mechanism of change turns. Soon, we'll see kindred spirits smiling with joy.
Sending off Head Monk Rushui
If 'Tathata' (如如, suchness) is used to explain, how can this explanation be understood? Even Maheśvara (摩醯首羅, the Great Lord), though blind, can overturn the universe. Dry firewood is used for a temporary purpose, while the living fire displays the family tradition. Go, go, don't say goodbye. A knowing smile shared by kindred spirits.
Leaving Jingshan, two verses sent to the assembly from the boat
In the depths of winter, swinging on a swing above the water, poling a fishing boat at the top of a hundred-foot pole. Tell the assembly of dragons and elephants (龍象, outstanding talents), there's no need to laboriously dig the earth to find the blue sky.
A great man should know himself. Gaining a small advantage is actually losing a big one. Quickly turn your head where there's no intention to use effort. Don't wait until dawn to realize the chicken is lost.
To the Child Prodigy He
Before your parents gave birth to you, where was your writing? Once you sprang forth, your light illuminated the universe. Onlookers couldn't hide their admiration, and your talent was recorded and reported to the emperor. The emperor, upon seeing it, praised your rarity, comparing you to Yang Xiong and Yan Ying. He bestowed a tablet (笏, ceremonial scepter) and a green robe to honor your ancestors. Living between heaven and earth, don't measure by age. Even if you live to be a hundred, what good is it without fame? Great, a heroic and outstanding man, the meeting of ruler and subject is in harmony today. Soon, we'll see you support the nation with your bare hands, gathering the entire chiliocosm into a single thatched hut.
Sending off the Guest of Foreknowledge
You came from ten thousand miles south, drifting like Potamogeton distinctus (川藞苴, a type of aquatic plant). Running on the edge of a blade, knocking on the mysterious gate (玄關, the entrance to the Tao). A blind Vajra (金剛, diamond) eye on the crown of your head, coming and going like a pearl rolling in a tray.
Sending off Chief Monk Lin to reside at Dingshui Monastery
One strike leaves a mark, one slap leaves a bloody palm. This isn't an upward mechanism, nor a secret passed down alone. Buddhas and patriarchs frown upon seeing it, demons and heretics are terrified upon hearing it. Establishing this guiding principle, directness is valued in the moment. Lin has served me for ten years, his spirit is exceptionally outstanding. He can freely cut squares and circles, never clinging to words. Like a thunderbolt from a clear sky, a time when wind and clouds meet. Soon, we'll see waves rise at Dingshui Monastery, and then we'll believe the source is very high.
Sending off Attendant Hui
戴角擎頭與么來。當機一拶頂門開。行行勿謂無知已。閫外威權善自裁。
送雪峰化主
手托庵門便放憨。千鈞重擔要人擔。寥寥坐斷孤峰頂。云衲相從晝夜參。
和璧書記
擲劍揮空不住空。空輪無跡劍無鋒。無鋒無跡憑誰會。會得金沙墮眼中。
送珣禪人還海壇
家鄉到日許誰知。默默相逢絕路岐。莫謂海門風浪惡。干戈元是太平基。
送慧知客還蜀
踏破劍門關。十方無壁落。信步復南來。將錯還就錯。霜風颳面寒。梅梢初破萼。去去又何言。寧負孤雲約。
示智悟道人
智悟悟自心。不在一切處。回首時觀瞻。便是佛國土。
示善應道人
善應無私。當陽有準。直下承當。入佛祖閫。
徑山茶湯會首求頌二首
徑山大施門開。長者慳貪俱破。烹煎鳳髓龍團。供養千個萬個。若作佛法商量。知我一狀領過。
有智大丈夫。發心貴真實。心真萬法空。處處無軌跡。所謂大空王顯不思議力。況復念世間。來者正疲極。一茶一湯功德香。普令信者從茲入。
示曾秘校
天童得力句。不搖三寸舌。父母未生前。令已行摩竭。直下便承當。敢保猶未徹。放下百不知。腦門重著楔。唯是過量人。一拳無
【現代漢語翻譯】 現代漢語譯本 戴角擎頭這樣來。（戴角擎頭：比喻不尋常的姿態）當機一拶，頂門便開。（當機一拶：抓住時機，猛然一擊；頂門：頭頂，比喻頓悟的關鍵）行走時不要說無人理解你，即使身處閫外，也要善於運用自己的威權。（閫外：指遠離中心的地方，也指女性的活動範圍）
送別雪峰化主 手托庵門便顯露憨態，千鈞重擔需要有人承擔。（庵門：小庵的門；憨：天真，率直）獨自一人寂寥地坐斷孤峰之頂，云衲僧侶日夜相隨，一同參禪。（云衲：指僧侶的僧衣）
贈與和璧書記 擲劍揮向天空，卻不住于空。（不住空：不執著于空）空輪無跡，劍也無鋒。（空輪：指空性的執行；無鋒：沒有鋒芒）沒有鋒芒，沒有痕跡，憑誰能夠領會？領會之時，金沙便會掉落眼中。（金沙：比喻珍貴的真理）
送別珣禪人返回海壇 返回家鄉之日，有誰能夠真正瞭解你？默默相逢于絕路歧途。（絕路歧途：比喻艱難的境地）不要說海門風浪險惡，干戈原本就是太平的基礎。（干戈：指戰爭）
送別慧知客返回蜀地 踏破劍門關，十方世界沒有阻礙。（劍門關：四川的險要關隘；十方：指各個方向）隨意地再次南來，將錯就錯。（將錯就錯：順應自然）霜風颳面寒冷，梅花枝頭初綻花萼。離去又能說什麼呢？寧願辜負孤雲的約定。（孤雲：比喻隱士的志向）
開示智悟道人 智悟在於覺悟自心，不在於外在的一切處所。回頭時觀照，當下便是佛的國土。
開示善應道人 善應無私心，當面有準則。直接承擔，進入佛祖的門庭。（佛祖閫：佛祖的內室，比喻核心教義）
徑山茶湯會首求頌二首 徑山廣開佈施之門，長者和吝嗇的人都破除了慳吝。烹煮鳳髓龍團般的茶，供養成千上萬的人。（鳳髓龍團：指極品好茶）如果用佛法來衡量，我知道我這樣做是值得稱讚的。
有智慧的大丈夫，發心貴在真實。心真則萬法皆空，處處沒有軌跡。這就是所謂的大空王顯現不可思議的力量。更何況是憐念世間，來者正疲憊不堪。一杯茶一碗湯，功德之香，普令信者從此入門。
開示曾秘校 天童的得力之句，不需搖動三寸之舌。（天童：指天童寺的禪師）在父母未生你之前，命令已經通行於摩竭陀國。（摩竭陀：古印度國名，佛教興盛之地）當下便承擔，我敢保證你仍然沒有徹底領悟。放下一切不知，腦門上又重重地釘入木楔。（木楔：比喻束縛）唯有超越常人的人，才能一拳打倒。
【English Translation】 English version Coming with horned head raised high. (Horned head raised high: a metaphor for an unusual posture) A sudden pinch at the opportune moment, and the crown of the head opens. (A sudden pinch at the opportune moment: seizing the opportunity for a sharp strike; crown of the head: the top of the head, a metaphor for the key to enlightenment) Walking along, do not say that no one understands you. Even when outside the inner chambers, skillfully wield your own authority. (Inner chambers: referring to places far from the center, also referring to women's sphere of activity)
Sending off Abbot Xuefeng Holding up the hermitage door, one readily reveals simplicity. A burden of a thousand jun (a unit of weight) needs someone to bear it. (Hermitage door: the door of a small hermitage; simplicity: naivety, straightforwardness) Sitting alone, cutting off the peak of the solitary mountain, cloud-robed monks follow day and night, practicing Chan together. (Cloud-robed: referring to the monks' robes)
To Secretary He Bi Throwing the sword, waving it in the air, yet not dwelling in emptiness. (Not dwelling in emptiness: not being attached to emptiness) The wheel of emptiness leaves no trace, and the sword has no edge. (Wheel of emptiness: referring to the operation of emptiness; no edge: without sharpness) Without edge, without trace, who can comprehend it? At the moment of comprehension, golden sand will fall into the eyes. (Golden sand: a metaphor for precious truth)
Sending off Chan Practitioner Xun returning to Haitan On the day of returning to your hometown, who can truly understand you? Silently meeting at the crossroads of a dead end. (Crossroads of a dead end: a metaphor for a difficult situation) Do not say that the winds and waves of the sea gate are treacherous; war is originally the foundation of peace. (War: referring to conflict)
Sending off Guest Master Hui returning to Shu Trampling through Jianmen Pass, the ten directions are without obstruction. (Jianmen Pass: a strategic pass in Sichuan; ten directions: referring to all directions) Casually coming south again, making the best of a mistake. (Making the best of a mistake: adapting to nature) Frosty wind scrapes the face, cold. Plum blossoms are just beginning to bud. What else can be said upon leaving? I would rather betray the agreement with the solitary cloud. (Solitary cloud: a metaphor for the ambition of a recluse)
Instructing Practitioner Zhiwu Wisdom and enlightenment lie in awakening one's own mind, not in external places. When looking back, contemplating, this very moment is the Buddha's land.
Instructing Practitioner Shanying Shanying is without selfishness, and there are standards in the open. Directly undertake, enter the halls of the Buddhas and Patriarchs. (Halls of the Buddhas and Patriarchs: the inner chamber of the Buddhas and Patriarchs, a metaphor for core teachings)
Two Verses Requested by the Head of the Jingshan Tea and Soup Gathering Jingshan widely opens the gate of giving, both the elders and the stingy break their miserliness. Brewing tea like phoenix marrow and dragon balls, offering it to thousands and tens of thousands of people. (Phoenix marrow and dragon balls: referring to extremely fine tea) If measured by the Dharma, I know that what I am doing is worthy of praise.
A great man of wisdom, the value of aspiration lies in truthfulness. If the mind is true, then all dharmas are empty, and there are no traces anywhere. This is what is called the Great King of Emptiness manifesting inconceivable power. Moreover, having compassion for the world, those who come are exhausted. A cup of tea, a bowl of soup, the fragrance of merit, universally leading believers to enter from here.
Instructing Secretary Zeng The powerful words of Tiantong do not require the wagging of a three-inch tongue. (Tiantong: referring to the Chan master of Tiantong Temple) Before your parents gave birth to you, the command had already circulated in Magadha. (Magadha: an ancient Indian kingdom, the land where Buddhism flourished) Undertake it directly, and I dare say you still have not thoroughly understood. Put down everything you do not know, and a wedge is heavily hammered into your forehead. (Wedge: a metaphor for restraint) Only those who surpass ordinary people can knock it down with one punch.
二說。
祥符建僧堂周都料求頌
妙處如何論淺深。應之於手得於心。方圓不用機謀力。長短休將語默尋。一斧便成真活計。三思始就費光陰。山僧直截重重說。須信真鍮不博金。
法語
示昺禪人
祖師門下。直截省要。不歷階梯。立地成佛。學道人多不明此。病在於何。只為太殺現成。不肯承當。一味鉆頭。入知見網中。覓佛覓法。覓玄覓妙。向上向下。如何若彼。恰如蒼蠅墮在𥻿盤中。粘手綴腳。自作辛苦。看他臨濟在黃檗會裡三年。白日只堆堆地坐。全不知佛法道理。首座勉令問佛法的的大意。三問三遭六十拄杖。後到大愚灘頭。驀自知非。便道。元來黃檗佛法無多子。遮般說話。豈是心機意識。預先安排。而能致之然耶。復返黃檗。檗見來乃曰。遮漢來來去去有甚了期。濟曰只為老婆心切。檗曰大愚老漢饒舌。待來痛與一頓。濟云說什麼待來。即今便吃。隨後便掌。檗曰遮風顛漢。卻來遮里捋虎鬚。濟便喝。參學人須得一番如此。方可入作。亦未為究竟。從上有力量大人。終不肯容易。小小了卻。才得遮般柄霸入手。直是撥草瞻風。覓個咬豬狗惡手段。與他做冤家。眉毛廝結。禁得惡拳趯。吃得沒滋味。大爐鞴中。千煅萬煉。徹底淨盡跳得出。無絲毫領覽。超情離見。尚恐
【現代漢語翻譯】 現代漢語譯本 二說。
祥符年間，建造僧堂的周都料求頌。
如何評論妙處的深淺？應該用手去實踐，用心去體會。方圓的製作，不需要任何的機巧和力量。長短的衡量，也不要用言語和沉默去尋找。一斧子下去，就能成就真實的活計，而三思之後才開始，只會浪費光陰。山僧我直截了當地重複說明，一定要相信真金不怕火煉（真鍮（一種合金）不博金（勝過黃金））。
法語
開示昺禪人
祖師門下，講究直截了當，抓住要領，不經歷任何階梯，當下就能成佛。很多學道的人不明白這個道理，病在哪裡呢？就是因為太容易現成，不肯承擔，一味地鉆牛角尖，進入知見的網中，去尋找佛，尋找法，尋找玄妙。向上向下，如何若彼，就像蒼蠅掉進糞盤裡，粘手粘腳，自討苦吃。看看臨濟在黃檗（Huangbo，禪師名）會裡三年，白天只是堆堆地坐著，完全不知道佛法的道理。首座勉強他去問佛法的大意，三次提問，三次遭到六十棍的痛打。後來到了大愚（Dayu，禪師名）灘頭，突然醒悟，便說：『原來黃檗佛法也沒什麼了不起的。』這種說話，難道是心機意識預先安排，就能達到的嗎？後來又回到黃檗，黃檗看見他來了就說：『這傢伙來來回回，什麼時候才是個頭？』臨濟說：『只因爲老婆心切。』黃檗說：『大愚老漢饒舌。等他來，狠狠地揍他一頓。』臨濟說：『說什麼等他來，現在就吃你一頓。』說完就打了他一掌。黃檗說：『這個瘋癲的傢伙，竟然敢在這裡捋虎鬚。』臨濟便大喝一聲。參學的人必須經歷一番這樣的磨練，才可以入門，但也還未達到究竟。從上有力量的大人，始終不肯輕易地、小小地了卻此事。只有得到這樣的把柄，才能撥草瞻風，尋找一個像咬豬狗一樣兇狠的手段，與他做冤家，眉毛緊鎖，經得起惡拳踢打，吃得了沒滋沒味。在大爐鞴中，經過千錘百煉，徹底乾淨地跳出來，沒有絲毫的領略，超越情感，脫離見解，還恐怕
【English Translation】 English version Second Discourse.
Prefect Zhou, who was in charge of building the monks' hall in Xiangfu, requested a verse.
How to discuss the depth of the wonderful place? One should respond with the hand and attain it with the heart. The making of circles and squares requires no cunning or force. The measuring of length should not be sought in speech or silence. One axe blow completes the true living work, while three considerations before starting only waste time. This mountain monk directly and repeatedly says, you must believe that true gold does not compete with (is not surpassed by) gold (真鍮 (a type of alloy) 不博金 (does not surpass gold)).
Dharma Talk
Instructing Chan Practitioner Bing
In the lineage of the Patriarchs, directness and grasping the essentials are emphasized. Without going through any steps, one can become a Buddha right where they stand. Many practitioners do not understand this. What is the problem? It is simply because it is too readily available, and they are unwilling to accept it. They stubbornly delve into things, entering the net of knowledge and views, seeking the Buddha, seeking the Dharma, seeking the profound and the subtle. Upward and downward, how is it like that? It is just like a fly falling into a dung plate, sticking to its hands and feet, making its own suffering. Look at Linji (Linji, a Chan master) in Huangbo's (Huangbo, a Chan master) assembly for three years, just sitting there blankly during the day, completely unaware of the principles of the Buddha Dharma. The head monk reluctantly urged him to ask about the great meaning of the Buddha Dharma. Three questions resulted in sixty blows of the staff each time. Later, at Dayu's (Dayu, a Chan master) shoal, he suddenly realized his mistake and said, 'So it turns out that Huangbo's Buddha Dharma is nothing much.' Could such words be achieved through premeditation or conscious planning? Later, he returned to Huangbo. Huangbo, seeing him, said, 'This fellow comes and goes, when will there be an end?' Linji said, 'It's only because I am overly concerned.' Huangbo said, 'That old man Dayu is garrulous. Wait until he comes, and I'll give him a good beating.' Linji said, 'What are you talking about waiting until he comes? I'll give you a beating right now.' Then he slapped him. Huangbo said, 'This crazy fellow dares to stroke the tiger's whiskers here.' Linji then shouted loudly. Practitioners must undergo such training before they can enter the gate, but even then, it is not yet the ultimate. Those with great strength from above will never easily or superficially conclude this matter. Only by obtaining such a handle can one part the grass to see the wind, seeking a fierce method like a biting pig or dog, making enemies with them, knitting their eyebrows together, enduring evil punches and kicks, and eating tasteless food. In the great furnace, after thousands of hammerings and refinements, one must jump out completely clean, without the slightest understanding, transcending emotions, and leaving behind views, still fearing
走作。錮鏴人家男女。安肯向平白地摺合卻。信知先達拈一機示一境。儘是脫羅籠沒窠臼。曾無針鋒許。與人作道理。豈不綽綽然有餘裕哉。
示道禪人
先達抱道之士。嚴居穴處。未曾容易。以一言半句。急於人知。日久歲深。蘊藉成熟。人自知之。便乃裹糧躡足。而就扣問生死已躬大事。抑不得已。略露鋒铓。何啻青天轟霹靂。只要當人于聲前領略。得一個半個。擔荷得行。便解據虎頭收虎尾。為如來種草。豈可胡亂。朝咒暮咒。而欲使之然耶。年來此道大不振者無他。蓋為人師者。眼腦不正當。自無見處。但以名利得失居懷。深怕人道他無機緣。晝三夜三。于古人方冊中。顛倒熟念。釀在第八識田中。準擬學者來問。貴圖口不空。恰如羊屙屎。才豎起尾巴。便有百千顆落地。學者眼目不明。如何辨白。盡情深信。一盲引眾盲。相牽入火坑。所謂打初不遇作家。到底翻成骨董。若是達磨兒孫。決欲洞明祖翁家裡事。直須一刀兩段。肚裡無一絲毫繫念。只就無繫念處。看個話頭。六祖示明上座道。不思善不思惡。正恁么時。如何是明上座。父母未生前本來面目。但如此看來看去。到詞窮理盡。沒奈何處。驀然看透。便是一生參學事畢。
示光禪人
馬祖道。即心即佛。非心非佛。不是心不
【現代漢語翻譯】 走作（到處奔走）。錮鏴（禁錮）人家男女。安肯向平白地摺合卻（怎肯輕易地向普通人泄露）。信知先達（真正領悟的大德）拈一機示一境（揭示一個契機，展示一種境界），儘是脫羅籠沒窠臼（都是擺脫束縛，沒有固定模式）。曾無針鋒許（沒有絲毫的容身之處），與人作道理（用來向人講道理）。豈不綽綽然有餘裕哉（難道不是非常從容，遊刃有餘嗎）？
示道禪人
先達抱道之士（領悟真理的修行人），嚴居穴處（隱居修行），未曾容易（從不輕易），以一言半句（用一言半語），急於人知（急於讓人知道）。日久歲深（時間久了），蘊藉成熟（積累沉澱，自然成熟），人自知之（人們自然會知道）。便乃裹糧躡足（於是帶著乾糧，小心前往），而就扣問生死已躬大事（去請教關於生死大事）。抑不得已（實在不得已），略露鋒铓（稍微顯露一點鋒芒），何啻青天轟霹靂（就像晴天霹靂一樣）。只要當人于聲前領略（只要當事人在聲音響起之前領悟），得一個半個（得到一星半點），擔荷得行（能夠承擔並實踐），便解據虎頭收虎尾（就能掌握關鍵，善始善終），為如來種草（為佛法打下基礎）。豈可胡亂（怎麼可以隨便），朝咒暮咒（早晚唸經），而欲使之然耶（就想讓它成功呢）？年來此道大不振者無他（近年來佛法衰落沒有其他原因），蓋為人師者（因為做人師父的人），眼腦不正當（見解不正），自無見處（自己沒有領悟）。但以名利得失居懷（只是把名利得失放在心上），深怕人道他無機緣（深怕別人說他沒有機鋒）。晝三夜三（白天三次，晚上三次），于古人方冊中（在古人的書本中），顛倒熟念（反覆背誦），釀在第八識田中（儲存在第八識阿賴耶識中），準擬學者來問（準備著學者來問），貴圖口不空（爲了保證嘴上不落空）。恰如羊屙屎（就像羊拉屎），才豎起尾巴（剛抬起尾巴），便有百千顆落地（就有成百上千顆落地）。學者眼目不明（學者沒有明辨的能力），如何辨白（如何分辨）？盡情深信（完全深信不疑），一盲引眾盲（一個瞎子領著一群瞎子），相牽入火坑（互相牽引著進入火坑）。所謂打初不遇作家（所謂一開始沒有遇到真正的內行），到底翻成骨董（最終變成了古董）。若是達磨兒孫（如果是達摩的後代），決欲洞明祖翁家裡事（一定要徹底明白祖師的家風），直須一刀兩段（必須當機立斷），肚裡無一絲毫繫念（心裡沒有一絲一毫的牽掛）。只就無繫念處（就在沒有牽掛的地方），看個話頭（參究一個話頭）。六祖示明上座道（六祖慧能開示明上座說）：不思善不思惡（不想善，不想惡），正恁么時（正在這個時候），如何是明上座（什麼是明上座）？父母未生前本來面目（父母未生之前的本來面目）。但如此看來看去（只要這樣反覆參究），到詞窮理盡（直到語言窮盡，道理講完），沒奈何處（沒有辦法的時候），驀然看透（突然看透），便是一生參學事畢（就是一生參學完畢）。
示光禪人
馬祖道（馬祖說道）：即心即佛（心就是佛），非心非佛（非心非佛），不是心不（不是心不...）
【English Translation】 Running around. Confining men and women of families. How could they be willing to easily reveal it to ordinary people? Truly knowing that the enlightened ones reveal a chance and show a state, all are free from nets and have no fixed patterns. There is not even a needle's point to give people a reason. Isn't it very easy and have plenty of time?
Showing Chan Practitioner Dao
The enlightened ones who embrace the Dao, living strictly in caves, have never easily used a word or half a sentence to eagerly let people know. As time goes by, the accumulation matures, and people will naturally know it. Then they bring food and carefully approach to ask about the great matter of life and death. If they have to, they slightly reveal their sharpness, like a thunderbolt in the clear sky. Just let the person understand before the sound, get a little bit, be able to bear and practice, then they can grasp the key and finish well, laying the foundation for the Tathagata. How can they casually chant scriptures morning and night and expect it to succeed? The reason why this Dao has been greatly declining in recent years is that the teachers have incorrect views and no understanding of their own. They only keep fame and gain in mind, deeply afraid that people will say they have no opportunity. Three times during the day and three times at night, they repeatedly recite the ancient books, storing them in the eighth consciousness field, preparing for students to ask, valuing the emptiness of the mouth. Just like a sheep pooping, as soon as it raises its tail, hundreds of thousands of pellets fall to the ground. If the students' eyes are not clear, how can they distinguish? They deeply believe, and a blind man leads a group of blind men, pulling each other into the fire pit. So-called not meeting a master at the beginning, eventually turning into antiques. If they are descendants of Bodhidharma, they must thoroughly understand the affairs of the ancestral home, and they must cut it in two with one knife, with no attachment in their hearts. Just in the place of no attachment, look at a topic. The Sixth Patriarch showed Chan Practitioner Ming, 'Do not think good, do not think evil, at this moment, what is Chan Practitioner Ming? The original face before parents were born.' Just look at it like this, until the words are exhausted and the reason is exhausted, and there is no way out, suddenly see through, then the matter of studying for a lifetime is over.
Showing Chan Practitioner Guang
Mazu said, 'Mind is Buddha, not mind is not Buddha, not mind not...'
是佛不是物。與么揭示學者。恰如掘個深坑。活埋了人。卻向上面奠祭也。德山一條白棒。佛來也打。祖來也打。又道三十年來。未曾打著個獨脫底。何曾夢見達磨未來時汗臭氣在。衲僧家。十二時中。行住坐臥。如火燒水。莫夸少壯。休論老成。一處錯踏翻。千處百處一時透。如獅子王吒沙地哮吼一聲。壁立萬仞。豈不慶快平生。當人幸有如是威光。幸有如是受用。不肯回頭自覷捕。多是坐在他人語默里。及至終身無所成立。若要易會。不必泥在三條椽下。但向逆順堆中。攧撲不碎。自覺省力。便是破家散宅時節至矣。
示覺禪人
蘊扶宗豎教英氣。本色行腳道流。不在游州獵縣。觀境致過時。務要與生死兩字作頭底。直截荷負。跳出斷常窠臼。識得祖父田園落著。收拾契券一一分曉。不被他人侵疆犯界。然後見佛殺佛。見祖殺祖。破盡上祖生涯都無顧藉。著弊垢衣。入群魔隊中。靡所不為。仰不愧天。俯不愧人。顢顢頇頇。大棒打不回頭。千人萬人羅籠不住。一旦業緣成就。被人推出。向曲錄床上。胡言漢語。欺賢罔聖。世人說不到處一一說出。世人做不到處一一做出。傍觀者為他面熱汗下。渠只閑閑地。神色儼然。到者般田地。亦未稱扶豎正宗意氣何。況末上。被邪師引入草窠里。以沙糖蜜湯。甜
【現代漢語翻譯】 現代漢語譯本 『是佛不是物』。這樣揭示，對於學者來說，就像挖了一個深坑，活埋了人，卻在上面祭奠一樣。德山（Deshan）用一條白棒，佛來了也打，祖師來了也打。又說三十年來，未曾打著一個真正解脫的人。哪裡曾夢見達磨（達磨，Bodhidharma）未來時的汗臭氣味？衲僧（衲僧，Buddhist monk）們，十二時中，行住坐臥，要像火燒水一樣精進。不要誇耀年少力壯，不要談論老練成熟。一處錯誤，千處百處一時崩潰。如獅子王在沙地上吼叫一聲，壁立萬仞。豈不是慶幸快樂一生？當人慶幸有這樣的威光，慶幸有這樣的受用，卻不肯回頭自己審視捕捉，多是坐在他人言語里。等到最終一生無所成就。若要容易領會，不必拘泥在三條椽下。但向逆境順境中，摔打不碎，自覺省力，便是家破人亡的時候到了。
示覺禪人（示覺禪人，admonition to Chan Master Jue）
蘊藏扶持宗門、樹立教義的英氣，是本色的行腳道人。不在於遊歷州縣，觀賞風景消磨時間，務必要與生死兩字做個了斷。直接承擔，跳出斷見常見的窠臼。認識到祖父的田園在哪裡，收拾好契約憑證，一一分清楚，不被他人侵佔疆界。然後見佛殺佛，見祖殺祖，破盡上祖的生涯，都無所顧忌。穿著破舊的衣服，進入群魔的隊伍中，無所不為。仰不愧天，俯不愧人。糊里糊塗，大棒打也不回頭，千人萬人也籠罩不住。一旦業緣成熟，被人推出來，在曲錄床上，胡言漢語，欺騙賢人，矇蔽聖人。世人說不到的地方一一說出，世人做不到的地方一一做出。旁觀者為他面紅耳赤，他卻閑閑地，神色儼然。到了這種田地，也未見稱得上扶持正宗的意氣。更何況最終，被邪師引入草窠里，用砂糖蜜湯，甜言蜜語迷惑。
【English Translation】 English version 'Is Buddha not a thing?' Such a revelation is like digging a deep pit for scholars, burying them alive, and then offering sacrifices on top. Deshan (Deshan) used a white staff to hit even the Buddha if he came, and the Patriarchs if they came. He also said that for thirty years, he had never hit a truly liberated person. How could he have dreamed of the sweaty smell of Bodhidharma (達磨, Bodhidharma) before he came? Monks (衲僧, Buddhist monk), in the twelve periods of the day, whether walking, standing, sitting, or lying down, should be as diligent as fire burning water. Do not boast of youth and strength, do not talk about experience and maturity. One mistake can cause a thousand or a hundred collapses at once. Like the lion king roaring on the sandy ground, creating a wall ten thousand feet high. Wouldn't that be a lifetime of rejoicing and happiness? People are fortunate to have such power and such enjoyment, but they are unwilling to turn around and examine themselves, mostly dwelling in the words of others. By the time they reach the end of their lives, they have accomplished nothing. If you want to understand easily, you don't have to cling to the three rafters. But in adversity and prosperity, if you are not broken by being knocked around, and you feel that you are saving effort, then the time of family destruction and house scattering has arrived.
Admonition to Chan Master Jue (示覺禪人, admonition to Chan Master Jue)
Possessing the heroic spirit to support the sect and establish the teachings, he is a true traveling monk. He does not spend time traveling through states and counties, enjoying the scenery, but must make an end to the two words of birth and death. Directly take responsibility, jump out of the trap of eternalism and annihilationism. Recognize where the ancestral field is, tidy up the contracts and deeds, and understand them one by one, so that others cannot encroach on the territory. Then, kill the Buddha if you see the Buddha, and kill the Patriarch if you see the Patriarch, exhausting the lives of the ancestors without any regard. Wearing tattered clothes, entering the ranks of demons, doing everything. Looking up, not ashamed of heaven; looking down, not ashamed of people. Muddle-headed, not turning back even when hit with a big stick, unable to be confined by thousands or tens of thousands of people. Once the karmic conditions mature, he is pushed out, and on the curved bed, he speaks nonsense, deceiving the wise and deceiving the saints. He says everything that the world cannot say, and does everything that the world cannot do. Onlookers blush for him, but he is leisurely, with a solemn expression. Reaching this point, it cannot be said that he has lived up to the spirit of supporting the true sect. Moreover, in the end, he is led into the grass by an evil teacher, and deceived by sweet words and sugar-coated honey.
其舌頭。才有些兒黃連氣味。便自忌諱。如此永為廢人。學道至要。別無他術。須是硬靠卻咬豬狗手段。吃得沒滋味。禁得想鉗錘。千煅萬煉。胸次凈裸裸地。全無佛法道理。但恁么研究。如人學射。久久自然中的。誠不誣矣。
示應禪人
昔世尊在靈山會上。百萬眾前。拈起一枝花。獨迦葉尊者一人。破顏微笑。世尊便云。吾有正法眼藏。涅槃妙心。分付摩訶迦葉。劈頭一錯。直至如今。代代相傳。分宗列派。承虛接響。實謂世尊。有禪道佛法可分付與人。未學紛紛不本其由。拋家失業。竛竮辛苦。奔南走北。向諸方老和尚舌頭上。覓禪覓道。覓佛覓法。將心等他分付。殊不知劍去久矣。方乃刻舟。若是大丈夫漢。皮下有血。終不吃別人殘羹餿飯。直下自家豎起脊梁。如銀山鐵壁相似。於一切善惡逆順境界中。搖撼不動。二六時中。默默地迴光返照。冷眼覷捕。驀然覷透父母未生已前本來面目。脫體虛凝。湛然常寂。盡大地都盧是個解脫門。到此境界。暗裡點首自肯。已謂世出世間。無第二人。豈知正是墮在解脫深坑。無生法窟。又謂之黑山下。恰似魂不散底死人。守定老鼠。三寸眼光。以為究竟極則。如此見解。有什麼快活處若真踏著不疑之地。曾經本色大爐鞴中。煅煉出來。如金翅擘海。猛虎插翼
【現代漢語翻譯】 現代漢語譯本： 他的舌頭，才稍微有些黃連的苦味，便自己忌諱。這樣永遠成為沒用的人。學道最重要的，沒有其他方法。必須是硬著頭皮，像豬狗一樣，吃得下沒滋味的東西，禁得住想像中的鉗錘，經過千錘百煉，胸中乾乾淨淨，完全沒有佛法道理。只這樣研究，像人學射箭一樣，久而久之自然能射中目標。誠實不欺騙啊。
示應禪人
過去世尊在靈山會上，百萬大眾面前，拈起一枝花，只有迦葉尊者一人，破顏微笑。世尊便說：『我有正法眼藏（真正佛法的精髓），涅槃妙心（寂滅的微妙心境），交付給摩訶迦葉（大迦葉）。』這從一開始就錯了，直到如今，代代相傳，分宗列派，承接虛幻的迴響。實在認為世尊有禪道佛法可以交付給人。那些沒有學習的人紛紛不探究根本原因，拋家舍業，孤苦伶仃，辛苦奔波，從南到北，向各處老和尚的舌頭上，尋找禪、尋找道、尋找佛、尋找法，把心等候著他人來交付。殊不知劍已經丟了很久了，現在才來刻舟求劍。如果是大丈夫漢，皮下有血性，終究不吃別人剩下的殘羹冷飯。直接自己挺起脊樑，像銀山鐵壁一樣，在一切善惡逆順的境界中，搖撼不動。一天二十四小時中，默默地迴光返照，冷眼觀察捕捉。忽然間看透父母未生之前的本來面目，脫離形體，虛空凝定，清澈寂靜。整個大地都是解脫之門。到了這種境界，暗自點頭認可，已經認為世間和出世間，沒有第二個人能達到。哪裡知道這正是墮落在解脫的深坑，無生法的窟穴。又叫做黑山下，恰似魂不散的死人，守著老鼠，只有三寸的眼光，以為這就是究竟的極點。這樣的見解，有什麼快樂之處？如果真的踏上了毫不懷疑的境地，曾經在本色的熔爐中，鍛煉出來，就像金翅鳥劈開大海，猛虎插上翅膀一樣。
【English Translation】 English version: His tongue, having only a slight taste of Coptis chinensis (Huanglian, a bitter herb), he immediately avoids it. Thus, he becomes a useless person forever. The most important thing in learning the Way is that there is no other method. One must rely on a tough, pig-dog-like approach, able to eat tasteless things, endure imagined tortures, and be tempered through thousands of trials. The mind must be completely clean, without any Buddhist doctrines. Just study in this way, like a person learning archery, and eventually, one will naturally hit the target. Truly, it is not a lie.
Shown to Chan Practitioner Ying
In the past, when the World Honored One (Shizun, Buddha) was at the Vulture Peak Assembly (Lingshan Hui), in front of a million people, he held up a flower. Only Venerable Mahākāśyapa (Jiaye Zunzhe) alone broke into a smile. The World Honored One then said, 'I have the Treasury of the Eye of the True Dharma (Zhengfa Yanzang, the essence of true Buddhism), the Wondrous Mind of Nirvana (Nirvana Miaoxin, the subtle state of stillness), which I entrust to Mahākāśyapa (Mohe Jiaye).' This was a mistake from the very beginning, and until now, it has been passed down through generations, dividing into sects and factions, inheriting empty echoes. It is truly believed that the World Honored One has Chan (Zen) and Buddhist Dharma that can be entrusted to others. Those who have not studied diligently do not investigate the root cause, abandoning their homes and livelihoods, becoming lonely and suffering, running from south to north, seeking Chan, seeking the Way, seeking the Buddha, seeking the Dharma on the tongues of old monks everywhere, waiting for others to entrust their minds. Little do they know that the sword has been lost for a long time, and now they are carving a boat to find it. If one is a true man, with blood under his skin, he will never eat the leftovers of others. He will directly straighten his spine, like a silver mountain or iron wall, unshakable in all circumstances, whether good, evil, adverse, or favorable. Twenty-four hours a day, silently reflecting inward, observing and capturing with a cold eye. Suddenly, he sees through his original face before his parents gave birth to him, detached from form, the void solidified, clear and still. The entire earth is a gate of liberation. Reaching this state, one nods in agreement in secret, already believing that there is no second person in the world or beyond who can achieve it. Little does he know that this is precisely falling into the deep pit of liberation, the cave of non-birth. It is also called under the Black Mountain, like a dead person whose soul has not dispersed, guarding a mouse, with only three inches of vision, thinking that this is the ultimate. What joy is there in such a view? If one truly steps onto the ground of no doubt, having been tempered in the furnace of true color, like a Garuda (Jinchi Niao, a mythical bird) splitting the sea, or a fierce tiger with wings.
。豈有許多棲泊處。白日只閑閑地。要用便用。信手拈來。端若縣崖石裂。誰能禁止之耶。是故普化和尚。每於街頭道。明頭來明頭打。暗頭來暗打。四方八面來旋風打。虛空來連架打。臨濟令侍者搊住云。總不與么時如何。化云明日大悲院裡有齋。所謂。如人善射。箭不虛發。臨濟雖則坐籌惟幄。決勝千里。侍者撞入重圍。幾乎收身不上。普化縱饒八面受敵。要且無佛法身心。烏巨若更忉忉。定招拔舌地獄。
示白雲然長老
佛祖閫域。衲僧巴鼻。如大火聚。無一針鋒許。與人作道理湊泊。只貴當人。具逸群氣概。直截荷負。譬如真獅子王哮吼一聲。壁立萬仞。始見不孤從上爪牙也。靈山拈花已前。少林直指之後。繩繩相繼。如鏡照像。毫髮無差。皆是夙承願力。提持遮一著子。非獨與天下人。抽釘拔楔。至於九有四生。俾令洞徹。正知正見。是為大丈夫。成就大丈夫事。
神光不昧。萬古徽猷。只此靈鋒。阿誰敢擬。大凡超宗之士。垂手為人。等閑示一機一境。快如倚天長劍相似。直下取人命根。了無異轍。終不向平地上。與人和泥合水。巖頭謂。一一從自己胸襟流出。蓋天蓋地。豈虛語哉。
示哲珉二禪人干帳
有祖已來。未嘗容易以禪道佛法。指示學者。謂之學道捷徑。只要
【現代漢語翻譯】 現代漢語譯本：難道有很多棲身的地方嗎？白天只是悠閒自在，要用的時候就用，信手拈來，就像縣崖石壁崩裂一樣，誰能阻止它呢？因此，普化和尚常常在街頭說：『明處來就從明處打，暗處來就從暗處打，四面八方來就用旋風打，虛空來就連架打。』臨濟禪師命令侍者抓住普化和尚說：『如果總是不這樣，又該如何呢？』普化和尚說：『明天大悲院裡有齋飯。』這就是所謂的，如同善於射箭的人，箭無虛發。臨濟禪師雖然坐鎮帷幄，決勝千里，但侍者闖入重圍，幾乎無法脫身。普化和尚縱然八面受敵，但卻沒有佛法的身心。烏巨禪師如果再喋喋不休，必定會招致拔舌地獄的懲罰。
開示白雲然長老
佛祖的領域，是禪宗僧人的關鍵所在，如同巨大的火堆，沒有一絲針鋒可以插入。與人講道理，最重要的是這個人具有超群的氣概，能夠直接承擔責任。譬如真正的獅子王吼叫一聲，壁立萬仞，才能顯現出不辜負從上以來的爪牙。靈山會上釋迦牟尼佛拈花微笑之前，少林寺達摩祖師直指人心之後，代代相傳，如同鏡子照像，毫髮不差。都是因為宿世的願力，才能夠提持這一關鍵。不僅僅是爲了天下人抽釘拔楔，更是爲了九有四生（九有指欲界、色界、無色界中的九種有情眾生居住的處所，四生指卵生、胎生、濕生、化生），使他們能夠徹底明白，具有正確的知見。這才是大丈夫，成就大丈夫的事業。
神光不昧，萬古徽猷（美好的謀略或功績）。僅僅是這靈妙的鋒芒，誰敢比擬？凡是超越宗派的人，垂手為人，隨意展示一個機鋒或境界，就像倚天的長劍一樣，直接取人性命的根本，沒有絲毫的差異。終究不會在平地上與人和泥合水。巖頭禪師說，『一一從自己胸襟流出，蓋天蓋地。』這難道是虛假的話嗎？
開示哲珉二禪人干帳
有祖師以來，從未輕易地用禪道佛法來指示學者，認為這是學道的捷徑。只需要……
【English Translation】 English version: Are there really many places to dwell? During the day, one is simply leisurely. Use it when needed, picking it up effortlessly, just like a cliffside rock splitting apart. Who can stop it? Therefore, Venerable Puhua often said on the street: 'If it comes from the bright side, strike from the bright side. If it comes from the dark side, strike from the dark side. If it comes from all directions, strike with a whirlwind. If it comes from emptiness, strike with a continuous barrage.' Linji ordered his attendant to seize Puhua and asked, 'If it's not like this all the time, what then?' Puhua said, 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery.' This is what is meant by, like a skilled archer, whose arrows never miss. Although Linji sits in the command tent, strategizing to win battles from a thousand miles away, his attendant, charging into the heavy encirclement, almost couldn't escape. Even if Puhua faces enemies from all sides, he still lacks the body and mind of the Buddha Dharma. If Wuju keeps chattering, he will surely be punished in the tongue-pulling hell.
Instruction to Elder Baiyun Ran
The domain of the Buddhas and Patriarchs is the key to Chan monks, like a great fire, with not even a needlepoint's worth of space to insert. When reasoning with people, what matters most is that the person possesses an extraordinary spirit and can directly shoulder responsibility. It's like a true lion king roaring once, creating a wall ten thousand fathoms high, only then can one see that the claws and teeth from above have not been betrayed. Before Shakyamuni Buddha held up a flower at Vulture Peak, after Bodhidharma directly pointed to the human mind at Shaolin Temple, the transmission has continued unbroken, like a mirror reflecting an image, without the slightest difference. All of this is due to past vows, to uphold this key point. It's not just to remove nails and wedges for the people of the world, but also to enable the nine realms and four births (nine realms refers to the nine abodes of sentient beings in the desire, form, and formless realms; four births refers to oviparous, viviparous, moisture-born, and metamorphic births) to thoroughly understand and have correct knowledge and views. This is what it means to be a great man, accomplishing the deeds of a great man.
The divine light is never obscured, its excellent plans (or merits) endure for ten thousand ages. Just this spiritual sharpness, who dares to compare? All those who transcend sects, lend a hand to others, casually demonstrating a moment or a state, are like a sky-leaning longsword, directly taking the root of people's lives, without the slightest deviation. They never mix mud and water with people on level ground. Yantou said, 'Each and every one flows from one's own heart, covering the sky and the earth.' Are these empty words?
Instruction to Chan practitioners Zhemin and Ergan
Since the time of the Patriarchs, it has never been easy to use Chan and the Buddha Dharma to instruct students, considering it a shortcut to learning the Way. One only needs...
當人去卻今時。向父母未生已前。混沌未分之際。直截擔荷。如龍得水。似虎靠山。一切處澄澄湛湛。一切處生殺自由。一切處自能生風起草。不著有為。不坐無為。如斬一綟絲。一斬一切斬。如染一綟絲。一染一切染。通上徹下。全體是個大解脫門。佛法世法。打成一片。何處有一絲毫許外物之為障礙。學道人力學而不悟者。病在泥於古人言句處。病在坐著勝妙境界處。病在空洞無象處。病在以禪道佛法居懷處。病在卻迷就悟處。病在最初不遇善知識。引入葛藤窠里處。此數病。非但初機晚進有之。從上大尊宿。悟徹本心。見徹本性。自己本地風光現前。大法不明。亦有此病。看他興化和尚為眾曰。我聞前廊也喝。后架也喝。諸子莫盲喝亂喝。直饒喝得興化。上三十三天。撲下來一點氣息也無。待興化甦省起來。向汝道未在。何故。我未曾向紫羅帳里撒真珠。與爾去在。興化直截擔荷。騎賊馬趕賊。只是未得剿絕。前途撞著知音。分明舉似。必為圓卻遮話。
示源監寺
源監寺餘俗門昆仲也。未出父母胞胎已前。雖然各不知其名字為誰。便乃以法義相資。如水入水。及其出父母胞胎。以至長成。舍家出家。圓頂方服。出叢林入保社。見善知識。敦其法義。分其皁白。絲毫不差。餘業緣所鐘。備員深山古
【現代漢語翻譯】 現代漢語譯本 當人離開現在這個時刻，回到父母未生你之前，天地混沌未開之際，直接承擔一切，就像龍得到水一樣，像老虎依靠山一樣。在任何地方都清澈明凈，在任何地方都自由自在地生殺予奪，在任何地方都能自然地興風作浪。不執著于有為，也不安於無為，就像斬斷一束絲，一斬就全部斬斷；像染色一束絲，一染就全部染上。從上到下，整個就是一個大解脫門。佛法和世俗之事，融為一體，哪裡有一絲一毫外在的東西成為障礙呢？學道之人努力學習卻不能領悟，病根在於拘泥於古人的言語，病根在於安於殊勝美妙的境界，病根在於空洞無物的境界，病根在於把禪道佛法放在心中，病根在於捨棄迷途去追求覺悟，病根在於最初沒有遇到好的老師，被引入了葛藤的窠臼里。這些毛病，不僅僅是初學者和晚進的人有，即使是以前的大尊宿，徹悟了本心，徹見了本性，自己家鄉的風光就在眼前，如果對大法不明白，也會有這些毛病。看看興化和尚對大眾說：『我聽到前廊也喝，后架也喝，你們不要盲目地亂喝。即使喝得興化到了三十三天之上，摔下來也一點氣息都沒有。等興化甦醒過來，告訴你們還沒到那個地步。為什麼呢？我未曾在紫羅帳里撒真珠，給你們去尋。』興化直接承擔一切，騎著強盜的馬去追趕強盜，只是沒有徹底剿滅。如果將來遇到知音，明白地告訴他，一定會把這句話補圓滿。
開示源監寺
源監寺是我的俗家兄弟。在未出父母胞胎之前，雖然各自不知道對方的名字，就已經用法義互相幫助，如同水融入水中。等到從父母胞胎中出來，一直到長大成人，捨棄家庭出家，剃髮染衣，從叢林出來進入保社，拜見善知識，敦促法義，分辨黑白，絲毫不差。我因為業緣所鐘，在深山古
【English Translation】 English version When a person departs from this present moment and returns to the time before their parents gave birth to them, to the state of undifferentiated chaos, directly take on the responsibility, like a dragon gaining water, like a tiger relying on a mountain. In every place, be clear and serene; in every place, have the freedom to give life or take it away; in every place, be able to naturally stir up wind and grass. Do not cling to activity, nor settle into inactivity, like cutting a skein of silk—one cut severs all; like dyeing a skein of silk—one dye colors all. From top to bottom, the whole thing is a great gate of liberation. Buddhist teachings and worldly affairs are fused into one, where is there even a trace of external things that become an obstacle? Those who study the Way and strive diligently but cannot awaken are sick because they are attached to the words of the ancients; sick because they are settled in sublime and wonderful states; sick because they are in empty and formless states; sick because they hold Chan (Zen), the Way, and the Buddha's teachings in their hearts; sick because they abandon delusion to seek enlightenment; sick because they initially did not encounter a good teacher and were led into a tangle of vines. These sicknesses are not only present in beginners and latecomers, but even great venerable monks of the past, who thoroughly awakened to their original mind and thoroughly saw their original nature, with their own native landscape right before them, if they do not understand the Great Dharma, can also have these sicknesses. Look at what the monk Xinghua (Xinghua Heshan Weifu) said to the assembly: 'I hear the front corridor is shouting, and the back hall is shouting. Do not blindly shout and shout randomly. Even if you shout Xinghua up to the thirty-third heaven, and he falls down without a breath of air, wait until Xinghua wakes up and tells you that it is not yet the time. Why? I have never scattered real pearls in a purple silk tent for you to go and find.' Xinghua directly takes on the responsibility, riding the thief's horse to chase the thief, but he has not yet completely eradicated them. If in the future he encounters a kindred spirit and clearly tells them, they will surely complete this saying.
Instruction to Supervisor Yuan (Yuan jiansi)
Supervisor Yuan is my secular brother. Before they emerged from their parents' wombs, although they did not know each other's names, they already supported each other with Dharma teachings, like water merging into water. When they emerged from their parents' wombs, and grew up, they renounced their families and became monks, shaved their heads and wore robes, left the monasteries and entered the Bao community, met good teachers, urged each other in Dharma teachings, and distinguished black from white without the slightest error. I, because of my karmic connections, am fully occupied in the ancient deep mountains.
寺。不遠千里而來。以道相聚。日久歲深。為左右臂。戮力贊成。益見法義照著厚矣。予年來老景侵尋。方且乞閑。偶來告別曰。蘿庵師伯。卵塔雖成。四面墻塹未就。恐牛羊踐蹂。于義不便。欲往謁諸檀越。一等圓備。余嘉其法義。愈堅金石。故不敢留。昔肅宗帝問忠國師。百年後所須何物。國師云。為老僧造個無縫塔。帝云請師塔樣。國師良久云。會么。帝云不會國師云。吾有侍者耽源。卻諳此事。請詔問之。國師遷化后。帝詔耽源問之。云相之南。潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。嗄。國師好個塔樣。被耽源一句。釘翻卻了也直得七穿八穴。描也描不成。畫也畫不就。遂成叢林話霸。且畢竟喚那個。作國師塔樣。有般瞎漢便道。即此良久處。更引外道問佛世尊良久。以為證據若如此。何異盲人摸象。要見國師塔樣。遠之遠矣前途有問源監寺。師伯無縫塔樣。如何對他。急著精彩。下取一轉語。
葛主薄請跋 先知府信齋遺偈
有力量大丈夫。出遊人間。自詩書由富貴致君澤民。不被利名關鎖。二六時中。一動一靜。一條脊樑過。如生鐵鑄就。一切世間。逆順境界。搖撼不動。何故如此。蓋為最初發一念時。撞入母胎中。便具正因正見。煉磨純熟。才出頭來。一撥便轉。
【現代漢語翻譯】 現代漢語譯本：寺院。不遠千里而來。以道義互相聚集。日子久了，歲月深了，（你們）成為我的左膀右臂，盡力贊助成就（佛法），越發顯現佛法的意義照耀深厚啊。我近年來老邁體衰，正要告假休息。偶爾來告別說：『蘿庵師伯（Luo'an Shibo，人名），卵塔雖然建成了，四面墻壁和壕溝還沒有完成，恐怕牛羊踐踏，于道義上不便。想要去拜訪各位檀越（Tan Yue，施主），一併完備。』我讚賞他的佛法意義，更加堅定如金石，所以不敢挽留。從前肅宗皇帝問忠國師（Zhong Guoshi，人名），百年之後需要什麼東西。國師說：『為老僧造一個無縫塔。』皇帝說：『請問國師塔的樣式。』國師沉默良久說：『會么？』皇帝說：『不會。』國師說：『我的侍者耽源（Dan Yuan，人名），卻熟悉此事，請下詔問他。』國師圓寂后，皇帝下詔問耽源，（耽源）說：『湘江之南，潭州之北，其中黃金充滿一國。無影樹下共同乘船。琉璃殿上沒有知識。嗄！』國師好一個塔的樣式，被耽源一句話，釘翻了，真是七穿八孔，描也描不成，畫也畫不就，於是成為叢林中的話柄。且說到底，把那個當作國師塔的樣式？有些瞎漢就說，就是這沉默良久之處。更引用外道問佛世尊沉默良久，作為證據。如果這樣，和盲人摸像有什麼區別？想要見到國師塔的樣式，就差得太遠了。前面如果有人問源監寺（Yuan Jiansi，人名），師伯的無縫塔是什麼樣式，如何回答他？趕緊拿出精彩的，用一個轉語來回答。
葛主薄（Ge Zhubu，人名）請作跋，先知府信齋（Xinzhai，人名）遺留的偈語：
有力量的大丈夫，出遊人間，從詩書到富貴，致力於使君王施恩澤于百姓，不被利祿名聲所束縛。一天二十四小時，一動一靜，一條脊樑挺直。如同生鐵鑄造而成，一切世間的逆境順境，都搖撼不動。為什麼會這樣？因為最初發一念的時候，撞入母胎中，便具備正因正見，煉磨純熟，才一出頭，稍微一撥動就能轉變。
【English Translation】 English version: Monastery. Coming from afar. Gathering together through the Dao (the Way). As days pass and years deepen, (you) become my left and right arms, diligently supporting and accomplishing (the Dharma), increasingly revealing the profound illumination of the Dharma's meaning. In recent years, I have grown old and frail, and I am about to request leave to rest. I came to bid farewell and said: 'Luo'an Shibo (Luo'an Shibo, a name), although the egg-shaped stupa has been built, the surrounding walls and moats have not yet been completed, and I fear that cattle and sheep will trample on it, which is inappropriate in terms of righteousness. I would like to visit all the Tan Yue (Tan Yue, patrons) to complete it together.' I admire his Dharma meaning, which is even more firm than gold and stone, so I dare not keep him. In the past, Emperor Suzong asked Zhong Guoshi (Zhong Guoshi, a name), what would be needed after a hundred years. The National Teacher said, 'Build a seamless stupa for the old monk.' The Emperor said, 'Please, Master, what is the design of the stupa?' The National Teacher was silent for a long time and said, 'Do you understand?' The Emperor said, 'I do not understand.' The National Teacher said, 'My attendant Dan Yuan (Dan Yuan, a name) is familiar with this matter, please issue an edict to ask him.' After the National Teacher passed away, the Emperor issued an edict to ask Dan Yuan, (Dan Yuan) said: 'South of the Xiang River, north of Tanzhou, within it, gold fills a country. Under the shadowless tree, we share a boat. In the crystal palace, there is no knowledge. Ah!' What a good stupa design from the National Teacher, overturned by a single sentence from Dan Yuan, truly riddled with holes, impossible to describe or paint, and thus became a topic of conversation in the monastic community. And after all, what should be regarded as the design of the National Teacher's stupa? Some blind men say that it is precisely this moment of prolonged silence. They even cite the heretics asking the Buddha World Honored One about prolonged silence as evidence. If this is the case, what is the difference between blind men touching an elephant? To see the design of the National Teacher's stupa is far, far away. If someone ahead asks the supervisor of Yuan Monastery (Yuan Jiansi, a name), what is the design of Shibo's seamless stupa, how should he answer him? Quickly bring out something brilliant and use a turning phrase to answer.
Ge Zhubu (Ge Zhubu, a name) requested a postscript, and the late Prefect Xinzhai's (Xinzhai, a name) remaining verse:
A powerful great man travels in the human world, from poetry and books to wealth and nobility, striving to have the ruler bestow grace upon the people, not bound by the shackles of profit and fame. Twenty-four hours a day, in every movement and stillness, his spine is straight. Like cast iron, all the adverse and favorable circumstances of the world cannot shake him. Why is this so? Because when he first conceived a thought, he entered the mother's womb and possessed the right cause and right view. Refined and purified, as soon as he emerges, a slight nudge can transform him.
本地風光。頓爾現前。不假他求。及至出生入死。超然卓絕。談笑說偈。恰如平日。終無別道理。正所謂。生如著衫。死同脫褲。信齋今日之設。豈虛語也歟。且如信之一字。如何提掇。如何受用。便乃如是靈驗。莫是信是道源功德母。長養一切諸善根。能爾耶。且莫錯會。要見信齋直截處切忌向紙上卜度。
示殊禪人
達磨未離西竺。便將一條斷貫索。穿卻天下人鼻孔。及乎遠泛孤舟。游梁歷魏。見武帝笑談間。不覺失卻此索子。便乃無頓渾身處。直往嵩山九年面壁。求生不得。求死不得。被人喚作壁觀婆羅門。那知深雪中。有個不識好惡漢。拾得此索。返將穿卻鼻孔。渠無面目得見人。復回熊耳峰前。做許多鬼怪。而今學道人。不原所以。將謂西來單傳心印。直指人心。見性成佛。實有恁么事。晝三夜三。拚卻性命。抵死窮究。無乃錯之甚耶。殊禪人質直無偽。深知此索子。不是口耳傳受而得之。朅來深山窮谷中。道聚究研。要知落著分曉。誠不易得。回觀此山。食指既多。常住不給。不忍坐視發心。為眾持缽。余嘉其志不凡。臨行欲語。故書此以贈之。但向紅塵逆順堆里。默默提撕。驀地一齊失卻。歸來與汝三十拄杖。
靈隱佛海會中五比丘。行丐求法語
行腳高士。跳出荊棘林。踏
{ "translations": [ "現代漢語譯本：\n本地風光，當下就顯現，無需向外尋求。等到經歷出生入死，也能超脫不凡，談笑風生地說偈語，就像平時一樣，終究沒有別的道理。這正是所謂的『生如穿衣，死如脫褲』。信齋今天的設立，難道是虛假的嗎？而且，這個『信』字，如何提起，如何受用，才能如此靈驗？莫非是說『信是道源功德母，長養一切諸善根』，才能這樣嗎？千萬不要誤會。想要見到信齋的直接之處，切忌在紙上推測。\n\n\n達摩（Bodhidharma，禪宗始祖）未離開西竺（印度古稱）時，就用一條斷了的繩索，穿透了天下人的鼻孔。等到他遠渡重洋，遊歷梁朝和魏朝，與武帝（梁武帝）談笑之間，不覺丟失了這條繩索，便無處安身，直接前往嵩山，九年面壁。求生不得，求死不得，被人叫做壁觀婆羅門。哪裡知道在深雪中，有個不識好壞的人，拾得了這條繩索，反過來穿透了他的鼻孔。他無顏面見人，又回到熊耳峰前，做了許多鬼怪。而今的學道人，不探究原因，以為西來（指達摩西來）是單傳心印，直指人心，見性成佛，真有這樣的事，白天三次，夜晚三次，拼了性命，抵死窮究，豈不是大錯特錯嗎？殊禪人質樸真誠，深知這條繩索，不是口耳相傳而得到的。他來到深山窮谷中，聚集道友，研究探討，想要知道落腳之處，實在不容易。回頭看看這座山，吃飯的人多了，常住的供給不夠，不忍心坐視不管，發心為大眾持缽乞食。我嘉許他志向不凡，臨行想要說些什麼，所以寫下這些贈送給他。只要在紅塵的順境逆境中，默默地提起正念，一旦全部放下，回來給你三十拄杖。\n\n靈隱佛海會中的五位比丘，爲了乞討食物而請求法語。" , "english_translations": [ "English version:\nThe local scenery is immediately present, requiring no external seeking. Even when experiencing birth and death, one can transcend and be extraordinary, speaking verses with laughter and ease, just as in ordinary times, ultimately without any other principle. This is precisely what is meant by 'birth is like putting on clothes, death is like taking off pants.' Is the establishment of Xinzhai (Faith Fast) today a falsehood? Moreover, how can this word 'faith' be raised and utilized to be so efficacious? Could it be that 'faith is the mother of the source of the Dao and merit, nurturing all good roots,' that it can be like this? By no means misunderstand. If you want to see the directness of Xinzhai, avoid speculating on paper.\n\n\nWhen Bodhidharma (Damo, the founder of Zen Buddhism) had not yet left West India (ancient name for India), he used a broken rope to pierce the nostrils of all people under heaven. When he sailed far across the ocean, traveling through the Liang and Wei dynasties, in conversation with Emperor Wu (Emperor Wu of Liang), he unknowingly lost this rope, and had nowhere to settle down, going directly to Mount Song, facing the wall for nine years. Unable to seek life, unable to seek death, he was called a wall-gazing Brahmin. Little did anyone know that in the deep snow, there was someone who did not know good from bad, who picked up this rope and, in turn, pierced his nostrils. He had no face to meet people, and returned to the front of Xiong'er Peak, doing many strange things. Now, those who study the Dao do not investigate the reason, thinking that the transmission from the West (referring to Bodhidharma's arrival from the West) is a single transmission of the mind-seal, directly pointing to the human mind, seeing one's nature and becoming a Buddha, that there is really such a thing, three times during the day, three times during the night, risking their lives, desperately pursuing it, isn't that a great mistake? Chan Master Shu is simple and sincere, deeply knowing that this rope is not obtained through oral transmission. He came to the deep mountains and valleys, gathering fellow practitioners, researching and discussing, wanting to know where to settle down, which is really not easy. Looking back at this mountain, there are many people eating, and the supply of the monastery is not enough, unable to bear to sit idly by, he vowed to hold the alms bowl and beg for food for the masses. I commend his extraordinary ambition, wanting to say something before he leaves, so I write this to give to him. Just silently raise the right thought in the piles of favorable and unfavorable circumstances in the mundane world, and once you let go of everything, come back and I will give you thirty blows of the staff.\n\nFive Bhikkhus (Buddhist monks) in the Lingyin Buddha Sea Assembly, requesting Dharma words in order to beg for food." ] }
翻獅子窟。周行無轍跡。四顧絕遮攔。見佛祖如生冤家。聞禪道如風過樹。向祖師門下。尚未得其彷彿。何況末上立志不堅。扶籬摸壁。隈隈𣯧𣯧。二十四氣。一時發現。隨群逐隊。也道撥草瞻風。見善知識。輕輕撥著。便見魂飛膽喪。若無定龍蛇眼目。如何辨別。豈不見。云峰悅見大愚芝。首聞大家相聚吃莖齏之語。便乃倒戈卸甲。然後歷試諸難。初無玄妙語與之商確。只云佛法未怕爛卻。考其心肝。見其壯志。過如鐵橛子。逐引入堂司。一日坐后架。桶箍爆墮地。激發本地風光。明見本來面目。走到方丈。口似磉盤。知他底裡如何。密庵口門窄。不能為汝說。歸到荊棘林中。考瞎禿必為道破。
示中侍者
得之於心。應之於手。如珠走盤。不撥自轉。二六時中。折旋俯仰。入魔宮探虎穴。上刀山攀劍樹。乃是當人著著得力行履處。便能以此心。入紅塵堆里。逆順界中。與一切人。和泥合水。拔楔抽釘。令他不覺不知。驀地見徹本心。悟其本性。不在內不在外不在中間。人人鼻孔遼天。個個壁立萬仞。方敢稱為行腳道流。若只守一機一境。終日冷湫湫地打坐。等個悟來。便是喪達磨正宗魔子也。宜善思之。
答卜運屬
曏者不敢疏外。輒以管見不情之語。上浼臺聽。重蒙不鄙。復有所問。
【現代漢語翻譯】 現代漢語譯本： 翻過獅子窟（比喻險峻的考驗），如同行走在沒有車轍的小路上。四處張望，沒有任何遮擋。見到佛祖如同見到前世的冤家，聽到禪道如同風吹過樹林。即使在祖師的門下，也尚未能領會到其皮毛，更何況那些末法時代立志不堅定的人，如同扶著籬笆、摸著墻壁，小心翼翼、畏首畏尾。二十四氣（指一年四季）到來時，一時之間全部顯現出來，跟隨大眾，追逐潮流，也說自己是在『撥草瞻風』（比喻追隨善知識）。見到善知識，輕輕一撥弄，便嚇得魂飛膽喪。如果沒有定力和龍蛇般的眼力，如何能夠辨別真偽？難道沒聽說過云峰悅見到大愚芝（兩位禪師），初次聽到大家聚在一起吃醃菜的話語，便立刻倒戈卸甲，然後經歷了各種考驗。大愚芝始終沒有用玄妙的言語與他商討，只是說『佛法不怕爛掉』，以此來考察他的心肝，看他的壯志是否像鐵橛子一樣堅定，於是才將他引入堂室。有一天，云峰悅在後架（廚房）坐著，桶箍突然爆裂掉在地上，激發了他本地的風光（本性），明見了自己的本來面目。走到方丈室，口大如磉盤（柱礎），知道他到底是什麼樣的人。密庵禪師口門窄，不能為你說明白。回到荊棘林中，考察那些瞎眼的禿驢，必定會為你道破。
開示中侍者
從心中領悟，應于手上，如同珠子在盤中滾動，不用撥動也會自己轉動。一天二十四小時，一舉一動，一俯一仰，即使進入魔宮，探入虎穴，登上刀山，攀爬劍樹，都是修行人著力用功的地方。便能用這顆心，進入紅塵之中，在順境逆境中，與所有人打成一片，和光同塵，拔除障礙，令他人不知不覺，突然之間徹見本心，悟到自己的本性，不在內，不在外，不在中間。每個人鼻孔朝天，每個人都像壁立萬仞，才敢稱為行腳的道人。如果只是守著一個機鋒，一個境界，終日冷冷清清地打坐，等待開悟，便是喪失了達摩正宗的魔子。應該好好思考。
回覆卜運屬
之前不敢疏遠，冒昧地用我淺薄的見解和不成熟的言語，冒犯了您的聽聞。再次承蒙您不嫌棄，又有所提問。
【English Translation】 English version: Turning over the Lion's Cave (a metaphor for a perilous test), is like walking on a path without tracks. Looking around, there is no obstruction. Seeing the Buddha is like meeting a past-life enemy, hearing the Zen path is like the wind passing through the trees. Even under the tutelage of the Patriarch, one has not yet grasped even a semblance of it, let alone those in the degenerate age whose aspirations are not firm, like those who lean on fences and touch walls, cautiously and timidly. When the twenty-four periods (referring to the four seasons) arrive, all manifest at once, following the crowd, chasing trends, also saying they are 'parting the grass to see the wind' (a metaphor for following good teachers). When they see a good teacher, a slight nudge and they are frightened out of their wits. If one does not have the composure and dragon-serpent-like eyes, how can one distinguish the true from the false? Have you not heard that when Yunfeng Yue met Dayu Zhi (two Zen masters), upon first hearing the words of everyone gathering to eat pickled vegetables, he immediately surrendered and disarmed, and then underwent various tests. Dayu Zhi never used profound words to discuss with him, only saying 'The Dharma is not afraid of rotting,' in order to examine his heart and see if his aspirations were as firm as an iron stake, and then he was led into the hall. One day, Yunfeng Yue was sitting in the back kitchen, and the hoop of a bucket suddenly burst and fell to the ground, stimulating his native scenery (original nature), clearly seeing his original face. Walking to the abbot's room, his mouth was as big as a plinth (pillar base), knowing what kind of person he was. Zen Master Mian'an's mouth is narrow, unable to explain it to you clearly. Returning to the thorny forest, examining those blind bald monks, they will surely reveal it to you.
Instruction to Attendant Zhong
Gaining it in the heart, responding with the hand, like a pearl rolling on a plate, turning by itself without being pushed. Twenty-four hours a day, in every movement, every bow and lift, even entering the demon palace, exploring the tiger's den, climbing the mountain of knives, scaling the tree of swords, are all places where practitioners exert effort. Then one can use this heart to enter the world of red dust, in favorable and unfavorable circumstances, mingling with everyone, harmonizing with the world, removing obstacles, causing others to unknowingly, suddenly and thoroughly see their original heart, realizing their original nature, not inside, not outside, not in between. Everyone's nostrils point to the sky, everyone is like a wall standing ten thousand feet high, only then can they be called a traveling Daoist. If one only guards one koan, one state, sitting in meditation all day long in a cold and desolate manner, waiting for enlightenment, then one is a demon child who has lost the true lineage of Bodhidharma. One should think carefully about this.
Reply to Bu Yunshu
Previously, I did not dare to be distant, presumptuously using my shallow views and immature words to offend your hearing. Again, I am grateful that you do not despise me and have further questions.
只據目前。聊舉一二。昔龐居士李都尉。皆是誠心篤信。自己分上。有蓋天蓋地。出格超量底事。從上若佛若祖。互相出來。橫說豎說。未曾說著處。便乃遍扣宗師。以期深徹證悟為地頭。后皆得柄𣠽入手。不被世間出世間法羅籠得住。龐居士有偈云。十方同聚會。個個學無為。此是選佛場。心空及第歸。李都尉道。參禪須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管。看他二賢揭示。過如生鐵橛。終不肯妄通訊息。正所謂一滴獅子乳。迸散十斛驢乳也。每見士大夫。著意學此道極多。只恐末上撞著道眼不明宗師。胡說亂道。將古今言句。妄意穿鑿。以為極則。貴圖稱他會禪。此是第一等大病。恰如一件好物。十分現成。被人雕刻。作千般奇怪。以失其真。深可憐憫。若欲著實理會父母未生已前一著子。到大年三十日臨行之際得力。不被生死兩字攪吵。須是自家迴光返照。向己躬腳跟下。時時推勘。看是什麼。推來推去。推到無依倚處。平生機智伎倆淨盡。驀然一念頓消。心花發現。塵劫來事。盡在於今。好也添一絲毫不得。惡也添一絲毫不得。便是從前著衣吃飯個官人。別無奇特玄妙理性可說。不妨慶快平生。燈下聊書大概。以助真源知我罪我盡在是矣。
示輝禪人
夙植般若種智。英俊上士
【現代漢語翻譯】 現代漢語譯本： 僅就目前的情況，我簡單地舉一兩個例子。過去有龐居士（Layman Pang）和李都尉（Commander Li），他們都是真心實意地篤信佛法，在自身修證上，有著蓋天蓋地、超出常理的事情。從古至今，無論是佛還是祖師，都互相出來，橫說豎說，但總有未曾說到的地方。於是他們便遍訪宗師，以期能夠深刻地證悟。後來他們都掌握了真理，不被世間和出世間的法所束縛。龐居士有偈語說：『十方同聚會，個個學無為，此是選佛場，心空及第歸。』李都尉說：『參禪須是鐵漢，著手心頭便判，直趣無上菩提，一切是非莫管。』看看這兩位賢者的揭示，就像生鐵一樣堅硬，始終不肯隨意傳達訊息。這正是所謂『一滴獅子乳，迸散十斛驢乳』啊！ 我經常看到士大夫們，很用心地學習這種道理，只是恐怕最終遇到道眼不明的宗師，胡說八道，將古今的言句，隨意穿鑿附會，就以為是極高的真理，只爲了博得別人稱讚他會參禪。這是第一等的大病。就像一件好東西，本來十分完美，卻被人雕刻，做成千奇百怪的樣子，反而失去了它的本真，實在令人憐憫。如果想要切實地理解父母未生之前的本來面目，到大年三十日臨終之際能夠得力，不被生死兩個字所困擾，就必須自己迴光返照，向自己的腳跟下，時時推究，看看那是什麼。推來推去，推到無所依靠的地方，平生的機智伎倆全部用盡，忽然一念頓消，心花開放，塵劫以來的事情，全部都在今天。好也不能增加一絲一毫，壞也不能減少一絲一毫，便是從前那個穿衣吃飯的官人，沒有其他奇特玄妙的道理可說。不妨慶幸平生。在燈下簡單地寫下這些大概，以幫助真源，知道我、責備我的，都在這裡了。
示輝禪人（To the Chan Monk Hui） 宿世就種下了般若（prajna, wisdom）的種智，真是英俊的上士啊！
【English Translation】 English version: For now, let me just give one or two examples. In the past, there were Layman Pang (Pang Jushi) and Commander Li (Li Duwei), both of whom were sincerely devout and had extraordinary, earth-shattering experiences in their own cultivation. From the past to the present, whether Buddha or Patriarch, they have all come forth, speaking horizontally and vertically, but there are always things that have not been said. Therefore, they visited various masters, hoping to achieve profound enlightenment. Later, they all grasped the truth and were not bound by worldly or otherworldly laws. Layman Pang has a verse that says: 'The ten directions gather together, everyone learns non-action, this is the field for selecting Buddhas, an empty mind returns with honors.' Commander Li said: 'To practice Chan, one must be an iron man, making a decisive judgment in one's heart, going straight to unsurpassed Bodhi, and not caring about right and wrong.' Look at the revelations of these two worthies, as hard as pig iron, never willing to casually convey messages. This is exactly what is meant by 'a drop of lion's milk scatters ten bushels of donkey's milk!' I often see scholar-officials who study this path very diligently, but I am afraid that they will eventually encounter masters who do not have clear Dharma eyes, talking nonsense and arbitrarily interpreting ancient and modern sayings, thinking that they are the ultimate truth, just to gain praise from others for understanding Chan. This is the number one disease. It's like a good thing, originally perfect, but someone carves it, making it into all kinds of strange shapes, and losing its original essence, which is really pitiful. If you want to truly understand your original face before your parents gave birth to you, and be able to gain strength on the thirtieth day of the year, and not be disturbed by the two words of birth and death, you must turn your light inward and examine yourself at your own feet, constantly investigating what it is. Pushing back and forth, pushing to a place where there is nothing to rely on, all the wisdom and skills of a lifetime are exhausted, and suddenly a single thought disappears, and the flower of the mind blooms. All the events of countless kalpas are all in today. Good cannot be increased by a single hair, and evil cannot be decreased by a single hair. It is the same official who wears clothes and eats, and there is no other strange and mysterious principle to say. You might as well rejoice in your life. I will simply write down these outlines under the lamp to help the true source. Those who know me and blame me are all here.
To the Chan Monk Hui You have planted the seeds of prajna (wisdom) in past lives, truly a handsome and superior person!
。才出母胎。立志挺然。與時流迥絕。行腳見知識。決要透脫生死大事。深期遠到。終不肯妄自尊大。求寮舍穩便。四事豐饒為得計。然而透脫此一事。非是博聞強記。智識過人。而能企及。亦非一味忘懷。百不知百不會。而能造詣。十二時中。行住坐臥。譬如大辟罪人。款案已就。平生有大機智。到個里總用不著。只待一死而已。一旦押到市曹。魂魄都不知落著。驀被人從背後一刀兩段。便是百了千當。參禪做工夫。無他術。須是恁么提掇。方可有明悟底時節。若是隨摟摗。驢年也未夢見。
示臨禪人
本色參學道流。入叢林見知識。決欲洞明生死己躬大事。無非具殺人不眨眼底氣概。更不思前算後。𢬵其性命。都無顧藉。一向硬赳赳地。將心就一處研究。不捨晝夜。驀然一覷覷透。一咬咬斷。通上徹下。全體是個大解脫門。活鱍鱍地。見佛見祖。如破草鞋聞禪與道。如風遏樹。亦未是泊頭處在。正好入大爐鞴中煅煉。直教聖凡情量。徹底淨盡。透得金剛圈。吞得栗棘蓬。逗到大休大歇之場。身心若枯木寒灰。大棒打不回頭。千人萬人。羅籠不住。白日只閑閑地。出一言半句。快如倚天長劍。便能殺人。亦能活人。千變萬化。卓卓盡超格。則諸聖著眼不到。萬靈瞻仰無門。亦未可共語臨濟宗旨。更須知
【現代漢語翻譯】 現代漢語譯本：剛離開母胎，就立下堅定的志向，與世俗截然不同。四處參訪善知識（指有道之士），決心徹悟生死大事。有深遠的期望和目標，始終不肯妄自尊大，不追求安穩舒適的住所和豐厚的物質享受。然而，要徹悟生死這一大事，並非靠博聞強記、智識過人就能達到，也不是一味地忘卻一切、什麼都不知道就能成就。十二時辰中，行住坐臥，就像被判處死刑的罪人，案情已經確定，平生再有大的機智也用不上，只能等死。一旦被押到刑場，魂魄都不知道落在哪裡。突然被人從背後一刀兩斷，便是徹底了結。參禪做功夫，沒有其他方法，必須這樣提起精神，才可能有開悟的時候。如果隨波逐流，一輩子也別想夢見。
示臨禪人
真正的參學道人，進入叢林參訪善知識，決心洞明生死大事，無非是具備殺人不眨眼的魄力。不再瞻前顧後，豁出性命，毫無顧忌。一直硬著頭皮，將心放在一處研究，不分晝夜。突然一下看透，一下咬斷，通上徹下，整個身心就是一個大解脫門。活潑潑地，見佛見祖，如同破草鞋。聽到禪與道，如同風吹樹木，也還不是最終的歸宿。正好進入大熔爐中鍛鍊，直到聖凡情量徹底乾淨。透得過金剛圈，吞得下栗棘蓬。到達大休大歇的境地，身心如同枯木寒灰，用大棒打也不回頭，千人萬人也無法束縛。白天只是悠閒地，說出一言半句，快如倚天長劍，既能殺人，也能救人。千變萬化，處處都超越常規，達到諸聖都無法著眼，萬靈都無法瞻仰的境界，也還不能與他談論臨濟宗（禪宗一派）的宗旨。更要知道。
【English Translation】 English version: Immediately after emerging from the womb, one establishes a firm aspiration, being completely different from the worldly. Traveling around to see knowledgeable teachers (referring to enlightened individuals), determined to thoroughly understand the great matter of birth and death. Having profound expectations and goals, never willing to be vain and arrogant, not seeking a stable and comfortable dwelling and abundant material enjoyment. However, to thoroughly understand this great matter of birth and death, it cannot be achieved by extensive knowledge and strong memory, or superior intelligence, nor can it be accomplished by simply forgetting everything and knowing nothing. Throughout the twelve hours, whether walking, standing, sitting, or lying down, it is like a criminal sentenced to death, the case already decided, no matter how great one's intelligence may be, it is of no use, one can only wait for death. Once escorted to the execution ground, the soul does not even know where to land. Suddenly being cut in two from behind with a single stroke, that is the complete end. To practice Chan meditation, there is no other method, one must lift the spirit in this way, then there may be a time of enlightenment. If one drifts along, one will not even dream of it in a donkey's age.
Showing to Zen Practitioner Lin
A true Chan student, entering the monastery to see knowledgeable teachers, determined to thoroughly understand the great matter of birth and death, is nothing more than possessing the spirit of killing without blinking an eye. No longer thinking ahead or planning behind, risking one's life, without any hesitation. Constantly and stubbornly focusing the mind on one place to study, day and night. Suddenly seeing through with a single glance, biting through with a single bite, penetrating from top to bottom, the entire body and mind is a great gate of liberation. Lively and vividly, seeing the Buddhas and Patriarchs, like broken straw sandals. Hearing Chan and the Tao, like wind blowing through trees, is still not the final destination. It is good to enter the great furnace to be tempered, until the sentiments of the sacred and the mundane are completely cleansed. Passing through the Vajra Circle, swallowing the Chestnut Burr. Reaching the state of great rest and cessation, the body and mind are like withered wood and cold ashes, not turning back even when struck with a great stick, unable to be bound by thousands or tens of thousands of people. During the day, just leisurely uttering a word or half a sentence, as fast as a long sword leaning against the sky, it can both kill and save people. With thousands of transformations, everything surpasses the ordinary, reaching the realm where all the sages cannot focus their eyes, and all the spirits have no way to look up to, yet one still cannot discuss the tenets of the Linji School (a branch of Chan Buddhism) with him. One must know even more.
有入林不動草。入水不動波一著子。且道。如何是入林不動草。入水不動波一著子。問取上人。
示覺禪人
人人自有。一條通天活路。未曾蹈著時。行住坐臥。如人醉酒。東西不辨。南北不分。及乎一日踏著路頭滑脫。東去也由我。西去也由我。終不被別人胡亂指注。錯其正路。所以釋迦老子。末上踏著此路。便道未離兜率已降王宮。未出母胎度人已畢。及至靈山會上百萬眾前。卷舒自在。縱奪臨時。諸天捧花無路。外道潛覷不見。也不出遮條路子。流落人間。歲月浸久。相習成風。分枝列派。各宗其宗。主其法者。不遵正路。專事邪佞詭詐。巧言令色。誘引人家男女。向草窠里輥。從劫至劫。枉受輪迴。其間一個半個。驀自知非回首。就有道一言之下。心地開豁。如杲日當空。無一點雲翳。何患路頭不正也。前途忽有問上人如何是徑山正底路頭。只對他道。但辨肯心。必不相賺。
示真隱朱居士
承喻。二十歲時。便知自己一段大事。此乃是無量劫來。般若光中熏習。今生出頭來便爾也。又道。每與尊宿往來。稍稍純熟。不至費力。竊觀來教。語意亹亹。非是錯用其心也。且為說個喻子。恰如被人引向大官驛路上閤眼也日行千萬里。都無疑慮。但不曾撞著個惡手段。從面前劄個硬塞。后
【現代漢語翻譯】 現代漢語譯本： 『有入林不動草，入水不動波』這一著。且說，什麼是『入林不動草，入水不動波』這一著？去問上人吧。
開示覺禪人
人人自己都有一條通往天上的活路。未曾踏上這條路時，一舉一動，一坐一臥，都像醉酒的人一樣，東西不辨，南北不分。等到有一天踏上了這條路，便滑脫自在，向東去也由我，向西去也由我，終究不會被別人胡亂指點，錯失了正路。所以釋迦老子（釋迦牟尼佛），最終踏上了這條路，便說『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』。等到靈山會上，在百萬大眾面前，卷舒自在，縱奪臨時，諸天（天神）捧花無路可投，外道（佛教以外的宗教）暗中窺視也看不見。也不超出這條路子，流落人間，歲月長久，相習成風，分枝列派，各自尊崇自己的宗派。主持其法的人，不遵循正路，專門從事邪惡的欺騙，用花言巧語來誘騙人家的男女，向草堆里滾，從劫（佛教時間單位，極長的時間）到劫，白白遭受輪迴之苦。其中有一個半個，忽然自覺醒悟回頭，就能在道一言之下，心地開闊明朗，如同太陽當空照耀，沒有一點雲彩遮蔽。還擔心路頭不正嗎？如果有人問上人，什麼是徑山（地名，寺廟所在地）真正的路頭，只對他說道：『只要辨明肯切之心，必定不會互相欺騙。』
開示真隱朱居士
承蒙告知，您二十歲時，便已明白自己的一件大事，這乃是無量劫（佛教時間單位，極長的時間）以來，在般若（智慧）光明中薰陶習染的結果，今生一出頭便如此。又說，每每與尊宿（德高望重的僧人）往來，漸漸純熟，不至於費力。我私下觀察您的來信，言語意境深長，不是錯用了心思。且為您說個比喻，恰如被人引領到大官驛路上，即使閉著眼睛也能日行千萬里，都無須疑慮。只是不曾遇到惡劣的手段，從面前突然設定一個障礙。
【English Translation】 English version: 『There is unmoving grass in the forest, unmoving waves in the water』—this move. Now, what is 『unmoving grass in the forest, unmoving waves in the water』? Go ask the master.
Instructing Chan Practitioner Jue
Everyone inherently possesses a living path leading to the heavens. Before treading upon it, all actions, whether walking, standing, sitting, or lying down, are like a drunken person, unable to distinguish east from west, north from south. But once one steps onto this path, one becomes free and unfettered. Going east is up to me, going west is up to me. Ultimately, one will not be misled by others' random directions, straying from the correct path. Therefore, Shakyamuni Buddha (Shijia Laozi), in the end, stepped onto this path and said, 『Before leaving Tushita Heaven (Doushuai Tian, the fourth heaven of the desire realm in Buddhism), I had already descended into the royal palace; before emerging from my mother's womb, I had already completed the work of saving beings.』 And at the assembly on Vulture Peak (Lingshan), before millions of people, he could contract and expand freely, seizing and releasing at will. The devas (tianshen, gods) had no way to offer flowers, and the heretics (waidao, religions other than Buddhism) could not see him even when secretly peeking. He never strayed from this path, but it has fallen into the human realm, and over the long years, it has become a common practice, branching into different schools, each revering its own sect. Those who preside over the Dharma (fa, Buddhist teachings) do not follow the correct path but specialize in evil deception, using flowery words to seduce other people's men and women, rolling them into the grass, suffering in vain through cycles of rebirth from kalpa (jie, an extremely long unit of time in Buddhism) to kalpa. Among them, one or two suddenly realize their mistakes and turn back, and under the words of Daoyi (a Chan master), their minds open up, like the sun shining brightly in the sky, without a single cloud obscuring it. Why worry about the path not being correct? If someone suddenly asks the master, 『What is the true path of Jingshan (a place name, location of a temple)?』 just tell them, 『Only discern the sincere mind, and you will certainly not deceive each other.』
Instructing Layman Zhu of Zhenyin
I acknowledge your message that you understood a major event in your life at the age of twenty. This is the result of being熏習 (xunxi, influenced and cultivated) in the light of prajna (banruo, wisdom) for countless kalpas (jie, an extremely long unit of time in Buddhism). That's why you are like this from the beginning of this life. You also said that you become more and more proficient in your interactions with venerable monks (zunsu, monks of high virtue), without much effort. I have secretly observed your letter, and the meaning of your words is profound, not a misuse of your mind. Let me give you an analogy: it is like being led on the road to a large official post station. Even if you close your eyes, you can travel thousands of miles a day without any doubt. It's just that you haven't encountered any evil means, suddenly setting up an obstacle in front of you.
面驅重兵趕逐直是上天無路。入地無門。求生不得。求死不得。平生學得機智。到遮里一點也用不著。果夙有力量。抖擻精神。驀地拶得一路通。四方八面。活鱍鱍地。千人萬人。羅籠不住。恁時方有自由自在分。終日在聲色中出沒。聲色不能染污。世出世間。如蓮花不著水。豈不慶快平生。若只管向他人口頭取辨。方策中尋。要契合心田。縱饒參到彌勒下生。也不能得悟。也不能得安樂。何故。蓋起心動念。便被情識欃先為累也。所以二祖參初祖。種種說心說性。祖乃示一偈云。外息諸緣。內心無喘。心如墻壁。可以入道。初無奇異語似之。外息諸緣。內心無喘。且置之勿論。作么生說個心如墻壁。可以入道。遮里疑不破。只在遮里疑。古者道。大疑之下。必有大悟。誠不誣也。
為南上座下火
一人發真歸元。十方虛空。𡎺著磕著。便乃以四大為正體。以生死為妙用。以壽齡修短。為遊戲之場。以畢盡寂滅為歸根得趣。遂以火炬劃一劃云。盡從遮里流出。南上座急諦聽。莫遲疑。斫卻那邊無影樹。卻來火里倒抽枝。
為隆浴主入塔
遮些骨頭。磽磽誵誵。奇奇怪怪。他人住處不肯住。他人愛處不肯愛。每來室中。丁字著腳。上門上戶。卻似少他禪債。而今罷戰不征。別是一般光彩。隆浴
【現代漢語翻譯】 現代漢語譯本： 被重重兵力驅趕追逐，真是上天無路，入地無門。想活活不成，想死死不了。平生學到的機智，到這裡一點也用不上。如果宿世有力量，抖擻精神，突然間闖出一條路來，四面八方，活潑潑地，千人萬人也籠罩不住。那時才會有自由自在的份兒。終日在聲色中出沒，卻不被聲色所染污，身處世間又超脫世間，如同蓮花不沾水。豈不是慶幸快樂的一生？如果只管向別人那裡尋求解釋，在書本文字中尋找，想要契合自己的心田，縱然參禪到彌勒（Maitreya，未來佛）下生，也不能得悟，也不能得到安樂。為什麼呢？因為一起心動念，就被情識搶先一步，成為累贅了。所以二祖（the Second Patriarch，禪宗二祖慧可）參拜初祖（the First Patriarch，禪宗初祖達摩），種種地說心說性，初祖於是開示一偈說：『外息諸緣，內心無喘，心如墻壁，可以入道。』初祖並沒有什麼奇異的言語。『外息諸緣，內心無喘』，姑且放在一邊不論，怎麼說『心如墻壁，可以入道』呢？這裡如果疑團不破，就只在這裡疑惑。古人說：『大疑之下，必有大悟。』實在不是虛假的。
為南上座下火
一人發起真實歸於本源，十方虛空，碰著磕著，於是以四大（the four elements，地、水、火、風）為正體，以生死為妙用，以壽命長短為遊戲之場所，以完全寂滅為歸根得趣。於是用火炬劃一下說：『一切都從這裡流出。』南上座仔細聽，不要遲疑，砍掉那邊的無影樹，再來火里倒抽枝。
為隆浴主入塔
這些骨頭，堅硬而又鬆脆，奇奇怪怪。別人住的地方不肯住，別人喜歡的東西不肯喜歡。每次來到室中，丁字形地站立，上門上戶，好像還欠著禪的債。如今停止戰鬥不再征伐，是另一種光彩。隆浴（Longyu，人名)
【English Translation】 English version: Being driven and chased by heavy troops, it's truly a situation where there's no way to heaven and no door to hell. You can't live if you want to, and you can't die if you want to. The wit and intelligence you've learned in your life are of no use here. If you have the strength from past lives, rouse your spirit and suddenly break through a path, so that in all directions, you are lively and free, and thousands upon thousands of people cannot contain you. Only then will you have the share of freedom and ease. You may come and go in sounds and sights all day long, but you are not defiled by them, being in the world but transcending it, like a lotus flower that does not cling to water. Wouldn't that be a joyful and happy life? If you only seek explanations from others and look for them in books and writings, wanting to align with your own mind-field, even if you meditate until Maitreya (Maitreya, the future Buddha) descends, you will not attain enlightenment, nor will you find peace. Why? Because as soon as a thought arises, it is preempted by emotions and consciousness, becoming a burden. Therefore, when the Second Patriarch (the Second Patriarch, Huike, the Second Patriarch of Zen) paid homage to the First Patriarch (the First Patriarch, Bodhidharma, the First Patriarch of Zen), speaking about mind and nature in various ways, the First Patriarch then revealed a verse saying: 'Externally cease all conditions, internally have no breath, let the mind be like a wall, and you can enter the Way.' The First Patriarch had no strange words. 'Externally cease all conditions, internally have no breath,' let's put that aside for now. How do you say 'let the mind be like a wall, and you can enter the Way'? If the doubt here is not broken, you will only doubt here. The ancients said, 'After great doubt, there must be great enlightenment.' It is truly not false.
Lighting the Fire for Upāsaka Nan
When a person initiates the return to the origin, the ten directions of empty space are bumped and knocked against. Then, the four elements (the four elements, earth, water, fire, and wind) are taken as the main body, birth and death as the wonderful function, the length of life as a playground, and complete extinction as the return to the root and attainment of interest. Then, with a torch, he draws a line and says, 'Everything flows out from here.' Upāsaka Nan, listen carefully, do not hesitate, cut down the shadowless tree over there, and then come and draw branches upside down in the fire.
Entering the Stupa for the Bathing Master Longyu
These bones are hard and brittle, strange and peculiar. They refuse to live where others live, and they refuse to love what others love. Every time they come to the room, they stand in a T-shape, going to the door and the house, as if they still owe a debt of Zen. Now that the battle has ceased and there is no more conquest, there is another kind of brilliance. Longyu (Longyu, a personal name)
主。隆浴主。且道。是什麼光彩。多子塔前。香云叆叆。
塔銘
正議大夫刑部尚書侍讀兼太子詹事廣陵郡開國侯食邑一千戶葛邲 撰
釋迦如來。滅度之後。其徒未免囿於名相。至達磨西來不立文字。直指人心見性成佛。而人始知佛之所以為佛也。六傳而至大鑒。五宗而得臨濟。而佛之道益光明盛大。而不可掩矣。臨濟之宗。直截根源。不涉階級。全機大用。棒喝齊施。或者喜其路之捷而得之速也。然未免承虛接響。錯認話頭。撥無因果。生大我慢。卻墮邪見。了不覺知。自非有明眼宗師。見處分明。行處穩實。則何以倒用橫拈。得大總持爐鞴後學。皆成法器耶。近世卓然傑出了此事者。則天童密庵師也。密庵得法于應庵華。華得法于虎丘隆。隆得法于圓悟勤。蓋臨濟之正宗。叢林之巨擘也。師諱感杰。俗姓鄭福州福清人。密庵其自號也。母嘗夢靈山老僧入其舍。已而生。師自幼穎悟不凡。每厭塵染。欲求出世間法。及受戒為僧。不憚遊行。遍參知識。初謁應庵。孤硬難入。屬遭呵咄。心不退轉。久而相契。遂蒙印可。自此道價益喧。人天推出。其分坐而說法。則見於吳門之萬壽。四明之天童。其正坐而說法。則見於三衢之烏巨。之祥符。金陵之蔣山。無錫之華藏。所至之處。舉揚宗旨。露裸裸
【現代漢語翻譯】 現代漢語譯本： 主。隆重地沐浴佛主。（停頓）且說，這是什麼樣的光彩？在多寶塔前，香云濃郁。
塔銘
正議大夫、刑部尚書、侍讀兼太子詹事、廣陵郡開國侯、食邑一千戶葛邲撰寫。
釋迦如來（Śākyamuni Buddha，佛教的創始人）滅度之後，他的弟子們仍然免不了侷限於名相（nāma-rūpa，事物的名稱和形式）。直到達磨（Bodhidharma，禪宗初祖）西來，提倡不立文字，直指人心，見性成佛，人們才開始知道佛之所以成為佛的真正原因。六傳到大鑒慧能（Dàjiàn Huìnéng，禪宗六祖），發展出五家宗派，其中臨濟宗（Linji school，禪宗五家之一）最為興盛，佛的教義也因此更加光明盛大，不可掩蓋。臨濟宗直截了當，探究根源，不涉及階級，充分發揮機用，棒喝齊施。或許有人喜歡它道路的便捷，得道的迅速。然而，也難免出現承虛接響，錯認話頭，否定因果，產生極大我慢，最終墮入邪見的弊端，卻還不自覺。如果不是有明眼的宗師，見解分明，行事穩妥，又怎麼能夠倒用橫拈，掌握大總持，將後學弟子都錘鍊成合格的法器呢？近世以來，在這方面卓然傑出的人，就是天童密庵禪師（Tiāntóng Mì』ān，禪師名號）了。密庵禪師得法于應庵華禪師（Yìng』ān Huá，禪師名號），應庵華禪師得法于虎丘隆禪師（Hǔqiū Lóng，禪師名號），虎丘隆禪師得法于圓悟勤禪師（Yuánwù Qín，禪師名號）。他們都是臨濟宗的正宗傳人，叢林中的巨擘。禪師諱感杰（Gǎnjié，法名），俗姓鄭，是福州福清人。密庵是他的自號。他的母親曾經夢見靈山的老僧進入她的住所，不久就生下了他。禪師自幼就聰穎過人，厭惡塵世的污染，想要尋求出世間的解脫之法。等到受戒成為僧人後，他不怕辛勞，遍參各地知識。最初拜謁應庵禪師時，因為過於孤傲，難以進入，屢次遭到呵斥，但他心不退轉，時間久了，彼此就相互契合，於是得到了應庵禪師的印可。從此，他的道價日益顯赫，受到人天大眾的推崇。他分座說法，曾在吳門的萬壽寺（Wànshòu Temple，寺廟名），四明的天童寺（Tiāntóng Temple，寺廟名）等地。他正座說法，曾在三衢的烏巨寺（Wūjù Temple，寺廟名），祥符寺（Xiángfú Temple，寺廟名），金陵的蔣山寺（Jiǎngshān Temple，寺廟名），無錫的華藏寺（Huázàng Temple，寺廟名）等地。所到之處，都弘揚宗旨，毫無保留。
【English Translation】 English version: The master. Solemnly bathe the Buddha. (Pause) And say, what kind of radiance is this? In front of the Many Treasures Pagoda (Tāduōbǎo Tǎ), the fragrant clouds are dense.
Inscription on the Pagoda
Written by Ge Bi (Gé Bì), Grand Master of Upright Counsel, Minister of the Ministry of Justice, Attendant Reader, and concurrently serving as the Crown Prince's Chamberlain, Marquis of Guangling County, with an estate of one thousand households.
After Śākyamuni Buddha (Shìjiā Rúlái, founder of Buddhism) passed away, his disciples were still inevitably confined to names and forms (nāma-rūpa, name and form). It was not until Bodhidharma (Dámó, the first patriarch of Zen Buddhism) came from the West, advocating no establishment of words, directly pointing to the human mind, seeing one's nature and becoming a Buddha, that people began to know the true reason why a Buddha becomes a Buddha. After six transmissions to Dajian Huineng (Dàjiàn Huìnéng, the Sixth Patriarch of Zen), five schools developed, among which the Linji school (Línjì zōng, one of the five schools of Zen) was the most prosperous, and the Buddha's teachings became even more radiant and great, and could not be concealed. The Linji school is straightforward, explores the root, does not involve hierarchy, fully utilizes the machine, and applies both the stick and the shout. Perhaps some people like its convenient path and rapid attainment. However, it is inevitable that there will be drawbacks such as inheriting emptiness and echoing sounds, mistaking the topic of conversation, denying cause and effect, and generating great arrogance, and finally falling into wrong views without realizing it. If it were not for a clear-eyed master, with clear views and steady actions, how could he use upside down and sideways, grasp the great Dharani, and temper the later disciples into qualified Dharma vessels? In recent times, the one who has stood out in this regard is Zen Master Tian Tong Mi』an (Tiāntóng Mì』ān, Zen master's name). Zen Master Mi』an obtained the Dharma from Zen Master Ying』an Hua (Yìng』ān Huá, Zen master's name), Zen Master Ying』an Hua obtained the Dharma from Zen Master Huqiu Long (Hǔqiū Lóng, Zen master's name), and Zen Master Huqiu Long obtained the Dharma from Zen Master Yuanwu Qin (Yuánwù Qín, Zen master's name). They are all orthodox successors of the Linji school and giants in the monastic community. The Zen master's taboo name is Gan Jie (Gǎnjié, Dharma name), and his secular surname is Zheng, from Fuqing, Fuzhou. Mi』an is his self-proclaimed name. His mother once dreamed of an old monk from Ling Mountain entering her residence, and soon after, he was born. The Zen master was intelligent and extraordinary since childhood, and hated the pollution of the world, wanting to seek the Dharma of liberation from the world. After being ordained as a monk, he was not afraid of hardship and visited knowledgeable people everywhere. When he first visited Zen Master Ying』an, he was too proud and difficult to enter, and was repeatedly reprimanded, but his heart did not retreat. After a long time, they became compatible with each other, and he was approved by Zen Master Ying』an. From then on, his reputation for the Dharma became increasingly prominent, and he was respected by the masses of humans and gods. He gave lectures in separate seats at Wanshou Temple (Wànshòu Sì, temple name) in Wumen, Tiantong Temple (Tiāntóng Sì, temple name) in Siming, and other places. He gave lectures in the main seat at Wuju Temple (Wūjù Sì, temple name) in Sanqu, Xiangfu Temple (Xiángfú Sì, temple name), Jiangshan Temple (Jiǎngshān Sì, temple name) in Jinling, Huazang Temple (Huázàng Sì, temple name) in Wuxi, and other places. Wherever he went, he promoted the purpose of the school without reservation.
活鱍鱍。七縱八橫。無少掛礙。然十二時中。步步皆踏實地。雖不待修證。而修證未嘗忘。雖不假精進。而精進未嘗怠。滴水滴凍。照瑩明徹。遂使天下衲子。響合云臻。相遇諸途。則曰何不禮師去。文彩既彰。聲名上達。淳熙四年。有旨住徑山。召對選德殿。問佛法大要。開堂靈隱。又遣中使降香。道俗觀者如堵。七年自徑山遷靈隱。上親灑宸翰。詢以法要。又遣侍臣。以圓覺經中四病為問。師皆以實語對。恩遇甚寵。十一年歸老於天童。十三年六月忽示微疾。十二日趺坐而逝。年六十有九。臘五十有二。葬于寺之東。師應機接物。威儀峻整。晝則危坐正襟。以表眾視。夜則巡堂剔炬。以警眾昏。純白之行。終老不移。堅固之身。至死不壞。所遺齒髮多生舍利。人以為異云。約齋居士張镃。常參學于師。師亡復經紀其後事。其他嗣法者數十輩。而了悟崇岳尤杰然者也。邲效官中都。與師相見。或道話終日。亹亹忘倦。別去數以書相聞。臨寂又以書為別。既葬。參學弟子慧光。以塔銘為請。辭之請益堅。乃為之銘曰。
曹溪一滴 源深流長 至於臨濟 其道益張 如擊石火 如閃電光 不離當處 覿面承當 猗歟杰公 直造其堂 行解相應 非斷非常 一音演暢 七坐道場 眾生病
【現代漢語翻譯】 現代漢語譯本： 活潑潑地，縱橫自如，沒有任何牽掛。然而在十二個時辰中，每一步都腳踏實地。雖然不等待修證，但修證之事從未忘記；雖然不憑藉精進，但精進之心從未懈怠。一滴水也能滴成冰凍，照耀得晶瑩明澈。於是使得天下的僧人都聞風而至，如同雲集。在路上相遇，便會問：『為何不去拜見老師呢？』文采已經顯揚，聲名也傳達到了朝廷。淳熙四年（1177年），皇帝下旨讓老師住持徑山寺（Jingshan Temple），並在選德殿（Xuande Hall）召見，詢問佛法的大要。之後在靈隱寺（Lingyin Temple）開堂說法，又派遣中使來降香。當時的僧人和俗人觀看的人群如同墻壁一般。淳熙七年（1180年），從徑山寺遷到靈隱寺。皇帝親自書寫，詢問佛法要義，又派遣侍臣，以《圓覺經》（Yuanjue Sutra）中的四種病癥為問題來請教。老師都用真實的言語回答，恩寵非常優厚。淳熙十一年（1184年），老師回到天童寺（Tiantong Temple）養老。淳熙十三年（1186年）六月，忽然示現輕微的疾病，十二日跏趺坐而逝世，享年六十九歲，僧臘五十二年。安葬在寺廟的東邊。老師應機說法，接引眾生，威儀莊重嚴肅。白天則端坐正襟，以示眾人的目光；夜晚則巡視禪堂，點亮火炬，以警醒眾人的昏沉。純潔的品行，終老不移；堅固的身體，至死不壞。所遺留的牙齒和頭髮大多產生舍利，人們都認為這是奇異的事情。約齋居士張镃（Zhang Zi），曾經跟隨老師參學，老師去世后又操辦他的後事。其他的嗣法弟子有數十人，而了悟崇岳（Chongyue）尤其傑出。邲效官中都（Zhongdu），與老師相見，有時談論佛法終日，不知疲倦。分別后多次以書信往來，臨終前又以書信告別。安葬后，參學弟子慧光（Huiguang），請求撰寫塔銘，老師推辭，慧光請求更加堅決，於是為他撰寫銘文說：
『曹溪（Caoxi，禪宗六祖慧能弘法之地）的一滴水，源頭深遠，流淌長久，到了臨濟（Linji，臨濟宗的創始人），他的道更加發揚光大。如同敲擊石頭產生的火花，如同閃電的光芒。不離開當下之處，直面承擔。啊！傑出的杰公（Jiegong，指本文中的老師），直接進入他的殿堂。修行和理解相應，既不是斷滅也不是恒常。用一個聲音來演說，七次坐道場。眾生的病啊！』
【English Translation】 English version: Vivid and lively, moving freely in all directions, without the slightest attachment. Yet, throughout the twelve hours of the day, every step is taken with firm footing. Although not awaiting cultivation and realization, cultivation and realization are never forgotten; although not relying on diligent effort, diligent effort is never relaxed. A single drop of water can freeze into ice, shining with crystal clarity. Thus, monastics from all over the world are drawn to him, gathering like clouds. When they meet on the road, they ask, 'Why not go and pay respects to the teacher?' His literary talent has already been displayed, and his reputation has reached the imperial court. In the fourth year of Chunxi (1177), the emperor issued an edict inviting the teacher to reside at Jingshan Temple (Jingshan Temple), and summoned him to Xuande Hall (Xuande Hall) to inquire about the essentials of the Buddha-dharma. Later, he opened a Dharma hall at Lingyin Temple (Lingyin Temple), and also sent a court envoy to offer incense. The crowds of monastics and laypeople who came to watch were like walls. In the seventh year of Chunxi (1180), he moved from Jingshan Temple to Lingyin Temple. The emperor personally wrote to inquire about the essential principles of the Dharma, and also sent a courtier to ask about the four sicknesses in the Yuanjue Sutra (Yuanjue Sutra). The teacher answered with truthful words, and the imperial favor was very generous. In the eleventh year of Chunxi (1184), the teacher returned to Tiantong Temple (Tiantong Temple) to retire. In the sixth month of the thirteenth year of Chunxi (1186), he suddenly showed a slight illness, and on the twelfth day, he passed away in the lotus position, at the age of sixty-nine, with fifty-two years as a monk. He was buried to the east of the temple. The teacher responded to opportunities and guided beings, with dignified and solemn demeanor. During the day, he sat upright and composed, to show the public's gaze; at night, he patrolled the meditation hall, lighting torches to awaken the public's drowsiness. His pure conduct remained unchanged until his death; his firm body remained intact until his death. The teeth and hair he left behind mostly generated sharira, which people considered to be a strange thing. Layman Zhang Zi (Zhang Zi) of Yuezhai, once studied with the teacher, and after the teacher's death, he managed his affairs. There were dozens of other Dharma heirs, and Chongyue (Chongyue) was particularly outstanding. Zhongdu (Zhongdu), an official of Bixiao, met with the teacher, and sometimes talked about the Dharma all day long, without getting tired. After parting, they corresponded frequently, and before his death, he said goodbye in a letter. After the burial, the disciple Huiguang (Huiguang), who studied with him, requested to write a stupa inscription. The teacher declined, but Huiguang's request became more insistent, so he wrote the inscription for him, saying:
'A drop from Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma), the source is deep and the flow is long, and when it comes to Linji (Linji, the founder of the Linji school), his path becomes even more developed. Like a spark struck from a stone, like a flash of lightning. Without leaving the present place, directly take responsibility. Ah! The outstanding Master Jie (Jiegong, referring to the teacher in this text), directly enters his hall. Practice and understanding correspond, neither annihilation nor permanence. Speaking with one voice, sitting in the bodhi-mandala seven times. The sickness of sentient beings!'
惱 我為醫王 眾生沉溺 我為舟航 坐斷報化 不涉周章 聞者見者 踴躍騰驤 疑情頓釋 如葉殞霜 宗風不墜 繄師棟樑 名滿天下 若為蓋藏 作奇特會 空費商量 此一轉語 為師舉揚
【現代漢語翻譯】 現代漢語譯本： 我如同醫王一般，救治沉溺苦海的眾生，我如同舟船一樣，載他們渡過生死之河。 截斷報身和化身，不需繁瑣的步驟，聽到和見到（我的教法）的人，都歡欣鼓舞。 疑惑的情緒頓時消解，就像樹葉上的霜一樣隕落。 宗門的風範不墜落，全靠老師您這樣的棟樑之才。您的名聲傳遍天下，又該如何隱藏呢？ 舉辦奇異特別的法會，都是白費心思商量。這一句轉語，由我來為老師您宣揚。
【English Translation】 English version: I am like the King of Physicians, saving sentient beings drowning in the sea of suffering; I am like a boat, carrying them across the river of life and death. Cutting off the Reward Body (Sambhogakaya) and the Transformation Body (Nirmanakaya), without the need for complicated procedures, those who hear and see (my teachings) are all overjoyed. Doubts and emotions are instantly dispelled, like frost falling from leaves. The tradition of our school will not decline, all thanks to teachers like you, pillars of support. Your name fills the world, how can it be concealed? Holding strange and special Dharma gatherings is just a waste of time discussing. This turning phrase, I will proclaim it for you, teacher.